its denunciations. Now, under all these varieties, we think that there might be detected the one and universal principle which we have attempted to expose. The something, whatever it is, which has dispossessed all these people of their Christianity, exists in their minds, in the shape of a position, which they hold to be true, but which, by no legitimate evidence, they have ever realized-and a position, which lodges within them as a wilful fancy or presumption of their own, but which could not stand the touchstone of that wise and solid principle, in virtue of which, the followers of Newton give to observation the precedence over theory. It is a principle altogether worthy of being laboured-as, if carried round in faithful and consistent application amongst these numerous varieties, it is able to break up all the existing Infidelity of the world.

But, there is one other most important conclusion, to which it carries us. It carries us, with all the docility of children, to the Bible; and puts us down into the attitude of an unreserved surrender of thought and understanding,

to its authoritative information.

Without the

I

testimony of an authentic messenger from heaven, I know nothing of heaven's counsels. never heard of any moral telescope that can bring to my observation, the doings or the deliberations which are taking place in the sanctuary of the Eternal. I may put into the registers of my belief, all that comes home to me through the senses of the outer man, or by the consciousness of the inner man. But neither the one nor the other can tell me of the purposes of God; can tell me of the transactions or the designs of his sublime monarchy; can tell me of the goings forth of Him who is from everlasting unto everlasting; can tell me of the march and the movements of that great administration which embraces all worlds, and takes into its wide and comprehensive survey, the mighty roll of innumerable ages. It is true that my fancy may break its impetuous way into this lofty and inaccessible field; and through the devices of my heart, which are many, the visions of an ever-shifting theology may take their alternate sway over me; but the counsel of the Lord, it shall stand. And I repeat it;

that if true to the leading principle of that philosophy, which has poured such a flood of light over the mysteries of nature, we shall dismiss every self-formed conception of our own, and wait in all the humility of conscious ignorance, till the Lord himself shall break his silence, and make his counsel known, by an act of communication. And now, that a professed communication is before me, and that it has all the solidity of the experimental evidence on its side, and nothing but the reveries of a daring speculation to oppose it; what is the consistent, what is the rational, what is the philosophical use that should be made of this document, but to set me down like a schoolboy, to the work of turning its pages, and conning its lessons, and submitting the every exercise of my judgment to its information and its testimony? We know that there is a superficial philosophy, which casts the glare of a most seducing brilliancy around it; and spurns the Bible, with all the doctrine, and all the piety of the Bible, away from it; and has infused the spirit of Antichrist into many of the literary establishments of the age; but it is not

the solid, the profound, the cautious spirit of that philosophy, which has done so much to ennoble the modern period of our world: for the more that this spirit is cultivated and understood, the more will it be found in alliance with that spirit, in virtue of which all that exalteth itself against the knowledge of God, is humbled, and all lofty imaginations are cast down, and every thought of the heart is brought into the captivity of the obedience of Christ.

DISCOURSE III.

ON THE EXTENT OF THE DIVINE CONDESCENSION.

"Who is like unto the Lord our God, who dwelleth on high. Who humbleth himself to behold the things that are in heaven, and in the earth!"-PSALM cxiii. 5, 6.

IN our last Discourse, we attempted to expose the total want of evidence for the assertion of the Infidel astronomer-and this reduces the whole of our remaining controversy with him, to the business of arguing against a mere possibility. Still, however, the answer is not so complete as it might be, till the soundness of the argument be attended to, as well as the credibility of the assertion-or in other words, let us admit the assertion, and take a view of the reasoning which has been constructed upon it.