THEOLOGICAL SEMINARY OF THE PRESBYTERIAN CHURCH,

THE UNITED STATES OF AMERICA.

PROFESSOR’S INAUGURAL ADDRESS.

AND

TO

NEW-YORK:

CLASSICAL BOOKSELLERS, NO. 96, BROADWAY.

J. SEYMOUR, printer.

 This document was scanned from an original printing.

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Reprint and digital file April 10, 2003.

This transcript is the second part of the published installation service given at Princeton for Archibald Alexander ( b. Lexington, Va. 1772 , d. 1851) as Professor of Didactic and Polemic Theology in the newly formed Seminary at Princeton. Dr. Samuel Miller's Inauguration Sermon, And Dr. Millerdoler's Charge will appear at http://willisoncenter.com/ ( The Princeton Page link) as separate files.

Please note that in this discourse Dr. Alexander quoted Biblical and other passages first in their original language ( Hebrew, Greek or Latin) in numerous places, and followed that with the English rendering. We have elected to only transcribe the Latin, due to software limitations. Sections omitting Hebrew and Greek will appear as such: [ original Greek omitted ]

Willison ed.

JOHN Mc DOWELL, Sec’ry..

THE.

BY

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THE institution and commencement of a Theological Seminary, under the patronage and direction of the General Assembly of our church, ought to be subject of mutual congratulation to all its members. But it cannot be concealed, that the same causes which have operated to render such an institution urgently necessary, have also opposed serious obstacles in the way of carrying it into effect. The deficiency, among us, of that kind and extent of learning requisite to confer dignity and respect, as well as usefulness, on the professor’s chair, is too obvious to require remark. But every important institution must have its infancy and growth, before it can arrive at maturity; and however long we might have deferred this undertaking, the same difficulties would probably have met us at its commencement, which we are now obliged to encounter. The sentiments and emotions by which my

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own mind is agitated, in consequence of the new and important station in which I find myself placed by the choice of my brethren, and especially, the deep sense which I entertain of my insufficiency for the work, I shall not attempt to express. If the design be of GOD, he will prosper the undertaking, notwithstanding the weakness of the instruments employed in carrying it on; and will crown our feeble efforts with success. On HIM therefore may our hope and confidence be firmly fixed; and may ‘his will be done on earth as in heaven!’

I have selected, as the subject of the discourse now required of me, the words of our LORD, recorded in the 5th Chap. and 39^th ver. of the Gospel according to John:

The verb here used, signifies, to search with diligence and attention. Its literal meaning appears to be, to pursue any one, by tracing his footsteps. Thus it is employed by Homer to express the lion’s * pursuit of the man who had robbed him of his whelps, by his footsteps; and the dog’s † pursuit of his game, by his track. The precise meaning of the word, therefore, both in its literal and figurative application, is expressed by the English

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word, investigate. It may be read, either in the indicative, or in the imperative mood. Doctor Campbell, in his new translation of the Gospels, prefers the former, and renders the passage, " Ye do search the Scriptures ; " but Wetstein and Parkhurst consider it to be in the imperative, agreeably to our version: and certainly this rendering gives more point and force to the sentence, "search the scriptures ,for in them ye think ye have life, but they are they which testify of me."

Although the word, scriptures, is of such general import, as to include writings of any kind; yet there can be no doubt but what the Scriptures of the Old Testament were here intended. This phrase is used in the New Testament, as we use the word Bible, which, though literally signifying any book, yet is now appropriated to designate the volume of inspiration.

The history of the origin of alphabetical writing is involved in considerable obscurity. The first notice which we find of the existence of such an art, is contained in the command given to Moses, in the xvii. of Exodus, to write a certain transaction in a book *: and soon afterwards, we read that the law was written by the finger of JEHOVAH, on the two tables of testimony. To me, it

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appears very probable, therefore, that it was about this time a subject of revelation to Moses. As a precise pattern of the tabernacle was shown to him in the mount, and as certain persons were inspired with wisdom to fit them for the execution of that work, why may we not suppose that this wonderful art, so necessary for recording the revelations received from God, for the use of posterity, was also made known to Moses ? One thing is certain; that all the alphabets of the western portion of the globe, and probably those of the eastern also, have had a common origin: and we have no authentic account of the invention of an alphabet by any people; so that whenever this art of writing may have had its origin, I am persuaded it was no invention of man, but a revelation from GOD.

With respect to the antiquity of these writings, I know of none which can bear any competition with the Pentateuch. Some, indeed, have supposed, that some part of the Vedas of the Brahmins, was written before the books of Moses; but there is no historical evidence on which we can depend in support of this opinion. And we are too well acquainted with the fraudulent pretensions of the Hindoos to antiquity, to place any confidence in their assertions. The ultimate opinion of that incomparable scholar, Sir William Jones, on this subject, was, that the writings of Moses were the

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oldest of any in the world *: and a more competent and impartial judge could not easily be found.

As the words of the text are indefinite, they should be considered as imposing an obligation on all sorts of persons, according to their ability and opportunity, to search the scriptures. We cannot help therefore being struck with the impiety, as well as absurdity, of the practice of the Papists, in withholding the scriptures from the people.

Will it be said, that when they misinterpret and pervert them, they should be taken away? But such was the conduct of the persons here addressed by Christ. They were so blinded by prejudice, that they could not perceive in the scriptures, that person, who was the principal subject of them. But does the divine Saviour forbid them the use of the scriptures, on this account? No; he enjoins it on them, to search them. To study them with more care, and with minds more free from prejudice.

Though the duty of searching the scriptures is common to all christians, yet there are some on whom it is more peculiarly incumbent. Teachers of religion, and candidates for the sacred office, are bound by an obligation of uncommon force to attend to this duty. In particular relation to such,

* See Asiatic Researches, vol. 1 and 2.

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I propose to consider the subject, in the sequel of this discourse. But before I proceed further, I would observe, that although the words of our Lord, in the text, refer to the Old Testament, (for at the time of their being spoken there were no other scriptures extant,) yet the reason of the command will apply with full force, to other inspired writings, as soon as they are promulgated. We shall therefore consider the scriptures of the New Testament, as well as the Old, embraced within the scope of our Saviour’s command.

It will be important to bear in mind, that there are two distinct things comprehended in the object of this investigation. First, to ascertain that the scriptures contain the truths of GOD: and, secondly, to ascertain what these truths are.

Let us now suppose the two volumes containing the Old and New Testaments, the one in the original Hebrew, the other in the Greek, to be put into the hands of the theological student, accompanied with the command of Christ, search the scriptures. Investigate these volumes with diligence. What should be the first step in this investigation? Ought he not to be well satisfied of the identity of these books, with those which formerly existed? Here is a Hebrew volume; but does it contain the same writings to which our Saviour referred? And does this Greek volume comprehend the very

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books which were received as inspired in the Apostolic age? In this inquiry, the biblical student may obtain complete satisfaction. With respect to the canon of the Old Testament, one fact will be sufficient to remove all doubt. These books have been in the possession of both Jews and Christians, ever since the commencement of the gospel dispensation; and they now agree in acknowledging the same books to be canonical; which, considering the inveterate opposition subsisting between them, is a convincing evidence, that the canon of the Old Testament has undergone no change, since the introduction of Christianity. And that it had undergone none before that period, may be proved from this circumstance, that although, our Lord often upbraids the Jews with having perverted the scriptures, he never insinuates that they had altered or corrupted them.

In confirmation of what has been said respecting the canon of the Old Testament, we might adduce the testimony of Josephus, and of the Christian Fathers; who not only agree with one another in their catalogue of the books of the Old Testament, but with the canonical list which we now hold. The books called Apocrypha, were never received into the canon by the Jews, nor by the earlier Christian Fathers and councils, and have therefore no just claim to be considered as belonging to the Old Testament.,

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With regard to the New Testament, the evidence is equally convincing. The Christian Church was, in a short time, so widely extended, and embraced so many different languages and nations, that a universal agreement, in this whole body, through all the successive periods of the church, in acknowledging the same books to be canonical, must satisfy every impartial mind that our New Testament is the very same which was received and held sacred by the primitive church. To strengthen this conclusion, it may be added, that at a very early period, these books were translated into many different languages; several of which early translations, either in whole or in part, have come down to our times; and some of them have been preserved among Christians unknown to their brethren of other countries, for many centuries.

In addition to this, it may be observed, that accurate lists of the books of the New Testament were made by early ecclesiastical writers, and also by general councils, which are still extant, and agree with our catalogue of canonical books. It deserves to be mentioned also, that the. churches in every part of the world held copies of these scriptures, which they preserved with the utmost vigilance; and quotations were made from them, by all the fathers; so that a large portion of the New Testament might be collected from the works of the early ecclesiastical writers. Besides

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there are still extant manuscript copies of the whole, or a part of the New Testament, from twelve to fifteen hundred years old, which contain the same books that are comprehended in our printed volumes.

What has now been asserted, respecting the universal consent with which the books of the New Testament were received by the ancient church, in all its parts, must be admitted, with the exception of those few books, which have been termed, Antilegomena, because their divine authority was denied or disputed by some. Impartiality requires us also to state, that these books are not found in some of the oldest versions, as the Syriac, for instance; and therefore it must be admitted that the evidence for their canonical authority is not so complete, as of the rest, which were ever undisputed. At the same time, it ought to be observed, that the chief reason of doubting, was, because these books, for a while, were not so generally known to the churches: but as soon as they were accurately examined, and their evidence weighed, opposition to them ceased; and at no late period, they obtained an undisturbed place in the sacred canon.

The theological student, having obtained satisfaction respecting the perfection of the canon of scripture, the next step in his investigation should relate to the integrity of the sacred text. For it is

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possible that the canon might be complete, and yet the text might be so corrupted and mutilated as to leave it uncertain what the original of these books might have been. It is of importance, therefore, to be able to prove, that the scriptures have suffered no material injury, from the fraud of designing men, or from the carelessness of transcribers. In The former part of the last century, this was a subject of warm altercation in the church. For whilst some maintained that the sacred text had not received the slightest injury from the ravages of time, others boldly asserted that it was greatly corrupted. The agitation of this question led to a more extensive and accurate examination and collation of manuscript codices than had been before made, and gave rise to that species of Biblical criticism, which has, within the last half century, assumed so conspicuous a place in Theological science. Distant countries were visited, the dark cells of cloisters and monasteries explored, and all important libraries ransacked, in search of copies of the scriptures. Learned men, with unparalleled diligence, employed their whole lives in the collation of manuscripts, and in noting every, even the smallest variation, in their readings. Their indefatigable labour and invincible perseverance in prosecuting this work, are truly astonishing. It has indeed, much the appearance of laborious trifling; but upon the whole, though not always so designed, has proved serviceable to the cause of truth. For

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though the serious mind is at first astonished and confounded, upon being informed of the multitude of various readings, noted by Mills, Wetstein, and Griesbach, in the codices of the New Testament; and by Kennicot and De Rossi, in those of the Old; yet it is relieved, when on careful examination it appears that not more than one of a hundred of these makes the slightest variation in the sense, and that the whole of them do not materially affect one important fact or doctrine. It is true, a few important texts, in our received copies, have by this critical process, been rendered suspicious; but this has been more than compensated by the certainty which has been stamped on the great body of scripture, by having been subjected to this severe scrutiny. For the text of our Bibles having passed this ordeal, may henceforth bid defiance to suspicion of its integrity. And with respect to the disputed texts referred to above, one thing should ever be kept in mind; that, granting that the evidence from the present view of ancient manuscripts, is against their genuineness, yet this may not be decisive. The learned Cave lays it down as a rule to direct us, in judging of the comparative excellence of the editions of the Fathers, " That the older the editions are, by so much the more faithful are they *." And assigns this reason for the rule, that the first editions were made from the best

*Historica Literaria Proleg. See. v. R. 1.

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manuscripts, which were commonly lost or destroyed, when the edition was completed. And I see not why the same reason will not equally apply to the early editions of the scriptures. In fact, there is historical evidence, that the manuscripts used by cardinal Ximenes, in his Polyglott, have been destroyed, and they appear, from several circumstances, to have been both numerous and ancient: and I am persuaded also, notwithstanding what Wetstein and Michaelis have said to the contrary, that some of those used by Stephanas, in his editions of the New Testament, have also been lost. We cannot tell, therefore, what the evidence for these texts might have been to these learned editors. Certainly very strong, or they would not have inserted them.

The next step in this investigation, would be, to ascertain, that these books are genuine; or were written by the persons whose names they bear; but as this appears to me to be substantially answered, by what has been already said, and by what will be added under the next article, I will not now make it a subject of particular discussion; but will proceed to inquire into the authenticity and inspiration of the scriptures. I join these two things together, because, although a book may be authentic without being inspired; yet if the Bible be authentic, it must have been given by inspiration, for the. writers profess that they were inspired.

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The truth of this point may be established by several species of evidence, quite distinct from each other.

It may, in the first place, be demonstrated by proving the truth of the facts recorded in the scriptures. These facts, many of them, being obviously of a miraculous nature, if admitted to have existed, will indubitably prove, that those persons by whom they were performed, must have been sent and assisted of God: for, as the Jewish ruler rightly reasoned, "no man could do these things unless God were with him." Now the truth of these miracles may be established by testimony, like other ancient facts; and also by the history of them being so interwoven with other authentic history, that we cannot separate them: and especially, by that chain of events, depending on them, and reaching down to our own time, which has no other assignable origin but the existence of these miracles. For, to believe in the events which the history of the church presents to us, and yet deny the miracles of the gospel, would be as absurd, as believing that a chain which hung suspended before our eyes, had nothing to support it, because that support was out of sight. As to the witnesses of these facts, they are such, and deliver their testimony under such circumstances, and in such a manner, as to demand our assent. The impossibility of successfully impugning this testimony, obliged the most insidious

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enemy of Christianity to resort to the principle, that no testimony is sufficient to confirm a miracle: but the absurdity of this position, has been fully demonstrated by Campbell, Vince, and others, and it has also been shown by an ingenious writer *, that the gospel was true, even upon this author’s own principles, because its falsehood would involve a greater miracle than any recorded in it.

The next species of evidence in support of the proposition under consideration, is derived from prophecy. If the Scriptures contain predictions of events which no human sagacity could have foreseen; if they have foretold events the most improbable, which have occurred in exact conformity with the prediction; and if they have described a person combining in his character and life, traits and events apparently incompatible and inconsistent; and yet a person has appeared answering literally to this description, then certainly the writers of these predictions were inspired. But such is the fact. ‘ This sure word of prophecy’ is, indeed, like ‘ a light that shineth in a dark place;’ but it is also like the light of the dawn which ‘shineth more and more unto the perfect day.’ Other evidence may lose something of its force by the lapse of time, but this grows brighter and stronger with every revolving year; for the scope of prophecy cornprehends

Vide Brit. Encylop. vol. 14.

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all ages; and new events are continually occurring which had been long foretold by the oracles of GOD. The third species of evidence for the authenticity and inspiration of the scriptures, arises out of their contents. The extraordinary, and superlatively excellent nature of the Christian religion, proves that it could not have been the production of impostors, nor of unassisted fishermen; nor indeed, of any description of uninspired men. Its doctrines exhibit that very information, which is necessary to satisfy the anxious inquiries of man, conscious of his guilt and desirous of salvation. Its precepts are so sublimely excellent, so marked with sanctity and benevolence; and at the same time so perfectly adapted to human nature and human circumstances, that the brightest wit can detect no flaw, nor suggest any improvement. "The heavens declare the glory of God ;" and so does the holy page of Scripture. It bears the stamp of divinity in its face; and breathes a spirit which could originate no where else but in heaven. Another evidence, but connected with the last, is the blessed tendency and holy efficacy of the gospel to reform the hearts and lives of men, and to produce peace and joy in the mind and conscience; which effects never could result from any false religion.

The success of the gospel, in its commencement, is also an important consideration. When we contemplate the resistance which was to be overcome,

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both external, from religious and civil establishments, and internal, from the inveterate prejudice. and vices of men; and then take into view the means by which all these obstacles were surmounted, we cannot refuse to admit that the power of the Almighty accompanied them.

The beneficial effects of Christianity on those nations which have received it, is a striking fact, and furnishes a strong argument in favour of the authenticity and inspiration of the Scriptures. Under their benign influence, war has become less sanguinary and ferocious; justice has been more equally distributed; the poor have been more generally instructed, and their wants supplied; asylums have been provided for the unfortunate and distressed; the female character has been appreciated and exalted to its proper standard in society; the matrimonial bond has been held more sacred; and polygamy, the bane of domestic happiness, discountenanced. In short, the whole fabric of society has been meliorated; and real civilization promoted by Christianity, wherever it has been received: and the above mentioned effects have borne an exact proportion to the purity in which this holy religion was preserved, and the degree of conformity to its precepts which has existed among any people.

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attention of the theological student, is, for what purpose were the Scriptures given? In answer to this, all are ready to agree, that they were intended to be a guide to man in matters of religion; a rule of faith and practice. But here several important questions occur. Are the scriptures the only rule? Are they a sufficient rule? Are they an authoritative rule? and were they only designed to guide us in matters of religion?

Our first controversy is with the Romanists, who maintain that tradition is also a rule of faith; and that the Scriptures without tradition are neither a sufficient nor intelligible rule. But this opinion takes away all that fixedness and certainty which a written revelation was intended and calculated to give to religion. Wherein consists the advantage of having a part of the will of GOD committed to writing, if the interpretation of this depends on the uncertain and varying light of oral tradition? We might as well have nothing but tradition, as be under the necessity of resorting to this uncertain guide to lead us to the true meaning of the written word. But had it been intended to make this the channel of communicating the divine will to posterity, some method would have been devised, to preserve the stream of tradition pure. No such method has been made known. On the contrary, the Scriptures predict a general and awful apostacy in the church. It could not be otherwise, but that

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during this period, tradition would become a corrupt channel of information. This apostacy has taken place; and the stream of tradition has; in fact, become so muddy, and so swelled with foreign accessions, from every quarter, that christianity, viewed through this medium, exhibits the appearance of a deformed and monstrous mass of superstition. But, if we should admit the principle, that the constant tradition of the church should be our guide, where shall we go to look for it? To the Greek, to the Latin, or to the Syriac church? To the 4th, 9th, or 14th, century? For there is no uniformity; not even in the infallible Catholic Church. Every one in the least acquainted with ecclesiastical history, must know, that not only has the practice varied, at different times, in very important matters; but also the Bulls of Popes, and Decrees and Canons of Councils, have often been in perfect collision with one another: and, what is worst of all, have often been in direct hostility with the word of GOD. For the same thing has happened to tradition in the Christian, as formerly in the Jewish church. ‘ It hath made the word of God of none effect,’ ‘ teaching for doctrines the commandments of men.'

But whilst we reject tradition as a rule of truth, we do not deny the utility of having recourse to the early practice of the church, for the illustration

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of Scripture, where there is any doubt respecting apostolic practice or institution.

There are two other opinions, by which the sufficiency and authority of the Scriptures, as a rule of faith and practice, are invalidated. These, though held by persons erring on opposite extremes, agree in derogating from the respect due to the Scriptures.

The first is, the opinion of those who will not believe any thing, though contained in Scripture, which does not correspond with their own reason. If, for instance, a thousand passages of Scripture could be adduced, explicitly teaching the doctrine of the Trinity, of original sin, of efficacious grace, of vicarious sufferings, or eternal punishments, they would not admit them, because they have determined all these to be contrary to reason; and therefore the scriptures must be so interpreted, as to exclude all such doctrines; and the texts which support them, must be tortured by the critical art, or perverted by the wiles of sophistry, until they are silent, or speak a different language. Now, the only mystery in the religion of these sons of reason, is that they should want a revelation at all. Certainly it would be more consistent to reject Christianity wholly, than whilst professing to receive it in the general, to deny almost all the particular doctrines of which the general system is composed. For

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my own part, I cannot consider Socinianisrn in any other light than Deism masked. At any rate, they are nearly related. If that has a little stronger faith, this has the advantage on the score of consistency.

The other opinion referred to, is that of fanatics in general, who, whilst they confess that the scriptures are divinely inspired, imagine that they are possessed of the same inspiration. And some, in our own times, have proceeded so far, as to boast of revelations, by which the Scriptures are entirely superseded as a rule of faith and practice *. Now, the difference between these persons, and the holy men of God who wrote the Scriptures, consists in two things. First, the inspired writers could give some external evidence, by miracle or prophecy, to prove their pretensions; but enthusiasts can furnish no such evidence: and secondly, the productions of the prophets and apostles, were worthy of God, and bore his impress; but the discourses of these men, except what they repeat from Scripture, are wholly unworthy their boasted origin, and more resemble the dreams of the sick, or the ravings of the insane, than the ‘words of truth and soberness.’

But, on the other hand, there have been some

 * Vide ‘ The testimony of Christ’s second appearing.’ By the people called SHAKERS.

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who believed, that the scriptures not only furnish a rule to guide us in our religion, but a complete system of philosophy; that the true theory of the universe is revealed in the first chapters of Genesis; and that there is an intimate connexion betwixt the natural and spiritual world. The one containing a sort of emblematical representation of the other; so that even the high mystery of the Trinity is supposed to be exhibited by the material fluid, which pervades the universe, in its different conditions, of fire, light, and air. John Hutchinson, Esq. of England, took the lead in propagating this system, and has been followed by some men of great name and great worth. Jones, Horne, Parkhurst, Spearman, and Bates, would be no discredit to any cause. But, although, we acknowledge, that there is something in this theory which is calculated to prepossess the pious mind in its favour; yet it is too deeply enveloped in clouds and darkness to admit of its becoming generally prevalent And if what these learned men suppose, had been the object of revelation, no doubt, some more certain clue would have been given to assist us to ascertain the mind of the Spirit, than the obscure, though learned, criticisms of Hutchinson.

The next question which occurs, in the course of this investigation, is very important. How should the Scriptures be interpreted, in order that we may arrive at their true and just meaning? The obvious

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answer would be, by attending to the grammatical and literal sense of the words employed, to the force and significance of the figures and allusions used, and to the idiom of the languages in which they are written. But here we are met by a very important and embarrassing question. Is the literal meaning of Scripture, always, or generally, the principal and ultimate sense; or, are we to suppose that under this, there is a recondite, spiritual meaning contained? Most of the Fathers considered the Scriptures to contain a double sense; the one literal, the other mystical or allegorical; and they regarded the first very little except in relation to the second. The Romanists maintain an opinion very similar; but the mystical sense they divide into several parts. And among Protestants, there are many who discover a strong predilection for this mode of interpretation.

But this principle, admitted without limitation or qualification, has a direct tendency to overthrow all certainty in divine revelation. For, as there is no certain key to this mystical or spiritual meaning, every man makes it out according to the liveliness of his own imagination: and weak men by their fanciful expositions greatly degrade the dignity and mar the beauty of revealed truth.

The followers of Baron Swedenborg, not contented with two, maintain that the Scriptures

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contain three senses, the celestial, spiritual, and natural, which are connected by correspondences. This doctrine of correspondences, is, according to them, the only key to open the true meaning of Scripture; which was, for many ages, lost, but recently was made known to this extraordinary nobleman. Notwithstanding the extravagance of this system, it has charms for some persons, and these not of the illiterate vulgar. It is a sort of refined mysticism, which corresponds with the peculiar turn of some minds, that are fond of novelty, and disdain to walk in the old beaten track. Reasoning or argument, with those who profess to hold familiar intercourse with angels, would, I presume, be superfluous. We shall leave them therefore to enjoy their visions of a terrestrial heaven, without interruption, whilst we proceed to observe,

That among the orthodox themselves, there is no small difference of opinion respecting the extent which may be given to the meaning of scripture. The celebrated Cocceius laid it down as a rule, that scripture should be considered as signifying all that it could be made to signify. The whole of the Old Testament, in his opinion, was either typical or prophetical of Messiah and his kingdom. Here, as in a glass, he supposed the future destinies of the church might be viewed. The learned Grotius verged to the very opposite extreme, in his ideas of the interpretation of scripture. This gave

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rise to a saying which became proverbial, respecting these two great men; and which is highly creditable to the piety of the former; " Grotium nusquam in sacris literis invenire Christum, Cocceium ubique.’ ‘ That Grotius could find Christ no where in the Bible, Cocceius every where.’

This rule of Cocceius, however, is liable to great abuse; and as Limborch justly observes,' is calculated to make of the Scriptures a mere Lesbian rule, or nose of wax, which may be bent into any shape; and seems to be no other than the old allegorical method of interpretation, introduced under a new name. '

But, on the other hand, it is certain, that many of the persons, occurrences, and ceremonies, of the Old Testament, are typical; and some things are thus interpreted in the New Testament, which we never should have conjectured to possess any meaning beyond the literal, unless we had been otherwise taught by inspiration. Besides, all judicious commentators are forced to admit, that many of the prophecies have a primary and secondary reference, even the most important of those which relate to Messiah, are of this description. Those who insist that one meaning and no more belongs to every text, are greatly at a loss how to reconcile with their opinion, the quotations made from the Old Testament in the New, where they are expressly

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said to be fulfilled, though certainly, many of them, not in their primary and literal sense. Under the guidance of sound sense and just criticism, we should pursue a middle course between these two extremes. But although we cannot admit the rule of Cocceius in all its latitude, nor go the whole way with his followers; yet it is but justice to acknowledge, that some of theta deserve to be ranked with the first expositors and theologians who have appeared in the church. As long as truth, piety, and solid learning, shall be held in esteem, the names, of Witsius, Vitringa, Burman, Van Til, and Braunius, will be dear to the theological student.

Upon the whole, our conclusion respecting this matter, is,. that every particular passage of scripture should be interpreted according to the peculiar circumstances of the case: the literal should be considered as the true and only meaning, unless some remoter sense be indicated by some peculiar aptitude, correspondence, or fitness, in the words and ideas of the text; or unless it be referred to something else in the Scriptures themselves. Good sense and the analogy of faith, are the guides which we should follow in interpreting the Bible.

We come now to consider the helps which the biblical student needs, to enable him to search the scriptures with success. The volumes . which we

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have already supposed to be put into his hands, are not written in our vernacular tongue. We have, it is true, an excellent translation of the scriptures; but this was not made by inspiration, and cannot therefore possess the same authority and infallibility with the originals. We admit the lawfulness and utility of translations for the use of the people; but nothing can be more evident, than that the expounder of scripture should be well acquainted with the very ‘words by which the Holy Ghost teacheth’ us the will of GOD. The knowledge of the Hebrew and Greek languages, therefore, is a necessary pre-requisite to the successful study of the scriptures. I think I may venture to assert, that this single acquisition will be of more importance to the theological student, than all the commentaries which have ever been written. By this means, he will be able to see with his own eyes; and will be qualified to judge for himself.

Every person who has had experience, will acknowledge, that even in reading the plainest texts, there is a satisfaction and advantage to be derived from the original, which cannot easily be explained. It becomes therefore a duty incumbent on all who are candidates for the sacred office, or invested with it, to endeavour to become acquainted with the original Scriptures.

But in all writings, and especially such as

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certain historical facts, there are frequent allusions to the existing customs of the country, and to the prevailing opinions of the people, where the book was written. The same is found to be the case with the scriptures. Many passages would be quite unintelligible, without some acquaintance with Jewish antiquities. The customs and manners of that people should, therefore, be studied with particular attention.

And as scriptural history frequently refers to the condition, character, and transactions of co-temporaneous nations, it is of importance to be well acquainted with their history, as delivered to us by profane authors. There is, however, a more important reason why the Biblical student should be well versed in history, ancient and modern; and that is, because there he must look for the accomplishment of many important prophecies. Even the fulfilment of the remarkable prediction of Christ, respecting the destruction of Jerusalem, is not recorded in scripture, but must be sought in the Jewish and Roman historians.

Chronology and geography are also requisite helps, to enable us to understand many parts of scripture. These have been called the eyes of history; and they are not more so of civil, than sacred history.

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Even modern travels have been turned, by some learned men, to a very important account, in explaining the scriptures. For oriental customs and modes of living, have not been subject to the same capricious changes, which have prevailed in the western nations. And therefore, by observing carefully what oriental customs are, at this day, a very probable opinion may be formed, of what they were two thousand years ago. This observation holds good, particularly, in relation to such Eastern nations as have never been conquered nor incorporated with any other people; as the Arabs, for instance.

Indeed, to speak the truth, there is scarcely any science or branch of knowledge, which may not be made subservient to theology. Natural history, chemistry, and geology, have sometimes been of important service, in assisting the Biblical student to solve difficulties contained in scripture; or in enabling him to repel the assaults of adversaries, which were made under cover of these sciences. A general acquaintance with the whole circle of science is of more consequence to the Theologian, than at first sight appears. Not to mention the intimate connexion which subsists between all the parts of truth, in consequence of which important light may often be collected from the remotest quarters; it may be observed, that the state of learning in the world requires the advocate of the

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Bible, to attend to many things which may not in themselves be absolutely necessary. lie must maintain his standing as a man of learning. He must be able to converse on the various topics of learning with other literary men; otherwise the due respect will not be paid to him; and his sacred office may suffer contempt, in consequence of his appearing to be ignorant of what it is expected all learned men should be acquainted with.

But next to the knowledge of the original languages, an acquaintance with early translations is most important. The Septuagint, the Chaldaic paraphrase, the Syriac, and the Vulgate, deserve to be particularly mentioned.

The Septuagint is an invaluable treasure to the student of sacred literature. Most of the Fathers, and several learned moderns, believed it to have been made by inspiration; and others, as well as these, have preferred it to the Hebrew original. But this is certainly attributing too much to it. The fabulous account of the miraculous manner in which it was executed, given by Arisleas, which misled the fathers, is now generally exploded; and this was the principal ground on which the opinion of its inspiration rested. It. has been pleaded also, that this version was constantly quoted by Christ and his Apostles; but our Lord himself could not have used it, as he spoke and conversed not in the

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Greek, but the Syriac language. And although it is true, that the Apostles and Evangelists commonly quote from it, yet not uniformly. Sometimes they differ from it, and give a better translation of the original. It has also been plausibly stated, that the manuscripts from which this version was made, must have been much more perfect than any now extant, after the lapse of two thousand years. But it ought to be remembered, that the copies of the translation have been as liable to the injuries of time, as those of the original: and indeed much more so; for providence raised up a set of men, who watched over the Hebrew text with unceasing and incomparable vigilance. The Masorites devoted their lives to this object; and to prevent all possibility of corruption or alteration, they numbered not only the words, but the letters, of every book in the Bible. No such means were employed for the preservation of the text of the LXX; and accordingly the various readings in the copies of this version, are far more numerous and important than those of the Hebrew original. But whilst we reject the high claims for this version, which go to place it on a level with, or give it the preference to, the original; we willingly acknowledge its importance; and what is remarkable, is, its utility is greater in relation to the New Testament, than the Old; for it is written in that very dialect of the Greek language, in which the books of the New Testament are written; that is, the words are

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Greek, but the idiom Hebrew. It us therefore of more importance in assisting us to understand the language of the New Testament, than all other Greek authors beside.

This version has, by the consent of all, been considered the oldest extant; but a recent writer in The Christian Observer *, asserts that the Syriac translation of the Old Testament, contains internal marks of an antiquity superior to that of the Septuagint. The evidence of the fact, if it be so, must be internal; for I believe it is certain, that there is no external testimony which will support this assertion.

The Chaldaic paraphrase has commonly been referred to the time of Christ’s advent, or to a period a little earlier; but the above-mentioned writer asserts that it is nearly as old as the time of Ezra. Without stopping to inquire into the validity of this opinion, I would observe, that these paraphrases are of no small importance to the interpreter of scripture, as they serve to show how the Jewish doctors understood certain passages prior to the birth of Christ; and clearly prove, that they referred to the expected Messiah, all or most of those prophecies, which we apply to Christ.

* No. for July, 1811.

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The Syriac version of the New Testament is very valuable, on account of its antiquity; and has some shadow of claim to the authority of an original; for it is written in the same, or very nearly the same language, which our LORD used when he delivered his sermons and instructions to the people; and may therefore be supposed to contain, in many instances, the identical words which he uttered. In the opinion of some, it was made at the close of the Apostolic age, or at furthest some time in the second century: but others refer it to the third, fourth, or even the fifth, century. However these things may be, it cannot be doubted, but that much advantage may be derived from this version in searching the scriptures; and accordingly much use has been made of it by the learned, of late, in solving difficulties and elucidating obscure passages, which occur in the New Testament: and being written in a language possessing a near affinity with the Hebrew, it is easily accessible to the Hebrew scholar.

The Vulgate, is commonly supposed to have been made by Jerome, and to have succeeded to older latin versions. It was, for many ages, the only medium through which the revelation contained in holy Scripture, was viewed in the western part of the church. The Romanists, considering that this version could be made to favour their pretensions and corruptions, more than the original, bent all

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their force to the support of its authority; whilst at the same time, they let slip no opportunity of disparaging the Hebrew text. At length they proceeded so far as to decree, in the Council of Trent, ‘that it should be reckoned as the authentic standard by which all disputations, preachings, and expositions, should be judged; and that no person should dare to reject its authority on any pretext whatever.’ The more liberal Catholics themselves, are ashamed of the unblushing effrontery of this decree; and what slender foundation there was for so high a claim, may be conjectured from this circumstance, that a learned man* of their own communion declares, that he had himself noted eighty thousand errors in this version. But, nevertheless, it may be useful in many ways to the Biblical student, and being written in Latin, is accessible to every scholar. And here I will take occasion to remark, the great importance of a familiar acquaintance with the Latin language, to the Theologian. Although no part of scripture is written in that language, yet it is almost essentially necessary to pass through this vestibule, in order to arrive at the knowledge of any other ancient language; most valuable grammars and dictionaries being written in Latin: and almost all Theological works, not designed for the immediate use of the people, were composed in this language, prior to

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the middle of the last century, a very small portion of which have been translated into English. The course of theological study would indeed be very much circumscribed, if we were destitute of this key to unlock its rich treasures. It would lead me into a discussion too long, to consider, what assistance may be derived from the writings of the Fathers; what from the Schoolmen; what from the Reformers; and what from more modern commentators and critics, in the interpretation of the scriptures. The time allotted for this discourse, would be entirely insufficient to do justice to this subject. I shall therefore leave it untouched, and proceed to mention,

A HELP, which, though put in the last place, in this discourse, is of more real importance than all the rest; and that is, the illumination and assistance of the holy Spirit. Illumination differs from inspiration in this respect; that whereas by the latter we are made acquainted with truths before un-revealed, or unknown, by the former we are enabled to discern the beauty and real nature of the truths contained in a revelation already made. It is obvious, that in the study of divine truth, much depends on the temper and condition of the student’s mind. A proud and self-sufficient person, however endowed with acuteness of intellect, and furnished with stores of literature, is continually prone to fall into pernicious error; whilst the humble

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man occupies a station from which truth may be viewed to advantage. Prejudice, proceeding from education or passion, blinds the mind, and warps the judgment; but the sincere and ardent love of truth disposes us to view the whole evidence, and impartially to weigh the arguments on both sides of any question. As much therefore depends upon preserving our own minds in a proper state, as upon the diligent use of external means of information. The conclusion from these premises is, that the student of sacred literature should be possessed of sincere and ardent piety. He should be a man taught of GOD,’ conscious of his own insufficiency, but confident of the help of the Almighty. Indeed, when we consider the weakness of the human intellect, and the various prejudices and false impressions to which it is constantly liable, we must, be convinced, that without divine assistance, there is little hope of arriving at the knowledge of truth, or preserving it when acquired. He, who would understand the Scriptures, therefore, ought not to ‘lean to his own understanding,’ but by continual and earnest prayer, should look unto the ‘Father of lights,’ from whom proceedeth every good and every perfect gift; and who hath promised to give wisdom to those who lack it, and ask for it.

There is no person who needs more to be in the constant exercise of prayer, than the Theological student: not only at stated periods, but continually,

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in the midst of his studies, his heart should be raised to heaven for help and direction. A defect here, it is to be feared, is one principal reason why so much time and labour are often employed in theological studies with so little profit to the church. That knowledge which puffeth up is acquired; but charity, which edifieth, is neglected.

When the serious mind falls into doubt respecting divine truths, the remedy is not always reasoning and argument, but divine illumination. The mind may be in such a state, that it is rather perplexed, than relieved, by mere human reasoning; but at such times a lively impression made by the Spirit of truth, banishes all doubt and hesitation; and then, the same texts or arguments which were before unavailing to our conviction and satisfaction, exhibit the truth in a light as clear as demonstration. This may appear to some to savour of enthusiasm. Be it so. It is, however, an enthusiasm essential to the very nature of our holy religion, without which it would be a mere dry system of speculation, of ethics and ceremonies. But this divine illumination is its life, its soul, its essence. It is true, this influence is not peculiar to the theologian. Every sincere christian, in his measure, partakes of this ‘anointing,’ by which he is taught to know all things; but the teacher of religion needs a double portion of this spirit. How often does the minister of the gospel labour and toil

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with all his might, without producing any thing of importance, for edification! But if he receive the aid of the Spirit, his text is opened and illustrated, without any painful exertion of his own. He is conscious, indeed, that he is a mere recipient. The train of thought which occupies his mind, appears to originate in some occult cause, which he cannot trace. And happy would it be for preachers, happy for their hearers, if there were more dependence on divine assistance, not only in the composition, but in the delivery of sermons! When God shall appear in his glory, to build up Jerusalem, he will raise up, I have no doubt, a race of preachers, who shall partake of this heavenly gift, in a much higher degree than has heretofore been common. He will bring forward to the sacred office, men possessing boldness, founded on their reliance upon divine assistance; clearness, proceeding from divine illumination; and that unction which flows from the sweet and lively experience of the truth delivered, in the heart of the preacher. The solicitous, and often unsuccessful, effort to rise to some artificial standard of oratory, shall then yield to nobler motives; and the preacher, like Paul, shall be willing to make a sacrifice of his own reputation for learning, and refinement, at the foot of the cross: and to count all things but loss for the excellency of the knowledge of Jesus Christ his LORD. Gospel simplicity and sincerity, shall then be preferred by the Man of God, to all the soaring flights of eloquence,

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and to all the splendid trappings and tinsel of human science. May it please the Lord of the vineyard speedily to send forth many such labourers into his harvest; For the harvest is great, and the labourers are few!

I will now bring this discourse to a conclusion, by offering some motives to excite the Theological student to diligence in the perusal of the sacred scriptures.

A book has a claim upon our time and study, on account of the authority by which it comes recommended, the excellency of the matter comprehended in it, and the interest which we have involved in the knowledge of its contents. On all these accounts the Bible has the highest possible claim on our attention. It comes to us, as we have proved, authenticated as the word of God; stamped as it were with the signature of heaven ; and recommended to our diligent perusal by the Lord Jesus Christ. The matter which it contains, is, like its origin, divine: truth, pure, glorious and all important truth, constitutes the subject of this Book. The saying ascribed to Mr. Locke, when he took leave of a beloved relation, shortly before his end, was worthy of that profound genius; "Study," said he, "the Sacred Scriptures; they have God for their author, truth without mixture of error for their matter, and eternal life for their end." If we should

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take the lowest view of the subject, and form our opinion of the scriptures by the same rules by which we judge of human compositions, they will be found to transcend the highest efforts of human genius, as far as the heavens are above the earth. Hear on this subject, the decision of a scholar, in whom learning and, taste in their highest perfection were combined; "I have regularly and attentively read these holy scriptures, and am of opinion that this volume, independently of its divine origin, contains more sublimity and beauty, purer morality, and finer strains of poetry and eloquence, than can be collected from all other books, in whatever age or language they may have been composed. *" But the excellency of the Scriptures cannot be appreciated by the rules of human criticism. As well might we think of judging of the proportions of the celestial arch, or the location of the stars in the vast expanse, by the rules of architecture. The word of God, like his works, is on a plan too vast, too sublime, too profound, to be measured by the feeble intellect of man.

Fully to explain how worthy the scriptures are of our attention, on account of the matter comprehended in them, would require us to exhibit all the truths which they contain; but as this cannot be

* Found written in his own hand, on a blank leaf of Sir William Jones's Bible, after his death.

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done in one, or a few discourses, I will now content myself with mentioning a few leading points, on which the scriptures furnish us with information of the most important kind.

In the first place, then, it is here, and here alone, that we can learn the true character of God. The indistinct outline, which may be traced in the works of creation, is here filled up. The knowledge of God, which could be derived from a view of his works, would i~ot be sufficient for man, even in a state of innocence; and much less so when he is fallen into sin. None have ever been able to form just conceptions of the Deity from the light of nature alone. A revelation was absolutely necessary to teach man what God is; and the Bible contains all the information which we need on this subject. Here the divine glory is revealed. The moral attributes of Deity, especially, are represented in the clearest, strongest light. Truths respecting the divine nature, are here revealed, concerning which, reason and philosophy could never have formed a conjecture. The glorious and mysterious doctrine of a Trinity in unity, is taught from the beginning to the end of the Bible; a doctrine offensive to the pride of man, but one which will afford subject for profound contemplation through eternity. From the scriptures we learn, not only that God is holy, just, merciful, and faithful; but we behold these attributes harmonizing in a work which,

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according to all the views that finite wisdom could have taken of it, must have placed them in a state of complete variance; that is, in the justification and salvation of a sinner. In the redemption of Christ these divine perfections not only appear harmonious; ‘mercy and truth having met together, and righteousness and peace having kissed each other;’ but in the cross, are exhibited with a lustre and glory, which, according to our conceptions, could not have been given to them, in any other circumstances. If we would know the only true God, then, we must ‘ search the Scriptures.’

In the next place, we obtain from the Bible a satisfactory account of the origin of evil, natural and moral. Not, indeed, an explanation of the reason why it was permitted; but such an account of its introduction, as is perfectly consistent with the honour and purity of the divine government. We here learn that God created man ‘in a state of innocency, with freedom and power to will and do that which was well pleasing to himself, but yet mutable, so that he might fall from it.’ This liberty was abused by man: sin therefore owes its origin to the creature, who is wholly chargeable with its blame; although it did not take place without the knowledge, nor contrary to the purpose, of the infinite God. The first man being the root of all his posterity, and being appointed to act for them as well as for himself, they are involved with him in all the consequences of his fall; for ‘ They sinned in him and fell with him in his first transgression.’ All

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the streams of sin and misery in the world, flow from this original fountain. And so deep and dreadful is this fall of man, that he is utterly unable to recover himself from the guilt and depravity into which he is by nature sunk.

The last mentioned article of information would be only calculated to plunge us into the depths of misery and despair, were it not, that the scriptures teach us the consoling doctrine of redemption. Indeed, the whole Bible may be considered as a history of Redemption. Here we can trace the wondrous plan up to its origin, in the eternal counsels of peace. Here we read of the early development of this plan, after the fall, in paradise. The incarnation and victory of the glorious Redeemer was clearly intimated in the promise, ‘ That the seed of the woman should bruise the serpent’s head.’ To this object, the faith of the pious was directed, by every new revelation and institution. Prophets, in long succession, with lips touched with hallowed fire, described and predicted Immanuel. Although their prophecies are often expressed in dark symbolical language, yet sometimes, from the midst of this darkness, there are vivid coruscations of light, which exhibit the promised Messiah as visibly, as if he had already come. At length the fulness of time arrived, and " God sent forth his Son made of a woman, made under the law, to redeem them that were under’ the law." " God was now manifest in the flesh." And he "who being in the form of

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God, thought it no robbery to be equal with God, made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross; wherefore God also hath highly exalted him, and given him a name which is above every name." The redemption of the church by the blood of the Son of God, is a subject on which angels look with wonder; and it is a subject, which, through eternity, will furnish a theme for the songs of the redeemed of the LORD.

But the scriptures give us information, not only of the work of the Redeemer in procuring for us an "everlasting righteousness ;" but also of the work of the Spirit, in uniting the redeemed soul to Jesus Christ; in regenerating, sanctifying, supporting, guiding, and comforting it; until it is ‘made meet for the inheritance of the saints in light.’

Another important article of information which we find in the Scriptures of truth, is a clear expression of the will of God, in relation to the duty of man. There are, it is true, traces of the law of God still remaining on the heart of every man; but these are far from being sufficient to show him the full extent, and the spiritual nature, of the duties required of him. And what might be known from honestly inquiring of our own consciences, respecting our duty, is often missed through the influence of false principles, instilled into the mind by a

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defective education, and by customs become universally prevalent, through the corruption of human nature. But we need be no longer at a loss about the law of God. He condescended to publish it, with his own voice, in the hearing of all Israel; and to write it with his own finger, on tables of stone. To explain this law, we have many comments from inspired men; but especially we have the lucid exposition of the Law-giver himself; and, what is more important, we behold it fully illustrated and exemplified, in the obedience which HE, in our nature, and for our sakes, rendered to it; so that, if we now wish to know our duty, we have only to contemplate the character of Jesus Christ. If we ‘wish to do it, we have only to walk in his foot-steps.

Finally, the scriptures contain a distinct and full revelation of futurity, as far as it is necessary for us to know what is to be hereafter. In them, " life and immortality are brought to light." Full assurance is given, by the testimony of one who cannot lie, that ‘ an exceeding great and eternal weight of glory’ is reserved for the people of God in another world. In the New Testament, we are made familiar with heaven, by the frequency with which it is mentioned and described. The existence of a future world is no longer left to be collected by uncertain reasoning, and probable conjecture. it is now a matter of testimony. Faith has a firm ground on which to rest; for this truth is linked ‘with every fact and doctrine of the gospel; is seen in every promise and threatening’ under the new

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dispensation. But the scriptures reveal not only a heaven of glory, but a hell of horror; a dark and

bottomless pit," where the worm dieth not, and where the fire is not quenched,’ and where' there is weeping, and wailing, and gnashing of teeth.’ They give us the certain assurance, also, of a day being appointed in which God will judge the world in righteousness by that man whom he hath ordained; and in which they that are in their graves shall rise, some to everlasting life and glory, and others to everlasting shame and contempt.

From this brief survey of what the scriptures teach us, we must be convinced of the great importance of being well acquainted with them. Our own salvation is involved in the right knowledge of this book; and if we are teachers of others, how important is it, that we ‘as good stewards of the mysteries of God,’ be ‘ able rightly to divide the word of truth, giving to every one his portion in due season.’ We should, therefore, "meditate on these things, and give ourselves wholly to them, that our profiting may appear unto all." We must "take heed unto ourselves, and to our doctrine, and continue in them; for by so doing we shall both save ourselves and them that hear us."

But we shall not only find the scriptures to be a source of profitable instruction; a rich mine of truth which has never yet been fully explored; but also a source of pure and permanent delight.

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As the natural light is pleasant to the eyes, so is truth to the understanding, unless some moral disease render its approach unacceptable. ‘They whose deeds are evil, love darkness rather than light;’ but the regenerate soul ‘ rejoices in the truth.’ Food to the hungry is not more pleasant, nor cold water more refreshing to the thirsty, than evangelical truth to the pious mind. It is, indeed, the bread of life which cometh down from heaven; the hidden manna, with which the spiritual Israel are fed whilst they sojourn in this wilderness. The person who has been taught of God, prefers the truths of his word to all earthly treasures, and to all the sweets of nature. ‘More are they to be desired, than gold, yea, than much fine gold: sweeter also than honey and the honey comb.’ ‘ The law of thy mouth is better unto me than thousands of gold and silver.’ ‘ Thy statutes have been my song in the house of my pilgrimage.’ How delightful must it be to sit as a disciple at the feet of Jesus, and with a child-like docility, imbibe precious instruction, from his word and Spirit! When we fall under the, power of some overwhelming temptation, or ‘when dark clouds of adversity thicken around us, in the truths and promises of our GOD, we find our only refuge. In the sanctuary, when the oracles of God are delivered, doubt and unbelief, sorrow and despair, are driven away. Here divine beauty beams with mild effulgence on the soul, and the troubled spirit is charmed to rest. " One day in thy courts is better than a thousand." " One thing have I desired of the Lord, that will I seek after,

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When Jesus joins himself to his disconsolate disciples, how soon is their sorrow turned into joy! And whilst he ‘opens their understandings to understand the scriptures,’ how do their hearts burn within them!’ That which above all things makes the scriptures precious, and the study of them delightful, is, that there we can find Jesus Christ. We have no need to say, ‘who shall ascend into heaven, that is, to bring Christ down from above; or who shall descend into the deep, that is, to bring up Christ again from the dead ?" For, "the word is nigh us, even in our mouth, and in our heart; that is, the word of faith which we preach." " Christ and him crucified," is the centre of the Christian’s religion, the foundation of his faith and hope, and the perennial spring of all his pleasures and his joys. When, at any time, it pleases God to shine upon his word, whilst the believer reads its sacred contents, what a divine glory illuminates the holy page! What attractive beauty draws forth the best affections of his heart! What wonders do his opened eyes behold in the cross! He seems to be translated into a new world, and is ready to exclaim, "I have heard of thee by the hearing of the ear; but now mine eye seeth thee." " Old things are passed away, and behold, all things are become new." O! could the pious reader of the scriptures constantly retain these spiritual views, and these

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holy impressions, heaven would be begun. This wilderness would ‘ bud and blossom as the rose,’ and paradise be renewed on earth. But ‘ this is not our rest, it is polluted;’ that remaineth for the people of God; even "an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens for us, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time."

But whilst we are on our pilgrimage to this promised land, the scriptures will be " a light to our feet and a lamp to our paths." They will answer the same purpose to us, which the pillar of cloud and of fire, did to the Israelites. They will guide us in the right way, through all our journey. Let us, then, be persuaded diligently ‘ to search the Scriptures.’

I beg leave to conclude this discourse in the words of the pious Weller, the friend and disciple of Luther:

I admonish you again and again, that you " read the sacred scriptures in a far different manner from that in which you read any other book: that you approach them with the highest reverence, and most intense application of your mind; not as the words of a man, nor an angel, but as " the words of the Divine Majesty, the least of " which should have more weight with us, than the writings of the wisest and most learned men in the world *."