of their former opinions, or rather their total want of any opinion on the subject.* The conversion of such, however, will be slow and difficult, as their minds must acquire a new turn, and be influenced by the grace of God's Holy Spirit, before they can fully comprehend

*To encourage persons to study the scriptures, who, though they would shrink from the name of infidel, yet can hardly deem themselves believers on conviction, who doubt because they have not examined, I will mention the following fact. A living character, of great eminence for talents and acquirements, was for many years, like several others, (Lyttelton and West for instance,) who afterwards, by a due research, were convinced of their error, a declared infidel. It happened that he was engaged, with an association of learned men, in the compilation of the Encyclopædia Britannica. On their meeting to arrange the articles to be undertaken by each, his colleagues, knowing his professed infidelity, proposed to him, without an idea that he would accept the office, that he should draw up the article on the Evidences of Revelation. Instead, however, of the decisive rejection, which they expected, he replied, "That he had no wish to shut his eyes to the light, if he could find any, and that he would do the best he could with it." The result was his deep conviction of the truth of Christianity.

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"the mystery of godliness." Be it recollected, that even the chosen disciples of our Lord had no accurate conception of all which he had told them, till, just before the close of his sacred ministry, it is said, "then opened he their understandings, that they might understand the scriptures." But to those who possess a teachable disposition, and a mind spiritually inclined, nothing can be more plain and clear, nothing more easy, nothing more indisputable, nothing more consoling than the truths of revealed religion. It may here naturally be asked, "if the truths of Christianity are (as you assert) so plain and clear, how does it happen that there are so many various sects, why is there such a difference of opinion?" The first reply I would make is, that in this, as in other cases which are not fully investigated and thoroughly understood, "Quot homines, tot sententiæ," until you can bring all men to a similarity of temper, of disposition, and

of understanding, differences of opinion on minute points cannot fail to occur: but the causes of dissent are endless, such as weakness, prejudice, pride, presumption, a love of singularity, a sullen opposition to supposed authority; to all which causes numerous others might be added. But the position which I maintain, is this; that whoever will, with singleness of heart, (if there is no deficiency of understanding,) apply his mind. to a serious investigation of the revealed word of God, will (by the aid of his Holy Spirit) see clearly what are pointed out as objects of faith, although he neither can nor will be weak enough to attempt to pry into the "secret things of God," and will not turn away with impious pride from the study of the sacred volume, because "God's ways are not as our ways," and because in his mysteries he is consistent with the incomprehensibility of his own invisible existence, and "his ways are past finding

out." Religion without doctrines is, in fact, nothing more than morality without religion; what is religion but a Divine manifestation of peculiar truths, which human reason could not have discovered unless it had pleased God to reveal them? These are what we call the doctrines of Christianity.

As I propose, for the sake of clearness, to separate the great objects for our faith, and the doctrines of the Church of England, and to explain them in different distinct letters, I shall cease from assertions that are merely general and preparatory. After perusing those Letters, I trust you will see that the proof of their truth is evident and irresistible. I presume not that it is in my power to offer any new arguments; indeed I should consider the adoption of any novel doctrine as a mark of presumption rather than a recommendation of the work. I should suspect my novelty to be an error, and might justly be charged with a con

temptible vanity, (that fertile source of division and dissent,) than be approved as a lover of truth.* Instead of aiming at originality of explanation, I shall endeavour to recall to my mind those ar

* If doubts arise respecting the coincidence or interpretation of any parts of scripture, they should be discussed by the light which the primitive church affords. It should be a recommendation of a religious opinion, that it wants novelty; that it is not the offspring of modern discovery: for we may be assured that there is but one scheme of salvation, but one gospel of truth, and that this scheme was fully received, that this gospel was correctly understood by those inspired men, to whom the establishment and care of the church was first committed. Venerable antiquity, therefore, is a characteristic of religious truth. In every case the oldest opinion in the Christian church is the best. Had this principle been adhered to, the existence of the Holy Trinity, the interest of all men in the mediation of Christ, the divine origin and distinct orders of the Christian priesthood, and the final administration of a retribution to every man according to his deeds, would never have been called in question; but the human mind is never at rest. It has been prone from the beginning to leave the ways and word of God, and to seek out for itself" many inventions."

Bishop Dehon's Sermons, Vol. II. page 105.