any rational creature to assent to. Besides, when we reflect that in consequence of various misdemeanours in the land of Egypt, the Almighty slew the first-born of man and beast, even in one night!—and also plunged their mighty host in the deep-the spirit of that land could not have been in unison with JEHOVAH's. It is written,

Try the spirits, whether they be of God." The sublime prophet Isaiah, concerning that of Egypt, speaks thus:

"Woe to the rebellious children, saith the LORD, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion."

Nothing, therefore, can be more unadvisable than that which Mr. Wirgman advances, in order to instil a "6 hope to be conducted to the Throne of

Grace, and rendered accessible to our Maker," through the medium of the spirit of Egypt.

I will give my humble opinion as to the cause of this error. The author is far more deeply skilled in the lore of modern philosophy, and the depths of speculative science, than in that book, in which, according to the title of his book, he ought to have been a perfect adept: and he consequently frequently tells us, in the course of his work, that by "THE KEY OF SCIENCE" ultimately all things will be revealed and made clear. I have given a specimen of the effects produced by unlocking with that fatal key! For it unlocks with what may be styled a reverse impressionhaving a peculiar twist given to its form, the invention of some scientific artist. It therefore only opens that chest, which is filled with depreciations against the WORD and the WORKS of the SOLE CREATOR of all things!

It has been the fashion of late to lecture and publish on "the law of storms." This law is also noticed by Mr. Wirgman in his high scientific style. He says, "Science guides our decision!

And what but the progressive advancement of REASON brings new sciences to light? In less enlightened times it was customary to regard the storm as an expression of the anger of God, and its fatal effects as marking the vengeance of the Deity. Thanks to enlightenment, this prejudice has entirely mouldered away; and science determines that the storm is an instinctive effort of each particle of matter to obey its original law, and thus, by restoring a disturbed equilibrium, forwards the grand scheme of nature-a perfect equation."

Here we have the audacity of science determining that God no longer wields the storm when HE pleases, but that it comes naturally and mechanically!

When the great battle was fought, at the time when Joshua rescued Gibeon, it is related "that the LORD cast down great stones from heaven," and that "they were more which died with hailstones, than they whom the children of Israel slew with the sword."

Is it not then very extraordinary, that a

tremendous hail-storm should have happened at the very nick of time when GoD determined to annihilate that portion of the people who had given him offence? How came those peculiar particles INSTINCTIVELY to know at what moment to strike the blow? But we see how, at every turn, it is the study of those who devote themselves to science to ridicule the idea of standing in awe of God, or attributing to HIM the immediate superintendence over his works!

Within the last few months Great Britain and Ireland have been visited with most tremendous and awful storms, both by sea and land, by which property and lives have been lost to a great extent. It then really seems to me to be temerity in the highest degree to pretend to give a law, or touch upon the subject by way of explanation! How can we be assured that we may not thus give offence? And, instead of thanking SCIENCE for its enlightenment on this occasion, might it not more become us to prostrate ourselves, and to pray that we may be forgiven?

I have not yet exhibited a specimen of Wirgman's mode of arguing on the subject of the "TRINITY." Indeed, it is rather a difficult matter to select a portion from that part of his work; for the pieces so run one into another, that, wherever I commence, there seems to be something wanting, in consequence of its being, as it were, a close continuation of the subject previously discussed; but I will take the following passage :

ON THE TRIUNE PRINCIPLE, AS CONSTITUTING THE ESSENCE OF THE HUMAN MIND, EVINCED IN ITS THREE PRIMITIVE FACULTIES, SENSE, UNDERSTANDING, REASON.

"We propose, now, to redeem our pledge of proving that the elements which form the notion of a TRIUNE ESSENCE are coeval with the Human Mind, and actually constitute its very essence; and that consequently the entire procedure regarding the HOLY TRINITY will turn out as we predicted-merely a verbal dispute. Fortunately for humanity, our erroneous theories