the views of a great and a good man on some of the most important topics of christian theology.

It would be unpardonable, perhaps, not to introduce here the glowing portraiture, which Rousseau has drawn of Abauzit, more especially as it is said to be the only eulogium, that ever escaped this author's pen upon a living person.

"Not that this age of philosophy," said Rousseau, "will pass without having produced one true philosopher. I know one, and only one, I confess; but what I consider the highest point of happiness is, that he dwells in my native country. Shall I dare openly name him, whose true glory it is to have remained unknown? Wise and modest Abauzit, let your sublime simplicity pardon in my heart a zeal, which has not your fame for its object. No, it is not you, that I would make known in this age so unworthy to admire you; it is Geneva, which I would make illustrious by your residence there my fellow citizens I would bestow the honour, which they render to you. Happy is the country where the merit, which conceals itself, is the most esteemed; happy the people where presumptuous youth ceases to dogmatize, and blushes at its vain knowledge, before the learned ignorance of the wise. Venerable and virtuous old man, your fame has never been sounded by empty wits; no noisy Academician has attempted your elogy. You have not, like them, deposited all your wisdom in books; you

; on

have displayed it in your life for an example to the country, which you have adopted and loved, and by which you are respected. You have lived like Socrates; but he died by the hand of his fellow citizens, while your are cherished by yours."*

Such was the tribute bestowed by a man of genius, who was by no means accustomed to overrate the merits of others.

Abauzit died on the 20th of March, 1767, at the advanced age of eighty seven, deeply lamented by his friends and the republic. Through his whole life he sought retirement and quiet. It was his delight rather to communicate pleasure to his friends, than to gain the applause of the world; his conversation was animated and instructive, and his deportment affable and engaging. He was amiable and modest, generous and kind, without any selfish interests to promote, or dreams of ambition to realize. He was simple in his manners, frank and independent in his intercourse with men, decided in his opinions, a lover of liberty, and a friend to universal freedom and toleration in religion. If, indeed, it can be said of any man, that in him were combined the characters of a true philosopher, a profound scholar, and a sincere christian, this may with the strictest truth be said of Abauzit.

* Euvres de J. J. Rousseau, Genève, 1782, tom. v. p. 258 9*

ESSAYS OF ABAUZIT.

On Mysteries in Religion.

MYSTERIES are a source of disputation and of division among christians. Some would totally banish them from religion; others, not content with those which it may admit, create themselves a pleasure in augmenting the number of them, and multiply them to infinity. What side ought one to take in this dispute? Is there no middle path to pursue, between these two opposite extremes? This is what I design to canvass in the ensuing discourse. To this purpose we will first observe the different senses which this word mystery may admit. Secondly, we will examine in what sense we may say that there are mysteries in religion; and in what manner one is obliged to submit to those which it contains. In the last place, we will deduce from the principles laid down, some general reflections on the conduct which christians ought to observe with regard to mysteries.

The word mystery in general signifies a thing concealed; but as a thing may be concealed from

us different ways, this name is attributed to various things which are not equally concealed from us, and which have not, with regard to us, the same degree of obscurity.

1. The sacred penmen gave the name of mystery to those truths, which revelation discovers to us, and which would have been unknown to men had they enjoyed only the guidance of reason. Thus the doctrine of the vocation of the Gentiles to the privileges of the Gospel is called a mystery; because that before Jesus Christ had commanded his Apostles to preach the Gospel through the whole world, this design, which God had formed, of manifesting himself to all men, was a thing unknown, a thing concealed. In this sense it is that St. Paul, informing the Christians that all mankind shall not be dead when Jesus Christ shall descend to judge the world, calls this doctrine a mystery, because that was a particular circumstance, with regard to the last judgment, which mankind had been ignorant of till that time; it had been a thing concealed from them till the time that St. Paul informed them of it. It is in this sense that the word mystery is most frequently employed in the books of the New Testa

ment.

2. The name of mystery is also given to those doctrines of religion, which acquaint us but imperfectly with those subjects, which they present to our minds; which only communicate to us insufficient