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may, without difficulty, comprehend all that is necessary for our happiness here or hereafter; but those things which would only satiate our curiosity, without influencing our motives or regulating our actions, are wisely involved in undeveloped mystery. The full assurance of understanding, though it does not attempt to fathom those doctrines which are evidently among the "secret things which belong unto God," will, however, readily perceive the practical ends which they were intended to impress. If, for example, it cannot account for the introduction of moral evil into a world of holiness and felicity, it will be content to admire and adore that infinite wisdom which contrived out of it to educe good, and condescend to disclose in the volume of inspiration a remedy commensurate with the disease. If it cannot unfold the mystery of the Trinity, it will humbly submit to the scriptural statement, knowing it to have proceeded from God himself: it will believe the divinity of the three sacred Persons, and endeavor to become acquainted with them in their various relations to the Christian-thus deriving every practical benefit from the doctrine, without professing to unravel the difficulties with which it is surrounded. If the passing events of Providence, and the unaccomplished designs of futurity, appear confused and inexplicable, the renewed understanding is satisfied with ascertaining the consolatory fact, that "all things work together for good to them that love God, that are the "called according to his purpose," the government being for that end placed upon Him who "redeemed his church with his own blood."

But while the full assurance of understanding endeavours to trace in scripture the stupendous system of human redemption, it naturally proceeds to inquire into the exciting cause of such astonishing effects. Contemplating with wonder the exuberant streams of mercy, it ascends to their inexhaustible fountain, the infinite, the gratuitous, the immutable love of God, un

folded in the person of his dearly beloved Son. But here the powers of the understanding sink beneath the delightful task. God is love!-Love ineffable! essential! unchangeable! Our views of Christianity cannot be said to amount to the plenitude of understanding, unless we are enabled to encircle every thing else with this golden chain which bounds and connects the whole. The heaven-taught mind will perceive this essential attribute of the Deity displaying itself from everlasting, in ordaining a remedy for the fall of man; in devising that immutable covenant, that "counsel of peace," by which the co-equal with the Father was to leave the right hand of the Majesty on high, to "take upon him the form of a servant, to be made of a woman, made under the law, to redeem those who were under the law," that "bringing many sons to glory," he might "see the travail of his soul and be satisfied." Inconceivable philanthropy! How does every idea of human merit and human pride fade away, while we gaze at this dazzling scene of divine mercy and compassion! How should the suavities of our bosom be enlarged and multiplied towards our fellow-creatures while we contemplate this mysterious, this unspeakable charity of our common Parent! Once arrived, in the full assurance of understanding, to the contemplation of so interesting a theme, there remains in scripture an exhaustless subject of devout meditation for the longest life. New excellencies will every day unfold themselves. The Christian advancing in divine knowledge resembles a mariner gliding down a river at first the stream appears shallow, and he seems almost to touch the bank on either side; but as he proceeds it becomes deeper and wider, till at length he is lost in an ocean where his plummet can find no bottom, his eye can perceive no bounds.

THE FULL ASSURANCE OF FAITH.

HEBREWS, X. 22.

It is important in studying the sacred volume, ever to retain in mind that it was not intended to be written with that systematic precision which is expected in works of merely human science. Without adopting the formality of mathematical discussion, it seemed fit to the Author of all Wisdom to inculcate in the course of epistolary, prophetic, historical, or devotional writing, the most important truths in the way best adapted for general instruction. Even in the more argumentative books, remote inferences, fervent appeals, sudden ejaculations, rapid transitions, followed often by a resumption of the subject equally rapid and unexpected, characterize the method of instruction adopted in the sacred writings. Human artifice is evidently discarded; so that amidst images and doctrines the most sublime, every thing partakes of a simplicity which banishes all idea of fraud or collusion. Partly, perhaps, owing to this free method of writing, and partly to the imperfection of human language, we often find in scripture the same word used in different acceptations; so that we are mercifully constrained to peruse its various parts, "comparing spiritual things with spiritual," in order to form a perfect idea of almost any one subject. These observations are suggested by considering the different scriptural significations attached to the important word FAITH, as used in the inspired writings. It stands not less for that supernatural principle which enabled Judas, though a wicked

man, to work miracles; for that transient feeling which supported Demas for a time, but could not prevent his ultimate relapse; and for that theoretical persuasion in Agrippa by which he believed the prophets,-than for that saving principle which actuated St. Paul and the most devoted converts of the primitive church. These significations, however, though distinct, are analogous, all implying in their elements a firm persuasion of certain truths, and differing chiefly in the mode, the duration, the agent, and the effects of that belief.

It is not an uncommon error to speak of faith as being little more than the simple result of the judgment exerted in deciding upon the evidences of Christianity. In its highest sense, however, it is a far more complex principle, including the operations of the understanding, the will, and the affections; comprehending every spiritual grace, and virtue, and displaying itself in acts and habits the most varied and distinct. Faith employs and concentrates every faculty of the soul. But however high its attainments, however wide its influence, it may be ultimately traced to its elementary principle, a belief in the divine inspiration of the holy scriptures. The chief danger is when to this elementary principle, this preparatory attainment, are attributed those saving effects which can arise only from a subsequent and superadded grace. Justifying faith, it is true, is founded on a recognition of the divinity of the Bible; but the mere recognition of its divinity, is not therefore justifying faith. It is indeed impossible to peruse the New Testament without perceiving that effects are attributed to this exalted grace which cannot be predicated of a mere speculative belief.

In persons of reflecting minds, it is highly conducive to the full assurance of faith during the future stages of their spiritual course, that they should have early examined into those outward evidences by which the divine inspiration of our holy religion is irrefragably prov

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ed. It often occurs that religious parents, while they properly inculcate on their children the necessity of faith in its highest signification, overlook the importance of teaching the outward evidences of Christianity. Unless therefore they become partakers of this heavenly grace, no motive remains but the influence of education or compliance with custom, for retaining even the forms of religion: whereas a persuasion of the truth of the Bible, grounded on rational evidence, is a permanent principle, and may keep the mind open to further conviction long after the honest prejudices of education are effaced.

The full assurance of historical faith may be easily attained in the due and humble use of the reasoning powers. Admitting the being of a God, it can be proved a possible case, that he should reveal himself to his creature man. The possibility being admitted, it will appear that it is also highly probable for if man was intended to be left entirely ignorant of his Maker, to what purposes were the higher faculties of his soul created? Besides, might not many valuable ends be attained by such a revelation? Might not his morals, with which his happiness is evidently connected, be possibly rendered more consistent with right reason? Might not new motives be added to virtue, and new discouragements to vice ?-a result which even an atheist, who professes to regard the well-being of society, must admit to be desirable.

Again-since it is evident that man has by nature a conscience, which often disturbs his happiness on the commission of a crime, by suggesting to him ideas of a superior Being, and perhaps foreboding something of a futurity, might it not be desirable, for many obvious reasons, that he should be furnished with more certain information on the subject? These, and similar reflections, will render the idea of a divine revelation by no means improbable. At this juncture, Christianity presents itself, and challenges investigation. Is

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