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The Geologists' Association.

THE RED CHALK OF ENGLAND.

A PAPER READ AT

THE GENERAL MEETING,

LONDON: PRINTED FOR THE ASSOCIATION, AND PUBLISHED AT THE OFFICE OF "THE GEOLOGIST," 154, STRAND. 1859.

LIST OF PLATES.

ON THE RED CHALK OF ENGLAND

A Paper read 4th April, by Rev. THOMAS WILTSHIRE, M.A., F.G.S., Etc., President.

Persons in general take as the type or representative of chalk the material which mechanics employ for tracing out rough lines and figures. It is a substance of a bright white colour, somewhat yielding to the touch, and capable of being very easily abraded or rubbed down.

But the geologist gives a much wider interpretation to the term, not limiting it by these few characteristics; and, accordingly, he includes under the same title many strata which would hardly be so grouped together by the uninitiated.

The first view of the seam in the north is to be obtained about six miles north-west of Flamborough Head, in Yorkshire, near the village of Speeton, where its structure, dip, and general appearance can be remarkably well studied.

Speeton is a small village, a place of no great note in the business-world, yet of much fame amongst the lovers of geology, inasmuch as in its neighbourhood there are several interesting formations, to one of which--the Speeton clay--it gives a name.

In these days of rapid travelling, the village has the great convenience of a railway-station, from whence the cliffs below can be reached without the slightest difficulty.

Whilst descending, let us survey the scene that lies before us. It is a grand one, rendered picturesque by the broken ground, the solitude, and the sounding of the waves. Right ahead, there is the open Bay of Filey; on the left hand, the town of Filey and its Brig; not a ship, as one might imagine, but a huge mass of rocks of the coralline oolite, jutting out to sea at right angles from the shore, like a pier formed by human hands, and crowned on the land-side by strangely cut pinnacles of pink and rugged drift. On the right hand there are the high and perpendicular white chalk cliffs of the Flamborough range. As we pass down we shall meet with a gulley or bed of a small stream, in all probability quite dry, by following the winding course of which we shall reach the shore. This gulley passes over an escarpment of diluvial matter , and traverses the Red Chalk itself, the first trace of which will be rendered visible by means of rolled fragments, which the force of the stream has at different times detached.

If I might be permitted to give advice to any member of our Association who should hereafter visit the place, it would be this--that it would be well for him to carry away moderate sized boulders entire, rather than to break them on the spot. The fossils will best be developed at leisure. The material is so hard, and the fossils so brittle , that imperfect specimens only will result from the quick and rough treatment of the hammer. The "find" will not produce any very great variety, only numbers; terebratulae, serpulae, and belemnites will be all that will be obtained.

Having now procured specimens, we had better walk southward along the shore; after a short time will be seen a fine perpendicular section of this particular stratum; we shall notice it is bounded on the one side by the White Chalk, to which it is parallel; on the other by the Speeton clay, which is not conformable to it, that is, not parallel.

The thickness of the bed of the Red Chalk is at this place, as I said just now, about thirty feet. First of all, taking it in descending order, that is to say, having reached its limit at the White Chalk, and retracing our steps in the direction of Filey, we notice about twelve feet of red matter containing serpulae, and we note that the upper portion of this division is much filled with greyish nodules, showing that the change from the White Chalk to the Red is gradual. Next comes a bed of about seven feet thick, of darkish White Chalk; and finally, another bed of about twelve feet thick, of bright Red Chalk, containing belemnites and terebratulae. The whole is followed by the Speeton clay, of which a short and accurate account will be found in No. 13 of THE GEOLOGIST magazine. The line of division between these two being well marked by runs of water, which are caused by the percolation through the chalk being stopped by the impervious clay.

To the south of the Red Chalk at Speeton, and adjoining it, occurs, as I lately mentioned, the White Chalk. The fossils in this part are not numerous; an inoceramus, a terebratula, and rarely an ammonite, are found. But the White Chalk higher up, that is, farther south, below Flamborough Head, near Bridlington Quay, is very fossiliferous, containing corals, echini, a bed of marsupites, as well as that very remarkable and extensive collection of marine forms, the silicified sponges, thousands of which can be seen at low water scattered up and down, and imbedded in the scars, or rocks. This chalk, however, has its drawbacks, for being very hard--indeed, so much so as to ring under the strokes of a hammer--specimens cannot be obtained without much trouble. I must make an exception with regard to the sponges. They are composed of silex; hence, long soaking in very dilute hydrochloric acid will do more and better work after the fossils have been brought home, than fifty chisels. The calcareous matter is slowly dissolved away, and then forms come into view as delicate and lovely as any that can be noted in the modern sponge tribe. Most of the common kinds of the Flamborough sponges will be found figured and named in Professor Phillips' Geology of Yorkshire; the rarer in the Magazine of Natural History for 1839.

Let us now return to the village of Speeton, and endeavour to follow the winding course of the Red Chalk to its visible termination, some hundred miles to the south-east, in the county of Norfolk.

When, therefore, the nature of the surface of the ground is such that the eyes cannot detect traces of any particular formation we may be in search of, we must seek other testimony, we must ask what have other men seen, and what have they recorded, and in whose custody have they placed the keeping of those facts.

In the present case I can refer to two excellent works, to help us,--Professor Phillips' Geology of Yorkshire, and Young and Bird's Survey of the Yorkshire Coast.

Let us turn to the latter. The authors write that in the year 1819 a Mr. George Rivis, of Sherburn, bored for coal in a deep dale about a mile and a half south of Staxton; the boring was continued for some considerable depth. First they passed through the White Chalk, next came upon the Red seam, and finally, at the depth of 288 feet from tpeace; for what would he do but amuse and divert himself, in the quiet and undisturbed possession of his kingdom? But when the light shining from above dissipated a portion of his darkness--when that Mighty One alarmed and assaulted his kingdom--then he began to shake off his wonted torpor, and to hurry on his armour. First, indeed, he stirred up the power of men to suppress the truth by violence at its first appearance; and when this proved ineffectual, he had recourse to subtlety. He made the Catabaptists, and other infamous characters, the instruments of exciting dissensions and doctrinal controversies, with a view to obscure and finally to extinguish it. And now he continues to attack it in both ways; for he endeavours to root up this genuine seed by means of human force, and at the same time tries every effort to choke it with his tares, that it may not grow and produce fruit. But all his attempts will be vain, if we attend to the admonitions of the Lord, who hath long ago made us acquainted with his devices, that we might not be caught by him unawares, and has armed us with sufficient means of defence against all his assaults. But to charge the word of God with the odium of seditions, excited against it by wicked and rebellious men, or of sects raised by impostors,--is not this extreme malignity? Yet it is not without example in former times. Elias was asked whether it was not he "that troubled Israel." Christ was represented by the Jews as guilty of sedition. The apostles were accused of stirring up popular commotions. Wherein does this differ from the conduct of those who, at the present day, impute to us all the disturbances, tumults, and contentions, that break out against us? But the proper answer to such accusations has been taught us by Elias, that the dissemination of errors and the raising of tumults is not chargeable on us, but on those who are resisting the power of God. But as this one reply is sufficient to repress their temerity, so, on the other hand, we must meet the weakness of some persons, who are frequently disturbed with such offences, and become unsettled and wavering in their minds. Now, that they may not stumble and fall amidst this agitation and perplexity, let them know that the apostles in their day experienced the same things that now befall us. There were "unlearned and unstable" men, Peter says, who "wrested" the inspired writings of Paul "to their own destruction." There were despisers of God, who, when they heard that "where sin abounded grace did much more abound," immediately concluded, Let us "continue in sin, that grace may abound." When they heard that the faithful were "not under the law," they immediately croaked, "We will sin, because we are not under the law, but under grace." There were some who accused him as an encourager of sin. Many false apostles crept in, to destroy the churches he had raised. "Some preached" the gospel "of envy and strife, not in sincerity," maliciously "supposing to add affliction to his bonds." In some places the Gospel was attended with little benefit. "All were seeking their own, not the things of Jesus Christ." Others returned "like dogs to their vomit, and like swine to their wallowing in the mire." Many perverted the liberty of the spirit into the licentiousness of the flesh. Many insinuated themselves as brethren, who afterwards brought the pious into dangers. Various contentions were excited among the brethren themselves. What was to be done by the apostles in such circumstances? Should they not have dissembled for a time, or rather have rejected and deserted that Gospel which appeared to be the nursery of so many disputes, the cause of so many dangers, the occasion of so many offences? But in such difficulties as these, their minds were relieved by this reflection, that Christ is the "stone of stumbling and rock of offence," "set for the fall and rising again of many, and for a sign which shall be spoken against;" and armed with this confidence, they proceeded boldly through all the dangers of tumults and offences. The same consideration should support us, since Paul declares it to be the perpetual character of the Gospel, that it is "a savour of death unto death in them that perish," although it was rather given us to be the "savour of life unto life," and "the power of God to" the "salvation" of the faithful; which we also should certainly experience it to be, if we did not corrupt this eminent gift of God by our ingratitude, and pervert to our destruction what ought to be a principal instrument of our salvation.

GENERAL SYLLABUS.

The design of the Author in these Christian Institutes is twofold, relating, First, to the knowledge of God, as the way to attain a blessed immortality; and, in connection with and subservience to this, Secondly, to the knowledge of ourselves.

In the prosecution of this design, he strictly follows the method of the Apostles' Creed, as being most familiar to all Christians. For as the Creed consists of four parts, the first relating to God the Father, the second to the Son, the third to the Holy Spirit, the fourth to the Church; so the Author distributes the whole of this work into Four Books, corresponding respectively to the four parts of the Creed; as will clearly appear from the following detail:--

So the first book is on the knowledge of God, considered as the Creator, Preserver, and Governor of the universe at large, and of every thing contained in it. It shows both the nature and tendency of the true knowledge of the Creator--that this is not learned in the schools, but that every man from his birth is self-taught it--Yet that the depravity of men is so great as to corrupt and extinguish this knowledge, partly by ignorance, partly by wickedness; so that it neither leads him to glorify God as he ought, nor conducts him to the attainment of happiness--And though this internal knowledge is assisted by all the creatures around, which serve as a mirror to display the Divine perfections, yet that man does not profit by it--Therefore, that to those, whom it is God's will to bring to an intimate and saving knowledge of himself, he gives his written word; which introduces observations on the sacred Scripture--That he has therein revealed himself; that not the Father only, but the Father, Son, and Holy Spirit, united, is the Creator of heaven and earth; whom neither the knowledge innate by nature, nor the very beautiful mirror displayed to us in the world, can, in consequence of our depravity, teach us to know so as to glorify him. This gives occasion for treating of the revelation of God in the Scripture, of the unity of the Divine Essence, and the trinity of Persons.--To prevent man from attributing to God the blame of his own voluntary blindness, the Author shows the state of man at his creation, and treats of the image of God, free-will, and the primitive integrity of nature.--Having finished the subject of creation, he proceeds to the conservation and government of all things, concluding the first book with a full discussion of the doctrine of divine providence.

So in the fourth book our Author treats of the Church--then of the means used by the Holy Spirit in effectually calling from spiritual death, and preserving the church--the word and sacraments--baptism and the Lord's supper--which are as it were Christ's regal sceptre, by which he commences his spiritual reign in the Church by the energy of his Spirit, and carries it forwards from day to day during the present life, after the close of which he perfects it without those means.

And as political institutions are the asylums of the Church in this life, though civil government is distinct from the spiritual kingdom of Christ, our Author instructs us respecting it as a signal blessing of God, which the Church ought to acknowledge with gratitude of heart, till we are called out of this transitory state to the heavenly inheritance, where God will be all in all.

This is the plan of the Institutes, which may be comprised in the following brief summary:--

Man, created originally upright, being afterwards ruined, not partially, but totally, finds salvation out of himself, wholly in Christ; to whom being united by the Holy Spirit, freely bestowed, without any regard of future works, he enjoys in him a twofold benefit, the perfect imputation of righteousness, which attends him to the grave, and the commencement of sanctification, which he daily increases, till at length he completes it at the day of regeneration or resurrection of the body, so that in eternal life and the heavenly inheritance his praises are celebrated for such stupendous mercy.

Argument.

The first book treats of the knowledge of God the Creator; but, this being chiefly manifested in the creation of man, man also is made the subject of discussion. Thus the principal topics of the whole treatise are two--the knowledge of God, and the knowledge of man. In the first chapter, they are considered together; in the following chapters, separately; yet some things are introduced, which may be referred to either or both. What respects the Scripture and images may belong to the knowledge of God; what respects the formation of the world, the holy angels, and the devils, to the knowledge of man; and what respects the manner in which God governs the world, to both.

On the first of these topics, the knowledge of God, this book shows,

On the other of these topics, the knowledge of man, it contains,

But, in order to a clearer illustration of the knowledge of God and man, the three remaining chapters treat of the government of all human actions and of the whole world, in opposition to fortune and fate, stating the pure doctrine, and showing its use; and conclude with proving that, though God uses the agency of the wicked, he is pure from all pollution, and chargeable with no blame.

True and substantial wisdom principally consists of two parts, the knowledge of God, and the knowledge of ourselves. But, while these two branches of knowledge are so intimately connected, which of them precedes and produces the other, is not easy to discover. For, in the first place, no man can take a survey of himself but he must immediately turn to the contemplation of God, in whom he "lives and moves;" since it is evident that the talents which we possess are not from ourselves, and that our very existence is nothing but a subsistence in God alone. These bounties, distilling to us by drops from heaven, form, as it were, so many streams conducting us to the fountain-head. Our poverty conduces to a clearer display of the infinite fulness of God. Especially, the miserable ruin, into which we have been plunged by the defection of the first man, compels us to raise our eyes towards heaven, not only as hungry and famished, to seek thence a supply for our wants, but, aroused with fear, to learn humility. For, since man is subject to a world of miseries, and has been spoiled of his divine array, this melancholy exposure discovers an immense mass of deformity: every one, therefore, must be so impressed with a consciousness of his own infelicity, as to arrive at some knowledge of God. Thus a sense of our ignorance, vanity, poverty, infirmity, depravity, and corruption, leads us to perceive and acknowledge that in the Lord alone are to be found true wisdom, solid strength, perfect goodness, and unspotted righteousness; and so, by our imperfections, we are excited to a consideration of the perfections of God. Nor can we really aspire toward him, till we have begun to be displeased with ourselves. For who would not gladly rest satisfied with himself? where is the man not actually absorbed in self-complacency, while he remains unacquainted with his true situation, or content with his own endowments, and ignorant or forgetful of his own misery? The knowledge of ourselves, therefore, is not only an incitement to seek after God, but likewise a considerable assistance towards finding him.

While experience testifies that the seeds of religion are sown by God in every heart, we scarcely find one man in a hundred who cherishes what he has received, and not one in whom they grow to maturity, much less bear fruit in due season. Some perhaps grow vain in their own superstitions, while others revolt from God with intentional wickedness; but all degenerate from the true knowledge of him. The fact is, that no genuine piety remains in the world. But, in saying that some fall into superstition through error, I would not insinuate that their ignorance excuses them from guilt; because their blindness is always connected with pride, vanity, and contumacy. Pride and vanity are discovered, when miserable men, in seeking after God, rise not, as they ought, above their own level, but judge of him according to their carnal stupidity, and leave the proper path of investigation in pursuit of speculations as vain as they are curious. Their conceptions of him are formed, not according to the representations he gives of himself, but by the inventions of their own presumptuous imaginations. This gulf being opened, whatever course they take, they must be rushing forwards to destruction. None of their subsequent attempts for the worship or service of God can be considered as rendered to him; because they worship not him, but a figment of their own brains in his stead. This depravity Paul expressly remarks: "Professing themselves to be wise, they became fools." He had before said, "they became vain in their imaginations." But lest any should exculpate them, he adds that they were deservedly blinded, because, not content within the bounds of sobriety, but arrogating to themselves more than was right, they wilfully darkened, and even infatuated themselves with pride, vanity, and perverseness. Whence it follows, that their folly is inexcusable, which originates not only in a vain curiosity, but in false confidence, and an immoderate desire to exceed the limits of human knowledge.

As the perfection of a happy life consists in the knowledge of God, that no man might be precluded from attaining felicity, God hath not only sown in the minds of men the seed of religion, already mentioned, but hath manifested himself in the formation of every part of the world, and daily presents himself to public view, in such a manner, that they cannot open their eyes without being constrained to behold him. His essence indeed is incomprehensible, so that his Majesty is not to be perceived by the human senses; but on all his works he hath inscribed his glory in characters so clear, unequivocal, and striking, that the most illiterate and stupid cannot exculpate themselves by the plea of ignorance. The Psalmist therefore, with great propriety, exclaims, "He covereth himself with light as with a garment;" as if he had said, that his first appearance in visible apparel was at the creation of the world, when he displayed those glories which are still conspicuous on every side. In the same place, the Psalmist compares the expanded heavens to a royal pavilion;--he says that "he layeth the beams of his chambers in the waters; maketh the clouds his chariot; walketh upon the wings of the wind;" and maketh the winds and the lightnings his swift messengers. And because the glory of his power and wisdom is more refulgently displayed above, heaven is generally called his palace. And, in the first place, whithersoever you turn your eyes, there is not an atom of the world in which you cannot behold some brilliant sparks at least of his glory. But you cannot at one view take a survey of this most ample and beautiful machine in all its vast extent, without being completely overwhelmed with its infinite splendour. Wherefore the author of the Epistle to the Hebrews elegantly represents the worlds as the manifestations of invisible things; for the exact symmetry of the universe is a mirror, in which we may contemplate the otherwise invisible God. For which reason the Psalmist attributes to the celestial bodies a language universally known; for they afford a testimony of the Deity too evident to escape the observation even of the most ignorant people in the world. But the Apostle more distinctly asserts this manifestation to men of what was useful to be known concerning God; "for the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and godhead."

"Know, first, a spirit, with an active flame, Fills, feeds, and animates this mighty frame; Runs through the watery worlds, the fields of air, The ponderous earth, the depths of heaven; and there Glows in the sun and moon, and burns in every star. Thus, mingling with the mass, the general soul Lives in the parts, and agitates the whole. From that celestial energy began The low-browed brute, th' imperial race of man, The painted birds who wing th' a?rial plain, And all the mighty monsters of the main; Their souls at first from high Olympus came," &c.

Just as if the world, which is a theatre erected for displaying the glory of God, were its own creator! For thus writes the same poet in another place, following the common opinion of the Greeks and Latins--

"Led by such wonders, sages have opined, That bees have portions of a heavenly mind; That God pervades, and, like one common soul, Fills, feeds, and animates the world's great whole; That flocks, herds, beasts, and men, from him receive Their vital breath; in him all move and live; That souls discerpt from him shall never die, But back resolved to God and heaven shall fly, And live for ever in the starry sky."

See the efficacy of that jejune speculation concerning a universal mind animating and actuating the world, in the production and encouragement of piety in the human heart. This more fully appears also from the profane expressions of the filthy Lucretius, which are deductions from the same principle. Its true tendency is to set up a shadowy deity, and to banish all ideas of the true God, the proper object of fear and worship. I confess, indeed, that the expression, that nature is God, may be used in a pious sense by a pious mind; but, as it is harsh and inconsistent with strict propriety of speech, nature being rather an order prescribed by God, it is dangerous in matters so momentous, and demanding peculiar caution, to confound the Deity with the inferior course of his works.

Though the light which presents itself to all eyes, both in heaven and in earth, is more than sufficient to deprive the ingratitude of men of every excuse, since God, in order to involve all mankind in the same guilt, sets before them all, without exception, an exhibition of his majesty, delineated in the creatures,--yet we need another and better assistance, properly to direct us to the Creator of the world. Therefore he hath not unnecessarily added the light of his word, to make himself known unto salvation, and hath honoured with this privilege those whom he intended to unite in a more close and familiar connection with himself. For, seeing the minds of all men to be agitated with unstable dispositions, when he had chosen the Jews as his peculiar flock, he enclosed them as in a fold, that they might not wander after the vanities of other nations. And it is not without cause that he preserves us in the pure knowledge of himself by the same means; for, otherwise, they who seem comparatively to stand firm, would soon fall. For, as persons who are old, or whose eyes are by any means become dim, if you show them the most beautiful book, though they perceive something written, but can scarcely read two words together, yet, by the assistance of spectacles, will begin to read distinctly,--so the Scripture, collecting in our minds the otherwise confused notions of Deity, dispels the darkness, and gives us a clear view of the true God. This, then, is a singular favour, that, in the instruction of the Church, God not only uses mute teachers, but even opens his own sacred mouth; not only proclaims that some god ought to be worshipped, but at the same time pronounces himself to be the Being to whom this worship is due; and not only teaches the elect to raise their view to a Deity, but also exhibits himself as the object of their contemplation. This method he hath observed toward his Church from the beginning; beside those common lessons of instruction, to afford them also his word; which furnishes a more correct and certain criterion to distinguish him from all fictitious deities. And it was undoubtedly by this assistance that Adam, Noah, Abraham, and the rest of the patriarchs, attained to that familiar knowledge which distinguished them from unbelievers. I speak not yet of the peculiar doctrine of faith which illuminated them into the hope of eternal life. For, to pass from death to life, they must have known God, not only as the Creator, but also as the Redeemer; as they certainly obtained both from his word. For that species of knowledge, which related to him as the Creator and Governor of the world, in order, preceded the other. To this was afterwards added the other internal knowledge, which alone vivifies dead souls, and apprehends God, not only as the Creator of the world, and as the sole Author and Arbiter of all events, but also as the Redeemer in the person of the Mediator. But, being not yet come to the fall of man and the corruption of nature, I also forbear to treat of the remedy. Let the reader remember, therefore, that I am not yet treating of that covenant by which God adopted the children of Abraham, and of that point of doctrine by which believers have always been particularly separated from the profane nations, since that is founded on Christ; but am only showing how we ought to learn from the Scripture, that God, who created the world, may be certainly distinguished from the whole multitude of fictitious deities. The series of subjects will, in due time, lead us to redemption. But, though we shall adduce many testimonies from the New Testament, and some also from the Law and the Prophets, in which Christ is expressly mentioned, yet they will all tend to prove, that the Scripture discovers God to us as the Creator of the world, and declares what sentiments we should form of him, that we may not be seeking after a deity in a labyrinth of uncertainty.

Before I proceed any further, it is proper to introduce some remarks on the authority of the Scripture, not only to prepare the mind to regard it with due reverence, but also to remove every doubt. For, when it is admitted to be a declaration of the word of God, no man can be so deplorably presumptuous, unless he be also destitute of common sense and of the common feelings of men, as to dare to derogate from the credit due to the speaker. But since we are not favoured with daily oracles from heaven, and since it is only in the Scriptures that the Lord hath been pleased to preserve his truth in perpetual remembrance, it obtains the same complete credit and authority with believers, when they are satisfied of its divine origin, as if they heard the very words pronounced by God himself. The subject, indeed, merits a diffuse discussion, and a most accurate examination. But the reader will pardon me, if I attend rather to what the design of this work admits, than to what the extensive nature of the present subject requires. But there has very generally prevailed a most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church; as though the eternal and inviolable truth of God depended on the arbitrary will of men. For thus, with great contempt of the Holy Spirit, they inquire, Who can assure us that God is the author of them? Who can with certainty affirm, that they have been preserved safe and uncorrupted to the present age? Who can persuade us that this book ought to be received with reverence, and that expunged from the sacred number, unless all these things were regulated by the decisions of the Church? It depends, therefore, on the determination of the Church, to decide both what reverence is due to the Scripture, and what books are to be comprised in its canon. Thus sacrilegious men, while they wish to introduce an unlimited tyranny, under the name of the Church, are totally unconcerned with what absurdities they embarrass themselves and others, provided they can extort from the ignorant this one admission, that the Church can do every thing. But, if this be true, what will be the condition of those wretched consciences, which are seeking a solid assurance of eternal life, if all the promises extant concerning it rest only on the judgment of men? Will the reception of such an answer cause their fluctuations to subside, and their terrors to vanish? Again, how will the impious ridicule our faith, and all men call it in question, if it be understood to possess only a precarious authority depending on the favour of men!

Without this certainty, better and stronger than any human judgment, in vain will the authority of the Scripture be either defended by arguments, or established by the consent of the Church, or confirmed by any other supports; since, unless the foundation be laid, it remains in perpetual suspense. Whilst, on the contrary, when, regarding it in a different point of view from common things, we have once religiously received it in a manner worthy of its excellence, we shall then derive great assistance from things which before were not sufficient to establish the certainty of it in our minds. For it is admirable to observe how much it conduces to our confirmation, attentively to study the order and disposition of the Divine Wisdom dispensed in it, the heavenly nature of its doctrine, which never savours of any thing terrestrial, the beautiful agreement of all the parts with each other, and other similar characters adapted to conciliate respect to any writings. But our hearts are more strongly confirmed, when we reflect that we are constrained to admire it more by the dignity of the subjects than by the beauties of the language. For even this did not happen without the particular providence of God, that the sublime mysteries of the kingdom of heaven should be communicated, for the most part, in a humble and contemptible style; lest, if they had been illustrated with more of the splendour of eloquence, the impious might cavil that their triumph is only the triumph of eloquence. Now, since that uncultivated and almost rude simplicity procures itself more reverence than all the graces of rhetoric, what opinion can we form, but that the force of truth in the sacred Scripture is too powerful to need the assistance of verbal art? Justly, therefore, does the apostle argue that the faith of the Corinthians was founded, "not in the wisdom of men, but in the power of God," because his preaching among them was, "not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." For the truth is vindicated from every doubt, when, unassisted by foreign aid, it is sufficient for its own support. But that this is the peculiar property of the Scripture, appears from the insufficiency of any human compositions, however artificially polished, to make an equal impression on our minds. Read Demosthenes or Cicero; read Plato, Aristotle, or any others of that class; I grant that you will be attracted, delighted, moved, and enraptured by them in a surprising manner; but if, after reading them, you turn to the perusal of the sacred volume, whether you are willing or unwilling, it will affect you so powerfully, it will so penetrate your heart, and impress itself so strongly on your mind, that, compared with its energetic influence, the beauties of rhetoricians and philosophers will almost entirely disappear; so that it is easy to perceive something divine in the sacred Scriptures, which far surpasses the highest attainments and ornaments of human industry.

Persons who, abandoning the Scripture, imagine to themselves some other way of approaching to God, must be considered as not so much misled by error as actuated by frenzy. For there have lately arisen some unsteady men, who, haughtily pretending to be taught by the Spirit, reject all reading themselves, and deride the simplicity of those who still attend to the dead and killing letter. But I would ask them, what spirit that is, by whose inspiration they are elevated to such a sublimity, as to dare to despise the doctrine of the Scripture, as puerile and mean. For, if they answer that it is the Spirit of Christ, how ridiculous is such an assurance! for that the apostles of Christ, and other believers in the primitive Church, were illuminated by no other Spirit, I think they will concede. But not one of them learned, from his teaching, to contemn the Divine word; they were rather filled with higher reverence for it, as their writings abundantly testify. This had been predicted by the mouth of Isaiah. For where he says, "My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, for ever," he does not confine people under the old dispensation to the external letter, as though they were children learning to read, but declares, that it will be the true and complete felicity of the new Church, under the reign of Christ, to be governed by the word of God, as well as by his Spirit. Whence we infer, that these persons are guilty of detestable sacrilege, in disjoining these two things, which the prophet has connected in an inviolable union. Again; Paul, after he had been caught up into the third heaven, did not cease to study the doctrine of the law and the prophets; as he also exhorted Timothy, a teacher of more than common excellence, to "give attendance to reading." And worthy of remembrance is his eulogium on the Scripture, that it "is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect." How diabolical, then, is that madness which pretends that the use of the Scripture is only transient and temporary, which guides the sons of God to the highest point of perfection! I would also ask them another question--whether they have imbibed a different spirit from that which the Lord promised to his disciples? Great as their infatuation is, I do not think them fanatical enough to hazard such an avowal. But what kind of Spirit did he promise? One, truly, who should "not speak of himself," but suggest and instil into their minds those things which he had orally delivered. The office of the Spirit, then, which is promised to us, is not to feign new and unheard of revelations, or to coin a new system of doctrine, which would seduce us from the received doctrine of the Gospel, but to seal to our minds the same doctrine which the Gospel delivers.

But, since we have shown that the knowledge of God, which is otherwise exhibited without obscurity in the structure of the world, and in all the creatures, is yet more familiarly and clearly unfolded in the word, it will be useful to examine, whether the representation, which the Lord gives us of himself in the Scripture, agrees with the portraiture which he had before been pleased to delineate in his works. This is indeed an extensive subject, if we intended to dwell on a particular discussion of it. But I shall content myself with suggesting some hints, by which the minds of the pious may learn what ought to be their principal objects of investigation in Scripture concerning God, and may be directed to a certain end in that inquiry. I do not yet allude to the peculiar covenant which distinguished the descendants of Abraham from the rest of the nations. For in receiving, by gratuitous adoption, those who were his enemies into the number of his children, God even then manifested himself as a Redeemer; but we are still treating of that knowledge which relates to the creation of the world, without ascending to Christ the Mediator. But though it will be useful soon to cite some passages from the New Testament, yet I wish the reader to be apprized of the point now intended to be discussed, that he may not pass the limits which the subject prescribes. At present, then, let it suffice to understand how God, the former of heaven and earth, governs the world which he hath made. Both his paternal goodness, and the beneficent inclinations of his will, are every where celebrated; and examples are given of his severity, which discover him to be the righteous punisher of iniquities, especially where his forbearance produces no salutary effects upon the obstinate.

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