are such gloomy notions entertained, and are we really obliged to admit them?

We will by no means deny, that the acquisition of religious truth requires intelligence and the active exercise of the mental powers, so that it cannot be attained, and if possessed could hardly be used, by the ignorant and unthinking crowd. In our idea, the Christian religion is a spiritual and intellectual one, which employs the faculties of the mind, and can never produce its proper effects without their aid; but we have not so low an opinion of mankind as to suppose that it is therefore above the reach of general usefulness. Even the lowest class of society is by no means necessarily blind, thoughtless, or liable to imposition in religious matters. Wherever men feel their interest to be concerned, and are roused by sufficiently powerful motives, they are generally quick in discernment and correct in reasoning; and the attainment of religious truth is by no means dependent on such stores of learning, or such labour in research, as to be inaccessible to the multitude who are necessarily engaged in the active pursuits of life.

An inquisitive spirit, a real interest in the subject, and some degree of general mental cultivation, are alone requisite, and these are often found, and may be generally diffused with a considerable portion of useful knowledge amongst even the lowest order of the community. The extension of education is the grand preparation

for the spread of truth-without it we can hope for little-with it we can confidently anticipate every thing which the warm and expansive wish of benevolence could desire.

We cannot hope, nor would we wish, to spread opinions which we deem true, as we see some religious doctrines to be diffused-merely by influencing the passions. We expect and desire to see sacred truth advancing only hand in hand with knowledge and the spirit of rational inquiry, which fully reconciles us to the slowness of its progress, and makes us gladly dispense with the sudden conversions and splendid success which attend the preaching of some of our brethren. If we can induce men to pause and consider, to hesitate and determine that they will examine, we have gained our object; and if the effect we produce be not always immediately conspicuous, we recollect who has said, that the kingdom of God cometh not with observation. We call to mind the comparisons by which he illustrated its silent but certain progress, and console ourselves that the grain of mustard-seed is already beginning to send forth its branches-that the leaven is in the lump, and will not cease to work until the whole be leavened.

If it could be proved to us, that what we esteem to be divine truth, is not calculated for the benefit and suited to the wants of society at large, we would desist from any attempts to spread it: I should rather say, if we were led

to doubt its practical utility, we would again examine, and with painful earnestness endeavour to decide whether we had mistaken the evidence of the doctrines, or their effects had been misunderstood; for truth which can be injurious, is an incongruous and absurd union of ideas, and we will never cherish the opinion which we cannot glory in fully acting upon-which we cannot trust for its good effects on all who embrace it. But if religious truth be really intended for, and offered to all mankind, we may flatter ourselves that our views are entitled to peculiar attention, as being best fitted for general prevalence in the most improved state of society; for it can hardly be denied us, that they are remarkable for simplicity, comprehensibility, and seeming reasonableness, which, I must contend, (not now to insist that they are the characteristics of all truth,) must be the characteristics of revealed truths intended for general circulation and influence amongst mankind. The ignorant and degraded mind may cling to its prejudices and hug its chains; or, in the fever of enthusiasm, the diseased taste may find its chief pleasure in mystery and extravagance. But shall we believe this to be the highest destiny of man? Can we believe that he is capable of no better things? As the eye to see and rejoice in the light, is not the mind formed for the reception of knowledge and truth? Do not the capacities of our minds plainly indicate the intention that we should

think and reason? And if the exercise of our powers be necessary to all of us in the ordinary affairs of life, and be acknowledged as the source of our most elevated pleasures, how can we suppose it to be unprofitable or impossible to the greatest number, on the noblest and most interesting of all subjects?

The religion given by God to his rational creature man, must naturally be expected to be a religion addressed to and capable of satisfying the understanding; yet such as can, at least in all its important characters, be comprehended and applied by individuals in ordinary circumstances, and enjoying no peculiar advantages of knowledge or contemplative leisure. Of such a religion, the belief must be extended and the influence increased commensurately with that diffusion of knowledge and general advancement of society, which it would itself largely contribute to promote. What is the necessary effect on a being constituted as man is, and in an age of spreading knowledge and inquiry of incomprehensible and revolting creeds, seeking the patronage and support of human laws, is but too plainly seen in the late lamentable spread of infidelity and scoffing at religion.

If, as we are persuaded, religion can be of no use except so far as it is understood and valued

if its moral influences, the hopes which it inspires, and the beneficial effects it produces on the social state, arise out of, and immediately

depend on its doctrines, and are observable only in proportion to the degree in which its truths are rightly comprehended, purely received, and affectionately cherished; then not only must we be impressed with a lively sense of the inestimable, paramount importance of truth, but with such a conviction that it must be intended equally for all, as it is really needed by all, that in holding it without endeavouring to diffuse it, we must seem to ourselves to shew how little we yet know of its value, or to render ourselves chargeable with the most sordid selfishness.

At the first introduction of the Gospel into the world, its preachers were furnished with supernatural means of attracting the attention and effecting the conviction of mankind. By the most astonishing miracles they proved the divinity of their mission; by the most extraordinary powers they were enabled to overcome the first difficulties which opposed their understanding. But these superior aids were very soon withdrawn, and the religion which in its infancy was attested by wonders and signs, and accompanied by heavenly gifts, was abandoned to its own resources, retaining only the well-authenticated narrative of its primitive history to prove its origin and justify its claims on the attention of the world. But can any one suppose, that because the extraordinary means were with. drawn, that therefore the ends of Providence were fully answered, and no further extension