of the Spirit of God," says St. Paul, when treating of the method of arriving at a knowledge of divine and spiritual truth; "neither can he know them, because they are spiritually discerned." Moral action is an essential means to the attainment of moral truth. "The way

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to judge of religion," says Bishop Taylor, in that admirable sermon, entitled Via Intelligentia, "is by doing our duty; and theology is rather a divine life than a divine knowledge." But we must not suffer ourselves to prosecute this attractive and important theme; we must be content with simply indicating the great principles upon which, if our limits permitted, we would willingly expatiate; and we know not that we can end better at present, than in the words of Bishop Taylor, in certain passages of the great sermon just referred to:I am now to describe to you the right way of knowledge. Qui facit voluntatem Patris Mei, saith Christ; that is the way; do God's will, and you shall understand God's word... Though the windows of the east be open, yet every eye cannot behold the glories of the sun: Οφθαλμὸς μὴ ἡλιοειδὴς γινόμενος ἥλιον οὐ BATE, saith Plotinus: The eye that is not made solar cannot sce the sun; the eye must be fitted to the splendour; and it is not the wit of the man, but the spirit of the man, not so much his head as his heart, that learned the divine philosophy."

"We see persons, not learned, it may be, not much versed in Scriptures, yet they say a thing is good and lay hold of it; they believe glorious things of heaven, and they live accordingly, as men that believe themselves; half a word is enough to make them understand; a nod is a sufficient reproof; the crowing of a cock, the singing of a lark, the dawning of the day, and the washing of their hands, are to them competent memorials of religion, and warnings of their duty."... So that while there are many who perceive only by the proportions of the world, and understand by reason, these perceive by the measures of the Spirit, and understand by love; "and therefore they not only understand the sermons of the Spirit, and perceive their meaning; but they pierce deeper, and know the meaning of that meaning; that is, the secret of the Spirit, that which is spiritually discerned, that which gives life to the proposition, and activity to the soul."

"When our reason is raised up by the Spirit of Christ, it is turned quickly into experience; when our faith relies upon the principles of Christ, it is changed into vision. So long as we know God only in the ways of man,-by contentious learning, by arguing and dispute, we see nothing but the shadow of Him; and in that shadow we meet with many dark appearances, little certainty, and much conjecture: but when we know Him λόγῳ ἀποφαντικῷ, yaλývn voɛpā, with the eyes of holiness, and the intuition of gracious experiences, with a quiet spirit and the peace of enjoyment; then we shall hear what we never heard, and see what our eyes never saw; then the mysteries of godliness shall be opened unto us, and clear as the windows of the morning."

"There is something that human learning, without the addition of divine, can never reach... Pythagoras read Moses' books, and so did Plato; and yet they became not proselytes of the religion, though they were learned scholars of such a master. The reason is, because that which they drew forth from thence, was not the life and secret of it.

'Tradidit arcano quodcunque volumine Moses.'-Juv. xiv. 102.

There is a secret in these books, which few men, none but the godly, did understand; and though most of this secret is made manifest in the gospel, yet even here also, there is a letter and there is a spirit; still there is a reserve for God's secret ones, . . which Christ, by His Spirit, will reveal more plainly to all who will understand them by their proper measures."

"There is a sort of God's dear servants who walk in perfectness, who perfect holiness in the fear of God;' and they have a degree of charity and divine knowledge more than we can discourse of, and more certain than the demonstrations of geometry, brighter than the sun, and indeficient as the light of heaven. This is called by the Apostle, the arаúуаσμа тоυ Оɛou. Christ is this brightness of God,' manifested in the hearts of his dearest servants."

"The old man that confuted the Arian priest by a plain recital of his creed, found a mighty power of God effecting His own work by a strange manner, and by a very plain instrument: it wrought a divine blessing just as sacraments used to do: and this enlightning sometimes comes in a strange manner, as a peculiar blessing to good men."

"And let me tell you this, that the great learning of the Fathers was more owing to their piety than to their skill; more to God than to themselves and to this purpose is that excellent ejaculation of to Chrysostom, with which I conclude: O blessed and happy men, whose names are in the book of life, from whom the devils fled, and heretics did fear them, who (by holiness) have stopped the mouths of them that spake perverse things! But I, like David, will cry out, "Where are thy loving-kindnesses, which have been ever of old?" Where is the blessed quire of bishops and doctors who shined like lights in the world, and contained the word of life? Dulce est meminisse; their very memory is pleasant. Where is that Evodias, the sweet savour of the Church, the successor and imitator of the holy Apostles? Where is Ignatius, in whom God dwelt ? Where is S. Dionysius the Areopagite, that bird of Paradise, that celestial eagle? Where is Hippolytus, that good man, dvùp xpnoròs, that gentle sweet person? Where is great S. Basil, a man almost equal to the Apostles? Where is Athanasius, rich in virtue? Where is Gregory Nyssen, that great divine? And Ephrem the great Syrian, that stirred up the sluggish, and awakened the sleepers, and comforted the afflicted, and brought the young men to discipline; the looking-glass of the religious, the captain of the penitents, the

destruction of heresies, the receptacle of graces, the habitation of the Holy Ghost.""

"Secreta Dei Deo nostro et filiis domus ejus, 'God's secrets are to Himself and the sons of His house,' saith the Jewish proverb. Love is the great instrument of divine knowledge; that is the wa Twν didαoкоμévwv, 'the height of all that is to be taught or learned." Love is obedience, and we learn His words best when we practise them ; 'Α γὰρ δεῖ μανθάνοντας ποιεῖν, ταῦτα ποιοῦντες μανθάνομεν, said Aristotle; Those things which they that learn ought to practise, even while they practise they will best learn.'-Quisquis non venit, profecto nec didicit; ita enim Dominus docet per Spiritus gratiam, ut quod quisque didicerit, non tantum cognoscendo videat, sed etiam volendo appetat et agendo perficiat, said S. Austin."

These are pregnant hints on the right method of attaining to moral and spiritual knowledge, which we hope, at some future opportunity, to expand and apply. Meanwhile, they will serve to correct any obnoxious speculation in which the author before us has indulged; a correction the more needful, because Mr. Mill's work, as a whole, constitutes a really valuable addition to our philosophical stores. Mr. Mill has brought to his undertaking a mind of superior cultivation, and of natural powers not often met with. He has thoroughly digested his subject; having conformed to that rule of study given by J. P. Richter: "Never write on a subject without having first read yourself full on it; and never read on a subject till you have thought yourself hungry on it." His treatment of his comprehensive theme is remarkably well balanced; while the language in which his views are expressed is clear and accurate. Though unimpassioned, he is earnest; impartial, but far from indifferent. While he has availed himself of the labours of others, and drawn out elements of truth from works which, in many important respects, materially differ from one another, he is far too sincere and original to be a mere eclectic. Considering the nature of his subject, and the difficult unsolved problems which it contains, the finish of his book is not the least remarkable feature of it. He might fairly say, not "I am thinking," but "I have thought:"-he is a disciple of whom that Francis of Verulam who has written of himself, "Sic cogitarit," might well be proud. Herein, indeed, lies one of the dangers of the book, seeing that it is not free from grave errors; namely, that its singular calmness, ease, and completeness, may betray the young student in philosophy into too ready an acceptance of it as a whole. It should be studied along with Whewell's Philosophy of the Inductive Sciences. The differences between the two writers will rouse the student to self-exertion, and require from him that independent election of truth, which philosophy exacts from all who would realize her gifts and enter into her secrets.

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The Office of the Sacrament of the Lord's Supper, according to the use of the Church of Scotland; with a copious local Illustration, &c. &c. By the Rev. JOHN SKINNER, A.M. Aberdeen, 1807. THAT the different constitutions of men, the variety of their education and employments, their prejudices, their particular affections and aversions to particular men and things, do greatly contribute to that variety and difference of judgment, from which the cause of truth must ever suffer, is unquestionable. But to nothing, so far at least as the sacred subject of religionthat most important, and most litigated of all-is concerned, may the difference and perplexity be attributed more than to this: that the nature of christian communion, and the true state of ecclesiastical authority, if perhaps studied, has been little taught. If the people had known their duty to their pastors; and both priests and people their dependence on their bishops; if they had understood the nature of schism, that it rends men from the body of Christ, which is His Church-in which alone is promised salvation; and had been instructed, where and by whom the ordinances of God are effectually administered; and where and by whom they are not so dispensed,-we should, perhaps, have had little dispute at this time on those high and holy topics which are so generally the subjects of irreverent discussion. From past neglect, therefore, it has arisen that the most solemn and incontrovertible principles of our faith and practice have come upon this generation as new and unheard-of things: and, if in the work of reparation, which is now so happily prospering in our hands, much difficulty and opposition is encountered, and many obstacles and discouragements are experienced, they are fewer than we have good reason to expect. For what other legacy could we look at the hands of fathers who cared less for the security of their children's inheritance, than for their own ease and indolence? If the priests of Christ's Church thought little, in a former age, of conniving at and encouraging loose principles, of unhinging the bonds of Christian fellowship, and of so smoothing and planing religion that little more than a phantom was left, what wonder that the priests of this age should not only find it difficult to change the current, in the minds of their people, but even to direct it aright in their own? How the great movement now begun amongst us will end, it may not be for us of this generation to witness. That the hand of God is directing it, there can be no reason to doubt; but that, through the weakness of the instruments employed, the good result may be delayed; that incidental evils may attend it; that, by reason of "strife about words to no profit, hearers may be subverted;" there must ever be reason to fear. Meantime, it belongs to us "to watch in all things," and avail ourselves of every opportunity

which "the changes and chances" of this world shall present, for enforcing the whole "mystery of faith," "according to the glorious Gospel of the blessed God which is committed to our trust." Our only hope is, that if, in doctrine, "showing uncorruptness, gravity, sincerity, sound speech that cannot be condemned," and in temper, "gentle unto all men, apt to teach, patient in meekness, instructing those that oppose themselves," we bear our measure of active exertion in the cause, it will please God to make up our deficiencies and bless our best efforts, to the good of His Church, and the glory of His holy Name.

There can be no doubt that, among other important points to which the revival of a sound Church feeling has directed attention, this fact is one, that in Scotland there still exists a pure branch of Christ's Church, unendowed, indeed, with that wealth which, had God been so pleased, she would have still enjoyed, as her rightful inheritance; but unfettered, also, by the civil ties which its possession might have imposed. That this fact should have ever been forgotten, and that an opinion should have become general, that, since the Revolution, the Church has been merged into a modern sect, at that period suffered to supplant her in the protection of the civil power, is a striking indication of the tone of feeling which must have too generally pervaded the English Church. It is not so surprising that the Church's existence in Scotland should have escaped notice; painful as such an admission is, from the ignorance, and selfishness, and cold exclusiveness of which it is a proof; but that she should have naturally glided into the form of a presbyterian sect, and all her high and holy qualities have been transferred to a society of modern origin, which persecuted her to the death, is a supposition which, but for the testimonies which remain against many of the Church of England's sons, from the bishop to the layman, could not, for an instant, be believed. The proof of this melancholy state of things may be given hereafter. It is alluded to in the outset, simply that a plea may be furnished for suggesting that, unless some steps have been taken or shall be taken, to retrieve this grievous defection from the principles of our own Church; unless the history of Christ's kingdom in Scotland be better known, and the primitive doctrine of Church communion be more warmly realized than for more than a century past they have been,-we have yet behind a grievous arrear of Catholic claims unredeemed, the burden of which will, as well it may, keep us lingering on in the drear and lonely wilderness of our present isolation.

In what measure sympathy may be extended to certain writers, who, seeming to exaggerate our loneliness, would hasten an union with corrupt branches of the Church, before God's own good time, is a question of another kind. But that an union and communion, perfect, and complete, cordial, affectionate, and