not, therefore, ye are of more value than many sparrows."* How deeply reasonable is it, that one should number the works of his hands, and, especially, those in which he most delights.

When the Psalmist commanded, "O give thanks unto the Lord; call upon his name: make known his deeds among the people. Talk ye of all his wondrous works," I understand him to have referred, not only to the visible works of the Creation, but also, as he often does, to the wondrous ways of God to man; of which, even the mere followers of Natural Religion may understand something; as of the things which relate to man's mental constitution, to his moral circumstances and improvement, and even to his possible future existence. In these, all who are willing may plainly perceive the providence and benevolence of the Deity -His knowledge of man's heart-His mercy, chastenings, and patience—His admirable adaptation of all the duties, the difficulties, and the trials of life.

We

However wayward a few men may be, to almost all it is certain, that we have reason enough to believe that we are made, and we have happiness enough to feel that our Maker is beneficent. have duties to perform, that we cannot but suppose to be in accordance with the will of our Maker;-sins to avoid, as unquestionably as if

• Matthew, x. 29–31.

+ Psalm cv. 1, 2.

Revelation were undisputed. We may be responsible, we have hopes, we have fears; we have also some things to repent of,-one fatal obstacle may be, that we have neglected to enquire diligently the will of our Maker. What we may have to glory or trust in, each must determine for himself: most of the many and very different writers of Scripture are agreed in this. "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord.”*

You remark, "This, in truth, is the chief superiority of Revelation, and this is the praise justly given to the Gospel in Sacred Writ,-not that it teaches the being and attributes of God, but that it brings life and immortality to light."+ "Not that it teaches the being and attributes of God!" It would be just as reasonable that I should say, the chief value of your "Discourse" is, not that it teaches even the mode of investigating the being and attributes of God, but, that it may lead men to reflect upon eternity and salvation. Have you not read in the Bible of the God who made and sustains heaven and earth, and

• Jeremiah, ix. 23, 24.

"Discourse," p. 208.

D

all things therein; the fountain of all life, health and joy; the guide of animal instincts; and the source of all knowledge and wisdom, and every good? Have you not read of the ways of God to man,-His knowledge of man's heart,-His beneficence, long-suffering, and mercy? Numerous brightly illustrative instances in testimony of all these Divine properties are scattered throughout the volumes of Revelation. To us men, the highest praise of every earthly knowledge must doubtless be, that it may bring us nearer to that of "life and immortality:" and that Revelation does so much for us, is, you say, its "chief superiority;" but notwithstanding this, you affirm that,-"Upon the particulars of a future statethe kind of existence reserved for the soul-the species of its occupations and enjoyments-Natural Theology is, of course,* profoundly silent; but not more silent than Revelation."+ I cannot decide if there be any incongruities here, but I think I detect the same want of knowledge which has ever charac

* I might remark, in the first place, it does not appear to me, that "Natural Theology is profoundly silent," as a matter "of course," or necessity, "upon the particulars of a future state." Is there nothing more to be shown by the light of Natural Religion? and if there be still some blindness in the world, may there not be yet a little more light within the reach of those who must traverse science in order to become religious?

"Discourse," p. 133-4.

terized the opposers of the Bible; at least, there is but little regard paid to the threats, and as little value set upon the promises of the Holy Book of Life and immortality.”

66

"Upon the particulars of a future state" it is a grave and fatal error to teach that Revelation is "profoundly silent." The error is scarcely excusable, though it may be that the particulars abounding in the Revelations are not such as you would desire.* Nothing can be more consolatory, nothing more awful than those pictures of the day of judgment, with their mingled promises and threats. How fearfully distinct are the condemnations, "Cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth."+"Till thou hast paid the uttermost farthing." What is the meaning of the transfiguration ?§ and what is to be understood by the apparition of "Moses and Elias," as well as

* It is possible, and this is the only view I have here intended to shew, that pre-established, unscriptural reasonings, might give rise to different anticipations of the eternal hereafter, and moreover, might predispose some minds to perceive less distinctly the promised futurity of the Bible. The merciful forbearance of Providence, manifested towards sin and error, affords a blessed hope; and we are well assured, by our Lord, as well as by the Psalmist David, that God's "Mercy is from everlasting to everlasting upon them that fear him." (Psalm ciii. 17.)

+ Matt. xxv. 30.

Matt. v. 26.

§ Matt. xvii. 2. Luke, ix. 29. Mark, ix. 2.

of different "Angels?"* Jesus said to a penitent malefactor, "today shalt thou be with me in paradise.”+ He who has attained a perfect comprehension of the character of our Lord, will not readily relinquish a much clearer foretaste of future bliss, than Natural Theology has furnished. The thorough Christian apprehends less vaguely the nature of the "occupations and enjoyments" of the redeemed who shall "be with Jesus."

Luke, c. 1. My spirit rejoices to imagine the Angel Gabriel and his deep prophetic satisfaction; when, having already foretold that St. John, the prophet of repentance, should precede the Messiah, "to make ready a people prepared for the Lord,” (v. 17.) he “was sent from God" (v. 26,) to announce the birth of "Jesus" (the Saviour), saying, (v. 32,) “He shall be great, and shall be called the son of the Highest," (and "the son of God," v. 35,) " and the Lord God shall give unto him the throne of his father David : And (v. 33,) he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end." These are predictions which we see daily realized, and Christianity-the 'kingdom" of Christ, does not seem to be drawing near its end. The plain verification of many such prophecies establishes for truth the history of their origin. I may observe that there is a marked analogy or similarity, almost a probable affinity, discoverable between the spirit of the Angel and of the Blessed Mary, when we learn that with overflowing heart, she said, "Behold from henceforth all generations shall call me Blessed;" (v. 48,) and foretold the accomplishments of the Almighty's designs, "as he promised to our forefathers, Abraham and his seed, for ever," (v. 55, Common Prayer Book.)

+ Luke, xxiii. 43.