inquiries; and must be extremely perplexing to those, who think a knowledge and belief of such points essential to salvation. To others, however, it may admit of an easy reply. The communication of such knowledge may be unprofitable, unnecessary, or impracticable; and yet some mention of these particulars may be unavoidable, in speaking of doctrines, of which it was necessary to inform us.

That the solution of every difficulty is impracticable may be easily conceived: for in religion, as in science, every new discovery would open new views; suggest a variety of unanswerable questions, and bring to light many unaccountable facts, of which we had no conception before. Thus, by the extension of our knowledge, we should only become more sensible of our ignorance: as when we ascend a mountain, the higher we rise, the more extensive our view; but as our horizon expands, we become more and more sensible of the variety of objects, of which we have an indistinct perception, or which lie beyond our sight. In like manner, the revelation of a future state involves many mysteries, concerning the time of its commencement, its occupations, sufferings and enjoyments, and other speculations, which could not occur to one, who had never heard of a life to come. A revelation must, therefore, contain a number of mysteries, in proportion to the secret things, which it discloses :

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but we may be destitute of senses and faculties adapted to the perception and comprehension of these Divine truths.

In considering this difficulty also, we may form a comparison between Divine knowledge and human science. Such knowledge of the qualities and uses of things about us, as is necessary to subsistence, is easily acquired by instinct, or a simple application of our corporeal senses: such religious truths, also, as are essential to godliness and eternal life, are readily discovered or ap prehended by conscience, or learned from Scrip ture, or by the exercise of our reason, and our moral faculties; and the knowledge of spiritual affairs, which cannot be thus obtained, is no more neces sary to acceptance with God, than the abstruser parts of mathematics to the enjoyment of animal life.

The world could not exist for a moment without gravitation; nor living creatures, without a peculiar composition of the atmosphere; but it is evident, that the structure of the universe and the continuance of animal life, do not depend upon our knowledge of the atmosphere and gravitation. In like manner, the process of our salvation depended on certain determinations of the Divine mind, and perhaps on the peculiar nature and character of the Messiah; but cer tainly not on our knowledge of the Divine decrees, nor of the pre-existent nature of our Lord.

On the other hand, there is hardly any branch of human knowledge, that can be learned to any good purpose, without some exertion of our intellectual powers; and therefore, we should not expect, that Divine truth shall be discovered without some vigorous exertions of our mental faculties. Many important discoveries in natural knowledge escaped the penetration of mankind for ages, which afterwards disclosed themselves to men of peculiar sagacity and diligence. In like manner, it may be the will of God, that many portions of the Divine word should be attended with peculiar difficulty, in order to exercise our faith and our perseverance. God is no more bound to instruct us in all the mysteries of religion, than in all the secrets of nature; but may leave both to our own investigation.

If these obscure points in Divine truth and human science were indispensable, the one to salvation and the other to subsistence, it is plain, that the whole human race must have been long since involved in temporal and eternal death: and we have, therefore, the strongest reason to believe, that it is not the will of heaven, that this knowledge should be indispensable in one case more than in the other.

Still, many of those truths, both human and Divine, though not absolutely essential to this life or the life to come, may be exceedingly important to both. We know, that the comforts

and powers of the human race have been pródigiously enlarged by many very late discoveries in the natural world; and we may hope, that by the indefatigable diligence now exercised on the sacred book, great light may be thrown upon the scheme of redemption, and great help and encouragement afforded to the attainment of life eternal. It is plain, however, that, whatever good effects may result from the researches of wise and learned men, no advantage can possibly accrue from the ignorant, obstinate and uncharitable bigotry of the vulgar. While, therefore, we exercise that liberty of inquiring and judging, which every man claims for himself, let us allow the same privilege to our brethren. Let us beware of involving ourselves, with an uncharitable zeal, in doubtful disputations: and, having diligently searched the Scriptures, let us remember, that there are still secret things, which belong solely to the Lord our God.

The first part, then, of the economy of grace consists of the particulars, which I have already mentioned, as very important and indispensably necessary to have taken place, but not at all necessary for us to know, believe, or form any opinion upon. The second consists of those doctrines, which are clearly revealed, and are calculated to operate upon our minds; and of the precepts and moral instructions, which naturally result from and are enforced by them. These

are included in the next branch of the text "Those things, which are revealed, belong unto us and to our children for ever." Of these, the principal are the moral character of God, and his almighty power and universal presence and knowledge; the Divine mission and authority of our Lord; the immortality of the soul; a state of retribution, and the means of attaining to eternal life. These principles, as far as they are calculated to affect our minds and conduct, are perfectly intelligible; yet, if we reason upon them and inquire into particulars, we find them involved in mystery; and as soon as we find this, we should either give over the inquiry, and refer such curious questions to the former head of Divine secrets; or meditate upon them only as curious speculations, which we cannot expect fully to comprehend, and which were never intended to be articles of faith. But though we should rather avoid pursuing such investigations so far as to perplex our understandings, and spoil our tempers; yet it is our duty diligently to study those principles of Divine truth, which have been revealed for our edification, so as to derive from them all the benefit, that they are fitted to produce; and it must be the will of God, that we should believe them; for otherwise they cannot have any effect upon our tempers or conduct. We should, therefore, meditate upon them with candid, pure and pious hearts; and pray to God for assistance and light to understand his will.