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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Las cartes, planches, tableaux, etc., peuvent Atre filmds d des taux de reduction diff6rents. Lorsque le document est trop grand pour Atre reproduit en un seul cliche, il est film6 A partir de Tangle supdrieur gauche, de gauche d droite, et de haut en bas, en prenant le nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. ata ilure, a 1 2X 1 2 3 1 2 3 4 5 6 » ' '<' IT * ( p. ^OVASCOTU PROVINCE HOUSE ■ , i. s - . -^a m I I V mmmmmmmmm A, -- .p=^w m. Vr / i L mtfrsmmi^--- m^^nmm PROTEST ANT ALLIANCE LECTURES. THE RULE OF FAITH. FIFTH LECTURE, DELIVERED BEFORE THE PROTESTANT ALLIANCE. OP NOVA SCOTIA. AT TEMPERANCE HALL, HALIFAX. ON FRIDAY EVENING FEBRUARY llth. 1839. B-Y REV. -V^J^, SOIwHw^BRVlLLE, CORNWALLI8, N. 8. f ' HALIFAX, N. S.: PRINTSD AT THE WE8LEYAN CONFERENCE STEAM PKES' 1859. mtm l"^M ^ n PREFATORY NOTE. The writer is not a member of tiie Protestant Alliance, and the raembera are- not therefore understood to assent to every statement made in the illustration of the several points introduced. As, however, he believes the single object of the Alliance is the advancement of truth in opposition to Anti-christianism, he takes this occasion to say that tlie only reason of not identifying himself witli it arises out of his own distinguishing position, as a Keformed Presbyterian. W. S. X3€ -^mmm^i ^ THE EULE OF FAITH BY REV. -VVM. SOMMERVILLK. rsare- ation ect of ~a, he with Tub subject of the proposed Lecture, as you are already aware, is "The Kule or Faith." ' Theological use has attached a peculiar sense to the phrase, and a few sentences shall dispose of the terms empbyed i,^ the enunciation of the topic of di^ussion. Faith is reliance upon evidence, and is developed in the rocep.o„ of ,„,,,,, ,^ exhibited to the understa'c^ng! sut tamed by such evidence as is judged to be sufficient. E^lenl .s of various kinds. Sometimes it consists in the attest ion of tent to pronounce upon the subject of his testimony Some- s on It " r'""^'"'' ^'"^ '''"■^'^ ™ '1™ °" ''onelu. Mons. Again the senses in a healthy state constitute the evidence on which wn i-nl,r n„ • , "'"^"^ ^"" basi, of fir ^' , ^°"^'^'™«™«^ »Is" supplies the basis of faith on another class of subjects. The term faith owever, is very generally limited in it's application" mtormation whieh we receive through tliat medium. At all ident::„'of%T" ?""'"" ^" ""•« restricted .„ thf CO " wiS a ^^^^ ^"« "P"" "■' '^^""""y °f '"' intelligent witness, and more particularly upon the testimony of one s absolutely peifeet-the testimony of Him whose name is t.ue, and who,se wisdom is uiLsearchablc, As we Tpeak exclasivelj of faith resting on Divine knowledge and Bivifte integrity our faith is of necessity limited to what God has spoken, and is regnlated hy what God has spoken.— We cannot consistently profess to believe God at all, and not receive with unqualified confidence every part of his communications. The reception of what He has not set forth lies without the range of that faith, the consideration of which claims our attention this evening. What is not comprehended in a Divine coin muni jation° may be as true, then, as anything which God has revealed, but it is not the object of Divine faith. The truths presented to us in Geometry, or in any of the exact sciences, being demonstra- tively true cannot be received with less confidence than the utterance of an audible voice from ht./en, but they arc excluded by the very nature of their proof from the object of Divine truth, or the faith delivered to the saints. The Rule of Faith, therefore, of which we speak, is the revelation which God has made to us, at whatever time, under whatever form, through whatever channel, or under whatever circumstances He has been pleased to make a communication or communications to his creatures— to us. The principle of faith in God may be most absolute, profound, and reverential, but the exercise of that faith supposes a knowledge that God has spoken, and a knowledge of what he has spoken. Our subject supposes that he has spoken ; and the question for immediate consideration is, where is this revelation to be found ? which, being known, must constitute a Rule of Faith. In treating of a Divine revelation there are two classes of opponents with whom we ha-e to deal. In opposition to the one we have to shew that God has spoken, and that the Scriptures of the Old and New Testament contain a record of his deliverances. But I do not intend, you do not expect me, to urge an argument against the Deist who denies the fact of a revelation from heaven. We have to / I ^^ twcen 00.1 a„,l „„„ than all the Tin.lak and Hume, the fromr'l , ™ '"? '" '■""'«"'''' »"'* ''"=°'^« a revelation from God, the question -What constitutes that revelation-'" the wr."'f"r'r'' ■■" .'° '■""''•"■ "'" *'^»'"g ^^^y equivoeal- the Word of God praetieally useless as a rule to man. I,^ deed, liome herself being witness, it would bo better out of rt^e hands of men m gene,.! than placed at their disposal- M) hat we have and have not a revelation : or we have one w,tho„t w ieh we would do better, unless we can Leure a «^,— d dehver^nee, in the fo™ of an ecclesiastical and iiuthontative exposition. Still the cyer"ble,s,,ed and ever wise God has secured for us a very remarkable advantage in dealing with ti,e Church of irobation of the Kight lleverend Bishop Hughes, professing to be "diligently compared with the Hebrew and Greek." Of course, that the translation of the Vulgate i» sustained by such a comparison is intended to furnish a re- commendation. The fact that tlie Qomm\ of Trent recognises all the books of Scripture for which we plead should never be suffered to pas;o out of sight or be forgotten in treatirrg either of the doctrines or practices of the Chuch of Home, and in partic.v kr in disposing of her llule of Faith, or in ascertaining the true rule in opposition to her extenvsions. To this decree, binding, under pain of damnation, every {>iie8t and every member of that anti-christi«n church to the full ai>d unquali- 6ed recognition of all that we call a revelation from God, every Komisb controversialist should be fixed, the attention of every Romanist should be directed, that tbey may know that we appeal to no authority for their conviction but what ther Pope himself is bouml to acknowledge and revere. It is not tinusual for the jiJvocates of the Chureh of Rome to demand the evidence of Inspirf.tion, whether to embarrass discussion or to exhibit the Church as the only depositary of that evi- dence Not one word shoukl be listened to, implying a neeci of evidence of the inspiration of the Protestant Rule of Faith. The Council of Trent has pronounced its judgment. The Pope, the Priest, the debater, is bound by its decree, and he cannot be permitted to raise a doubt, or ask a (luestion that implies it^ It is true that the decree enumerates ni^^ny other books as of the Old Testament besides those we acknowledge, but our canon the member of the Church of Rome must regard a* settled, and we merely employ what he dare not refuse m reasoning, with respect to what we do refuse. If we reject ( I < ff > ^_^^^JE^^c^^ L ( i < ir> what tic owns a« caiioiiiful, it is upon the autliority of what lio docs not «lenj to ha canonical. Let us now attend to the te>itiniony wiiicli tne uiKjuestionod Word of tiod pjives rcspectinf^ itself. I begin hy an appeal to the words of Peter by which tlie equal claims of tlio Old Testament and tlie New arc ascertained. There may be occa- sion to introtluce afterwards a line of argument which shall completely cover this ground ; and the reference is made in the present instance to show the breadtii of the application of which a passage adinits which is presently to be introduced. The statement of tho ^ -x)stle of the Circumcision is : "This second Epistle I no\ " ite unto you, in both which I stir up your pure minds by way of remembrance ; that ye may bo mindful of the wop! ' wliich wore spoken before by the Holy I'rophets, and of tlsc commandment of us, the Apostles of the Tiord and Saviour," 1. These words were writtf - Uer the introduction of the Christian dispensation, '2. They fully recognise the pern)anent obligation of the Old Testament. 8. Tlie commandments of the Apostles aro exhibited as hav- ing the same high character and authority as tlio words of tho prophets. The address, therefore, of the Apostle Paul to Timothy apj)lics with equal precision to all that we, in com- mon with tiie Church of Rome, receive a? the Word of God, — the rule of Faitli . ' ' All Scripture is gi ven by inspiration of God , and is profitable for doctrine," &c.,— '2 Tim., iii, 16. This is a very impressive and full stato'iient. It contains a remark- ably specific exposition of the origin, and character, and de- sign, and tendcji.y of the Scripture. 1. All Scripture ia given by inspiration. 2. This is the Scripture recognised by the Jews, for it 3 what Timothy knew from a child. 3. It is fitted as an instrument to completely form the charaater of the servant of Christ. By this simple sentence we are able to dispose, in a very Fummary manner, of the subject of oral tradition, to which I -■^'[^ — — - " ■^■""■""'-r ii irniihfw i i I. 8 the Church of Home attaches so much importance, and which is BO necessary to her existence. It is unnecessary. By means of Scripture .ne man of God is thoroughly furmshed unto all good works. He finds doctrine, reproof, correction, and instruction in righteousness there. Tradition is therefore a very useless, and of course a very cumhrous appendango. Inspiration is claimed only for what is ivritten. A 1 i^rip- ture is given by inspiration of God, and is profitable. We have a divine warrant to appeal to the wriUen word ; and the unwritten word must come before us supported by the same evidences of Divine presence that sustained inspired writers. Nothing less than' the demonstration of miraculous gifts is needed to command our homage. If traditions proceeded from the lips of men possessed of extraordinary spiritual qua- lifications we miglit receive them. The communications of J>utriarchs were the utterances of Prophets; the om/ tradi^ tions of Paul were the utterances of a holy man speakmg as he was moved by the Holy Ghost^and if these traditions have not been committed to writing, we must forfeit the advantage to be derived from them, except we can place the same faitli in the reporter as in the original speaker. I he value of an original communication may be admitted and there may be good reason to doubt, notwithstanding, whether it has been faithfully transmitted. Upon this subject Mr. Gavin has remarked that water which has issued from the purest mountain founiain bccc.mes corrupted by passing throurd in secret from the Head of the Church. It would be hard to guess what it was ; but it made her infallible." The writers of some of the books constituting the Apocry- pha claim for themselves to have written under the immediate influence of the Holy Spirit. The author of the 2nd Esdraa freely uses the distinguishing phraseology of inspired writers — "Thus saith the Lord." In Baruch we meet with the same foim of words. Yet, looking at the collection as a whole, thcrj is hardly a consistent claun preferred. The ad- mission in the second book of Maccabees is curious — " If I have done well, and as is fitting the story, it is that which I desired ; but if slenderly and meanly, it is that which I could attain unto." Rome's explanation is more curious than the apology, representing it as regarding " the style and manner, which in the sacred penmen is not always the most accurate." This is accompanied by an appeal to Paul's acknowledgment of rudeness of speech, in which there is an oversight of the fact, that whether the style is to be pronounced rude or polished, the Apostle claims to have used the words which the Holy Ghost taught. The translator of Jesus the sou of Sirach, the acknowledged writer of Ecclesiasticus, does not claim inspiration either for himself or his author. He says in his introduction, *' My grandfather, Jesus, after he had much given himself to ," diligent reading of the law and the pro- -r^^-%~ 1 ! 10 phots, and other books that were delivered unto us from our fathers, had a mind also to write somethinf/ / 1^^F^^^.^„ ^^,^^„„,y the Word is -og"-^;; ;; „;,„, of angels are present to to ask, and more than ™'^'™ ° , ^f the Jews, and aeliver him out of the hands of the nto ^^^^^^^ out of the hands of the Eomans « 'J;" ™ ^,_,. How then militate with ''-f«f'7«;;":''i it mustbe''-and .hallthe Scriptures^ «>^J^^^^^^ ,, ,„„owing .nd he will not ask. ^^V hen lew ^ ^^ .^ ^^^^, anxious Disciples that aU <^'^^^,^ of their expect- ing with the pre-ordamed ehaiae^^. ^ ^ ^^ - 1' ti ''i ■m*' -, ..tffe^in ^^M&te ism ^%%f2 13 tliat he hail said ''none other things than those that tlie Prophets and Moses did say should come." And whether he writes to the Romans an exposition of the doctrines of grace, or to the Galaiians, to meet the opposing doctrines of false .'ipostles, or to the Hebrews, to show that their sacred ritual was superseded, not by repudiation, but by fulfilment in him in whom it was magnified, the recognized Scriptures must sustain his doctrines and his reasonings. In fact the New Testament is not presented to us as an independent and new Kevelation so much as a re-publication of what had been of old, as it derived a glorious illustration in God manifest in the flesh, in his works, sufferings, death, resurrection, and glory. In anything gainsaying what had been written aforetime it must fall to the ground. The New would in truth be as un- intelligil^le without the Old Testiuuent as a commentary with- out the text. It was a bold act of Luther to deny the autljentieity of the Epistle of James, but we must admire the stern integrity of the principle upon which he acted, — nothing must be respect- ed which contradicts what is unquestionably of Divine origin ; and this principle restored him to soundness of mind at a later period, ^s it ultimately must every man upon whose heart it has been written- Now, if the Son of 3Ian says, " Let my doctrine be tested by Scripture," for one thing fronx God cannot contradict another from the same source. If the Apostles say, "Let our doctrine be tested by the Scripture," surely the Roman Catholic will not hesitate to have the Apocrypha subjected to the same ordeal, even in the presence of the Council of Florence or of Trent. The Spirits of the Prophets are subject to the Prophets, and if the Apocrypha be Canonical it will bear to be compared with the other Scriptures that are Ca- nonical. As I said before, we do not appeal from what Roman Catholics hold to what they do not recognize, but il. It from wlmt tl.cy hold and wo rcpn,l>ato to wl.at they ,lo in the Mlct .nanner recognize. As St. I'aul docB not appeal to Sir gainst tl.: Philosophers of Groeee, but to tl>e.r own S or town faets, so wo do not ask a Koman Catf,ol,c to Set' the Apocrypha but ui«n the evidence of h.s own Xow Id^ed st^lrd. Wo do not, therefore, alow the ,ropri!ty of prayers for the de^l, the n.erit of good works, Gt meliio'-'l character of angels, bccanse tl,cy arc id in the Apocrypha; but we refuse the Apocrypha i it teachei these things contrary to the rccogmzed Worf of God. To bring the discussion to as narrow bm;t a» Z^L we have thus reduced it to the argument fron, intor- Ta Seneos, and having indicated tl>e line of argument, rt .s :i::iy necessary to follow it out by a more speche apphca- *'"The conclusion to which we are led by the consideration, thus hnpTrfectly produced is, that the Now Testament reeog- S T^™a'ni!ts, without limitation or add.uon, and the a Testament, to the exclusion of oral trad,-aon a.ul ^te Apocrypha, constitute the Divine Tcsf.nony, and a.e The ''trStw proceed to animadvert upon the use and offi- elency the Scriptures as a Rule of Faith, havmg prennscd vtglo rl.ark ujon a current distinction between ta.th and ;n£ the rule of faith and practice. Faith and pract.co LesUy distinguished in idea. The distinction .s obv.ous. are easily o j ^n .aetice is grounded upon ^.:Ss:ricirS loads l action. As mi ht be • i where thorough eviction is introduced, aj^^^^^^ prLtice are subndtted to us in the ^^vme J , c ^u^ nterwoven and mutually dcpondent. / ™ J .";^; ,;^ exhibited with reforeneo to the.v practical results , ana the :S^: which God approves assumes a .-i;';;j;^ch sustains and regulates it. ine i^^^^" i \ i' L ■y u le d le is 15 rcprcscutcd as dead, being alone ; and faith itself is rei)rcscnt* ed as an act of obedience, whilst that confonnity to the will of God which we denominate Christian practice is introduced as an exhibition of faith in God. In fixing the rule of faith, therefore, we fix the rule of practice. They are one. With this anticipatory observation I remark, I. This Rule is valuable only as it is applied. When it has been proved beyond all rational contradiction that the Bible is the Word of God, that that word is limited to the Scriptures of the Old and New Testaments : when copies have been multiplied indefinitely, circulated with unwearied dili- gence, and stored in depots in every city, village, and hamlet, no beneficial results may follow. Men may not be disposed to read — disposed to hear the proclamation of the word. We cannot persuade them, and our antecedent labour has been against the wind and the tide. A grave question arises ; how is this evil to be remedied ? how is the Divine rule to be brought to bear, for the formation of the character and the determination of the destinies of man 't The question is at the present hour most pressing, not only with reference to the general aspect of society and its interests, but in particular on account of the reduction of Rome, as far as its rulers are able to effect it, to the situation of Jericho, when, alarmed by the gathering of the children of Israel, " it was closely shut up, none went out and none came in." The Westminster Standards are not Presbyterianism ; nor are the Thirty-nine Articles and the Liturgy the Church of England ; but the approbation, reception and practical embo- dhnent of them in the lives of men, set before us the one and the other respectively. So the Scriptures are not Christianity, but the living and active display of them in those of v/hose understanding tliey are the light, of whose character they are the elements, and of whose conversation they are the image. t i i I It is soir.etimt.« a Hubicct of bitter complaint that the world utc m resolved upon making professors of religion an object of ob- servance that they are ever watching with the eye of malice, magnifying and registering their defects, while they cast their excellencies into the shade, or aseril)e them to improper or vi c motives. Granted. We have before us an object that ungodly men are disposed to survcy^to examine from every pomt ot view. We neither inquire into the motive, nor care what it is. It may be the worst possible ; but the fact is, they arc anxious to cxamine-ililigently, minutely, unwearily, to ex- amine. And why should we complain of this. Nobody bat the conscious black-leg feels uneasy when he finds the eye of the Police Constable intently fixed on him. It seems to ma the wiLdom of Goa is displayed in this-the wisdom of Him who sees the end from the beginning. Christ was carefully .scrutinized ; and he was able to bear it. God was manifest in the f -ish : and the more closely and constantly he is watch- ed so much the better for his honor,— and in him men read, without being aware of it, the word of God. He is nidee.l the living word. Now, bis followers arc ordained to be the lio-ht of the world— lights shining in the midst of darkness,— tl^ey are commanded to let their light shine ; and God has said, they are a city set upon a hill. God has said to the world, "Look at them." He has given tLem a conspicuous position, that they may be easily seen— contem- plated from afar-seen upon every side. We need not ask men to look,-4hey do it uninvited, undesired, I am sorry to say What are we to show them "f Let us shew them the Word of God, this Rule of Faith prepared by the Highest— not so much pper and letter-press and sheepskin binding. They would turn away from it with disgust, with indignation, or with scorn. But read they must, and shall ; in the name of the Lord we will compel them,-no, not compel them, «hew them the Kule in that form that they shall be anxious I -< 'f. *■ K iiiiMiiiiiiiliiittiii^^ I 17 to road. Into tlie image let God put life — this imago of Goleasure " of Him who sits at the Father's right hand, i his is " the law of Nations." We hold in our hand the exequatur of the Lord to address men, and to require of them subjection to the Word of Life, wherever we find them. The man who claims a right or power to set limits to the pi-oclamation is himself the subject of address. The Priest, the Prime Minister, or the Prince, possesses no more right to interfere than the humblest indivi- dual who walks the streets of Halifax. The voice says^ Cry, in tlie streets of Liverpool or London, of Pans or Pekm, of Florence or of Home. When the Apostles found men IK ■'■ *'-**li 'mm K ' 19 assembled in the Temple they deliver to them their message. The rulers are dissatisfied, arrest and imprison them. Their defence is the repetition of their message, and the equal elaihi of the Lord upon their Judges. They have not time to spend in exposmg, before a Christian audience, the superstition and unbelief of tlie rulers and masses of Jewry, the despotism and idolatry of heathen lands. Time lu-esses. Men arc perish- ing-God is ignored. The command of Christ is imperative ■-what th'Ar hand finds to do they do with all tlieir mirrht They tell to the Jew tiic self-righteousness of the Jew, and to the Gentile the idolatry of the Gentile. 8hall we wait till wo have obtained liberty of the Pope, the Emperor of China or the Governor of India, to publish a rule which claims from t/iem subjection. If the Apostles had waited till the Em- peror or Priests of Rome had published liberty of conscience would the Gospel have penetrated in thirty years into every part of the Koman En.pire ? Had the Reformers waifceil the liberty of the Emperor and Princes of Germany, and the otlier Sovereigns of Europe, to obey the command of Christ, their progress would have been as slow as our own, while we wait for the negociations of politicians, the operation of interna- tional treaties and deputations to the Duke of Tuscany. Did Parrel exceed his commission, (I do not ask did he act prudent- ly,) did he exceed his commission when he mounted a stone in the cemetery, adjoining the Church of 8crriere to preaeli although he had been forbidden to preach in any Church of the Earldom of Neuchatel 'i Had he forgotten the character mid cl-iims of Christ when in Yalangen he ascended the pul- pit, the Priest in the meantime preparing to celebrate Mass and (a young man having snatched the consecraOd wafer from tlie Priest's hands) took occasion to proclaim him whom the heavens must receive till the restitution of all tilings What would 1)0 thouglit of a Minister in Halifax were helo enter into the Romish Cathedral during public service and ■MM ■iiiiiii'iiiii prcac^i one Hucriticc for sin ^^ ^^'' /'^'^^ Magistrates s;';r:r-'=.1.w v..» -vll ind religious liberty we arc While we 'l''«"\"f!;."";;l,,%hei.lm.»cgvaee« very spring in ^.^f^'T^^,^ Protestant opi- ,„4a,.>V.Uea,.eno, l; ^^^^^^^^^^ .„ ^,,„ ;„,„,.. tion but in their operation, the gospel .^^ ^^^^ jj^,^ f,on, and „.en ren.ain ^*-^;';f ^ Ija. Magistrates, One intencls that meu ^^J^^^'^^ J, ,„„,i.tently supi>ovt it. theu-selves bound by our ™l-^^^^^^^^^ ^,, ,, „Mver. ::t:s:^i:'r::::^»'-— ^"^^^^" "C;j:ae«nas.speet.rl.— n^^^^^ The Botanist — -^^ ^ilau-. is the Pagan, cutitled to respect So s l.e ^^^^^.^„ ^f ^,,0 error or And tberefore l>e -.»" "= J^;^^ \, ,,e rcciaired to abandon absurdity of bis "l''.';!"'" ]trDivinc elaiu..s of truth V-fore t^,„_to an «-^'^7"ft-to exemption from ali l*y«eal he is rectuired to adopt >t-to ^^^ ^.^.^ ^^^^ ^^,i^.,,„, compulsion in either ^^,,^^ ftom interference liberty which he ':^'\^'2Li^^ "^ their character, or V,tl> his views-v... :"J",,^i^ contradiction to.he rule from any attempt to set fo « "^ ^^^^^^^^^ ^,y cwd ,,at God has settled, -^ -*™ „,,t dcn.and ; and to statute, we must V^'^-f^ ;„ ^Ue maintenance of ev.^r expect our support and P^^t'^^f "' ,,.,, ;„io„s tlian for Z expect that;nore vespeet J^^ or 1^^^ 1^^^.^^ jlUH V. ■/ m 21 universality of the Rule. If Baal be a God, all that lie has a right to ask is that ho have Uk'rty to plead for himself. The i»rcceding eonsidevationH are aj)pr/?aljle to settle thr obligation to use the Biblo in Schools, and to refuse any pul)- lic support to Popish Colleges, or other educational institutions of PojKiry from which the Scriptures are excluded — or to Chaplains whoso doctrines are u controversion of the Divine Word. Bat if without respect to oxisting authorities or civil insti- tutions, we press the universal obligation of tiie Divine Word, wo will be rushing upon certain ruin, and much disaster a7>d strife will ensue. Very likely. When the Apstles went forth they took up their cross, and so did the Reformers ; and they actually resisted unto blood striving agjiiust sin. Tbe Lord knew what would be the consequences of his own course, and he knew and made known to the Apostles the consequences o': theirs, yet the command is imperative, ' • Preach the Gos- pel to every creature — preach the Word." Men cannot bo left to perish eternally, that we may escape te-jqwral affliction ; neither may the claims of God be suppressed, le«t we should incur the displeasure of the magnate or the noble by the pul)- licaticn of their subordination. III. This rule is authoritative and final on all subjects of which it treats. This is fully sustained by the appeals to it by our Lord and his Apostles, to which reference has been Kiade, and which it would bo superfluous to repeat. But we are not competent judges of the subjects which may come under the operation of our Rule. " Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? " The things that arc revealed to us by that Spirit are things which eye hath not seen, ear heard, or the heart of man conceived. ■ m\ wmmm 22 The assumption has often been made that with such and sucli subjects the IJible has nothing to do. The only legiti- mate plan of resolving a doubt with respect to any given topic is to open the book and read. If it be not introduced there, of course the Bible and Christianity have nothing to do with it, but if, on the contrary, the Bible does deal with it, to that resolver of doubts we claim a right to appeal, how- ever inconvenient or disagreeable it may he to gainsayers. Often have I heard — have you heard, for i" stance, that Keli- gion lias nothing to do with Politics. The knave has made the proclamation, and the fool has listened and believed, and echoed. But the knave is nearly reduced to silence, and the fool begins to stare, and attempt a little consideration. . It has been ascertained by facts that Scriptural godliness and unscriptural politics cannot stand together. To the oppressive Nimrod in the state or v\ the church the Bible is a tremend- ous book. It is terrible to the despot. He is not unwilling to hear — complacently to hear the grave annunciation of his equally despotic minions : — " Let every soul be subject to the higher powers. There is no power but of God. Whosoever resisteth the power resisteth the ordinance of God." But when the question is one of damnation it is natural to en(|uire, " Who are those persons who claim so high an origin, a sub- jection so absolute 'i " and where their high position is display- ed, their character is unfolded and tlieir identity ascertained. They are such as are " a terror to evil doers and a praise to them that do well." Who will say that powers pledged to the support of the Man of Sin, and who shed the blood of the servants of God, can adduce the Bible in favour of subjection to their behests V As well might we plead consci- entious subjection to the Lion or tlie Bear we encounter in the forest, and with whom we are not able to cope, for the Bible says, "As a roaring lion and a I'aging bear, so is a wicked ruler over the poor people." w«„. 'n * \ tiftm i^ms 2Vy The Bible is a terrible book to tlio Slaveholder. Very l)loasant to his ears are the aeeomodating tloctrines of tlie prudent i)reachers of the South, who, dividing not rightly the word of truth, tell the slave that servants must be subject to their masters with all fear, - not only to the good and gentle, ])ut also to the froward ; " but forget to tell the master that the servant is entitled to that which is just and equal, that he IS the freeman of Christ, and that in Christ there is neither bond nor free. It is a terrible book to the Priest and priestly claims. True, most true, - We are to obey them that have the mlc over us, and submit ourselves, for they watch for our souls as they that must give account:" but there is another page that breaks the arm of spiritual tyranny and strengthens the hands of Stewards of the mysteries of God. We would know by what authority the individuals claim tlie gracious submis- sion, and we are instructe k i 31 fluence by which men are persuaded that a w,fer is Chri,. tliey are persuaded that what t\m read „n H „ , ' the Divine Word see,, th.ugh a tC^e ' "' ' Ibe Scripture is not a sealed hont a Wush to ^peak of it as an o,J:',^t^t7.Zl:T who does not read it. Open and rea i SI ^ . """ -ntenees. The lueidness of the DM„e ,v'',"' ""' '"* fault. It speaks too plainly forLeX d ^t T ^7 subjected to it and tha^r a x .1 . '^° *^ "^ Uers, cou:;:rPh;ipt: L%trort' '"-"f"' knew the Seriptures able 'o" nake wle ul T •" '"" ".rough an «.«^,..„.,„ ,„, ;«^;:'"Th:!':,r aT' ™' I'glit. Not the interpretation but tl,.? J^" »nd makes wise the simpl Ue pit? "' '"'' ''S'" f teaehers. not beeausf h^ £>^:^:;:JZ T" "" he statutes of the lord were the subjer7h^' ^T'" Wisdom has said, •■ Seareh the Scriptures '' LL T Koman Catholics should discard the P pe or the pf"' place Protestant Ministers in their rol IV ,?'^ *" they would simply he-,r whit tvT T' " """''' ""at HisdictatesH„Y;:Lt^tirS;;:t ?«« - ">- the words of God. AH God's chiL! ' "^ 'P"""^ and among this number wVdeitoTee"!^" ' "'■ ''''"'' f^. and walking i„ the g.oriou: li^ t'^s^oftd' The .uth shall make them free, and th'e Won, i^th '' inis Divme and perfect JluU lof 1 « •'^uca. -ay appreciate, app^ .If^i '.:: Tf ref: Jl-'^'^ upon all, and recording tte mteraLe of 7 . , *""*"« cannot fail, for the knowledge 0?!^, ,K ' '""«• ■*^''* earth. Before the .W "■"' ""'' ''«™'- the fall, and if !„"„ i/ oIh rT"""'"" ^''''^''°" »'»^t that their blood be " Z.™ "; ""* "'T '«' "^ "^^^ ''eed - the word was no: " X knoTn f [ '"^"™'' ^» "> ^ -able season, but, i:seasoni:;Ztof'rn::rS£ •i , I IIP' 82 W'ora The Lord sluiU give testimony to tl.o W.ml of His Gi'ace. And " whilst the Spirit and the Bride say Co.ue, let l,i,n that heareth say come." Let not one memher of the body of Christ so far forget his position that he shouM not vespeet the i,n,K.rtanee of his operation in faithfully exemphfyn.g the purifying and ennoUing influenee of the Holy Word upon the |,odv •• m «e all come inlhe unity of the faith, and ot the knowledge of the Son of God, unto a^ perfect n.an, unto the n,easure of the stature of the fulness of Christ ; that we he no „»re children tossed to and fro and carried ahout with every wini of doctrine, hy the slight of men and cunning craftmess. l.crcly they lie in wait to deceive ; but speaking the tru h m love -rowing up unto hin, in all things, wlilch ,s the head, oven Christ r fron, when, the whole My fitly joined toge her and con,pacted hy that which every joint supplieth, aceordn.g to the effectual working iu the measure of every part, maketh increase of the hody unto the edifying of itself n. love. « r. 1 W^^ e^J^.i:gi0,,^„1^^.:^K'. vj^'J6>-5^',j^^,^t^j % • 4 / i