the existence of a necessary connexion between the moral habits of the soul and the reception of HIS heavenly teaching?

And this leads us on to the second part of our inquiry; for to be thoroughly convinced of the certainty of this connexion, is one of the first means of maintaining a fit temper for receiving these great mysteries. So long as we in any degree deem of them as of subjects into which we are to obtain a peculiar insight by our own reasonings, we shall find it impossible to repress that pride of intellect, which, whilst it flatters us with apparent discoveries, does, in fact, most effectually shut out the light of truth. We must be content to be learners, not discoverers, in the school of faith; receiving a revelation, not reasoning out conclusions: and this temper we cannot maintain, unless we come into God's presence remembering that, so far only as He gives us to know Him can we know aright; for that we need perfect purity to see Him as He is, and that we are compassed about with infirmity. Then only when the thought of His holi

ness and of our corruption bows us to the earth, shall we receive His teaching with the simplicity of children; fixing on the ground those eyes which were ready to gaze too rashly at the wonders of His presence, and be ready, indeed, to "put off our shoes from our feet," feeling that "the place whereon we stand is holy ground."

To this conviction, moreover, we should join a constant watchfulness, lest allowed sin in any form, lest boldness of spirit, or slothfulness in our use of holy things, impair the reverence of our souls. Here the least checks of conscience, and the lightest intimations of the Spirit of God, must be watched for carefully, and diligently used: and to quicken our vigilance, let us bear in mind, if we have never been visited with doubts, that for this we owe great gratitude to God. Have we deserved to be thus exempted from them? or rather, have we not, at one time by carelessness and indolence of spirit, and at another by the rudenesses of an unsanctified boldness, invited their approach? What thanks, then, do not we

owe to Him who knoweth our feebleness, and has spared us, of His mercy, so exceeding hard a trial!

But if we have been, in any measure, tried by them, there is only the more need of our using with greater diligence the selfsame means. The presence of doubts is not, indeed, always in itself a proof of any irreverence of soul: sometimes they are permitted to harass the faithful man as a trial of his faith; and when they come thus, and not as the fruits of irreverence or negligence, it is often against the most valuable minds that they are aimed. The armory of Satan is rifled to furnish weapons of offence wherewith to injure those who are proof against his commoner assaults. From this danger no one is absolutely safe. There seems clearly to be an intimation in the Gospel, that our blessed Lord himself, when He bore our feeble humanity, was tempted by the suggestion of doubts from the enemy without, though no possible taint of evil, either from the imagination, understanding, or will, ever visited His soul;

for to Him it was whispered from without, "IF Thou be the Son of God," to insinuate, if it were possible, into that most true-loyal soul some mistrusting doubtfulness of His Almighty Father. The suggestion, therefore, of doubts to the mind, does not necessarily suppose the presence of sin; it does unquestionably suppose the presence of danger, and therefore is a call for greater watchfulness, for a more diligent guard over the first tendencies of thought towards irreverent speculation; that the fiery brands may be quenched or thrown back before they have kindled so much as a spark within. Whilst irreverence and doubt are the objects of your greatest fear; whilst you would gladly retain a child-like and unquestioning reverence, by abasing, if need were, your understanding, rather than gain any knowledge at the hazard of your reverence; you are doubtless in God's hand, and therefore safe. Yet, as He works by means, and as this danger evidently threatens you, guard against it with a vigilant providence; fly from doubts, rather than enter into conflict

with them, remembering that "he who will fight the devil at his own weapon must not wonder if he find him an overmatch."* Fly, therefore, rather than contend; fly to known truths; shelter yourselves, above all, under the shadow of His love and power, who is, in compassion, Father of your spirit, and yet is the Lord God Almighty: begin to act upon the truth you do know, and your darkness shall be turned into light. "Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the Lord, and stay upon his God" (Isaiah, 1. 10).

To these means must be added further, as perhaps the greatest instrument of all for preserving the unsullied clearness of a reverent faith, that we be deep and constant students of God's holy word. We know, indeed, and feel the blessing and advantage of symbols, formularies, and articles; of the whole amount of uninspired transmitted teaching, with which God's providence has

* South.