ity without being able to decide about the nature of the Revealer; he can speak only from actual observations and inductions.

Does the Christian Religion permit reason

ing?

Jesus himself said, "Those who have ears let them hear,' he declared that light is not made to be hidden, but to enlighten; and he reproached his own disciples for being without understanding. (Matt. xv.) Paul also says, 'I speak as to wise men, judge ye what I say.' (1 Cor. x. 15.) And again, 'Prove all things, hold fast that which is good.' (1 Thess. v. 21.) Beloved,' says John, 'believe not every spirit, but try the spirits whether they are of God.' (1 John. iv. 1.)

Does not Christianity recur to reasoning in order to demonstrate the existence of God?

It does. For For every house,' says Paul to the Hebrews, chap. iii. ver. 4, 'has been builded by some man, but he that built all things is God.'

In what manner, according to Christianity, does God make himself manifest?

The invisible perfections of God, his eter

nal power and his divinity, appear in the works of creation. (Rom. i. 20.)

What are the chief attributes of God, as defined by Christianity?

God is a spirit. (John iv. 24.) He is love. (1 John iv. 16.) He is just and impartial, and regards not appearances nor persons. (Rom. ii. 11.) He rewards each according to his works. (Rom. ii.); desires only good, and wills only the happiness of his creatures. (New Testament, passim.)

How may the doctrine of Christianity be divided?

Into two principal parts, the one marvellous, the other moral.

In what does the marvellous part of Christianity consist?

It includes whatever is incomprehensible, whatever is beyond the limits of observation; such as the nature of God, the creation of the world by his will, his influence upon his creatures, his communication with men the birth and miraculous actions of Jesus, the immortality of the soul, and the rewards and punishments in the life to come.

This part of Christianity requires belief?

It depends entirely upon belief; for the points of which it is composed cannot be submitted to present observation.

How does belief in these incomprehensible matters become efficacious and profitable?

When it induces the believer to practise the Christian virtues. It is necessary, says Paul, to have 'faith which worketh by love.' (Gal. v. 6.) 'Faith,' says James, if it have not works, is dead in itself.' (James ii. 16, 26.) Christianity calls us to be perfect as our Father `in heaven is perfect.

Have all Christian societies agreed upon the marvellous part of their doctrine?

No; this part has produced continual dissensions among Christians, and so long as any individual shall dare to think and to interpret for himself, these must continue. It is this part of Christianity also which has often been the cause and always served as the pretext, for intolerance, and persecution on account of opinions.

What is to be concluded from this?

That every man should be allowed to follow the dictates of his own conscience, and to be

lieve whatever he conceives is true, provided the public tranquillity be not disturbed, and the moral part of Christianity do not suffer.

Is this conclusion reasonable?

Is it in complete harmony with reason, and in conformity with the moral injunctions of Chris-. tianity, which command the preaching of the truth, but strictly prohibit all persecution. 'Go ye,' said Jesus to his disciples, 'into all the world, and preach the gospel to every creature. And whoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet.'-The city,shake induction is the more reasonable, too, in as much as the Christian doctrine assures us that every one, at the final judgment, will have to render an account of his talents and of his deeds.

In what does Christian morality consist? .

The whole of it is reducible to two grand commandments, viz. Love God with your whole soul,' and, Love your neighbor as yourself.' (Matt. xxii. 37. 39.)

What is understood by the 'Love of God?' "This is Love of God, that we keep his commandments.' (1 John v. 3.)

Can we, humanly speaking, 'love God,' such as he is represented in the gospel?

Every rational and noble mind must love a God of peace, of goodness, of clemency, and of justice; a God who has compassion on our weaknesses, and who makes the sun to shine, and the rain to descend, even on those who obey not his will; a God who gives the breaker of his law time for repentance; who desires universal happiness; who gives the same laws to the whole human kind indifferently; and who will mercifully judge each by his works, without respect of persons.

Is the observance of certain symbolic forms sufficient to constitute a Christian?

Far from it; though many, indeed, think it is. Forms are not the end of Christianity, they are mere means of engendering and nourishing a Christian spirit.

The Christian morality in commanding love to God, implies in this entire submission to the will of the Creator, does it not?

Conviction of the extent and importance of this commandment is of prime necessity. That the will of the Father-God, is to be