been cast in the most perfect mould. The Scriptures. Revealed religion being, in fact, expressions are strictly subordinate to the that day spring from on high,' of whose hapsense; and while nothing is more energetic, py effects the Pagan philosophers had no nothing is more simple and natural. If the knowledge, and the want of which they were language be strong, it is the strength of senti- always endeavouring to supply by artificial ment allied with the strength of genius, but most delusive contrivances. But the which alone produces it. For this striking portion of the sacred volume which is most dissimilarity the difference of subject will distinctly appropriated to this subject are account. There is one God.-This is per- the books of Ecclesiastes and Proverbs. In fect simplicity. He is omniscient, omnipo- the former of these, amid some difficult pastent, infinite, and eternal. This is sublimity sages, obscured to us by our ignorance of beyond which nothing can rise. What evin- ancient nations and manners, there are some ces this to be the real source of excellence of the deepest reflections on the vanity of in Hebrew poetry is, that no instance of the all things earthly, and on the indispensable sublime, in the whole compass of human necessity of sincere religion, in order to our composition, will bear a comparison with ease and happiness, that ever came from the what the Hebrew poets say of the Almighty. pen of man. It asserts the immortality of For example: what in all the poetry, even of the soul, of which some have supposed the Homer, is to be compared with this passage Jews ignorant, in terms the most unequivo of David. Whither shall I go from thy cal. Then shall the dust return to the earth spirit, or whither shall I flee from thy pres- as it was, and the spirit shall return to God ence? if I climb up into heaven thou art who give it.' And it ends with a corollary there; if I make my bed in hell thou art to which every human heart ought to respond, there; if I take the wings of the morning, because all just reflections lead to it. and dwell in the utmost part of the sea, even us hear the conclusion of the whole matter; there shall thy hand lead me, and thy right fear God, and keep his commandments, for hand shall hold me.' this is the whole of man.-For God will bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.'

It is a peculiarity of Hebrew poetry, that it alone, of all the poetry we know of in the world, retains its poetic structure in the most literal translation; nay, indeed, the more literal the translation, the less the poetry is injured. The reason is, that the sacred poetry of the Hebrews does not appear to depend on cadence or rhythm, or any thing merely verbal, which literal translation into another language necessarily destroys; but on a method of giving to each distinct idea a two-fold expression, so that when the poetry of the Old Testament is perfect, and not injured by erroneous translation, it exhibits a series of couplets, in which the second member of each couplet repeats the same, or very nearly the same sense, in a varied manner-As in the beginning of the 95th psalm :

O come let us sing unto the Lord,
Let us heartily rejoice in the strength of our salva-

tion;

Let us come before his presence with thanksgiving,
And show ourselves glad in him with psalms :
For the Lord is a great God,

Let

The Proverbs are an invaluable summary of every species of practical wisdom. The first nine chapters being a discourse on true wisdom, that is, sincere religion, as a principle, and the remainder a sort of mag. azine of all its varied parts, civil, social, domestic, and personal, in this world; together with clear and beautiful intimations of bappiness in a life to come. As for example:

The path of the just is as a shining light which shineth more and more unto the perfect day.' Here, one of the most delightful objects in nature, the advancing dawn of the morning, is educed as an emblem of that growing comfort and cheerfulness which inseparably attend a life of piety. What then, by inevitable analogy, is that perfect day in which it is made to terminate, but the eternal happiness of heaven? Both these books, with the greater part of the Psalms, have this suitable peculiarity to the present occa sion, that they issued from a royal pen. They contain a wisdom, truly, which belongs to all; but they also have much in them which peculiarly concerns those, who, by providenThe motive for adopting such a structure we tial destination, are shepherds of the people. easily conceive to have been, that the com- The 101st psalm, in particular, may be conposition might be adapted to responsive sing-sidered as a kind of abridged manual for ing. But, can we avoid acknowledging a princes, especially in the choice of their commuch deeper purpose of infinite wisdom, that pany. that poetry which was to be translated into all languages, should be of such a kind as literal translation could not decompose?

And a great king above all gods:

In his hands are the deep places of the earth,
And the strength of the hills is his also.

On the subject of Hebrew poetry, however, it is only necessary to refer the reader to bishop Lowth's work already mentioned, and to that shorter, but most luminous discourse on this subject, prefixed to the same excellent author's translation of Isaiah.

Moral philosophy in its truest and noblest sense, is to be found in every part of the

CHAP. XXIII.

The Holy Scriptures.—The New Testament.

THE biographic part of the New Testament is above all human estimation, because it contains the portraiture of him in whom dwells the fulness of the Godhead bodily.'If it were, therefore, our hard lot to say what individual part of the Scriptures we

should wish to rescue from an otherwise ir-struction, in the dignified ease with which reparable destruction, ought it not to be he utters the profoundest truths, the majestic that part which describes to us the conduct severity which he manifests where hollow and preserves to us the instructions of God hypocrisy, narrow bigotry unfeeling selfishmanifest in the flesh? Worldly Christians ness, or any clearly deliberate vice called have affected sometimes to prefer the Gos-forth his holy indignation; in these characpels to the rest of the New Testament, on ters we recognise the purest, and yet most the intimated ground that our Saviour was popular, the most awful, and yet the most a less severe preceptor, and more of a mere amiable of all instructors. And when we moralist than his inspired followers, whose read the Gospels with rightly prepared writings make up the sequel of the New hearts, we see him with, our mind's eye, as Testament. But never surely was there a he actually was in this world, scarce less efgrosser delusion. If the object be to probe fectually than those who lived and conversed the heart of man to the centre; to place be- with him. We too, behold his glory, the fore him the terrors of that God, who to the glory as of the only begotten of the Father wicked is a consuming fire;' to convince full of grace and truth." him of that radical change which must take The Acts of the Apostles belong in some place in his whole nature, of that total con- degree to the biographic class. Where the quest which he must gain over the world and matter of a work is of the deepest moment himself, before he can be a true subject of the more agreeableness of its manner is of the Messiab's spiritual kingdom; and of the less importance. But where a striking prodesperate disappointment which must finally vision has been made for pleasure, as well as await all who rest in the mere profession, or benefit, it would be ingratitude as well as ineven the plausible outside of Christianity; sensibility not to notice it. It is indeed imit is from our Lord's discourses that we shall possible for a reader of taste, not to be deind the most resistless means of accom-lighted with the combination of excellencies, plishing each of these awfully important purposes.

which this short but most eventful narrative exhibits. Nothing but clearness and accuracy appear to be aimed at, yet every thing which can give interest to such a work is attained. Neither Xenophon nor Cæsar could stand a comparison with it. St. Luke in this piece has seen every thing so clearly, has understood it so fully, and has expressed it so appositely, as to need only a simple rendering of his own exact words in order to his having, in every language, the air of an original.

To the willing disciple our Saviour is indeed the gentlest of instructors; to the contrite penitent he is the most cheering of comforters; to weakness he is most encouraging; to infirmity, unspeakably indulgent; to grief or distress of whatever sort, he is a pattern of tenderness. But in all he says or does, he has one invariable object in view, to which all the rest is but subservient. He lived and taught, he died and rose again, for this one end, that he might redeem us from all The epistolary part of the New Testament iniquity, and purify unto himself a peculiar is, perhaps, that with which the generality people zealous of good works.' His uniform of readers are least acquainted declarations therefore, are- Ye cannot fess to be discouraged by the intricacy of serve God and Mammon.--Where your the sense, particularly in the writings of treasure is, there will your heart be also.'- St. Paul; and others fairly acknowledge, If thy right eye offend thee, pluck it out, and cast it from thee. Except a man deny himself, and take up his cross daily and follow me, he cannot be my disciple.'

Some pro

that they conceive this part of Scripture to be of less moment, as being chiefly occupied in obsolete controversies peculiar to the time in which they were written, conseTo corrupt human nature these lessons quently uninteresting to us. Though our can never be made engaging. Their ob- limits do not admit of a particular reply to ject is to conquer, and finally to eradicate those unfounded prejudices, yet we cannot that corruption. To indulge it, therefore, forbear regretting, what appears to be a lain any instance, is wholly to reject them; mentable ignorance of the nature and desince it is not with particular vices that sign of Christianity, which distinguishes our Christ contends, nor will he be satisfied with times, and which has given rise to both these particular virtues. But he calls us, indis- suppositions. They, for example, who repensably, to a state of mind, which contains, gard religion but as a more sublimated sysas in a root or principle, all possible virtue, tem of morality, and look for nothing in the and which avoids, with equally sincere de- Scripture but rules of moral conduct, must testation, every species of evil. But to hu- necessarily feel themselves at a stand, when man nature itself, as distinct from its deprav- something infinitely deeper seems to present ity, to native taste, sound discriminating itself before them. But if it were first fully sense, just and delicate feeling, comprehen- known, what the Christianity of the Apossive judgment, profound humility, and genu- tles actually was, their sentiments would ine magnanimity of mind, no teacher upon soon become intelligible. They treat of this earth ever so adapted himself In his Christianity as an inward principle still inexhaustible imagery, his appropriate use more than as a rule of conduct. They by of all the common occurrences of life. his no means neglect the latter; but the former embodying the deepest wisdom in the plain- is their leading object In strict observance est allegories, and making familiar occur- of that maxim, so variously given by their rences the vehicle of most momentous in-divine master- Make the tree good and its

fruit will be good.'--They accordingly de- St. Peter. though with much difference of scribe a process, which, in order to real goodness, must take place in the depths of the heart. They detect a root of evil which disqualifies man for all real virtue, and deprives him of all real happiness. And they describe an influence proceeding from God himself, through a divine Mediator, ready to be communicated to all who seek it, by which this evil nature is overcome, and a holy and heavenly nature formed in its room They describe this change as taking place by means of the truths and facts revealed in the Gospel, impressing themselves by the power of God's holy Spirit upon the mind and heart; in consequence of which new desires, new tastes, new powers, and new pursuits succeed. Things temporal sink down into complete subordination, to things eternal; and supreme love to God and unfeigned charity to man, become the master passions of the soul These are the subjects which are chiefly dwelt on in the Epistles, and they will always in a measure be unintelligible to those who do not receive the truth in the love of it.' Even in many human pursuits, actual practice is indispensable to a clear understanding of the principles.

6

If this be a fair state of the case, ought we not to study these portions of Scripture with an attention suitable to their acknowledged depth, instead of attempting to force a meaning upon them, at the expense of common sense, in order to make them seem to correspond with our superficial religion? Should we not rather endeavour to bring our religion to a conformity with their plain and literal import? Such attempts, sincerely made, would soon give clearness to the understanding; and a more than philosophic consistency, as well as a more than human energy, would be found there, where all before had seemed perplexed and obscure. We do not, however, deny, that the Epistles contain more reference than the Gospels to Jewish customs, and to a variety of local and temporary circumstances not well understood by us. Yet, though written to individual men, and to particular churches; not only general inferences, applicable to us may be drawn from particular instructions, but by means of them, the most important doctrines are often pointedly exhibited.

Where this truly Christian discernment is exercised, it will be evident how much it softens and enlarges the heart! how it extends and illuminates the mental view! how it quickens and invigorates the feeling! how it fits the mind for at once attending to the minutest, and comprehending the vastest things! In short, how pure, how wise, how disinterested, how heavenly,-we had almost said how morally omnipotent it makes its complete votary!

On this head we will add but one remark more. Even through the medium of a translation, we observe a remarkable difference of manner in the apostolic writers.There is indeed a very close resemblance between the views and topics of St. Paul and

style. But St. James and St. John differ from both these, and from each other, as much as any writers could, who agree cordially in one general end. The Christian philosopher will be able to account for this difference by its obvious correspondence with what he sees daily in natural tempers. In St. John he will discover the cast and turn of a sublimely contemplative mind, penetrating the inmost springs of moral action, and viewing the heart as alone secured and perfected by an habitual filial reverence to, and, as he expresses it, communion with the Father of Spirits.' In St. James be will see the marks of a plain and more practical mind, vigilantly guarding against the deceits and dangers of the world, and somewhat jealous lest speculation should, in any instance, be made a pretext for negligence in practice. And lastly, he will perhaps recognise in St. Paul, that most powerful character of mind, which, being under the influence of no particular temper, but possessing each in its full strength, and all in due temperament, gives no colouring to any object but what it actually possesses, pursues each valuable end in strict proportion to its worth, and varies its self-directed course, in compliance with no attraction, but that of truth, of fitness, and of utility In such a variety, then, he will find a new evidence to the truth of Christianity, which is thus alike attested by witnesses the most diversified; and he will, with humble gratitude, adore that condescending wisdom and goodness, which has thus. within the sacred volume itself, recognised, and even provided for, those distinctions of the human mind, for which weak mortals are so unwilling to make allowance in each other.

The prophetic part is mentioned last, be. cause it peculiarly extends itself through the whole of the divine volume It commences with the first encouraging promise which was given to man after the primeval trans. gression, and it occupies the last portion of the New Testament. It might naturally have been expected, that in a revelation from the sovereign of all events, the future designs of Providence should be so far intimidated, as clearly to evince a more than human foresight, and by consequence a divine origin. It might also have been thought probable, that those prophecies should embrace so extended a series of future occurrences, as to provide for successive confirmations of the revelation, by successive fulfilments of the predictions. And lastly, it might be thought reasonable, that while such intimations should be sufficiently clear to be explained by the actual event, they should not be so explicit as to gratify curiosity respecting future contingencies; such an anticipation of events being clearly unsuitable to that kind of moral government under which the author of our nature has placed us.

It is conceived that such precisely are the characters of those predictions which are so numerous in the Scripture. They point to a

continued succession of great occurrences; which there is the most remarkable detail of but, in general, with such scattered rays of the matter of ancient commerce that is perlight, as to furnish few materials for prema- haps to be any where found. But of all such Jure speculation. Even to the prophet him- prophecies, that of our Saviour, respecting self the prospect is probably enveloped in a the destruction of Jerusalem, as given in redeep mist, which while he looks intently, peated parables and express denunciations, seems for a short space to open, and to pre- is most deeply worthy the attention of the sent before him certain grand objects, whose Christian reader. fleeting appearances he imperfectly catches, but whose connexion with, or remoteness from, each other he has not sufficient light to distinguish.

A question has been started among scholars respecting the double sense of prophecy; but it seems astonishing to any plain reader of the Bible how it could ever become a matThese remarks, however, apply most ter of doubt.-What can be more likely, for strictly to prophecies of remote events. instance, than that some present event in When nearer occurrences are foretold, which David was interested, perhaps his inwhether relating to the Jewish nation, or to auguration, suggested to him the subject of the countries in its neighbourhood, there is the second psalm? Yet what can be more often a surprising clearness, as if in these evident than that he describes a dominion incases, the intention was to direct conduct finitely beyond what can be attributed to any for the present, as well as confirm faith by earthly potentate? The fact seems to be, the result. And in a few important in- that the Jewish dispensation being, in its stances, even distant futurity is so distinctly most leading parts, a prefiguration of the contemplated, as to make such predictions christian dispensation and the most celebraa permament, and to every candid reader, an irrefragable evidence, that a volume so undeniably ancient, and yet so unequivocally predictive, can be no other than divine.

ted persons, as well as events, being typical of what was to come, the prophetic spirit could not easily contemplate the type without being carried forward to its completion. And, therefore, in almost every case of the kind the more remote object draws the attention of the prophet as if insensibly, from the nearer,-the greatness of the one naturally eclipsing the comparative littleness of the other. This occurs in such a number of instances as to form one of the most prominent characters of prophecy.

Of this last class of prophecies, as most directly interesting, it may not be useless to point out the following striking examples.The denunciation by Moses of what should be the final fate of the Jews, in case of obstinate disobedience.*-Isaiah's astonishing picture of the sufferings, death, and subsequent triumph of the Redeemer;† a prediction upon which every kind of sophistry has We shall conclude the subject with observ. been tried in vain. The dream of Nebu- ing on that over-ruling Providence which chadnezzer, with Daniel's interpretation; a took care that the Scriptures of the Old Tesprophecy which contains in it an absolute tament should be translated into the Greek demonstration of revealed religion. Dan- language, before the original dialect became iel's own vision of the four empires, and of obscure, by which means, not only a most that divine one which should succeed them.§ important preparation was made for the fulHis amazing prophecy of the seventy ler manifestation which was to follow; but weeks, which, however involved in obscu- the sense of the Scriptures, in all important rity as to niceties of chronology, is, in clear-instances, was so unequivocally fixed, as to ness of prediction, a standing miracle; its furnish both a guide for the learned Christian fulfilment in the death of the Messiah, and the destruction of Jerusalem, being as selfevident as that Cæsar meant to record his own actions in his Commentaries. To these I would add, lastly, that wonderful representation of the papal tyranny in the Apocalypse, which, however involving some obscure circumstances, is nevertheless so luminous an instance as to preclude the possibility of evasion. The extreme justness of the statement respecting papal Rome must force itself on every mind at all acquainted with the usual language of the Old Testament prophets, and with the authentic facts of ecclesiastical history.

Among circumstantial prophecies of near events may be reckoned Jeremiah's prediction of the taking of Babylon* by the king of the Medes, on which the history of the event, as given by Xenophon in the Cyropedia, is the best possible comment. The

in after-times, and a means of confronting Jewish misrepresentations with the indisputable acknowledgements of earlier Jews, better used to the language, and uninfluenced by any prejudice. And, may we add, that the choice of the Greek for the original language of the New Testament. is not less worthy of attention? By that wise and gracious arrangement every lineament and every point of our divine religion has acquired an imperishable character; since the learned have agreed, that no language is so capable of expressing every minute distinction and shade of thought and feeling, or is so incapable of ever becoming equivocal: the works which have been composed in it, ensuring its being studied to the end of the world.

CHAP. XXXIV.

prophecy of the fall of Tyre in Ezekiel, in On the abuse of terms.-Enthusiasm.-Su

perstition.-Zeal for religious opinions no proof of religion

To guard the mind from prejudice is no unimportant part of a royal education. Names

govern the world. They carry away opinion, In the age which succeeded to the reformdecide on character, and determine practice. ation, holiness' and practical piety' were Names, therefore, are of more importance the terms employed by divines when they than we are aware. We are apt to bring the would inculcate that conduct which is suitaquality down to the standard which the name ble to Christians. The very words conveyed establishes, and our practice rarely rises a solemnity to the mind, calculated to assist higher than the current term which we use in raising it to the prescribed standard. But when we speak of it. those very terms being unhappily used, The abuse of terms has at all times been an during the usurpation, as masks to cover the evil. To enumerate only a few instances. worst purposes, became, under Charles, epWe do not presume to decide on the measure ithets of ridicule and reproach; and were which gave birth to the clamour, when we supposed to imply hypocrisy and false preassert, that in the progress of that clamour, tence. And when, in a subsequent period, greater violence has seldom been offered to decency resumed her reign, and virtue was language than in the forced union of the two countenanced, and religion respected; yet terms, Liberty and Property.* A conjunc- mere decorum was too often substituted for tion of words, by men who were, at the same religious energy, nor was there such a gentime labouring to disjoin the things. If liberal superiority to the dread of censure, as erty, in their sense, had been established, was sufficient to restore the use of terms, property would have had an end, or rather which hypocrisy had abused, and licentiouswould have been transferred to those, who, ness derided.* in securing what they termed their liberty, Indifference in some assumed the name of would have made over to themselves that moderation, and zeal in others either grew property, in the pretended defence of which cool, or was ashamed to appear warm. The the outcry was made At a more recent pe- standard of language was either let down to riod, the term equality has been substituted accommodate itself to the standard of prac for that of property. The word was altered, tice, or piety itself was taken some notes but the principle retained. And, as the pre- lower, to adapt it to the established phraseolceding clamour for liberty was only a plausi-ogy. Thus, morality, for instance, which ble cover for making property change hands, heretofore, had only been used (and very so it has of late been tacked to equality, with properly) as one name amongst many, to exa view to make power change hands. Thus, press right conduct, now began to be erectterins the most popular and imposing, have ed into the exclusive term. The term itself been uniformly used as the watch-words of is most unexceptionable. Would that all who tumult, plunder, and sedition.

adopt it, acted up to the rectitude which it But the abuse of terms, and especially implies! but, partly from its having been their unnecessary adoption, is not always lim- antecedently used to express the pagan virited to the vulgar and the mischievous. It tues; partly from its having been set up by were to be wished that those persons of a modern philosophers, as opposed to the pecubetter cast, who are strenuous in counter- liar graces of Christianity, and consequently acting the evils themselves, would never nat- converted by them into an instrument for uralize any terms which convey revolution- decrying religion; and partly because many ary ideas. In England, at least, let us have who profess to write theories of morality, no civic honours, no organization of plans. have founded them on a mere worldly prinThere are perhaps few words which the ciple, we commonly see it employed, not in reigning practice has more warped from its its own distinct and limited meaning, but, on legitimate meaning and ancient usage than the contrary, as a substitute for that comthe term proud. Let us try whether John-prehensive principle of elevated, yet rational son's definition sanctions the adopted use.- piety, which forms at once the vital spring Proud,' says that accurate philologist, and essential characteristic of Christian conmeans, elated-haughty-daring--pre-duct. sumptuous-ostentatious,' &c. &c. Yet do we

It is necessary also to apprise those whose not continually hear, not merely the journal-minds we are forming, that when they wish ist and the pamphleteer, but the legislator, to inquire into the characters of men, it is of and the orator, sages who give law, not to the land only, but to the language, using the It is however to be observed, that at no period, term exclusively, in an honourable sense.perhaps, in English history, was there a more strict They are proud to acknowledge,' proud attention to public morals, or a more open avowal to confess. Instead of the heart-felt lan- of religion, than during the short reign of queen guage of gratitude for a deliverance or a Mary. Nothing was, with that excellent princess, victory, we hear of a proud day,' ' a proud so momentous an object, as that religion might atcircumstance,'' a proud event,'-thus rais-tain its just credit, and diffuse its effectual influening to the dignity of virtue, a term to which ces amongst society. Upon this her deepest lexicographers and moralists have annexed thoughts were fixed; to this her most assiduous an odious, and divines an unchristian sense. in vain. A spirit of pious activity spread itself endeavours were directed. And it was not wholly If pride be thus enrolled in the list of virtues, must not humility, by a natural consequence, be turned over to the catalogue of vices? If pride was made for man, has not the Bible asserted a falsehood?

*Br Wilkes, and his faction.

both through clergy and laity. Religious men took fresh courage to avow themselves, and merciful men laboured in the cause of humanity with increased zeal and success. It seems to have been under this brief, but auspicious government, that the dissolute habits of the two former reigns received their first effectual check.