God's mercy through faith in Jesus Christ, and of the sanctifying influence of the Holy Ghost. The result is pointed out, even peace and consolation here, and eternal happiness hereafter. Now, from the nature of these doctrines it is evident that they are of Divine original. For such a system never did, nor could, enter into the heart of man untaught of God. That it never did, is plain from the writings of the most learned Philosophers. And that it never could, appears from the singular nature of the things themselves. Man, uninstructed, unhumbled, and unrenewed, would never have contrived a scheme of religion, that tends to debase his pride, gives unto God the whole glory of salvation, and requires the crucifixion of every earthly appetite. This is fully demonstrated by the dislike which the carnal mind has always manifested to the Gospel scheme, its proneness to explain away its genuine doctrines, and the opposition which they have always received on the part of Infidelity. So that the deist himself, in his rejection of the Bible, is a collateral witness to its Divine authority. (See 1 Cor. i. 18, ii. 7, 8, 9, 10, 12.)

That none but God could be the author of the Scriptures, appears further from the harmony of the different writers in different ages of the world and in distant places, all united to illustrate and confirm each other. What the prophets foretell, the writers of the New Testament record to have actually come to pass. The prophets could not so minutely have described future events, unless they had been taught of God. The inconsistencies which have been charged on the book of God arise chiefly from the ignorance and perverseness of those who make the objections; many of whom, (particularly

Thomas Paine, as appears from his own confession) never attentively read the volume which they pretend to criticise; and all of whom refuseto implore, and therefore are destitute of, that Divine illumination, without which the Scriptures cannot be understood.*

There is also a certain luminous display of Divine authority and superlative excellency in the Scriptures, which arrests the attention of every humble inquirer after truth. This, however, is only discoverable by Divine illumination, which is spoken of and promised in the Bible. (Col. i. 9. Eph. i. 17, 18. Jer. xxxi. 33. 1 Cor. ii. 14.) For this our church teaches us to pray.† A man must have within himself those dispositions of which the Scriptures speak, before he can perceive this internal evidence of their truth. A man who has no taste for the fine arts of music and painting is totally disqualified for criticising the performances of professional practitioners. Cast pearls before swine, and we know the consequences. It is not at all a surprising phænomenon that the proud philosopher, the sensualist, and the worldling, should agree to treat the oracles of God both with neglect and contempt. But the sincere Christian finds himself burdened with that corrupt body of sin which the Scriptures describe and trace to its origin. He discovers a Divine excellency and suitability in Christ and His salvation as a remedy for the disorders which he feels in himself. He

It is admitted that the faults of transcribers, and our imperfect knowledge of the Hebrew language, and of the customs of the East, may have occasioned some real or apparent, though trivial, inaccuracies.

† See the collect for the Second Sunday in Advent, vol. i. p. 27, &c. See also our present collect.

"tastes and sees that the Lord is gracious" in that rest and peace which he derives from believing. The exactness with which the moral disease of his soul, in all its various symptoms, is described; the nature of the medicine which is prescribed for the cure of the complicated disorder in the understanding will and affections, under which he labours, and the actual experience of the powerful effect of this balm of Gilead, leave no doubt on his mind whether God be the Author of the inestimable discovery or not, but convince him that the doctrine of the gospel is "heavenly doctrine."

O how animated should our gratitude be for the instruction which the church derives from the "heavenly doctrine" of the Evangelists! If we consider what was the state of our own country previous to that instruction, and what is the state of other countries now which are destitute of it-if we contemplate the indispensable necessity of that instruction to the present peace and future felicity of our own souls, our hearts will be inflamed with love to God, while His love to us is revived in our recollection by the recurrence of those days which we have consecrated to the memory of its instruments.

The prayer of our collect implores grace that we may duly approve the blessing which hath been conferred on us. It supposes that all those who join therein, have received the Gospel history as the record of truth, and embrace the doctrines which arise out of it. But it also supposes that there are many persons in every branch of the visible church, who are like "bruised reeds "and smoking flax."

The petition of our collect alludes to the passage of St. Paul's writings, which is used as the

epistle for the day, and which hath been already cited. (Eph. iv. 11-16.) The end proposed by the Gospel is the reduction of the heart to "the "obedience of faith," and its establishment therein. But growth in grace, like growth in bodily stature, is a gradual work. Maturity is not attained at once. There are therefore in every Christian society children as well as young men and fathers in Christ. Young converts are often, like children, weak in judgment, and wavering in their adherence to the truth. And it would be well if debility and inconstancy were confined to those persons who have newly adopted a profession of Christianity. But we see, alas! that many who have long named the name of Christ, are still in an infantile state. It may be well for every reader to inquire whether his views of truth are not imperfect, his convictions slight, his desires languid, his purposes faint, and his endeavours feeble-whether he doth not need "grace" "that he may be esta"blished in the truth of God's holy Gospel," that his faith may be confirmed, his hope enlivened, his love rendered pure and fervid. He must be ignorant indeed, who can suppose that he hath already attained and is already per

"fect," and that therefore he hath no need of joining, with a view to his own benefit, in the petition of our present collect.

We compare ourselves in our confession to a ship that is tossed to and fro on the boisterous waves, or to a light cloud that is carried about by the winds. . In a greater or less degree these mortifying comparisons will be found to be applicable to every conscious simmer, who contemplates his own state in the light of the Divine word and Spirit. For if our judgments be happily

established in the belief of all the fundamental articles of the faith, yet in the practical use of Christian doctrine how often and easily are we shaken in mind! For who is there that, at all times, maintains the peace of his conscience, the hope of salvation, and purity of heart and conduct, without interruption? Who is there that, like, the rooted oak, can always withstand the "blast of "vain docrine," with which men and devils are permitted to assault him? Who, that needs not to be more deeply "rooted in Christ, stablished " and built up in Him?"

God is pleased, for wise purposes, to suffer the faith of His people to be tried by "blasts of vain "doctrine." In the propagation of error much zeal and artifice are employed. The methods of imposture to which Satan and his agents have recourse, are very subtle* and not easily detected. To oppose their sophisms uniformly and effectually requires that the mind be well furnished with Scripture-doctrine and Christian experience.

It is therefore our duty and interest to study the "holy gospel" daily, and to furnish ourselves with weapons of defence from its armory. But the most critical acquaintance with its contents is not of itself sufficient; we must also pray for

grace that our hearts may be established" both in the truth of the facts which it records, and also in a cordial acquaintance with those inferences from the facts on which our comfort and holiness depend. Without Divine teaching the historical facts may be credited, and yet the necessary deductions be overlooked. O let the Scriptures be our continual study! And let us study them on

* See Blackwall's Sacred Classics, vol. i, p. 232, 233, 3d edition.