its continually resisting the Book of revelation, and rejecting its claims to a Divine Original, which has had the longest standing of any in the world. A Book whose contents have, by the blessing of God, been made effectual for forming the best members of society upon earth; and not only so, but have, through the faith of Christ, supported and enlivened the dying beds and softened the dying pillows of millions, and made prisons, for the sake of Christ, anti-chambers of Eternal bliss, and transformed the flaming stake of Martyrs into a triumphal car ascending to the world of glory. CHAPTER IV. The Bible, its Divine Originality and Suitability to Facts-Human Reason must bend to its Divine Authenticity to understand its Records. We have considered man as a sinner:-and that he has to do with a just and righteous Lawgiver, who is "able to save and to destroy," cannot be doubted; then is it not shocking to cast aside the only Book which truly describes our case, wherein our disease is manifested, and a remedy pointed out? There are demonstrations of the Bible's Divine Original, amply sufficient to satisfy the conscience in relying on its testimony. It has been opposed, but it abides; and by its continuance gives credit to its Author. Every attack upon it, advances its reputation; and every cordial reception of it, bears fresh evidence to its internal and delightful suitability to the case of man as a sinner, and produces an additional testimony that the Scriptures are of God. And with respect to the doctrines therein contained, however diversified the modes of assault which have been devised and practised against them, they yet shine in the Sacred page, and triumph in the bosom of those who know their truth. Who can consult those records without seeing himself described, if he read with an understanding heart? And who can see his own picture delineated, without a conviction that none but God could indite them? The unequalled Majesty of its language, the transparent integrity of its declarations, and the penetrating authority with which it speaks of man and of God, are such, that it is the noblest exercise of reason to bow to its testimony, with the deepest gratitude for the favour conferred upon us. Here we must take into consideration, that reason is a mental power, by which man judgeth of such things as are suited to his nature and capacity; but then he cannot understand those things of which he has no discernment or perception. Reason belongs to man as a creature of God; but, after all its exercise, what has it done for man? What difficulty has it solved? What important inquiry has it satisfied? It is manifest that man's abode upon earth is transitory, and it is certain that a future state of conscious existence succeeds. But what has reason to say on this solemn and interesting subject? What question that affects the solid happiness of man has it answered? It has denied the truth of what it does not understand; but this administers no relief to the mind that is deeply impressed with the immense concern of its approaching fate. The fact of a well-nigh six thousand years' experience shows, that reason knows nothing but what it is taught. Then let reason be a learner, and you put it in its proper place. It is true, man has a soul of vast capacious powers; but his reason cannot fathom the profundity of Deity, nor measure Infinity. The sum total comes to this, that the Christian believer is placed higher in the school of knowledge than the unbeliever, being favoured with a faculty for knowing and enjoying objects which the other is not. For the declaration of Holy Writ is, "He that is spiritual discerneth all things;' "* and when faith is bestowed upon him, his pride receives such a stroke as never to recover its former influence over him. He no longer boasts of his mighty reason, and he ceases to value himself upon his supposed moral virtues. He now gladly, in the estimation of men, becomes a "fool that he may be wise." And let it be particularly noticed, when the God of all grace visits a sinful creature to stamp His image upon him, he "casteth down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ, that the Lord alone may be exalted."† As a proof of this, man is made willing to relinquish his reason as a tutor, and to renounce his pride of heart and his self-qualifications as a ground of dependence before God. Here he strictly denies himself, and looks alone for teaching and salvation to the Holy Spirit, and to the blood of sprinkling. He is now effectually convinced that the "foolishness of God is wiser than men, and the weakness of God is stronger than men." And be it remembered, that this change is not † 2 Cor. x. 5. * 1 Cor. ii. 15. 1 Cor. i. 25. the effect of enthusiasm, or education, but of God's free mercy. For man is not reasoned by natural conviction out of unbelief into faith; but saved through the gift and working of the Divine power, to possess faith. Convinced and renewed in heart by the Holy Spirit, he is taught that erroneous reasonings dishonour the God of truth, and that the truths of God will never yield to the errors of reason. Being truly humbled, and made to despair of his own self-righteousness, he not only receives the word of God, but freely rests his Eternal all on its truth, as beholding everything in it that is worthy of God, as suitable to his case as a perishing sinner. The great truths of God's word appear to him with such convincing and satisfactory evidence, that he cannot but embrace them, and glorify His name for such grace bestowed upon him. He has renounced with abhorrence the high opinion he once held, both of his reason and his moral fitness, and is willing to be saved as the chief of sinners, that the grace of God, Father, Son, and Holy Spirit, may have the praise for ever. Now, let the whole of what I have been remarking upon in this section, against the mere natural powers for the attainment of Divine knowledge, void of instruction from the Lord, be noticed; that so far from discouraging the humble and the timid, it tends on the contrary to give the strongest hope. For among the absolute and unconditional promises of the Old Testament Scriptures, this stood eminently conspicuous: "All thy children shall be taught of the Lord.”* And our adorable Lord, in the New Testament, brought it forward by way of proof, and in confirmation, that His * Is. liv. 13. people had this very teacher. He said, "It is written in the prophets, And they shall all be taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me."* And what can be more soulsatisfying to every child of God? Are you come to Christ? Do you believe that He hath "abolished death, and brought life and immortality to light through the gospel?" Then it is plain you have been taught of God, for a science like this was never learned in nature's school. And I will hold the reader's hand no longer upon this subject itself, than to say, let it not be supposed that the attainments in this Divine knowledge, which "maketh wise unto salvation," are in all, which are Divinely taught, alike. It is in the Lord's household, in this particular, as it is in a man's household; all the children are not of equal age, of equal stature, of equal apprehension. Some are highly favoured with the Spirit of wisdom and revelation in the knowledge of Christ; they have enlarged conceptions both of the glories of His person and the Infinite suitability and completeness of His salvation-they lie in His bosom, as John did—and sit with Him at the table, as Lazarus sat. Others are weak, and timid, and go lean, and are often in bondage. fears. And not a few there are of the Lord's tried ones, who are the subjects of pity, from infirmities of body, which, like the Apostle Paul, they "groan under, being burdened." But amidst these diversities of character, which are as various in the mind, as are the features of the body, the question is, Are they children, and taught of God? Are they made acquainted with the "plague of *John vi. 45. |