original, have compassion on us, take back Thy precious book, and impart Thy more precious Self to us, as Thou didst to Thy ancient people!” In his sixth and last Letter, Fletcher proves “that the New Testament, as well as the Old, abounds with accounts of particular revelations of the Son of God;” and he concludes thus:— “Having thus led you from Genesis to Revelation, I conclude by two inferences, which appear to me undeniable. The first, that it is evident our Lord, before His incarnation, during His stay on earth, and after His ascension into heaven, hath been pleased, in a variety of manners, to manifest Himself to the children of men, both for the benefit of the Church in general, and for the conversion of sinners and the establishment of saints in particular. Secondly, that the doctrine, which I maintain, is as old as Adam, as modern as St. John, the last of the inspired writers, and as scriptural as the Old and New Testaments, which is what I wanted to demonstrate.” This is an imperfect outline of Fletcher’s production, but want of space prevents enlargement. Some, with a scornful jeer, will brand Fletcher as a mystic; and others, sincerely in search of truth, but who have not experienced that of which he speaks, will ask his meaning. Leaving the former to their own infidel or pharisaic wisdom, it may be said in reply to the latter, Fletcher meant nothing more than what Christ Himself meant in His sixth beatitude, “Blessed are the pure in heart, for they shall _see God_;” and again, in one of His latest utterances, “He that hath My commandments and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will _manifest Myself to him_.” Or, again, Fletcher meant what St. Paul meant in texts like the following:—“The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned.” “God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” “Now faith is the substance of things hoped for, the evidence of things not seen.” If it be asked, again, what is the meaning of these and such like texts? it may be answered, substantially,—the meaning is the same as what is meant by stanzas like the following, written by John or Charles Wesley, and selected from their Hymn Book, almost at random:— “Spirit of faith, come down, Reveal the things of God; And make to us the Godhead known, And witness with the blood. O that the world might know The all-atoning Lamb! Spirit of faith! descend and show The virtue of His name.”