at others minutely examining every word and sentence in a smaller portion, its connexion with the context, and its coincidence with other scriptures; and to mark well the harmony and mutual subserviency of every part of divine truth; the proportion of one part to another; the distinct parts of which the whole consists; and the way in which the several subjects are stated, handled, arranged, and expressed.

II. Search the scriptures daily. Divine truth is the food of the soul, which wants its nourishment as often as the body does. That day must have been mispent, in which no part of the Scriptures has been read or meditated on; we should therefore redeem time from indolence, recreation, useless visits, trifling conversation, and inordinate attention to secular affairs, for this employment; and then no lawful business would prevent any one from finding a little leisure, morning and evening at least, for reading some portion of the Scriptures; which would furnish the mind with subjects for meditation when not necessarily engrossed about other matters, to the exclusion of vain thoughts and polluting imaginations. The more habitual this practice becomes, the greater pleasure will it afford; and even the old Christian will not think that his knowledge renders it superfluous, or seek an excuse for omitting it; but will apply to it, as a healthful person craves and relishes his food. I would especially enforce it upon the consciences of the young, not to let any day begin or end, without reading carefully a portion of Scripture; this will become in a short time a most useful habit; and if they be abridged of a little sleep by this means, their bodies will not be injured, and their minds will be improved by it. It may also be observed, that hearing sermons, reading religious books, or joining in pious discourse, will often mislead, and seldom profit those who do not compare the whole with the sacred scriptures, by “dai"ly searching them, to know whether things are so or no."

III. Read the bible with the express purpose of appropriating the information communicated by it from God to man. When we have humbly and attentively consider ed and ascertained the meaning of any proposition; we

should implicitly believe it, how contrary soever it may be to our former opinion, or that of others in reputa tion for wisdom. We ought to reverence the authority, omniscience, veracity, and faithfulness of the Lord, who speaks to us in his word; not doubting the truth or importance of any of his instructions, but studying the meaning of them in docility and patience. Thus imbibing wisdom and knowledge from their source, through the appointed medium, we shall grow more learned in divine things, than any teachers or aged students who lean to their own understandings :* even as the bosom friend of the prince, who learns his secrets from his own lips, will know more of his designs, than any conjectural politicians can do; though their sagacity and abilities be far superior to his.

IV. Use helps in searching the scriptures, but not depend on them. The labors of those pious men, who have spent their lives in studying and elucidating the sacred oracles, may be very profitable to those who either have less leisure or ability, or who are newly engaged in such researches; as an experienced guide may be to those who are strangers to the road; and it savours greatly of self-sufficiency to undervalue either commentators, or other writers on divine things. Yet all men are fallible, and we should call no man teacher upon earth; it must therefore be proper to compare all their elucidations, or inferences, with the scriptures themselves. Above all it behoves us "to ask wisdom of God; and to beg of him to give us the Holy Spirit, to remove from our minds every prejudice and carnal affection, and whatever may close them against any part of revealed truth, or indispose them to receive the illumination of heaven, (as the vitiated eye cannot make a proper use of the light of the sun). He alone who inspired the scriptures, can help us to understand them: and if we search them, in dependence on, and prayer for, his teaching, he will lead us into all truth, as far as our safety, peace, and duty require it. It may be proper here to caution the reader against fanciful inter

Ps. cxix. 98-100.

66

pretations, which surprise and amuse, but mislead men from the practical meaning of scripture: and against those who pretend to modernize divine truth; not choosing to speak according to the oracles of God," but as they suppose the apostles would have done, if they had possessed the advantage of modern improvements: a supposition just as wise, as to attempt improving the light of the sun by astronomy! In short, every text has its proper meaning as it stands related to the context; and its proper application to us. These we should seriously investigate, with fervent prayer for divine teaching; without presuming to add to, alter, or deduct from the revealed will of God.*

Lastly, we should search the scriptures as the naviga tor consults his chart, and makes his observations; that he may discover where he is, and what course he must steer or as any one looks into a glass, that he may both know what manner of man he is, and learn to adjust what is unbecoming or as an heir reads his father's will, and the inventory of his effects and estates, that he may know what the inheritance is, and the nature of the tenure by which he must possess it. We should accompany our reading with impartial self-examination; both in respect of our knowledge, judgment, dispositions, motives, affections, words, and actions, in every particu lar, at present, and in times past; that we may learn the state and want of our souls; and with self-application, as the persons spoken to, in every instruction, precept, sanction, counsel, warning, invitation, or promise, according to our state, character, conduct, and circumstances: pausing to inquire, whether we have understood what we have read, and what we have learned from it; that, beseeching the Lord to pardon what is past, and to help us for the future, we may, without delay or reserve, begin to practise what we know, waiting for further light in such matters as still continue doubtful or obscure to us. It would be easy to multiply directions, but the scriptures thus studied are" able "to make us wise unto salvation, by faith in Jesus "Christ."

* Deut. xxix. 29.

On the scriptural character of God.

EVERY attentive and intelligent student of the bible will perceive, that revelation was vouchsafed to man, in order to deliver or preserve him from idolatry, by instructing him in the character and perfections of the one living and true God, and the way in which he would be worshipped; as well as to teach other duties, and to influence him to perform them. The jealous care of Jehovah to distinguish between himself and every idol, and to secure the glory to himself without allowing any of it to be given to another; with the terrible denunciations pronounced against idolaters, and the severe judgments executed upon them, must attract the notice of all who are conversant with the sacred oracles, and convince every impartial person that idolatry is the greatest of all sins, atheism alone excepted.

Yet in this, as in other things, the "wisdom of man "which is foolishness with God," has led numbers to adopt a contrary opinion: so that, whilst an elegant and admired poet hath employed his facinating ingenuity to persuade mankind, that God is worshipped with equal acceptance" by saint, by savage, and by sage," or whether he be called " Jehovah, Jove, or Lord,”*(which in this connexion may signify Baal:) it is also become a fashionable principle of modern rational divinity, that all such distinctions are immaterial, and all religions very much alike, if men be sincere in their way. Indeed numbers seem to think what they call bigotry, though wholly free from intolerance or persecution, to be worse than any mental errors, even in respect to the object of religious worship! and that candour and liberality of sentiment are more important virtues, than the supreme love and spiritual adoration of Jehovah, as distinguished from all false gods!

* Pope's universal prayer.

But who does not perceive, that this principle, if carried to its obvious consequences, amounts to a rejection of the Bible, or at least puts it on the same footing with Hesiod's Theogonia, or the Koran ? Who can avoid seeing, that it imputes bigotry and a contracted mind to the prophets and apostles, and to every approved character of holy writ, without excepting that of our Lord himself? Nay, will it not follow from it, that Jehovah wrought many stupendous miracles to no manner of purpose? For we must not only inquire, why Moses was so careful to distinguish the God of Isreal from the idols of Egypt, and of the nations? or what induced David to expect assistance in meeting Goliah, who despised the armies of Jehovah," that all the earth "might know that there was a God in Israel?"* or on what account Elijah was so earnest to determine whether the Lord or Baal were the true God? But we must also demand, why he answered their expectations and prayers by miraculous interpositions, if the point to be decided were of little or no importance.

When the God of Hezekiah delivered him from the power of the Assyrians, by the slaughter of 185,000 men; whilst Sennacherib was slain by his own sons in the house and worship" of Nisroch his god;" the distinction between Jehovah and every idol was strongly marked. These are a few, out of very numerous instances and proofs, which might be adduced from scripture, to confirm this point; and, if duly regarded, would be abundantly sufficient for the purpose. When our Lord told the women of Samaria, that her nation "knew not what they worshipped, for salvation was of "the Jews;" when Paul proposed to declare unto the polite and philosophical Athenians that "unknown God, whom they ignorantly worshipped," and to distinguish the Creator and Judge of the world from all their idols ; and when he informed the Corinthians that their idol sacrifices were offered unto devils, and not to God: they plainly shewed, that such candour, as is now contended for, was no part of their plan, but absolutely incompatible with it.

* 1 Sam. xvii. 45-47. † 1 Kings xviii.

Acts xvii. 23-31.

+1 John iv. 22-24. 1 Cor. x. 20.