of the style of the Old Testament, and draw this chapter to a close with a few remarks which the subject seems to require. After these examples, we cannot but allow holy writ to claim a just superiority, in style as well as in matter, over all other writings in the known world; and, at the same time, we must admit this pre-eminence to be a demonstration of the clearest kind of its Divine origin.

We have before said, that no other Book but the Bible gives us any thing like a correct idea of the perfection of God; that the compositions of none other, but the sacred writers, teach us the true nature of man. And we know, that a preacher never essentially moves his hearers until he not only approaches the style, but declares to them the matter of holy writ: the more he does this, the more frequently and aptly he strengthens his discourse by passages from Scripture, the more his subject will arrest the attention, and fix itself in the hearts of his hearers. A sermon may contain many brilliant passages, many rich ideas and pure expressions; a preacher may have a fine voice, an excellent delivery, and an eloquent style; his periods may be well turned, and his expressions well chosen; yet, with all this, the "one thing needful" may be wanting: he may, for a time, astonish the ear; he may amuse the understanding; but if his discourse

contain not the spirit and power of the Gospel, it will not reach the heart, and it will not in reality benefit his hearers: they will not be taught by him to discover their natural depravity, their indwelling sin; and he will never lead them to seek for that mighty change which the Spirit of God alone can produce, and which must take place before they can inherit the promises.

If a preacher take not the word of God for his ensample, none will be effectually persuaded to seek refreshment at the waters of life—to none will the bread from heaven be rightly divided—the “broken hearted" will not be bound up; the "feeble knees" will not be strengthened; the captive will not be taught where to apply for freedom, and the sick in soul will not be led to the heavenly Physician. In a word, no sinner will be awakened, no penitent comforted, no Christian assured.

Such a preacher, it is true, may both surprize and delight his hearers; but the surprize will not last long, and the delight will as quickly vanish : even the worldly will be disappointed, but pious people will be disheartened, when they discover nothing in such a display of rhetoric which can point the way to salvation; nothing which can lead to sanctification.

But when the preacher knows the value, and has felt the power, of Divine truth; when he is acquainted experimentally with its influence on

the heart; he then, indeed, can benefit his audience; he then will effectually secure the attention of his hearers. He can tell them, that man is a fallen creature, that he is sinful in his very nature, and that even when that nature is changed by grace, the corruptions of the first Adam cling to him in such a manner, that "when he would do good evil is present with him*:" and he will teach them this with fervour, because his own heart acknowledges its truth; he will tell them that all have sinned: for he feels himself among those who have broken the holy Law of God; he confesses that his feet have often wandered, even since his heart has possessed the sincere desire to walk in the strait path; and that he daily has occasion to deplore his imperfect performance of every Christian duty; while he earnestly teaches that our Lord has said, "If ye love me, keep my commandments+." He will not fail to declare, in the emphatic words of St. Paul, "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." And in the equally impressive language of St. Peter he will pronounce, that there is none other name under heaven given among men whereby we must be saved §”,

* Rom. vii. 21.

† John xiv. 15. § Acts iv. 12.

1 Tim. i. 15.

being himself, by the gift of the Holy Spirit, possessed of an assured hope of salvation, through faith in that name alone. He who preaches these truths; he who has felt them, whatever plainness of speech he may use, is the only true bassador for Christ," and he will successfully influence his hearers to the eternal salvation of their souls.

am

It is unnecessary to say more on the style of the Sacred Volume: we have proved, that in its pages only is God glorified as he ought to be, and man instructed as to what he is in his own nature; and that both is done with a majesty, consistency, and simplicity worthy of the subject.

It remains for us, in the next chapter, to give a still further proof of the authenticity of the Old Testament, drawn from the archives or records of Israel.

CHAPTER XX.

AN ARGUMENT FOR THE TRUTH OF SACRED

HISTORY, DRAWN FROM THE ARCHIVES OF ISRAEL.

I MEAN, by the archives of Israel, those public writings which the sacred authors so frequently mention, or allude to, in various parts of holy writ. It was the custom of the world, in ancient days, to preserve the remembrance of celebrated achievements by poetry; and the Jews, there is no doubt, had their records of this sort, as well as their registers of public events, entirely independent of what I may not improperly call their Ecclesiastical history, as comprised in the relations of the Old Testament, in which we shall frequently find references to the latter, as well as in some instances to the former.

Moses, in the Book of Numbers, cites one of them, saying, "Wherefore, they that speak in proverbs, say, Come into Heshbon. Let the city of Sion be built and prepared *." In another place

* Num. xxi. 27.