lates them: but neither the one nor the other knows the least in the world of the causes which produce them.

"The naturalist observes around him an infinite number of cases of motion: he knows the general laws of motion; he knows also the special laws which modify the motions of some particular bodies. Upon the foundations of these laws the mathematician erects theories which embrace all motions, from those of the molecule of air or light, to those of Saturn and his moons. But neither the naturalist nor the mathematician

knows the least in the world what motion is in itself.

"It is beyond a doubt, that magnetism, electricity, and the matter of heat belong to the class of extremely subtile fluids; a crowd of facts assure us of the existence of these fluids, and discover to us their laws; a multitude of experiments display to us their diversified agency and operation: and yet, what do we know of their internal nature? Nothing at all. "We know that bodies are formed of elements, or primitive particles; we also know that there are different orders of elements; and finally we know, by inference at least, that from the nature, arrangement, or combination of those elementary substances, result the different compounds whose names swell our pompous catalogues: but, what do we know of the inward nature of those elements, of their arrangement, or their combinations? Nothing at all."-Euvres de Charles Bonnet, Neuchâtel, 1783, tome vii. p. 334.

Note [C] page 4.

Θεὸν μὲν νοῆσαι χαλεπὸν, φράσαι δὲ ἀδύνατον. — ὃ ἐξειπεῖν ὀν δυνατὸν, τοῦτό ἐστιν ὁ Θεός. "To conceive of God is difficult, to express him impossible:-God is that which it is not possible to utter." Mercurius, ap. Stobai Eclogas, Ixxviii. ed. Gesneri, p. 466. "What man is there, who hath at all reflected on the narrow limits of the human understanding, and hath in the least studied nature, but hath had occasion to remark that we are assured, from experience, of the existence of a great number of facts which are contrary to our speculations? If we would examine the doubtful principles upon which we pretend

to decide on the eredibility of things, we should easily perceive how little the objections, which are suggested to us by the feeble lights by which we are directed in our researches, should hinder us from believing that which is marked with the impression of truth. In material objects, we are daily obliged to confess, that what appeared to us as contradictory, is however true, and necessarily so; with how much more reason then may we apply this observation to things which are spiritual? It is from experience, or from the conformity of a great number of events, that we ordinarily deduce the measure of possibility, or the rules by which to form our judgment; these are confined within certain limitations, beyond which we cannot penetrate. Who can comprehend, for example, a Being who hath existed from all eternity, and who is without beginning? Yet the enemies of revelation confess the necessity of such a Being; demonstrative evidence forces from them the confession. Is not this acknowledging, that a thing really exists, which, however, is repugnant to all our conceptions? And are not the divisibility of bodies, and their motions, amongst those 'things which are incomprehensible? The last is proved by the evidence of the senses; but yet the understanding forms no clear idea of it: the first is admitted from the proofs of reason, though it has all the appearance of impossibility. This instance hath been often proposed; it is not the less true, because of its application to our subject." Haller's (the great naturalist, poet, and universal scholar, the prodigy and glory of Switzerland ;-see Coxe's Travels in that country) Letters to his Daughter, Eng. transl. p. 52-54. " If God were not incomprehensible he would be no God.—Incomprehensibility is only in reference to human apprehension, and implies nothing contrary to the grounds of our belief. The human mind must admit the truth of many things which are above our comprehension." Vince's Discourses on the Laws, &c, of the Heavenly Bodies, p. 62.

CHAP. II.

ON THE INTERPRETATION OF SCRIPTURE.

The Scriptures are much occupied with this subject.-To ascertain their import, not insuperably difficult. On the style and peculiar phraseology of the Scriptures.-Admirably adapted for their purpose.-Their testimony often nullified by mistaken notions of their manner of expression.-Source of those notions, and their dangerous influence.

OUR faith, if it be a "belief of THE TRUTH,' must be "built upon the foundation of the apostles and prophets." Their writings are "the testimony of God," "the truth, to resist which" would prove us to be “men of corrupt minds, reprobate concerning the faith :"* and, as we must seek an answer to our present inquiry, from no other than this source of knowledge, so we find, that these

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Holy Scriptures, given by inspiration of God,"† professedly make it their PRINCIPAL object to announce, to describe, and to honour the Saviour. Moses, the prophets, and the authors of the psalms," (denoting by a known Jewish phrase, all the inspired writers of the Old Testament), testified and wrote concerning him. 66 The tes

* 2 Thess. ii. 13. Eph. ii. 20. 1 Cor. ii. 1. + See Note [A] at the end of this Chapter.

2 Tim. iii. &

timony of Jesus is the spirit of prophecy. To him give all the prophets witness. The Spirit of Christ in them testified before of the sufferings of Christ, and the glories that should follow." We have, also, "the word of prophecy more confirmed" by those who had been "the eye-witnesses and attendants of the WORD; who saw, and bore witness, and declared unto us, that ETERNAL LIFE, which was with the FATHER, and was manifested unto us;" who uttered these great 'things, not in expressions taught by human wisdom, but in those taught by the SPIRIT;"* and of whose competency, veracity, and unerring inspiration, we have the fullest proofs.

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If, then, we can acquire a satisfactory knowledge of the true and genuine import of this scriptural testimony, we shall be at no loss to answer the question once proposed by the most revered authority, "What think ye of the Christ?"

And is it difficult to make this acquisition? Is a point, of all others the most momentous, in its connections and consequences, to our religious interests, and our dearest hopes, surrounded with obscurity so deep, that none but those who have leisure and learning for conducting a tedious and intricate disquisition, can hope to arrive at

* Luke xxiv. 44. Rev. xix. 10. Acts x. 43. 1 Peter i. 11. 2 Pet. i. 19, according to Markland's interpretation, 1 Joh. i. 2. 1 Cor. ii. 13.

the satisfaction and moral certainty of a divine faith? If we believe, and duly appreciate what the scriptures teach, in terms as plain as they are emphatic and glowing, on "the EXCELLENCY of the knowledge of Christ Jesus our Lord," can we admit a supposition which seems so repugnant to the most acknowledged truths concerning the wisdom and goodness of God, and the necessity and value of his revelation? "What is true is easy," said the Spartan lawgiver: and if, in any case of importance, we can rely upon the position, it must certainly be in such as the present. Though the doctrines of revealed religion be sublime" beyond a seraph's thought," as their design, their subject, and their Author would lead us to expect; though they involve the everlasting "treasures of wisdom and knowledge, unsearchable riches, and mysteries, which from eternity had been hidden in God;" and though they present inexhaustible materials for the labour and delight of well-directed study;-still, as to the perception of their leading principles and the attainment of their chief design, they must be plain to the simple and honest mind, which seeks divine knowledge with serious attention and a devotional heart.

We need not go back to prove, what every consistent Protestant is tenacious of, that, under the New Testament dispensation, the scriptures are designed for the common use and benefit of all ages and nations. This principle, of necessity,