to the respective ends and uses for which they were designed. Danger not less imminent may arise from the misapplication, than from the ignorance of doctrines; from an undue and disorderly regard to one truth, or to the neglect of another, than from a denial of both. One man is zealous for good works, but not perceiving the station they occupy or the order they follow in the Christian constitution, he places them before faith, and thus substitutes obedience to the law for the righteousness of Christ. Another person, seeing the importance of faith, but ignorant of its nature, overlooks the demands of the legislator, and makes the law void. Of all the numerous sects of professed Christians, there is perhaps none which does not embrace some important truths; but by misapprehending their design, by applying them to wrong purposes, or by so confining attention to some as to exclude others, they pervert the order of heaven, and expose both themselves and others to unspeakable peril. Hence the value of the next object of our author; to guard against extremes, and to display truths according to the beautiful proportion maintained in the sacred oracles."

Man is a creature possessed as well of passions as of intelligence, and the religion of Christ not only addresses the understanding, but interests the heart. To extirpate the passions was the vain attempt of Stoicism; it is the province of Christianity to regulate them. No sooner is divine truth rightly perceived, than its effects are felt "on the heart and life, in the conscience and affections," and a man's consciousness of these effects in succession, is, with propriety, called his experience. In every age, true religion has been the butt of bloody infidelity, and to brand the profession of this experience with the opprobrious epithet of fanaticism, is among the fashionable obloquies of the times.' To cover the followers of Christ with unmerited disgrace, is the constant aim of his enemies, and, provided they can accomplish their end, they are not very scrupulous about the means: ridicule or intolerance, it amounts to the same thing, so that the enthusiasts can be caught and crushed. Now though to reason with such characters is next to hopeless, yet to reason against them and to expose their, absurdity, may be of advantage to the cause of truth and virtue.' Such are the ends proposed in the work before us, as stated in the "Introduction," which, considered as a composition, for acuteness of remark, and vigour of expression, possesses very rare excellence.

Some of the subjects, which in the pursuit of these purposes must necessarily come under consideration, are of great and

acknowledged difficulty: Far, however, from entering upon the investigation of them rashly, our author, at the commencement of his work, takes a calm and extensive survey of them; and, convinced that success in theological enquiries, is not to be expected unless the mind be previously devoted to truth and piety, he solemnly prepares it by devout meditation. The first Chapter, accordingly, consists of two sections; the former, "On difficulties to be surmounted;" the latter, "On the nature and use of Scriptural Authority and evidence."

Among the intricacies in which, when they attempt to reconcile the occurrence of moral evil with the perfections of Deity, and the irreversible divine decree with human liberty, Theologians find themselves involved; the question #Ode To xxxov? Whence comes evil? has ever been considered as the most perplexing. No stranger to these embarrassments, the writer of the work before us saw that some of the greatest minds, from the time of ORIGEN to the present day, had bent their attention towards it, without success. What they had written on the subject, as far as within his reach, he had carefully read; and, dissatisfied with the result of their labours, convinced of the imperiance of the question, and naturally fond of research, he collected their scattered lights, and applied himself to a still farther elucidation of a matter so obscure. In the course of this reading, however, he perceived, that repeated failure had at length produced despair; and, that many persons equally eminent for ability and religion, had ventured to pronounce it an unsearchable mystery; accompanying their decision with cautions against farther attempts, both as vain in themselves, and injurious in their consequences. Among these the most remarkable were found in the writings of Leighton and Sauriu. The passages are produced and commented upon. At the first view of these remarks, the author felt himself discouraged, and was near abandoning his design; but, on close inspection, he found, in the very dissuasives of the one, new motives to proceed; and, in the statements of the other, errors so apparent as to account for his perplexity. These circumstances, together with some observations of men not less eminent and pious than these, and particularly of Dr. Watts, inciting to farther study, induced him to consider their interdictions as premature, and to resume his purpose; with a determination, however, to profit by their sentiments, to proceed with redoubled caution, to keep practical ends in view, to avoid rash curiosity, and especially to beware of disputing against God. Considering the subject, in short, as intimately con

to the respective ends and uses for which they were designed. Danger not less imminent may arise from the misapplication, than from the ignorance of doctrines; from an undue and disorderly regard to one truth, or to the neglect of another, than from a denial of both. One man is zealous for good works, but not perceiving the station they occupy or the order they follow in the Christian constitution, he places them before faith, and thus substitutes obedience to the law for the righteousness of Christ. Another person, seeing the importance of faith, but ignorant of its nature, overlooks the demands of the legislator, and makes the law void. Of all the numerous sects of professed Christians, there is perhaps none which does not embrace some important truths; but by misapprehending their design, by applying them to wrong purposes, or by so confining attention to some as to exclude others, they pervert the order of heaven, and expose both themselves and others to unspeakable peril. Hence the value of the next object of our author; to guard against extremes, and to display truths according to the beautiful proportion maintained in the sacred oracles."

Man is a creature possessed as well of passions as of intelligence, and the religion of Christ not only addresses the understanding, but interests the heart. To extirpate the passions was the vain attempt of Stoicism; it is the province of Christianity to regulate them. No sooner is divine truth rightly perceived, than its effects are felt "on the heart and life, in the conscience and affections," and a man's consciousness of these effects in succession, is, with propriety, called his experience. In every age, true religion has been the butt of bloody infidelity, and to brand the profession of this experience with the opprobrious epithet of fanaticism, is among the fashionable obloquies of the times.' To cover the followers of Christ with unmerited disgrace, is the constant aim of his enemies, and, provided they can accomplish their end, they are not very scrupulous about the means: ridicule or intolerance, it amounts to the same thing, so that the enthusiasts can be caught and crushed. Now though to reason with such characters is next to hopeless, yet to reason against them and to expose their, absurdity, may be of advantage to the cause of truth and virtue.' Such are the ends proposed in the work before us, as stated in the "Introduction," which, considered as a composition, for acuteness of remark, and vigour of expression, possesses very rare excellence.

Some of the subjects, which in the pursuit of these purposes must necessarily come under consideration, are of great and

acknowledged difficulty. Far, however, from entering upon the investigation of them rashly, our author, at the commencement of his work, takes a calm and extensive survey of them; and, convinced that success in theological enquiries, is not to be expected unless the mind be previously devoted to truth and piety, he solemnly prepares it by devout meditation. The first Chapter, accordingly, consists of two sections; the former," On difficulties to be surmounted;" the latter, "On the nature and use of Scriptural Authority and evidence."

Among the intricacies in which, when they attempt to reconcile the occurrence of moral evil with the perfections of Deity, and the irreversible divine decree with human liberty, Theologians find themselves involved; the question soles To naxov? Whence comes evil? has ever been considered as the most perplexing. No stranger to these embarrassments, the writer of the work before us saw that some of the greatest minds, from the time of ORIGEN to the present day, had bent their attention towards it, without success. What they had written on the subject, as far as within his reach, he had carefully read; and, dissatisfied with the result of their labours, convinced of the imperiance of the question, and naturally fond of research, he collected their scattered lights, and applied himself to a still farther elucidation of a matter so obscure. In the course of this reading, however, he perceived, that repeated failure had at length produced despair; and, that many persons equally eminent for ability and religion, had ventured to pronounce it an unsearchable mystery; accompanying their decision with cautions against farther attempts, both as vain in themselves, and injurious in their consequences. Among these the most remarkable were found in the writings of Leighton and Saurin. The passages are produced and commented upon. At the first view of these remarks, the author felt himself discouraged, and was near abandoning his design; but, on close inspection, he found, in the very dissuasives of the one, new motives to proceed; and, in the statements of the other, errors so apparent as to account for his perplexity. These circumstances, together with some observations of men not less eminent and pious than these, and particularly of Dr. Watts, inciting to farther study, induced him to consider their interdictions as premature, and to resume his purpose; with a determination, however, to profit by their sentiments, to proceed with redoubled caution, to keep practical ends in view, to avoid rash curiosity, and especially to beware of disputing against God. Considering the subject, in short, as intimately con

nected with a right knowledge of God and of ourselves, and possessing a fortitude of understanding natural to "souls of larger size," a fortitude, however, chastened by Christian humility and consecrated by lively devotion; he entered upon the work with these prefatory reflections:-reflections which it is impossible that a pious mind can review without powerful and sympathetic emotions.

And now before I launch with my small bark into this sea of difficulties, where so many dangerous rocks abound, on which greater and stronger vessels than mine have been wrecked; I would make a solemn pause, and for a few moments indulge that disposition to which all theological and moral investigations ought to be subservient. Contemplating the blessed God, I behold an ocean unfathomable and without shore! But what is man? Canst thou,' worm of the earth, by searching find out God? Canst thou find out the Almighty unto perfection" a perfection, high as heaven, what canst thou do?' a perfection deeper than hell, what canst thou know? There is no searching of his understanding! It is no wonder that my conceptions of an infinite Spirit, and of his transcendant properties, should be inadequate; for it is but a small portion of his ways' I can understand. And if his ways are past finding out,' if his expressed judgments are unsearchable, what must be his secret counsels? Who hath known the mind of the Lord? or who hath been his counsellor? For of him, and to him and through him are all things, to whom be glory for ever.' Yet "that the soul be without knowledge, it is not good." I am told as the language of encouragement from the great Supreme, that a wise man will increase learning;' and that a man of understanding shall attain unto wise counsels.' Ought I then to exclude myself from being interested in this benevolent address? My Son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then thou shalt understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous; he is a buckler to them that walk uprightly. He keepeth the paths of judgment, and preserveth the way of his saints. Then shalt thou understand righteousness, and judgment, and equity, yea every good path.' I am assured by an infallible oracle of truth and wisdom, that to know the only true God, and Jesus Christ whom he hath sent is life eternal.' His children are authorized to hope for 'an unction from the Holy One,' that they may know the indications of his will. Those who go on to fear the Lord, may hope to be favoured with a secret unknown to others; and he has promised to shew them his covenant.' Why am I endowed with intellect and reason, if not for the purpose of contemplating, with attention and reverence, the glorious nature and perfections