What then is done for us, so as to make our souls capable of enjoying the light of the Father's countenance, weak and infirm though they be? How is it effected, that man, unfit as he is, either in condition or power, to bask in the revealed glory of the Almighty, should be enabled to contemplate, with ever increasing joy and hope, the wonders of eternal Majesty ?

The method pointed out by human reason for arriving at the knowledge of truth, is simply thisthe rejection of whatever statement is not fully comprehended by the understanding; whereas if this rule were founded in the nature of things, truth would not depend upon the eternal laws and relations of being, but on the power of different minds, which have infinitely varied degrees of strength, and contemplate objects through mediums which perpetually change and distort

them.

Allowing, then, that there must be a vast portion of divine mysteries incomprehensible to man, yet not the less true, the important question arises-is the acknowledgment of the truth of these mysteries a necessary part of religion? And in what frame of mind are we most likely to acknowledge it, so as to make the acknowledgment a religious exercise? The answer to the former of these questions is, in many essential points, the same as it would be were we to ask, is it necessary to reli

gion to confess the being of God? For to doubt the truth of God's word, is to deny him the glory due to the first of his perfections; and in proportion as a mystery is, in substance, clearly stated in the Gospel, in that proportion is the truth of God involved in its exhibition. In respect to the latter question, the human mind is not only, as to its capacity, incapable of comprehending the whole extent of divine truth, but it is not always in a state of willingness to receive it. On both these accounts, a religion like Christianity involves the recognition of spiritual helps, as necessary to its proper reception; and a reason is at once found for those frequent and strong declarations in which the inspired authors of Scripture set forth the necessity of enlightenment from above.

If we turn now to the writings of some modern divines, and meet therein with systematic endeavours to methodize divine mysteries according to some preconceived system of morals; or if, in the general style of their discourses, we find the strength and independence of the human mind perpetually insisted upon, to the exclusion of those humbling considerations founded on the doctrines of spiritual regeneration and sanctification, may we not properly regard such a school of theology as little calculated to advance the cause of Christianity, or personal holiness?

It so happens, however, that the circumstances under which the religious character of England has been formed, did at one period favour the temporary suppression of that species of Christian doctrine on which our earlier divines so eloquently and powerfully descanted. Enthusiasm does more indirect than direct harm: it makes the cautious err in their caution; persuades reason into scepticism; rejoices in its own warmth, till it draws the sources of vitality from all around; and when the painful glare of its flame goes out, leaves men to believe that they are happier for the cold obscurity which follows. It was thus that the ill-judged severity of Puritan discipline, and the intemperance of spiritual zeal, led to that teaching of Christian morals without Christian doctrine, which for some time so greatly endangered the safety of our church. The effects of this have been long felt: the pious compiler of the Christian Philosophy saw and lamented them; and few more useful methods could be devised for the instruction of Christians in the knowledge of true doctrine than that which he pursued. Scripture is sufficient for those who will mark, learn, and, above all, inwardly digest: but while there are few who conscientiously devote themselves to this patient inquiry respecting the real sense of God's word, there are, perhaps, still fewer who feel confident enough in their own steadiness of thought, or clearness of

ries.

apprehension, to rest satisfied in their conclusions, till they find them confirmed by the testimony of more experienced students of heavenly mysteTo persons of this character-thoughtful, inquiring, but humble-minded Christians-it is equally consolatory and profitable to find a vast body of profound reasoners on the topics of theology, confirming the opinion which they were led to form from the study of Scripture itself: they are encouraged thereby to further inquiries; an activity of mind is preserved, which both gladdens and sobers; and while enthusiasm is kept far off, by the pure and healthy piety which delights only in truth, the heart is daily expanding with the increasing joy of higher and nobler convictions.

Were Christianity a system which had been gradually evolved from successive events, and in such a manner that each of its parts, though forming a beautiful whole, might be easily separated, and exhibited in distinct perfection, far less diligence would be necessary in the study of the system than is now the case. The first lesson which Christ taught had respect to the full and complete spirituality of his religion. Verily, verily I say unto you, except a man be born again, he cannot see the kingdom of God;' and the means whereby the great change here alluded to was to be effected, are described in his later discourses,

with a particularity the most solemn and impressive: I will not leave you comfortless: I will send you another comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him.' And the infinite importance of this promise is most strikingly demonstrated by the fact, that its fulfilment was the highest step in that climax of mysteries and mercies which compose the dispensation of the New Testament.

The work which these reflections are intended to introduce to the Christian reader, affords satisfactory evidence that the most comforting and important truths of the gospel are established on a basis of unanswerable argument. That it has some defects may be allowed, without greatly derogating from its general claim to usefulness. The circumstance that an estimable and learned divine was to have ushered the present edition into the world, but found himself unable to fulfil his design, prevented the writer of this

essay from paying so work as would other

early an attention to the wise have been the case. He is happy, however, in having had the opportunity of speaking a few words on those points which it is the object of the publication to illustrate and enforce; being deeply persuaded that every age requires to be warned