reasonings and subtle pursuits, truth prevails no more in the world, is, that we so often disjoin truth and goodness, which of themselves can never be disunited.

"There is a 'knowing of the truth as it is in Jesus; as it is in a Christ-like nature; as it is in that sweet, mild, humble, and loving spirit of Jesus, which spreads itself, like a morning sun, upon the souls of good men, full of light and life. There is an inward beauty, life, and loveliness in divine truth, which cannot be known, but only when it is digested into life and practice.

“Our Saviour, the great master of divine truth, would not, while he was here on earth, draw it up into a system or body, nor would his disciples after him he would not lay it out to us in any canons or articles of belief, not being so careful to stock and enrich the world with opinions, as with true piety, and a godlike pattern of purity, as the best way to thrive in all spiritual understanding. His main scope was to promote a holy life, as the best and most compendious way to a right belief. He hangs all true acquaintance with divinity upon the doing God's will. If any man will do his will, he shall know of the doctrine, whether it be of God. This is that alone which will make us, as St. Peter tells us, that we shall not be barren nor unfruitful in the knowledge of our Lord and Saviour.

"There is an inward sweetness and deliciousness in divine truth, which no sensual mind can taste or relish. The Uxikos avnp, the 'natural man' savours not the things of God. Corrupt passions and terrene affections are apt, of their own nature, to disturb all serene thoughts, to precipitate our

judgments, and warp our understandings. It was a good maxim of the old Jewish writers, that the Holy Spirit dwells not in earthly passions.' Divinity is not so well perceived by a subtle wit, ώσπερ αισθησει κεκαθαρμενη, as by pure sensation.

"He that will find truth, must seek it with a free judgment, and a sanctified mind: he that thus seeks, shall find: he shall live in truth, and truth shall live in him: it shall be like a stream of living waters issuing out of his own soul: he shall drink of the waters of his own cistern, and be satisfied : he shall every morning find this heavenly manna lying upon his soul, and be fed with it to eternal life. He will find satisfaction within, feeling himself in conjunction with truth, though all the world should dispute against him."

Thus the heart of a good man will experience the most pleasurable sensations, when he finds, and find it he will, the pearl of great price,' the living energetic gospel, lodged, by divine grace, in the sanctuary of his bosom. He will be filled with all joy in believing;' and thus experiencing the efficacy of the Christian religion, he can entertain no doubt of its truth, its divine original. The real difficulties and obscurities of the Scriptures give him little trouble, much less the cavils of sceptics. He has the witness in himself," that the gospel is the word of God,' the 'incorruptible seed' of holiness, and such felicity as the world never gave, and cannot take away. He cannot

3

ירוה הקדש לא שרה בעצב ולא בכעש.

"The Ruach Hakkodesh, or spirit of holiness, dwells not with turbulent and angry tempers."

* 1 John, v. 10.

31 Pet. i. 23.

adequately describe his state.' It is an unspeakable gift. He feels it, and is grateful.

The excellent Norris, after having spent many years in the usual studies of academics, in logic, metaphysics, and other, what he calls, unconcerning curiosities, comes to the following resolution:

"I think," says he, "I shall now chiefly apply myself to the reading of such books as are rather persuasive than instructive; such as are sapid, pathetic, and divinely relishing; such as warm, kindle, and enlarge the interior, and awaken the divine sense (or feeling) of the soul; as considering with myself, that I have now, after so much reading and speculation, more need of heat than of light. Though, if I were for more light still, I think this would prove the best method of illumination; and when all is done, the love of God is the best light of the soul. For I consider, with the excellent Cardinal Bona, that a man may have knowledge without love; but he that loves, although he wants sciences, humanly acquired, yet he will know more than human wisdom can teach him, because he has that master within him, who teaches man knowledge."

If other students and teachers were to follow his example in this instance, there would be much more true devotion and sincere piety in the world; and few would be infidels, except among the desperately profligate, who harden their hearts, and cloud their understandings by habitual vice and intemperance;

Thomas a Kempis thus attempts to describe the happy state, imperfectly indeed, but devoutly, "Frequens Christi visitatio cum homine interno, dulcis sermocinatio, grata consolatio, multa pax," &c.

2 Via Compend. ad Deum.

who fear Christianity should be true, and therefore, with fool-hardy presumption, resolve to deny it.

SECTION XXXI.

On the Seasons of Grace.

THERE are times when the mind seems sensible of a peculiar serenity; the understanding is clear to discern spiritual things, and the heart glows with sentiments of Christian piety and general benevolence. At those times, man appears to be exalted above the common level of mortality. All pure, all peace, all love, all joy, his nature endeavours to soar above the earth, and to reach the source of all excellence. A sweet complacency, in those moments, diffuses itself over the soul, and an internal satisfaction is experienced, which no language can describe; but which renders him who feels it, as happy as it is possible to become in a sublunary existence.

These are the halcyon times which may be termed the seasons of grace; the seasons, when the God of mercy, compassionating the weary pilgrim, sends down the cup of comfort to exhilarate and reward him; displays the lamp of heaven, to illuminate his path as he travels in the valley.

These favours, as I firmly believe, are offered to

all the sons of Adam who do not presumptuously and repeatedly and knowingly offend the donor: for that man may grieve the Spirit and quench the Spirit, we are told in the strong language of Scripture.

But a proper reception of this divine benefit will secure its frequency and continuance. Our own endeavours must be exerted with vigilance and constancy, to preserve the divine frame of mind which it may have produced. Nothing can effect this but the avoidance of habitual vice and impurity, and the practice of virtue. But if, after all, there should be seasons of insensibility and coldness, it must not be concluded that the spiritual assistance is withdrawn in displeasure. For even in the darkest valley, an unseen hand can support and guide the pilgrim in his progress; and after the clouds shall have prevailed their time, the sun will break forth with all its warmth and lustre.

It appears to me to be the first object of Christian philosophy to secure the duration and frequent recurrence of the seasons of grace. In order to accomplish this end, whatever conduces to the moral improvement of the heart must be pursued with ardour. The fine morality, discovered by the light of nature and the feelings of the heart, probably assisted, among the heathens, by divine interposition, may and ought to be called in to add something to the work of Christian improvement; for the best heathen ethics are founded on truth, and therefore immutably valuable. A state of grace without morality, I firmly believe, is not permitted by him who is of purer eyes than to behold iniquity.

But the man who is blessed with the visitations