If it be said, the apostle rejoiced in a good conscience, only as it was a test of faith, it is not easy to say, why he should leave the cause out of the question, and speak only of the effect. It would have been a more natural mode of expression, to say, herein do I exercise myself to have always a sound faith.

WHETHER the opening of the understanding,

which is mentioned in the intercourse which our Saviour had with the two disciples at Emmaus, was supernatural- or it consisted only in shewing the prophecy and the completion together in so strong a light, that the reason of the disciples could not but close with it-does not certainly appear. At any rate, however, the understanding must be taken for human reason, as the medium through which the sense of Scripture, either naturally, or supernaturally, was conveyed to them.

But

LIPKAR

But whatever might have been the case of the apostles, we have no ground to believe, that our reason will be supernaturally assisted. The Holy Spirit of God, we conceive, assists the pious Christian rather in his heart, than in his understanding. N. B. This subject might be considered by examining, first, a few rules, that may assist us in understanding Scripture: and, secondly, by shewing how greatly men have erred in all ages, by not attending to what St. Paul calls the simplicity that is in Christ.

IV.

1 PET. v. 8.

BE SOBER, BE VIGILANT; BECAUSE YOUR ADVER SARY, THE DEVIL, AS A ROARING LION, WALKETH ABOUT, SEEKING WHOM HE MAY DEVOUR.

HERE are two rules given us, enforced by a

reason.

We must first be sober. This word, in the original, relates chiefly to temperance in drinking*; but it may easily be extended, and was probably meant to be extended, to all things in which temperance is concerned. This gives it a great range among Christain virtues.

We must next be vigilant. The usefulness of vigilance arises from the proneness of human na

*See Parkhurst's Lexicon.

ture

ture to negligence. Temperance, which acts as a restraint on all our passions and appetites, is very apt to relax. Such desultory temperance forms no habit. It is the habit of temperance, which religion requires; and which it is the office of vigilance to produce.

Lastly, to awaken us to this vigilance, these two rules are enforced by a reason.

Our adversary, the devil, as a roaring lion, walketh about, seeking whom he may devour.

Whether the devil, as a tempter, has power over mankind, at this time, is a question, which hath often been decided with more boldness than argument. It is certain the Scriptures seem to favour the opinion of such existence; and it is as certain, that we know nothing of the nature of spirit, except from Scripture. Good men also often experience such subtile temptations, as they cannot account for on any principle, except that of a seducing agent. But whether we take the lion of the text for some wicked agent, or for temptation in general, still it forms an argument very conclusive. We are always in the midst of temptations, and cannot be too much on our guard against them.