Another passage ment may be thought to express a degree of strictness in the observance of the Sabbath, which was peculiar to the Jewish dispensation. Ye shall kindle no fire throughout your habitations on the Sabbath-day. Exod. xxxv. 3. But this, compared with its context, seems to relate only to fires made for the purposes of labour. The whole passage runs thus, Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of rest to the Lord: WHOSOEVER DOTH WORK THEREIN, shall be put to death. Ye shall kindle no fire, &c. We may rest assured, that he who prefers mercy to sacrifice would not forbid the use of fire, for the purpose of warmth, in any country where the inhabitants might be compelled to say, Who is able to abide his frosts? Nor is it probable, that he who vindicated the conduct of his disciples, when they had plucked the ears of corn, as they walked through the fields, for the purpose of satisfying their hunger, would forbid the use of fire for the necessary preparation of their food. We may conclude, therefore, that the kindling of a fire, for the refreshment of the body, was not contrary to the Jewish law.

Upon the whole, I see nothing in the duties of the Sabbath, as subsisting under the Jewish dispensation, but a most spiritual and rational service; suitable, indeed, to the period of man's innocence, yet accommodated to the necessities which sin has introduced into the world. The sanctions of the Sabbath were undoubtedly increased by the Mosaic law; as the breach of it was, by that law, made a capital offence. But this was not peculiar to the fourth commandment; and was a circumstance belonging to the policy, rather than to the religion of the Jews. I cannot conceive a more delightful exercise to a heavenly-minded person, than that of spending a day in the manner described by the prophet Isaiah. If the Jews, instead of confining their attention to these spiritual services, preferred a number of unnecessary restraints, we must not form our judgment of the real duties of the Sabbath

To the Christian Observer.

W. H.

As the following strictures are intended to guard the mind against a very imposing kind of attack made on the Holy Scriptures; I thought they might be of some use to your younger readers, and beg your acceptance of them, if deemed worthy of a place in your useful Miscellany.

DIVINE AUTHORITY OF THE HOLY

SCRIPTURES.

AN essay writer of the present day, among other positions which he has thought proper to advance, has asserted, that, "the great Founder of our Religion left no records, or written memorials, respecting the end and object of his mission, for the information of posterity." He allows, indeed, that after his death, regular and authentic accounts of his doctrine, and the principal events of his life, were published; but he maintains that these accounts were not written or published in consequence of any previous or express "commission from Christ, but merely in order to gratify the anxious and laudable desire of the numerous proselytes to this new religion."

According to this author, therefore, we are not indebted to the Saviour of men for the New Testament History. It is to the first Christians, who desired a written account of their great Teacher, and to the Evangelists, who were so obliging as to gratify this desire, that we are to direct our gratitude for those precious records which inform us of the life and doctrine of our Redeemer. Consistently with this intimation, he considers the evangelical history as liable to the common errors

of all writings of mere human authority, and consigns the idea of its being composed under the influence of a divine inspiration, to the class of unfounded opinions.

The Christian, in recounting the obligations he is under to his Saviour, considers it as not the smallest article in the list of mercies, that a full and particular account of the actions, the miracles, and the discourses of this adorable person, has come down to him, not through the precarious channel of oral tradition, but by the more accurate conveyance of written memorials. On these records he grounds kis faith and his expectations, as believing them to be written under the influence of a divine inspiration. This idea our Essayist pronounces to be "wholly destitute of proof," nay, to be " contrary to the general tenor of Scripture." Happily for us, however, we have a few proofs to offer for this opinion, though said to be wholly destitute of them. They are derived from two sources; the promises which the Son of God made to his Apostles before he quitted the earth, and the manner in which the New Testament writers speak of their communications.

The Apostles were sent into the world as the witnesses of Christ, and as instruments "through whose word" men should be brought to faith in Jesus Christ. John xvii. 18, 20. We find that prayer of our Lord, from which we collect this view of the designation of the Apostles, preceded by a discourse, in which, among other things, the great head of the Church promises to send on these men the Holy Ghost, who, as the spirit of truth, was to guide them into all truth, and shew them things to come. John xvi. 13. And as a proof that this promised assistance was intended with a special view to what the blessed speaker himself had done and taught, we find him directing their attention to this point in particular. "But the Holy Ghost," says he "shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." John xiv. 26.

When the promise of such assistance

is considered, it appears to be mere trifling with the reader to say, that Christ gave no command to write his life. But I suspect something worse than trifling here. The author means to sink the credit of Scripture authority, and, for that purpose, avails himself of the silence of the historian on the point, in order to impose on the unwary reader; an artifice unworthy of a disciple of truth. Certain it is, that there is no record in the New Testament of any express command from Christ to commit to writing an account of his life and doctrine; but who can doubt, after he has read the passages above quoted, that it was the intention of our Lord that memorials of them should be made.

Let us now consider the language of the New Testament writers, and see whether there be any reason to suppose, that they were unconscious of any supernatural assistance, in delivering what they taught concerning Christ or his doctrine.

As for the writers of Christ's life, we certainly may be allowed to regard that record which they have made of their Master's having promised an extraordinary assistance to them, as a virtual declaration of their having written their history under his influence.

If we turn to the writers of the other parts of the New Testament, we shall find something more explicit on this head. In attending to the manner in which they speak of their communications, we discover a language expressive of the consciousness they had of their being under a supernatural direction.

Of this let us give a few instances. It is no more than fair to bring the greatest number from him who wrote the most; I mean St. Paul. He, although not one of the twelve, was called to the Apostleship; and was taught that Gospel which he preached, not by the intervention of any human instructer, as he informs us in his Epistle to the Galatian Church, but by the revelation of Jesus Christ.

This person demands attention to the things he writes, as being the commandment of the Lord.* And as one

* 1 Cor. xiv. 37.

*

who considered himself as a messenger by whom God spoke to the world, he pronounces a contempt of his exhortations to be a contempt of God, who had given unto him, and his fellow Apostles, his Holy Spirit. Indeed nothing can be more to the point than one declaration in his Epistle to the Corinthians, and which, from the generality with which he has there expressed himself, teaches us to consider all the writings of the Apostles as of divine authority. "The things," says he, "which God hath prepared for them that love him, he hath revealed unto us by his spirit: for the spirit searcheth all things, yea, the deep things of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given us of God, which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual." 1 Cor. ii. 9-13.

St. Peter and St. John speak a language which leads the unprejudiced reader to discern, that the same claim which was advanced by St. Paul is made by them also. The first asserts, that they who preached the Gospel unto those to whom he wrote, preached it with "the Holy Ghost sent down from heaven," and joins the words of the holy prophets, and the commandments of him and his fellow Apostles together, as of equal authority. 2 Pet. iii. 2. The second evidently makes obedience or disobedience to the doctrine taught by the Apostles the test by which the two great classes of mankind, those who were of God, and those who were not of God, were to be distinguished from each other. "We are of God," says he; "he that knoweth God heareth us; he that is not of God heareth not us." 1 John iv. 6. The spirit of cavil might, indeed, have had somewhat less to offer, had St. John said, we write our Epistles under the influence of a divine inspiration; but surely the idea such language conveys cannot be much more strongly expressed than it is in this last quotation.

When these, declarations are con* 1 Thess. i. 28. † 1 Pet. i. 12.

sidered, it will be natural for us to say, that surely a more modest way of expressing the Essayist's sense of the orthodox opinion relative to the inspiration of the Scripture would have become him; than to assert, that the opinion was wholly "destitute of proof, and contrary to the general tenor of Scripture." The Apostles and Evangelists do not indeed "pretend, that their writings were dictated by the angel Gabriel," as Mr. Belsham expresses himself. No. They assert that they were under a higher direction; the direction of that spirit, who as perfectly knoweth the things of God, as the spirit of man which is in him knoweth the things of a man. 1 Cor. ii. 10, 12.

A few passages in the Holy Scriptures are allowed by the Essayist to be of divine authority; so that all that he admits is, that the Bible is in part an inspired book. But to use the words of Mr. Seed, "A partial inspiration is no inspiration at all." How are the bulk of mankind to distinguish between those passages which are of divine authority, and to which, of course, all controversies are to be brought, and by which they are to be settled.--How are they, I say, to distinguish between these parts of the book, and those which are of mere human authority? "Mankind," as Mr. Seed continues, "would be as much embarrassed to know what was inspired, and what was not, as they could be to collect a religion for themselves; the consequence of which would be, that we are left just where we were, and that God put himself to a great expense of miracles to effect nothing at all." How imperfect a rule of faith and manners does the idea of its being partially inspired render this extraordinary book.

To reduce its authority as a rule of faith and manners, is a matter which, indeed, is not very likely to affect our author's mind. He seems not to consider it as a point of much importance. The book comes in his way; he will believe just so much of it as agrees with his pre-conceived ideas: he will receive such of its dictates as obtain the sanction of his reason.* So would * Vide Beisham's Essays, Vol. 1. 248.

Bolingbroke. Is there an infidel to be found that would not grant this boon to revelation? The Bible seems to be regarded by the Essayist merely as a valuable relick of antiquity, containing, indeed, many excellent things; but in which, however, as in other ancient writings, there is a portion of the incredible. He intimates his disbelief of the extraordinary facts related in it. He thinks they are not worth contending for, and that you may either "reject them," or form such an hypothesis relative to them as may best satisfy your own mind.†

Some of these sentiments are collected from that essay in which our author professes to vindicate Christianity from the aspersions thrown on it by the late King of Prussia. But if Christianity has no better advocate than the author of the "Examen of the King of Prussia's Reflections;" she be deemed almost friendless. There does not appear to be many shades of difference between the scepticism of the Reflector, and that of the Exami

ner.

may

This questionable apologist attempts to conciliate the brethren of the royal infidel, by telling them, that Christianity," though it supposes and implies the authenticity and divine origin of the Jewish Religion, leaves us the most extensive latitude of judging as to those particulars which are not immediately or necessarily connected with this general acknowledgment." what are those particulars? The human traditions to which our Saviour reprov ed the Jews for paying more regard than to the commandments of God?

And

No! but the relation of the extraordinary facts recorded in the Old Testament; such as "The account of the creation and fall of man; the dispersion of mankind; the deluge," &c.; of these and other relations "Christianity," it seems, "leaves you the most extensive latitude of judging." That is, you may deny them altogether, or you may explain them away, or you may set them down as allegorical descriptions, that have a mixture of truth and fable, which it is not easy nor material to unravel. Where does our † Ibid. 104.

author obtain his information as to this license, which Christianity is said to allow us, with respect to the Old Testament Scripture? From which of the Evangelists, or of the Apostles, can he produce the grant of this liberty? If he studied them more, he might better understand what Christianity is, what she allows, and what she denies. He might learn, that however he may choose to treat the Old Testament Scriptures, Christianity reverences them; makes her appeal to them as records of divine truth; and commands her disciples to study them; referring frequently to the historical parts as instances of the divine presence with the Church of God, as encouragements to faith and hope under trials, and as striking examples of the consequences of virtue and vice. She hands the Old Testament to the ministers, who repair to her altars to devote themselves to her service. She enjoins them to deduce thence their arguments, their illustrations, their encouragements, but never does she with this deliver any injunctions to enforce only that which is true, or any directions how to separate the real from the fallacious; nor does she suggest so much as a hint, that

any such mixture exists in it. So far from it-she declares that, it is "all given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteous

ness."

I shall take my leave of this writer by observing, that it seems very questionable, from many things in his essays, whether he ever sat down to the Bible with the disposition of a devout and humble inquirer after truth. There much positiveness, and, I may add, too appears too much self-sufficiency, too much ill-temper in his book, to suppose that, however he may profess to have turned his attention to Christianity, he has listened to her voice with that spirit of seriousness which a man feels who is duly impressed with the solemnities of a future world, the consciousness of personal imperfection, and the imbecility of the human mind. They who are affected in any measure as they ought to be with these things, are afraid of a mistake in religion, and are, therefore, seeking to be taught of God.

They

find considerable relief in the thought, that among the multitude of writings, in which it is difficult to distinguish truth from error, there is one book which is infallible. And what is the foundation of this judgment of the Scriptures, but the opinion of their having been composed under the influence of a divine inspiration? But they would derive very little comfort from this opinion, were it not held with respect to the whole of the sacred writings. It would be to such minds a source of unspeakable distress, could you make them believe that this book, "more precious to them than gold and silver," is a farrago of truth and error, of fable and reality, of the sublime and the ridiculous, of the light that comes from heaven, mingled with the ignes futui of human invention.

A man of this description does not deny that he meets with difficulties in the Holy Scriptures; but he tells you, that what he cannot understand, he humbly leaves in that state of obscurity in which he finds it. He does not strike the fact out of his Bible, but passes it by with probably this reflection: "I perhaps shall never understand it till I get to heaven. I give thanks to God that there is enough of the more intelligible part of Scripture to direct my feet thither." I am persuaded that people of this character derive not a little of that pleasure and advantage which they find in studying the Holy Scriptures from the historical parts of the Old Testament: and no wonder; for according to St. Paul (1 Cor. x. 1-14.) they were recorded for the instruction, admonition, and consolation of future ages. What excellent moral reflections, what impressive admonitions, what consolatory observations, what encouragements, what warnings may be drawn from the incidents recorded in the Old Testament! But what efficacy can the improvement of these accounts have, if it has nothing to stand upon but a fable? Who that will not give credit to the text, will be impressed with the exposition? The facts referred to are extraordinary; but there is nothing recorded unworthy of God-there is no natural impossibility related; and they are found in a book, to which we are frequently referred by Christ. Observ. No. 7.

our great teacher Christ, as containing the oracles of God. Christian teachers are taught not only to believe them, but to make much use of them for the edification of those committed to their care. And indeed, if in compliance with the impertinence of modern infidelity, they were to drop the mention or improvement of these relations, they would be chargeable with defrauding the Church of God of the instruction, the encouragement, and the comfort, to be found in the records which the wisdom and goodness of God have preserved from the ravages of time, for the amelioration and salvation of the world.

VIATOR.

HINTS TO PERSONS CALLING THEMSELVES CHRISTIANS.

MAY I be permitted to offer a few thoughts on a subject, which has often employed my mind? I mean that inconsistency of conduct, and that want of candour and charity, which appear in many, calling themselves Christians, and which have doubtless tended in no small degree to strengthen the prejudices of the world against religion.

To be no longer conformed to the world, is a command which only the influence of God's grace can incline us to obey. The sacrifice it requires is often a very painful one. Sometimes we may have to give up have to give up connections particularly dear and useful to us; and sometimes we may have to submit to be called fools by those who formerly esteemed us wise. But these are not the only trials which await the young Christian. In general, indeed, when the momentous truths of Christianity, which were before, perhaps, either despised or rejected, come to be properly felt and believed by a man, he is so affected as to be willing to make any sacrifices; and he is apt to imagine with all the fervor and self-confidence of Peter, that he could even die for the sake of Christ. With these sentiments and feelings, he bursts the bands of his former irreligious connexions, and seeks the society of those whom he esteems real Christians, with warm expectations of profiting by their wisdom and experience, and sanguine hopes of finding support and solace from their affection. Should

3 I