humble love," whence the Lord's redeemed cry, "I am nothingThou art all in all!"

The honour that comes from God crowns humility. We have heard the confession of the penitent Seer: let us mark the means of his relief and sanctification. Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Celestial ministers fly swiftly on gracious errands. It is not given them to preach the Gospel to men. Their direct agency in diffusing truth would seem to be more limited now than it was of old. (Compare Acts vii. 53, Gal. iii. 19, and Heb. ii. 2, with Heb. ii. 5.) But in no age or dispensation do we find angels sent to apply the real atonement to the sinner, or to bear witness of his acceptance. All before us in this vision is but emblematic. What was the "coal" (or hot stone) brought by the seraph, from what particular "altar" taken, and with what "tongs," are questions that may be at once left to the minutest of expositors. The scenery is copied from the temple, but not with any scrupulous fidelity to the original. Its purpose was to give Isaiah clearer views of God's glory, and of redeeming grace, than he had enjoyed before; and all that was external was the accompaniment of a change wrought in his soul. Lo, this hath touched thy lips; (an answer to the very terms of his confession ;) and thine iniquity is taken away, and thy sin purged.*

Kings and Prophets of other days had the lesser light to rule the night; we have the greater light to rule the day. To Isaiah this vision conveyed much Gospel truth; to us, more. Among the lessons which it impressively teaches, are the following: -1. That the sinner's renewal is a Divine work. 2. That sanctifying grace is immediately connected with atonement for human offences. 3. That there must be a direct and individual application of this grace. 4. That there is a concurrent witness of the sinner's pardon and acceptance.

The flame on the altar of burnt-offering had been lighted from heaven, and was kept continually burning. It was a symbol of living, purifying, refining influence, -the baptism of the Holy Ghost and of fire. That ancient altar had been stained with innumerable victims, every one of which pointed to the great Oblation, through which all blessing comes to man. It was not enough to see the altar and the fire: the seraph laid "a live coal" on the mouth of Isaiah.. Nor is it enough, on our part, to hear of the Cross, and of Him who once hung on it; to confess the virtues of His name, and the offices of His Spirit. The energetic flame must be felt, purifying our lips and hearts.-Once more: As the seraph not only applied the live coal, but also said, "Lo, this hath touched thy lips; and thine

iniquity is taken away, and thy sin purged;" so, each one of us must seek a satisfying attestation of the Divine favour. And, as, beyond the visionary pattern, it is not within the competency of saint or seraph to convey this assurance, "the Spirit Himself beareth witness with our spirit, that we are the children of God."

Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for Us? Then said I, Here am I ; send me. The pardoned and regenerated stand ready for the commissions of their Saviour. They who have mourned over sin can preach repentance; and they who have found peace in believing can cry aloud, "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting."

Nor

Isaiah was now more than ever impressed with veneration for the majesty of God. This gave both solemnity and power to his mission. Humbled as in the dust, he was safely disciplined for the honours of office. Gratitude for the mercy shown to him would readily take the form of zeal for the Divine glory, and pitying charity to man. could he forget examples like those of the obedient seraphim. Finally, he had caught the inspiration of a courage not his own. The "burden" of which we read so often in prophetic books was coming upon him. If he thought only of the temper of his nation, or the import of his tremendous message, he might quail. But while his anointed eye was fixed on "the KING, the LORD of hosts," he could be depressed by no frown of earthly rulers, and alarmed by no floods of the people. In the hour of severest trial, he had but to recall the voice, "Whom shall I send, and who will go for Us?" and to repeat the terms of his early and inviolable self-devotion, "Here am I; send me."

23

THE YOUTH'S GUARDIAN.

No. IV. EVIDENCES AND AUTHORITY OF THE CHRISTIAN RELIGION.*

For several most important purposes a direct revelation is necessary; and the Christian system contains the very instruction, both in kind and degree, which is requisite. We have seen that this system, when first promulgated, was confirmed by the evidence of men who could not be deceived, who were not impostors, not enthusiasts; that God Himself bore testimony to the truth of their declarations by the miracles He enabled them to perform; that Christianity is not only calculated to produce the most beneficial effects, but that, when its operation is not controlled, not counteracted, these effects are produced; whilst a rejection of the Gospel directly tends to the most deplorable consequences. When we add to this, that, if Christianity be false, we are left destitute of any system of religion and morals; that no principle of infidelity can account for the establishment and permanency of the Gospel; that infidels discover that they do not believe themselves, by refusing to apply their own principles to the various concerns of life ;-when we thus view the true state of the case, is it possible for a sincere inquirer to avoid the conclusion, that the Scriptures are of God? Seizing the sacred Volume, will he not exclaim, with raptures infinitely superior to those of the overjoyed mathematician, " I have found it-I have found it-I have found that which is able to make me wise unto salvation, to guide me through the mazes of error, to save me from the pollutions of sin, to lift my head above the waters of death, to place me with Him in whose presence there is fulness of joy, and at whose right hand there are pleasures for evermore?"

Such is the Gospel. Such are its evidences, and such its tendencies. How then shall we account for its rejection by any rational being? Rejected it has been, worthy as it is of all acceptation; and, unobjectionable as in fact it is, endless are the objections that have been taken against it. To such objections we are not going to give particular replies. This would be an endless task. Constituted as the mind of man is, he may refuse to attend to the most luminous evidence; and it may be doubted whether there is any one branch of any art or science whatever so clear that a captious mind shall have nothing to say against it. Such objections, however, proceed from no love of truth, but have their origin in a desire to cavil; and such a desire will multiply objections without end. Persons under the influence of such dispositions may be often silenced; but till they become humble, and willing to be instructed, they will never be convinced. The jesting sceptic, David Hume, (that advocate of tyranny in politics, and of the most ridiculous absurdities in philosophy,) affords us a proof of this: He once observed to a celebrated nobleman, with whom he had been conversing on the immortality of the soul, "It is a very comfortable doctrine, but I cannot help doubting." Such men cannot help doubting. The principles they indulge lay them under the invincible necessity of doubting. But what are those principles? Let the infidel answer this question to his own conscience. Let him avow to himself what those principles are, on which he acts in investigating religious subjects, but which he dares not indulge on any other occasion. "I cannot help doubting," says Hume. Now then for the consistency of this admired patron of infidelity. If nothing is certain, as this doubter intimates, then it is not certain that the Gospel is false. Perhaps there is a hereafter-perhaps there is a hell-perhaps he that believeth not shall be damned. Here then is the infidel, not knowing whether annihilation or eternal torment awaits him; and in this most melancholy uncertainty how does he act? The doubting Hume acted the last scene like a man ashamed of his own sceptical principles; and, while he said he could be sure of nothing, he acted as if he were sure that the Bible was false. He joked, till he could joke no longer, because he could live no longer. The schoolboy, in moments of affright, whistles merrily to keep his courage up. But all objecting, doubting infidels cannot do this. Voltaire could not. The prince of unbelievers trembled when he found the streams of life ebbing. He too could not help doubting. His doubts told him that perhaps, after all, Christianity was true, and himself eternally undone!

Answer objections? - Yes! When philosophy tells us that, unless the most ignorant peasant can comprehend the vast system of a Newton, that system is false, when common sense tells us that the infinity of the Deity is so completely fathomable by mortal man, that he can by his own powers know what God is, and what He wills, then, but not till then, shall we think it necessary to answer particular objections. The advocates for Christianity will engage to clear up every objection against their system, when infidels in religion will consent to become infidels in everything else. Till these persons choose to become consistent with themselves, they must excuse us if we decline answering objections which are so pregnant with inconsistency that there is no room for doubting that pride, and an aversion to the purity of Gospel morals, are at the root of all of them.

The Scriptures are an abundantly sufficient rule both for faith and practice. The Christian system is here contained. Any accounts of this system given elsewhere either are derived, or ought to be derived, from this authentic source, and are consequently inferior in point of authority. Much indeed has been said about taking the Scripture in the sense which infallible Churches, infallible Fathers, or infallible Councils, may have chosen to put upon it. It will be quite time for us to do this when the declaration, the positive declaration, is found in the Bible, that after-ages were not to receive the word of God but as accompanied by certain explanations. But, as no such passage is to be found, it follows that we are to do as Fathers and Councils have done, or at least ought to have done, before us-appeal to the law and to the testimony. Abounding with sublimities, the Bible is yet expressed in plain language, and its meaning is obvious. He that seriously studies the word of God, simply desiring to obtain a more perfect knowledge of His will, in order to a more perfect performance of it, shall not find his researches followed by disappointment. Our heavenly Father gives the Holy Spirit to them that ask Him; and the observation of St. Chrysostom is most correct, that "man's worldly science is not needful to the understanding of Scripture, but the revelation of the Holy Ghost, who inspireth the true meaning unto them that with humility and diligence do search therefore." The language of the English Episcopal Church on this subject is most excellent: "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of the faith, or be thought requisite or necessary to salvation." The justly celebrated language of Chillingworth should be deeply impressed on our minds: "The Bible, and the Bible alone, is the religion of Protestants." THE BIBLE, AND THE BIBLE ALONE, IS THE RELIGION OF CHRISTIANS.

The Scriptures ought to be carefully read by us. They may be read. A moment's inspection of the peculiar nature of those several parts of which the Bible is composed, will amply prove this. The Scriptures were originally addressed to the people. How particularly is this the case with respect to the New Testament! Read, for instance, the introductions of St. Paul's Epistles: "Paul an Apostle, to the saints and faithful brethren," as well as "to the Bishops and Deacons," is their usual language, than which nothing can be more explicit. Such it was originally, and those who assert that a change has taken place are bound to prove that it is so. And can they do it? They say they can: and be it remembered that the way they take is by using arguments which militate as much against the reading of the Scriptures in the apostolic ages as now, and therefore are worth nothing: for the fact is, that the Scriptures were then read, were then designed to be read, designed by the Apostles to be read,-yes, by that Holy Spirit under whose influence they wrote. And why not? Are the Scriptures dangerous? "O, yes," exclaims an objector : " men may wrest the Scriptures to their own destruction." Well, and what then? Men may abuse the finest discoveries in science-may be enabled by the light of the sun to do much mischief-may eat too much-may drink too much. But must we therefore banish science, and light, and food, from the world? Men may wrest the Scriptures. But are the objectors, who make this an argument against the use of those Scriptures, aware that this is one complete instance of a perverted passage of the word of God? Do they know, or are they wilfully ignorant, that immediately connected with the apostolic assertion, that men may wrest the Scriptures, is to be found the holy, apostolic, catholic, and infallible remedy? And what is it? Keep the