Nor doth it express the fullness only of the Spirit. It likewise represents his Overflowing by its communicativeness, budding and blossoming forth in all earnestness of persuasion, and in all words of sound doctrine: while, like the Citron in a genial soil and climate, it bears a golden fruitage of good-worksat the same time, the example waxing in contact with the exhortation, as the ripe orange beside the opening orange-flower. Yea, even his Creativeness doth it shadow out by its own powers of impregnation and production, ('being such a one as Paul the aged, and also a prisoner for Jesus Christ, who begat to a lively hope his son Onesimus in his bonds') regenerating in and through the Spirit the slaves of corruption, and fugitives from a far greater master than Philemon. The love of God, and therefore God himself who is Love, RELIGION strives to express by Love, and measures its growth by the increase and activity of its Love. For Christian Love is the last and divinest birth, the harmony, unity, and god-like 'transfiguration of all the vital, intellectual, moral, and spiritual powers. Now it manifests itself as the sparkling and ebullient spring of well-doing in gifts and in labors; aud now as a silent fountain of patience and longsuffering, the fullness of which no hatred or persecution can exhaust or diminish; a more than conqueror in the persuasion, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate it from the Love of God which is in Christ Jesus the Lord.' (Rom. viii. 38, 39.)

From God's Love through his Son, crucified for us from the beginning of the world, Religion begins: and in Love towards God and the creatures of God it hath

its end and completion. O how heaven-like it is to sit among brethren at the feet of a minister who speaks under the influence of Love and is heard under the same influence! For all abiding and spiritual knowledge, infused into a grateful and affectionate fellowchristian, is as the child of the mind that infuses it. The delight which he gives he receives; and in that bright and liberal hour the gladdened preacher can scarce gather the ripe produce of to-day without discovering and looking forward to the green fruits and embryons, the heritage and réversionary wealth of the days to come; till he bursts forth in prayer and thanksgiving-The harvest truly is plenteous, but the labourers few. O gracious Lord of the harvest, send forth labourers into thy harvest! There is no difference between the Jew and the Greek. Thou, Lord over all, art rich to all that call upon thee. But how shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher ? and how shall they preach except they be sent? And O! how beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth glad tidings of good things, that pubdisheth salvation; that saith unto the captive soul, Thy God reigneth! God manifested in the flesh hath redeemed thee! O Lord of the harvest, send forth labourers into thy harvest!!

Join with me, Reader! in the fervent prayer, that we 'may seek within us, what we can never find elsewhere, that we may find within us what no words can put there, that one only true religion, which elevateth Knowing into Being, which is at once the Science of Being, the Being and the Life of all genuine Science.

(D.)

In all ages of the Christian church, and in the later period of the Jewish (that is, as soon as from their acquaintance first with the Oriental and afterwards with the Greek philosophy the precursory and preparative influences of the Gospel began to work) there have existed individuals (Laodiceans in spirit, Minims in faith, and nominalists in philosophy) who mistake outlines for substance, and distinct images for clear conceptions; with whom therefore not to be a thing is the same as not to be at all. The contempt, in which such persons hold the works and doctrines of all theologians before Grotius, and of all philosophers before Locke and Hartley (at least before Bacon and Hobbes) is not accidental, nor yet altogether owing to that epidemic of a proud ignorance occasioned by a diffused sciolism, which gave a sickly and hectic shewiness to the latter half of the last century. It is a real instinct of self-defence acting offensively by anticipation. For the authority of all the greatest names of antiquity is full and decisive against them; and man, by the very nature of his birth and growth, is so much the creature of authority, that there was no way of effectually resisting it, but by undermining the reverence for the past in toto. Thus, the Jewish Prophets have, forsooth, a certain degree of antiquarian value, as being the only spécimens extant of the oracles of a barbarous tribe; the Evangelists are to be interpreted with a due allowance for their superstitious prejudices concerning evil spirits, and St. Paul never suffers them to forget that he had been brought up at the feet of a Jewish Rabbi! The Greeks indeed were a fine people in works of taste; but as to their philosophers! the writings of Plato are smoke and flash from the witch's

cauldron of a disturbed imagination!-Aristotle's works a quickset hedge of fruitless and thorny distinctions! and all the Philosophers before Plato and Aristotle fablers and allegorizers !

But these men have had their day: and there are signs of the times clearly announcing that that day is verging to its close. Even now there are not a few, on whose convictions it will not be uninfluencive to know, that the power, by which men are led to the truth of things, instead of the appearances, was deemed and entitled the living and substantial Word of God by the soundest of the Hebrew Doctors; that the eldest and most profound of the Greek philosophers demanded assent to their doctrine, mainly as σopia GEоTapadórоs, i. e. a traditionary wisdom that had its origin in inspiration; that these men referred the same power to the πῦρ ἀείζωον υπο διοικοῦντος ΛΟΓΟΥ ; and that they were scarcely less express than their scholar Philo Judæus, in their affirmations of the Logos, as no mere attribute or quality, no mode of abstraction, no personification, but literally and mysteriously Deus alter et idem.

;

When education has disciplined the minds of our gentry for austerer study; when educated men will be ashamed to look abroad for truths that can be only found within; within themselves they will discover, intuitively will they discover, the distinctions between "the light that lighteth every man that cometh into the world" and the understanding, which forms the peculium of each man, as different in extent and value from another man's understanding, as his estate may be from his neighbour's estate. The words of St. John, from the 7th to the 12th verse of his first chapter, are in their whole extent interpretable of the Understanding, which derives its rank and mode of being in

the human race (that is, as far as it may be contrasted with the instinct of the dog or elephant, in all, which constitutes it human understanding) from the universal Light. This Light therefore comes as to its own. Being rejected, it leaves the understanding to a world of dreams and darkness: for in it alone is life and the LIFE IS THE LIGHT OF MEN. What then but apparitions can remain to a Philosophy, which strikes death through all things visible and invisible; satisfies itself then only when it can explain those abstractions of the outward senses, which by an unconscious irony it names indifferently facts and phænomena, mechanically-that is, by the laws of Death; and brands with the name of Mysticism every solution grounded in Life, or the powers and intuitions of Life?

On the other hand, if the light be received by faith, to such understandings it delegates the privilege to become Sons of God (ovoíav), expanding while it elevates, even as the beams of the sun incorporate with the mist, and make its natural darkness and earthly nature the bearer and interpreter of their own glory. Ἐὰν μὴ πιςεύσητε, οὐ μὴ συνῆτε.

The very same truth is found in a fragment of the Ephesian Heraclitus, preserved by Stobæus, and in somewhat different words by Diogenes Laertius. Ev νὰῳ λέγοντας ἰσχυρίζεσθαι χρὴ τῷ ξυνῷ πάντων τρέφονται γὰρ πάντες οι ανθρώπινοι νέοι ὑπὸ ἑνὸς τοῦ θείου (Λόγου) κρατεῖ γὰρ τοσοῦτον οκόσον ἐθέλει, καὶ ἐξαρκεῖ πᾶσι και περιγίνεται TRANSLATION:-To discourse rationally (if we would render the discursive understanding "discourse of reason") it behoves us to derive strength from that which is common to all men: (the light that lighteth every man.) For all human understandings are nourished by the one Divine Word, whose

C