received by the sense of his righteous judgments, "is the beginning of true wisdom;" the beginning of that perfect love, which ultimately casteth out all "fear that hath torment," and retains that only which is "clean enduring for ever;" producing some of the most sublime sensations, of which the human heart is susceptible. For the pure fear, and the pure love of God, do not originate in a different, but in one and the same essential root and ground; which is the principle of the Divine Life in man, in its different degrees of expansion. Thus, according to an observation of the pious Isaac Pennington: "Fear is love descended; and love is fear ascended."

May you, my dear young friends, experience the effectual operation of this blessed principle, and all its salutary fruits; among which will ever be pre-eminently found "repentance towards God, and faith towards our Lord Jesus Christ." Thus will "the peace of God, which passeth all understanding, keep your hearts and minds in the knowledge and in the love of God, through Jesus Christ our Lord."

Lecture EE.

THE RIGHT ESTIMATE OF SPIRITUAL KNOWLEDGE & ATTAINMENTS.

"If any man think he knoweth any thing, he knoweth nothing yet as he ought to know."

This language of the apostle, seems equally to involve an instructive truth, whether we consider it as applying exclusively to that kind of knowledge concerning spiritual subjects, which is attainable by man in his natural capacity, or whether as embracing every kind and every degree of spiritual knowledge, the attainment of which, however extensive in this our initial state of being, can be only partial and imperfect in comparison with that fulness of vision in a future state, of which it is declared: "We shall know even as also we are known."

In the first and most limited sense, the doctrine can scarcely be too often or too deeply impressed on our minds, as it is admirably set

forth by the same apostle, in the first, second, and third chapters of his first epistle to the Corinthians. He therein exemplifies the distinction which invariably subsists between the wisdom of this world, and the wisdom of God, asserting that "the natural man receiveth not the things of the Spirit of God; neither can he know them, because they are spiritually discerned." Hence it is evident that a measure of the illuminating, quickening, and sanctifying Influences of the Holy Spirit, is essential to the right understanding and efficacious reception of spiritual truths. This was accordingly given to the primitive believers; and continues to be afforded to true believers of the present day, that they also might know the things that are freely given to them of God." Without such a degree of this Divine qualification as the individual state may admit or require, it is in vain to presume on the possession of the true and saving knowledge of Divine things ; and therefore they remain still "hidden from the wise and prudent, but are revealed unto babes." Therefore if any man think he knoweth any of these things" by the strength of his own natural, unassisted powers, he assuredly "knoweth nothing yet as he ought to know."

But there is a more extensive sense in which this language of the apostle is equally verified; and that is in the two following cases.

First, When a small initiatory degree of true knowledge, is mistaken for the whole of what might be progressively attained in the School of Christian experience; and when this knowledge is held in the earthly vessel of the human heart, from under the sense of due dependance on the spring whence it proceeded, and becomes corrupt by the admission of earthly or creaturely properties, as pride, self-confidence, &c. Thus it is justly said that "knowledge puffeth up, but charity edifieth :"-charity which is the love of God and of our fellow creatures, is like the salt of the kingdom, that grace which if faithfully maintained and exercised, will preserve in purity every other spiritual acquisition, whether small or great.

Secondly, When the utmost degree of spiritual knowledge which can be derived from faithful disciples either of the past or present time, is supposed to be the summit of Divine Truth; for to man Divine Truth has been but partially revealed,

know in part and prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." If therefore "any man thinketh he knoweth any thing," of Divine things, or so knoweth them as that nothing can or need be added to that knowledge, in order to a full comprehension of all that belongs to the subject," he knoweth nothing yet as he ought to know."

Even in the acquisition of human science, there is nothing more inimical to its progress, than the conceit that the summit of it is already attained; so likewise in acquisitions of a Divine nature, the like conceit becomes an effectual barrier, to that revelation of the mysteries of the kingdom which is granted to a state of humble, child-like simplicity.

And what, it may be asked, is to be understood by these mysteries of the kingdom? Are they not importantly interesting truths, which may be progressively unfolded, as the state of mankind or of individuals, is found to require them or is able to bear them? Though the revelation of these, as to a full and perfect knowledge, is reserved for a for a future state of existence,