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be one of the passages of the New Testament, which our author has found extreme difficulty in comprehending;and I make the observation with a desire which I hope is not uncharitable, that he may feel the necessity of studying again the sacred volume, and in a very different posture of mind from that in which he appears to have hitherto approached it. With the same desire I beg leave to remind him of another passage in the gospels, which I think he must find it hard to reconcile to his present sentiments:-"No man knoweth the Son but the Father, neither knoweth any man the Father, save the Son, and he to whom the Son will reveal him." Until such humbling doctrines as these are thankfully embraced, and the import of them in some degree experienced, it is very natural to wish the New Testament to be abridged; and every principle in the human heart, which is opposed to the light and purity of the gospel, will tempt a man to object in numerous instances, "This is an hard saying, who can hear it?" Is there any precept more clear in itself than "Love your enemies?" Yet it is surrounded with mystery when viewed through the medium of hatred; and the heart which rejects it, would wish it to be expunged or explained away. It is exactly the same with all the most important difficulties, which Christianity presents to unbelief. They are not to be removed by all the powers which learning can apply, though these are capable of rendering material services in difficulties of a secondary nature. The reason is, because the great difficulties are produced by the influence of the heart upon. the understanding. "How can ye believe" (said the Lord Jesus to his adversaries,) "how can ye believe, which receive honour one of another, and seek not the honour that cometh from God only." (John v. 44.) This is a striking example of the real obstacles by which the gospel is hid, and which do not seem to have entered into the contemplation of the gentleman I am now op→ posing; for they clearly shew the vanity of attempting to ascertain, by any external distinctions, the most favourable soil for the reception of the word of God. Far different is the view presented by the parable of the Sower. There the only fruitful ground is the "honest and good heart."-And is such a heart the exclusive privilege of rank, opulence, and learning? Or are the unguarded paths, the stony ground, the choking thorns, entirely

confined to the inferior class? The limits of either side of the description are not defined; the characters are all found in every order of society; and the correspondent results are, in like manner, diffused throughout the whole mass. Hence follows the duty of sowing the seed universally after the Lord's example. He alone can discern where the seed will fail, and where it will take root and bring forth fruit.-But, if his servants presume to discriminate, and to lay down rules of discrimination which he has not prescribed, they will commit as great an error as those who proposed to root up the tares from among the wheat. It is also worthy of observation, that a parable, which represents the word as falling upon all the varieties of soil, has no case to warn us of mischievous effects.—It may be rendered unfruitful; but never can it change its nature or bring forth tares, even in the most adverse circumstances. Whenever these are seen where wheat should be expected, we may be perfectly certain that "an enemy hath done this." And surely that which is undeniable of the word spoken by the Lord, must hold equally true of the faithful record-a record left by men under the special guidance of the Spirit; to whom the Lord bequeathed this promise, most valuable to themselves and to all generations," He shall bring all things to your remembrance, whatsoever I have said unto you." From two of these eye-witnesses and infallibly inspired penmen, we have a simple narrative of the things which the Lord Jesus did and taught, entirely free from 'artificial ornament and scholastic form; and the same character belongs to the writings of the other two evangelists. I am not without hope, therefore, that even Mr. O'C. will assent to include the four Gospels, and the Acts at large, in the part of Scripture which he designates as "purely historical." But, if I should deceive myself in this expectation, then surely the onus probandi lies upon him to convict these sacred histories of dangerous obscurity: And until this be done in some other way than general allegations about "extreme conciseness," "elliptical phraseology," and "Hebrew idioms," we may still venture to act upon the persuasion, that they are abundantly plain and intelligible in all essential points of faith and practice. Whatever parts may be produced of a different description, the danger of perversion and abuse will be always in

proportion to the degree in which the other parts are kept. out of sight-For, those who "wrest the Scriptures" themselves, and terrify others with the fear of wresting them, in order that they may exercise dominion over their faith-such persons, while they withhold the Bible in that state, in which it may become its own interpreter, are very ready to quote detached texts, both in books and conversation, which are thus made subservient to their purposes. In this way, the words of our Lord at the last supper are brought to prove or confirm the doctrine of Transubstantiation; and many thousands are misled by giving themselves up implicitly to the guidance of their teachers, for one illiterate person who has been the victim of his own presumption.

§ 13. But there are some who will admit the perspicuity of the Gospels and Acts, and yet contend that the Epistles are not suited to indiscriminate perusal. Let them be assured, that in them also the great danger to be appre◄ hended is from imperfect acquaintance and detached quotation. The well-known text from St. Paul's Epistle to the Ephesians, "One Lord, one faith, one baptism," and the ease with which the abuse of it is exposed by referring to the context, will sufficiently exemplify the safeguard of being fully conversant with the Epistles. But the question, after all, is not to be decided by our calculations, either of the expediency or the danger of reading them; but by what is to be gathered from themselves of the design of the Holy Spirit. Now I have already shewnt, that the only text (as far as I know) which has even the appearance of discouragement, is in reality a powerful argument to persuade all persons, in dependance upon promised grace, to endeavour with the utmost diligence to attain a full knowledge of the Holy Scriptures. Thus will they become stable and instructed chrisians, saved both from imposture and from self-delusion, whatever may be their deficiency in other respects; while others, perhaps, of more extensive human knowledge, are either "carried about with every wind of doctrine, or immersed in superstition, or a prey to infidelity. But the Epistles carry, on the face of them, the clearest positive marks of

* In the service of the synagogue, the 53d chapter of Isaiah (descriptive of a suffering Messiah) is omitted; though the 52nd and 54th are read. See Frey's Narrative, 1st chap.

† See chap. i. sect. 4.

being intended for the use of all believers. The addresses to them are general, with the exception of those written to individuals. And they contain exhortations to all classes and conditions, as if personally speaking to them :-to husbands and wives, parents and children, masters and servants. In one of them (1 Thess. *) we find this solemn adjuration, “I charge you by the Lord, that this Epistle be read to all the holy brethren.

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Do not persons placed in the same relations require the same instructions in all succeeding ages? And where can any be found, of equal force and purity, and fulness, with those which occupy so large a proportion of the epistolary writings of the New Testament? They are delivered, indeed, with what appears to me an admirable brevity, alike calculated to impress the heart, and take possession of the memory. I know not whether this be part of the extreme conciseness, of which Mr. O'C. complains as one of the sources of obscurity:-If so, there needs no further refutation than to produce a specimen-" Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer"-(Rom. xii. 9—12.) "Wives, submit yourselves unto your husbands as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children obey your parents in all things; for this is wellpleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters according to the flesh; not with eye-service as men-pleasers; but in singleness of heart, fearing God: And whatsoever ye do, do it heartily, as to the Lord and not unto men ;-Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.” (Ĉol. iii. 18-23. iv. 1.) "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their works' sake. And be at peace among yourselves. Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient

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* See also Col. iv. 16.

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toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the spirit. Despise not prophesyings. Prove all

things; hold fast that which is good. Abstain from all appearance of evil.” (1 Thess. v. 12—22.) "Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men." (Titus iii. 1. 2.) "Honour all all men. Love the brotherhood. Fear God.. Honour the king." (1 Pet. ii. 7.)

What are volumes of philosophy, when compared with such morals as these? These approve themselves to the conscience; they speak with authority and power; they want no learned definitions or laboured dissertations; they present themselves to the mind in the hour of need; and say with a still, but energetic voice, "This is the way; walk ye in it." Have we not found, then the poor man's library? Where, even in the shortest intervals of leisure, he may store his mind with rules, and principles, for the discharge of every duty both to God and man?

But may not the same rules and principles be more safely inculcated, by removing them from their vicinity and connexion with the doctrinal parts of the Epistles? By no means :-for this would be to deprive them of their immoveable foundation and their living root. All attempts to produce christian practice without christian motives must be fruitless. This is the indispensable requisite, which makes it a paramount duty to circulate the Scriptures, in that state of completeness in which his providence has preserved them, whose thoughts are not as our thoughts, but high above them, as the heavens are higher than the earth. And he has given his gracious assurance, that "as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I send it." (Isaiah lv. 10, 11.)

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