Bishop of Auxerre.' "The Bishop of Rhodez gives this excellent Approbation:

The church, ever careful for the spiritual wants of her children, hath never ceased to give into their hands the Holy Scriptures, particularly the New Testament.' [0 that this were so! Hengstenberg.] Therein, as St. Augustine says, she has found a body of doctrine which is perfectly suited to the instruction and nourishment of souls; and which is so admirably adapted to the capacity of every person, that there is no one who may not derive therefrom sufficient instruction, if he reads this Divine Word with that faith and piety which true religion requires; for, as that Father also says, in its plain and clear passages, it is like a familiar friend who, without parade or roundabout phrases, speaks at once to the heart of both learned and unlearned; and when it couches a sublime truth under the language of sacred mystery, it uses no proud pomp of speech to deter the humble and simple from nearer approach. Hence the Holy Scripture has been so extensively translated into the common tongues of the nations, that unlearned believers might have ready access thereto. We cannot too much, or too earnestly exhort those whom providence has placed under our pastoral care to the reading of the Scriptures; and that those who

'Bishop of Rhodez.' "Then follows an Approbation by H. Piessonnat, Doctor of the Sorbonne, Professor Univ. Par. &c. in which he zealously adduces passages from the fathers to show their great anxiety to make the people of their churches well acquainted with the Holy Scripture.

"A second edition of the translation adopted by this Society appeared in 1728, and a third in 1731. In the preface to the last, it is said that the principal contributors were not the rich, but the poor, (-just as in London, and now among the Protestants of Paris-), yet that some rich persons had not merely contributed to the common expense, but had gratuitously distributed a great number of copies. The saying of the ancient French King Robert is introduced, that he would rather lose his throne than his Bible. Finally, the following Prayer before reading the Holy Book is recommended to be devoutly used:

'Come, HOLY SPIRIT; prepare my soul, that I may receive the Word of God with teachableness and deep humility. Purify my heart by sincere repentance and that living faith which worketh by love; and grant that, being filled with the saving knowledge of the truth and of thy holy will, I may with all diligence endeavour to practice the same: through Jesus Christ our Lord.

'Lord, give me understanding to know, memory to retain, and the will to love and put in prac

tice, the wondrous things of thy law!'

"Other editions were printed in 1732 and 1735, with prefaces chiefly occupied in answering objections. About the year 1750, all traces of the operations of the Society vanish.

"We add only one observation; that in these transactions, we have a proof that the influence of vital Christianity is every where the same."

P. S. The translator possesses a Bible, printed (with the royal licence of course) at Paris in 1776. It is in four very commodious duodecimo volumes, not having any of the above mentioned prefaces; but it contains another which breathes the same spirit of evangelical devotion, and several dissertations furnishing geographical, historical, and other information auxiliary to the profitable reading of the Scriptures, with indices and chronological tables. At the close of the Old Testament is a Discourse

THE SUCCESSFUL STUDY To direct men to the certain at tainment of substantial good, is one of the highest and most valuable offices of human kindness. It has been so regarded in every age and by all men who have been capable of forming a correct judgment, or duly susceptible of grateful feeling and this, whether obstacles to the pursuit were detected and removed, or positive facilities for the enjoyment discovered and opened up. Hence the fame of the most celebrated philosophers; the honourable reputation of wise legislators; and hence the confidence invariably reposed in the accredited teachers of religion. Nor is

upon its Divine Books, treating upon their connexion with the New Testament, the reference of the types and prophecies to the Messiah, the interpretation of figurative language, the spiritual blessings contained in the O. T. promises, the necessity of prayer and practical holiness in order to the profitable reading of the O. T. &c. &c. The Version in this edition is the eminently judicious and faithful one (particularly in the N. T.) of the Jansenist sufferer, Isaac le Maistre de Sacy, with some verbal alterations. Now, all things considered, it appears not improbable that this edition, as to its text at least, may be a reprint of those of the interesting society, whose efforts are described in the preceding paper.

It is a reason for peculiar joy and thankfulness that, within the last fifteen or sixteen years, some thousands of copies of De Sacy's Bible, and of the New Testament separate, have been dispersed in France, both by the Bible Societies and by private sale or donation.

J. P. S.

OF DIVINE REVELATION. the effect thus contemplated, at all disproportioned to the implied obligation. All, however, that the wisest and best of uninspired men have done in this respect, has only served to show the necessity of a divine revelation, since it has still left the world to inquire, "Who will show us any good?" whilst it gives additional importance to the claims of the Bible, which offers infallible guidance in the paths of peace and life. The value of the Bible, as the revelation of God, is not more abundantly proved by the ignorance and misery which prevail beyond the sphere of its circulation, than it

66

is by the paramount importance, the marked simplicity, the holy character, and happy influence of its varied communications. In it, God himself condescends to be the teacher of man, and to direct him to the attainment of the highest good, that which is spiritual and eternal, the holiness and happiness of his being in time and eternity. His obligations to receive, and study, and obey the dictates of revelation are of the highest possible order; and his facilities for the right understanding of its contents are most abundant and efficient. What a solemn thought is it in connexion with this peculiar distinction, that there are some who are ever learning, yet never come to the knowledge of the truth!" For, however little it be lamented, the fact cannot be denied, that numbers who enjoy the advantages of divine revelation, remain grossly ignorant of its contents, and strangely disaffected towards the object of its supreme commendation. Yet it may be, they read the Bible, and that with regularity, and attend with frequency on the public exposition of its truths. To every reflecting mind, therefore, the question be comes one of deep interest, What are the pre-requisites for the successful study of divine revelation? To reply to this inquiry, is the object of this paper.

In prosecuting the inquiry, it is most natural to search the volume itself, to see whether it suggest any principles, or contain any directions by which we may decide. Two passages come very opportunely to our aid. The one speaketh expressly, "None of the wicked shall understand; but the wise shall understand." And the other defines wherein this wisdom consists, "If any man will do his will, he shall know of the doctrine,

whether it be of God," Dan. xii. 10; John vii. 17. From the comparison of these two texts we gather that there are certain evil dispositions necessarily hostile to the understanding of God's Word, and the prevalence of which prevents its blessed influence; and that there is a wisdom, of enlightened and holy character, consisting in a practical regard to the claims of the Bible, which has the promise of success in its effort.

Amongst the wicked or evil dispositions which hinder the successful study of God's Word may be mentioned, a sceptical spirit. Nothing is of greater importance than to ascertain the exact boun dary line between the province of reason and that of faith, in reference to the Divine revelation; since there is great danger of the former intruding with unhallowed step on the province of the latter, and by stepping beyond its proper sphere, presenting in its exercise an effectual barrier to the correct understanding of the inspired volume. In explaining the phenomena of nature, reason enjoys an unbounded range, and demands with strict propriety to receive satisfactory evidence, before it adopts a submitted hypothesis, however strongly recommended or authoritatively imposed; and in examining the evidences of divine revelation, the case is very similar. Satisfactory proof of the valid claims of whatever professes to be a revelation from God, it has a right to expect, and ought to pursue; the circumstances of that proof are legitimate objects of scrutiny, and prior to their examination may be held in doubt. But beyond the attainment of such evidence as fairly establishes the claims of the Bible as the word of God,reason cannot intrude without sin. This point being once set

tled, reason itself teaches that the implicit and unhesitating belief of the whole of its inspired contents, is not less our privilege than our duty. There may be many things revealed which we cannot explain; and many things required, the reasons of which we cannot perceive; but a moment's reflection on the infinite glory of God, the acknowledged author of the book, and on the unsearchableness of all his works and ways, is sufficient to teach us that such things were to be expected in such a revelation; yea, that had they not existed, a strong proof of its divine origin would have been wanting. If, then, we come to the study of the inspired volume with a sceptical spirit, disposed to reason, or it may be to cavil where we ought to believe; if we are determined to walk in the feeble light of our own imaginings, when we might and ought to avail ourselves of the clear blaze of divine truth; if we will still look at God, through the distorted medium of our own pre-conceived and carnal notions, instead of judging of him in his own light, the consequence is not more natural than just, that we should be left to grope in the dark, and unceasingly to reiterate our own unfounded aspersions on the intelligibleness of God's word. A spirit of scepticism thus brought to bear on the revelation of God insults his glorious perfection, and is justly left by him to entail on us the legitimate consequences of its indulgence. Similar results follow from the influence of a prejudiced mind. There are two ways in which this source of evil contributes to the unsuccessful study of the Scriptures; one is, when an antipathy exists towards certain parts of revealed truth; the other, when an attempt is made to make the Bible speak the lan

guage of a human system. If we reflect for a little, how an indulged antipathy towards a certain development of individual character, or a single act of an individual's life, operates to produce an impression in all respects unfavourable, warping the judgment, and blinding the eyes to the perception of all that is excellent and valuable; and if we reflect yet further, how such a prejudice against an author, operates to produce an unfavourable opinion of his works, and even creates a disposition to cavil, where if he were unknown, we should only admire; we see how it is that the existence of such a state of mind towards God and his word, precludes the possibility of the right understanding of it. Thus, for example; "the carnal mind is enmity against God," has taken up with the idea that he is "a hard master, reaping where he had not sown, and gathering where he hath notstrawed;" and though, when seen in his own light, he is altogether and only lovely, yet this perverting prejudice hides all his glory from view, and the false impression respecting his character remains, notwithstanding all the clearness and fulness of the divine revelation. The operation of the same unhallowed circumstance is often seen in con. nexion with some particular doctrine of revealed truth; e. g. the doctrine of the Trinity, and the doctrine of Election. That single prejudice causes the whole book to be neglected and laid aside. The effect is the same when an attempt is made to bend the plain and obvious truths of God to the service of a system. When certain notions must at all hazards be entertained, and every page and every line must be interpreted in accordance therewith ;-this is not to learn of God, but to try to

teach him and is not he justly left to his own natural blindness who will not walk in the light, or who quarrels with the orb of day because it does not accommodate itself in the circumstances of its shining, to his whim or caprice? An immoral heart is a third circumstance which hinders the perception of the truth. The reason that our Lord assigned for the rejection of his personal claims by the world, is properly applied to the volume of revelation; "I testify against it that the works thereof are evil." Human legislation reaches only to overt acts; God directs the operations of the mind, and prescribes laws for the affections of the heart. This creates a distinction in the divine government, which in human administrations does not, cannot exist. There may be the most unblemished exterior, in connexion with a grossly immoral state of heart: and thus, the reason why so many men of unimpeachable morality of life, and regular attendance on the ordinances of religion, do not understand the truth of God is found in this fact; they shelter themselves under the cloke of their freedom from overt acts of sin, and refuse to receive the truth in its bearing on the state of their hearts and affections before God. They do not receive the truth in the love of it; their self-conceit does not bow to the gospel of God, or their pride is offended at it, or their worldly-mindedness is condemned by it, or their hypocrisy is exposed in it, or their formality is censured by it, or some other of their lurking evil dispositions are directly forbidden in it; and therefore they do not understand it, because it bears witness against them that they are evil. In other cases this evil advances a step further, and shows itself in an opposing

conscience. The word of God is read, with a secret determination to receive and obey such parts of it only as may comport with previously existing sentiments and inclinations. The conscience is decidedly set against the force of the truth in some of its varied aspects and bearings; and this necessarily prevents the clear understanding of it. Hence arises the gross ignorance of the Scriptures as a whole, which is discoverable in those who have no relish for any thing beyond the theoretical and doctrinal portions of the inspired volume; their religion lies chiefly in the airy regions of the imagination, whilst it has but little hold of the affections of the heart; the reason is, their consciences meet all the perceptive parts of the inspired book with marked and determined aversion. Hence springs also their ignorance of the Scriptures, who contend that sentiments are of no consequence, but only sincere and consistent practice, as if sincere and acceptable practice were not necessarily founded in scriptural views, and dictated by scriptural motives. Their con

sciences do not bow to the authority of divine teaching, and the entrance of God's word gives them no light. Such are some of the features of the wickedness which prevents the successful study of divine revelation. The influence of any one of these circumstances is more than sufficent to bewilder the most persevering mind in its researches, and becloud the most penetrating intellect in its investigations. In the nature of the case the Scriptures cannot be understood where such dispositions prevail; and in the arrangements of God the determination is fixed that they shall not. They who thus blind their minds and harden their hearts, cannot, shall not see.