not expect that this would be gradual, a definite result growing slowly out of the operation of an established system of means? It seems to me the anology of nature and a view to the Divine consistency bring us to this conclusion.

But here it may be asked, does not this conclusion carry us too far, and cover too much ground? Does it not preclude the idea of such a special and extraordinary intervention as that of miracles wrought to establish true religion in the world? I answer no, not in the least. The Deity always uses means that are adequate to the end proposed. He always puts in train and in operation a system of means and agencies sufficient to accomplish his designs. Now he has just done this in the case of revelation, and no more than done it. He has employed means and the only adequate or possible means to establish a revelation in the world. For it is pretty evident that miracles, a manifest departure from the common laws of nature, is the only means of effecting such an object-the only sufficient evidence that could be given, of a revelation's being made. There is no other way for a messenger of God to attest the divinity of his commission. Had Jesus Christ simply declared that he was sent by God to reveal important truth, and labored to convince the world that he was so sent, and died upon the cross to confirm it, we should have said he was a fanatic, or an impostor, and they who then believed on him would have said so, and his religion would never have made its way to a single bosom. But when we behold him opening the eyes of the blind, and raising the dead to life. by a word uttered in the name of God, then we

fall down at his feet and meekly and believingly

learn of him the truth and the will of that God.

But analogy will not allow us to go farther and demand other interposition. When the messenger is sent, and his mission attested, and the substantial truths of the revelation published, then the necessary means have been laid in train ; and however gradual their operation, yet they are moving on towards the accomplishment. And this is all we are to expect, from the known doings of the same Being in other cases. We must put it on the same footing with all the other great and benevolent designs of God. We are not authorized to require that it be put on a different footing.

1

When Christianity passed into the hands of imperfect men, we should expect that it would gather to itself some imperfection. When it came to be embodied in the uncertain and fluctuating medium of human language, we should expect that its clear light would be somewhat dimmed. We should expect that the rough hands of men would deform its proportions and mar its harmony. We should expect that the fallible judgments and the sinister purposes of men would and must sometimes scatter darkness in the path of them who desired to follow Jesus.

A revelation is given, and it furnishes all the truths that it concerns man, as an immortal being, to know; but beyond this it is like other matters of faith, or of knowledge---for human minds to deal with; and, on this, as on all other subjects of such a speculative nature, we must expect men to doubt and differ. It would be an anomaly if they did not. Truth has a tendency, as

intelligence and knowledge advance, it has a tendency to work itself clear. And religious truth must, like other truth, march into the light of day through much opposition and many clouds. There must, from the nature of the case, there must be differing opinions. And there must be controversy among those who are able to carry it on, and are interested in the subject. Would that it might always be with candor and peace. It is sad indeed that the unholy fires of bad passions should be kindled on the very altar of the Lord. But this is an incidental evil only, not a necessary one. Acrimony and uncharitableness need not and ought not to grow out of a difference of opinion. This is human infirmity or sin, and religion is not chargeable with it. I repeat there must be differences of opinion, and there must be controversy, until the ways of God, the constitution of man, and the nature of truth are changed. And I am not disturbed, and my faith is not shaken by the doubtfulness of disputation in which so many points are involved. I am not disturbed at the slow and gradual and toilsome process by which religious truth is elicited; because I see in this arrangement the operation of a consistent God. I see in it the same God who works in nature and in providence. I am content, because I see in all this the plain marks of his hand. It resembles all his appointments. It is his and it must be right. The laws that are right and wise in nature, are to be expected in revelation, and I know not why they should not be acknowledged to be right and wise in that.

It is true we cannot see all the wisdom of the particular modes and systems by which the all-wise God is

pleased to carry on and accomplish his purposes of love. We may not be able to tell why it would not be wiser to come at all his results at once, without steps, and without hindrance. But it does seem as if we had proof enough of his wisdom and goodness to believe, to trust that there is wisdom, that there is goodness in it, though our imperfect vision cannot compass it. I am ready to trust in God, and to believe that this laborious and tedious way by which we arrive at all valuable attainments, bodily, intellectual, and religious, is fitted to lead our race by a hardy education, a vigorous discipline towards truth and perfection and happiness, by the best and wisest course, that infinite love could suggest, that omniscience could devise, and almighty power accomplish. I cannot tell you how, I cannot tell you why it is so, but he who believes in God, and sees his hand in the plans and works and events of the universe, cannot but humbly and adoringly trust and believe that it is so.

How then ought we to stand affected by the differences that prevail in Christendom? and how by a view of the darkness and indefiniteness that envelope so many points of Christianity? Let us feel and think like reasonable men about it. How do we act in other similar cases? and our experience is full, nay, is made up of similar cases. Do you in other things conclude to have nothing to do with doubtful and disputed points? Because the science of medicine is full of controversies and uncertainties, do you therefore deny the reality or worth of that science? do you renounce it, and never appeal to it for aid? Because the science of politics is the favorite arena of contention and animosity, the di

vider of nations and councils, the most prolific parent of parties, and nurse of partisans, and itself the very genius of discord, do you therefore say, we will have no government, no legislation, no diplomacy-away with them?—I will not multiply instances, though the history of all men, and all times, and all advancement, is made up of such instances; but only ask that the same be done in the case of Christianity that we all do in other such cases. Slight not a blessing because it is imperfect. Be not indifferent to truth because you have not an angel's eye to receive the full and undimmed blaze of it at once. War not with the appointments of God, who has ordained, that in all things we must struggle for whatsoever is good, and wait till the appointed means have won it for us. Take the light that is already attained, and walk in it, and seek for Open your eyes upon whatsoever light comes. clear from heaven, and murmur not that the beams come not fuller, and faster, and more direct. There is enough of religious truth, known and plain, to walk by, and the wayfaring man, though a fool, may know and understand it. Embrace this, follow this, gratefully and obediently, but forget not that all truth is precious and desirable, and be ever ready to receive it, when by any means it is brought out from the clouds.

more.

G.P.

ON THE PROEM TO ST JOHN'S GOSPEL.

Mr Editor: A great deal,-perhaps you may think enough already-has been said and wrttten on that much contested and difficult passage, the proem to John's