culties, (that is, where we cannot see the justice, mercy, or benevolence of some of God's proceedings.) Suppose I tell "a little child," that a man was transported for writing my name on a piece of paper, and that another was executed for going to sleep when he ought to have kept awake, and that in both cases the punishment was only right and just and proper.* "How very mysterious!" he exclaims, How could such dreadful punishments be inflicted for such trifling offences? What horribly cruel laws we must live under! What a curse to be born in such a country! surely our government 'deserves to be execrated and denounced,' and 'rebellion must be duty!' Why 'I had rather weep with the weeping, and howl with the howling, and die with the dying, than accept of a favour from such a partial, arbitrary, unreasonable, cruel, and malignant' government. But stop, I'm forgetting; my father told me the punishments were not cruel or unjust, but quite necessary; and he must know what is right and wrong better than I do. He told me that it was for the good of the nation the government made such laws, and that it was a great blessing to be an Englishman. I certainly do not see how all this can be, but I shall not be so foolish as to set up my judgment against his; I know he would not say so, if it were not true, and therefore I believe it," In the same spirit are we to believe, that whatever God does must be right, whether it seems so to us or not. In another world God may justify his ways (if he pleases) even to our minds, quite as easily as these difficulties might afterwards be explained to the child's mind, by teaching him the nature of forgery, and showing him the serious consequences that might follow, if a sentinel fell asleep at his post in time of war. Let "truth seekers" then cultivate this spirit, for assuredly unless they do, "the things that make for their peace" will be for ever "hid from their eyes." "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes;† even so Father, for so it seemed good in thy sight." Matt. xi. 25, And let us all follow the example of David, who says, I do not exercise myself in great matters, or in things too high for me: surely I have behaved and quieted myself as a child that is weaned from his mother; my soul is even as a weaned child." Psalm cxxxi. 1. He did not

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* If any one objects, that such punishment is not right, it would be easy to find illustrations not free from the objection. The above were used as plain and simple, and in the argument it must of course be taken for granted that they are proper punishments.

This text will meet any objections, either from "Be not children in understanding," or from "When I became a man, I put away childish things." We can only become men in spiritual knowledge, by receiving each additional truth as it is revealed to us, in the teachable spirit of "babes."

doubt or deny anything because it was too high for him, but received it with a simple child-like faith; and instead of exercising his mind about it, he restrained the restless workings of his imagination, he made the pride of human reason bow before the word of God, and quieted himself.

We might bring forward other passages; but time compels us to conclude the subject. What we have shewn is thisThat the Bible itself distinctly professes to reveal things, which, when revealed, will present difficulties beyond the utmost powers of the human intellect to overcome. From which follow two things; first-That any system, which does not contain such difficulties, cannot be the system of the Bible: and, secondly-That no person can possibly receive the system of the Bible, unless he is willing to believe incomprehensible mysteries, and admit the truth of insurmountable difficulties. If then a man tells you, that the great beauty of his religion is its being simple and easy to be understood, and agreeable to human reason, you may be quite certain, without knowing a single doctrine it contains, that it cannot be the religion which God revealed to fallen man. If he tells you, that he will receive no religion, which contains any doctrine that appears to him impossible, irrational, or inconsistent with justice and benevolence, he thereby confesses himself to be an unbeliever, and as long as he remains in that state of mind, he never can become a Christian-he will not "become a fool, that he may be wise," he "will not receive the kingdom of God as a little child."

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It may be asked, Why has God left these difficulties in his word? Why has he not cleared up all the mysteries, and made it all so plain and simple, that to doubt or mistake would be impossible? We answer in his own words" It is the glory of God to conceal a thing." And if you ask further How it is so? we reply-To bring down the pride of man, that he may take the wise in their own craftiness." Take a familiar illustration-I tell a child of mine to fetch me something out of a certain room, and to be sure not to go in the dark, but to take a light with him. He pays no attention to this, and thinks he can find the way very well without. On entering the room, he knocks his head violently against a beam, which has been placed across the doorway, and falls back stunned. Who put the beam there? I did. What

for? Why on purpose that the child might knock his head against it, if he did not do as I told him, and went without a light; it will teach him for the future to believe that whatever I say and do is the best, whether he can see the reason of it or not. But if he had taken a light, it would not have removed the beam, the obstacle would still have been there. Yes; but it would have shown him the necessity of

stooping and creeping under it, and then he would have got through unhurt. So it is with God's word. Ah! are there none here, who have gone to the Bible without taking a light, and stunned themselves? They could find the way very well by themselves; they had no need of the Holy Spirit to enlighten them; their own reason was sufficient to clear up all the mysteries, and remove all the difficulties, and make out a very simple rational plan of salvation-no wonder they stumbled and fell. There are stumbling-blocks in abundance left in God's word, on purpose to test our humility and faith; on purpose to repulse those, who will not seek for the Spirit's guidance, and who will not stoop to believe any thing which they cannot account for, or explain. To them Jesus Christ becomes a stone of stumbling, and a rock of offence, and whosoever shall fall on that stone shall be broken. Try, if you like, to batter down the walls of this church with your naked hand; but don't try the strength of your understanding against the mysteries of God—you can only dash yourself to pieces. They cannot be moved, the Rock of Ages can never be shaken, but you may perish in the attempt: on whomsoever it shall fall, it shall grind him to powder."

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But what obstacles do the mysteries of revelation present to the humble Christian, enlightened and directed by the Spirit of God? None whatever. The beam across the doorway is not removed; he does not try to remove it; he does not even wish it removed; he would just as soon it stayed there; and yet it is no obstacle to him at all. Why? Because he is perfectly willing to stoop down and creep under it. There are many difficulties in the Bible, which the Christian cannot explain, many things he is at a loss to reconcile, many objections he is unable to answer: but what of that? Is he shaken by them in his faith? No: God's word warned him of them before-hand, told him to expect them, and he is satisfied with his Master's promise-"What thou knowest not now, thou shalt know hereafter." God says it, and it must be true; God does it, and it must be right. He may not see how it can be true, or how it can be right; but this he acknowledges to be only his own ignorance, knowing that at present he but sees through a glass darkly." Thus the very difficulties, by which the proud reasoner is confounded, and the wisdom of this world brought to nought, only serve to exercise and display the faith, the meekness, the humility, of the true Christian, "whose mind, being stayed on God, is kept in perfect peace." This is to receive the kingdom of God as a little child of such (not of persons born innocent) is the kingdom of heaven, and in this way is it "the glory of God to conceal a thing."

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A FOURTH pamphlet has just appeared, in a very different style from either of the three first, and not unnaturally without either writer's or printer's name. It contains an eulogy of Channing, an attack on the interpretation given in our English Bible of Christ's words in Mark iv. 24. "Take heed what ye hear," and a little something else, which we must overlook.

With regard to Channing, there cannot be the slightest doubt, that he did mean "true believers," orthodox evangelical Christians, though giving his own view of them. The chief ground of our love to Christ is set forth by the apostles to be, Christ's love in dying for us; but the enlightened, rational, theology of the present day, it seems, despises such childish emotions, and can approve of nothing less dignified than "moral worth." Those who agree with my "Elder Brother" in admiring this practical Unitarianism, may no doubt study Carpenter and Channing to advantage. With regard to Mark iv 24., of course I did not mean, that the word "Blepete" could never signify anything but "beware," but that it could not in the passages quoted-which no one will deny. The wording however of my note to page 17 of lecture I. I am perfectly willing to allow, might certainly lead to the misapprehension; and equally willing to allow, that it would have been better if it had been more courteously worded, though in answer to a not very courteous expression: it is solely on this account, that the pamphlet has drawn forth a word of reply. But pray let me remind those who seem so very much afraid of our interpretation of the words, that if we take theirs (Take heed to what ye hear) it cannot mean, that we are to take heed to heresy; for the Holy Ghost had already said by the mouth of Solomon, "Cease my son, from hearing the instruction which causeth to err from the words of knowledge." Is the interpretation of this passage objected to ?

The writer hints that I may be " possessed." So did the Jews of my master. He calls my views of prophecy "rhapsody," &c. Not quite seeing the point of the argument, I scarcely know how to meet it. If he will endeavour to show, that they are unscriptural, I shall be happy to give him due consideration, though not to enter on a prophetical controversy. He concludes by giving me two pieces of advice. The first, "6 Take heed to thyself," I feel obliged to him for, as I stand continually in need of it, and will endeavour to profit by it, when called upon to answer his or any similar attacks; lest the "old man" should get the better of me, and I

[The note above referred to appeared in the first thousand only.]

should become "like unto him."

Prov. xxvi. 4. If however by calling himself "an old Churchman," "an elder brother," and dating his letter from "Long-sight Rectory," he means to give the impression, that he is a clergyman of the Church of England, or even a Trinitarian at all, I feel compelled "for the credit of my Church" to take the liberty of saying, that I don't believe it. His second piece of advice, not to print the rest of my Lectures, is, I doubt not, given with all sincerity: nay so very anxious does he appear on the subject, that one is almost tempted to suspect— but it is no matter. Their very unexpectedly rapid sale will scarcely allow me to follow his advice in this instance; but one thing I will promise "never, never to print" what I dare not put my name to, or what the printer dare not put his to.

If any of my friends should happen to meet with the production alluded to, let me beg of them not to let their minds be irritated by any such mere personal attacks, as they are really of no consequence whatever. If our opponents cannot overthrow the scripture proofs which are brought forward, never mind what may be said of the advocate; it does not touch the question at issue, and can do no possible harm, unless we allow it to engender a similar spirit within our own hearts: let us rather seek for the beautiful spirit of our Litany, which teaches us to pray—

That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts,

That it may please thee to bring into the way of truth all such as have erred and are deceived,

We beseech thee to hear us, good Lord.