inches in diameter, went round our globe every twenty-four hours— that the firmament was a solid dome raised, at no great distance, over our heads, and the stars were something like golden-headed nails or studs, designed to ornament the magnificent roof of our abode, were grossly erroneous. The system of Ptolemy and the Peripatetics, with its circles, its excentrics and epicycles, its primum mobile, and its cælum empyrium-the system of Tycho Brahe, with its different centres, and perplexed counter-motions, have been subverted, and what is now thought to be the true system of the universe has been discovered and established by Sir Isaac Newton and others. If this system should be overturned, if some future philosopher should prove that the theory of gravitation, for instance, is false, however it may seem to be supported by experiments and facts, and introduce a new principle still better supported, and more consistent with phenomena and with the fundamental principles of true philosophy, then further progress would be made in the science of astronomy. Or if some new law or laws, working in unison with the law of gravitation, and contributing to the production of its effects, should be discovered; or if some new important facts, making an essential addition to all that were formerly known, should be observed, throwing new light on the whole science, and rendering it subservient to purposes which it never could have answered before,-in this case, too, astronomy would still be a progressive science and there is every reason to think that it will be so; and that succeeding generations, to the end of time, will continue to build on the foundation that has been laid, and add to the superstructure that has been reared. Newton never asserted, never thought, that his system was perfect, and that there was no room left for future discovery. He was as far as he could be-as far as wisdom, modesty, and humility could remove him— from pronouncing an anathema on those who should pretend to make any addition to his writings, or alterations in his system. If no such additions or discoveries as those which have been mentioned should ever be made, astronomy would no longer be a progressive science, however the professed disciples of Newton might differ in their interpretation of some parts of his writings, or in their views and applications of some of his principles. In the same way it might be shown that chemistry, geology, &c. are truly progressive sciences, that they are only in their infancy, and that discoveries may be made in them, which will shed abroad a light, and secure advantages, of which we have no more idea than our ancestors a thousand years ago-groping their way by the light of their candles and lamps, crawling along on their horses or carriages, and labouring at their spinning-wheels and distaffs-had of gas-lights, of railroad travelling, or of power-loom machinery. Is Theology then, in this sense, a progressive science? To this

we unhesitatingly answer, no. And a priori reasoning, on this subject, would lead to the conclusion which has just been expressed. Theology is presented to us in circumstances entirely different from those of any other science. Had God made a revelation from heaven,—had he inspired apostles and prophets,-had he sent his Son into the world to teach, to live, to die, in order to furnish men with a system of astronomy, or geology, or chemistry, or any other science; then, as far at least as the revelation extended, as the inspired men intended to teach principles, laws, and facts, the science would have been perfect; there would have been no room for progression. God has been pleased to favour us with a revelation from heaven; he has inspired prophets and apostles,-he has sent his Son from the celestial glory to teach us, both by precept and example, the doctrines and duties of theology. Is it reasonable, then, to suppose that man shall be able to make any addition to the work of God? can he do so in creation or providence? Or is it supposable that the Divine Being would leave his word that system of truth and duty, in the construction and exhibition of which he laboured, so to speak, for four thousand years-in such a state that men, however highly gifted, or learned, or pious, should be able to make any addition to it? or that its statements and details should be so obscure, as that it would require two thousand years, or all the years that may elapse till the end of time, to discover its real meaning as it regards any of its essential doctrines? Can it be supposed that the true disciples of Jesus Christ, and amongst them those whom he has raised up and qualified to instruct others, and to be the instruments of making them wise unto salvation, should have read, and studied, and laboured, and prayed, and put in requisition all the ability, and piety, and learning that they could command, in order to understand the essential doctrines of the Bible,-in other words, to determine what it really teaches respecting God, and Jesus Christ, and the condition of men, and the way in which they may come before the Lord and bow themselves before the high God,'—and that none of them have been successful; that they are all still in error on some essential points? Would this be creditable to the Bible, or consistent with some of its declarations and promises? But perhaps it may be said, Are not the Scriptures an inexhaustible storehouse of truth? Do they not present to us unfathomable depths of wisdom and knowledge, and profound mysteries, which may be hid from ages and generations, and yet afterwards made known to the saints?' was not this the case in times that are past? and therefore may it not be so in time to come? To this we answer, that those truths which were hid from ages and generations, and afterwards made known, were revealed by God himself to complete the volume of inspiration; they were

not found out by the reason and learning of men. We grant that the Scriptures contain unsearchable, inexhaustible treasures of wisdom and knowledge. But they do this on account of the mysterious, wonderful nature of many of those doctrines and facts, which are clearly revealed, and which have been known and believed in all ages by those who have been taught of God, and not because of any new doctrines or truths which lie concealed under their dark, or enigmatical, or figurative language; just as the love of Christ passes knowledge, and yet is well known. No angel in heaven can explore all its depths, or form exhausting ideas of its nature and properties every saint on earth knows its reality, and many of its manifestations.

And farther, on account of the purpose for which the Bible was written, it is not likely that theology will be a progressive science. That purpose was to enlighten the minds of men, to correct their fatal and criminal errors respecting the most important truths and facts, and thus to make them wise to salvation. Now, to secure this end, it was requisite that all its essential truths-those by which men were to be made wise and holy, saved from the guilt and pollution of sin, and fitted for the performance of duty-should be made known to them, should be placed in a clear light from the very first. The knowledge of these truths was equally necessary in all ages; as much so for those who lived immediately after the coming of the Saviour, or in the time of the apostles, as for us, or for the men of any future ages.

To this it may perhaps be replied:-Enough might be known from the very first to answer all essential purposes,-to guide in the way to heaven, as was the case under the Old Testament; and yet there was, and therefore yet may be, abundant room for further discoveries, for progress in the science of theology.

To this I answer: As long as God was pleased to favour his church with new discoveries, with the ministry of inspired men, and thus to make additions to the volume of revelation, we may grant that theology was, to a certain extent, a progressive science. But the question is, is it so, or can it be so, now that the sacred code is complete, now, when the Voice from heaven has solemnly proclaimed, If any man shall add to the words of the book of this prophecy, God shall add to him the plagues which are written in this book? God could make additions to his own word as long as he pleased; but it is our wisdom and duty to attend carefully to the admonition of one of the speakers in the book of Job: Add thou not unto his words, lest he reprove thee, and thou be found a liar.'

Besides, it may be maintained that theology never was a progressive science in the sense in which natural sciences are so. There never was any room for the overturning of former theories,

the exploding of former generally received principles, and the introduction of new ones, quite subversive of those which had been formerly received. The grand fundamental truths and principles of religion,-the existence, the unity, the perfection of God, the original perfection and the subsequent fall and depravity of human nature, and the utter inability of man to save himself,the doctrines of a full and free pardon through an atonement, of the necessity of a Divine influence to renew the heart, of a future state of reward and punishment, including the destruction of the wicked and the final salvation of the righteous,—were known from the very beginning; they formed essential principles in the religion of the patriarchs and of the Israelites. Nor were the doctrines of the Trinity, of the incarnation of the Son of God, and of the resurrection of the body, entirely unrevealed or unknown. Proofs and illustrations of all of them may easily be brought, and are commonly adduced, from the Old Testament. We repeat it therefore: theology never was a progressive science in the full and ordinary sense of the word. Some intimations of all its truths seem to have been deemed necessary in all ages, in order to furnish a light from heaven, to delineate the character of God, to develope the plan of infinite mercy, and to sanctify the heirs of glory, or at least to render any revelation from heaven complete all that Jesus Christ and his apostles did, was to place those doctrines in a more prominent point of view, to furnish his church with additional proofs and illustrations of them, and thus to bring the doctrines of a Trinity, of an atonement for sin, &c., as well as life and immortality, to light. And hence the continual appeals which the writers of the New Testament make to the Old. Abraham saw the day of the Redeemer, and was glad. 'Had ye believed Moses,' says Jesus Christ to the Jews, 'ye would have believed me, for he wrote of me.' The Gospel which the apostle Paul stated to the Corinthians was all according to the Scriptures of the Old Testament. I declared unto you first of all how that Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day, according to the Scriptures.' Paul assured the Jews that, 'having obtained help of God he continued to that day, saying none other things than Moses in the law and the prophets did write,' &c.

'If

That theology should be a progressive science seems to be inconsistent with many of the statements of the Bible itself. any man come unto you, and bring not this doctrine, receive him not into your houses, neither bid him God-speed.' 'If we, or an angel from heaven, preach any other doctrine unto you, than that ye have received, let him be accursed.' Both these passages intimate most clearly that the apostle had plainly stated all the essentials of the Gospel, of the religion of Jesus Christ, and

that no received.

new discoveries or doctrines were to be expected or

To this it may be added, that there is no need of any new discoveries, or of any progression in theology as a science, in order to answer any of the purposes for which the Bible has been written. All that is necessary is that men should carefully study, firmly believe, and humbly and conscientiously practise those doctrines which are generally received by the professed disciples of Jesus Christ. This would render them all that it is necessary and desirable that they should be. It would adorn them with all the beauties of holiness, render them faithful in every good word and work like trees of righteousness planted by the rivers of water, this would fill them with Divine consolation and heavenly strength. Were these doctrines only universally known, believed, loved, and reduced to practice, they would fill the world with moral order, purity, justice, and happiness. They have been mighty through God to the pulling down of imaginations, levelling the most firmly consolidated systems of heathen idolatry, as well as to the conversion of the most hardened and atrocious individual transgressors; and they are sufficient for the conversion of the world. In this respect we may well apply the words of the psalmist: 'The law of the Lord is perfect, converting the soul; the statutes of the Lord are sure, making wise the simple;' and of the apostle: 'All Scripture is given by inspiration of God, and is profitable for doctrine, &c., that the man of God may be perfect, thoroughly furnished unto all good works.'

And facts prove that theology has not been a progressive science in times that are past. As it regards both the truths of religion or the errors which are opposed to them, (and it is not necessary to determine here what are those truths, and what are those errors,) there has been, since the times of the apostles, no new thing under the sun.' If we go back, for instance, to the age of Augustine, or even of Origen, we shall find that there were Calvinists and Arminians of different grades-Pelagians, Arians, Socinians, Rationalists, Supranaturalists, Transcendentalists, New Lights, &c.-under different names, and they have existed and have been carrying on their controversies during all the intervening ages; and all of them, with the exception of those who did not believe in the Divine authority of the Bible, have appealed to the Scriptures, and have maintained that their opinions were certainly and evidently contained in them. They have disclaimed any new discoveries in theology, and any intention to treat it as a progressive science. How different is the state of astronomy, of geology, of mineralogy, of chemistry, &c.—of all the sciences that have been really progressive, from what they were in the days of Augustine or Origen!