$२ॐ* { God; for man can speak and God hear. snch for himnolf Joe requireo, #10 advocate to for men. who need not pray by attorney. Ka, H. ou! stands løse ti, the outniprestut. God ; Muhy # his beuuti ful presence. “nd have familiar as oss to the AllH...ţiu » : (çı + : riytb wt first-hand fr qn it » Author. wisdom. Righteousness, tund Love, are ibe Spirit í (itwi in the : out of unn –whereve these tre, aliu yu : : vt poportion to their power, there is in spiratio: fona fiod Thus (iod is not the author el confusion, but t (oncord —Falth and Know . ledge, and Revelation and Reason, tell the stume tale, and se legitimate ond einfrm one another, God's action on matter and on man is perhaps t; onw thing to Him, though it mppear differently μοι{ifi, (! 1 o it« Rut 11, is plain, froin the natttr,- of thuos, that the re can he hut one kind of liigiration, an ef 1'rit:l. Faitli, et Love. It is the direet :inâ itif tw j (;. p*r*r*pt3rsa , »f soum* truth, vither o? stoutinient here “an he but onto #. זי. utל יtי י}} 4.90% of inspiration, it is the acion of the highest within th' > 1, the divine pro-toute imparling tight; 1} is presence is Truh, Justice, Holiness, [...we, infu, ag juoli into the Houl, giving it now lile; the houthing in of Deity ; the in-come of ‘iod to the soul, in the form of Truth throug', the Reason. of Right through the Conscience, of love and Faith through the Associons and Religious Sentiment , , l inspirātiori confined to the logitoni matters aluuto 'Most sure ty not. Is Newton less juspired than &inton Peter o Now, if the ahoye views he trưe, there seenis ao ground for supposing th;it thoro stre dish rent kind, ot nuclos cf iris,"irttic:1 in difloret H Person , renf i.»u», oi 'v; *, ul Minu* or Moses, 1** f},•islilea or Jew, in the first conjury or the last. H' (#swl be infinitri, ,w-rf et, He dues not vjiang: - them hís ioorl; , ij1ʻ.iption árt, perfi c! fııld tını hmıgı ıhlı', 'lı laws of mutd, like those of matter, remain iunnntable and unt trainsconsie' As shod los left no n:y( 10r İtı'ın) llestit ιλία, by tint ture, of Reason, seienee, Religion, wo ie leavs none des itut, „f inspiration. , it io, 4 herefore, the light of all cair weig, the Wackground of ill human faculties; the so m, a by which we gain a knowledge of w! ... is uit seen and felt ; the logienl conalition of hul sensual knowledge; out highway to the world of »pirit, Muu cannot, more than natter, exist withvát, t iwd. luspiration, then, iile visleiti. m:ist bo verywhere the Raine thing iu kind, however it dif, fero iu degrce, frotu i tee to rnco. from msn to nian. The degree of inspiration must, depend on two fhinga :"first, ou the maturai ahility, the particular intellectual, moral, utid " 'issious endowment, or gennư, whurew itl. thích map is furnished hy God ; and ueat, oli the use each um:n munkes of this en. dowment. Im ome word, it depends on the mangn 42uantity of B ing and his Quantity of Qbedience. Now as men differ widely in their natural pudowments, and much more widely in the use and dovelopment thereof, thore must of course be various dégrook of jnspiration, fron* tlie lowenf simner u to the highest saint, All men are not by 醬 capable of the same degree of inspiration; and by ктицији т:, เนเน nequired aractér, they still less capable of it. A man of noble intelléct, of deep, rich, benevolent affections. is hy . endặwmoita captible qf morg thap 9ng lags, gi*i. 31e *h* perfectly keeps the soul's law; thus fulfilling the conditions a ಶ್ಗ han more ಹ್ಲಿ `ಿಲ್ಲ keeps it impersectly; the former must off his soul can ognisiu, at thatro -φι o 骂 $::::::::::; asro, tą what orignitud v Jo si bauble gifta 醬 ಟ್ರಳ i _ l նա ի o F spots ነ o, - ਗ਼ਾ تتحسيسبب attain a greater degree than . lover o who negleets his talent. The apostles a Testament, and the truc saints of ail countriesture proofs nf this, Inspiration, theh, in the "coi. *quence of a faithful use of our faculties. Badi. laun is its subject--God its source—Truth its only test, but as truth appears is; various modes to us, higher nnd lower, und may be superfitjnliy divided, twoording to our faculties; o' truths of the Senseo, of the l’Inderstanding, of Reason, of ConReience, of the Religious Sentiment, so the регception of truth in the highest mode, that of Reason, Morals, R. ligion, is the highest inspiration. He, then, that has the most of Wisdom, Goodness, Religiou, ific nurst of Truth, in the highest Inodes, In the most inspired. Now universal and, infallible inspiration can of course only be the attendant and result of a perfeet fusiliuent of all the laws of mind, of the nr ral am'i the religions n'tture ; and as nuan's faelılti s are limitod. it is not possible to nun : a fbolish luan. as such, cannot be inspired to reveal Wisdom, lor a wickel nuan to reveal Virtue, nor an in pioun nun to row, il l'eligion. Unto him that hath, more in oven. The pool reveals poetry, the artist art, the philosopiter science, the saint religion. The greater, purer, loftier, inore complete the character. Rø i8 ilu: ilı +pirmiion; for ho ihtii is brue lo ('wuscientee, faithful in ltrason, obedient to l'eligion, las dio only the 8 rength of luís own y irtue. wisdoni, liud piety, but the whole strength of omnipotence on his side ; for goodness, truth, artil love, as we carne rive theim, arc not ono thing in tutti, and another in trod, but the same thing in each. Thus mun partakes tł. davo le nature, as the Platonists, Christians, un i Młys, les eati it. By these means the Soul of all flows into thr man; what is private, personal, peculiar, ebbs of ln:fore thal mighty hflux from ou 'high, What is unts roll, obsolute, true, speaks out of his lips, in ruiî , lwwtoìy tittwrarce, it nifiy be, or iil w ordñ tha. buru atid sparkle like the lightning’s fiery flash. his inspiration reveals itself in various forms, nno liliei ly the country, character, education, peculiarity of him who receives it, just as water takes the form and the colour of the cul, into witiel, it slow8, and inst needs mingle with the impurities it chances to meet. Thus Minus and Moses were it. spired to Inake laws; David to pour oat his soul in pious strains, sleep and sweet us an angel's psaltery; Pipilar to celebrate virtuous deeds in high heroic song, John the Baptist to denounce sin; Gerson anti দে
| luthor and Böhme, and Fenelon and Fox, to do each his peculiar work, and stir the world's heart deep, very deep. Plato and Newton, Milton and Isaiah, Leibnil z and Paul, Mozart, Raphael, Phidina, Praxiteles, and ()rpheus, receive into their various forms the one spirit from God most high. It appears in Retion not less than in speech;--the Spirit inspires f)orcas to make exists and garments for the poor, no less than Paul to preach the Gospel. ... As that bold futunohimself has said, “there are diversities of gifts, but the name spirit; diversities of operations, but the same God who worketh all in all.” Tn one tuan it mtiv ខ្ស in the iron hardness of reasoning, which breaks through sophistry and prejudice, the rubbish and diluvial drift of time;-in another it is subdified and softened by the flame of affection: the hard iron of the mania ted, and becomes a stream of persuasion, sparking as it Jo வார். 靜 - “. 1 * * Inspiration does not destroy the man's freedom; that is left floedsso b རྀ་རཱྀ་ལྀག་མིན་ i Ito does not '! ಜಜಿ&ಘೀ:
