totally different from the obvious meaning of the words: and not seldom, the oracles of reason, have been more directly opposed to the "oracles of God." We cannot, therefore, but be jealous on this subject; and cautious of admitting as an ally, one who has so often been a traitor. We must insist on it, that the scriptures alone, (and not the scriptures and human reason,) are the standard of truth and duty. "To the law and to the testimony: if they speak not according to this word, it is "because there is no light in them."* Revelation is "the testimony of God." The only exercise of the understanding, by which we can receive testimony, is faith, or believing. Reason and argument indeed have a previous office, viz. First to determine how far the testimony is, or is not, worthy of credit: and Secondly, to ascertain the purport and meaning of the testimony, or what, if true, it amounts to. But, this being done, we can no more receive the testimony of God, by any other operation of the mind, than that of believing, than a judge and jury, can decide a cause, in any other way, than by crediting or discrediting the witnesses. The judge may reason concerning the evidence, either as credible, or as not worthy of credit; and he may show to what, if true, it amounts. Thus the apostles, "reasoned from the scriptures," with those who admitted their divine authority; and clearly stated what was proved by them: and thus infidels reason against the scriptures, as incredible; and so, rejecting the testimony of God, "make him a liar." But the things revealed, must either be received on the sole authority of God, by faith, or be rejected as not worthy of credit. As, therefore, there is only one source of truth, even "the oracles of God;" we do not use arguments, taken • Is. viii. 20. from other topics, as coadjutors to the scriptures; which is like holding a candle to increase the light of the sun: much less do we argue against the obvious meaning of the scripture, to give another turn to it, in order to avoid a conclusion, which we may call and attempt to prove irrational, but which in fact is the wisdom of God.* P. lvi. 1. 13. 'He did not, &c.' The evangelical clergy, do not generally tell their people when they think them in danger of falling into error, to consult their ' own internal feelings, whether they are in the way to 'heaven:' but did not our Lord, when he said to Peter, three times, " Simon, son of Jonas, lovest thou me?'' Did he not tell him to consult his internal feelings, whether he were a true believer or no? Our opinions ' and actions' ought certainly to be compared with the word of God: but ought not our affections also? And are not all affections of the heart, internal feelings?' and should we not compare our affections with the standard of holiness, the law of God; with the "fruits "of the Spirit;" and with what is spoken in scripture of the fear of God, sorrow for sin, contrition, shame, and remorse, and "trembling at the word of God," of love, gratitude, and joy, and love of the brethren, as peculiar to true christians? Are not these internal feelings,' though, when genuine, they are manifested by external effects? Do they not differ essentially from the inter'nal feelings' of the proud, the hard hearted, the presumptuous, the ungrateful, the rebellious, and of those 1 Cor. i. 23-25. He did not tell them to cousult their own internal feelings, whether 'they were in the way to heaven, but to compare their actions and opinions 'with the gospel which he had preached: this was with him the only crite rion of saving faith.' John xxi. 15-17. who are "hateful and hating one another?" And if the 'internal feelings' be totally wrong, or if right affections be wholly wanting; what are the most scriptural opinions, and external actions, better than formality and hypocrisy? The holy law is love to God and man. "The "fruit of the Spirit is love, joy, peace, &c." The Psalmist, even "the man after God's own heart," speaks continually of "thirsting for God, even for the "living God;" "longing, yea, even fainting for the courts of the Lord,* rejoicing in God;" " delight"ing in him;" and in his commandments, and he calls on others to do the same.† Our Lord pronounces those blessed, who "hunger and thirst after righteousness; "for their's is the kingdom of heaven." St. Paul calls on the Philippians to "rejoice in the Lord always;"§ and he says, "We are the circumcision, who worship "God in the Spirit, and rejoice in Christ Jesus, and "put no confidence in the flesh." St. Peter thus addresses the christians to whom he writes: "Whom "having not seen ye love, in whom though now ye see "him not, yet believing, ye rejoice with joy unspeaka"ble and full of glory." Are not all these internal 'feelings?' And do they not prove, that those who are conscious of them, may warrantably conclude themselves to be in the way of salvation? indeed divine life itself, purity of heart, and all vital godliness are 'internal 'feelings:' and religion, however exact in opinions and 'actions' without them is a lifeless statue or corpse; like one of those which Ezekiel in vision saw, when "the bones came together, bone to his bone, and—the "sinews and flesh came upon them, and the skin cov, • Ps. xlii. 2. lxiii. 1. lxxxiv. 1, 2. cxix. 14. 131. cxliii. 6. † Ps. xxx. 11. xxxii. 11. xxxiii. 1. xxxvii. 4. xciv. 19. cxii. 1. cxix. 14. 49. 111. # Matt. v. 6. Phil. iv. 1. 4. Phil. iii. S. Pet. i. 8. ❝ered them, but there was no breath in them." But when "the breath came into them they lived."* But there are indeed many unholy affections, and delusive internal feelings in religion. The grand concern then is, not indiscriminately to condemn them all; but to distinguish "the precious from the vile." We should enquire, whether our fears and hopes, our sorrows and joys, our love and hatred, our desires and aversions, be fixed on the same objects, regulated in the same manner, and productive of the same effects on our outward conduct, as these affections were, in the persons marked with decided approbation in the word of God: or whether they be unscriptural, as to their objects, their nature, tendency and effects. These, and many other particulars, must be examined and assayed by the holy scriptures; and it cannot be wrong to call on our hearers, to judge of the state of their hearts, as well as of their opinions and actions, according to the oracles of God. "Examine yourselves, whether ye be "in the faith, prove your ownselves; know ye not 66 your ownselves, how that Jesus Christ is in you, except ye be reprobates?" (or disapproved persons.)† "I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I "now live in the flesh, I live by the faith of the Son of "God, who loved me and gave himself for me." 'Cleanse the thoughts of our hearts, by the inspiration ' of thy Holy Spirit, that we may perfectly love thee.'§ Our internal feelings indeed must be judged of, not by their vehemence, but by the nature and effects of them; and the proportion which they bear to their respective objects, compared with the exercise of similar affec Ez. xxxvii. 1-10. § Col. communion service. † 2 Cor. xiii. 5. + Gal. ii. 20. tions, when called forth by the interests and concerns of this life. To employ another similitude: a religion of vehement affections, without scriptural knowledge and judgment, and the sober exercise of our mental powers; is like a ship with crowded sails; but without helm, chart, compass, or ballast; which is far more likely to be driven on the rocks, than to the desired port. A religion all intellect, and external action, without affections or internal feelings, is like a ship, with helm, chart, compass and ballast, but without masts or sails; which must either lie as a log on the water, or be driven about by currents, or tides as they rise and fall, being perfectly unmanageable. "That your love may abound more " and more, in knowledge and in all judgment."* "Did not he who made that which is without, make "that which is within also?"+ Did he not create the heart as well as the understanding, and form us capable of feeling as well as knowing? And does he not, both in the law and in the gospel, demand the heart for himself? Motives, especially, which are 'internal feelings,' are essential to moral agency and responsibility. The good or bad motive often makes the discrimination of "good "before God," or "abomination in his sight," in the same outward action.-"To give alms to be seen of "men," that is, from love of praise, is pride which God abhors and resists: yet God will not forget the work and labour of love, which men "have showed towards his "name," in ministering to his saints, or doing good to others for his sake. What more pleasing to God, than to preach the gospel, from zeal for his glory, and love to the souls of men? What more abominable, than to |