argument through the Epistle to the Romans, that even the most perfect code of laws which could be given, would fall infinitely short of our exigencies, if it only gave the rules, without inspiring the disposition.

The law of Moses had afforded admirable moral precepts, and even the sages of the heathen world had found out many excellent maxims; but, an inspiriting principle, by which men might be made to love goodness, as well as to know it, was that of which the Gentiles, and in some measure the Jews also, stood in need. And to furnish this principle, by inspiring such a faith in God as must produce love to God, and, by producing love to God, become operative in every species of virtue, is avowedly the supreme object of the gospel of Christ.

And therefore it is, that the scripture represents to us facts, and doctrines founded on facts, rather than theories; because facts are alone fitted to work on the heart. In theories, the understanding acts for itself; in apprehending facts, it acts subserviently to the higher powers of the soul, merely furnishing to the affections those objects for which they naturally look; and distinguishing false and seductive appearances from real sources of delight and comfort. In this way the sacred scriptures make the fullest use of our rational powers, uniformly presenting such facts, as grow clearer the more severely they are examined; completely satisfying our understandings as to their aptness to the great purpose of working on our hearts, and, on the whole, making our religion as reasonable as if, like mathematical truth, it had been exclusively addressed to our intellect; while its influence on the rightly disposed heart gives such an inward proof of its divinity, as no merely rational scheme could, in the nature of things, possess.

Let, then, the royal pupil be carefully taught,

that Christianity is not to be examined, nor the sacred scriptures perused, as if they were merely to be believed, and remembered, and held in speculative reverence. But, let it rather be impressed upon her, that the holy scriptures are God's great means of producing in her heart that awe of his presence, that reverence of his majesty, that delight in his infinite perfections, that practical affectionate knowledge of the only true God, and of Jesus Christ whom he has sent, which constitutes the rest, the peace, the strength, the light, the consolation of every soul which attains to it. Let her be taught to regard the oracles of God, not merely as a light to guide her steps, but as a sacred fire to animate and invigorate her inmost soul; a purifying flame, like that upon the altar, from whence the seraph conveyed the eoal to the lips of the prophet, who cried out, "Lo! this hath touched my lips, and mine iniquity is taken away, and my sin is purged."

The fear of God, which the scripture, when used as it ought, never fails to inspire, is felt by the possessor to be essential wisdom; and that love of God, which it is no less fitted to excite, is equally acknowledged by him whom it influences, to be at once essential virtue and essential happiness; and, both united, are found to be that pure element in which rational intelligences are formed to live, and out of which they must ever be perturbed and miserable.

But, to make the scripture thus efficacious, it must be studied according to the will of Him who gave it. It is said of our Saviour in the instance of his disciples, "Then opened he their understandings, that they might understand the scriptures ;" and it is said of Lydia, Saint Paul's first convert at Philippi," that the Lord opened her heart, to attend to the things which were spoken of Paul.” We read of others of whom it is observed, "The

gospel was preached, but it did not profit them, because it was not mixed with faith in them that heard it." What follows? Evidently, that the scripture, to be read effectually, must be read devoutly; with earnest and constant prayer to HIM whose word it is, that he would so impress it on our hearts by his good Spirit, that it may indeed become the power of God unto salvation. "If any man lack wisdom, let him ask it of God," says St. James, "who giveth to all men liberally, and upbraideth not, and it shall be given him."

But, one grand peculiarity of Christianity remains to be mentioned,--That it addresses us not merely as ignorant, but as prejudiced and corrupt; as needing not merely instruction, but reformation. This reformation can be accomplished, these prejudices and these corruptions can be removed, only by Divine power. It is a new creation of the soul, requiring, no less than its original formation, the hand of the Divine artificer. "The natural man receiveth not the things of the Spirit of God; they are foolishness unto him." God must reveal them by his Spirit; he must produce the disposition to receive them.

To this end, no kind of previous knowledge is more conducive than the knowledge of ourselves as fallen, depraved, and helpless creatures; and, therefore, absolutely requiring some such gracious interposition in our favour, as that which the scripture offers. Exactly as the malady is felt, will the remedy be valued; and, consequently, no instruction can be more indispensable for the royal pupil, than that which tends to impress on her mind, that in this respect she stands on a level with the meanest of her fellow-creatures; that, from the natural corruption of every human heart, whatever amiable qualities an individual may possess, each carries about with him a root of bitterness, which, if not

counteracted by the above means, will spread itself through the whole soul, disfigure the character, and disorder the life; that this malignant principle, while predominant, will admit but of a shadowy and delusive semblance of virtue, which temptation ever dissipates, and from which the heart never receives solid comfort. Who can enumerate the hourly calamities which the proud, the self-willed, the voluptuous, are inflicting on themselves; which rend and lacerate the bosom, while no eye perceives it? Who can express the daily disappointment, the alternate fever and lassitude, of him whose heart knows of no rest but what this disordered world can afford?

Who then is happy? He alone, whether prince or subject, who, through the powerful and salutary influence of revealed religion on his heart, is so impressed with things invisible, as to rise superior to the vicissitudes of mortality; who so believes and feels what is contained in the bible, as to make God his refuge, his Saviour his trust, and true practical holiness the chief object of his pursuit. To such a one, his bible and his closet are a counterpoise to all the trials and the violence to which he may be exposed. "Thou shalt hide them privily," says the psalmist, "by thine own presence, from the provoking of all men; thou shalt keep them secretly in thy pavilion, from the strife of tongues."

CHAPTER XVI.

On the scripture evidences of Christianity.-The Christian religion peculiarly adapted to the exigencies of man; and especially calculated to supply the defects of heathen philosophy.

IF Christianity were examined with attention and candour, it would be found to contain irresistible evidence of its divine origin. Those who have formed continued trains of argument in its support, have no doubt often effected very valuable purposes; but it is certain, that conviction may be attained in a much simpler method. In fact, it would imply a very reasonable charge against Christianity, if its proofs were of such a nature that none but scholars or philosophers could feel their conclusiveness.

A book exists in the world, purporting to contain the authentic records and authoritative principles of the one true religion. It is obviously the work not of one person, or of one age. Its earliest pages, on the contrary, are, beyond all sober question, the most ancient writings in the world; while its later parts were confessedly composed at a time much within the limits of historic certainty; a time, indeed, with which we are better acquainted than with any other period in the retrospect of ancient history; and which, like a distant eminence brightly illuminated by the rays of the sun, is distinctly seen, while intermediate tracts are involved in impenetrable mist.

Against the authority of this most interesting volume, numberless objections have been raised. But, who has yet clearly and satisfactorily shewn