CONCLUSION.

THE difficulties which it has been attempted to resolve or lessen in the foregoing pages, seem such as are at least worthy of being considered by an intelligent mind which has leisure and inclination to speculate upon its moral condition. And the numerous ties and relations by which we are bound, as well as the hopes and expectations held out to us, can scarcely but force us to reflection. At all events the Author has himself had experience of these difficulties; and in his course of reading has frequently felt that the writers, by whom he has been instructed, have supposed something known and recognised which yet appeared to require illustration or proof. Accordingly he has been led to a consideration of the principles thus implied, and has tried to combine his ideas in such a manner as to lay a foundation for the prosecution of future studies. The trains

of thought of different persons may of course originate in sources altogether different, and are, doubtless, modified with endless variety. Thinking, however, that difficulties not unlike his own may probably have occurred to others, he has at length endeavoured to explain his views upon paper, hoping that they may do good, and trusting that at least they cannot do harm.

These views, however, are of course preliminary. The phenomena of Nature and the written revelation of God's will lie open to the minds of all; nay more, they claim devoted attention, and afford scope to the continual exercise of men's highest faculties. Our aim is to grow in grace. It is the earnest wish of the sincere Christian, that his knowledge of God's will may be increased and his power of obedience strengthened. In order to obtain these benefits we must use the appointed means. Every day which is granted is an opportunity of moral and religious improvement. Our customary duties, our numerous relations to mankind, our habits of intercourse and conversation, our station in life, our prosperity and adversity, our books, our courses of thought and association of ideas, every thing that we do, or speak, or think, should be considered in connexion with our spiritual welfare. Our feelings of love to men and love to God should be continually cul

tivated and improved.* Need it then be said how assiduous we ought to be in those exercises which are more peculiarly religious? In earnest prayer both public and private, in frequent reception of the Supper of the Lord, in diligent study of the character of our divine Master?

In our honest and reverent search for truth, while we gladly receive such proof as is really satisfactory, we shall of course abstain from building theories upon insufficient evidence. "Woe

unto him (says a learned writer) who generalizes upon insufficient observation." Whether we admit the evidence we ought not, or do not admit

* In treating upon the moral culture of the affections as a duty, Dr. Whewell writes as follows: "We can perceive that we have in various ways power over our feelings. Even immediately by the power which we possess of directing our train of thoughts, we can foster or repress an affection. We can call before our minds and dwell upon those features of character and situation which tend to impress on our minds one sentiment or another. We can, for instance, think on all that our parents have done and suffered for us, and can thus move our hearts to a love of them. And above all, the recollection that affections are natural and right will fix and promote them." From these considerations we may ascend to the contemplation of our various relations to God; we may direct our thoughts to the things which Christ has done and suffered for us, and to what He has promised: and we may thus foster our love of God. And above all, the recollection that such love is natural and right will fix and promote it.

that which we ought, in either case we of course fall into error. Numerous examples of grievous mistakes, beacons for warning, might be collected from the history of mankind. Some we have already considered. There is, however, a class of examples which indeed are obtruded upon our observation, and are particularly suitable to the discussions in which we have been engaged, viz. the divisions and quarrels of those who, as Christians, ought to be united by a bond of Christian brotherhood. In consequence of such dissensions and even bitter animosities, religion itself is contemned by the inconsiderate, and Christianity becomes in some degree a prey to the scoffer. In regard to these differences so frequent, so important, and yet so sad, it may perhaps be allowed to conclude this volume with a few words of caution. In considering then the evidence of religious truth, and, as part thereof, in studying Scripture, let us not merely look to particular passages, but let us also take account of other passages which modify and limit the meaning of the former. The two sets of passages ought to be considered side by side for the sake of qualification and explanation, and not to be opposed to each other as the watchwords of parties. For Holy Scripture is ever coherent; and vehement party-spirit is not favourable to the attain

ment of truth.*

Let it also be continually

remembered, that the motives for studying Scripture comprehend something higher than the hope of exhibiting critical acumen and skill in controversial divinity. We may naturally suppose that doctrines which are most conspicuously and emphatically marked, and are therefore plain even to the unlearned, are those which especially demand our most full and complete recognition: for as is light, so is responsibility. At all events from these doctrines and from the general tone of the whole book, an honest mind, assisted by the Spirit of God, may derive that food and sustenance of which, in the difficulties and trials of life, we all experience such perpetual need.

* It has been said, with perhaps some truth, "He who begins by loving Christianity better than truth will proceed by loving his own sect or church better than Christianity, and end in loving himself better than all."-COLERIDGE, Aids to Reflection.

THE END,