ous; and as many find it difficult to discover the point of truth between them; I have thought that we might usefully occupy ourselves with this subject. Let us enter upon the examination of it, my Christian brethren, with earnest prayer that the Holy Spirit may be pleased to preside over an undertaking dedicated peculiarly to his own glory.

On a future occasion, it is my hope to examine this subject more especially with a reference to the influence of the Holy Spirit on the character and conduct at present I shall confine my observations to the influence of the Holy Spirit on the study and use of Scripture. And, in order to meet the case of the two classes of individuals to whom we have referred, it may be well to consider, I. WHAT PROGRESS IT IS POSSIBLE TO MAKE IN

THE STUDY AND USE OF SCRIPTURE WITHOUT

THE SPECIAL INFLUENCE OF THE HOLY SPI

RIT.

II. AS TO WHAT POINTS WE MUST LOOK ALTOGETHER TO THIS SACRED INFLUENCE.

I. We are to consider wHAT PROGRESS MAY BE MADE IN THE STUDY AND USE OF SCRIPTURE withOUT THE SPECIAL INFLUENCES OF THE HOLY SPIRIT.

1. In the first place, then, it is obvious that, without such special influence of the Spirit of God, it is possible to arrive at a bare belief in the truth of Scripture. It has been affirmed, by one of the most distinguished judicial characters of this country, that the evidence for the truth of the Gospel was stronger to his mind than that for any fact ever brought for judgment into a court of justice. But if this be true, no special influence can be necessary to enable us to perceive

Men of keen fa

the strength of this evidence. culties in other pursuits, do not forfeit them on approaching the Word of God. And, according ly, the mere truth of Scripture has been admitted by thousands whose lives have sufficiently indicated the absence of all spiritual influence on their hearts. "Believest thou the prophets?" said Paul to Agrippa; and he adds, “I know that thou believest," although the habits of Agrippa at the moment plainly proclaimed the absence of all sanctifying influence on the mind. And, in like manner, it is said, even of those miserable spirits who are farthest removed from all spiritual influence, that they “believe, and tremble."

2. Again: it is possible for an individual, without the special influence of the Holy Spirit, to become acquainted with the contents of the Sacred Volume. The same faculties which enable him to collect the contents of any other book, do not forsake him in the examination of this. In the investigation, especially, of those parts of Scripture which do not interfere with his passions and indulgences, his understanding is as free and as powerful as in the pursuit of any other subject. As to these points, he may be compared to a man who ascends an eminence to survey the range of land and ocean which lie before him. The strongest eye will make the largest discoveries. It is only because such men either refuse to read, or resolve to deny what they are afraid to acknowledge, that their map of the Gospel is not the same with that designed by the true Christian. In some instances, it is a matter of notoriety that very correct delineations of religion

have been supplied by individuals who were themselves but little interested in it.

3. In the third place, it is possible, without the special influence of the Holy Spirit, to feel the highest admiration for parts of the Sacred Volume.The examiner of Scripture, especially if a man of fine taste, may be charmed with its literary beauties, with the force of its reasonings, the power of its language, and the splendour of its imagery. He may chance to find there certain statements peculiarly accordant with his own views and sentiments. Its simplicity, after the inflation of many worldly compositions, may be truly refreshing to him. Its narrations may serve to chase away the weariness of a vacant hour, and to engage and interest the minds of his children. And if not merely a man of taste, but of feeling, it is possible to conceive him tracing out the history of Christ with delight and astonishment; shedding the tear of sensibility over his sufferings; and his imagination to be so captivated with the Gospel, that he may resist an attack upon it as upon any other idol of his fancy. The religion of a crucified Saviour may thus become to him, what the voice of the Prophet was to some of his countrymen, “a very pleasant instrument." Like Balaam, he may say, "How goodly are thy tents, O Jacob!" Like the multitudes who followed Christ, he may be willing even to exalt the Saviour to a throne, if he himself may be permitted to "reign with him."

4. Once more: such an individual may proceed clearly and strikingly to display the contents of the Sacred Volume to others.-He may be a man of lively imagination, and conjure up the most attractive images for the illustration of the truth.

He may be a master in composition, and therefore able to describe forcibly what he sees distinctly. But, nevertheless, all these powers and faculties may be called into action without the operation of any principle of piety, and, therefore, without the sanctifying influences of the Holy Spirit on the soul. Strong statements, or glowing descriptions, may be mere instruments which such a man employs for worldly purposes; to move or to control the mind of his hearers, to advance his interest, or to establish his reputation. As in the case of Saul, he may be thus associated with "the prophets," without loving the God of the prophets. Or, as in that of the individuals who "preached Christ from contention," he may be influenced by unholy motives, and yet employ the most sacred language. It is thus that an individual endowed with great natural powers, but a stranger to the grace of God, may strikingly exhibit to others the Redeemer whom he himself neglects; and may powerfully enforce on the consciences of others, obligations which he himself utterly disregards in practice.— There are few, even of the devout ministers of the word of God, who do not at some moments feel the danger, in a greater or less degree, of this kind of hypocrisy. And there are, it is to be feared, cases in which the life of the individual is little better than one great practical falsehood from its commencement to its close. "This people draweth nigh to me with their lips, but their hearts are far from me."

Thus far then, my brethren, as it appears to me, may a man proceed in the use and study of the Scriptures without the special influence of the Holy Spirit. He may admit their truth, may

become acquainted with their contents, may give them a place in his fancy and taste, and even successfully proclaim them to others; and "There is not" (as it has been powerfully said by the writer by whom many of these statements have been suggested) "a more painful spectacle, than that of a man blessed with all the light which nature can give, but labouring under the darkness which nature cannot dispel;-a man of many accomplishments, and who can bring all his powers of demonstration to bear upon the Bible; yet carrying in his bosom a heart uncheered by any of its consolations, unmoved by the influence of any of its truths, unshaken from its attachment to this world, and an utter stranger to those high resolves, and the power of those great and animating prospects, which shed a glory over the daily path of the believer." Such a man may indeed nominally "call Jesus, Lord," but cannot, without the aid of the Spirit, receive him practically, spirtually, and efficiently, as a Lord and Saviour. You, if such be your circumstances, may be every thing in the eye of man, and nothing in that of God. You may "have a name to live, and be dead" as to all the real purposes of your being. You may be a "preacher to others, and yet yourselves a castaway." You may be "clothed in all the purple and fine linen" of worldly applause, and yet have cause in reality to envy the poor creature who lies before you, powerless and despised as to the body, but rich in the qualities of lowliness, and contrition, and love, and faith, and holy obedience to the will of God his Redeemer.

II. But I come now, secondly, to inquire WHAT

IS THAT KNOWLEDGE AND USE OF SCRIPTURE OF