trusts solely to his own wisdom apart from Christ's revealed work and will. Both of them are foolish and ignorant; but the one knows it, and, in consequence of knowing it, accepts Christ's plan of salvation, and is made a partaker of infinite wisdom--the other does not know it, and, thinking that he is wise while he is a fool, remains in his folly, and must bear its punishment. And now I bring this course of lectures to a close. I trust that they may not have been found wholly without profit, through the blessing of Him who despises not even the smallest and most imperfect service, if humbly rendered to Him. I should rejoice to think that I had helped any one to hold, in such a time as the present, with a firmer and more intelligent grasp, the fundamental truth on which all religious faith must rest. Amen. APPENDIX. NOTE I., page 6. NATURAL AND REVEALED RELIGION. The Hindus regard the Vedas, the Parsees the Zend-Avesta, and the Mohammedans the Koran, as having been immediately and specially inspired. This means that they believe the spiritual truth contained in these books to belong to revealed religion, although it in reality is merely a portion of natural religion. The Greeks and Romans could not distinguish between nature and revelation, reason and faith, because ignorant of what we call revelation and faith. Without special revelation or inspiration the oriental and classical mind attained, however, to the possession of a very considerable amount of most precious religious truth. In all ages of the Christian Church there have been theologians who have traced at least the germinal principles of such truth to written or unwritten revelation; and probably few patristic or scholastic divines would have admitted that there was a knowledge of God and of His attributes and of His relations to the world which might be the object of a science distinct from, and independent of, revelation. This is quite consistent with what is also a fact--namely, that the vast majority of Christian writers have always acknowledged that "the light of nature and the works of creation and providence manifest the goodness, wisdom, and power of God," and that this general revelation is implied in the special revelation made at sundry times and divers manners and recorded in the Scriptures. The 'Theologia naturalis sive liber creaturum' of the Spanish physician, Raymond de Sebonde, who taught theology in the University of Toulouse during the earlier part of the fifteenth century, was, so far as I know, the first work which, proceeding on the principle that God has given us two books, the book of nature and the book of Scripture, confined itself to the interpretation of the former, merely indicating the mutual relations of natural and revealed religion. Faustus Socinus was one of the first distinctly to maintain that there was no such thing as natural religion--no knowledge of God attainable except from