mysteries, the representation of only supposed realities and mere vanities. It was a divine blow at the whole fabric of idolatry; and like all the divine acts, it was decisive. It swept the mysteries away as completely as if they had never been. But vain men, ignorant of this important fact, suppose they have in these divine revelations the outlines of the history of their own times. They dis

But as

cover in them meanings never meant. every individual part of this world's history is in the analogy of the whole, no doubt shadows of detached parts may be discovered in each individual part, which leads to the supposition, along with the instinct of supremacy, whose tendency is to give supreme importance to the events of every one's own age—that all the revolutionary events of this world's history are therein prefigured.

"In what respect then does this said book regard us now, when these mysteries are swept away?" It is a true picture of the Almighty's procedure in this world's history. It is a lifting of the veil of Divine Providence; permitting the faithful in every age to view what is going on behind the scene; and yet is so contrived, like all the rest of scripture, the unveiling of Divine Providence, as to be a mere blank to the infidel. To him all appears as if there was neither providence nor hereafter. Sin is a veil upon his heart. And he asks the old atheistical question, Where is the promise of his

coming, for since the fathers fell asleep all things continue as they were from the creation of the world? Since Christianity was first promulgated, and miracles ceased, where,' says he, is the proof that God cares any further about it.' This Book of the Revelation teaches us far otherwise. It shows us that Christianity is as much, now, in the hands of God and Christ, and that its affairs are as duly administered by the Holy Spirit, as when Christ himself was in the act of working miracles upon earth;—that the work proceeds according to the divine plan, and will in due time be brought to a conclusion. This great drama in due order is approaching its final catastrophe:-not that a new system may rise out of its ruins, but its ruins will be immerged in a new and infinitely more glorious order of things!

CONCLUSION.

FROM the above sketch of the Natural History of Religion, it is evident that man in this world, in this first step of his existence, must undergo a discipline of appetites, by being placed, for a certain season, where these appetites cannot be satiated, but yet where there are objects that hold out a promise of gratification. The urgency to snatch at these is to be resisted: this is the jet of his discipline. After such a probation, if successfully terminated, he is to be removed to a more exalted station, where there will not be this pupilage or necessary vigilance and self-control, but where there will be full gratification of his most unlimited desires.

Had man continued in his first condition in Paradise, and not fallen, he would have attained to future glory of his own strength and merit. He would, as to his freedom of will, have been the author of his own glory. But as he fell, should he gain heaven, he must be content to owe the glory of it to the merits of Another. He must be stripped of pride; of all whereof he may glory. Pride is the vice of his nature, the consequence of his fall. To root it out from his heart is the sum

and substance of religious discipline; which, while the love of sin remains, is the most irksome and difficult task in the world. The spiritual history of man is all in all an account of the struggle with this self-exaltation against God. Every religious error and every superstitious device, arose from a wish to be on good terms with the Supreme Being, and yet avoid this ungrateful task, which, to a worldly-minded man, is compared to plucking out the right eye or cutting off the right hand.

Under the mild spirit of a government established on truly religious principles, the task is still more difficult than in the midst of tyranny and affliction. But it may be observed that God relaxes his discipline, and tempers the duty in some degree to external circumstances: at least, this was the case till the fulness of revelation was vouchsafed. In the Jewish dispensation were allowances for the hardness of their hearts, such as the permission of revenge. But Christianity makes no allowance. It does not so much lay down a system of morals as a discipline for the heart; the natural result of which is supposed to be such a system of morals as will be completed in the blissful state. It is to be the spiritual light of man to the end of the world: to witness to him what a system of morals he is disciplined for. Nor is it the only light, though the only true religion. Every man has a light within him, his own conscience. And by this will he be judged in the

last day; for then it will be found, that the will of God is written therein, as well as in his revealed word, in the holy Scriptures. If men cannot receive the light of the gospel as a guide of life, it is because their institutions and old established customs are too strong. Their conscience tells them it is the true light, but their lusts require a hotter furnace of affliction than can be under the mild form of Christian government. Hence are permitted such dispensations as Mohammedism, Popery, and the Greek Church, which are but half Christian and half Pagan.

Mohammed laid claim to nothing higher than the Prophet of God; ranking himself with Moses and Jesus Christ, whom he considered as a mere prophet. He asserted that, as Moses spake of Christ as the prophet whom God would raise up like unto himself, so Christ spoke of him (Mohammed) as the Comforter, with a further description which the Christians through perverseness deleted from the Gospel of John.

In the life of Mohammed are several circumstances that would almost induce one to give credit to the divine communications to which he laid claim. But if we deduct what he might be assisted in by secret agents, and the colourings and forgeries of his too partial historians, his own followers, we shall readily enough join with all Christian writers in the conclusion that he had no assistance from divine inspiration. But after this