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I isti to e understood a Considerin Chris tianit in the present Essa rather in iis relation tolle intellect a constituting the igher philosophy, chan in iis far more important bearing pon theliearis an destinies of us all. I hali propos thequestion in his o Is there ground o belleuingstat the existence of mora evit is absolutet necessar to the sulfilmen o God' essentia love forChristi iis, of the Father o Christ, or of ὁ πατηρ sor ὁ λογος . an an by earchin find ut God be tieve not. I belleve that the nassiste essoris osman's reason have no established me existence an lattributes of Deit on o fure a basis a the Deisi imagines Howeve sublime a be the notioni a supreme original ind, and lio ver naturali humanseelings adhered orat, the re ons by hicli it was justi fiexwere not in m opinion, sufficient to clear itsrom considerable doub and confusion. . . . Ihesitate no to a that I derive sto Revelation a
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certaintF, an evidenre Ionae necessar belle is Me verFIuna of scepticismu e must triast our Wn faculties, or e Can pu no trus in mything, save that moment, Cal the present, hicli escapes us hilewe articulate iis name Lam determineae there ne foreceive the ibis as Divinel ' authorised, and the scheme of human and Divine uius hic it conclains, asessentia IF true.' I may surther observe, that ho ever much eshould rejoice to discove that the eterna scheme of God-the necessar Completion, let u remember, os
his Almight Nature id not require the absolute perditionis an spirit calle by Him into existence,
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etua mi Ser os an individual aes incompatibie illi foveret Iove.' In the Supreme Nature those two capacities os Persect Ibove an Persecteso are indivisibie Holines an Happiness, Vs an Oid divine, are two severa notions of ne hing. Equali inseparabie are the notions of Opposition to ove an Oppositio toraliss Gnias there re Me ear of a creat,b inmisit ne mira theraean o God is cannot ut emiserabia Moreover, there is no possibilit os continuin sor ver arti With God ani parti againsthim must ither e capable by ur nature sentire accordance immis, ill or e must be in-Capable o anythingiui mise , surther han He maysor awhile tot imputemur trespasses to us,' that is, He ma interpose ome temporar barrier e eensin an iis attendant patia. For in the Ierna I eao God a create spiris is per in no sem, as a Seri os successive nates, of whicli some that re vi might be compensate by ther that are good, luris ne
indivisibi obret of thera almos in uel divisibis
modes, and that ither in accordance illimis o nnatum, o in opposition to it
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hein o like thoughis seelings, senSations sufferings, With urseives, it has ecome possibi to oveas God oves, that is, o love Christ, and thus ohecome unite in hean o God Besides Christ is the express mage of God' person in lorinthina
him. Nor is his ali the tendenc of love is to-ward a union o intimate a virtuali to amountio identificationa when ine by affectio towards Christ, have ecome blended with his being thebeam of terna love falling, a ever, o the ne belove objeci, ill include us in him, and thei re- turning ashes of love ut of his personalit Milcare along illi them ome sto our Wn sinceour has hecome confuse With his, and so hall,ebe ne illi Christ, and through Christ illi God. Thus the we se me great effect of the Incarnation,
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sufferet sori mantand is universat, in o sar a lites no obstacte etween an and God, ut man'sown ilici that indeed is in the power os God'selection, illi hom alone res the abysma secretso personali ty; ut a sar a Christ is concemedihi deam mas sor est, since his intentions an assec tions ere equali directe to ali an non inhocomerio him filiae in an Nise castiui.' I deprecate an hasty rejectio of these thoughisas novellies Christianit is indeed, a St. Augustinsays, pulchritudo tam antiqua; ' uti addis, tam nova, for it is capable o presentin to very inda ne face of truth. The reat doctrine hicli in m jud ent these observations tendo strengthenan illumine, Me doctrine offersonat me or a sersona God is assuredi no novelW, ut has in alltimes been the vita principi os the Church. Manyare the forins of antichristia heresy, hicli sor aseason have depresse an obscure that principi os lise, ut it natur is conflictive an resurgent anilnei ther the Papa Hierarchy ith iis pompio systematige errors, nor the wors apostas os latitudinari an Protestantis 'ave ver O far prevalled, but that man stom age to age have proclaime and
vindicate the elema gospe of love belleving, a Ialso firmi bellave, that an opinion hichoenici tokeep ut os sight the livin and lovin God, hetherit substitute formim an idol, an occuli agenCy, I
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Every bosom contain the elements of thos Coimplex emotions hicli the artis Deis, and ver head Can, to a Certain extent, o ver in iiself the processo thei combination, o as o understan his expression an sympatiat Ze illi his state. Aut his nequire exertion more or ess, indeed, accordin tome dissereno os occasion, ut alWays Some degreeo exertion. For since the emotions of the poetdurin Compositio fosso a regula la o associmtion, it soliows that o CCompany thei progres .upto the harmonious prospecti the whole, an to e ceive the prope dependence of every te o that
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energies of Sensitive, o Reflective, o Passionate emotion, hicli in forme times ere intermin ed, and derive sto mutua suppori an extenSive empire ver the seelings of men, ere no restrained thin separate spheres of agency. The whol SyStem n longer octe harmoniously, and by intrinsi harmon acquire externa Deedom; butthere rose a violent an unusua actio in the Severa component functions, ach sor itself, alistrivin to reproduce the regula power hicli thewhole had Once enjoyed. Henre Me melanchobmhic so evidenu Maracterises the spiris of moderust henc ilia retur of the minit pon itfel and the habit of seehin relie in idiosyncrastes raster than communit os interest. In the old timest e poetis impulse en agon muri Me menal impulse of the nation. One of the faithsul stam, a poet in the ruest
with the eruditus cultis' an his ear has a fairyfineness. There is a strave eam Ines in has om
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Ne hin that he has more de Henes and roundurasos genera conception than the late r. eais, and 8much niore re stom btemisite os dictiori and asty
Capriccios o sancy. . . . The author imitates no-
bear no more resemblance to Byron or coit 'helle or Coleridge, than to Homer o Calderon, Fer-dus o Calidasa. We have remarhed sive distinctive excellencies of his own manner. First, his luxuri-ance of imagination, an a the fame time his control
i idea characters, or ather modes o CharaCter, With such extrem accurac o adjustment, that thecircumstances of the narration Seemo have a natura correspondence with the predominant seeling,
and ascit ere, tote evolve stom ita assimilative so e Thirdly, his vivid picturesque delineation os objecis, and the peculiar kill ith hich he holdsal of them fused, o bono a metaphor Domscience, in a medium os stron emotion. Fourthly, the variet of his in ica mea sures, and exquisite modulation o harmoniolis ord an cadences the wel and sal of the Delings expresse l. isthly, the elevate habit of thought implied in these com-l ositions an impartin a mello sobemes of tone, more impressive, to ur inds than f the author had rawn in se os opinions in verse, nil ough:
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tongue is, ascit ere, the omnio focus and ointo union to hicli opposite beauties converget Isit a tricte stat e temper energ With Sosiness,
viriues, an ambitious o I no no what naitain te decomposition prefero ulter funerea praises ove me gravem departe Anglo-Saxon or Startingaeith convulsive hudder, are ready to ea sto Sur- roundin Latinisnas into the indoed sympatheticam o modern German. For myself, Ι eithersitare mei regret, nor thei terror. illing at all
yet prou to conses that I look illi sentiments more exultin and more reverentia to the ondsby hicli the law of the universe has astene meto, distant rethren of the sam Caucasian race to the privileges Whiches, an inhabitantis the gloomyNorth, hare in common illi climates imparadised in perpetua summer, to the universalit an emcacy
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resultin hona tende intelligeiace, hicli, whil iterulear in v eyes the land of ur ather as a seato peculiaritessing tend to elevate and expandisurthought into communion Wim humanit at large and in the sublime spirit' of the poet, o mahe
What nice hading of though do his remacts onPetrarch discove l But it is no so mucho his direct adoptions that reser, as o the genera modulatio of thought, tria clear sosnes of his mares, Mat ener fis se possession of his conceptions and that melodious repose in hic are eidis Ether ac Me emotions e dei,
ery one Wia knows mythin os imself, and of his fello men, ill acknowle e the wisdom ofwhat sollows It displos an intimate linowledgeboth of the constitutio an histor of man, and there is much incit suile tomur presentieed - nor esitate o e res conviction, Ma thossiris of the critica philosos F, as semu iti fruus inal Me rami rations os ars lue amne an morali F, is a muc more angemus Man the spiris of mechanices Boso F, as it is lairer in appearance, an morec able os assiance Wlth ur natura seelings os en