and to all the splendid trappings and tinsel of human science. May it please the Lord of the vineyard speedily to send forth many such labourers into his harvest; for the harvest is great, and the labourers are few!

I will now bring this discourse to a conclusion, by offering some motives to excite the Theological student to diligence in the perusal of the sacred scriptures.

A book has a claim upon our time and study, on account of the authority by which it comes recommended, the excellency of the matter comprehended in it, and the interest which we have involved in the knowledge of its contents. On all these accounts the Bible has the highest possible claim on our attention. It comes to us, as we have proved, authenticated as the word of God; stamped as it were with the signature of heaven; and reccommended to our diligent perusal by the Lord Jesus Christ. The matter which it contains, is, like its origin, divine: truth, pure, glorious and all important truth, constitutes the subject of this Book. The saying ascribed to Mr. Locke, when he took leave of a beloved relation, shortly before his end, was worthy of that profound genius; "Study," said he, "the Sacred Scriptures; they have God for their author, truth without mixture of error for their matter, and eternal life for their end." If we should

take the lowest view of the subject, and form our opinion of the scriptures by the same rules by which we judge of human compositions, they will be found to transcend the highest efforts of human genius, as far as the heavens are above the earth. Hear on this subject, the decision of a scholar, in whom learning and taste in their highest perfection were combined; "I have regularly and attentively read these holy scriptures, and am of opinion that this volume, independently of its divine origin, contains more sublimity and beauty, purer morality, and finer strains of poetry and eloquence, than can be collected from all other books, in whatever age or language they may have been composed.*" But the excellency of the Scriptures cannot be appreciated by the rules of human criticism. As well might we think of judging of the proportions of the celestial arch, or the location of the stars in the vast expanse, by the rules of architecture. The word of God, like his works, is on a plan too vast, too sublime, too profound, to be measured by the feeble intellect of man.

Fully to explain how worthy the scriptures are of our attention, on account of the matter comprehended in them, would require us to exhibit all the truths which they contain; but as this cannot be

* Found written in his own hand, on a blank leaf of Sir William Jones's Bible, after his death.

done in one, or a few discourses, I will now content myself with mentioning a few leading points, on which the scriptures furnish us with information of the most important kind.

In the first place, then, it is here, and here alone, that we can learn the true character of God. The indistinct outline, which may be traced in the works of creation, is here filled up. The knowledge of God, which could be derived from a view of his works, would not be sufficient for man, even in a state of innocence; and much less so when he is fallen into sin. None have ever been able to form just conceptions of the Deity from the light of nature alone. A revelation was absolutely necessary to teach man what God is; and the Bible contains all the information which we need on this subject. Here the divine glory is revealed. The moral attributes of Deity, especially, are represented in the clearest, strongest light. Truths respecting the divine nature, are here revealed, concerning which, reason and philosophy could never have formed a conjecture. The glorious and mysterious doctrine of a Trinity in unity, is taught from the beginning to the end of the Bible; a doctrine offensive to the pride of man, but one which will afford subject for profound contemplation through eternity. From the scriptures we learn, not only that Cod is holy, just, merciful, and faithful; but we behold these attributes harmonizing in a work which,

6

according to all the views that finite wisdom could have taken of it, must have placed them in a state of complete variance; that is, in the justification and salvation of a sinner. In the redemption of Christ these divine perfections not only appear harmonious; mercy and truth having met together, and righteousness and peace having kissed each other;' but in the cross, are exhibited with a lustre and glory, which, according to our conceptions, could not have been given to them, in any other circumstances. If we would know the only true God, then, we must search the Scriptures.'

In the next place, we obtain from the Bible a satisfactory account of the origin of evil, natural and moral. Not, indeed, an explanation of the reason why it was permitted; but such an account of its introduction, as is perfectly consistent with the honour and purity of the divine government. We here learn that God created man in a state of innocency, with freedom and power to will and do that which was well pleasing to himself, but yet mutable, so that he might fall from it.' This liberty was abused by man sin therefore owes its origin to the creature, who is wholly chargeable with its blame; although it did not take place without the knowledge, nor contrary to the purpose, of the infinite God. The first man being the root of all his posterity, and being appointed to act for them as well as for himself, they are involved with him in all the consequences of his fall; for they sinned in him and fell with him in his first transgression.' All

the streams of sin and misery in the world, flow from this original fountain. And so deep and dreadful is this fall of man, that he is utterly unable to recover himself from the guilt and depravity into which he is by nature sunk.

6

The last mentioned article of information would be only calculated to plunge us into the depths of misery and despair, were it not, that the scriptures teach us the consoling doctrine of redemption. Indeed, the whole Bible may be considered as a history of Redemption. Here we can trace the wondrous plan up to its origin, in the eternal counsels of peace. Here we read of the early developement of this plan, after the fall, in paradise. The incarnation and victory of the glorious Redeemer was clearly intimated in the promise, that the seed of the woman should bruise the serpent's head. To this object, the faith of the pious was directed, by every new revelation and institution. Prophets, in long succession, with lips touched with hallowed fire, described and predicted Immanuel. Although their prophecies are often expressed in dark symbolical language, yet sometimes, from the midst of this darkness, there are vivid coruscations of light, which exhibit the promised Messiah as visibly, as if he had already come. At length the fulness of time arrived, and "God sent forth his Son made of a woman, made under the law, to redeem them that were under the law." "God was now manifest in the flesh," And He "who being in the form of