ear. He not only "looketh into the perfect law of liberty," but is that is, their own personal interest in what they hear. They forget that their design in hearing should be the same with God's design in speaking, and that is, that the heart may be made better. What they hear, however, makes no lasting or practical impression. Having once heard it, they have done with it for ever. The sense passes away from the mind almost as quickly as the sound ceases to vibrate on the ear. They resemble him who "beholds his natural face in a glass, who goeth away, and straightway forgetteth what manner of man he was." But the man whom the apostle declares to be blessed, is "not a forgetful hearer." He listens with deep attention, having both the understanding, the conscience, and the heart in exercise. He mingles faith with what he hears, and endeavours to make it his own, by retaining the substance of it in his memory-by reviving it in his private meditations-by comparing it with the standard of God's word; above all, by faithfully taking it home in the way of selfapplication " for doctrine, reproof, correction and instruction in righteousness." He hears with a view to the purposes of edification and practice; carefully extracting from what he hears, motives to excite, principles to influence, rules to direct, cautions to guard, and consolations to support him. Above all, he endeavours to follow up the "A hearer" of it, and attends to the preaching of the word, as well as the reading of it. Some attempt to excuse their absence from the House of God, by pleading that they read their Bibles at home. Admitting the truth of the plea, still we say that they are without excuse. Reading cannot serve as a substitute for hearing. Both are enjoined by the same authority, nor can the Divine blessing be expected on either, unless that authority be respected and obeyed in the observance of both. But there is reason to suspect, that those who seldom hear the word in public, do not often read it in private. Were they to read it in a proper temper, and with real profit, the effect would appear in a disposition to hear it. Our Shorter Catechism has laid down the doctrine of Scripture on this subject, where it teaches, that "the Spirit of God maketh the reading, but especially the preaching of the word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort through faith unto salvation." What then are we to understand by a hearer of the gospel? Of those who statedly attend on the preaching of it, do all possess, in the sense intended by the apostle in our text, the character of hearers? Let me refer you to the parable of the sower for an answer to this ques-design, and to secure the profit of hearing, by a tion. Various characters are there described, who course of devoted obedience. It is not enough are said to have heard the word, but all of them, that he cultivates a knowledge of "the perfect law with the exception of one class, were hearers only of liberty" by looking into it and by hearing it. deceiving their ownselves. For this reason, our There is no necessary connection between a knowLord found it necessary to give the caution, "take ledge of the truth and the experience of it's sancheed how ye hear," as well as the caution, "take tifying influence. We can suppose the whole heed what ye hear." We cannot venture to say contents of the Sacred Volume to be treasured up which of these admonitions is the more important in the understanding and memory, without a sinof the two; but we can feel no difficulty in decid-gle sentence of it being written on the heart. ing, and no hesitation in declaring, which of them receives the greater degree of attention from the generality of professing Christians. Their attention is so much engrossed with what is said to them, that they seldom think of how it is received by them. With some, the hearing of the Gospel degenerates into a mere exercise of taste; they are pleased with a discourse according as it is well put together and agreeably delivered. A large proportion hear rather in the capacity of judges than in the character of learners; they are satisfied or offended with what they hear, just in proportion as it accords more or less with their preconceived opinions on the point that happens to be discussed; or are ready to catch or cavil at every expression that does not coincide with their mode of speaking, though it may be susceptible of a meaning quite consistent with soundness in the faith, or zeal for the holiness, of the Gospel. I might enumerate other classes of hearers in great variety, all of them equally in error with those now alluded to; but time does not permit, nor does the subject call for it. Our text contains a description that includes them all. They are all "forgetful" hearers. They all forget the very thing which they should be most concerned to remember; and What the better are we for knowing the doctrines of the Gospel, if our knowledge discovers itself only in the fluency with which we talk about them, and in the ability with which we contend for them? The truth must be known, but so as to be felt and acted on; it must be received not with a merely intellectual and speculative faith, but in the exercise of a faith which unreservedly submits to be guided by its light, and governed by its power. The views of doctrine which we embrace, having found their way to the heart and conscience, must exhibit the character, and exert the influence of practical principles: For true religion is altogether a practical thing. In this view, the apostle here contemplates it. The man whom he pronounces "blessed," is, in opposition to the "forgetful hearer," "A doer of the work." It is observable that he says nothing of believing, and speaks only of doing. Nor was it necessary that he should. True religion necessarily includes principle, and begins with it. The obedience which the Gospel demands is supposed to spring from faith as its principle. The "doer of the work" must, in the first instance, be a believer of the word. fountain must be cleansed that her streams may The be pure. The tree must be made good that the go on from strength to strength; they cannot fall fruit may be good. But as principle must pre- away, because they are divinely upheld. Some cede, so it will produce practice. The believer, are called disciples, of whom it is said that they in obedience to the impulses of his renewed na- went back and walked no more with Jesus. But ture, will also become a doer. Infidels talk much they were disciples only in name, not in reality. about virtue, and make lofty pretensions to it; They who go out from us make it manifest that but to praise it is one thing, and another thing to they were not of us, else they would have conpractice it. You must look to the disciple of the tinued with us." Of them that are in Christ he Cross if you would see the reality of it embodied will lose none, neither can any pluck them out of and maintained. Others may put on a fair ap- his hand. They continue in his love, and persepearance, but he keeps the heart with all diligence. vere in his service. Of the man whom our text Others may be doers of some things-the slave of commends, it is said, not only that he looketh, intemperance may be a very humane man-the and doeth, and heareth, but that he continueth votary of Mammon may boast of his sobriety therein." He continues to look,-is not satisfied persons who follow their inclinations in breaking with gazing for a while, and then desisting from habitually the second table of the law, may find it his enquiries; but resumes them daily with intheir interest to pay some outward regard to the creasing ardour and delight; exploring more fully requirements of the first; forgetting that he who the height, and depth, and breadth, and length of professes to love God, but "hateth his brother, the love of Christ, which passeth knowledge. He is a liar, and the truth is not in him." "He that continues to be a hearer, esteeming it his high offendeth in one point is guilty of all." But that privilege to have the Gospel preached to him; and man who from right principles yields obedience to feeling the heavy responsibility which this priviany one precept of the law, will, under the impulse lege has imposed upon him, he carefully embraces of the same principles, yield obedience to every and improves the opportunities of public instrucother precept; will resist sin in all its forms, and tion that are afforded him, statedly repairing to the pay a regard to duty in all its branches. He loves courts of God's House, and watching at the posts the things that are excellent, and, therefore, pur- of his doors; listening with teachableness and resues the things that are lovely and of good re- spect, even to the weakest of Christ's ambassadors; port; he walks in the fear of God, and runs in giving earnest heed to the things which are spoken, the way of his commandments; shines forth in and not driven about by every wind of doctrine. the beauty of holiness, having his path like that And, as the happy effect, he continues a "doer of "the morning light, which shineth more and of the work," following the Saviour through good more unto the perfect day." What he ought to be and bad report-holding fast the beginning of his at any time, he desires and endeavours to be at all confidence-still pressing on towards the marktimes. To complete the description of the man not weary in well-doing-stedfast and unmoveable whom he pronounces "blessed," the apostle in--ever abounding in the work of the Lord; for cludes this thought. It is added, that he as much as he knows that his labour in the Lord "Continueth therein." Of what use are mo- is not in vain. He knows this from the best aumentary impulses and superficial impressions?thority. The apostle has said of him, in most There is a goodness which promises fair, but it emphatic language, "This man soon vanishes, like the morning cloud and the early dew. Let none conclude that they are converts from the ardour of first impressions. Some begin well, and for a time run their race with apparent zeal and devotedness, but by and bye difficulties arise, and obstacles stand in the way, for which they were not prepared, and which discover to others what had never once been suspected by themselves, that their hearts are not right with God, and that the root of the matter is not in them. "But if any man draw back," saith God, "my soul shall have no pleasure in him." The charge of the Saviour to each of his disciples is, "Be thou faithful to the death and I will give thee a crown of life." But occasional intervals of seriousness will not make up the life of faith, or illustrate the power of godliness. The seed sown by the wayside may spring up, but it cannot strike its roots deep into the earth, and therefore speedily withers away. But the Spirit of God having once taken possession of the heart, can never be ex-gratified, nor the sickness of hope deferred; who pelled, and will never resign his charge. He who has begun the good work will perform it unto the day of Christ. The children of God, therefore, "Shall be blessed in his deed." This blessedness, though principally future, is partly present. He is even now blessed with an assured confidence, built on the rock of ages, against which the gates of hell shall not prevail; he is blessed with an approving conscience, which bears testimony to the sincerity of his profession, or the genuineness of his character, and holding out to him the prospect of a gracious reception, and a triumphant acquittal, at the tribunal of his Judge. He is blessed with a good hope, which rests on the surest foundation, is warranted by the clearest evidence, and is animated by the most glorious prospects. He is blessed with a contented mind, satisfied with the dealings of his Heavenly Father, thankful for his mercies, patient under his chastisements; but the cup of the Christian's experience has in it a mixture of bitter ingredients. The consummation of blessedness is reserved for the just made perfect, who shall suffer neither the misery of desire un shall drink deep in the river of pleasures, and be replenished with that fulness of joy which is at God's right hand for evermore. Yet this blessed ness, perfected in heaven, is begun on earth. The believer has already the blessing that maketh rich. Our Lord enumerates no fewer than nine blessings, commonly called Beatitudes, in the outset of his sermon on the Mount, the whole of which are united in the experience of the man whom the apostle has characterized in our text. But this blessedness should be viewed in its connections with character. The apostle associates it with the doing of the work. He shall be blessed, yet not for doing, but in doing it. The blessing is accompaninot the recompense, though it is the ment of the deed. Every man shall receive according to the deeds done in his body, and yet the reward is of grace, not of debt; he has his reward in his work. In the keeping of God's commandments there is a great reward. Every true disciple says with the Master, "My meat is to do the will of Him that sent me ;" and with the apostle declares, "Not by works of righteousness that we have done, but according to his mercy he saved us ;" and in the same spirit, the redeemed in glory cast their crowns at the foot of the throne, and consider it their noblest privilege, and find it their sweetest enjoyment, and make it their constant exercise to trace the source, and celebrate the mercy of their deliverer, while they say, "Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing." It only remains that I exhort you to Make this blessedness your own. For this purpose, look to the perfect law of liberty; or rather, through this law, look to Christ himself, the lawgiver and the dispenser of liberty. If the Son makes you free, ye shall be free indeed. Take his yoke upon you, which is easy, and his burden, which is light. Having received him as your righteousness and strength, commit your souls to God in the faith of his atoning blood; and thus delivered from the fear and the power of your enemies, you may serve God acceptably in holiness and righteousness all the days of your life. man has a master. was the fall of it." May God, by his Spirit, keep LOCUSTS. BY THE REV. ROBERT JAMIESON, THE little insect, so well known by this name to the Stand fast in the liberty wherewith Christ has Beware of abusing this liberty as made us free. a cloak of licentiousness. Being no longer under the law, but under grace, reckon yourselves to be Let dead indeed unto sin, but alive unto God. not sin any longer reign in your mortal bodies; mortify your members which are upon the earth; ye are not now your own, but bought with a price. No man is his own master; yet every One is your master, even Christ. You have said to him, "Lord, Lord," by a religious profession: Let it now appear that you have been sincere in this profession, by your adherence to his service, and your readiness to forJustly alarmed at the approach of such unsparing depredators, the people of the East have recourse to sake all, and follow him. Remember our Lord's various expedients for frightening or driving them description of the man who heareth his sayings and doeth them not; and beware, lest in you be veriby loud shouts-which both Niebuhr and Morier saw fied the folly and wretchedness of the man "who away-sometimes by the noise of drums and pipes, or built his house on the sand; and the rain de-adopted by the peasantry in Arabia and Persia, and scended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great which Job alludes to, (xxxix. 20,) as a common practice in his day and sometimes by kindling fires, at short distances, which, however, are often extinguished | by the infinite swarms that press on so rapidly that to those in front retreat is impossible and the fires are literally put out by the load of the carcases. On the failure of all attempts to expel the invaders, the inhabitants are obliged to betake themselves for shelter to their houses, lest by appearing to stand and contest the prey of the locusts, they excite the resentment of the tiny enemy for these creatures, insignificant as they are, do not, like many larger animals, flee from man. On the contrary, they do not scruple, when provoked, to attack the people; and as from their slender form, and rapid motions, they often elude the blows that are aimed at them, they are able to cause great annoyance from the poignancy of their stings. Obliged, therefore, to let them alone, from fear of personal consequences, the wretched inhabitants, whose territories they invade, abandon themselves to despair, well knowing, from dire experience, that their fields and gardens will soon be so desolate, that not a vestige will be left of anything fit for the good of man or beast. So vast and wide spread, indeed, is the havoc they produce, that it is scarcely possible for a native of this country to form an idea of the dreadful ravages committed by these insects, being infinitely greater than the worst devastations of those exterminating hordes, that were appropriately termed the scourge of God. The space of ground which these destructive swarms occupy, sometimes extends over several miles in one instance, mentioned by a Portuguese traveller, over no less than 24 miles. And no sooner do they alight, than their countless multitudes, gnawing with insatiable avidity every thing that lies in their way, make a noise, which the Prophet Joel compares to the crackling of fire amid dry stubble, or the rustling of chariots in a battle. Every thing of beauty or productiveness speedily vanishes before these ravenous creatures-nothing can escape for one swarm succeeds so rapidly to another, that what is left or overlooked by the first, is sure to fall a prey to the rapacity of those that succeed; in the language of one who was an eye-witness of their havoc, not a leaf was left upon a tree-not a blade of grass in the pastures, nor an ear of corn in the fields all wore the marks of dreadful devastation; and what in the morning was a beautiful and fertile plain, full of tall stalks of ripening grain, | and adorned with flourishing wood, appeared in a few hours a dreary and desolate waste, overspread with leafless and naked boughs, and bearing the aspect of a whole country that had been scorched by an immense conflagration. Many years often elapse, before the effects of these terrible ravages are repaired; for, although the fields may next season be clothed with verdure, and the trees recover their bark and their leaves, yet, from the great check given to vegetation, and from the fetid excrements left on the ground, the quality of the grain and of fruits degenerates, a circumstance particularly incident to vineyards, and which was long ago remarked, as appears from the language of Joel, who, foretelling a judgment of locusts, enumerates, among the consequences of the visitation, the disappointment it would occasion to wine-bibbers.-(i. 5.) From these circumstances then we may easily judge of the extent of damage done, in any country subject to so terrible a calamity; and we can perceive also, the greatness of the judgment that was brought upon the land of Egypt by the plague of locusts, as well as the reason of its being among the last of the plagues. These insects never visit Egypt; and as the Sacred History informs us, that they were brought by an east wind-which accords with the testimony of all travellers, who say, that they came from Arabia, their birth-place and directing their route northwards, without turning either to the east or west, spread over all the adjacent countries so the strangeness of the occurrence, so contrary to the well-known habits of the creatures, betokened the in terposition of Almighty Power in bringing that plague upon the land. And from what has been already said of them, we may easily perceive the reason also of their being among the last plagues that were brought on the refractory Egyptians; for as it was the divine purpose to introduce those judgments by degrees, till He had shewn that idolatrous people the vanity of all their hopes from their wretched deities and although hail and thunder had already greatly injured the whole produce of the fields so to give, as it were, the finishing-stroke, and blast all the fruits which the fertile soil of Egypt would soon raise again, after these phenomena had passed the sovereign anger of His own cause commissioned the locusts to appear, "which crowded the face of the earth, that we could not be able to see the face of the earth and eat the residue of that which escaped, which remained from the hail, and eat of every tree which grew out of the field." Nor is the whole of the calamity occasioned by these formidable creatures confined to the produce of the soil. The most fatal consequences to human life often proceed from the multitudes of dead carcases that lic putrifying on the ground. The effluvia from these is so strong and offensive, that, to use the words of a celebrated traveller, any one who crushes them with his horse's foot, or even approaches them, is reduced to the necessity of washing his nose with vinegar, or applying his handkerchief, soaked in that liquid, constantly to his nostrils. Multitudes of people in different countries of Asia, and especially of Africa, have at different times perished from this cause. Orosius relates one incursion of them in particular into Africa, when, after making every vestige of vegetation disappear, they flew away to the sea and were drowned, and the carcases being driven ashore, emitted a stench equal to what might have been produced by the dead bodies of 100,000 men. Augustine mentions a pestilence produced by the same cause, which cut off about 800,000 people in Numidia, and many more in the countries that bordered on the coast. In modern history, instances are recorded of vast multitudes of locusts being blown by strong winds into the Southern parts of Europe, and occasioning great distress. In the Venetian territories alone, no less than 30,000 people were destroyed by a plague occasioned by a visit of locusts in 1487. Strange and loathsome as it may seem, these insects are used in some places as an article of food, and they are said to taste not unlike red herrings. The way of preparing them is various, as they are sometimes dried and salted, and sometimes they are eaten fresh, as is done, in many parts of Arabia and Persia, by the people, who, as we are told by Salt, "after broiling them, separate the heads from the bodies, and devour the latter, in the same manner as Europeans eat shrimps and prawns." Many other travellers testify to their being a favourite article of food in the more mountainous and poorer regions of the East; and we cannot but be surprised, therefore, with the knowledge of these facts, that so many commentators should labour to make the food of John the Baptist to be the fruit of some wild tree, when nothing can be plainer, than that the inhabitants of the poor and sequestered district he frequented, would, in all probability, make use of locusts as their successors in the same quarters do in the present day. REVIEWS OF NEW RELIGIOUS On Natural Theology. By THOMAS CHALMERS, D.D. MAN, it has been often remarked, is a religious creature ; that is, he is fitted by the natural constitution of his cuse. If then the question as to the existence of a Divine Being is of such a nature that no man can safely leave it unexamined, the enquiry naturally suggests itself, "Are there not some men who are so situated, that not even the slightest evidence on this subject is within Without hesitation we answer, No. their reach ?" There lives not a man upon the earth whose path is not strictly strewed with proofs the most satisfactory and convincing, that there is a God. Or, to use the eloquent language of our author :— mind to understand and to feel the force of religious | it be darkness or whether it be dislike which hath principle and motive. It is this very peculiarity in the caused a people to be ignorant of God, there is with structure of the human being which prepares him at him a clear principle of judgment, that He can extend even to the outfields of atheism.' once to know that there is a God, and that if there be such a Being, certain feelings of reverence, homage, and obedience ought to be exercised towards him. There have been individuals, it is true, who have openly professed themselves to be Atheists, declaring their entire disbelief in the existence of a Supreme Being. But such men are evidently doing violence to the nature of which they are possessed. Reason and conscience are at one in their attestations as to the reality of the Divine existence; and hence, Atheists are without exThe evidence around and within them is sufficient to convince them, but the secret of their Atheism "There is no individual so utterly a stranger to the is, that they will not be convinced. The light shines name and the conception of a Divinity, as to be without the scope of this obligation. They have all from their with overwhelming brightness, but such is their un- infancy heard of God. Many have been trained to think willingness to submit themselves to its cheering influ- of Him, amidst a thousand associations of reverence. ence, that they deliberately shut their eyes upon it. Some, under a roof of piety, have often lisped the prayAnd even independently altogether of the actual ers of early childhood to this unseen Being; and, in the evidence for the existence of a God, the mere presumpoft repeated sound of morning and evening orisons, they have become familiar to His name. tion that there may be such a Being, is of itself suffiEven they who cient to bring us under obligation to make further in-glected boyhood, are greatly within the limits of that have grown up at random through the years of a nevestigation, if possibly we can arrive at a settled conviction of this great question. We dare not remain at rest upon the matter. It is too momentous to be left unsolved. It is not a mere speculative truth, which it is of little consequence to us whether it be satisfactorily established or not. It is a strictly practical truth, which involves consequences of vital importance to our comfort and happiness. If the question then shall once be proposed, I must not, I cannot, I dare not, rest until it shall have been solved in some way or other. On this subject we may quote some excellent remarks from the admirable work of Dr Chalmers now before us :"Man is not to blame, if an atheist, because of the want of proof. But he is to blame, if an atheist, because he has shut his eyes. He is not to blame, that the evidence for a God has not been seen by him, if no such evidence there were within the field of his observation. But he is to blame, if the evidence have not been seen, because he turned away his attention from it. The wor responsibility for which we plead. They have at least In the present Treatise, the argument for the Being of a God is carried up from even the lowest presumption to that accumulated, and even still more accumulating, mass of evidence which impresses us with a conviction of absolute certainty. The proofs drawn from external nature are so numerous, and have been so admirably treated in the work of Dr Paley, that it is unnecessary to do more than refer to them. But there is another class of proofs drawn from the mind and heart of man himself, which have been but seldom noticed. In the discussion of this part of the evidence, accord That the question of a God may lie unresolved in his mind, all he has to do, is to refuse a hearing to the question. He may abide without the conviction of a God, if he so choose. But this his choice is matter of condemnation. To resist God after that He is known, is criminality towards him; but to be satisfied that He should remain unknown, is like criminality towards Him. There is a moral perversity of spirit with him who is willing, in the midst of many objects of gratifi- | cation, that there should not be one object of gratitude. It is thus that, even in the ignorance of God, there may be a responsibility towards God. The Discerner of the heart sees, whether, for the blessings innumerable wherewith He has strewed the path of every man, He be treated, like the unknown benefactor who was diligently sought, or like the unknown benefactor who was never cared for. In respect, at least of desire after God, the same distinction of character may be observed between one man and another-whether God be wrapt in mystery, or stand forth in full development to our world. Even though a mantle of deepest obscurity layingly, Dr Chalmers has been somewhat extended. As over the question of His existence; this would not efface the distinction, between the piety on the one hand which laboured and aspired after Him; and the impiety upon the other which never missed the evidence that it did not care for, and so grovelled in the midst of its own sensuality and selfishness. The eye of a heavenly witness is upon all these varieties; and thus, whether a specimen, we may extract the following remarks upon conscience : "Now it is in these phenomena of Conscience that Nature offers to us, far her strongest argument for the moral character of God. Had He been an unrighteous Being himself, would He have given to this the obviously superior faculty in man, so distinct and authori |
