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they allow of but little alleviation from a change in external circumstances.

Neither are the evil consequences, arising from the abuse of intellectual power, confined to the individual.

All the seductive powers of language have been employed, to clothe falshood in the garb of truth; to remove from the inexperienced mind that sure guide of his conduct, which is afforded in the written word of God; and to substitute for it, not merely the uncertain deductions of man's erring reason, but the dictates of his perverted imagination. The feelings -a man's own judgment upon what he does, from whatever cause that judgment is derived — have been seriously laid down as a rule, by which our conduct is to be regulated.

Consequences equally lamentable have followed the misapplication of scientific attainments. That penetrating glance of the mind, which might have looked through the wonderful fabric of nature, and there read indelibly impressed the marks of the superintending providence, and astonishing wisdom, and inconceivable power, of the God of nature, has been distorted in order to discern some point which might be represented as useless or imperfect. They who would be wise above that which is written have been puffed up with the vain

conceit of their own imagination. They have dared to arraign the supreme will, and to cavil at the precepts of God's holy word. Being thus led on from doubt to doubt, conceiving themselves able to solve all mysteries and all knowledge, it is no wonder that, professing themselves wise, they have become fools. Endeavouring to measure by the frail standard of human intellect, those high things of God, into which the very angels of heaven desire in vain to look, they have been given over to their own devices, and become fearful instances of the weakness of that reason, which would raise itself above what it was intended to accomplish.

Now, in the Scriptures, we find nothing like this high estimate of natural abilities. If ever they have occasion to mention the acquisitions of science, it is rather with a caution not to abuse them, and an intimation how dangerous are the dispositions, which they are calculated to cherish. They hold up a standard widely different, and estimate talent by another scale: and that scale is expressed in the words of the text. "The fear of the Lord is the beginning of wisdom: a good understanding have all they that do his commandments."

This term, "the fear of the Lord," is used in Scripture in different senses.

Its primary meaning is that filial respect for the commands and will of God, by which the soul is induced and enabled to obey his commandments, and to frame its conduct in conformity with them. It is in this sense, that God says of his people, I will put my fear in their hearts, that they shall not depart from me; that David declares, "his salvation is nigh them that fear him ;" and he will fulfil their desire; that Solomon commands his son to "fear the Lord, and depart from evil," and enjoins all men to "fear God, and keep his commandments: for this is the whole duty of man." e

There is also another fear of God, of a very different kind, the fear, which arises in a mind conscious of guilt, when it reflects upon the grievous consequences to which it was exposed. It was with such fear as this, that Felix trembled before his prisoner Paul, as he reasoned of temperance and righteousness, and judgment to come/ And it is this fear also, which St. John declares exists not in those who have the love of God, for perfect love casteth out servile fear. "

g

a Jer. xxxii. 40.

c Psalm cxlv. 19.

e Eccles. xii. 13.

1 John iv. 18.

b Psalm lxxxv. 9.

d Prov. iii. 7.

f Acts xxiv. 25.

Whether, however, the fear of the Lord be the filial regard for his manifold mercies, or the dread of his power and the vengeance of his wrath, it still, when it gains possession of the heart, is the beginning of true wisdom. No progress can reasonably be expected to be made in a life of piety, until the mind is, by some means, impressed with that devout awe, that holy reverence, that serious regard for the might and majesty of the most High God, which intermingles itself, silently perhaps, and unobtrusively, but still effectually and deeply, with every action, and every thought: which prompts an ejaculation of thanksgiving for every mercy, as soon as it is received; and a prayer for support, under every temptation. Until the soul, whether in sorrow or in joy, learns to regard the displeasure of the Almighty as the supreme object to be avoided, his will as the standard, by which every action is to be regulated.

In consequence of the supreme importance of this fear of God, this beginning of wisdom, in establishing a virtuous life, "The fear of the Lord" is often in Scripture used to designate the service which is peculiarly acceptable to Him: as when David addresses himself to the young, and promises to teach them

the fear of the Lord,h he evidently intends, that he would instruct them in such a mode of serving him as should be acceptable in his sight, and conduce to their own salvation.

The estimate then of intellect, which is made in Scripture, is founded upon the degree of proficiency which every one has made in religion. "The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his commandments."

Now this is a proficiency, which the meanest and most humble may attain, if he be careful to use those means of grace, with which in a Christian land he is blessed. No depth of research, no brilliancy of imagination is required, in order to learn those precepts, which are essential to salvation. The grand truths and precepts of our religion are so plain that, to comprehend them, are required no mental endowments beyond the plain discernment of right and wrong. But, unhappily, this fact is often unobserved, or purposely removed from sight. Our own estimate of intellectual superiority, artificial and improper as it is, produces this evil consequence: that they, who are unlearned in human science, are apt to draw, from their acknowledged ignorance

h Psalm xxxiv. 11.

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