INFLUENCE OF THE BIBLE ON INTEL LECTUAL CHARACTER. It is the principal object of the Bible, no doubt, to improve the moral, not the intellectual, part of man; to teach the way to heaven, not literature and science. Still it is evident, I think, that the Bible exerts upon the mental faculties a powerful and valuable influence, though this influence is merely incidental to its great and primary object. This incidental influence of the Bible, is analagous to what we find in the physical world. It is acknowledged that the physical world exerts upon the human mind an incalculable influence, by means of the subjects and materials for science which it furnishes. But no one supposes, that it was the main design for which the physical universe was created, that these subjects and materials might be furnished, but rather, so far as we can see, that a theatre might be prepared, upon which rational beings might be sustained, and that moral character unfolded and proved, upon which should be awarded the destiny of their future being; and in regard to men, it evidently answered as well as it does now, this essential purpose of its creation, before Copernicus demonstrated the true theory of the planetary system, or Newton developed those laws which bind together and regulate it, or any principles whatever, of science had been derived from physical phenomena. VOL. I.--No. IV. 22 [No. IV. So in regard to the Bible, it is plain, as has already been hinted, that the primary object of God, in revealing his character and purposes, the laws of his spiritual kingdom, and the wonderful apparatus of redemption which his wisdom devised, was to prepare the way for depraved man to become holy and meet for heaven, and this essential benefit of revelation, is within the reach of the humblest capacity, of one that can cope to no advantage with what is deep and mysterious, precisely as the unlearned yeoman can derive from the earth a plentiful harvest, and feel all the gratitude such a blessing demands, while he knows nothing of the demonstrations of Natural Philosophy. But beside this obvious and essential advantage, as in the natural, so in the moral world, there is another benefit less obvious and essential, which should not be passed over in our estimate of the sacred volume, to wit, the valuable materials which it furnishes for the elevation and improvement of the intellectual faculties. It is the great excellence of revelation, that while it brings down to the level of the feeblest minds all its important and essential blessings, it at the same time contains that, upon which the mightiest intellect may pleasurably and profitably bend all its energies through time, perhaps through eternity. A man may not only experience all the the practical benefits of the truths of the gospel, he may go farther and by studying them as a science, clearing away as far as he can the difficulties associated with them, and forming them into a connected and defensible theology, he may make them highly subservient to the improvement of his mind. And I can see no reason why the study of the Bible in respect to its theology, may not be made to contribute as much to the strengthening of the intellectual faculties, as the study of the mathematics or natural philosophy, since it calls these same faculties into equally vigorous exercise. All will admit that it tends most effectually to the improvement of the mind to deduce and embody into demonstrative science the laws of the physical world, and what possible reason can be alleg. ed, that it is not equally beneficial to the mind, to deduce and embody the principles of the moral world, into their appropriate science? If it gives scope and expansion to the intellectual faculties, to labour through the demonstrations of an intricate astronomy, to attain an acquaintance with those principles which bind together and regulate the universe of matter, why does it not give to these same faculties equal, yea greater scope and expansion, to derive from the Bible the sublime system of theology therein contained, which would be to develope the elements of those laws which bind together the whole immensity of moral and imperish able being. Indeed, may I not say that it would require a mind of as great power and as sure movement, to deduce from the sacred oracles a perfect theology, as it did to write the Principia; for this would be doing in the more hidden and moral world, what Newton did in the Natural. Here then, is a field upon which the mind, in every stage of its strength, may put forth all its powers,-problems of indeed hard solution-laws and principles truly difficult to be stated and applied-sub jects, in short, the noblest and most elevating that can employ the rational powers of man. There is another respect in which the Bible may be made highly beneficial to the mind; that is, in the improvement of a rhetorical taste. The rhetorical merits of the Bible, as is well known, have in former times, been almost universally neglected, perhaps unknown. But the labours of later critics have ascertained that the sacred volume well deserves the attention of the scholar, as containing the finest specimens of rhetorical merit that can be found in the whole range of literature. They have discovered that it contains a poetry replete with every perfection and sympathy that can give poetry access to the heart, and though written anterior to art, yet possessing every characteristic of thought and style, which the most rigid rhetoric could demand; a poetry which, in every important excellence, as much surpasses the most finished specimens of Grecian literature, as the precepts of scripture transcend in value, the inefficient ethics of her wisest philosophers. This assertion I know will be deemed by many, wild and extravagant. But it is made upon the authority of men preeminent as their age, for learning and taste. And the truth of it will doubtless be more extensively felt and acknowledged, according as the real merits of sacred poetry are more fully unfolded, taste becomes more correct and healthful, and the usages of a collateral antiquity are better understood. Now the sentiment that a judicious study of poetry imparts a valuable grace and elegance to the mind, and increases its power not only to please, but to instruct and impress, needs no illustration. Every rhetorician, in directing the best method of acquiring the art of a correct and polished style, and the power of an ascendency over the feelings and actions of others, sends us immediately to Shakspeare and Milton and Pope. The wonderful influence of the writings of Homer on the subsequent literature of Greece, is known to all. The Illiad was the very rhetoric of those illustrious writers and speakers who adorned the brightest day of her learning and arts. Now if Homer, and Shakspeare, and Milton, exert such an influence, why not the sacred poets, as it is confessed that their writings possess excellences of a still higher order. Plainly they would, were they studied with equal zeal and diligence yes, the student would come to the perusal of them, with a taste corrected by piety; would feel the exalting power of this species of poetry, of thoughts elevating as those of eternity, of beauties enchanting, like the rainbow of the heavens. Amongst many advantages, sacred poetry possesses one that is very important. Other poets in the midst of much that enriches and chastens the mind, mingle much too that carries poison and death to the moral feelings and sympathies. But all in the Bible is invigorating, and pure, and healthgiving. Whilst reading other poets, we are indeed in a bright and beautiful world, yet over the richness of its landscape, and on the softness of its breeze, there may float the deadly contagion. But when perusing the poetry of scripture, we stand as it were, on a commanding eminence, where we inhale a healthful atmosphere, and behold around us a broader horizon of magnificence and beauty. Thus the direct tendency of this species of poetry, is to store the mind with images of the grand and beautiful, to work upon it a delicate refinement, and at the same time to give it the flush and symmetry of health. Other portions and kinds of sacred composition might be noticed with equal propriety, as their rhetorical influence is as favourable as that of the poetical parts, but my limits will not permit. Another way, and the last I shall mention, in which the Bible ope rates in raising the intellectual character, is, by means of those stupendous scenes which it lays open to faith, especially of those great events which it relates and predicts. The influence of great physical objects upon mental character, is by all acknowledged to be valuable and exalting. Minds of scope and sensibility, as they look upward to the heavens cannot but feel a sympathetic expansion to the immensity around. Events too of vast temporal moment have still more effect. Great political exigences, it is remarked, usually elevate and prepare for illustrious efforts the minds of those who contemplate much and with feeling. The French Revolution had this effect upon thousands in this country and in England. Burke never wrote so much like a giant, as he did, when he marshalled his invincible mind against a "Regicide Race." The conception and contemplation of our national independence had a powerful intellectual influence upon all those who had souls to apprehend the magnitude and glory of the project. Never on any other occasion, did Jefferson exhibit such wonderful energy of mind, as when he conceived and sketched that memorable document which separated this country from England; or Patrick Henry speak with such overwhelming power as he did upon that momentous question, war or chains. Indeed it is a common remark, that great political crises, always elicit great talents, rather they create them. Multitudes on such occasions start up from the lethargy of a mere physical existence, and display to the world an unaccountable greatness and ener gy of character. The reason is, whelming realities of eternity. Every person must have observed, for doubtless it accords with the experience of all, that whenever under any circumstances, he has had peculiarly vivid apprehensions of those sublime scenes and events which are predicted in the Bible, and which we must all witness, then it is that he has felt a greatness of conception, a reach and power of thought, of which, perhaps he is not capable at any other time. The reason of this is obvious. Moments of an uncommon intellectual capacity are always the result of an unusual excitement of the feelings, and surely no events within the compass of our knowledge, are fitted to awaken such lofty emotions, such intensity of mental excitement, as some of those which have been mentioned. Now let a man have a faith that will in a measure perpetuate these vivid and affecting apprehensions of the events alluded to, and the consequent increase of intellectual power will also be continued. Examples illustrative of this point, might be adduced. We have all seen men of ordinary mental endowments, but who, thinking and acting under a vivid and affecting sense of the great truths and approaching events of the gospel, have exhibited a largeness of view, an eloquence of appeal, and a power of accomplishment, which far surpassed any thing manifested by some of their more gifted, but less excited associates. But my limits will not permit me to pursue this topic farther, nor to take any other views of this interesting subject. Various and inestimable is the influence of the sacred volume upon the mind. It raises at once, the intellectual character of that community where it is read and revered. It gives enlarged and corrected intelligence to that man who thoroughly imbues his mind with its invaluable contents; and though it does not professedly teach him science and literature, yet he derives much from it akin to these of equally valuable influence. He sees there the philosophy of a perfect adaption of means to an end; a poetry of unequalled richness and beauty; an eloquence adequate to bring back an alienated world to the love and fellowship of God. Especially does the high destiny which the Bible opens before him, provided it exerts upon him its legitimate moral influence, swell his bosom with the noblest moral conceptions, as he looks forward from this dark threshold of his being, into a bright and unclouded eternity, where he will range without obstruction over the wide fields of knowledge, and where intuition will feed the eager and admiring soul. DALETH. edge of the truth. We read of hypocrites and false professors in scripture, but never of their conversion. I cannot conceive of a more perilous situation than that of one who has made a profession of religion unsupported by a good hope through grace, of one who, instead of making God his hope, makes hope his God. There is among all classes of thinking and conscientious persons, a well grounded apprehension of entering the church without sufficient evidence of a spiritual, saving change. I will point out some of the grounds of fear, that such persons will die in their sins. There is obviously a difference in point of danger, between those who are persuaded prematurely to assume so great a responsibility, through the injudicious solicitude of friends, and those who presumptuously or the danger of MAKING A PROFES- insincerely take the vows of God SION OF RELIGION WITHOUT PIETY. A PURE church is not to be expected on earth. Even in the time of the Apostles, when those who received the keys of the kingdom of heaven from Christ himself, were ministers, persons obtained access to the communion table, and were admitted to sealing ordinances, who had not the love of God. We have reason to believe there will be always tares among the wheat; foolish will be found mingled with wise virgins; the vile will be gathered with the precious in the gospel net. Many" we are told," in the last day, will say, Lord, Lord, open to us, who will be met with this appalling answer, I never knew you. From the description given of them, it is evident, professors of religion are intended. My position is, that very few of those who are received among the visible followers of Christ without grace are ever brought to a knowl upon them. In both cases however, the hazard is great. 1. There is a fancied security attending an enrollment of our names in the visible church, which is greatly to be lamented and exceedingly dangerous. The pastor and church have signified their approbation; and their acceptance has put to rest any previous fears, and for a time at least, quieted, if not removed, anxiety and doubt. How is the vain confidence and false peace of such professors to be shaken?-Is vice attacked? The force of education, or the apathy of natural constitution, or respect for character, keeps them from vicious habits. Is hypocrisy exposed and denounced? They are not aware of an intention to deceive; or of any guilt contracted by the heartless performance of duty. Any attempt on the part of the preacher to fasten conviction on the conscience, to break up false hopes, or to produce deep and godly sorrow, proves abortive; the heart is protected by a shield which no |