possess, so strong as to be incapable of weakness? It is to be remembered that the New Testament was not written when the freshness of its facts was a security against mistake; but after the lapse of fifteen, twenty-forty years, when ten thousand other remembrances had blended with the simple verity to be communicated. And on what does the tenacity of memory depend ? "Memory itself which always relates to something past, is nothing more than a particular suggestion combined with the feeling of the relation of priority: All the conceptions which it involve arise according to the laws which regulate suggestion in general; so that the retentiveness of memory will vary, as the original feelings which are suggested have been of longer or shorter continuance-more or less lively-more or less frequently present-more or less pure from the mixture of other feelings and according to the general tendencies produced by former habits."* If now we consult our own experience; if we observe the treachery of other memories, and think on how many diverse, and uncontroulable circumstances, a perfect recollection depends, we cannot, surely place implicit confidence in the Gospel history, without admitting that its facts were recorded under the direction of an influence from above.

The inspiration of guidance or superintendance is equally necessary to secure infallibility. In the sacred writings are numerous unqualified assertions respecting the character of God; the character and destiny of man; the plan of redemption; the influence of the Spirit; the nature and evidence of holiness :-Indeed a great part of the Bible is made of positive declarations, some of which relate to subjects within the grasp of human intellect; and some to subjects far beyond.These declarations we are called upon to believe as the infallible truth of Jehovah. Now we ask not, whether after investigation our understanding assents to their correctness, but whether those who penned them knew with infallible certainty that they were true? If not, with what propriety do they call upon us to submit to them our reason and our philosophy? To be not wise above what is written? If they were not absolutely certain, who has since ascended the throne of reason, de* Brown's Philosophy, Lect. 37.

cided on their truth, and commanded our submission ?— But if, on the contrary, they were certain, on what was that certainty founded? On a confidence in their own powers? On the infallibility of their own judgment? On the absolute conclusiveness of their own reasonings? If so, they surely trod where no modest man ever dared to follow; they boldly assumed what none but the fancied vice-gerents of Heaven ever dared to claim. But even then, we might dissent; the assertions are the assertions of mere men and therefore may be untrue. The only hypothesis which is satisfactory, and which therefore we are bound to make, is, that the Spirit from above presid ed over their minds and guided them to the clear percep

tion of truth.

But, in the next place, in regard to all that the Bible contains, which comes within the province of prophecy; all that is revealed of things which eye hath not seen, nor ear heard, nor heart conceived, we must without hesitation admit to have been directly communicated by supernatural influence. For else, how do we account for the fact that such things are revealed; The sacred writers could not independently of divine aid make choice of such subjects; for such choice implies a previous knowledge of the subjects revealed, which is absurd.Take, for illustration, the endless happiness or misery, which human beings will enter upon, after the decisions of the final judgment: or take the resurrection of the body:-Had no inspiring Spirit descended from heaven to make known these sublime truths, would the unassisted mind of man ever have conceived them: at least would it have rested upon what might be its vague conjectures, with confidence? No-the moment we admit that there is any thing in the Book of God, which lay beyond the grasp of unaided reason, we necessarily admit that, that was communicated by the divine Spirit.

But could the infallibility of the Sacred writers have been secured, unless a superintending influence was also extended to their choice of words? Let it here be understood, that we do not maintain the inspiration of words, in any sense, farther than the nature of the case and the object to be attained, requires. We hold it is a first principle, that the divine Spirit operates in perfect accordance with the laws of the human mind; so that nei

ther the inspiration of words, nor the inspiration of sentiments, is objectionable on the ground, that it prostrates the fundamental laws of the mind. In the latter case the divine Spirit, we conceive, leads the mind to truth which otherwise it never would have apprehended; and in the former case, leads it to the selection of words which adequately express the inspired sentiment.

This superintendance as to words allows of all that variety of style which the sacred writers actually exhibit. Nothing is more obvious than that the same sentiment may be conveyed in different words, but what we are to account for, is, that the sacred writers each in his peculiar style, have used words, which, interpreted according to the laws of language do convey the same sentiment. Words are mere arbitrary signs of ideas-their meaning conventional; but when that meaning is established by usage, it must be strictly adhered to, or a writer will not express himself intelligibly. But words may fail in several respects to convey the precise idea of a writer; they may when interpreted according to established usage, express more, or less, or something merely analogous to what he intended. Specially are writers of differen habits, characters, education and circumstances liable in communicating sentiments on the same subjects to express themselves obscurely, and even unintelligibly. How

comes it to pass then, that the writers of Scripture, than whom no equal number, ever differed more in their general character, have conveyed to us the same or similar sentiments, in different words; in words, which explain. ed according the laws of language express substantially the same idea. Let those who believe that the divine Spirit inspired the sentiments only of Scripture, and left the sacred writers without an overruling influence in their choice of words, account for this unity of sentiment-or let them prove that the sentiments conveyed by the words of any single writer are the identical sentiments which the Holy Ghost inspired.

Such, as it seems to us, is the simple view which both Seripture and reason lead us to take of the extent of Inspiration. If this view be correct, then is there ground for unqualified confidence in all the declarations of the Bible. Whatever of fact is there stated, bears the deep impression of truth; whatever of doctrine, is the clear

expression of the Divine mind. Let us then bind the Book of God to our hearts. It will illumine what is dark; it will elevate what is low; it will purify what is corrupt; it will ennoble all natural excellencies, it will raise the soul to the pure and sublime and everlasting enjoyments of Heaven. And when we feel in our own bosoms its enlightening and sanctifying and consoling influence; when in the retirement of our closet we drop a tear of joy or a tear of gratitude on its declarations of love; or when in the devotion of communion with the Saviour we press it gratefully to our hearts-then let us think of those, on whose dark and downward path, no Bible sheds its light; in whose bosom no hope of joys to come spreads its cheering influence; who never heard one declaration of a Saviour's love, and who dying thus, may never gain admittance to the Saviour's presence.

B. N.

ANALOGIES BETWEEN THE KINGDOMS OF NATURE AND GRACE.

ESSAY No. VI.

And they shall be mine saith the LORD of hosts, in that day when I make up my Jewels.

MALACHI.

THE Prophet is here speaking of the righteous. He describes them as those that fear the Lord with a rever. ential, filial, and holy fear. They think of his name with affection, gratitude, and confidence. They speak often one to another of his glorious perfections, his righteous requirements, and his tender mercies. In one word, they are a peculiar people. To awe the mind into the most profound attention, Jehovah of hosts announces himself the speaker, The righteous shall be mine, saith the Lord of hosts. To arouse every dormant energy the soul, every power of the human mind is addressed.Access to the heart is sought through the imagination. All that is precious or resplendent in gold or gems, is introduced figuratively to represent the moral value and lustre which the pious have in the eyes of Almighty

of

God. In the day when he makes up his jewels, his redeemed children shall be exhibited, as his treasure and glory. The passage before us suggests two propositions. First, Christians are the PECULIAR TREASURE, the JEWELS of the KING of kings, and Secondly, He has appointed a day, when he will EXHIBIT THEM to the universe as his CHIEF TREASURE; and his RESPLENDENT

ORNAMENTS.

FIRST; Christians are the PECULIAR TREASURE, the JEWELS of the KING of kings.

All who admit that there is an Almighty Being who created and upholds all worlds and all creatures, must admit that all his works throughout his vast dominions are his property. He has an unalienable right to dispose of them in that manner which shall bring the greatest revenue of glory to himself. "The vessels of wrath fitted for destruction" are still the subjects of his moral government when confined in HIS PRISON; to glorify his infinite justice. The earth with its fulness, the beasts of the forest and the cattle upon a thousand hills are his— All intelligent beings on earth or in the world of spirits are his, by right of creation and bountiful provision. But renewed souls are his in a peculiar sense. By purchase, by renovation and conservation, they are his in a higher sense than other creatures.

Without indulging a fanciful interpretation of the Scriptures, it must not be uninteresting or useless to notice some coincidences between the treasures-the jewels of earth and those of heaven. The principal treasures of earthly potentates are gold and precious stones. Of these their treasury and ornaments are composed. Yet the value of these is not intrinsic. It arises from the estimation in which they are held. Were gold and diamonds as plenty as clay and common pebbles, their inherent properties would be the same, but their estimated value would be incalculably diminished. Their value, is therefore, principally extrinsic. This is emphatically the case with the jewels of the Lord of hosts. In themselves they are mean polluted worms of the dust. It is the estimate which Jehovah puts upon his redeemed ones which constitutes their moral value. But sufficient reasons exist with Infinite Wisdom, why he values them so highly. The gems of earth are often valued by princes