agency of the Divine Spirit, though above reason as to its objects, is nevertheless strictly agreeable to reason as a reality, and in its modes of operation. The relations of faith to its appropriate objects are highly analogous to those of sense, as applied to material things, and of reason, to the internal states and to spiritual essences. Like theirs, its perceptions are direct and immediate; and in its decisions it appeals for support only to its own perceptions, and it remains fixed in their certainty. It sees the truth of which the Scriptures bear their record, and appropriates the provisions and promises of the gospel, while the theologian is discussing their character and adaptation, and the Christian apologist is vindicating their title to credibility. Faith supplies its own evidences, and therefore it is "the substance of things hoped for, the evidence of things not seen." By it man becomes cognizant of spiritual things, and through its guidance he is led into all truth pertaining to his spiritual affairs.

We have thus laid before the reader the distinctive features of the philosophical system to which Coleridge devoted all his power of thought and illustration, and which pervades all his works. To the mere philosopher, the single question of interest respecting it relates to its truth; as to which our author appeals to the facts of mental action as they are found in all rational minds, and to each one's personal self-consciousness, with the fullest confidence that these will sustain his positions. But the Christian has a still higher interest in the question thus propounded to him. Holding his philosophy subordinate to his faith, he is nevertheless solicitous that this should be fortified by that, and confesses the embarrassment that he feels when they seem to disagree. Too long has the popular philosophy maintained an unfriendly relation to revealed religion; and the mysteries of the Christian faith have been embraced, when indeed they have not been rejected, in defiance of the lessons of the schools. Man wants a philosophy that recognises his spiritual as well as his sensuous nature, and a theology which, so far as it comes within the sphere of philosophy, is agreeable to its requirements. This, it has been our purpose to show, is effected by the system of spiritual philosophy set forth by our author, which at once answers to the facts of man's character, and illustrates the theology of the Scriptures. The most implicit believer of revelation cannot wholly divest himself of the influence of his reason over his faith; he believes there is a substantial harmony between them, though he may fail to find it; and though he defers his philosophy for the sake of his faith, yet he confidently expects a period in his mental history when the present apparent disagreement shall be harmonized. But so long

as they are at variance, they necessarily act as opposing forces, and the power of faith is diminished by whatever is attained by philosophy. How often and how sadly this has been experienced by many an intelligent and ingenuous spirit, who desired a faith for the soul's comfort, but could not, even for such a boon, divest itself of its rationality, the confessions of many an inquiring spirit but too plainly demonstrate. How greatly would the faith of men be increased and rendered permanent, could all the influences of philosophy be added to its own inherent power,-an assistance to which the soul is entitled, and of which there is a very great necessity. The contest between the faith of the Church and the philosophy of the schools, since the days of Bacon, and especially since the inauguration of Locke's semi-materialism, has been a fearful one; and the ascendency of the faith over its antagonist is proof of its indestructibleness, and of the feeble hold that the latter has had upon the convictions of those who have adopted it for want of a better system. By the inauguration of a more rational and spiritual system, and one that answers to the real conditions of man's character, philosophy itself will be greatly strengthened, and all its increased powers made available in behalf of revealed truth.

Such being our settled convictions as to the practical nature of the subject under consideration, we cannot but congratulate the Christian public, and the advocates of sound philosophy, on the issue in this country of a standard edition of Coleridge's Works, trusting that their general diffusion will go far toward effecting that harmony, just noticed, as so highly desirable. Nor can we forbear to avail ourselves of the present occasion to urge upon all who possess at once the ingenuity and the ingenuousness to use them agreeably to their design and tendency, to “read, learn, and thoroughly digest" what is thus offered them. Here, especially, may that class of minds who are alike dissatisfied with a soulless, materialistic scepticism on the one hand, and a blindfolded faith or a congeries of transcendental vagaries-miscalled spiritual philosophy, but really a gilded atheism-on the other; here may such minds. find a sure and safe middle-ground, where faith shall offer no violence to reason, and where reason shall contribute its undivided suffrages to faith. The times imperatively demand such a system of philosophy. The days of arbitrary authority are numbered; and even in matters of religion men will think and decide as free and rational beings. The dogmas of the theological teachers and the determinations of ecclesiastical councils can no longer compel the assent of minds that both can and will think rationally and independently. With that interest which one feels for such manly

independence, we would not only applaud the bravery by which such have broken the leading-strings of authority, but would gladly afford them any aid in our power in this perilous enterprise. He that disdains to have others think for him must learn, what very few have learned, to think for himself; and in this arduous work the prudent man will seek to avail himself of all possible assistance. To all such, therefore, we commend Coleridge's “Aids to Reflection," fully believing that they will prove to be what they profess to be,— that without the dogmatic air of the instructor, they are full of instruction, and while compelling to reflection they greatly facilitate the performance of the work they impose. He who reads Coleridge has the key of knowledge in his own hand, by which he may open the portals of knowledge for himself, and learn not only what to believe, but the grounds of his convictions. He may indeed find cause to differ from his mentor-doubtless he will often do so, especially because the teacher had many errors to unlearn, and a mind slow to be convinced of cherished prejudices-but his own teachings will most surely direct others in so doing. Above all, the man who pursues this method with himself, will never be ashamed of his own cherished opinions, because he will know the foundation upon which they are built, and, by whomsoever they may be challenged, he will be able to render a reason for the hope that is in him.

We have confined our notices almost exclusively to the “Aids to Reflection," because they most fully and satisfactorily embody and illustrate the author's philosophico-theological speculations. Other portions of his works, however, are valuable helps in the same studies, since they afford many illustrations and elucidations of the principles here laid down in a more abstract form. "The Friend," the "Biographia Literaria," the "Literary Remains," and even the "Table Talk," abound in valuable reflections and illustrations, and afford not a few pregnant suggestions adapted equally to provoke that most unwelcome and infrequent exercise of the human mind-thinking and to direct it upon a profitable track.

Before dismissing these volumes, even temporarily, we must importune the learned editor, and the publishers, to immediately set about remedying a defect that greatly mars the worth of these invaluable volumes; and to let all future editions-of which we trust there will be not a few-be free from it. We refer to the want of a comprehensive index to the subjects. If, as has been said, every book that is worthy to be read is worthy of an index, Coleridge's Works are surely not unworthy of such an apparatus; and of all writers he has the most need of it, since the fragmentary and unsystematic form of his works makes some means of collecting the

scattered parts almost essential to a proper understanding of the whole. An index could readily be affixed to each volume-or, what would be better, a general index to the whole could be appended to the seventh-without sensibly increasing either its bulk or its cost; and we claim in behalf of the reading public, and especially in the name of the admirers of Coleridge, that Professor Shedd shall immediately render this further service to these works, with which his name is now so honourably associated.

ART. III.-THE SPIRIT AND MISSION OF METHODISM. SOME peculiar characteristic distinguishes every nation, and every period of its history. The last half-century has exhibited throughout Protestant Christendom a remarkable activity in all departments of society: more especially has this been so in the United States. "Progress" is inscribed on every banner. In the sciences and the arts, in morals and metaphysics, in civil and ecclesiastical polity, there is a general commotion-a restless, feverish effort to accomplish something new and extraordinary-it is hoped something better than the past.

It would be unwise to suppress these activities, either in the moral or the physical world. Men are fallible and finite, and therefore all their systems and organizations are subject to error and imperfection. Every honest effort to eschew error and vindicate the truth is commendable. The mighty improvements of recent date are worthy of the gratulations of every patriot and every Christian. The present universal eagerness for still further advancement inspires still higher hopes in the bosom of the philanthropist; but the frailties which have caused men to err heretofore should admonish them to take heed, lest in their attempts to eradicate existing evils in our civil, social, and religious systems, they do not fall into others equally pernicious.

In physical science, and the mechanic arts, the widest scope may be allowed to the genius and skill of men; for mistakes in these soon correct themselves by a practical demonstration of their fallacy. But in morals, in metaphysics, in religion, it is not always so easy to discover the relation between cause and effect, and to determine the errors of a doctrine or creed by an application of its principles to the conduct of life. And misconception here is the more to be dreaded, as the interests involved are so much the higher. FOURTH SERIES. VOL. VI.-4

Among the organizations which have participated, more or less, in the progressive spirit of the times, is the Methodist Episcopal Church. We are happy to know, however, that this spirit of change has not impeached the cardinal doctrines of the Church, nor has it assailed to any great extent her existing usages, but is rather cumulative in its character, seeking to make additions to her administra tive and disciplinary economy.

It is not the design of this article to discuss the propriety of any changes already made, or of those proposed to be made. All mere prudential rules may require modification and amendment, to meet the ever-varying condition and circumstances of the organization which they were ordained to regulate. And, doubtless, there may be exigencies now existing, demanding an enlargement and alteration of the original secular ordinances of the Church; but it is our design to fortify certain principles and regulations of Methodism against all encroachment, from all quarters. While it is granted that some parts of her economy may be modified, or dispensed with altogether, it is the design of this article to show that there are at least two things essential to the success of the Church, which must be allowed to remain as they are and have been.

We may, perhaps, be allowed to say, without vain-glory or bigotry, that, during the last century, no ecclesiastical organization has achieved more distinguished success than the Methodist Episcopal Church. To what has this been attributable? In the fundamental articles of her creed she is identical with all other orthodox denominations. It will not suffice, therefore, to assign her success to her doctrines alone. Nor will a reference to her schools, and general educational economy, or the learning of her ministry, or the amount and mode of application of her pecuniary resources solve the problem. In all these respects she has been equalled, and in some of them surpassed, by other sects. She has enjoyed no patronage from the state. No Mohammed has unsheathed the sword to propagate her dogmas, or to conquer proselytes. She has not pandered to the corrupt passions and propensions of human nature; for her peculiar tenet is Christian perfection, and her avowed mission. is "to spread Scriptural holiness over these lands." She has never been the special favourite of the great. She commenced her career amid the gibes, and sneers, and persecutions of ungodly men; and, even at this day, she is sometimes the object of contumely and derision, not only from the infidel and the scorner, but also from the self-righteous and Pharisaic. Nevertheless, she has come up out of the wilderness, and stands forth "fair as the moon, clear as the sun, and terrible as an army with banners."