silent-couticuere omnes, intentique ora tenebant,—while the minister was indulging his wit, and telling smart stories !-It is the same spirit of pride, which sometimes, though less frequently, causes clergymen to dress with great particularity, thus drawing upon themselves the incongruous appellation of "holy dandies," which the poet rebukes with such just indignation :-indulging

"A silly fond conceit, of his fair form,

And just proportion, and fashionable mein,
And pretty face, in the presence of his God!"

4. The low state of the moral feelings is another, and perhaps the greatest cause of the deficiency in question.

As many as are led by the Spirit of God, they are the sons of God; and few things are more unlike the leadings of the divine Spirit, than that state of feeling which may be denominated light or trifling. In the Evangelical biographies of Jesus Christ, we never read of his jesting, or even smiling. The weight of eternal things lay heavy upon him, and he never exhibited, (so far as we know,) a feeling of levity. The man who has any weighty concern upon his mind, does not readily admit the lighter feelings. The reformers were uniformly grave. Even Luther, though others smiled in astonishment at his intrepidity, seldom smiled himself. Oliver Cromwell is said to have taken up an anonymous pamphlet one day, the design of which was to rouse the nation to shake him off. He felt that it was a case of life and death. His eye glanced hastily round, as if he was expecting to see the dagger of a Brutus, and he was never known to smile afterwards. In leading our armies amid the dangers of the revolutionary war, Washington is said to have been always sober. It would seem from these examples, that if the mind of the minister were deeply impressed with eternal things, there would be little room for levity. The serpent could not find access to the heart, if that heart were full of deep concern for the everlasting salvation of

men.

The serpent of the field, by art

And spells, is won from harming;
But that which coils around the heart,
Oh! who hath power of charming.

It will not list to wisdom's lore,

No music's voice can lure it,
But there it stings forever more,
The soul that must endure it!

I might prolong the remarks under this head, but I trust it is needless. I will only add, that if the ministers of Christ had that faith in eternal things which so eminently distinguished the Prophets and Apostles; if they would habitually look upon their unsanctified hearers, as if they saw the anguish of the great day; when -starless, hopeless gloom

Falls on their souls, never to know an end;

there would be fewer seasons of deep mourning over the improprieties of their lighter hours. O. ERATOI.

ON THE FIGURATIVE CHARACTER OF THE SACRED WRITINGS.

OUR blessed Lord, in communicating his instructions, had occasion frequently to use figurative language. "He spake many things unto" his disciples and followers "in parables." With little qualification, the same remark may be made respecting most of the inspired writers; so that the Bible is, to a great extent, a figurative composition-a book abounding with the loftiest and noblest of figures of speech. What conclusion is to be drawn from this fact? That the Bible does not mean anything? Or that men may safely put upon it just what meaning they please? With inferences such as these, many are endeavoring to quiet themselves in unbelief and sin, in view of the figurative character of the Sacred Writings. When met with a passage which contravenes their views or wishes-which administers a reproof to their errors or corruptions-which enjoins a duty which they are unwilling to perform, or points them to future scenes which they choose to disregard; they are ready to say at once, Why this is figurative! This is all figurative! As though a figurative expression could not mean anything; or as though they were authorized to put that meaning upon it which best comported with their convenience or their inclinations. But is this a just conclusion, derived from the figurative character of the Sacred Writings? By no means :the farthrest from it imaginable. It is a conclusion so replete with impropriety and absurdity, that it would not be tolerated in regard to any other writing or composition whatever.

What, allow me to ask, are the nature and character, and what the uses of figurative language? Consult any of your standard authors on Rhetoric, and they will tell you, that figures of speech serve to give new scope and power to language, rendering it capable of expressing "the nicest shades and colors of thought, which no language could possibly do" without them. They will tell you, that figures "give us frequently a much clearer and more striking view of a subject, than we could have of it, were it expressed in simple terms." They render an abstract conception in some degree an object of sense. They surround it with such circumstances, as enable the mind to lay hold of it steadily, and contemplate it fully." On this account, figures "are very properly said to illustrate a subject, or to throw light upon it."

That there may be no mistake, I have here quoted the language of a distinguished rhetorician, relative to the uses and benefits of

figures of speech. You will find all the rhetoricians, ancient and modern, expressing the same sentiment. Indeed, they could express no other sentiment, consistently with truth, and with the common apprehensions and practice of men. We all know, how difficult subjects may be illustrated and explained, by means of comparisons, and other figures of speech. We know, too, how any important subject may be enforced and impressed, by the same means. Figurative language is so easy and natural to us, that it may not improperly be called the language of nature. Earnest, animated conversation is always figurative; and the child, the peasant, or the mere man of business, who never attended to the subject scientifically for a moment, when endeavoring to open, explain, or enforce any subject in which he feels interested, will resort, of necessity, and without once thinking of it, to the use of figures.

I have made these remarks on the nature and uses of figurative language for the purpose of applying them to the important subject now under consideration.

There is undoubtedly much figurative language in the Bible. This is, on all hands, admitted. But is the Bible on this account the less plain, the less interesting, the less impressive, the less important? Not at all, but the more so; and vastly the more. The Bible was written in this language, because it was the most proper language in which it could be written-because, indeed, (from the very nature of the subjects revealed and illustrated) it was, in many parts, the only language in which it would be possible. to write it.

I will not say that some of the prophetic language of the Scriptures is the more plain, on account of its highly figurative character. For it was designed, and with good reason, that the prophecies should not be minutely understood, until after their accomplishment. As they were intended, not so much to make prognosticators of us, as to confirm our faith after their fulfilment, they are designedly and wisely hung around with shadows, which nothing but a fulfiling providence can remove.But, in regard to the inspired writings generally, I do say, that they are more plain, more interesting, and more impressive, than though they had been given us in more literal terms. And if any one doubts this, let him take, for instance, one of the parables of our Saviour, and strip it of its figurative dress, and put it into the simplest language he can use, and see if it has lost nothing of its interest, and energy, and force. Let him take some of the figurative representations of the future world, and strip them of the awful garb in which the Holy Spirit has seen proper to invest them, and see if he can exhibit the idea more forcibly, if indeed he can exhibit it at all, by a more literal expression.

My readers cannot be ignorant of the continual efforts which are made-in conversation, in sermons, and in books, to get away

from the solemn annunciations of the Bible, on the ground that they are figurative. When, for example, we refer to the scriptural account of the fall of our first parents, and the consequent sin and ruin of their posterity; we are not unfrequently met with a smile of mingled incredulity and contempt, and from those, too, who profess to believe the Bible, on the ground that the representations on this subject are all figurative.-So when we refer to the numerous passages which set forth the entire depravity of the human heart, as being destitute of holiness, and dead in sin; the reply most commonly returned is, that this is hyperbole, oriental imagery, a figure, and of course a fiction.-When we warn sinners of the necessity of regeneration, and say to them in the language of Christ, Except a man be born again, he cannot see the kingdom of God," the objector has an answer ready, To be sure the Saviour used this language; but then, it cannot be literally understood-it must be figurative-and who can tell what interpretation shall be put upon it? The new birth may mean nothing more than baptism -or a profession of religion-or a gradual, external reformation. Various significations have been given to the words; and who can tell without a new revelation, what their meaning is?'

—or

The numerous passages which speak of the atonement, are often treated in the same manner. Christ is said in the Scriptures, to have "borne our sins," to have "suffered for our sins," to have "died for our sins," to have made "propitiation for our sins, and to have shed his blood for the remission of sins." These passages seem plain to most minds, and the sentiment conveyed by them interesting and glorious. But there are some who cannot understand them. They are symbolical, figurative, shadowy, referring to" the perished peculiarities of a former age." Of course, they can be, and ought to be, explained away.

A similar account is given of passages which speak of the outpouring and special operations of the Holy Spirit. "I will pour out my Spirit upon all flesh." "I will pour my Spirit on thy seed, and my blessing on thine offspring." "According to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost." These and similar expressions, on which so much stress is laid in the Scriptures, are thought by many to be so highly figurative, that nothing can be known or established by them. They cannot mean what they seem to say, and every one is entitled to put that construction upon them, which best comports with his own views and wishes.'—

6

There was a sect in the primitive church, who denied that Jesus Christ had come in the flesh-insisting that he lived and died only in appearance, being a sort of figurative Saviour. As it was said to them by the ancients, so may it be said to triflers of the same description now," Beware, lest, in the day of your extremity, you find only a figurative salvation !"

There are numerous passages in the Bible which speak most expressly of the existence and agency of fallen spirits. Indeed, we have as direct evidence, from the language of the Bible, of the existence of fallen angels, as of holy angels, or as we have of the existence of wicked men. But there are many to whom this doctrine is altogether incredible, and the passages which speak of it stand for nothing, because (it is pretended) they are figurative. Satan is but "the personified principle of evil," and his angels arethe evil dispositions which prevail, more or less, in the hearts of men.*

Some of the most striking and awful representations of the Bible are those which describe the great and last day, the day of Judgement. I need not repeat them, as they are, I trust, familiar to every reader. But it has been recently discovered that the day of Judgement is an absurdity; and the passages which speak of it are explained away, on the ground that they, too, are figurative. They can only refer to what is called a "judgement of souls"—the spiritual judgement which every person, sooner or later, in this world or the next, will be led to form respecting his own character.†

But no passages have been more sadly perverted, on the ground of their being figurative, than those which relate to the future and endless punishment of the wicked. These are numerous,-and they are fearfully plain. But, in the estimation of many, they are not plain. The doctrine of eternal punishment is a horrible doctrine, and they cannot believe that God has revealed it. The passages which speak of it, are clearly figurative; they may mean something else; and we may lawfully exercise our ingenuity upon them to explain them away.'

I have here referred to several important doctrines, for the purpose of showing, in one view, the extent of the evil of which we complain-the evil which it is hoped these remarks may have a tendency to correct. Advantage is taken of the figurative character of the Bible to get rid of it, and to make it speak anything, or nothing, just as ingenious but unsanctified men prefer. The moment any unwelcome, unpopular truth is attempted to be proved, by a direct reference to the declarations of Scripture, the pretence is set up that they are figurative, and if figurative, nothing can be known or established by them.

But (as has been already shown) those to whom we here refer mistake entirely the nature and use of figurative language. Rhetoricians do not describe figurative language as designed to cover up the sentiment of a discourse, and render it ambiguous and doubtful; but rather to illustrate the sentiment, and bring it out, * See Ware's Discourses on the Offices and Character of Christ. p. 185. Christian Examiner, Vol. ii. p. 74.

+ "I do not believe there ever will be any general judgement." "All judgement of souls is of a spiritual, inward nature. This inward judgement takes place in the individual person, whenever God is revealed to that soul in his true character; as truly, though not to the same extent, in this world, as in the world to come." Christian Examiner, Vol. V. p. 443.