ing at the right hand of God. (Acts vii. 56.) I argue that was no miracle: his natural sight was only extended, it was only the increase of a faculty which admits, for aught we know, of any extension, but a miracle is something more than the multiplication of natural faculties.

Philemon.-And in this manner, I suppose, you explain away all miracles that are recorded, both in the Old and New Testaments?

Simon.-I confess the very same events which you look upon as miraculous, to me appear only as so many providential acts which reason can account for: if I see a child growing up gradually and insensibly to manhood, I admit at once a work of mere nature; but were such an one to become a man at once, that would be pronounced, I suppose, instantly, a miracle; but can you bring before me any such tangible evidence?

Philemon.-I now see the drift and bearing of your observations quite well, and it is no manner of use in prosecuting this line of argument further.

Simon. Whether we do so or not, I cannot subscribe to any doctrines that are miraculous and preternatural. My reason tells me, I can get no good from any agency which comes not within the range of my own observations, and which I can neither see, feel, nor understand.

Philemon.-Is that of any consequence? Do not many things work a change, though their presence is far from us? Is not the sun in the heavens, and yet does not its light reach us? Is not the fire we sit by away from us, and yet does not its influence warm us? Would that you could

be prevailed upon to believe in an agency which is not apprehended by your senses!

Simon.-I had rather dispense with such a blessing, than be at any pains to seek it; my reason is sufficient for me; I cannot listen to the childish notions of miracles.

Philemon.-Then you cannot listen to the voice of God; for the evidence of Christianity rests on undeniable miracles.

Simon. The darkest ages have always been most celebrated for superstition and ignorance, and the most wicked men likewise. If you will but turn over the pages of Scripture, you will find that the foulest apostates have always been the greatest sticklers for supernatural agency. Did not the devil desire stones might be made bread? (Mark iv. 3.) did not the epicurean in hell wish to be freed from the regions of the damned by a miracle? (Luke xvi. 24.) Did not the crucifiers of Christ seek a sign from heaven? (Matt. xii. 39.) and did not Herod do the same? Hence I infer, there is always the greatest cry for miracles where there is most wickedness.

I wish, Sir, you would make use of your own wisdom, and rid yourself of these superstitious

snares.

Philemon.-If we would really come out of the snares of Satan, we must first know what a dangerous snare we are in.

Simon.-Heaven is in the eye of my reason, and there are no insuperable barriers in my way. Philemon.-You may toil hard to reach the heavenly land, but a sea of difficulty is before and against you.

SECTION XLIX.

A VISIONARY IN EXPERIENCE.

IDDO A Visionary. 2 Chron. ix. 29.-PHILEMON.

Iddo. There are great and glorious things wrapped up and folded together in the mysteries of religion, and when once they are sensibly felt, and experimentally known, the soul needs to know no more; the carnal mind cannot apprehend them, nor yet the eye of reason; they lie as far beyond the region of nature as they surpass even the bounds of thought; we come at them by special revelation and glorious manifestations of the Spirit; for "the Spirit," you know, "searcheth all things, even the deep things of God." (1 Cor. ii. 10.)

Philemon. Be sober," is a word of warning in Scripture, and it is good to cleave to the sacred Scriptures." To the law and to the testimony, if they speak not according to this word, it is because there is no light in them." (Isaiah viii. 20.)

Iddo. If we go no further than the outside of religion, we fail of its marrow and substance; our eyes are still blinded by the god of this world, and we cannot see afar off-at most we are learned literally, and know the Scriptures outwardly and externally.

Philemon.-And yet it is dangerous to set aside the word of God in its obvious meaning and sense; I mean in its plan, doctrines, and

plain and practical duties; it is not the reception of a part, but the whole word of God that is the soul's directory; its precepts and promises, its threatenings and warnings, must all be received in humble faith; its spiritual influence, it is true, must be felt, but actual practice is also to be exhibited; we are not to be choosers of what portion we shall receive, and what we may reject; the word of God must be received as a whole, and then it may be compared to bread for its nourishing qualities; to live only upon one portion, argues an unhealthy state of soul; such was Herod's practice—he heard a part of the divine word preached by John the Baptist gladly, and he would abide by it, but he would not listen to it all.

Iddo. Though some men arrive at an advanced stage of Christian life, yet they still appear but babes in divinity; he who has to argue with them on the sublime things of God, is mistaken for one that deals in parables and paradoxes, in dark sayings and speeches.

Philemon.- Much observation leads me to maintain, that whether a man be counted a babe or no, a wise man or a fool, he must hold no new opinion in religion; I would as soon attempt to create a new world as to broach a new doctrine; moreover, I believe the word of God to be saving, must be both received as a whole, and be abiding also; it must not be a flash of light beaming into the understanding, but the word of truth, and the good word of life, which being rooted and grounded in love, abideth for ever.

Iddo.--I honour the Spirit above the letter,

and revelations above all written communications; tell me what use it would be to me, and where would be the profit to my soul, were I merely to know only what the letter teaches? Think you that you know Christ, when you tell me a long story about his life and death, about his baptism and temptation, his agony of mind and torments of body, and great drops of blood? What! is this your creed? this all you apprehend of Christ? is this all you believe? this your saviour? Then, be assured, it is all nothing! the devils believe and know a thousand times more, and yet they are eternally and hopelessly damned.

You may know the history of Christ, and understand the outward sense: you may bring the whole gospel into little compass, and by labour and study, make a good digest of its contents, but all such outward knowing of Christ is nothing-it is as sounding brass and a tinkling cymbal. Old things must pass away, such things, I mean, as old creeds and statutes of the church, old articles and summaries of faith, &c.: these must pass away from the renewed mind, and give place to the sublimer views, made immediately to the soul by the Eternal Spirit.

Philemon.The Spirit's sacred influence may be mistaken, and its saving properties misunderstood; there are many who lay claim to his blessing, on whom it was never bestowed; some have confounded his operations with the working of animal feeling; others, with an over-heated imagination, and not a few, the divine, with satanic influence. Did not a lying spirit take possession of the minds of prophets? (Jer. xiv. 14.) did not