though it cannot explain. As, for instance, the imprecations on the wicked, which abound in the Psalms, in which there is something incompatible with Christian feeling and the feebleness of our knowledge. But a good man, instead of explaining them away, learns from them a sense of awful acquiescence in the Divine judgments; which prepares his mind to receive the other great doctrine, in a way that he would not otherwise have done. For we cannot but conceive these expressions to be bound up in some secret manner with that incomprehensible mystery, that, at the consummation of the world, the righteous shall be so entirely resigned to the Divine will, as somehow, we know not how, to acquiesce in the destruction of the wicked. As if the Almighty, in these passages of Scripture, were taking us into His own counsels, and making us, in some mysterious manner, partakers of them. This instance may serve to show how persons may be led practically to reject the most important doctrines, on account of their impatience at other parts of Holy Scripture.

And not only is the exclusive and naked exposure of so very sacred a truth unscriptural and dangerous, but, as Bishop Wilson says, the comforts of Religion ought to be applied with great caution. And moreover to require, as is sometimes done, from both grown persons and children, an explicit declaration of a belief in the Atonement, and the full assurance of its power, appears equally untenable. For if, in the case of Abraham, and many others of the most approved faith in CHRIST, there was no such explicit knowledge, it may be the case now. If a poor woman, ignorant and superstitious, as might be supposed, was received by our LORD by so instant a blessing for touching the border of His clothes, may it not have been the case that in times, which are now considered dark and lost to Gospel truth, there might have been many such? That there might have been many a helpless person, who knelt to a crucifix in a village churchyard, who might have done so under a more true sense of that faith which is unto life, than those who are able to express the most enlightened knowledge. And therefore, though such as would be now considered in a state of darkness, had more fully arrived at those treasures of wisdom which are hid in CHRIST.

Now all these unhallowed approaches to our blessed Saviour

which these principles indicate, will, from what has been said, in some manner lead to a disbelief in His Divinity, the knowledge of which, it has been observed, was that which He kept from the unworthy. Not that we are to expect a declaration of Socinianism as its immediate consequence; but there are two ways in which the effect may be perceived; first, when the system develops itself in any course of time adequate for producing its legitimate results; and, secondly, it may be seen in a subtle shape in the tendency it produces in individuals to apply familiar and irreverent expressions to our blessed LORD. For such is, in fact, a disguised shape of Socinianism. It may also be seen in a disposition to deny His Divine Presence and Power in His Sacraments, the regenerating grace of one, and the Spiritual presence in the other. And this view of the subject derives confirmation from the Prophecies, which indicate that all corruptions tend to that apostasy which shall deny the SoN. It may be that these are but accidental developments of a great necessary and essential principle, ending in the denial of "the LORD that bought them."

But these general tendencies must not of course be applied to individuals who may acquiesce in, or not see the danger of the system they espouse; for we know there is often a great deal in the character to counteract one admitted principle; and it is often the case by God's mercy, that in particular instances wrong principles are not received into the heart and conduct, no more than in other cases good ones, which are professed.

We must observe, that in the Old Testament, all approaches to GOD were accompanied with sacrifices and ablutions; in the Gospel with the denunciation of our SAVIOUR'S, that none are to follow Him without taking up the cross daily,-and the fuller manifestation at the last is seen through the extreme humiliation of human nature in CHRIST crucified. Afterwards, it is preached by St. Paul, while bearing about in the body the marks of the LORD JESUS; and received by his converts in a participation of the same sufferings. By St. John, our LORD's Divinity is put forth with the repeated and unceasing exhortations of keeping the Commandments. All of these are varied expositions of the expression," now mine eye seeth Thee, wherefore I abhor myself and repent in dust and ashes" (Job xlii. 6). Perhaps there

is no giving glory to GOD without this humiliation of the creature, as David to the reproaches of his wife expresses his holy determination, "I will yet be more vile than thus, and will be base in mine own sight." For "no flesh shall glory in His presence." But what is remarkable in this late moral phenomenon, is the reverse to all this, it is accompanied with a great impatience, not only of any holding back of this Divine truth, but of the inculcation of it being accompanied with that of the necessity of mortification and obedience on the part of man.

And here it may be asked, if this necessary tendency to some subtle form of Socinianism accompanies all practical disregard to Religion when professed: how is this proved in the case of the Roman Church, which, notwithstanding its extensive corruption has served by GoD's protection, as a safeguard for the Catholic truth? It will explain a circumstance that seems otherwise unaccountable, the extraordinary, yet powerfully prevailing, tendency to substitute the Virgin as the object of religious worship. The great Catholic doctrine of the Trinity being so strongly established among them by entering into all their devotional forms and Creeds, that it could not be shaken, human depravity has sought out an opening for itself under another shape. It is by this means the natural heart lowers the object of its worship to its own frailty, so as to approach that object in Prayer without Holiness of life. Which is in fact the object of every false or perverted religion.

6. On Reserve in speaking of Sacred Things.

In immediate connection with these topics, is that of not observing any Reserve on sacred subjects, or rather of casting aside that Reserve which is natural both in conversation and in writing.

It seems to arise from causes not unsimilar to those which have been at the bottom of most of the things alluded to, viz. an attempt to remedy certain effects and symptoms which indicate a want of Religion, instead of the want itself.

A simple and unaffected piety will fulfil the injunctions of Scripture, which says prophetically of our blessed SAVIOUR, and doubtless in Him of all His members," I have not hid Thy righteousness within my heart, my talk hath been of Thy truth

and of Thy salvation ;" and "the mouth of the righteous speaketh wisdom and his tongue talketh of judgment;" his endeavours will be to fulfil the Apostolical injunction, "that his conversation be good for the use of edifying," "seasoned with salt" of Scripture principle, and "ministering grace." Add to which that bearing testimony to God's truth in common discourse is a duty of the very highest importance.

Agreeable to these commands are the practical remarks of Bishop Wilson, that "hearts truly touched with the love of GOD will minister light and warmth to each other in ordinary conversation." It is a distinct subject of his prayers that he may do so; and he observes that it was the constant practice of our blessed SAVIOUR to leave all persons better with whom He conversed.

But the force of all this arises from this, that in all these cases it is "from the abundance of the heart the mouth speaketh." Bishop Wilson himself gives the caution, that we should never talk of religion without thinking seriously; that such conversation should be affectionate, seasonable, and "not casting pearls before swine." And surely our blessed LORD's example was entirely of this kind, what we might be allowed to call perfectly natural; drawing out from every passing event treasures of wisdom, and also from the secret thoughts of His hearers. But the great sacred lesson was often only implied, and which might occur afterwards on attentive recollection.

The injury produced by the habit here condemned is from what Bishop Butler mentions on the formation of moral habits, that going over the theories of religion has the effect of hardening the heart. And Aristotle had long before observed that the reason why persons did not improve in virtue was, that they have recourse to theory and words to persuade themselves that they are good, and so do not labour after internal habits. To this it may be added, that strong right feeling may find a vent in talking, which it would otherwise seek for in action'.

1 On this subject see some valuable remarks in the journal before referred to on October 29th, on the verse Proverbs xii. 23. "a prudent man concealeth knowledge."

VOL. IV.-No. 80.

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The same may be said of bringing forward the name of the ever-blessed Spirit of God without serious attention: the effect of this is to take away the sense of reality, and to habituate the mind to irreverence. "Whenever you happen to hear the name of GOD mentioned," says Norris, in his advice to his children, accustom yourself to make a reverential pause, and form within yourselves an inward act of adoration; whereby you will be less apt to profane that great and venerable name in your more solemn addresses."

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7. The important practical conclusion.

But the one great practical consideration, and which contains in it all others, which is to be gained from a due regard to the whole of the subject which has been investigated, is one which is full of awe, indeed, but also full of consolation, as tending to keep the mind quiet in times of universal movement and exciteThat JESUS CHRIST is now, and has been at all times, hiding Himself from us, but at the same time exceedingly desirous to communicate Himself, and that exactly in proportion as we show ourselves worthy He will disclose Himself to us; that if we constrain Him He will come in and abide with us; that unsatisfactory as human knowledge is, and the increase of which is the increase of care, a knowledge which puffeth up; yet that there is a knowledge which humbleth, which is infinite in its nature, and is nothing else than deeper, and higher, and broader views of the mystery which is hid in CHRIST.

That although Scripture does not set before us any sensible joy or satisfaction to be sought for, as the end of holiness, yet it does this knowledge; which is attainable by nothing else but by making the study of Divinity to consist in a Divine life.

That with regard to any ways of doing good to the world, it is far too great a work for any thing of human device, or any plans that partake of this world to perform; but if in the prescribed path of duty we shall be enabled to obtain this light, it will from us be communicated to others, but perhaps only in some secret way which is known to GOD, and which the world esteems foolishness, but a power which is of GOD, and therefore must overcome the world.