If it be faid, the apoftle rejoiced in a good confcience, only as it was a teft of faith, it is not easy to fay, why he fhould leave the cause out of the question, and speak only of the effect. It would have been a more natural mode of expreffion, to fay, herein do I exercise myself to have always a found faith.

WHE

HETHER the opening of the understanding, which is mentioned in the intercourse which our Saviour had with the two disciples at Emmaus, was supernatural-or it confifted only in fhewing the prophecy and the completion together in fo strong a light, that the reafon of the disciples could not but close with it-does not certainly appear. At any rate, however, the understanding must be taken for human reason, as the medium through which the fenfe of Scripture, either naturally, or fupernaturally, was conveyed to them.

But whatever might have been the case of the apostles, we have no ground to believe, that our reason will be fupernaturally affifted. The Holy Spirit of God, we conceive, affists the pious Chris tian rather in his heart, than in his understanding.

N. B. This fubject might be confidered by examining, first, a few rules, that may affift us in understanding Scripture: and, fecondly, by fhewing how greatly men have erred in all ages, by not attending to what St. Paul calls the fimplicity that is in Chrift.

IV.

I PET. V. 8.

BE SOBER, BE VIGILANT; BECAUSE YOUR AD-
VERSARY, THE DEVIL, AS A ROARING LION,

WALKETH ABOUT, SEEKING WHOM HE MAY
DEVOUR.

HER

ERE are two rules given us, enforced by a reafon.

We must first be fober. This word, in the ori ginal, relates chiefly to temperance in drinking * ; but it may easily be extended, and was probably meant to be extended, to all things in which temperance is concerned. This gives it a great range among Christian virtues.

We must next be vigilant. The usefulness of vigilance arises from the proneness of human na* See Parkhurft's Lexicon.

ture

ture to negligence. Temperance, which acts as a restraint on all our paffions and appetites, is very apt to relax. Such defultory temperance forms no habit. It is the habit of temperance, which religion requires; and which it is the office of vigilance to produce.

Laftly, to awaken us to this vigilance, these two rules are enforced by a reafon. Our adverfary, the devil, as a roaring lion, walketh about, seeking whom he may devour.

Whether the devil, as a tempter, has power over mankind, at this time, is a question, which hath often been decided with more boldness than argument. It is certain the Scriptures seem to favour the opinion of fuch existence; and it is as certain, that we know nothing of the nature of fpirit, except from Scripture. Good men alfo often experience such subtile temptations, as they cannot account for on any principle, except that of a seducing agent. But whether we take the lion of the text for fome wicked agent, or for temptation in general, ftill it forms an argument very conclusive. We are always in the midst of temptations, and cannot be too much on our guard against them.