for their peace, but clap their feeble shoulder to his cross, to strengthen it; nor dare they rest on Jesus' grace, to make them holy, but call up human arms to slay gigantic lusts within; nor can they trust in Jesus' guidance, to make them wise unto salvation; but call the wisdom of the world in, an utter night piece, to chase away the world's darkness.

Many yet are so obliging, as to let the Saviour have a share in the work of man's salvation; but Jesus does not thank them for this condescension. He rejects that faith which does not centre in him only, and rest the heart entirely on him. He wants no partner, and will admit of none: nor were he worthy of the name of Saviour, if salvation was not wholly from him.

Hear what he says of himself, I have trodden the wine press alone: I looked, and there was none to help; therefore mine own arm brought salvation, (Isa. lxiii. 3, 5.)

Hear what a prophet says of him: Behold! the Lord God will come with a strong hand, and his arm shall rule: he shall feed his flock like a shepherd; he shall gather the lambs with his arm; and he shall carry them in his bosom. (Isa. xl. 10, 11.) Where you may observe all partners are excluded from this work. The Lord Jesus, who is called the Lord God, shall act the part of a shepherd, and lay down his life for his sheep; and by treading the wine-press alone, shall make the atonement himself: then he will gather the flock, and feed the flock, and carry the flock home himself. Jesus Christ does not help you to help yourself; but he does the whole work himself; his own arm shall rule.

Iudeed where men are quickened by the Holy Spirit, and well convinced of their sinfulness and helplessness, they are now enabled to use the means of grace properly, and must use them diligently, but the whole work still is in the Saviour's hand. He must guide the understanding by his spirit into all saving truth; he must bring his blood-bought peace to the conscience; he must tame the tempers, sanctify the affections, and make us cheerfully disposed for all good works. Our business is, to watch and pray; and it is the Saviour's office to work in us to will and What will and power he gives, we may exercise; and nothing more: he only can increase it, who first gave it.

do.

Paul says, It has pleased the Father, that in Christ Jesus (in his human nature, as a temple) all fulness should dwell. (Col. i. 19.) All fulness of wisdom to direct us, of power to protect us, of grace to pardon and sanctify us. And this all-fulness is treasured up in Christ, the head, to be communicated to the members of his body. Whatever wisdom, strength, peace or righteousness are not received from this store-house by faith, are spurious, a mere tinsel ware, which may glitter much, but has no value.

Paul says further Christ is all and in all. (Col.iii.11.) He is possessed of an all-fulness, that he might be, not something only in our wisdom, strength, peace, and righteousness, but all in every thing, and all in every person; all in the Greek, as well as the barbarian; all in the scholar as well as in the rustic.

And St. John says, We beheld Christ's glory, full of grace aud truth; and out of his fulness have we all received, even grace for grace. (John i. 14-16.) Where the apostle shews, that a believer's business is to receive supplies of grace out of Christ's fulness.

Doctor, I cannot comprehend that Jesus Christ must be all in wisdom to a scholar, as well as to a countryman. If human learning will not help to make us wise unto salvation, of what use is it, and wherefore do we value it? My landlord is reckoned a monstrous scholar: he has been at Cambridge, and travelled abroad, and talks French at a wonderful rate. He is always at his books, and makes eclipses when he pleaseth. We hear, he put in four into Dyer's almanac the last year. One day he took

me into his study, and shewed me all his learning. Bless me! what a sight! more books by half upon his shelves, than I have bullocks in my pastures! And they seem well handled; for I did not spy a mouldy book in his study, except an old Bible which lay drooping in a corner. I suppose it was his grandfather's. Now, Doctor, does it not seem likely, that my landlord must get more Christian knowledge from his vast gilded heap of books than I can get from a plain single Bible?

Human science, sir, keeps men out of mischief, trains them up for civil occupations, and oft produceth notable discoveries, which are useful to the world; but never can lead the heart to Jesus Christ, nor breed a single grain of faith in him. They who know most of human science, and have waded deepest in it, know the most of its vanity, and find it vexa

tion of spirit.

The heavenly oracles declare, the wisdom of the world is foolishness with God; (1 Cor. iii. 19;) and tells us, not many wise are called to possess the gospel kingdom. (1 Cor. i. 26.) And surely God would never brand the wisdom of the world as folly, if it had the least tendency to make men wise unto salvation.

It will, I think, be found a certain truth, that when human science is cultivated eagerly in a Christian country, the study of the Bible always grows neglected; and that immorality and infidelity spread their branches equally with human science: and that a learned nation, when arrived at the highest pitch of human science, is just become ripe for slavery, and doomed to perpetual bondage; witness Egypt, Greece and Rome.

Bible-knowledge, fetched in by prayer, and watered well with meditation, makes the mind humble and serious: but human science lifts men up, makes them vain in their imaginatious, darkens the foolish heart still more, and thereby drives them farther off from God. The present age is no bad comment on the following scripture, The world by wisdom knew not God. (1 Cor. i. 21.)

Solomon gave his heart to seek wisdom,, and knew more of the secrets of nature than any man; yet he found no real profit from this study, but calls it vanity, and a sore travail which the sons of men are exercised with. (Eccles. i. 13, 14) This is left on holy record, to direct us what to think of human science: and they, who laugh at the direction, may chance to weep at last, as Grotius did, and repeat his dying lamenta

tion:

Pray, Doctor what was it?

Why, sir, as he lay lamenting on his death bed, calling himself the poor publican, mentioned in the parable, and wishing he might change conditions with John Urick, a poor but devout man, some that were present, spake to Grotius of his great industry and learned performances, and spake of them with admiration to which he replied, with a sigh, Heu! vitam perdidi operose nihil agendo; Alas! I have squandered my life away laboriously in doing nothing.

The learned Selden, also, his antagonist, was very much of his mind, when he came to die.

Sir, if you would learn wisdom in the school of Christ, Paul affirms, You must become a fool, in order to be wise. (1 Cor. iii. 18.) A crabbed lesson truly, to be learned by a scholar! and a mighty strange expression, yet exceeding proper for a scribe, to wake him from his fond delirium, and fetch him to his senses: he needs such amazing language, to make him pause, and gaze about for a meaning. It is a block thrown in his way, to stop his vain pursuit or brush his shins if he advanceth. It tells a scholar, he must go empty unto Jesus, and see himself a fool in heavenly science; as much in daily want of a teacher here, as an ideot is of some director in his worldly matters.

The master of the school speaks the same kind of language to his scho

lars, Except ye become as little children, ye shall not enter into the kingdom of heaven. (Matt. xviii. 3.) The Saviour's little child, and the apostle's fool, instruct us how to seek heavenly wisdom; not by drawing it from human brains, or heathen folios, but by meekly going unto Jesus, as a little child to be taught; or as a fool to be made wise.

you

look

upon

What, then, you ask, must we cast away the languages, and throw Read the word of God with care, and aside the Bible? By no means. in its native language, if you can; but read it too with prayer; and not with prayer only, but with heart-dependence upon Jesus, while you read. his book; Put your eyes into the Saviour's head, while and when his head directs your eyes. you will have light enough. Scribes in every age have been much akin to the Jewish scribes, cavillers at Jesus, and rejecters of his doctrine. They are too wise to be God will teach the taught, and too lofty to sit down at the feet of Jesus. meek his ways. (Psalm xxv. 9.) And the wayfaring men, though fools, (Isa. xxxv. 8.) But the Lord turneth wise men baekward, and maketh their knowledge foolish, (Isaiah xliv. 25;) yea, taketh the wise in their own craftiness. (1 Cor. iii. 19.)

shall not err.

Sir, this subject has been often on my thoughts, and much might be said upon it; but this little shall suffice, which perhaps may set all Epheses in an uproar about their goddess; and make them cry out vehemently as before, Great is Diana of the Ephesians.

Indeed, Doctor, I am willing to become a convert here; for the graAnd if scholarship is zier is no scholar, yet endued with common sense. needful for a Christian, it seemeth hard that the poor, who are much the largest part, should be barred from it unavoidably. And it seemeth also strange, that the poor should be found and declared the chief subjects of the gospel kingdom. But, Doctor, if Jesus Christ has all the stores I need, and is in heaven, how must I get at him? Astronomers, they say, by a wooden pipe, will spring up to the skies in a twink; and tell as many pretty stories of the stars, as if they had them in their pocket. I am a gross, unwieldy man you see; and being born without wings, dare not venture on a flight towards the skies; can you help me to a ladder which may conduct me thither?

Yes, sir, you may meet with such a one in Genesis, (xxviii. 12.) whose foot was resting on the earth, while its top was in the skies. Jacob saw the ladder in a dream, but Jesus gave the vision, to represent himself. The ladder foot, resting on the earth, bespeaks his human nature; as the ladder top, fairly fixed in the skies, denotes his divine nature; and At the incarnation of he stood upon the ladder to point out the emblem.

Jesus, this ladder was truly set up; and much intercourse was then carried on between the family above and the family below: therefore angels are described as descending and ascending on the ladder. And, sir, if Jesus Christ may represent himself by a door, why not also by a ludder?

Jesus explains the riddle, when he tells Nicodemus, No mau hath ascended up to heaven, but he that came down from heaven, even the Son of man, who is in heaven, is now in heaven by his divine nature, while his human nature like the ladder's foot, rests on earth. (John iii. 13.) Again he tells his disciples, Where I am, there shall ye be also. (John xii. 26.) He does not say, where I shall be, there shall ye be also: but where I now am, even in heaven by my divine nature, there shall also my servant be. (See also John vii. 34-xvii. 24.)

Doctor, this vision of Jacob may be a very suitable emblem; but I fear it will not help me to the skies. A visionary ladder may serve a lightheeled angel, but will not suit my heavy corpse. I shall certainly miss the rounds, or they will break and let me drop; and a fall, only from the moon, would make lamentable work with my carcase. Therefore, unless you can provide me with another ladder, I must e'en grovel still on earth,

But, does it not seem strange, that angels should wait on men? I do not wait on my servant Tom, though he is my fellow creature. Indeed, this service of the angels oft amazeth me.

Sir, God's two families of angels and men, seem by the covenant of grace to be brought into one; and to bear a joint relation to a common head, Christ Jesus. Man, one branch, was cast out of order by the fall of Adam; and angels, the other branch, were in danger of falling, as appears by the ruin of their fellows. Both the families are now brought under one head, and the two branches grafted into a common stock, Christ Jesus. Henceforth, they receive all supplies immediately from this new head. In him they all unite; on him they all depend for peace and safety. By him angels are preserved from committing sin, and men redeemed from sin committed; through him, angels receive a confirmation in glory, and men obtain admission into glory.

This seems to be St. Paul's meaning, when he says, That in the dispensation, (of grace manifested) at the full (or proper) time, God (avaxɛqãλaswoarsa) hath gathered up again, into one head, even Christ, all things which are in Heaven, and which are on earth. (Fph. i. 10.) Hence, the whole family in heaven and earth, (being thus united in Christ) are named from him. (Eph. iii. 15.) And as angels are the chief or higher branch of the family, they become waiting servants on the lower branch, according to Christ's command, Whoever will be chief among you, let him be come your servant. (Matt. xx. 27.)

It is not wonderful that angels wait on men, when the Lord of angels came from heaven to wait himself upon them, and to die for them. And this should teach superiors to pay the utmost condescension and the kindest offices to all beneath them. Angels perform this waiting service with cheerfulness, because there is no pride in heaven: that foul weed only groweth upon rotten dunghills.

(To be continued.)

ART. V. A Letter from Theological Students in Scotland.

[We copy from the Christian Intelligencer, the following letter from the Theological students of the United Secession Church, to the Society of Inquiry of the Theological Seminary of the Reformed Dutch Church. Our readers doubtless will regard it as possessing a character sufficiently liberal, even for the latitude of these United States, and the young gentlemen from whom it emanated as nearly ready to burst from "the limits of sectarian inclosures," shake off "the spirit of narrow minded bigotry," leap over "the hedge of little peculiarities," no longer "regarding the minutest forms," but "restored to pristine excellence by a return to the liberalities and charities of the gospel"!]

UNITED SECESSION, Divinity Hall, EDINBURGH, 14th Sept. 1835. DEAR BRETHREN-Your very interesting and friendly epistle has been received. It was read at the last meeting of our Society, and received with unanimous approbation and christian sympathy. Agreeing with you in these enlarged sentiments which you express, of the propriety and the duty of Christians extending their charities and co-operation beyond the limits of sectarian enclosures or national territory, and of communicating effectually with all "who love our Lord Jesus Christ in sincerity;" we concur cordially in your invitation to frequent and regular correspondence. As nothing has tended more to mar the beauty and efficiency of the Church of God, than that spirit of narrow minded bigotry; which has induced many of her sects to hedge themselves round with little peculiarities, and to refuse all fellowship with those who differed from them, even VOL. XII,

44

regarding the minutest forms; so nothing will contribute more effectually to restore her pristine excellence than a return to the liberalities and charities of the gospel. Accordingly we unite with you in hailing every return to this spirit as a token for good. And we are confident that while the question with many in former times has been "How shall we differ?" the grand question for the future will be "How shall we agree?" We are particularly gratified at the anticipations of an annual epistle from you, Dear Brethren, as you dwell in a land recommended to us by a thousand agreeable associations as regards the past, and by many delightful anticipations as regards the future. When viewed politically, and still more, when contemplated in its religious aspect, America is looked to by every christian philanthropist as the scene of the most extensive and interesting experiments. On the religious state of your country, therefore, and on its political condition as far as it effects the interest of the church, we shall always be glad to receive information.

one.

We observe what you state regarding your system of Theological tuition, and so far as we are able to judge, we think it must be an efficient We trust the chair for ecclesiastical history and church government, will have the effect of maintaining among you the principles of Presbyterianism in all their purity and vigor. Standing as it does, between the two extremes of Episcopacy and Independency, it seems to unite the advantages of both, without the evils of either.

Our friend and former fellow student Mr. Lillie, will probably have informed you of the nature and amount of theological instruction which we were accustomed to enjoy. A beneficial change has been effected upon our system since his departure from Scotland. The number of our professors, which were formerly two, has been increased to four. Professor Balmes, for Systematic Theology, Professor Duncan, for Pastoral Theology, Professor Brown for Exegetical Theology, and Professor Mitchel for Biblical Literature. The present number of our students is one hundred and twenty-five, and our term of study is five years, or five sessions of eight weeks. During the recess of the Hall our education is under the direction of our respective Presbyteries, and by them we are subject to frequent examinations on Theology and Church History, besides delivering before them occasional lectures and sermons. Connected with the Hall there is a Theological society for the reading and criticising of discourses, a Voluntary Church Society for advancing the principles of Voluntaryism, and a Missionary Society which meets weekly during... the session, for prayer and other exercises, and collects annually a considerable sum for missions.

Your valuable table of American religious statistics has gratified us not a little. It is pleasing to contemplate the spirit of intense activity, which animates America in her religious as well as her political concerns. It was a noble example of the power and expansiveness of christian beneyolence when you determined to plant a sabbath school in every American hamlet and to give a bible to every house. And that pledge so admirably and speedily redeemed, will animate you, we trust, to still sublimer efforts. Let us remember, dear brethren, that our "field is the world," and that the spread of missionary enterprize must never cease, until idolatry and superstition have become the themes of history.

It is our peculiar privilege and our highest honor, that we have been born so near the millennial times, that some of the beams of the latter day glory have been permitted to shine upon your path, and that to us (to Americans and to Britons) has been entrusted the conveyance of the oracles of truth, of the message of mercy to all the benighted and idolatrous regions of the earth.

We lament with you the luxuriant growth of heresy which you tell us has of late arisen among you, threatening to mar at once your uni