Thus let me kneel, till this dull form decay, Soar without bound, without consuming glow!" Dr. Samuel Johnson, on the verge of death, addressed a visiter in the words, "Young man! attend to the advice of one who has possessed some degree of fame in the world, and who will shortly appear before his Maker. Read the Bible every day of your life." And Lord Bacon, as devout as philosophical, testified in his prayers his attachment to the same holy volume: "Thy creatures have been my books; but thy Scriptures much more. I have sought thee in the courts, fields, and gardens; but have found thee in thy temples!" Reverence for the Scripture is perfectly consistent with the exercise of sound reason. A lecturer is descanting on light; telling of its mingling hues, its glory, its rapidity, as it paints the skies, or beautifies a thousand scenes with its touch, or discloses a flowery creation which was before veiled in shadows. The speaker magnifies light; but does he depreciate the eye? That is the revelation of God: this is the understanding of man. Reason has its provinces, in relation to the truth of God. The profound Bishop Butler remarks that it can and it ought to judge, not only of the meaning, but also of the morality and the evidence, of Revelation." (See "Analogy," part 2, chap. iii. and vii.) 66 According to all Protestant churches, the Bible is of supreme and universal authority. Its decisions are unanswerable. Here lies a last appeal, in all moral inquiries. A correct view of this subject is opposed to all Romanizing opinions of Councils and Ecclesiastics; to all implicit submission, claimed for ancient or modern Divines; and to the error of those who, under the plea of magnifying inward illuminations, neglect or subordinate "the words which the Holy Ghost teacheth." The canon of Scripture is "God-breathed;" and it is, in the highest degree and in all ages, "profitable for doctrine, for reproof, for correction, for instruction in righteousness.” (2 Tim. iii. 16.) As soon as he is satisfied that God speaks, the well-instructed Christian bows his whole soul before the throne of truth; accurately judging that the highest office of the human understanding is to accept the divine communication with lowly thankfulness, and with "meekness of wisdom." He questions every other testimony. He discusses every proposition which is announced by inferior authority; but, amid the solemn premonitions which intimate the coming of the divine utterance,—the "wind," the " earthquake," and the "fire," he composes himself for the "still small voice;" with Elijah, 66 wraps his face in his mantle;" and prostrates his inmost soul before apprehended Deity. (1 King xix. 11-13.) "What the Spirit saith unto the churches" is superior to all reasoning, and impatient of sceptical discussion. It 1 is clothed with an authority all its own, and radiant with evidence that resembles a second sun risen on noon-day. The knowledge of holy Scripture is an invaluable accomplishment of youth. Let the treasure be explored: let the quickening word be "searched," with the undeclining eagerness of personal interest in its statements. Let the reading of the Bible be regular, systematic, devotional. Let its comprehensive meaning, its bright trains of thought, its harmony, its eloquence, its inimitable sketches of nature, its matchless stores of history, employ our frequent meditation. He whose "delight is in the law of the Lord," and who studies that law "day and night," is beautifully compared to "a tree planted by the rivers of water," with abundant fruit and unwithering leaf. (Psalm i. 2, 3.) Let it never be forgotten, however, that the distinctive value of holy Scripture consists in its saving and hallowing influence. Other excellencies are well compared, by one of the greatest of late authors, to "the embellishments of the casket which contains the pearl of great price." The same writer observes that, "in improving the character, the influence of general knowledge is often feeble and always indirect."* In this light of contrast we see the glory of scriptural knowledge. Its trophy is the moral elevation of man. According to St. Paul, the "holy Scriptures" are "able to make" us "wise unto salvation." (2 Tim. iii. 15.) According to St. Peter, the elect "strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,” had “purified” their "souls in obeying the truth through the Spirit." (1 Pet. i. 22.) And in the intercessory language of one greater than these Apostles, the same thought is conveyed; our great Advocate pleading for all his followers, in audience of the Father, "Sanctify them through thy truth: thy word is truth." (John xvii. 17.) Revelation dispels the clouds of error. It sheds an alluring lustre on the path that leads to "a fountain opened for sin and uncleanness.” (Zech. xiii. 1.) Its entire tendency is hallowing. There is a sweet and deep significance in those ancient testimonies: "The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever." (Psalm xix. 8, 9.) "Thy word is very pure; therefore thy servant loveth it." (Psalm cxix. 140.) Yes, O Giver of the word! it reflects thy own image. Does it contain precepts? They summon us to this highest of all acquirements: "Be ye holy, for I am holy." "Be ye therefore perfect, even as your Father which is in heaven is perfect." (1 Pet. i. 16; Matt. v. 48.) Does it incite us by patterns of shining excellence? The ancient saints unanimously cry, "As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake with thy likeness." (Psalm xvii. 15.) Does it record "exceeding great and precious promises?" They are "given," that by them we may be "partakers of the divine * R. Hall's "Sermon on the Advantages of Knowledge to the Lower Classes,* (Works, vol. i., pp. 207, 211.) nature." (2 Pet. i. 4.) Does it unveil the glories of the life to come? The hope which it inspires not only creates constant joys, but promotes our renewal in the image of Him that created us; and “ every man that hath this hope in Him purifieth himself, even as he is pure." (1 John iii. 3.) 2. The answer in the text implies the contemplation of all things in the light of holy Scripture. The Psalmist evidently suggests the bearing of our sacred knowledge on all the concerns of life; its direct and ceaseless application to the business of every day. The idea of separating piety from daily practice is utterly unscriptural. The truth of God is dispensed, not merely for the mount, the closet, the study, the scene of monastic quiet; but also for the multitude, the market, the street, the wharf, for every public, commercial, professional, or domestic duty. "These words, which I command thee this day," says Jehovah to Israel, “shall be in thine heart; and thou shalt teach them diligently unto thy children." Nor is this the extent of the obligation :-" Thou shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates." (Deut. vi. 6-9.) The spirit of this passage, faithfully imbibed and maintained, will turn delight into a sacrifice; and make all our daily works,-not so many hinderances to our growing spirituality, but a part of our service to the Lord. In brief, every road of life is to be surveyed with this never-waning luminary. By Bible-calculation the path of our feet is to be pondered." Pleasure, interest, popular favour, strong inclination, may point to a certain course; but what saith the Scripture? What are the aspects, towards Christ and eternity, of each arrangement thus questionably recommended? The divine text enters not, indeed, into the detail of every man's duty. Sacred legislation runs not through ponderous folios. The code is brief and simple; but appropriate, spiritual, and all-pervading. The principle of the law is ample to guide us in the entire conduct of life. To crown all eulogy,-the blessed book reflects the perfection, as it discloses the will, of Him who says, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life." (John viii. 12.) 3. Finally, we remark, that entire subjection to the authority of holy writ is implied in the Psalmist's words. The Bible abounds in lessons of instruction on the manner of attaining practical godliness. "A young man," convinced of sin, asks how he shall "cleanse his way." He sees himself aright. He is at length fully conscious that he is" without righteousness and without strength." He needs tuition in the simplest elements of real Christianity. Shall he wait till he is self-improved, and then cry for accept ance with God? Shall he tarry for graces, wrought in his soul, which Deity can approve? So say many in our day; but so teach not the Scriptures. A penitential sense of sin is the preparation which the Redeemer demands. "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." (Isaiah i. 18.) Pardon, through the blood of the cross, is the first blessing to be sought; nor is it remote or inaccessible. The day of redemption draweth near. "Say not thou in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above :) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that, if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Rom. x. 6-9.) Christ loved thee, and gave himself for thee. "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them.” (2 Cor. v. 19.) "Believe," then, guilty sinner, " on the Lord Jesus Christ, and thou shalt be saved." See thy sins, even thine, "laid on" the eternal Victim. "Behold the Lamb of God!" Learn that God "justifieth the ungodly." In simple faith struggle for the prize of forgiveness. The Saviour helps thy unbelief, lightens thy darkness, and removes thy load. "Wherewithal shall a young man cleanse his way?" By coming to the peace-speaking and sanctifying blood of Jesus; by yielding to the influence of the renewing Spirit; by accepting, with humble submission, the saving and regenerating truth. Let him not rest without the divine witness of adoption, and the blissful persuasion of his interest in the atonement. Here begins the religion which makes the soul happy. Ye who ask for true and abiding pleasures, seek "the peace of God, which passeth all understanding." Nothing less will sustain you in a thousand inevitable conflicts, or fortify you against the allurements of forbidden gratification. This will render you holy and happy; and, yielding obedience to the sway of Jehovah, you shall find his "statutes" to be at once your directory and your "songs in the house of your pilgrimage." The student of the Bible will find that it inculcates steadfast and decided piety. It requires us to keep at the utmost distance from the crooked way; to obey the gentlest whispers of our Shepherd's voice; to live moment by moment for him who died for us, and rose again; to confess Christ before men; to surmount every obstacle, and to vanquish every adversary in the omnipotence of never-ceasing prayer. Once more, the entire scope of God's word implies the obligation and the privilege of union with the church of Christ. As unsatisfactory as common is the question, "But cannot I go to heaven without church-membership?" If all acted on the supposition involved in this appeal, it is evident that there would be no church in the world. But, waving this consideration, we are bold to reply to the remonstrant,— Certainly not so securely, or so happily, as in the church. The fellowship of saints is, in a high degree, auxiliary to the cultivation of holiness; and we add, most seriously, that we know not how progress to the church triumphant can consist with voluntary and deliberate seclusion from the church militant. Are not Christian privileges ascribed, in the word of truth, to "the body of Christ?" Is not communion the sign of our discipleship,-the visible token of our love to Jesus, and to those who bear his image? We earnestly invite the young to enter the church. We pronounce them welcome to its refreshing ordinances. Let them not be content to dwell near Christ's house, and occasionally to visit the happy family: let them aspire to be numbered with its members. Tarry not, O "young man," on the mountain,-gazing "from the top of the rocks," on the plain covered with the "dust of Jacob," and the innumerable throng of "the people" that "dwell alone" and are not "reckoned among the nations; enamoured with a sight of the camp in its graceful arrangement, the smoking altars, and the Priests in their courses; and crying, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel!" (Num. xxiii. 9, 10; xxiv. 2, 5.) The sacramental hosts reply, "We are journeying to the place of which the Lord said, I will give it you; come thou with us, and we will do thee good: for the Lord hath spoken good concerning Israel." (Num. x. 29.) It is far from our heart and conscience to represent as indispensable your alliance to any one section of the holy catholic church. But there is a community which has, on the affection of those whom I now address, the strongest and most tender claims. I will therefore most heartily urge your attachment to the God, and to the people, of your loved and honoured fathers. Some of the families of Methodism are already divided; but, with all due respect for those seceders who retain a friendly attitude to their mother-church, and with all due pity for those who, by mean hostility, laboriously manifest their complete separation, we ask, Who, of all the company, has found in the exchange a richer heritage than ours, or fairer pastures, or ampler opportunities of doing and receiving good? And now, beloved youths,-" sons of the prophets,"-for your sakes I long for the tongue of an angel, or the persuasive eloquence of him who said, "We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." (2 Cor. v. 20.) In behalf of the Governor and Committee, now present,-in behalf of your absent fathers,-in behalf of the community that gives name to these academic groves,-I beseech you now to choose Christ and his ways, that you may live. Be moved by His august Majesty be conquered by his yearning, bleeding charity. In impressing the entreaty, we must refer to "the terrors of the Lord;" and remind you, amid the vanities of the world, and the re |