tials of a revelation from God, addressed to a fallen race, and which contains an account of the origin and cure of its disorders, sufficient to satisfy and stimulate a reviving conscience, they are fitted to elevate thought, from the world of sense in which they have been manifested, to man and man's prospects in that moral and spiritual world which we here "see through a glass darkly" in the reflection of a reality that is not yet in itself revealed.
Thus has God sufficiently provided us with a practical solution for the mysteries of theology. Conversant, as we ought to be, with what is beyond the limits of sensible experience, and incapable of comprehension by faculties created for comprehending only the events of contemporaneous and successive nature, we may yet learn, through experience itself, that religious faith in the miraculously revealed law of grace finds the needed harmony of what by us is incomprehensible—a harmony in which the conscience does the work that cannot be devolved upon the intellect, and in which the transformation of the character is found a sure path to the sufficient knowledge of the doctrine. The mysteries of nature and reason thus cease to hinder the gradual restoration of the regenerate to the image of God.
The preceding notices and reflections have accumulated so much beyond our expectation, that we must not extend our limits beyond this point, from which we may look at a distance, with awe and profit, upon the host of speculative questions which the writings of Leibnitz are evidently fitted to raise. Our end has been gained, if
