more absurd than the idea of a progressive Religion; which being founded upon the declared, not the imagined, will of God; must, if it attempts to proceed, relinquish that Revelation, which is its basis; and so cease to be a Religion founded on God's word. God has revealed himself; and all that he has spoken, and consequently all that is demanded of us to accede to, is declared in one Book; from which nothing is to be retrenched, and to which nothing can be added. All that it contains, was as perspicuous to those who first perused it, as it can be to us now, or as it can be to our posterity in the fiftieth generation."

Free inquiry, if restrained within due bounds, and applied to proper subjects, is a most important privilege of the human mind; and if well conducted, is one of the greatest friends to truth. But when Reason knows neither its office nor its limits; when it is employed on subjects foreign to its jurisdiction; and Revelation itself is as it were called upon to bow down to its usurped authority; it then becomes a privilege dangerous to be exercised because a want of due respect for

the

the mysterious doctrines of Religion, sel dom fails to end in a total disbelief of them.

Religion, it is certain, may be corrupted; and as the best of things, it is perhaps most liable so to be. In such case, it becomes necessary that it should be reformed; by being reduced to its original standard. But then every attempt at reformation must tend to some established point; and be governed by some fixed rule of judgement: otherwise a boundless field of speculation being opened on the human mind, theory will follow upon theory, in endless succession, according to the varying sentiments and circumstances of the Church at different periods; till the members of it, with respect to their most important concern, will be left in the hopeless condition described by the Apostle; "ever learning, and never able to come to the knowledge of the truth."

We know that what has been revealed by God must be true, whether we can perfectly comprehend it or not; and this, we may depend upon it, is sufficient for us to know in our present state; otherwise we

should

should not be circumstanced in this respect,

as we are.

Should it be asked, why God has thought fit to reveal any fact, unaccompanied with circumstances calculated to render it comprehensible to the human mind; the answer is obvious; that the probable design of such a Revelation was, that it might become an exercise of faith, and a test of humility; that our understanding, not less than our will, might become obedient to the Divine Word.

The passage in our text, for instance, points out the eternal existence of Jesus Christ the Son of God, and Saviour of the world; that divine Person, "who was and is, and is to come," as an essential branch of the Apostolic Faith; and consequently, a fundamental doctrine of the Christian Church. Now, though the human mind. is unable to measure Eternity, or "to search the deep things of God;" nevertheless, what, on the ground of Divine Revelation, was the faith of the church seventeen hundred years ago, must continue to be so still; for the fashion of the world can have nothing to do with a business of this kind. Religion,

Religion, as deriving its establishment from that Being "with whom is neither variableness nor shadow of turning," is not a thing to be new-modelled every day, in compliance with the varying fancies and never-ending speculations of capricious man; but must be expected to wear the character of its Divine Author, that of being "the same yesterday, to-day, and for ever."

Those therefore who go out of the common road, running counter, as it were, to what has been hitherto considered as the established faith of the Church, by preaching up a religion stript of all the peculiar doctrines of Christianity, must do it at their own peril. As ministers of Christ, we lament their delusion, and pray for their conversion; that their eyes being opened, they may become wise unto salvation. But with the utmost charity for persons, we are still bound to shew none to errors; one part of our office as, Watchers for souls, being to guard the members of the Christian Church from mistaking poison for wholesome food.

One of the master prejudices of this enlightened

enlightened age is, alas! that all opinions or modes of faith are equally good. That liberality of sentiment, which is misnamed Charity, the offspring of modern philoso phy, affects to think well of men's safety in any religion, and even without any; thereby encouraging a sentiment, which at the same time that it prevents all serious enquiry after truth, confirms men in their infidelity.

But however inclined we might be to pay deference to those who stand eminently distinguished by their mental pow→ ers, nevertheless in a matter where so much is at stake, no compliment must be paid. If we ourselves really believe, that salvation through the blood of a crucified Saviour, is the only foundation on which the hope of a Christian can be built; whether this essential doctrine be received by others or not, cannot possibly, in such case, be considered by us as a matter of indifference. And it will be but a poor satisfaction to those who are pledged to preach Christ crucified, as "the power God unto Salvation;" upon casting up the account of their time and talents, to re

flect

of