respect to the character and perfections of God, | learn the method by which the salvation of man and the interest which He took in the moral is effected, and the medium of his approach to God. government of the world, they were at a still Living, as we do, in the midst of this light, we greater loss, and involved in the most bewildering are not, it is to be feared, sufficiently impressed perplexities. In fact, the whole history of man, with a consciousness of its high importance, or its whether wandering in the wilds of savage inde- infinite value. We shall do well, therefore, to pendence, or enjoying the higher advantages of direct our attention towards those less favoured civilised society, abundantly confirms the humiliat- beings who are deprived of its advantages. Do ing truth, that "the world by wisdom knew not not the cruel and degrading superstitions of the God," 1 Cor. i. 21. But turn we to the Scrip- pagan world, both in ancient and in modern times, tures, and what sublime and influential discoveries afford convincing proof that the great question are there made of the existence and perfections of which agitates the human mind, and presses its the Deity! How demonstrative are the evidences terrors upon the consciences of men, apprehensive of His being-how convincing the proofs of His of the wrath of some unknown but offended moral government and how endearing the cha- Deity, is this, "How shall man be justified with racter which He is represented as sustaining God?" But of this, alas! he is ignorant. The towards man! Well might the regal prophet ex- prophet has described, in language no less just claim, "The entrance of thy word giveth life"-than forcible, the fearful anxiety and distressing "It giveth understanding to the simple!" Ps. cxix. uncertainty which perturb the mind in such cir3. We have here, also, an intelligible account cumstances" Wherewithal shall I come before of the origin of moral evil. Nor let this be re- the Lord, and bow myself before the high God? garded as a matter of trifling moment: it is Shall I come before him with burnt-offerings, with intimately connected with just views of the calves of a year old? Will the Lord be pleased righteous system of God's moral government, with thousands of rams, or with ten thousands of and the final destinies of the human race. But rivers of oil? Shall I give my first-born for my this was never furnished through any other transgression, the fruit of my body for the sin of medium than the sacred volume. In confirma- my soul?" Mic. vi. 6. On a mind thus agitated tion of this assertion, as well as that on the by an overwhelming apprehension of the divine former topic, we might confidently appeal to the displeasure, and without any well-grounded hope speculations of those who have been left destitute of averting its impending doom, what must be the of the guidance of revelation, or who have rashly exhilarating effects of the merciful announcements and impiously turned from its proffered assistance. of the gospel? and what must be the thrilling A detail of the monstrous notions which have sensibilities of the heart, when these discoveries been entertained on this subject, however, will not are first made and apprehended? The design of comport with our limits; nor is it, indeed, neces- this revelation is to announce the gracious pursary to our present design. Our own times have poses of God to save men from the guilt and witnessed one mighty but unhappy spirit, who, re- punishment of sin; his purposes of pardoning jecting the guidance of the inspired records, and the guilty-of sanctifying the unholy—of giving turning with disdain from the information which strength to the helpless, and power to them who they have brought within our reach, has indulged have no might. It further informs us of the in his uncurbed and unhallowed speculations, till, medium through which we may successfully lost in the bewilderings of his own imagination, approach the throne of God, and acceptably urge he has fearlessly impugned the goodness of his our petitions for an interest in these unspeakably Creator, and blasphemed the name of his God!* important benefits. In the midst of the overSuch is the boasted wisdom of man, if left to whelmings of our grief and the despondency of the resources of his own intellect. But this our spirit, produced by a consciousness of having deficiency is supplied by the Bible. In this, the contemned the Author of our being, our hopes are mystery which had been hidden from ages is made animated by the most encouraging assurances that manifest; the conduct of God stands absolved there is a way opened to his throne, through which from every imputation which infidelity has thrown 'we may pass, and successfully urge our plea:upon it; and every part of the moral government Seeing then that we have a great High Priest, of the Creator is seen to harmonize with the per- that is passed into the heavens, Jesus, the Son of fections of his character. God, let us hold fast our profession:" "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."-" Wherefore he is able to save them to the uttermost that come unto God by him, seeing 4. Through the same medium, exclusively, we *See "Cain; a Tragedy." he ever liveth to make intercession for them," | and, what is of far more value, his knowledge is Heb. iv. 14, 16; vii. 25. 5. But it may further be remarked, that in the Scriptures, only, are the truth and certainty of a future state revealed. Upon this, as well as upon each of the former topics, men must have remained in utter darkness, but for the light of Revelation; or, if this should be thought too much, we will say, they must have been destitute of all satisfactory information. It is true, that some efforts have been made to demonstrate the immortality of the soul, upon principles independent of Scripture; but, without any desire to depreciate the labours of those who have employed themselves in the investigation, we may be allowed to remark, that the mere circumstance of no one ever having arrived at any thing like certainty on the subject, until brought within the light of inspiration, is enough to justify a suspicion, that the superiority of modern ratiocination over that of the ancients is in this respect derived, perhaps unconsciously, from the discoveries of the written word. We have been frequently reminded of the sentiments of Socrates, Plato, Cicero, and others, who, by the mere exercise of reason, it is said, discovered that the present is not the only state of being-that the existence of man does not terminate with this life, but that there remains a state where virtue will be rewarded and vice punished. But, granting that such discoveries have been made, we would ask those who boast of philosophy, for the purpose of derogating from the value of revelation, what it cost these individuals, in the pursuit of this knowledge, ere they could triumph in its possession? Did the oppugners of revelation ever follow those master spirits in their mental excursions? Did they ever make an effort to discipline their own minds to the same severe and laborious course of investigation, which these philosophers were obliged to prosecute through toilsome months and years? There is little risk of doing them an injustice, in saying, that they have not so done. They therefore are incompetent to determine how many could have attained to the same degree of assurance, on this truth, as the worthies to whom they have referred The process by which the truth was thus to be arrived at, was too complex to engage the attention of the great proportion of men; and therefore God, in his infinite compassion, made known a shorter way. That way is to be found in the Scriptures; and we are prepared for the neer and the laugh of the witling, when we say, that the most illiterate man who can read his Bible, and avail himself of the information it contains, knows infinitely more about a future state of existence, than either Socrates or Plato; us. more influential. So dubious did these philosophers hold the conclusions of their reasoning to be, that they were far from being satisfied of the certainty of those doctrines which they endeavoured to impress upon others. In circumstances when the support of his principles was most needed, the confidence of the philosopher forsook him; and in the contemplation of death, he viewed the existence of a future state as a problem not to be solved. Even Cicero speaks of this doctrine as doubtful; and in his Treatise on Old Age, he introduces the elder Cato mentioning it as an opinion of which he was fond, rather than a doctrine which he could demonstrate; and after enumerating all the arguments of which he could think, he comforts himself with this reflection upon the whole: that, if the soul died with the body, the petty philosophers, who opposed themselves to the opinion of the soul's immortality, ceasing to be, as well as himself, would not laugh at his credulity. Plato, in his Phædon, makes Socrates speak with some doubt concerning his own arguments, and introduces Simmias saying to him, "We ought to lay hold of the strongest arguments for this doctrine, that either we ourselves, or others, can suggest to us. If both ways prove ineffectual, we must put up with the best proofs we can get, till some promise or revelation shall clear up the point. The wisdom of Socrates and Plato united, did, in fact, only produce such arguments for their favourite opinion, as they were themselves dissatisfied with. Cicero, being so attached to the same opinion, that, as he says, he would rather err with Plato in holding it, than think rightly with those who deny it, poorly echoes the arguments of his master, adds little to them himself, and, at the conclusion, virtually giving up the point, with all the arguments brought to support it, endeavours to comfort himself and others, against the approach of death, by proving death to be no evil, even should the soul perish with the body. Such were the conclusions of philosophy. We turn, however, to the Holy Scriptures, and every doubt is removed, and every objection silenced. That which antecedently appeared as probable, and devoutly to be wished for, is here rendered indubitably certain. The speculations of philosophy give place to the certainties of revelation, and "life and immortality are rendered manifest by the Gospel," 2 Tim. i. 10. 6. Now, let the several considerations which are here adverted to, be thrown together; let them be viewed separately and in the aggregate; let the important nature and consolatory tendency of the Scripture discoveries be considered; let the means of knowledge which we possess in the Bible, be con- not only "alienated from the life of God through trasted with the wanderings and uncertainties to the ignorance that is in them" (Eph. iv. 18), but which those persons must submit who are destitute whose understanding is also blinded by the god of of its light and influence; and we cannot but this world (2 Cor. iv. 4), and whose corrupt feel our gratitude excited, when we approach to nature "is not subject to the law of God, neither God, as speaking in that book ;-“Gratitude, not indeed can be," Rom. viii. 7. But how many only expressing itself in proper terms, but pos- are they, who, if they spurn not the heavenly sessing the mind with an abiding and over- visitant from their presence, and refuse to listen mastering influence, under which it should sit to the voice of God written in his word, yet come impressed the whole duration of the interview; to its perusal with unhumbled and haughty spirits, such an emotion as cannot utter itself in language, with high thoughts of their own importance, and though by language it indicates its presence, but deceitful notions of their own dignity? Men preserves us in a devout and adoring frame while who open the Bible, and read its humbling and the Lord is uttering his voice. Go, visit a deso-soul-abasing doctrines, with the same thoughtlesslate widow with consolation, and help, and father-ness with which they peruse the pages of a novel hood of her orphan children-do it again and or a romance, and never once think of the exceedagain and your presence, the sound of your approaching footstep, the soft utterance of your voice, the very mention of your name, will come to dilate her heart with a fulness which defies her tongue to utter, but speaks by the tokens of a swimming eye, and clasped hands, and fervent ejaculations to heaven upon your head! No less copious acknowledgment to God, the Author of our well-being, and the Father of our better hopes, ought we to feel when his word discloseth to us the excesses of his love. Though a veil be now cast over the majesty which speaks, it is the voice of the Eternal which we hear, coming in soft cadences to win our favour, yet omnipotent as the voices of the thunder, and overpowering as the rushing of many waters. And though the veil of the future intervene between our hand and the promised goods, still are they from his lips, who speaks, and it is done; who commandeth, and all things stand fast. With no less emotion, therefore, should this book be opened, than if, like him in the Apocalypse, you saw the voice which spake; or, like him in the trance, you were into the third heavens translated, companying and communing with the realities of glory, which eye hath not seen, nor car heard, nor the heart of man conceived.' II. With this devout gratitude must be conjoined, ▲ HUMBLING CONVICTION OF OUR OWN INABILITY RIGHTLY TO ESTIMATE THE VALUE, OR SUBMIT TO THE TEACHINGS, OF THE WORD OF GOD. This conviction is indispensably requisite, God having thus declared the constitution of his gracious government, and the mode of his merciful procedure: "He resisteth the proud, but giveth grace to the humble," James iv. 6, 1 Pet. v. 5. And surely the disposition of mind of which we are now speaking, is one most befitting persons who are Irving's Orations for the Oracles of God, p. 17. ing broadness of God's command, or the exceeding riches of his grace! Such, however, must not be our conduct, if we would profit by this employment. There must not only be a conviction of our ignorance of the deeply momentous truths of God's word, but there must also be a sensibility of our want of spiritual perception, when those truths are laid before us, and of the hostility of our nature towards even those which we do know. Such is the word of promise: "To that man will I look, to him that is poor and of a contrite spirit, and trembleth at my word," Isaiah lxvi. 2. When we are brought under the unrestrained influence of these sentiments-gratitude for the revelation, and deep self-abasement, from a consciousness of our own ignorance—it will induce, III. DEVOUT PRAYER TO GOD FOR DIVINE ILLUMINATION, AND A RIGHT UNDERSTANDING OF SCRIPTURAL TRUTH. The original Author of the Holy Scriptures is alone able to open to our understandings their true meaning; and unless his Holy Spirit cast a ray of heavenly illumination upon our minds, no power of genius, no depth of erudition, can help us to a saving knowledge of their contents. Not, indeed, that there is any deficiency in the Revelation itself: to suppose so, would be as absurd as for a blind man to maintain that the sun did not shine, because he was unable to discern its splendour. The defect is in ourselves: we are by nature spiritually blind, "having the understanding darkened, and being alienated from the life of God, through the ignorance that is in us, because of the blindness of our hearts." natural man receiveth not the things of the Spirit of God, because they are foolishness unto him; neither can he know them, because they are spiritually discerned." But these declarations do not stand alone; they are accompanied by an assurance, that "he which is spiritual discerneth all things:" and our blessed Lord appeals to us, "If ye, being "The IV. THE SCRIPTURES MUST BE READ WITH A FREEDOM FROM ALL UNDUE BIAS OF SENTIMENT, AND WITH AN UPRIGHT INTENTION OF SUBMITTING To THE WHOLE WILL OF God. evil, know how to give good gifts to your chil- and upbraideth not, and it shall be given him,” dren, how much more shall your heavenly Father James i. 5. And we may assure ourselves that give the Holy Spirit to them that ask him?" no one, reading under the influence of such prinWhile men are entertaining so high a conceit of ciples, and the exercise of such devotion, shall themselves, as to imagine that divine wisdom is fail of his reward. Every annunciation of the attainable by the aid of their own unassisted Eternal will be sealed upon his heart, and be reason, they are neglecting the chief means which reflected in his temper and conduct. Humbly God has appointed for securing it, and remain seeking to God for wisdom, and relying upon the destitute of any other compass to direct them, in word of his promise for grace to consecrate it to the perilous voyage of life, than their own change- practical purposes, his word will become to such able fancy. Is it surprising, that they should be an one the divine seed, giving birth to "the fruits constantly in danger of making "shipwreck?" of righteousness, which are by Jesus Christ, to They may read, and dispute, and put their inge- the praise and glory of God," Phil. i. 11. nuity to the rack; but they will still remain ignorant of the very rudiments of the gospel. The prayer of faith, however, offered from the humble and contrite heart of one who has learned to sit neekly at the feet of Jesus, will never fail to unlock the sacred treasury of heaven, and to enrich the happy supplicant with that inestimable pearl of great price that which is "more precious than rubies, and with which all things in the world are not to be compared." It is the peculiar office of the Holy Spirit to "lead men into all truth." Most justly, therefore, did Luther, in commencing his career of triumph over the ignorance and superstition of popery, thus express himself: "The sacred writings are not to be understood but by that Spirit by whom they were written; which Spirit is never more powerful and energetic, than when He accompanies the serious perusal of those writings which He himself has dictated. Setting aside an implicit dependance on human writings, let us strenuously adhere to the Scriptures alone." In perfect accordance with these sentiments, was the practice of the holy Psalmist, than whom no man, perhaps, has ever formed a juster conception of the value and blessedness of God's truth. The devout aspirations of his heart are embodied in the beautiful compositions of his pen. "Open thou mine eyes, that I may behold wondrous things out of thy law :" "Teach me thy statutes:" "Make me to understand the way of thy precepts," Ps. cxix. Such were his convictions of the necessity of divine illumination, for the purpose of understanding the written word. Such, also, were the convictions and practice of the prophets and apostles, notwithstanding that they were favoured with extraordinary reve-speaks of our "becoming fools," in order that we lations from on high. No man, who is truly grateful to God for the revelation of his will, and who also feels his own inability rightly to understand that revelation, will fail to profit by these illustrious examples. He will thankfully avail himself of the advice of one who knew how to estimate its value: "If any man lack wisdom, let him ask of God, who giveth to all men liberally, 1. Where this is not found, all efforts will be lost; and greatly it is to be feared that many, in whose hearts God has excited a desire for divine knowledge, suffer themselves to be deprived of the object of their labour and prayer, by not carefully attending to this rule. Pre-occupied with some favourite notions, which are fondly cherished as the doctrines of the Bible, that book is resorted to, rather for arguments to confirm and support these previously acquired sentiments, than to learn, with simplicity and without reserve, the whole will of God. Is there not reason to think, that there are but few, comparatively, who can adopt, in the integrity of their heart, the confession of the great but humble Boyle: "I use the Scripture, not as an arsenal, to be resorted to only for arms and weapons to defend this party, or defeat its enemies; but as a matchless temple, where I delight to be, to contemplate the beauty, the symmetry, and the magnificence of the structure, and to increase my awe, or excite my devotion to the Deity there preached and adored?" There is, in consequence of the fall of man, a haughty spirit of independence so inseparably allied to our moral constitution, that we are more disposed to bring the truth of God to the level of our finite reason, than to receive it with that humility which our Lord inculcated, when he said, "Except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven;" a temper of mind to which the apostle also alludes, when he may be made wise. From this bitter root has proceeded much of that hostility with which a simple declaration of the doctrines of Christianity has in every age been met, as well as those various ramifications of false doctrine which frequently harass the seemingly penetrating, but really perplexed and vacillating, mind. Much also of the theological warfare which has been maintained among those who have been agreed in the funda- | God, when I cast my eyes on that vast ocean, when I consider that immense ALL, nothing as- says, “There are few, indeed, who approach the interpretation of the New Testament with minds uncorrupted and unprejudiced. The greater part have already imbibed certain opinions. Some have become habituated to the ancient formulæ of theologians; others have learned to cast off all restraints, and are wonder fully delighted in the exercise of their own ingenuity. One party are led astray by the authority of some theological system; the other, by the most recent form of philosophy. All, in short, forsake the plain and simple path, and have recourse to art in searching after truth. That rectitude of purpose, therefore, which sees and comprehends the truth directly and without evasion, is exhibited by few, in the interpretation of the New Testament. And hence it naturally happens, that as such interpreters are themselves wanting in simplicity, this virtue is also absent in their interpretations."-Professor Tittman, in Bibl. Repos., No. 3. atom 2. But the evil is not confined to those presumptuous persons who would reduce the truths of revelation to the level of their own intellect, and impiously offer their counsel to Him about whose word we are speaking. The picture which has been drawn by an eloquent writer, of the too common practice of professing Christians, is not less faithful, we fear, than it is humiliating and distressing. "The points of the faith we have been called on to defend, or which are reputable with our party, assume in our esteem an importance disproportionate to their importance in the word, which we come to relish chiefly when it goes to sustain them, and the Bible is hunted for arguments and texts of controversy which are treasured up for future service. The solemn stillness which the soul should hold before her Maker, so favourable to meditation and rapt communion with the throne of God, is destroyed at every turn, |