of a want of love, and perhaps a sign of a want of faith also, for it was something of a disputatious spirit, that St. Thomas evinced, when he said that he must feel and handle. Whenever, also, there is a secret doubt of an opinion which we wish to entertain, there is a disposition to dispute and persuade, in order that by obtaining the persuasions of others, we may establish our own convictions. This may be seen in the origin of the doctrine of Transubstantiation: it arose in a dereliction and forgetfulness of the discipline of reserve on that subject; in a want of the high and ancient reverence; in a desire to establish and prove to the world a great secret of God. The result was profaneness in both parties. Not only in the denial of Sacramental grace on the one side, but in the low and carnal conceit which Transubstantiation introduced. So awful in its consequences has been the attempt to bring out the doctrine of the Eucharist from the holy silence, which adoring reverence suggests; the attempt of the human understanding with unhallowed boldness to fathom the deep things of GOD; to circumscribe the Ineffable, who hath made His pavilion in dark water, with thick clouds to cover Him; to look into the ark of GOD; to pry into those secret things which the ALMIGHTY has reserved unto Himself. The Primitive Church thought otherwise, as of a doctrine to be realized by devotion, rather than capable of being expressed in human language; considering it impossible for human reason to define its nature, or to think and speak worthily of that which is Divine. It is no part of our duty to censure the state of other Churches but where, for our own protection, Christian wisdom and charity require it. And it is worthy of observation, that, in the Church of Rome, that which is Roman and Tridentine, in distinction from that which is Catholic, is characterized by a want of this reserve. The want of reserve and reverence which attends the elevation of the Host, and the public processions connected with it, is very great indeed: these are indications (like many things of a different nature in the system we have condemned) that it is popular impression, and not a sense of God's presence, which is considered: for here there can be no true veneration; and "where God is, there must be the fear of Him." They are of

the nature of religious frauds; it is effect which is more thought of than truth.

The same may be shown in many other circumstances of their religion it is indeed the Catholic Church, but decked out with tinsel and false ornaments to catch the eye; like a statue of purest marble painted and besmeared, till scarce a vestige of its true substance is seen. Consider, for instance, their sacred edifices: the Church holds these to be worthy of the deepest veneration as the places of God's peculiar presence; and the altar more especially. But what is to be said of tawdry decorations of Churches and sacred things? would we wish to see any human being that we venerated and respected thus meretriciously adorned? It is an attempt at comparatively little cost to catch the eye, very unlike that ancient religion, which is costly, and chaste, and simple; which would gladly be poor in this world, that it may offer to God what is most worthy and valuable, and cares not, but in a secondary manner, for the effect on mankind; for we always look to that which we most love.

In these things to look to God will lead us to the reserve of a sacred simplicity: ostentatious singularity and display is a looking to man. To know GOD in His holy places; to know GOD in His Sacraments, in His Word, in prayer, is the kingdom of Heaven. But if the Israelites could fall away with the pillar of fire before them, and the destruction of the Egyptians behind; if, in the light of the Baptist's teaching, men could "rejoice for a season only;" and could eat of the loaves from our SAVIOUR'S hands, and yet deny Him; we have more reason to fear for the abuse of sacred truth, than presume on its being revived among us.

And how are the many evils to be avoided which we would guard against? To say that we are always to be reverent on sacred things, to speak with reverence, to act with reverence, surely this will not produce what we want; but rather the very opposite; for to put on the appearance of reverence for example's sake, or for the edification of others, were but the very thing which we condemn, and were no better than formal hypocrisy. All that can be said is, not to seek to remedy by external effects,

that which can only be from within; to think less of appearance, more of the reality; to be natural, serious, forbearing, as considering what, and where we are, and what we are coming to.

6. Caution necessary with respect to the latent senses of
Scripture.

There is another subject which necessarily must attract much attention, as men's minds are turned more to Theology and which comes on this generation with all the attractions, and all the dangers, of novelty; and that is, the depth and vastness of type, analogy, and prophecy, contained in GOD'S WORD. Now with regard to these things it must be remembered, that attention to them has been revived by persons of some experience, and some reading; and the right and true understanding of such subjects, the Fathers, to whom they refer us, speak of as being the result of a life of devotion and piety. Such, for instance, is the knowledge of these mystical and deeper senses of Scripture; they consider them to be disclosed to prayer rather than acuteness, to experience rather than study; to piety rather than learning. But of course there is no reason why these should not become matters for mere speculative inquiry, and curious research: they are at once highly attractive and pleasing to the imagination the analogies of Scripture open new worlds to the mind, like discoveries in the material Heavens, and may excite the curiosity we derive from our fallen parents. The accurate closeness of its phrases, is like the nice formation in each flower of the field its light like the body of the Heavens in its clearness; its vastness like the bosom of the sea; its variety like scenes of nature. Nothing, therefore, can be more captivating, more sublime, more engaging; tempting the mind by its indefiniteness to fresh pursuits, and new inquiries; and from thence to speculate, to talk, to be eloquent, on such points; to make even them also matters of display. Here, therefore, the reserve of natural piety will be broken, for these are not the uses for which God's revealed WORD was intended, but only that we might come to the knowledge of Him and of ourselves.

One thing is certain, that the deep senses and hidden knowledge of Scripture are intended to enlighten the heart and exercise the affections, not to gratify the intellect or try the ingenuity. With regard to any knowledge that is truly valuable, the unhallowed intellect can of itself learn nothing. As in all other matters, in His Providences, His moral government, in the events of life, and the thoughts of man's mind, GoD will reveal Himself only to the pure in heart, to the humble, and such as keep His commandments so also in His written Word, He will manifest Himself to such only. He will disclose Himself to each in that particular way, perhaps, in which they reverently seek Him; to one in exercises of devotion; to another in acts of charity; to another in the practice of humiliation; to another in the religious fulfilment of practical duties; to another in the study of Holy Scripture. Not that either of these can be pursued exclusively to the neglect of the others, for he who breaks one law of his Christian calling, is guilty of all: but as the peculiar sphere of each is regulated by the great Disposer of all, so the line which is appointed unto each, is that course which, if rightly pursued, will lead him to GoD, and to the manifestation of some one of His attributes, which are variously disclosed to each. To search out and study in Holy Scripture nothing more than the beauty of its analogies, the strength and depth of its figures, the harmony of its proportions, and its perfection as a whole, were indeed but a poor and barren study of itself alone: and poor would be its reward, if it could attain unto the greatest skill in this knowledge. It would be like scientific studies in the natural world, which, if exclusively pursued, will, we know, draw away the heart from GoD, and not nearer to Him. But if they are pursued at every step in a thorough dependence on Him, from whom alone cometh down every good and perfect gift; with a devout acknowledgment of His perfections whenever they are disclosed; and a desire to know Him, in order to serve and worship Him better; then, no doubt, He will through these studies impart that wisdom, to the attainment of which St. Paul so earnestly exhorts his Ephesian converts, that knowledge which is one with faith ;-these two being as closely united with each other

as light and heat, the one illuminating, and the other quickening the soul after some heavenly manner. The knowledge of Holy Scripture, which is thus life-giving, may be ever progressive, leading more and more into hidden riches and treasures: the promise is given, and to him who knocks at the door by humble prayer, it will infallibly be opened. And he will still have to knock again at the door, and be admitted again into the inner shrine of ever-increasing light; and as he advances onward into better knowledge, and more light, he will see himself more and more deformed and unsightly, until, at length, he will wish to be entirely withdrawn from the sight of man, and to be hidden with GOD.

Now, if we study Scripture with this single eye, under the guidance of God's good SPIRIT, we shall so far be preserved and protected by this sacred modesty; it will prevent us from exposing the treasures of God, or His secret gifts; and will suggest to us, that so far as we are truly desirous to do good to others, we shall observe towards them this forbearance, according as their case requires. We shall have no need of a system, for we shall do it naturally: the example of St. Paul on this subject of the mystical senses of Scripture is quite sufficient; he does not, we may suppose, set himself any system or rule of secrecy ; on which account his example is of more weight in always observing it as it shows that it is a law of natural piety, which the HOLY SPIRIT has stamped on our souls. So that if any body be otherwise minded, and yet is seeking His heavenly guidance, He will reveal even this unto him, so that " he will walk by the same rule, he will mind the same thing." For consider St. Paul's reserve in the Epistle to the Hebrews on the subject of Melchisedeck; how different is his conduct to that which the modern wisdom of expediency would suggest? These mystical prophecies in the Old Testament, so long secretly contained in it respecting the Messiah, so distinct and so minute, must, (it might have been thought) if publicly brought forward, have struck these carnallyminded Hebrews very much; such wonderful circumstances, couched in such apparently accidental mention, in a book written at so early an age, would have been a great confirmation of their