ever we attempted to fathom the mysteries of the Divine Nature, or of the Divine Counsels: and it might be clearly shown, that there is no doctrine contained in the New Testament, of which some plain traces are not to be found in the Old; and, whatever differences might present themselves at first, upon more serious examination, would be solved by attending to this one simple principle, That all preceding revelations were preparatory to the last and fullest,-unto which it pleased the most wise God to reserve the unclouded manifestation of those consolations and glories, which it seemed good only to shadow forth, and, as it were, to hint at before-leaving some points dim and mysterious till His last communication should explain them. To illustrate this yet further, Can you not yourself imagine, that there would be many prophecies relative to the Messiah, which would appear exceedingly dark and unintelligible, till His actual appearance on earth expounded them, and threw an unexpected light and glory upon whole passages of Scripture, which had before perplexed the wisest and most learned of your nation? Thus we find it continually with unfulfilled prophecy: there is something enigmatical about it, till the event explains it, and reconciles what vain and short-sighted man had perhaps set down as contradictory. And if, in such cases, we insist too positively on giving our own sense to a passage, the event, which really and truly fulfils the Scripture, may contradict our expectation; and then we are offended, and perversely run from one mistake into another, till our former ignorance and presumption ends in unbelief, and in rejection of the mercy of God. Thus we are fully aware, that various passages of the New Testament are contrary to your interpretation of different passages of the Old: but your interpretation is merely human. May it not, then, be erroneous? And would it not be wise to examine these points again? and that, with the prayer of David breathed from the heart, "Open Thou mine eyes, that I may behold wondrous things out of thy law." (Ps. cxix. 18.) And are you not especially bound to do this, when the substantial agreement upon all the great Essentials of Religion is so plain and exact? *

* It is not pushing this point too far, to say, That, taking the Old

Indeed it is quite clear to me, that no one could have ever supposed there was any disagreement between the Old Tes

and New Testaments as a whole, the wonderful harmony, which pervades the sacred Volume, affords a sufficient and convincing proof of its Divine Inspiration.

For let it be considered,

1. That this volume is evidently not the production of one writer, but of many. The different and characteristic style of each book, which is so marked as to be evident, even through the medium of a translation, is a sufficient proof of this. But to one who understands the original languages, this sort of argument has tenfold weight; and it leaves no possibility of doubt, that these books were written, as they profess to be, by between thirty and forty different writers.

2. These writers did not live in the same age; but at different intervals, through a period of at least 1500 years. Here also, what is known of the progress of language would supply a powerful and conclusive argument-even if languages entirely different were not used in the former and latter portions of this volume. They had, therefore, no means or possibility of communication and mutual agreement. They were, besides, placed under every possible variety of circumstances: some of them were kings and priests,-others simple shepherds and fishermen. As widely as men could be distinguished by natural character, and by the circumstances of education and external condition,-by riches, nobility, and learning on the one hand-and by poverty, low estate, and want of mental cultivation on the other, so far, every circumstance tended to produce all manner of differences in their habits and opinions, their modes of thinking and feeling not to mention how widely men differ, whenever they come upon speculative subjects,-even when, to human appearance, all external circumstances have been the same.

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3. Let all this be duly weighed, and we shall see, that it was utterly impossible, that the productions of such and so different writers,-of so many scattered, diversified, and uncommunicating individuals-could have combined to form an harmonious and consistent whole;-unless each and all of them had written (as they profess) by inspiration of one and the same All-wise, All-knowing, and Unchanging God, who sees the end from the beginning,-and who, in the development of a wonderful and eternal plan, has been pleased, at different periods, and by different instruments, to make known the various portions of a system of Religion to men, till the whole was completed. And, setting aside for the time, all external evidences, any reasonable man must receive the Bible, as given by inspiration of God, upon the internal evidence of its own perfect self-consistency alone.

In order to see the force and truth of this argument, we must, however, keep constantly in view the great, fundamental, and essential principles of Religion; and give to these always their due and paramount importance. If these are lost sight of, I cannot suppose that the harmony and consistency, of which I speak, should be discerned or acknowledged. For it requires much longer study, more frequent perusal of, and thorough acquaintance with, the contents of so large

tament and the New, but from that awful blindness to the grand principles of vital godliness, and to the essentials of practical religion, which is so strongly characteristic of our depraved nature. As the controversy has been carried on in past ages, I will not say, that Christian writers have been less to blame, in this respect, than those of your nation. It is written in one of your prophets, "Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their hearts, and convert, and be healed." (Is. vi. 9, 10.) And we must confess, with shame and humiliation, that this prophecy has been fearfully fulfilled among multitudes both of Jews and Gentiles, who, having the oracles of God in their hands, have yet remained wilfully ignorant both of God and of themselves. There seems to be a judicial blindness, which is peculiarly common among those who hotly engage in controversy upon

a volume, a more patient comparison of one part with another, to discover the agreement upon points less important, more abstruse,— and which ought only to be viewed in their subservience to the grund principles which pervade the whole.

But let any man begin and conduct the enquiry with a special reference to these grand principles, and I will boldly put the challenge -Find me elsewhere, in the whole compass of theological or philosophical writings, (those only excepted, in which every statement is really derived from the Bible itself,) not thirty or forty, but ten or five, (or, might I not say? even two) authors, whose works, diligently compared, will exhibit the same harmony and consistency which pervades the Scriptures; and then I will acknowledge that this argument is weak and inconclusive. In the mean time, I must be allowed-while I behold and admire this divine consistency, and feel the force of the unanswerable argument which it supplies to the believer,-to observe, that those who assume the title of Philosophical Unbelievers, and pretend that, upon consideration and enquiry, they believe the Bible to be a mere fiction and the work of man-are open, not only to the charge of ignorance, inattention, and unfairness, but of blind credulity. Add to this, the proud and bitter spirit, in which they oppose that, which, if true, is so unspeakably important; and we have in their conduct one of the most awful and lamentable proofs and illustrations of that deep moral depravity, which is charged upon all mankind by the Sacred Writers,- -as we have seen above. Do not unbelievers themselves thus afford the strongest confirmation of one fundamental doctrine of that Religion which they reject and deny? and become, in more than one respect, living evidences of the truth of the Bible?

Religion. Hence it is, that the glories of the holy and most merciful Jehovah, and even the most plain and intelligible statements of their own moral condition, are lost upon men, who choose rather to rest in the mere externals and circumstantials of Religion,-or to enter upon hot disputes and abstruse speculations,-than to seek rest unto their souls in the knowledge and acceptance of the only Way of Salvation, or to experience the blessedness of that inward purification, which is promised to them who "enquire of the LORD to do it for them." (Ez. xxxvi. 25-27, with 37.

CHAPTER VI.

Of the importance of a personal consideration and application of the Truths already discussed-An exhortation to seek a real knowledge of God-And of ourselves-The Jew urged to seek a SacrificeAlso to examine himself, and enquire diligently respecting the Circumcision of the Heart.

You will say, perhaps, that I am bringing, in all this, by implication at least, a very heavy charge against you and your nation. Alas! my friend, facts compel me to bring this heavy charge, not against you in particular, but against human nature,-of which both you and I, both Jew and Gentile, are alike partakers. Let us, therefore, be humbled in the dust together; and, if in anything we have more light and knowledge, or a better spirit than others, let us say, "Not unto us, O Lord, not unto us, but to thy Name give glory, for thy mercy and for thy truth's sake." (Ps. cxv. 1.) For, by nature, we are even as the rest; and therefore it is needful, that the word of counsel and exhortation, on these important subjects, should be freely given, and received in love. We are fellow-travellers to eternity. And, when the interests of our immortal souls are concerned, we cannot be too faithful, or too earnest with each other. Accept it, therefore, as the counsel of a friend, that I exhort and entreat you, by all that is awful and precious in time and in eternity, to search and examine your own heart, Whether, thus far, you have not rested too much in the externals and ceremonies of your religion, without duly considering, wherein consists its

life and power? or earnestly searching the Scriptures, to discover, what are its great and essential doctrines, and what is, indeed, the true and only way of salvation? I do not desire, that you should look to me as a teacher, or take for granted any thing I say: but I earnestly advise you to search into this matter, diligently and humbly, as knowing the value of your own immortal soul, and feeling how necessary it is, that, in all that has reference to eternity, you should go upon sure grounds. "For what shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" (Mark viii. 36, 37.) It is written, "The way of a fool is right in his own eyes: but he that hearkeneth to counsel is wise." (Prov. xii. 15.) Do not, therefore, rashly take for granted that you are right; but hearken to counsel, though it comes from one unknown to you; and I trust you will one day find reason to rejoice, and to be thankful to Him, whose providence has brought this warning into your hands.

1. I will exhort you, then, to seek, and to maintain, clear views of the Divine Character, as revealed in those Scriptures, which you yourself acknowledge to be given by inspiration of God. Consider especially with what a holy God you have to do; "For the LORD thy God is a consuming fire, even a jealous God." (Deut. iv. 24.) We are apt to overlook this part of the Divine character, though it is His great and peculiar glory that He is holy. (Ex. xv. 11.) We are disposed to satisfy ourselves with vague ideas of His goodness and mercy, as if He had scarce any thing to do but to pardon our offences as fast as we committed them. But "to Him belongeth vengeance, and recompense. For the LORD will judge his people." (Deut. xxxii. 35, 36.) Our first great concern is with Him as a moral Governor and righteous Judge: "The LORD is our Judge, the LORD is our Lawgiver, the LORD is our King." (Is. xxxiii. 22.) And you should be careful not to forget His peculiar glory and most distinguishing attribute, God is love. This is most true: but let us remember, that His infinite love of all that is holy and lovely implies a corresponding abhorrence of whatsoever bears a contrary character. There is nothing that our narrow, darkened, and depraved minds are more slow to conceive, than the infinite repugnance and hatred of such a pure and