advanced to receive them. Several thoughts concur in compelling my judgment to answer to this question in the negative.

New, startling, and, using an hackneyed term, but not in a hackneyed sense, revolutionary, as may be a man's settled views of religious truth, any presumption on his part, not suggested by foregoing experience, that they are too large for apprehension by other and kindred minds, betokens more of vanity than of caution. Such an individual might very properly ask himself, in what peculiar attribute of mind his own prehensile power consists, that he should be capable of grasping and appropriating ideas which others could not receive at all, or could lay hold of only to their own injury. That which he has mastered, common modesty might teach him to look upon as capable, when communicated, of being apprehended by others. If so far in advance of the age as to be unprofitable or pernicious to those living in it, does it not seem wonderful that Divine Providence, which does nothing in vain, should have permitted the discovery of truth at so unseasonable a time, that it must needs be kept a secret prisoner in an individual bosom, and pass back again into the unknown, at that individual's death? Besides, have we not examples more than sufficient, of the certainty with which that light which first illuminated only the mountain peaks of society, serving at the time to waken in the vales below no

other feeling than that of wonder, or, perhaps, bewilderment, has gradually advanced and diffused itself, penetrating in due season the deepest recesses, and converting vacant surprise or superstitious terror into hope, confidence, and gladness? That such and such thoughts have anywhere in the realm of human mind established for themselves a footing, is a plain intimation that the time for proclaiming them is come-that their work in our world is assigned them, and that they have actually commenced it. Why, there is not a hedge-flower in creation which has not a seed within it for the perpetuation of its species, and whenever and wherever it blooms, whether man see it or not, it blooms but as the precursor of a race. That any Divine truth should come into the heart, and bring with it no law for its own re-production and increase, contradicts all analogy, and violates the primary sense of obligation of which humanity is conscious. Nor ought it to be forgotten how the very utterrance of “things hard to be understood," and capable of being "wrested to destruction," tends to hasten on the period when, if they are of God, they will have insinuated themselves into acceptance, or forced for themselves a public welcome. What if our exhibition of them awakens no echo within reach of our hearing, or produces a response the very opposite to our anticipations or desires? May it not be answering the purpose for which it was

sent, for all that, much more effectually, perhaps, than if the event should correspond with our wishes? Who can tell the new directions it is giving to religious thinking, or the prejudices it is loosening by the jar which it occasions them, or the inklings of kindred intellects with which it may tally, or the problems long pondered over in vain which it may solve, or the unheeded susceptibilities which it may precisely suit? And yet all this ought to be within easy ken of him who can imagine that God has sent a thought into the world too soon for the world's advantage. After all, however, there is little reason to fear, on behalf of the Church, any such transcendental discoveries as the strain of the foregoing observations implies. The great facts of divine revelation are as unchangeable as the hills-and the more obvious spiritual truths which they set forth, and which, ever since apostolic times, have been commonly received, are not likely to be reversed, nor rendered obsolete, by the most successful insight of religious contemplation. Much may be done, it is true, by repeated investigation, to modify first impressions, and to cleanse our stiff and hardened creeds, and our settled sentiments and practices, from the thick incrustations of wordliness which still adhere to them-but the main elements of which they consist may be expected to continue the same through all future

ages. The "doctrine of reserve," therefore, if ever admissible among men, is now too late. The Church, which embodies the great verities of the New Testament-I mean, the facts of the gospelcannot be justly represented as unfit to listen to any man's interpretation of those facts. Qualified as she has been held to receive the one, she has within her an additional qualification for examining the other. On the whole, then, it does not appear that our acknowledged duty to "speak the things which we have seen and heard," can be justifiably overriden by any notions we may entertain of a general unpreparedness to receive them. That which is in us, is there for the purpose of being made manifest-and we fail in our duty in suffering it, under any pretence, to remain there in unfruitfulness. Else, doubtless, we should have been originally constituted after a very different fashion. For just estimate the capabilities of man to act for the future! What can his wisdom effect beyond this, that every present step is planted upon firm and well-ascertained ground? His boasted foresight is nothing more than a record of what has been done, conjoined with the presumption that it may be done again. Between his anticipations and the event, tiny circumstances may alight, as if in mockery, and scatter all his conclusions. A profoundly ignorant creature, with all his seeming knowledge, what does he know of the laws of

mind, and how much will his vision take in of the world of incidents, by any one of which mind will be acted upon and determined? Can he see far enough before him to prevent his running upon his own individual injury? And is it, can it be, to the counsels of such an one that the destinies of truth are committed by her Master? Surely, no! We are called upon by a voice which we are bound to obey, to bear witness to the truth which is in us-and when we have done that, we have done our part. The world may sneer in derision, or tremble in awe-may hoot as in Sodom, or repent as in Nineveh. But this is not our province. We have done what we could-and with God we must be content to leave the results.

This strain of preliminary observation has been pursued at some length, that we may be the more fully prepared for the undertaking which follows. A free inquiry into the present state of the Church, a searching analysis of its sentiments and spirit, an honest and out-spoken review of its machinery and modes of working, could hardly be conducted with calmness of temper, or hope of advantage, if any doubt lingered in our minds that the attempt itself is reconcileable with an intelligent and feeling concern for the honour of Christianity, and the highest interests of men. I hope enough has been said to convince us, that the Church, so far from suffering from the frank utterance of