From the Evangelical Register. ON THE EXISTENCE OF GOD. ATHEISM is the grossest absurdity that could r have entered the minds of rational beings, both Scripture and reason proclaim in loudaccents that there is a God. But we are are the testimony of the former is not received such as are of the Epicurean school, who, rejecting such evidence, rest their claim to. "The son upon a very suspicious basis. hath suid in his heart there is no God." e existence of Deity is the foundation of all gion. So self-evident is this maxim, that nations, the learned and the rude, have by nmon consent admitted the fact. Through atever medium, or by what rites and cerenies soever, they may have offered their orations, the existence of a great First Cause, pears to have been intuitively impressed on eir minds. Devout in the worship of those ols which they thought to be gods, they ran m one God to many; but, alas, a few of the esent age, with an ardour that would do hour to a better cause, are running from one od to none at all,-are employing their proscuted talents for the vilest purposes, by enavouring to erase from the mind the traces a Divine Being, and to subvert ultimately e duties of morality in the world. Happily, such boasting Goliahs are not inlnerable, nor is their system impregnable. pebble from the brook, skilfully hurled by a ripling's hand, has laid, and doubtless will rain lay, these giants of Gath in the dust. hey, indeed, conclude "they are the men, id that wisdom will die with them;" but it ill be our business to show that their philosohy is vain, and that we have "yet to speak on od's behalf." The arguments now to be ofred in proof of the existence of a Deity are ut a few selected from many, but they carry nportance with them, and, we are bold to ver, are such as cannot be successfully overurned. Reason must admit the connexion between auses and effects-that the influence of the ormer must be adequate to the production of he latter. The conjectures of that philosoher were just, who, when shipwrecked off the sland of Rhodes, seeing, as he approached the hore, some diagrams drawn on the sand, exlaimed with rapture, Vestigia hominum video, 'I see the foootsteps of men." The language f every nation is formed upon this principle. Every verb supposes an agent and a subject, he person acting and the thing acted upon. To speak, to walk, to work, to strike, are effects proceeding from some cause. The Atheist is is much accustomed to use this mode of reasoning as his opponents, except in the works of universal creation. The propriety of such a connexion is so casual, but the effect of some cause adequate to its production. The admirable structure of his body, the noble faculties of his soul, with its immateriality and immortality, the mysterious union of flesh and spirit, his capability of conveying his ideas in forms of speech, and the important station he holds in the scale of being, evince him to be the workmanship of an infinitely wise and intelligent Architect, whom the scriptures denominate God. He finds himself placed in the midst of a world adorned with every beauty, furnished with every convenience, and affording magnificent displays of a benevolent and almighty Maker. Above him shines the glorious sun, in the centre of the planetary system, communicating light to known and unknown worlds-the moon walking in her brightness-the stars like diamonds studding the firmament of Heaven-the earth performing her diurnal revolution from east to west, producing the vicissitudes of day and night-the various species of herbs, plants, shrubs and trees-the different generations of quadrupeds, birds, reptiles and insects-the ocean with its unceasing undulation and its innumerable progeny-the salubrious air-the stormy wind-the fiery volcano-the destructive earthquake-the rolling thunder and the vivid lightning, all proclaiming with the voice of demonstration, "The hand that made us is divine !"-No, says the sceptic, the work is too great even for a God. And he imagines and impiously asserts that the matter of the world was eternal-that the order, beauty, harmony, and variety, we now behold are the effects of chance. To show the fallacy of such an idea, the following just and decisive argument of Archbishop Tillotson, is adduced. "I appeal to any man of reason, whether any thing can be more unreasonable than obstinately to impute an effect to chance, which carries in the very face of it, all the arguments and characters of a wise design and contrivance. Was ever any considerable work in which there was required a great variety of parts, and a regular and orderly disposition of those parts, done by chance? Will chance fit means to ends, and that in ten thousand instances, and not fail in any one? How often might a man, after he had jumbled a set of letters in a bag, fling them out upon the ground before they would fall into an exact poem; yea, or so much as make a good discourse in prose? And may not a little book be as easily made by chance as the great volume of the world? How long might a man be in sprinkling colours upon canvass with a careless hand, before they would happen to make the exact picture of a man. And is a man easier made by chance than his picture? How long might twenty thousand blind men who should be sent out from several remote parts of England, wander up and down before they would all and the huge fabric of the world) that it was In the universe without us, and in the little name." The argument receives additional weight from the consent of all nations which in every age has been natural and innate, "For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, are a law unto themselves, which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another. Rom. ii. 14, 15. It is sown in us, born with us, and springs up with our growth, "like letters carved on the bark of a young plant, which grows up together with us, and the longer it grows, the letters are more legible." Were we to trace the globe around, we should find there is not any nation or people, sor barbarous or ignorant, who have not they were never blessed with divine it must have been the result of the li ture. The connexion between causes and clearly perceived and fully acknow them, which gives impulse to all t tions. So far from the idolatries an tions they practise, being prejudicia gument, they rather tend to confirm Not sincerity of their belief of some Supre Whence sprang such belief? intercourse they had with other n with respect to many this has been cent date. St. Paul will solve the "The invisible things of him from t of the world are clearly seen, being by the things that are made, even power and Godhead, so that they a excuse." The works of nature are tal glasses which give a clear repres the existence of a Deity, similar to reported to have represented to the not his own face, but the image of th worshipped. It is objected that the notion of state manœuvre to reduce subject ence? Let these pretenders to wisd how it is that the greatest potentate existed have themselves had the impressions of the Deity? Let the to us, if they can, the power of cons haunts the wicked-the fears of fu ment that torment them. on any ot ple than that of accountability to a Judge, just and supreme, such as C they cannot, let them be honest, wise, to acknowledge their error, pi conviction, and humble themselves mighty hand of God, whose very attribute, and work, must be far comprehension of finite creatures. tremble at the thought of lifting arm against the Onnipotent. that striveth with his Maker! Let t strive with the potsherds of the eart knee to divine grace, O stubborn the golden sceptre of pardon and yet extended! Acknowledge the d macy; subunit to his government, ascend the throne and vengeanc bolts of flaming wrath, when an shall then be placed against every for mercy. Admit a God-that mystery supre That cause uncaus'd! All other wor From the Critica Biblic OFFENCE OF DAVID IN NU THE PEOPLE. 2 SAM. XXIV.; 1 CHRON. X FROM several passages in the Old appe compared with each other, bering of the peopl the Ige This not among them, for the king's word was abominable to Joab. So that it looks as if his orders were to count them with the rest. Indeed, we find them once armed upon an extraordinary occasion, which was to guard the temple at the coronation of Joash, king of Judah. For, at that time, they were ordered to encompass the king round about, every man with his weapons in his hand. But that was in the temple, where the rest of the people were not permitted to enter. And besides their religious function, they were sometimes employed in other civil offices. So David, when he was making preparations for building the temple, appointed six thousand of them for officers and judges. Grotius, indeed, observes, with regard to this fact of David, that he declared the people innocent:§ which he seems to have concluded from what David says, 1 Chron. xxi. 17. But it does not appear, from what has been said above, that they were altogether blameless, though not equally criminal with himself. And in such a case, the equity of a national punishment is acknowledged both by Philo and Josephus, in the passages cited from them by Grotius. cred action; as the money was to be applied | to the service of the temple.* It was not like that in other nations, to know the strength of the government; for God was their king in a peculiar manner, and promised to protect them from all their enemies, and to multiply them as the stars of the sky, while they obeyed his laws. David's crime, therefore, seems to have Jain in converting a sacred action to a civil purpose. He was culpable both in the thing itself, and in the manner of doing it. For whereas by the rule given to Moses, in the passages referred to above, they were to number the males from twenty years old and upwards; David gave orders, that all should be numbered, who were fit for war, though under that age. must have been highly criminal in David, now in his old age, after so many instances of the Divine favour expressed towards him. And as to the people, their offence seems to have consisted in their compliance with that order He was culpable in giving the order, and they in obeying it. And therefore Joab, who was sensible of this, and unwilling to execute the command, asks David, Why he would be the cause of trespass in Israel ? For by that means, he reduced them to the difficulty of disobeying God, or himself, as their prince. It was doubtless their duty to have obeyed God; but we find, as it generally happens in such cases, that the majority, at least, chose to obey the king. However, it appears that Joab was weary of the office, and did not go through it. Probably he might find many of the people uneasy, and averse to submit to the order. Besides, it was expressly enjoined, that when the people were to be numbered from twenty years old and upwards, the Levites should be excepted, as being appointed for the service of the tabernacle | And as they were not called out to war, so they had no share in the land of Canaan allotted to them, when it was conquered by the other tribes; who were therefore ordered to give them a number of cities, each tribe out of their portion, which was accordingly done. And Josephus assigns that reason for it, when he says:- Moses, because the tribe of Levi were exempted from war and expeditions, being devoted to the service of God, lest being needy and destitute of the necessaries of life, they should neglect the care of their sacred function; ordered the Hebrews, that when by the will of God they possessed the land of Canaan, they should give to the Levites forty-eight large and handsome cities, with two thousand cubits of land round the walls."** But David seems to have ordered them likewise to be mustered, with a military view; which, perhaps, was an aggravation. For, it is said, that when Joab, by his command, numbered the people, they were eleven hundred thousand men that drew sword. And it is added: But Levi and Benjamin counted he Exodus xxx. 12-13. Numbers i. 2, 3. 2 From the Assistant of Education. ON THE DEVOTIONAL READING OF THE PROPHETIC SCRIPTURES. A VERY large proportion of the whole volume of Scripture is decidedly prophetic. We cannot peruse any of the pages of this holy book, without perceiving it is the writing of one to whom the past and present are the same, today as yesterday, and to-morrow as to-day. Whatever be the immediate subject of the narrative, the principal group, as it might be, of the drawing, all eternity is in the back-ground -the eternal past and the eternal future-and our attention is perpetually called to the objects that more or less distinctly occupy the distance. To us more or less distinctly, not to Him who drew them. We are in the habit of speaking of things future as uncertain and contingent, depending upon something as uncertain as themselves. But this is the language of our weakness, itself the origin of all uncertainty. In reality, there is none. To the eye of omniscience on one side lies the past, with all its connexion of events, and the motives that led to them, and the consequences that resulted from them, as in a map the towns and cities, with the roads and cross-roads that connect them-and on the other side lies the future, consequences still connected with events, and events resulting from intentions, yet all as well defined and certain, and like the map as well, as that which is already lapsed and gone. This appears, if looked for, in every part of the Holy Scripture, and distinguishes it from all 444 On the Devotional Reading of the Prophetic Scriptures In treating of the Prophetic Scriptures, therefore, we are not alluding exclusively, or in particular, to those books we call the Prophots. In them, much that was once prophetic is now historical; and that which was warning or promise to those to whom it was addressed, stands now as a narrative, preserved for our example. Such were the prophecies of Daniel that immediately concerned Nebuchadnezzarthe promises of Jeremiah for the first restoration of Jerusalem, and the chastisement of her enemies and all those messages of heaven, delivered by the prophets, or men of God as they were called, when they left the deserts in which they habitually dwelt, to make known in the camp or at the court the will of the Almighty. Of such scriptures as these we have already spoken, as included in the narrative parts of the Bible. Beautiful assurances are they, that what is still prophetic is no more uncertain, than that which at the time it was spoken, seemed no less so-now explained, and verified, and made; in our language, sure-in fact, no surer than it was at first. But, exclusively of the prophets, so by distinction called, every part of the Bible contains prophetic scripture. The Apocalypse almost wholly-the Psalms to a very great extentthe books of Moses by detached passages in almost every part-and the Gospels and Epistles occasionally and briefly. To all such portions of scripture, bearing reference to the world's futurity, the observations we may make on the subject will apply. If our previous remarks are just, it will immediately appear how wrong is the notion assumed by some, that the prophetic parts of the Bible are in themselves vague, figurative, uncertain, and obscure, calculated not to enlighten, but mislead-meaning of course something, but of nothing intelligible-consequently rather dangerous than desirable for our perusal. The world has seen, nevertheless, a great portion of the prophecies fulfilled; and these have proved neither vague, nor figurative, nor obscure but so clear, on the contrary, and so literal, we consider the Jew without excuse who could not recognise in Jesus his foretold Messiah, and in the armies that compassed Jerusalem the predicted avengers of iniquity. Yet whatever difference is between the past and future prophecy, is in us, and not in it. Where, otherwise, shall we fix the moment at seen the waves bright and glittering shine, and before us, and seen the the deep grey of evening? Did w sunshine terminated exactly where It seemed so-but when we had g it seemed so still-and still the sam ceeded onward. Such is our position in the cours revelation. As it passes, it become simple to the plainest understa which is to come is only obscure, b vision receives not the light that And by the manner of its past fu may best judge of the manner of f be expected for what remains. Has curred to us to suppose the Jew v ployed who studied the prophecy o try's doom, and read from day to day rious prognostics of his predicted such study would mislead him, and rather dangerous than desirable? ness of such a supposition is instantly And yet there is no difference in The Jew of ancient days could hav to do with what has since elapsed with what is still future, and no brig to study it by. He stood in the sam with respect to the first coming of the as we with respect to his returning; with exactly the same plea have pu aside, and treated the prophetic pages figurative, and unimportant. It is that the greater number did so; an forgotten or remained ignorant of t tents, failed to recognise in Jesus came, the characters of their predict Some few we know did otherwise; an study of prophetic scripture, had themselves to know and welcome when he appeared. But while we repel the idea that any part of the Bible which is not w our learning, which is no concern of may with impunity be put aside, we going to recommend what is commo the study of prophecy as a part of our al reading. There are other times: recommend no study but of our own interest in the text before us, and of as affecting our personal religion. 1 for us, at other times, to hear what th to say, and read what those have wri have given themselves to this study pare their words with the words of and, however new and startling they m with humbleness and teachableness of ask of heaven to be enlightened on a s which we are most deeply interested. if any will present to us the darkness interpretation, as a safer light to wall the clear day of revelation already and verified, and entertain us with ert structions and prophetic lore, in prefi the plain words of faith and holiness, we had better not take them for ou And if deep research, and critical co and curious inquiry upon these matter trude itself upon our seasons of devoti lieve we had better bid them away, a ercise. That were to close up a treasure inestimable and exhaustless, as applicable to ourselves, and to our personal interests, necessities, and feelings, as any part of the scriptures whatever. It is true, that in applying the words of these books to the spiritual Israel, the spiritual Jerusalem, their first application to God's chosen people, the Jews, has by some been lost sight of; and that to recover it, they have by others been so forcibly taken back again, as to deprive the child of God by the redemption of Jesus' blood, of his richest store of truth and consolation. Either was unnecessary. The separation of Abraham and his seed from the generations of men, to serve the one true God, and live under his immediate guidance, while to all beside he was unknown; and to be called his peculiar people, chosen and beloved, while to all beside he was a vengeful enemy-this peculiar and extraordinary separation was but an emblem from first to last of the people since purchased by the Redeemer's blood, reclaimed from sin, and separated from a world lying in wickedness, to be the adopted children of God, to be governed by his laws, and led by his Spirit, and protected by his power. The analogy has in all things been preserved. However literally, therefore, every promise or warning may apply to the temporal affairs of the Jewish people, and however far they will be in the future, as they have been in the past, literally fulfilled to them, they are thence the more, not the less certainly, applicable, in a spiritual sense, to the church of God in Christ, and personally to every individual child of God who is a member of it. Whatever is true of the former, is true of the latter --whatever is addressed to the former, is addressed to the latter also-whatever is theirs is ours also, of blessing or of promise. To illustrate my meaning, I will make use of the 35th chapter of Isaiah. It has been for many ages the song with which the afflicted has beguiled the hours of his affliction, the weary pilgrim's chant in all his passage through the desert world. The wilderness of the first verse, so sad and solitary, has seemed to be his own bosom, and the world over whose promise its blighting had extended. The message of encouragement in the fourth verse has seemed addressed him in his hours of fearfulness, trial and opposition. The succeeding promises were a stay amid the stubborn insensibility of men and the corruption of the abandoned earth. The eighth verse seemed to describe the way of salvation, made plain to the simple in the pure gospel light; and the concluding one, that eternity of unbroken bliss, which awaits the redeemed in the mansions of glory. But some will say this chapter has another meaning. The solitary desert is that land once flowing with milk and honey: parched now and thirsty, the habitation of the dragon, bringing forth weeds and rushes: the Lebanon, the Carmel, and the Sharon, are the places literally difference in our devotional use of the chapter. It means but the more certainly what it meant before. If we forget this latter application altogether, I am persuaded we do no wrong in taking to our bosoms as the chosen of God in Christ, the consolations and promises it contains. If we remember it, I am persuaded that by restoring it to the chosen of God in Abraham, we need not be dispossessed and deprived of them. That first temporal election and separation was the emblem of the spiritual-and the events and circumstances which so miraculously pursued those who were the subject of it in their temporal affairs, have their exact analogy in the spiritual conduct of those who belong to the election and separation in Jesus Christ. We have but to trace their history through, comparing it with what we know of others and ourselves in spiritual things, to perceive the analogy entire-and by the past may be instructed of the future. If our minds have been occupied with the construction of these scriptures, and unsatisfied respecting their just application, I do not say it is of no consequence to know-all truth is of consequence-and it were much too proud for man to say that what God has written is not necessary to be studied or inquired about. But to our devotion it is of no consequence; and to our personal application of the prophetic promises and threats it is of no consequence. If our hearts are warmed and exalted by the interpretation we have received, it is well-let it be present with us, and be used to that purpose. But if all we feel about it is a yet unsatisfied curiosity, it will but interrupt our devotion to entertain the subject-let us reserve it for our hours of study rather, and for this time take the Bible as we have received it, and fully understand it. There is indeed enough. If I have chosen the last chapter of the Revelation for my devotional reading, and I find in the first five verses a description of that place where the just shall reign for ever, which all that is most lovely and most pleasing to our senses is made use of to embellish, where the curse that has blighted our poor world is no more to be found, of which the greatest charm of all is that the throne of God and of the Lamb shall be in it-while my heart throbs with the anticipation of expected bliss, and grows careless for the trifles of this departing world, and rises in adoration of that Being whose face I am to see, and in whose desired presence I am about to dwell, I need not recal my heaven-gone thoughts, and check my anticipating joy, and withhold my strains of adoration, to determine where that blessed abode shall be. Or if in the tenth and eleventh verses I read that the time is at hand-that He comes quickly-and that at his coming, all must be determined in good or ill for ever, and to every man be given the portion he has chosen-while my awed spirit returns upon itself, to ask if it is ready, I need not stay the examination till I have satisfied myself “ 1 |