and moral conduct in the world. So that "there is now no condemnation to them "which are in Christ Jesus, who walk not "after the flesh, but after the spirit :" and ransomed by him, "who went about doing

good," and who sealed his ministry "with "his precious blood," every penitent sinner, and every good Christian, "casting "out fear," and "rejoicing with joy un"speakable, and full of glory," may now, without presumption or enthusiasm, apply the triumphant language of St. Paul to his own particular case: "I am persuaded "that neither death, nor life, nor angels, "nor principalities, nor powers; nor things

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present, nor things to come; nor height; "nor depth; nor any other creature; shall "be able to separate me from the love of "God, which is in Christ Jesus our Lord." Amen.

DISCOURSE XVIII.

Subject. THE INSTITUTION OF THE SACRAMENT OF THE LORD'S SUPPER.

REASON AND FAITH, THEIR SEPARATE CLAIMS. THE ROMAN CATHOLIC DOCTRINE OF TRANSUBSTANTIATION, IRRATIONAL AND UNSCRIPTUTHE NATURE AND DESIGN OF THE SACRAMENT OF THE LORD'S SUPper. THE DUTY AND

RAL.

IMPORTANCE OF FREQUENTLY ATTENDING THE

TABLE OF THE LORD.

MATTHEW Xxvi. 26.

Take, eat, this is my body.

MANY and warm have been the con

troversies among Christians respecting the rights of REASON, and the claims of FAITH,-where, and how far, we are authorised to exercise the former with regard to spiritual matters, and in what cases

it ought to bow itself down before the latter, and receive implicitly, and without enquiry, those doctrines which FAITH Would present to the mind as things to be believed.

The more earnest of the opponents in these disputes, on both sides of the ques tion, seem to be equally in the wrong, and to have missed that middle path, in which alone both truth and security are to be found.

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Were we to listen to the strenuous advocates of HUMAN REASON, we should regard it as an infallible principle, with a capacity to search out all "the deep things of God;" to penetrate into his secret counsels; and "spy out," and understand, "all his ways;" and with an authority to contemn every doctrine which appeared to be at all at variance with its own conclusions. Of things beyond the grasp of the human mind we should believe nothing; because, as they could not be tried at the tribunal of reason, it would at once reject them, without enquiry or hesitation.

On the other hand, were we to fall in with the notions of those who plead the cause of FAITH against the exercise of REASON, we should gradually sink into the depths of superstition, or be carried away

by the wildest enthusiasm. We should, in time, lose every just idea of God and his will ; every proper view of man and his obligations.

The most absurd, and, we may add, the most wicked, fancies, would be received by the mind as gospel truths; and, without guide or compass, we should wander for a season in the labyrinths of error, or settle at last either in nonsense or impiety.

That such have been, and are at this moment, the consequences of exalting REASON above FAITH, or of altogether prohibiting its exercise in religion, is sufficiently notorious to, those who are at all conversant with the history and state of the Church of Christ in ancient and modern times: an evil which has entirely arisen, it should seem, from not duly considering that the provinces of FAITH and REASON are totally distinct from each other; that they have both their respective privileges and boundaries; and that each is designed and required to take a part in forming the creed and regulating the conduct of every believer in Jesus Christ.

That the doctrines which are plainly and explicitly revealed in the Bible, should be received without doubt, hesitation, or cavil, cannot admit of denial; because it is God

who speaks, and man has nought to do, but to listen, believe, and obey. Here REASON must be passive: for though the Revelations be not contradictory to its legitimate conclusions, yet, as they treat of things which are "far above, and out of "its sight," it has neither right, nor capacity, to place itself in the office of judge on such high and spiritual concerns. though passive in this case, it hath full power to act in others. As "the eye ist "the light of the body," so REASON is the light of the mind: a remnant of "the

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image of God," in which we were originally formed; a faculty to be resorted to, and depended upon, in every instance where revelation is silent, for instruction, information, and proof: the intellectual instrument by which we are to try the spirits;" "search the scriptures ;" and "compare

things spiritual with spiritual;" and thus arrive at a rational and sound belief of the truth of the Word of God, and of all that it contains; and enable ourselves to "be ready always to give an answer "to every man that asketh us a REASON "for the hope that is in us.

The remarks which have now been made may very properly be applied, we conceive, to a monstrous doctrine respecting the