the profligate, idle, and profane, and company with the most honest men he can find: he should banish all books which cover such vices with the gloss of sentimental imagery, or the glory of splendid success; he should form acquaintance with the writings of noble men, of virtu

part that intellectual and spiritual part | Lord for strength, and to the word of the whereby he holds on heaven. Neither Lord for knowledge; and he should keep let men whose gifts and accomplishments himself what he can from every occasion are imperfections, and whose highest of offence: he should part company from honour and ambition is to be humble, court preference when they consider of what weak and sinful creatures they are the brothers. Let a man pursue wisdom and help his brother out of his sins and imperfections, and then he shall constantly be moved on by the sight of their imperfections, and rewarded by the feel-ous men, and of religious men; and he ing of their imperfections removed. He should inquire after such treatises as may dwelleth not on what he hath done, but beget a love, and encourage a pursuit of on what remaineth to be accomplished. He looks not on the things that are behind, but on the things that are before. His reading, his thoughts, his conversa tions, are all bent to know his imperfections, to find out a remedy, and to discover the cure; and the remedy is no sooner found, than he endeavoureth to apply it and so knowledge becomes wisdom.

Therefore, men and brethren, I entreat each one of you, that whatever knowledge any one possesseth at present (and there is no one without a large store of knowledge compared with total ignorance)we exhort you to convert that knowledge into wisdom, by devoting it to the removal of the evils and troubles which afflict ourselves. Consider yourselves on all sides; observe where you are afflicted. Each one will find a number of evils under which he is groaning, and whereby he is disgraced. Apply this knowledge to the removal of wicked habits, such as swearing, and lying, and drunkenness, and chambering and hypocrisy. There is no one of you so untutored as not to know the remedy for these things. The deliverance cometh from the Spirit and word of God, by the use of those means of prevention which God hath put within our reach. Then use this knowledge and you shall be wise-use it not, and you shall be twice condemned; according to that saying of Jesus Christ, "If I had not come and spoken unto them they had not had sin, but now they have no cloak for their sin."

Whosoever, then, is so afflicted with wicked propensities (which are the diseases of the soul) should apply to the

things lovely, and of good report. So, by diligence, he will convert the knowledge of the remedies of his diseases into the cure of those diseases, and so grow into the condition of a wise man. For being clear of youthful lusts, which war against the soul, you should suffer fear from a fretful, inquiet temper of irritability, of sensitiveness from pride humbled, from vanity mortified, from ambition beaten back, from policy outwitted, or expectations defeated. Then you know the remedy, the only remedy, that is in putting your fractious rebel nature into discipline of God. You know that religion should be to the thoughts within the breast, what the queen bee is to the hive

their parent and their mistress; for upon the loss of religion, as upon the loss of the queen bee, there ensueth wild disorder and troubles-no stirring industry-no security of abiding counsel; but on the contrary, certainty of discord and desolation.

Now, I shall not say that every one knoweth that religion hath such virtues over the troubled breast; but of this I am sure, many there be present who both know and are convinced of it, and do yet turn their knowledge to no account of wisdom or of happiness, by regulating themselves according thereto. Those who have fear of their double punishment in sinning against light and the peace of their troubled spirit, I charge not thus to abuse their precious information; for which information heathen lands cry in vain to heaven with the voice of all their sufferings, and of all their sorrows. Oh! that men would forego their la

mentations over fortune, and hope, and grave and thoughtful! These are the worldly happiness, shipwrecked in this opiate draughts which, being persisted in, unhappy world; and plucking from their bring on rugged disease, and plant debosom the key of knowledge, which rust- spair. Take to counsel, take to ministry eth there unused, would apply it, in the of counsel; talk to the world about you: strength of God, to unlock the gates of learn and discover where peace and conimmortality and blessedness. Then it tentment have their dwellings-where should come to pass that the kingdom of wretchedness and misery have their howlheaven would bring all things in its training abodes. Gather knowledge from -hope for better things that would facts around you; see where quiet evenbrighten over the darkness of present loss-ings and healthful mornings shine-(not es-ambition, heavenly ambition, would with midnight dance and morning revels) fire the heart to the quest of immortal-go round and see-take not my word crowns and everlasting thrones; and the for it-go round and see where hollowvoice of self-approbation, sweeter than heartedness dwells, and foul pretence, the shouts of an applauding people, would and where puppetry of human nature make all joyful within the breast; and all hold its range. You shall find it to be the roughness of temper would sweeten where religion, and wisdom, and gravity and soften under the keeping of a good have been hooted out of doors. These and happy heart; and out of ruins a tem- guardian angels of men must be banished ple would arise, with songs of ever- first, and honest sentiment must learn to lasting joy. The knowledge that religion hide its head in shame; solemn truth hath such a powerful wand to regenerate must be thrust down into the earth; the abject nature withal, lieth, I say, in many name of God must be taught to turn agist, a wounded and sorrowful breast-it lieth or to deepen an execration, or to fill up unremembered, it lieth unblest; even as the frequent chasms of poverty-stricken the key of promise lay in the bosom of discourse, before these gay allurements Hopeful, while he and Christian were can be got up, to which the world in its confined in the dungeons of Doubting wisdom carries a dejected countenance, castle. And if, like him, you will pluck stricken mortally. it forth, and use it for your salvation, be assured that nothing more would remain to set you at liberty from the bondage of all such troubles.

Whenever these scenes occur to you, brethren, read for their cure and removal. Get knowledge-search the word of God -dig the wells of knowledge-beat the There are many here present, I am sure, fields of knowledge for a remedy. Rest who feel oppressed with the grievances not till you have found diseases like your of disappointment and unrest; but not own, brought under by the chief physiacting from this remedy which resides in cian. For this, let libraries be ransacked the gospel of Jesus Christ, they seek not for light and airy speculations, their refuge in idle reading, or in laughter which, however graceful, yield no happicreating amusement, or in gay and flaunt-ness-which, however amusing, afford ing vanity in the world of fashion and of no spiritual gain. Be at charges with Oh, brethren! these do but cheat your soul as with your body. If any the short time, they do but chase the impending waves; even as the mariners, when the leak is making, and the ocean is sucking down the ship the wretched men, bursting control, hasten to kill thought with intoxication to the wild dance of terror. Away, away, from these the worldly cures they are no remedy. Away, away, with gay company-away with levity-away with boisterous wit, and ridicule, and contempt of what is

taste.

pain seize your body, you straightway submit to confinement, to pain, and to cruel operations. But when the mind languisheth, when the mind is deformed by unseemly vice, which we strive to hide, and which is odious to our own thoughts, we seek for no medicine, we consult no man's skill in spiritual cures ; but we give ourselves up to random influence, yea, rush into the snare where we caught the foul infection, as if we

loved what we hated, and delighted in | how worthy should we become by the what cost us sorrow.

SERMON XVI.

THE APPROPRIATION AND INFLUENCE OF REVEALED TRUTH.

BY REV. JOHN ANDERSON.

“The secret things belong unto the Lord our God: but the things which are revealed belong unic us and to our children for ever, that we may do all the words of this law."—Deut. xxix. 29.

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God, who well knew what was in human nature. He saw this spirit stirring in man; he beheld it rising in opposition to the will of God; and he meets this disposition, and says, "The secret things belong unto the Lord our God.”

My brethren, I solicit an interest in your prayers, that God's blessing may be upon us while I appear before you to ad

my text, "those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law." Waving, then, as we ought to do, the consideration of the things that belong to God, let us attend to our own rights. Let us regard, first, their character; and secondly, the validity of our claims to them.

THE desire of knowledge is natural to | limited and what is allowed. Such were the human soul; it is implanted within the views entertained by a prophet of man by his almighty Creator: but, as it is in the hands of a finite and depraved creature, it may be perverted, and ought to be directed. By setting bounds to this desire, God maintained his dominion over man; by exciting this desire, the tempter succeeded to allure man from God, and ultimately destroyed his peace. While, however, we are allowed to seek after knowledge, it becomes neces-vocate the cause of mankind; for, says sary that we should be kept within due limits; especially as man seems disposed carry his pursuits beyond those limits. It cannot, surely, appear unreasonable, that Jehovah should have his arcanathat there should be a region into which he retires in his own sovereignty-a region into which no finite mind can penetrate, though it is confessedly full of the most interesting objects. The history of our nature has divulged the sad fact, that man does not approve of a restraint like this. He would trench the sacred enclosure of Deity, and invade the prerogative of heaven. This, however, is not to be tolerated; for as "the secret things belong unto God," we should aim to submit our minds to this economy. And let us aim to do this. God does us no harm by this arrangement; we sustain no injury. God has manifested his mercy, by revealing to us subjects which are more suited to our capacities, and concealing only those which we cannot comprehend. We expose ourselves to imminent danger, while we step over the line between what is

First, LET US ATTEND TO THE CHARACTER of our rights.

"The things that are revealed." This was originally spoken of that portion of truth which was at that time committed to the Jews. But as that outline of truth is more than filled up in the gospel, we need not apologize for applying it to the whole system of truth and grace which is made known to us in the gospel of Jesus Christ. They are called “revealed things." I love this designation; for,

1. It conducts us to the mysterious nature of our rights. They are revealed things; they are not the result of human reasonings, however deeply pursued― however long continued. They are re

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vealed things; things, therefore, of a di- they be revealed, let us remember that vine and mysterious nature. Now, they God only could reveal them; and he has. are called "the purposes of God;" then, They are truly revealed, or manifested "the mystery of his will:" at one time, things. The world has been the scene "the deep things of God;" at another, of divine manifestations from the begin"the will of God;" and again," the wis- ning. The Bible is a history of manidom of God in a mystery." Paul, when festations. Faithful men have been raised speaking of it, gives us this compre-up from time to time, for the express purhensive summary of its nature:-"How-pose of making known the will of God. beit, we speak wisdom among them that There is nothing which man knows about are perfect: yet not the wisdom of this God-nothing in reference to his present world, nor of the princes of this world, condition, or his future state-nothing that come to nought: but we speak the which respects the great salvation-nowisdom of God in a mystery, even the thing which is dear to us, as sinners-but hidden wisdom, which God ordained be- what has been communicated to us by fore the world unto our glory, which none God himself, from the beginning until of the princes of this world knew; for now. This revelation began with the had they known it, they would not have first man; it travelled down through a crucified the Lord of glory. But as it is variety of dispensations; and at length written, Eye hath not seen, nor ear heard, it was perfected in the everlasting gospel, neither have entered into the heart of man, according to that memorable recordthe things which God hath prepared for God, who at sundry times and in divers them that love him. But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God." Now this should ever be understood by us as constituting a fair character of the things that are revealed; that they were the proceeds of the infinite intelligence of Deity-that they are surrounded by ineffable grandeur and myste-tutions that are more permanent-we learn rious glory-that they come forth to us, that God has had communications with not as the results of human reason-that man; and all that man knows bears upon they are revealed to us in infinite mercy it the character of a divine revelation. by God himself-made known to man, And I love this character; for, who else must have groped in darkness, 3. It points out the transcendent imand have perished for ever. And this portance of them. They are "revealed" character of revealed things applies to things. O, if we look at these things seevery part of gospel truth. If we look parately; if we think of God-of Christ at the being and attributes of God-a our Mediator of the gospel of the trinity in unity-the God-man Mediator-Spirit to apply its truths; if we consider his sacrifice and atonement-the effects the influence of these things on man— of faith in that atonement-the doctrine on the illumination of his understanding of a future resurrection-and all, in fact, that is called revelation—we shall see how much they are above the level of mere human intellect, how truly they are styled the mysterious things of God, and how evidently they all bear the mark and character of divinity. The things that are revealed!" I love this designation; because,

manners spake in times past unto the fathers, by the prophets, hath in these last days spoken to us by his Son." So that whether we look at the various modes of communication-whether we listen to the voice of God in the garden-or turn our thoughts to dreams, and visions, and temporary revelations or think on insti

the rectitude of his spirit-the purity of his conduct-the peace of his conscience-we should from all these catch a portion of evidence, which, when accumulated, would form a mass convincing and overpowering. Can we reflect on all the important results of all our immunities being regarded as a divine revelation? For instance, what clearness is thus 2. It marks our religious immunities imparted to them! If God speak for the in the glory of their manifestation. If benefit of man, we may be sure he will VOL. I.-21

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