dentally ;—and in others,—indeed, in most that are published in our days, it is altogether omitted :—and where it does occur in books written by different authors and at different times, we discover a variation of tenets and a general want of system. If we wish to make a religious use of our ordinary reading either in learned works, or in books of mere amusement, we must bring our religious principles with us; for those can only be acquired from the Bible. There, we have a fund of instruction that will lead us to the knowledge of the Most High, and will point out to us a rule of conduct which is both safe and holy.

The reason is, that the Scriptures are the work of divine inspiration. Their Author is God himself,though, in point of verbal expression and of composition, they are the productions of men,-of men who were guided and moved by the Holy Ghost. The works of our great Creator are, amidst all their diversity, consistent and orderly as a whole: and the more they are studied, the more this is felt, with regard not only to the natural, but to the moral world. We have a pleasing instance of it even in the birds of the air. By attentively listening to that beautiful part of the creation, we find that greatly as their voices differ in compass and in sweetness, they are exquisitely attuned to each other;-in their chorus there is no discord; but every one of these feathered songsters forms a symphony with the rest. They are an emblem of that harmony which pervades the revealed word of God. Its doctrines, its reproofs, its

sent.

The divine goodness is conspicuous in the whole proceeding;-since these gifts were intended for the support and evidence, and for the speedy propagation, of that doctrine upon which the happiness and salvation of mankind depended. And these considerations will easily enable us to discover.

Secondly. The reasons why those extraordinary assistances ceased and were withdrawn.

It is evident, that, when the reasons cease, for which any uncommon assistance is imparted to us, there can no longer be the same necessity for receiving it; and, of course, it is unreasonable to expect it. Now the religion of Christ is a rational religion. Its own intrinsic worth will sufficiently recommend it to those who study it with attention, and who examine it impartially and for the sake of truth. When once embraced, it will stand firm upon its own foundation, and is no longer in need of those extraordinary helps which were designed to conquer obstinacy, and to overcome those unreasonable prejudices and errors that have taken too deep a root in the mind. The doctrine of a "crucified" Saviour was, as St. Paul informs us, “a stumbling block to the Jews," and, in the estimation of "the Greeks, it was foolishness." The Jews had fixed their hopes on a Messiah, who, as they vainly fancied, would raise their nation to the highest pitch of earthly power. They were grievously disappointed, therefore, at finding that the kingdom of the true Messiah had no reference to political greatness, and that it "was not of this

world." They concluded that there must be some mistake;-and the majority of them were willing to take that side which flattered their idle vanity. The Greeks, under which name are included the greater part of the Gentile world, considered it an absurdity, that the Author of a religion, who was empowered and commissioned by the Almighty, should submit to be dealt with so ignominiously as to suffer death on the cross. But the truth, seconded by all those wonders which the preachers of it could perform, prevailed over every objection,-till no persons were left unconverted, except those who shut their eyes against conviction, and "loved darkness rather than light.' When, therefore, the Gospel had once been urgently proposed, and had been recommended with all its supernatural evidence,-if men would not be convinced and persuaded, God's goodness was no longer concerned that his power should be exerted in vain.

Miracles and extraordinary operations were never designed to satisfy the idle curiosity of men who had no anxiety to ascertain the truth;-for, in such a case, the unreasonable demands of the rash and inconsiderate would have known no bounds. Enough was afforded for all the purposes of conviction ;-and how much or how little that is, God alone must be the judge. The Gospel was actually dispersed and embraced in all the nations then known, before the Spirit of God ceased to work in this extraordinary manner. Afterwards, it was to stand upon its own foundation; and wherever it has failed, the fault

must not be attributed to any deficiency of evidence in its claims, or of solidity in its truths, but to the folly, and obstinacy, and incredulity of men. "The day-spring from on high has visited the world, to give light to them that sit in darkness and in the shadow of death, and to guide their feet into the way of peace." When men will be so perverse as choose death, and to fly from peace, then, "let God be true." who has amply performed what mercy and goodness could incline him to do; but "let men be liars," who will be slaves of their own passions instead of being subjects of his truth.

But farther. These extraordinary gifts of the Spirit were not an essential part of Christianity. They were intended as means of facilitating its progress; but the end and design of the Christian religion itself was the salvation of men. The methods by which this salvation is attainable are repentance and amendment of life,-a remission by baptism, through the merits of Christ, of sins that are past,and a ready and sincere obedience to his laws for the future. Those persons who were endowed with the miraculous powers, were, indeed, enabled by them to teach and confirm their doctrines with so much the greater strength and evidence; but their own salvation did not necessarily follow from their exercise of those powers. Hence it is, that some of them are mentioned to us in Scripture not only as "full of the Holy Ghost," but also, and by way of describing a distinct part of their character, as "good men."

Their supernatural abilities qualified them to be instrumental to the salvation of others, but did not, at the same time and as matter of course, ensure their own salvation. There was yet "a more excellent way." There were other important points, such as righteousness, and mercy, and charity, to be observed," lest, after they had preached to others, they themselves should be cast away." Therefore, as the promises and benefits of the Gospel were not annexed to these extraordinary graces, which were distributed by the Almighty for the general advantage, according to his own will,-it was reasonable to expect, that they would be withdrawn when that end of the general advantage was sufficiently answered, -lest (as was actually the case in the Corinthian Church) men should grow presumptuous, and fix their pride upon them, to the neglect aud prejudice of those indispensable duties, the performance of which makes us true subjects of Christ, both in his kingdom of mercy here, and in his kingdom of glory hereafter.

"How," then, "shall we escape, if we neglect so great salvation?" Our religion is built upon the strongest evidence,-upon truth itself, and upon the authority of God. Yet that truth will lose its force, and that authority will be checked in its influence, if we do not observe its dictates, and obey its commands. Heaven is not to be gained by force of genius or superiority of understanding. The brightest faculties are insignificant, if they do not tend to