the sums of the two infinite series. In a similar manner we can have no clear conception of the nature of the quantities — a, √ — b, &c.; yet we are as

b x

α

certain that ✔✅ — a = √ −6 × √///,

as that 20+

3050: since we can demonstrate that equality subsists in the former expression as completely as we can in the latter, both being referable to an intuitive truth. Every mathematician can demonstrate strictly that the conclusions he obtains by means of these quantities, though he cannot comprehend them in themselves, must necessarily be true: he therefore acts wisely when he uses them, since they facilitate his inquiries; and, knowing that their relations are real, he is satisfied, because it is only in those relations that he is interested.

To you, my friend, who are so conversant with mathematical subjects, this enumeration of particulars would be perfectly unnecessary, were it not in order to recommend that similar principles to those which I have here traced be adopted, when religious topics are under investigation. We cannot comprehend the nature of an infinite series, so far as that nature depends upon an acquaintance with each term; but we know the relation which subsists between it and the radix from which it is expanded: we cannot comprehend the nature of the impossible quantities a,b,

&c.; but we know their relation to one another, and to other algebraic quantities. In like manner (though I should scarcely presume to state such a comparison, but for the important practical inference which it furnishes), we cannot, with our limited faculties, comprehend the infinite perfections of the Supreme Being, or reconcile his different attributes, as to see distinctly how " mercy and peace are met together, righteousness and truth have embraced each other; or how the Majestic Governor of the universe can be every where present, yet not exclude other beings; but we know, or at least may know (if we do not despise and reject

the information graciously vouchsafed to us by the God of truth), his relation to us, as our Father, our Guide, and our Judge.-We cannot comprehend the nature of the Messiah, as revealed to us in his twofold character of "the Son of God,” and the “Man Christ Jesus;" but we know the relation in which he stands to us as the Mediator of the New Covenant, and as he "who was wounded for our transgressions, who was bruised for our iniquities, and by whose stripes we are healed:"-Again, we cannot comprehend, perhaps, why the introduction of moral evil should be permitted by him "who hateth iniquity;" but we know, in relation to ourselves, that he hath provided a way for our escape from the punishment due to sin (which way if we lose, the fault is entirely our own), and therefore, though we cannot comprehend and explain it so as to silence all cavillers, yet we have abundant reason to "glory in the mystery of Reconciliation." By pursuing this current of reflection farther, and running over the general principles of other branches of mathematical, chemical, and metaphysical science, than I have here adverted to, you will still find, I am persuaded, that the result of the inquiry will come in aid of our religious belief, by showing that the difficulties attending Christianity are of the same kind (and probably should be referred to the same cause, the weakness of our faculties) as those which envelope all the fundamental principles of knowledge.

Philosophers, notwithstanding all these difficulties, recommend the cultivation and diffusion of the sciences, because of their tendency to sharpen the intellectual faculties of man, and to meliorate his condition in society. With how much greater reason and earnestness, then, should Christians recommend the dissemination and adoption of " pure and undefiled religion," considering its direct tendency to enlarge the understanding, and yet fill it with the contemplation of Deity, to purify and harmonize the passions, to refine the moral sense, to qualify and strengthen for every function in life, to sustain under the pressure of afflic

tion, to afford consolation in sickness, and enable us to triumph in death! What other science can make even a pretension to dethrone oppression, to abolish slavery, to exclude war, to extirpate fraud, to banish violence, to revive the withered blossoms of Paradise? Such are the pretensions and the blessings of Genuine Christianity; and wherever Genuine Christianity pre. vails, there are they experienced. Thus it accomplishes its promises on earth, where alone it has enemies; it will therefore accomplish them in Heaven, where its friends reign. Here, indeed, its advocate must be reduced to silence; for how shall he display the meaning of its celestial promises! how describe dignity so vast, or picture glory so brilliant! How shall language delineate what mind cannot imagine! and where is that mind, among puny and ephemeral creatures, that can penetrate the thick obscure, that can describe the light of Perfect Knowledge, that can feel the glow of Perfect Love, that can breathe the air of Perfect Happiness?

Let it not, however, be forgotten, that, though some of the truths revealed in Scripture are mysterious, and the "eternal weight of glory" it promises too vast for us to estimate; yet the tendency of the most exalted of its mysteries, and the most exquisite of its promises, is practical. If we cannot explain the influences of the Spirit, for example, happy will it be for us, nevertheless, if we experience, that "the fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." If we cannot comprehend all we read in the Sacred Pages, let us, notwithstanding, submit, adore, and profit by them; recollecting, that "the sublimest truths, and the profoundest mysteries of religion, are as level, perhaps, to the capacities of the meanest as of the highest human intellect. By neither are they to be fully fathomed. By both they may be easily BELIEVED, on the sure testimony of Divine Revelation. As simple and important facts which connect time with eternity, and heaven with earth, they belong equally to men of every order,

and are directly calculated to produce those emotions of awe and reverence, of faith and hope, and reliance on the Divine presence, providence, justice, and benevolence, of which the consequences must be in the highest degree MORAL","

"When I behold with mine eyes (says the profound and philosophic author of the Ecclesiastical Polity) some small and scarce discernible grain or seed, whereof nature maketh a promise that a tree shall come; and when afterwards of that tree, any skilful artificer undertaketh to frame some exquisite and curious work, I look for the event, I move no question about performance, either of the one or of the other. Shall I simply credit nature in things natural? Shall I, in things artificial, rely myself on art, never offering to make doubt? And in that which is above both art and nature refuse to believe the Author of both, except he acquaint me with his ways, and lay the secret of his skill before me? Where God himself doth speak those things, which either for height and sublimity of matter, or else for secrecy of performance, we are not able to reach unto, as we may be ignorant without danger, so it can be no disgrace to confess we are ignorant. Such as love piety will, as much as in them lieth, know all things that God commandeth, but especially the duties of service which they owe to God. As for his dark and hidden works, they prefer, as becometh them in such cases, simplicity of faith before that knowledge, which curiously sifting what it should adore, and disputing too boldly of that which the wit of man cannot search, chilleth for the most part all warmth of zeal, and bringeth soundness of belief many times into great hazard'

It is right to add, in relation to this subject, that common and even illiterate Christians may often have clearer ideas of what are considered mysterious things, than the bolder and more inquisitive; because, as Dr. Waterland remarks, they are content to rest in gene5 Edinburgh Review, vol. xvii. p. 269.

6 Ecclesiastical Polity, book v. sect. 67,

rals, and to stop at what they understand, without darkening it afterwards by words without knowledge." The notion of eternity, for example, is clear enough to a plain Christian; while to a person who perplexes himself with nice and minute inquiries respecting succession, or past or interminable duration, that notion, which at first was clear, becomes obscure, by his blending perplexities with it. So again, in respect of omnipresence, the general notion is competently distinct; but when a man has been rambling in pursuit of curious inquiries relating to substantial and virtual presence, extension and non-extension, space and place, and so on; he will most probably bewilder himself, and lose sight of the general idea which alone was necessary to render the truth under contemplation of practical efficacy.

In fine, let me remark, that no man, however capacious his intellect, or extensive his acquirements, is justified in affirming that a proposition (especially a religious one) is absolutely repugnant to reason, because it is repugnant to his reason. If he do not deem himself infallible (and that is inconsistent with the hypothesis of his possessing a cultivated and enlarged mind) he must be conscious that his passions, his prejudices, his conduct, bias and distort his reasonings, and impel him to erroneous conclusions. If, then, he find only one or two men, equal to himself in mental power, adopting what he rejects; he is bound to hesitate and examine afresh. And if, not merely one or two, but the great bulk of men of intellect, investigation, and unimpeached moral character, receive as consistent with sound reason what he has regarded as repugnant to it, he is required by all the laws of modesty, humility, good sense, and philosophy, either to accede to their general admission of the proposition, or to lament his own unfortunate insensibility to conviction, and remain silent.

Believe me, &c.