prejudices and prepossessions, or, as he considers them, his reasonable deductions: he must see that it has some other basis to rest upon than mere authority, even though that authority be the authority of God himself; for till he can fully demonstrate the propriety of this Divine arrangement, and solve every difficulty which a presumptuous intellect may consider as flowing from it (which he is least of all likely to do while he remains in his present attitude of mind), he will not submit to the doctrines of the Cross of Christ, or adore that "mystery of godliness" which is involved in this and every other part of the disclosures of Revelation.

But gross vices on the one hand, and mental sins on the other, (to which two classes of impediments the preceding remarks have been chiefly confined,) are not the only forms of moral evil which may cloud our judgment in matters of faith; for, in fact, even the widely tolerated habits in which the great body of mankind pass their lives; the love of worldly company and the fashionable gratifications of the age, slight as such causes may seem, powerfully exert the same influence. The votaries of the world, in all its forms, the more decent as well as the disreputable, plainly perceive that the doctrines and precepts of Christianity, if admitted and acted upon in their real spirit, would cut up, at the very roots, their most cherished habits and predilections; and hence a species of practical infidelity is gradually suffered to steal over the mind, till the judgment itself is at length incapacitated for the office of piercing through the thick veil of passions and prepossessions which have accumulated to intercept the rays of celestial Truth.

Nay, we may go yet farther; for even the sincere Christian himself may too often discover within his own bosom a decisive proof of the powerful effects of unholiness of

heart or life in obscuring the spiritual understanding and weakening the faith. No sooner does he relax in his Christian vigilance, no sooner does he become secularized in his temper,-no `sooner does he grieve the Holy Spirit by pride or lukewarmness, by the neglect of prayer, by inattention to any known duty, or by indulgence in any known sin,-than he finds that he cannot bring home to his feelings, as at more devout moments, the sentiments which become his holy profession; he is perhaps even almost inclined to harbour a secret wish that he may have too strictly construed the self-denying character of the Gospel. His mind may begin at such times to waver respecting some of its essential truths; if not, under the influence of temptation, to venture for a moment to bring into dispute its Divine authority. No Christian, however advanced, stands so firmly as not to require to "take heed lest he fall;" and though there may seem to be a wide interval between incipient sins of the heart, and such a lapsed state of the mind and affections as amounts, for the time at least, to little short of infidelity; yet upon further reflexion it will be evident that this interval is more easily passed over than at first sight appears probable, and that in truth there is a very close connexion between such a state of the heart as makes it a man's interest that the Gospel, or any of its doctrines, should be false, and the temptation to believe that very possibly they are so. Certain at least it is, that sinful habits or affections, of whatever kind, have such a deadening effect upon the soul, that, even where they do not open a direct way to professed infidelity, they greatly impede the operations of faith, and cause every Christian grace to wither and decay; so that whether the man become a speculative unbeliever or not, he, at least for the time, becomes a practical one.

In thus illustrating the fact, that

unholiness, either of heart or life, has a powerful influence in depraving the judgment in matters of faith, some of the causes of this unhappy effect have been incidentally mentioned. It may, however, be useful to consider these causes somewhat more definitely.

It is obvious, then, in the first place, that where the life is allow edly unchristian, there cannot possibly exist any serious wish to be right on the subject of religion, and such a defect of will is always a powerful cause of obliquity of judgment. The Scriptures constantly attribute both doctrinal and practical error to a corrupt state of the moral and spiritual volitions. "Ye will not come unto me," said our blessed Lord, "that ye might have life." Had the wish existed, the power would not have been withheld. "If any man be anxious to do the will of God, he shall know of the doctrine;" but where such a disposition of heart does not exist, there will always be a threefold barrier to the attainment of truth; namely, a want of suitable application, a want of aptitude to learn, and a want of Divine instruction.

1. There will be a want of suitable application.-A correct knowledge of the Christian scheme of faith and duty is not an intuitive endowment: it can be acquired only in an attentive perusal of the sacred Scriptures; in frequent meditation upon their contents, "comparing spiritual things with spiritual;" in the conscientious use of every subordinate assistance, and in earnest prayer for the Divine illumination and guidance. But where there exists no adequate desire to know and practise the will of God, such an application of mind, and such a devotion of heart, to sacred studies, are not to be expected; and consequently we cannot hope that a right judgment should be attained in matters of faith, except indeed so far as an orthodox education, or other advantageous circumstances, may have operated, unsought for

by the individual, to enlighten his understanding, even while they failed of converting his heart.

2. A want of aptitude to learn, was further mentioned as an unavoidable concomitant of wilful unholiness of heart or life; for not only is a mind under the influence of sin rendered averse to the humble study of Divine subjects, but the necessary prerequisites for studying them aright are wanting. We constantly perceive, in ordinary life, and on points quite unconnected with theology, the powerful influence of particular habits in producing an inapitude for the perception of truth on subjects which, to all but the parties thus prepossessed, appear sufficiently plain. The arguments which would fully convince an unprejudiced person of the criminality of importing or vending illicit articles of merchandise, would have no effect upon the mind of a practised. smuggler. The most elaborate dissertation upon the atrocity of a piratical life, would be lost upon the callous perceptions of an Algerine corsair. And without adverting to such extreme cases, do we not perceive in the daily occurrences of civilized society, that a familiarity with certain practices, and the frequently recurring, though scarcely noticed, temptations arising from them to shut the eyes and harden the heart against the truth, have the effect of gradually raising the most powerful impediments to a right judgment on these particular points; and this, perhaps, even where there is no distinct consciousness, in any individual instance, of a wilful opposition to the force of evidence? We see this observation forcibly exemplified in the conduct of ardent party-men of all sects, ages, and countries. We may also observe, in almost every profession and avocation of life, the prevalence of particular practices, which, to all but the individuals concerned, bear an undeniable character of moral delinquency, but the sinfulness of

which the offenders themselves, even though in other respects virtuously inclined, do not perceive, because they have lost, in that particular point, the moral discrimination which is necessary to render the most powerful evidence and suasion effectual to produce conviction and amendment.

And thus it is in the case under consideration; for how is it possible that a dispensation of which the prominent feature is "righteousness and true holiness," should approve itself either to the judgment or the heart of an individual whose perceptions are clouded by moral prejudice and the love of sin? For example, the Scriptures every where exhibit to us the excellency of the law of God: but how can this excellency be duly felt by one who regards that law with abhorrence, on account of the restraints which it imposes upon his unbridled appetites? The Scriptures again constantly speak of the happiness of a life of devotion to God: but how can this be admitted by one who places his happiness exclusively in earthly gratifications? The Scriptures declare, that "to be carnally minded is death, but to be spiritually minded is life and peace:" but how can this be credited by one whose whole practice proceeds upon quite a contrary estimate? The Scriptures speak throughout of sin, in all its modifications, as an evil of enormous magnitude; but to such a person no evil is apparent, except indeed so far as the temporal interests of society are concerned. The Scriptures describe the equity of God in visiting every breach of his laws with the severest infliction of judgment: but to a man in the state of mind we are describing, such a proceeding appears far from equitable; he even ventures perhaps to think it nothing short of tyranny to inflict punishment upon men for what he thinks fit to call the "innocent propensities" of the human charac

ter.

The Scriptures further speak

of whatever is holy, whatever resembles God, as excellent and lovely: but the individual in question perceives no loveliness in any thing of the kind: on the contrary, he views a life of piety as morbid and misanthropical; and would gladly prefer the vain pleasures of a sinful, as well as a transitory, existence to what he considers the gloom and austerity of scriptural devotion. In short, while his whole constitution remains under the dominion of sin, there must necessarily be a corresponding inaptitude for attaining a right judgment on religious subjects; for such subjects, it must ever be remembered, are not, like the deductions of mathematical or physical science, merely speculative;

they powerfully affect the life and actions, they involve the operation of the will and affections, and therefore the study of them can be entered upon with advantage only where there is a suitable "preparation of heart;" and such a preparation, it is obvious, can never exist where a preference for the ways of sin is deliberately cherished.

3. The absence of Divine instruction was also mentioned as a most important reason why those who have no wish to "do the will of God," are not likely "to know of the doctrine," at least in a way conducive to their salvation.-The Scriptures every where teach us, that Divine instruction is essentially necessary to a right understanding in matters of faith; and this instruction, we are further informed, is bestowed only upon the humble and the contrite. “Evil men understand not judgment; but they that seek the Lord understand all things." "A scorner seeketh wisdom, and findeth it not;" but "the secret of the Lord is with them that fear him." Those who persist in wilful impenitence, the Almighty consigns in equitable retribution to the suggestions of a misguided understanding and a hardened heart. Such was strikingly

offend you,)" What is the drift of this communication? I hope my friend does not suppose that I am a downright infidel; and that he is not so narrow-minded as to think that nobody is right but himself? Religion is a subject on which men have thought differently in every age, and will do so, I believe, to the end of the chapter." No, my dear sir, I do not address you as a downright infidel. I have often heard you speak with much respect of revelation in general;-I have heard you warmly express your admiration of the moral precepts it contains; and I believe you are quite aware, that nothing tends so much as the observance of these to promote the peace and good order of society. But will you excuse me, if I express my fears that you have not examined this interesting subject with that degree of attention which its importance demands? I consider Christianity as containing a great deal more than a number of moral precepts, however useful and excellent these may be. As a revelation of the Divine will, it appears to me to give certain views of the character of that Great and Glorious Being with whom we have to do of the state and character of man as a creature of God-of the relation in which he stands to his great Creator, as a being who has violated his law, and is thus exposed to his displeasure. While Christianity represents all men as exposed to the most imminent danger, on account of their transgressions, I view it at the same time as pointing out a remedy. It tells us of an Almighty Deliverer from that guilt we have contracted, while it expressly states that it is only by seeing our need of this Deliverer, and personally relying on Him, that we can be found in a state of safety at the great future day of trial. Along with this I may add,-it speaks of a certain change that takes place on the heart and character of all who truly believe in the only Saviour; and that this

change is essentially necessary, before we can be interested in the blessings and hopes which he reveals.

Now, remark, I am not wishing you to take these representations on my authority. What I wish is, simply to fix your thoughts on this very interesting subject, that you may examine for yourself, whether or not this revelation actually contains such statements as these I have now suggested. In short, my earnest desire is, that you treat that Book as it ought to be treated, if it be really true; that, according to the solemn declaration of Jesus Christ, the word which he spake is that by which every man is to be judged at the last day.

Many, I know, are apt to think that any interference with their religious sentiments is very officious and improper: "Let every one," they say, "judge for himself on these subjects; no one is entitled to dictate to another." From what I have already said, I trust you are convinced that any attempt to dictate is out of the question. But I put it to yourself, if you could at all reconcile it with consistencyif it could be supposed in any degree compatible with genuine friendship, for me to entertain such views as I have stated of the great leading truths above mentioned, without endeavouring to bring them under your review; nay, I will go farther, and say, without most seriously and earnestly begging your attention to them.

What I fear is, that, amidst your various literary and professional pursuits, this subject may have been in a great measure overlooked; or that you, like many others, have rested satisfied with some vague and general admission of the truth of Christianity as a whole, without ever particularly inquiring what it is, or how, according to its own statements, we are personally interested in the hopes it reveals. I have certainly met with not a few, distinguished for extensive know