like the ten thousand leaves which fall in autumn, it must suffer inanimation and decay. "And what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" Matt. xvi. 26. Here we are placed in a state of free probation. By religious truth and doctrine we are taught the nature of our fallen estate, and also the nature of spiritual purification unto life eternal. The knowledge of the world, the pursuits of science, and the acquisitions of influence, power or wealth, are transitory, and things upon which we can place no lasting hope, nor secure dependance. Hence those doctrines of religious truth, which are calculated to rectify our thoughts, to infuse correct opinions, to banish error with its long train of consequences originating in the principles of falsity; and also at the same time to conduct us towards that state of christian attainment, when our propensities to evil shall be checked by a regard to the commandments of the Holy Word, when an affection for heavenly good shall be implanted, when evils will cease to be delightful, and when the love of our Almighty Father, and manifested Saviour shall reign in the mind with power, but yet without compulsion. Surely then, that system of religious doctrine grounded in the Sacred Word, which is thus calculated to lead man from the inordinate life and delight of things, which will ultimately perish, and to enable him to fix his hopes, thoughts, and affections on those which are certain, orderly and eternal, is the most worthy of his rational and spiritual notice, and in the highest degree, deserving of his sincere adoption.

But, secondly, it may be remarked, that few individuals are without unfavourable religious prejudices; and prejudice of all kinds is far from favouring conviction, and hence is often a serious obstacle to the reception of truth. As it respects religion, the prejudices of education and early life, are very strong; and if the youthful mind has been imbued with false persuasions and doctrines, which is too generally the case, its prejudices are so much more proportionably strong, yea, often inveterately exerted against the truth itself. An uncharitable or persecuting disposition displays itself in outward conduct; malevolent passions are fostered against others who are of a different persuasion to themselves. Under the influence of such passions man is ever ready to condemn his fellow to the shades of darkness. It then, must require but little discernment to discover, that wherever prejudices of this kind prevail, they are great hindrances to spiritual improvement. The prejudices arising from religious denomination are frequently very strong. Those under its influence, say they, are of such and such a denomination, because their father or

own.

fore-fathers were of the same, without regard to any other criterion, and without any examination of the doctrine, whether it is far from, or near the truth, they thus blindly adopt it for their The Catholic boasts that his religious denomination is the oldest extant, and hence that its doctrines are the truth itself: the Episcopalian gives you to understand that his religion is by law established, and hence it is fashionable, and its truth not to be questioned: it is the religion of the land, and not unfrequently his prejudice leads him to view all others with contempt, because they have not gained a civil pre-eminence according to this world.

But how many amongst those, who are thus swayed by prejudice, for want of impartial investigation, are ignorant, that it has gained such an ascendency over them? Do they not rather suppose that their predilections are grounded in truth and the nature of things? How difficult, then, is it to discover prejudice when it reigns in one's own mind. And even suppose there be the wisdom to discover that prejudice exerts its influence, how arduous a task is it to overcome its latent effects. By the force of habit it becomes congenial, and in the secrecy of its action it enters into the associations and combinations of the mind.

Thirdly. Here then we may perceive, that sincerity to seek, and resolution to embrace, the dictates of truth, are indispensible, but difficult of attainment. For how can we expect to discover and possess the truth, except our researches in quest of it are grounded in sincerity? If indifference reigns in the mind, it is not likely there will be much exertion in favour of an object so desirable in the eye of every wise man; and if we take our opinions as we take our estates, by heirship or descent, and esteem them by virtue of such hereditary descent, it is not probable in this case, that there will be any very minute investigation into their real quality. Truth must be sought by those who wish to attain it, because it is calculated to lead to an eternal good; and except a heavenly good be in view, man is ever liable to be misled, and beguiled by specious and false appearances. The most devout christian sincerity has its ground and foundation in the love of uses. Speculative knowledge and mere doctrinal opinions contribute but little towards renovation of heart. If we are already in possession of truth, an examination of its principles cannot but be advantageous to the mind, and on the other hand, if our principles be false, if we, with a spirit of sincerity, investigate the nature of them, still the result must be beneficial; for in the proportion that error is discovered, truth must be made manifest. And in this case, except presumption arising from party

zeal, should interpose with its incongenial influence, or the pride of self-derived intelligence should lift its head against conviction, the religious inquirer will be mentally profited; for truth will not only be displayed before the view, but she will also hold forth her hands in order that she may conduct her votaries into the regions of intelligence and wisdom. But, here let me observe, that whatever truth is seen, it is but of little importance, if there be not christian resolution to follow and practise its dictates: but if embraced in affection, heart and life, it will lead to a permanent and eternal end, conducive to happiness here, and imperishable enjoyment hereafter. And it is also equally manifest, that such resolution and practice are indispensible, for without practical piety and a christian life, the things of truth and religion gain no permanent fixedness; but are like certain seeds of plants, winged with down, blown about by every uncertain and changing wind. Yet let it not be supposed that the practical attainment here spoken of is without its difficulties. The world is ever ready to oppose religious virtue, and its allurements are constantly exposed, to decoy the weak, to entice the unwary, or to lull even those who are circumspect into indifference. Every one's own cross must be taken up, in order that the crown may prove his own inheritance. Do we enquire further what the christian has to oppose? it may be answered, he has all the remaining perverted things of self to oppose, which are often too numerous and powerful; often also a circle of relatives, as well as acquaintances and connexions, clog his way and hinder or oppose his progress. These connexions, with the young, are very frequently too strong for their resolution, and those who are older are often by them led astray. Sometimes, too, the force of a name, among fashionable acquaintances, has a most powerful and mischievous effect, and retards the young man or woman of virtuous inclinations, from associating with true christians in the court and temple of the Lord. The specious pretences, and insidious claims of other bodies, sometimes impose upon the incautious and unthinking part of the human species, and attach them to the varying denominations from extraneous or outward causes.

Hence, we may, fourthly, infer the necessity of looking to a Divine Source of illumination and power, as it respects religious inquiry and practice. And how edifying is it to reflect that there is such a divine source to look to, to approach and implore. For the great God commands all the ends of the earth to look unto him, to seek his face, and to hear his word, in order that they may be led by his wisdom and ultimately blessed by his goodness. Every reflective mind must discover, that man himself is not a

source of life, but a recipient of life, and hence he may discover also the indispensible duty of regarding the Divine Source, whence his life momentarily proceeds; for by so looking to, and regarding such an eternal source, his reception of the principles of life will become more and more orderly; his thoughts and ideas will be progressively rectified, and his judgment and understanding will be more abundantly matured! he will thus be more effectually enabled to draw near, or approach his Saviour and his God, with that profitableness of spirit, which it is a christian privilege to enjoy. How that approach is acceptably to be performed, the manifested and Almighty Saviour of man has instructed us. He tells us to come unto him, to ask in his name, to approach the Father by and in him, that we are to believe the Father is in him, and he in the Father, that the Father and he are one, that he dwells bodily and fully in him, that they who attempt to climb up to, or approach the principle of divinity called the Father in any other way than by and in the Divine Human, are no other than thieves and robbers. The source being ascertained, and the Divine Being identified, man may unerringly approach his Lord and his God; adore him for his goodness; make acknowledgement before him of his weakness and imperfections; petition or supplicate the guidance of his divine truth, the vivification of his divine good, and the blessings of his Divine Providence; make devout profession of his piety, render sincere thanksgivings to the Lord, and attribute all honour and blessing to him alone. Into this truly christian state of mind the Lord can flow down in spirit and in power, to strengthen and fortify the soul against every opposing principle or foe.

The above considerations bring us, fifthly, to notice the eternal consequences of human conduct. The Sacred Scriptures point out to the children of men, that, if false and perverted thoughts with evil affections, be suffered to usurp all authority and government in their minds, such a course will terminate in endless mortification and misery, Such characters will be unable to enter into the kingdom of the Lord, and incapable of experiencing its joys; they will be a prey to their own fiery lusts, and the constant victims of disappointed or unsatisfied desire. How imperatively then does it behove every rational being to reflect upon the importance of a religious course of life, upon the disposition or frame of mind which is requisite for christian inquiry and practice. For inquiry must surely be made, man must search for the hid treasure, with all that diligence and ardour which are necessarily exerted in the attainment of great things. If man lives thus in the pursuit and progressive acquirement of the truth and good

of the kingdom of heaven, his mind will be proportionably seasoned for happiness, rendered the abode of every clean affection, and the receptacle of spiritual delight. Thus he will avoid the misery of the wicked, the perplexity which reigns in the disorderly mind will be a stranger to his bosom, and those evil lusts and affections which are so troublesome and ungovernable in the minds of the impious and profane, will be cast out or subdued by divine influence or power from the Father of lights, who, as the Sun of Righteousness, beams with eternal effulgence upon the angelic hosts, in the indescribable regions of happiness.

Yours,

UPHAZ.

ON THE VARIOUS DEGREES OF WHICH THE HUMAN MIND CONSISTS.

IF a correct knowledge of the form and organization of the body be of importance to society, as it most undoubtedly is, it will surely be admitted, that correct views of the form and organization of the mind must be of still greater consequence; because, though the uses of the body, as an instrument, are great and numerous, they are transitory, while those of the mind, from its immediate connexion with its Maker, are eternal! Man, is a form receptive of life every moment from God, and the imperceptible manner in which it is communicated, is most strikingly characteristic of the divine mercy. A little reflection may convince us that the inmost principle or degree of mind, into which life flows perpetually from the Lord, must be formed of the purest spiritual substances, and so formed, that this degree can never by any means be defiled by man; for this degree of mind being the Lord's dwelling place in all his rational creatures, its purity is preserved by that love which first gave to man conscious being; it is thence man has power to will, and to understand. The mind, it may be seen, not a mere simple principle or thinking faculty, as is too generally imagined: but a compound of various principles or degrees, and those degrees are formed after the order of that heavenly world it was destined to inhabit. Man is provided with "faculty to know, and inclination to love," from his birth, but in consequence of being born in evil, his affections are of like quality; the period of infancy is of the utmost importance to his future well being; he acquires states of mind favourable to nobler principles; the faculty to know is gradually expanded, and from a knowledge of, and love to, his parents and his playmates, his infant mind becomes susceptible of higher things; having been taught to "honour his

is