We consider the Supreme Being, as a divine Sun, whose centre is every where, and whose circumference is no where a Sun, whose light is truth, and whose heat is charity. The truths of christianity we consider, as so many beams issuing from this glorious Sun for the illumination of the soul: and as the rays of the natural sun, may be collected and rendered more powerful by the interposition of a properly constructed medium, so the rays of this divine Sun are concentred, and rendered more operative by the humanity of Christ. When any of these rays, passing through the understanding, begin to strike forcibly upon the heart, they melt down its stubbornness, refine its nature, and kindle in it a fire of love to God and man. Further; we believe these changes to be effected in the soul by that secret energy, which is called by many "the inspiration of the Holy Spirit," by some the "influence" of that Spirit, and by others "the grace of God."

Is there any absurdity in this doctrine? Can the intellectual world be supposed to merit the Creator's attention, in a less degree than the material world? If the rays of light, that incessantly issue from the sun, are supposed to pass through the space of many millions of miles in a single moment, for the illumination and support of the material world; should it appear incredible, that the most speedy and affectual succours may be imparted to holy souls, by that more glorious Sun, which enlightens and vivifies the intellectual world? From the cedar of Lebanon, to the moss that covers its bark, no plant can vegetate; from the astronomer, who measures the heavens, to the animalcule that loses itself in the cup of a violet as in a vast abyss, not a creature can exist, but through the all-pervading influence of the natural sun. Beneath this wonderful star, not a single animal is found, which carries in itself its grand principle of light, heat, and motion. And if all organized bodies depend upon this indescribable lu

minary for their existence, their encrease, and their perfection; may we not reasonably argue from the rules of analogy, that as certainly as there is a spiritual world so there must be a spiritual Sun, which carries life and light to the inhabitants of that world?

Do you act in a rational manner, continues the true minister, if, because you cannot comprehend how this Sun may be said to act upon spirits, you shut your eyes against his light, and obstinately deny his very existence? Can you comprehend how the material sun, without suffering any decay in himself is continually darting around him rays sufficient to illumine and cheer revolving worlds? Can you explain, how these rays are impelled, with such amazing velocity, through the immense space, by which that sun is separated from those worlds? Or can you describe the means, by which they awaken, in us the sensation of sight? Moreover, is it not absurd to suppose, that the Almighty is more solicitous, that we should perceive the difference between white and black, than that we should discover the more important distinctions between virtue and vice, truth and error?

If you object, that the material sun is plainly perceived, and the power of his beams universally felt, by mankind; it may be replied, that he is not always discoverable. Sometimes he is eclipsed; frequently he is enveloped with thick clouds; and at other times his rays glance upon us in se oblique a manner, that their influence is scarcely perceptible: it is possible also to exclude his light by means of curtains or walls, and the cataract effectually opposes his most direct beams. In the moral world there are obstacles of a similar nature, which frequently obstruct the course of celestial light. Clouds of error and vice are constantly rising around us, which by obscuring the Sun of righteousness, leave room for the incredulous to doubt of his exist

ence. The eye is, in general, so much dazzled with the glare of material objects, that it cannot dis-, cover the lustre of a different light. Sometimes invincible prejudice, like a confirmed cataract, intercepts the strongest rays of truth; and, at other times, we are so closely shut up within the narrow limits of self-love, that the most piercing beams of uncreated love, cannot penetrate into our gloomy retirement, where that spark of reason, which might have directed us to a higher light, is at length totally extinguished.

The light of the Gospel is never absolutely reject ed, but through the influence of sin, according to those words of Christ: "Every one, that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved." And here we see the cause, why so many persons cast themselves headlong into materialism, denying the inspiration of the Holy Spirit, and treating every impression of his poweras the workings of a disordered brain. But as the testimony of blind men can never persuade a reasonable person, that he is under a delusion, while he sees, feels, and admires, the material sun; so the joint testimony of all the incredulous men in the world, may justly be counted of as little force, when they would prove scriptural illumination to be downright fanaticism. Notwithstanding all the impotent arguments that can be brought against him, the christian believer deserves not to be esteemed an enthusiast, when he declares that "faith is the evidence of things not seen;" since he has reason and revelation to plead in his favour, his own experience, and that of his brethren, together with the universal testimony of the primitive church.

As you do not rank with professed atheists, it is probable that you do sometimes pray to the Supreme Being. Among other blessings, you implore of him in a peculiar manner, patience to sustain those afflictions, which are necessary to the perfection

of virtue. Now if you are persuaded, that God is able not only to hear, but to strengthen you with his might and, further, if you believe that, when he thus strengthens you for the day of affliction, you shall have any perception of his influencing power; we are then perfectly agreed. But if you pray, without a confidence that God attends to your prayer, and without ever expecting to receive the assistance you implore of Him, you act like persons deprived of their reasoning powers: with the fear of praying like enthusiasts, you pray after the manner of idiots, and afford as manifest a token of extravagant folly, as though you should intreat tempests to grow calm, or beseech rivers to return to their sources. It is by such a method of reasoning, the true minister resists the attacks of prejudiced philosophers, solicitous to make it appear, that the sanctifying and consoling operations of the Holy Spirit are as conformable to reason, as they are correspondent to our urgent necessities.

But, if it still be urged by the enemies of inspiration, that we have no distinct idea of the manner, in which any knowledge is conveyed to the soul, except by means of our reason, or our senses; and that to speak of things, which will admit of no clear explanation, is running into the wildest enthusiasm. No, returns the faithful pastor: it is not usual to esteem that man an enthusiast, who is employed in bestowing alms upon the poor, though he can neither explain to us, how his gold was produced in the mine, how his will actuates his hand, or how the feelings of charity are excited in his bosom. If nature operates every thing in a mysterious manner, it is unreasonable to expect, that the operations of grace should be conducted in a less mysterious way. This is one of the arguments proposed by our Lord to Nicodemus. "Except a man be born of the Spirit, he cannot enter into the Kingdom of God." But, it may be, you have no comprehension of spiritual

r f

things: marvel not, however, at this; since there are many things above thy comprehension in the natural world. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell, whence it cometh and whither it goeth; so is every one that is born of the Spirit:" they prove the operations of that Spirit by incontestable effects, though they are unacquainted with many things, respecting the manner in which those effects are produced.

We may here very properly apply what professor Vernet has said, concerning the manner in which God has frequently manifested the truth to his Prophets."It is easy to conceive," says this judicious divine, “ that He who created the soul as well as the "body, and who for that reason is called the Father "of Spirits, can never be at a loss for adequate means "of communicating to us, when he judges it neces

sary, ideas and discoveries wholly different from "those, which we are able to acquire either by our "own powers, or through the assistance of other "persons. If the most ignorant classes of men are "acquainted with the art of reciprocally communi"cating their thoughts to each other: how much "more may we imagine, that God is able to act upon "the soul, both externally and internally; he, who "has already placed within us some confused no"tions of primitive truth; he, who holds second "causes in his hand, and animates all nature."

But if it be asked, are not Prophets properly so called, the only persons whom God is pleased to privilege with such impressions as are formed by the seal of his Spirit? It might with equal propriety, be enquired, whether the Apostles alone were privileged with that evangelical faith, which respects invisible and incomprehensible things? "A soul," says the illustrious Crousaz, " upon which the Spi"rit of God has moved, muses upon her Creator with "ineffable delight, and contemplates her Redeemer "with a mixture of gratitude, admiration, and trans