the less called upon to believe, and admire, and adore.

"But it is contrary to the analogy of reason and experience." What do we mean by these words? Do they imply any thing more, than that "we have never seen any thing in this world at all resembling it?" And what is this more than to say, that God has created nothing like Himself?

"But if the doctrine were necessary; if it were even true," some perhaps may say, "God would have revealed it more clearly." Are we then thus to make terms with our Creator? Are we to reject such doctrines, as He makes the means of our salvation, because they are not worded exactly as we would have them? or because they do not correspond to the ideas which we had previously formed? Surely, my friends, it is not for us to make terms with the Almighty; it is not for us to answer to the Holy Ghost, as revealing His truth in the Scriptures-" Either explain to us more, or we will believe none:

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"either tell us, with what bodies the dead arise, "or we will not receive the faith of any resur"rection: either tell us, how the world was "made out of nothing, or we will not acknow"ledge that it ever had a beginning."― Such senseless blasphemies, which need only be named to fill the soul with horror, such blasphemies are really lurking under the objections of those

men, who require mathematical proof for every mystery of religion; and are unwilling to trust even God Himself for more than they themselves have seen!

True it is, we see as yet through a glass darkly, -but even at present, and on this most mysterious doctrine, sufficient, amply sufficient, is revealed to guide our faith, our praises, and our prayers. We are told in Scripture, that there is but one God: and this God hath revealed to us further, that, in His nature and substance, are three distinct Persons, who have each their separate office; and each of whom claims alike our love and reverence. Is not this sufficient, or how do we know that our present faculties could possibly receive further knowledge?

Suppose with yourselves, that a man who had been born and educated in a dark dungeon, were to deny all existence of light; because he had never seen it; nor knew any thing to which it might be compared. How vain, how idle,

explain the nature of

would be the attempt to light, to such a person! What notion could he have of colours, to whom every thing alike was gloomy; - what of the fair varieties of this world; its hills, and valleys; its mountains, seas, and rivers; and the high and glorious arch of Heaven; - he, who had grown old within the narrow range of four smooth walls? If, when we spoke of such things to him, he re

quired of us farther explanation, would not our answer be: "I have other things to speak with you, but you cannot bear them now? You cannot as yet understand me; but if these prison walls were away, you would be at once convinced of my truth. truth. On that truth, on your good opinion of me, all these wonders must at present rest and the faith which you have, that I would not deceive you, must be your evidence

of things unseen!"

Exactly such as this, my friends, is the condition of mankind on earth; and this, or nearly this, is the spirit of the language of Scripture. In discoveries, where sense is concerned, in exploring the earth and air,—the plants, and inhabitants of this globe, on which we dwell, God leaves us to our own curiosity; and gives us, in no small degree, the means, by our own exertions, to acquire some knowledge. But beyond the walls of this our prison, all is inconceivable and unknown; it is from Him only, that our information is derived; and it is, only as we hear, that we dare venture to speak, or to think.

Yet one near and even nearer prospect he always sets before us; one moment, when all our doubts shall be removed; and when these things, which we now see through a glass darkly, we shall be permitted to look upon, as it were,

Dissolve this tabernacle:-rend but this fleshly dungeon in twain: and all shall be clear, which now perplexes us: - all shall be bright, which now appears obscure :—and all, which we doubt of now, shall be known, even as God knoweth us. This is the gate of knowledge; here our discoveries begin; and, the night of the grave once past, we shall enter at once into a day which no cloud shall obscure; no evening, end.

In hope and expectation of this time, it is our duty to possess our souls in patience; not to weary our spirits by an unholy curiosity; or to despise, and turn away from those consolations, which our proud reason cannot comprehend; but humbly and sincerely to accept the means of salvation offered to us, to believe in God, and to worship Him in the manner, which His Scriptures teach, and, by a constant endeavour to serve and please Him, prepare ourselves for that aweful moment, which is to open our eyes to the secret things of God, and to enable us, with Cherubim and Seraphim, to behold His glory; and to worship, with crowns, and palms, around His footstool, through the mercies of The Father, the merits of The Son, and the blessed assistance of The Comforter.

Nor should we ever mention or think on such holy mysteries, without an unusual seriousness of mind; figuring to ourselves the great dignity of the Persons whom we contemplate; and our

own infinite unworthiness. And, lastly, and on this point, my brethren, I entreat you, as you value your souls, if ever you find a doubt arising in your minds on subjects such as these, [for, even in the mind of the most serious believer, Satan will sow such troublesome thoughts,] let me entreat and advise you to betake yourself at once to earnest prayer; entreating the aid of God's Holy Spirit to show you His truth; and to give you faith in His revealed will, hope in His gracious promises, and charity to all such, as differ from you in opinion: - beseeching God to keep you from all bitterness against your weaker brethren; and that it may please Him to lead, in His own good time, both them, and you, into all peace; forgiving to each of you the errors of his faith and life, through the prevailing merits of His only Son.