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thusias arid delight Iis angerous tendenc isthis that it aerueris hos ver minds, hos ossiceit Was to resis the peri erse impulses of Society, andio proclaim truth unde the dominioni salsehood. Howeve precipitate a be at an time the currento public opinion, bearing long the massis me toth grosse agitations os se, and to such schemeso belle a malae these the prominent objecis, Meremit a vile in reserve a force of an araonistic opinion, strenit med by opposition, an aues in Me sancti F ythrae ther principies, ira are despirator for uenb Me majori P. These me are secura b natu Itemperament an peculia Circumstances rom parti Cipatin in the common delusion ut is sonae theran deepe fallac be invenlex insome more subilebeas of the fiet sh id spea to them in icheu flaver is a digestis intellectuat aphorism can besubstitute in thei mindisor a code of vin trullis, and the lovel se lances of beau , trum allaC-tion, an e made fratri obscure the presence, and
inuis are so finet tempere aso preservo the de-
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licac o meditati v seeling, untainted by the alluin ments of accidental suggestion The voice of the critica conscience is stili and smali, lihe that of themorat it anno entiret be sti fled here it hasbeen heata, ut it a b disobeyed. Temptationsare never antinx some immediate an temporaryeffect an e produce a les expense of inward
exertio than the igh an more idea effect hichari demand it is much easter o pande to the ordinar an osten recurring is for excitement, thano promote the rare an difficult intuitio os beauty. To ais the an to his redin ea potat esui , he artis mus in D his energias, an create enerra in riserar o descend o Meis position is eranobis, ut graicabie ira esse. I I may be allowed the metaphor, ne partahes of the natur os redemptive poWer the ther of that et abased an degenerate ili, hichi iung rom his splendours' thelaires star in heaven. ' Revelation is a voluntar a noximationis Me ra
Grace, o fhould an have a arrant for loringruith ali his eis an min and strength . . . . Vithout the gospei, nature exhibit a Nant of har, Inon be een ur intrinsic constitution and the
Ustem in hicli it is placed But Christianit has eiade u me difference It is possibi and natures
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t love the ather, ho has made us his hildrenis the spirit os adoption it is possibi and a uralto love thes Elde Brother, in Was, in ali hings,
temptation, havin been himsel tempted. Thus the
Christian ast is the necessar complementis a found et Dat suem.' Theres is momething to us ver strihini in theword Revelation is a voluntar approximation iste Infinite eing. his states the case illi an accura and distincinem mob ala ali commonamong either me opponent or me apologisis of me ale Milion in the ordinar sense of the expression In ne sense God is sor ver reveatin himself His heavens are sor ver telliniliis Hory, and the firmament howin his an liwork da uni Jayis ultering speech, and night unto night is howingknowledge concerning him. But in the wor of the truth of the gospei, God drawsmear o his creatures; helows his heavens, and Comes do
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havin compassion, and running to im an sal lingon his nec and issing him for 'it wa meet for is to rejoice, for his my son a dea an is live again, he was tost an is ound.' et no an con-found the voice of God in his ork with the voiceos God in his ord; the are ulterances of the fame infinite ear and will the are in absolute harmony together me mahe that undisturbed
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liath aid in his ear There is no God. He expresses the fame genera idea in these ords, rem arkable in themselves, stili more oras eing the thoughtos one o oung. The wor os intellectris posteriorto the wor o Deling. lauer lies at Me fundatio of the mau it is his proper et the peculiarthing that characteriges imas an individual Notwo me are alike in seeling ut conceptions of the understanding, he distinci, re precisel simila inali the ascertaine relations os trullis are the om-mon propert of the race.'
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What is, and no man understanci And out os datanes came the tanda That reac thro nature mouissim men.
This is a subjecti the deepest persona as et asspeculative interest. In the ores of Augustin of xter, Howe, and Jonathan Edwards, and of Alexander nox, oti readers ill find o large a placethe religious affections et in their vie os Divine truth as et asi humanivty. The ast-mentioned riter expresses himself thus Our sentimental faculties are a stronger man ur cogitative and the est impression o the alter ill e ut themoonshine of the ind, is the are lone. Feelingruit be est excited by sympathy; ather, it cannot be excite in an other Way. Hear must ac uponhean the idea Daivin person hein essentia toal intercourse of heart. ou anno by an possibilit cordialiae illi a mer m rationis. The ordwas ad flesti, an dWel amon us VitherNise ecould o have iehel his glorri' much les se received of his suiness. 'iour oun author thu goe On - This pens pon us an ample vie in hichthe subject deserves to e considered, and a relationstiti more direct an close etween the Christianreligion and the passion o love 6 What is the dim
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tinguishin Chaiacter of Hebre literature, hichseparates it by sotroad a line os emarcation fronatha os very ancient peoples Undoubtedi thesentimenti moti devotion hicli pervades it Their poets neve repreSent the Deit as an impassive principie, a mere organizin intellect, remove at infinite distance rom human opes and ears Heis sor them a bella o like passions illi themselves, requiring hear for heari, and casable os inspiringi eotion hecause cassabis of eling an returning u. wsul indee are the thunder of his ulterance and thecloud that surround his dwellingilace ver terribiei the engeanc he executes o the nations that large him : ut to his Chosen eople, and speciallyto the meta after his own heari, ,hom he anoinis sto themids of them, his stili, mali voice V spealis in sympath and lovinykindness. Ever Hebrew,whil his reas glowed illi patriotic enthusiasmat hos promises, hici he hare as ne of the
An unsortuitate reserenoe Acts xiv. 3ὶ so the postle's declaration is that he and his brethren ere of the passion V Jame v. 7 ;-liable to the fame imperfections an mutationso thougiit an laesing as ther men, an a ille Lystrans Supposed their god to heu hile the God rarocini med by him tothem is notiso. An Mat God is the God os illedews as ellas soli Cliristians for there is ut ne God Haliam'sthought is an important an iust ne, ut no developed with
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the objectis their armes affections. heii belles in him could no exist Without producing, as a neCe sar effeci, that prosound impression os passionale irim Hetridua auacriment hicli in the Hebre authors
always ingles Wit an vivifies thei faith ir the Invisibie. Ad the book of the old Testamen arebreathedipo by this breath of lila. speciali is it tot Mund in that beautim collection entille the
Psalm o David, hicli remains, aster some thousandyearS, perhaps the mos persect forni in hicli thereligious sentimentis man has been embo lied. But what is me of Judaismis et more me os Christianit matre pulcrimi Ita futurion' lii addition to at the character of Hebre Μonothe-ism, Mere existi in Me doctrine of the Cros a peculiaranae in haustibia reasure for the affectionase relino. The de of the Θεανθρωπος the God Whose goings sortii have been from evertasting, et visibi to melisor thei redemptio as an arthly, tempora Creature, living, Cling, and suffering amon themselves, then whicli is et more important transferring to the Un- seen place of his spirituallageno the fame humanityhe ore on e th so that the lapse os generations can in no a affect the conception os his identit ;this is the mos powectu thought that ever ad tresseditself to a human imagination. It is the που στω, whicli alone as ante to move the orid. Here Nas solvet at nc the reat problem hi licio long