who wrote it, in attestation of the supernatural character of their embassage and vocation; by its general contents, internal harmony, and unity of design; by the fulfilment of its long chain of stupendous and wondrous prophecies, through the lapse and occurrences of many centuries; and by the astonishing effects-moral, civil, physical, intellectual, and spiritual-which have resulted from its circulation in every age. Every instance of conversion from sin to holiness furnishes additional proof of its truthfulness, and presents indisputable demonstration of its divinity and power. Is not this an important meaning which we may attach to the sentiment,-“The church is the pillar and the ground of the truth;" that as the church is the congregated and visible mass of true believers, every additional convert by the truth, and to the truth, may be regarded, in connexion with the whole collectively, as so many pillars of evidence standing in array the wilderness of this world, supporting the stately fabric of evangelical doctrine; or as one vast, massive column, bearing up on high, in the sight of angels and of men, the divinity, authority, and truthfulness of the book of God? Is it wrong, then, to believe in such a volume? to have great faith in it? Certainly not! The word of the Lord is infallibly sure; it is worthy of universal attention. The heavens and the earth may perish and fade away; but not one "jot or tittle” of the Lord's word shall pass. If there be any inconsistency whatever in connexion with such a subject, it is on the side of the infidel and unbeliever; on the part of those who have too little, and not of those who have great, faith in the divine word. in 2. It is consistent with the pledges of redemption, as exhibited in the economy of the cross. It may be asked, "What are these?" We shall dwell principally upon one. By "redemption," we understand the covenant, or plan of salvation, "ordered in all things and sure." Through the atonement of Christ, God pledges himself to give salvation, with all its attendant and necessarily accompanying blessings, without distinction or reservation, to every one who applies for it in the appointed manner. This is on the principle, that the atonement has an universal influence and efficacy as far as the race of man is concerned. This is subject of distinct and unequivocal scriptural declaration. God designed nothing less when he devised the redeeming plan; and when his Son appeared on earth, this was equally the object and purpose of his advent. He became incarnate, that he might die; and this intention was manifestly and inseparably connected with his death. "We see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man." (Heb. ii. 9.) What he designed has been accomplished. The incarnation is past, the atonement is made, and universal man is placed in a salvable state. This had long been the theme of prophecy: now it is the subject of its fulfilment. It had been predicted," And the Lord hath laid on him the iniquity of us all:" (Isai. liii. 6:) now it is asserted, as a consequence of the full accomplishment of such a prediction, that "God will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one Mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." (1 Tim. ii, 4—6.) A belief in this, on the part of man, is not only essential to his salvation, but to enable him to recognise the general harmony and consistency which exist in the word of God. Were the opposite doctrine true, how could we reconcile it with passages such as the following, and others of the same import?" For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, and live ye." (Ezek. xviii. 32.) "Come unto me, all ye that labour and are heavy laden, and I will give you rest." (Matt. xi. 28.) "God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John iii. 16.) The doctrine alluded to is not only positively untrue, but injuriously false. "God hath not appointed" any man or number of men unconditionally and irreversibly "to wrath, but to obtain salvation by our Lord Jesus Christ." (1 Thess. v. 9.) To encourage all to believe, the Most High has not only pledged himself, by promise, to vouchsafe salvation, as it is written, "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;" (1 John i. 9;) but he has confirmed his declaration with an oath; and, when he could swear by no greater, he sware by himself, "that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us." (Heb. vi. 18.) If this be the fact, is it wrong to have great faith in such an assurance? to exercise a firm persuasion and strong confidence that Christ died for us, assuredly and certainly, as individuals? Yea, it is right so to do; and as mankind are in far greater danger of perishing through believing too little concerning the things of God, than too much, let us not hesitate to take God at his word. "O believe the record true!" "Let God be true, but every man a liar." (Rom. iii. 4.) 3. It is consistent with the purposes of God, as unfolded in the Scriptures. We speak of the spiritual and gracious designs of the Most High: these are various. It is the purpose of God, according to his word, and in accordance with the mediatorial scheme, to pardon and sanctify man; and, when fitted and prepared for Himself, to take him up to heaven. Is it wrong to believe this? to have great faith in purposes so noble and god-like? From such a fact we infer that, for the full accomplishment of God's purposes toward man, these blessings are essential, as a preparation for heaven, and must be realized in this life. They are indispensable; but are they attainable? This is disputed as to the first. By some it is asserted, that "man cannot know on earth his sins forgiven." It is not generally, if at all, contested, that God can forgive sin. This fact is confessed and acknowledged. To deny it, would be the essence of absurdity. Keeping express scriptural declaration, for a few moments, in the background, man can forgive sin,-any sin committed against himself; and why cannot God remit those which have been committed against Him? This, however, is not the point. It is not denied that God can do it: can a person know it when it is done? What can hinder? If God can forgive man his sin, which is the greater blessing; surely he can give him to know that he has done so, which is the less! Besides, when the Almighty has really pardoned a sinner, and, as a reconciled Father, received him as a son, what motive or reason can exist in the divine mind for concealing the act? None can be assigned. If the idea be, that God cannot do it, that would be equally absurd. Has God made the human mind itself; and when that mind has erred and sinned, and, upon penitential confession and faith, he forgives the transgression, can he find out no way to communicate to that mind the intelligence that he has done so? Undoubtedly. To deny this, would be an argument against the whole doctrine of inspiration, and against the authenticity of the Bible. If the Almighty could inspire the ancient Prophets with a certain knowledge of events which had not as yet taken place, and which might not happen within thousands of years afterwards; surely he can, by the same means, impart a direct and instantaneous knowledge to the forgiven penitent of the blessing communicated. "He that believeth in the Son of God hath the witness in himself." (1 John v. 10.) "And it is the Spirit that beareth witness, because the Spirit is truth." (v. 6.) What is thus demonstrable from Scripture and well-attested experience, is equally compatible with reason. If an offender had been confined in a dark cell for some years, and at length released, would you be able to persuade him, when brought out, and again permitted to enjoy his freedom, and the light of day, that he was still in prison, and beheld not the light? This would be impossible, unless you could prevail upon him to renounce his reason, and the testimony of his senses. As well, therefore, might you attempt to argue a truly converted man out of the fact, that he has the Holy Spirit of God shining in his heart, attesting his pardon, and bearing witness to his spirit that he is a child of God. He knows it, he feels it, he doubts it not. Previous to conversion, he was like the man in prison,-in darkness and in chains, an offender and a culprit; but Christ has entered his heart, and "the dungeon flames with light;" his chains have fallen off, and his spirit is free. "There is therefore now no condemnation to them which are in Christ Jesus." (Rom. viii. 1.) : As it is with pardon, so it is with purity, or entire sanctification. Many question the possibility of its attainment in this life at least, if they admit such a privilege at all, it is not to be realized until the approach of death. In opposition to this, it may be asserted, that God commands its attainment here: "Be ye therefore perfect, even as your Father which is in heaven is perfect." (Matt. v. 48.) He has pledged himself to impart it, and has every element under his command for the speedy and complete fulfilment of such a pledge. There is the prayer : "Sanctify them through thy truth: thy word is truth." (John xvii. 17.) There is the atonement: "The blood of Jesus Christ his Son cleanseth us from all sin." (1 John i. 7.) And there is the Spirit's influence: "Then will I sprinkle clean water upon you, and ye sball be clean: from all your filthiness, and from all your idols, will I cleanse you." (Ezek. xxxvi. 25.) If man will only subject himself, scripturally and properly, to the operation of these celestial and spiritual agencies, he may at once be cleansed from all unrighteousness, and purified from all sin. From the intercession of St. Paul on behalf of the Thessalonian church, (1 Thess. v. 23,) it is manifest that entire purity may not only be realized long before death, but retained and held fast to the end. The Apostle was not praying for that church when her members were dead, and in the grave; but while living. He asked, first, that they might be entirely sanctified; and, secondly, that they might be kept or preserved in that state until death: "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ." Such a prayer, with the logical and legitimate inference deducible from it, in favour of this question, can only be inconclusive to those who go to the word of God, not to find arguments in favour of purity, but rather (apparently, at least) for specious pretexts and plausible excuses for living without it. Nothing less than this must be attained by those who shall be counted meet to be elevated to the pure and unsullied paradise above. It enters into the very essence of God's gracious designs with man in this life, and must be realized. Christ died for nothing less, and nothing less will suffice. These are the purposes of God with man, previous to death; and it would indeed be a glorious sight, were they fully realized! We need not enter into the designs of the Most High with man afterward. These are, in a great measure, unrevealed; and to advance theories or to speculate on such a subject, would be as useless and futile as improper. Where heaven is, and how we shall be occupied there, we know not. That something will engage our minds throughout eternity, is probable, if not absolutely certain; but what, we cannot tell. Let it suffice us to observe, that, in connexion with a new body in the morning of the resurrection, radiant with beauty, and full of immortal vigour, free from every defect and every ailment, the final and declarative acquittal of the ransomed spirit at the bar of God, and its admission into paradise, will take place; whatever heaven contains, to be seen, heard, felt, and known, and that will be much, for eye hath not seen, nor ear heard, nor have entered the heart of man the things which God hath prepared for them that love him;" (1 Cor. ii. 9;) yet glorious as may be the place, and transcendently magnificent its scenes and enjoyments; whatever heaven is in itself, man can look upon with delight; whatever God himself can give, communicate, or impart, of his fulness and of his glory; and whatever man can have capacity to receive and enjoy; shall be his, freely and fully, and for 66 ever. the III. Its discoveries. eye : Various are the emblems and metaphors under which faith is represented; but, of all the figures or symbols that have been employed, none are more striking and beautiful than that of the human eye: for as the eye is, in many respects, to the body, so is faith to the immortal mind. There is confessedly a striking analogy between them. It is so in their origin, In this respect, both are divine. God made he alone can inspire faith. It is written, "With the heart man believeth unto righteousness;" yet that belief is the result of the operation of God's Spirit. The divine origin of faith is manifest from the fact, that it is the gift of God: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." (Eph. ii. 8.) I do not say, because faith is thus declared to be of God, that he believes for man. By no means! God does not look through my eye; I exercise the power of vision: nevertheless the eye came from God; he made it. It is so with faith. God communicates the power to believe; and the use of this power constitutes faith. There is a similitude in their progress towards perfection. Both require exercise in order to strength and maturity. The human eye, in the infant, is weak, and needs to be gradually and gently accustomed to the light to complete its vision. Were we to take a child into some dark apartment, and never permit him to see the light till arrived at manhood, he would be able to see but little, if at all; the eye never having been accustomed to the rays of the sun. As with the human sight, so with faith: both must be gradually and regularly exercised to become strong. 66 Another point of analogy is discovered in the design for which they are given. The eye is for sight, to observe objects which are around. It is likewise asserted, with regard to faith, that it is "the evidence of things not seen." (Heb. xi. 1.) The human eye, of all corporeal organs, constitutes the most powerful inlet to knowledge. Among the numerous tracks of conveyance," says an eminent living writer, "which the divine being has been pleased to open up betwixt the mind of man and the creation by which he is surrounded, there is no one, by which he so multiplies his acquaintance with the objects of external nature, as by the organ of the eye." It is indeed a fact, that by the organ of the ear he can hear a few miles, and that, through the medium of the nostrils, he can smell a few inches; he can taste when he eats, and feel when he is touched; but the eye is the most powerful, penetrating, and perceptive. “ It is this which gives to man his loftiest command over the scenery of nature; it is this by which so broad a range of observation is submitted unto his view. And it is this which enables him, by the act of a single moment, to send an exploring look over the surface of an ample territory; to crowd his imagination with the whole assembly of its objects, and to fill his vision with those countless hues which diversify and adorn it." Faith, in a similar way, is undoubtedly the most powerful of all the Christian_graces. Of none of the others can so much be said in this respect. How sublimely, as well as truthfully, has the poet sung of this peculiar power in faith! "The things unknown to feeble sense, Their heavenly origin display. "Faith lends its realizing light, The clouds disperse, the shadows fly; The' invisible appears in sight, And God is seen by mortal eye." There is likewise an analogy in the mode of their operation. Both act through a medium. The human eye cannot be exercised without light so it is with faith. Its medium is the light of revelation. It is by and through this that it makes all its discoveries. If it be asked, "And what, by the aid of revelation, are the discoveries of great faith ? " the reply is, They are manifold and varied; though our view of them, at present, can only be partial and limited. 1. As they respect the human heart itself, the seat of true faith. We speak now of the converted man. Great faith, by the light of revelation, makes great discoveries. Though an individual be converted, and have personally realized the pardon of sin and a considerable moral change, this neither proves nor implies that the change is complete and entire. There may be much corruption and inbred sin remaining; and we know that this is the fact, unless we confound pardon with purity, justification with sanctification, and admit that |