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and literary world it is even less at ease. Every branch of natural science is cultivated with success; but the science of eternal things finds little or no encouragement. Have we gained the topmost round of the spiritual ladder? Have we fathomed the inmost depth of divine revelation? Was nothing expounded on the way to Emmaus, in all the Scriptures, beyond what the apostles have explained? Do we fully comprehend their explanations? Let the various sects of christians answer. Where is the settled conviction? where the clear perception of truth? where the agreement of doctrine, except on the ground of authority and tradition?

Men of inquiring minds, disgusted with the trifling theology of the day, or, possibly, seeking their own reputation more than the good of mankind, prefer fields of inquiry less encumbered with superstitious restrictions; whilst religious professors, satisfied with their belief, or fearful of having it shaken, regard the acquisition of any "new-light" as inexpedient, if not impossible. They are like men benighted in a bog, who having been often misled by some jack-o'lanthorn, or will-o'-the-wisp, look with suspicion at the morning star, or even the rising sun. Unlike philosophers, the religious shun investigation; they would no more have mingled in the Athenian crowd on Mars hill, to hear the Babbler of Tarsus, than they would presume to question the orthodoxy of their own teachers and schools.

It is perhaps too much to expect that persons brought up in certain habits of thought, should be able to divest themselves of notions, which, like old friends, have been the companions of childhood. Implanted at an age the most favourable to their growth, and by the most revered of earthly relations, the sentiments of early life retain a hold on the affections, which sometimes the power of truth, and sometimes the storms of adversity alone, can loosen.

The sentiments of intimate friends have always a mighty influence. Friendship and love seek their like. The mind insensibly acquires the tone of feeling, and joins the train of thought, habitual to those around. The heart is captivated, and the head pays it willing homage.

The spread of truth is often prevented, especially in the young, by a fear of incurring the terrors of the church-a fear not of God, but of man. "Have any of the rulers, or of the Pharisees believed?" is still the pharisaical question: Well would it be if a Nicodemus were always at hand, to appeal from authority to experience, from misinterpretations of Scripture and mis-statements of fact, to the law and to the testimony." Doth our law judge any man, before it hear him, and know what he doeth ?" The pride that asks the question, is disguised in the cloak of humility. Its real nature will never be discovered, while men trust in human strength, and regard knowledge, and the capacity for acquiring it, as their own; while they lack that true humility, and that simple dependence upon divine support, which would patiently bear the imputation of pride and presumption, from those who are themselves too proud to learn, and presumptuous enough to say to a brother, "Thus far shalt thou go, and no farther."

Few have sufficient singleness of purpose to risk offence to those they love, and the loss of the society they have been accustomed to enjoy; yet, the bigotry, which still lurks under cover of religion, renders that a fate not uncommon with those who presume to think for themselves, or to place the essentials of religion in religious principles, instead of religious profession.

The vulgar error of separating faith from charity, and preferring belief in the truth, to doing the truth, not only lowers the standard of christian duty, but impairs the estimation of christian conduct. Virtue is admired, in connexion with an approved belief, as a proof of soundness; in other company, the same virtue only excites suspicion. A pious Calvinist is an undoubted child of grace; but a Papist or Socinian, though never so devout, can claim no connexion with heaven. The fact is plain, that piety and virtue may exist in spite of serious errors, and are not the necessary result of a correct belief. A man is not condemned for erroneous opinions, but for the wilful confirmation of them, and for the obstinate rejection of truth. Nor is he

saved by any mere belief, however sound; by any cry of Lord! Lord!-though he may even have heard the Lord teach in the streets-if he remain, in his spirit, with the workers of iniquity.—(Luke xiii. 25—27.)

The prevalence of a doctrine is generally regarded as a proof of its soundness. The very reverse would be the safer inference. Men are always ready to receive whatever saves them trouble, or furnishes an excuse for self-indulgence. Hence, the error, that salvation may be attained without ceasing to do evil, finds easier access, than the truth, that man must deny himself, and forsake all that he has, before he can be the Lord's disciple. Every one that doeth evil hateth the light, lest his deeds should be reproved.--(John iii. 20.)

For the man of the world to fall into the mistake, is natural enough. He has no higher standard of truth, than the opinions of men fallible like himself. For the religious man, there is no excuse. He has for unerring guide, a divine standard, which tells him, Wide is the gate, and broad is the way that leadeth to destruction, and MANY there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and FEW there be that find it.-(Matt. vii. 13, 14.)

When any dogma has obtained general acceptance, its continued prevalence is easily accounted for. The unlearned take it on clerical authority: the learned confirm it by voluminous commentaries and ingenious plausibility; whilst the indifferent and ignorant are classed with the believers, simply because they do not dissent. But that which is highly esteemed amongst men is ABOMINATION in the sight of God.

Men love to have their opinions confirmed. They choose for their ministers, not those who tell them their faults, but those who echo their sentiments. And for the same reason, each sect has a literary organ, which is read by no other, and the peculiar charm of which, lies in its reflecting the views and the acts of its own party. Reports of proceedings, and religious gossip, pass for religious literature, and occupy the attention which should be given to better things. Religion is identified with the sayings and doings of some

particular section of the church; and whatever is contrary thereto, is denounced as an ism or doxy, which the true believer must sedulously shun. “When men get to calling names," said King George the Third, "there is seldom much argument left." They who can deny an unpalatable doctrine by giving it a bad name, only want the temptation, to give good names to opinions and practices which little deserve them,

And call the foul abomination,
Contrition, and mortification.

What

Galileo was reprobated as a foe to revelation, while he was in fact a foe only to the received interpretation of it. happened to Galileo might happen to more recent investigators, if bigotry used the same weapons.

Happy will it be for the Universal Church, when men strive as earnestly to overcome their selfish passions, as they do to defend their opinions; when all will be owned as disciples of Christ, who have the true badge of discipleship: A new commandment, I give unto you, THAT YE LOVE ONE ANOTHER. By this shall all men know that ye are my disciples, if ye have LOVE ONE TO ANOTHER.-(John xiii. 34, 35.)

To the rising generation the Church of Christ must mainly look for any increase of light; for any real, spiritual reformation. I would therefore affectionately appeal to the youthful reader, to cultivate a candid and sincere disposition: to guard against prejudice and superficial judgment: to cherish a love of truth, not merely for its own sake, but chiefly for the sake of that humility of heart, and quietness of spirit, to which the truth, as it is in JESUS, will inevitably lead. Learn of Me, for I am meek and lowly in heart : and ye shall find rest unto your souls.—(Matt. xi. 29.)

The spirit of inquiry is abroad. The spirit of charity is expanding the mind. The spirit of improvement is striking into deeper ground. Knowledge is spreading. The sphere of human sympathy is extending. The feelings and thoughts of mankind are changed. Change is written upon all things: Old things are passing away; all things are becoming New.

A new era has commenced; a new day has dawned : the minds of men are awaking; the world is astir: a great work is going forward: It is the Lord's doing; it is marvellous in our eyes.-(Psal. cxviii. 23.)

Shall man, then, retard its progress? Shall man, with impious folly, take away the key of knowledge, and neither enter himself, nor suffer others? With the confession on his lips, that he does not understand his own faith, shall he say to his fellow-man, "Be thou as blind as I?" Shall he wilfully abet the designs of him, who when any one heareth the word of the kingdom, and UNDERSTANDETH it not, cometh and catcheth away that which was sown in his heart?(Matt. xiii. 19.)

The peer and the peasant alike may scan the starry heavens, and see new worlds and solar systems in the immensity of space. The divine and the mechanic may dive into the bowels of the earth, and read its history in ages before man was created. The science of all earthly things is freely pursued; but the science of the things of eternity is restricted, or contemned. Can it be the will of Him who giveth man knowledge, that doubt and obscurity should encompass His Word? That generation after generation should pass away, and the boundless field of revelation remain unexplored, beyond the mere aspect of its surface? Must not the failure of better knowledge be attributed to man himself? To the fact, that he pursues the unrighteous mammon, rather than the true riches; that he prefers the praise of men, to the honour that cometh from God only; that he spends money for that which is not Bread, and labour for that which satisfieth not, rather than to buy Wine and Milk,— the sincere Milk of the word, the Wine that maketh glad the heart of man,—and Oil to make his face to shine, and Bread which strengtheneth man's heart?—(Isa. lv. 1; 1 Pet. ii. 2; Psal. civ. 15.)

Whilst the paltry distinctions of rank and wealth are esteemed above solid worth;-whilst religious men prefer their own notions, to the truth which would show them their failings; whilst religion is made to consist in pro

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