proper use of all the means which may assist his progress.

It is of course supposed that every christian will regard the Scriptures as the repository of divine truth, and that he will derive all his opinions from that source. The Bible, therefore, will be the subject of study, and when reading works on religious subjects, will form his constant book of reference. Among the means of advancing in religious knowledge then, we must first mention those helps which we may obtain for a correct interpretation of the sacred text. It is not intended to insinuate, nor is it believed, that our present translation of the Scriptures is substantially defective, or that, we can ever expect a translation, which, all circumstances considered, will be preferable. Still there are passages, in our present version, upon which a degree of obscurity, arising from the translation, may rest, and every judicious man will be anxious to consult those works which shed light upon what is obscure or correct what is erroneous. What we thus obtain must be regarded simply as the testimony of the authors we consult respecting the points in question, nor in any instance, is our present translation to be lightly set aside. In reading the scriptures, also, every person will be at some loss to form his opinion respecting the import of particular texts or passages, which are correctly translated, but whose meaning may not be obvious, or may be doubtful. In all such cases the value of a commentary will be apparent; not as furnishing a second revelation, or as authoritatively deciding what the meaning is, but as giving us the opinions of able and pious men concerning the passages in question. What we find in their works however, we must regard as expressing the opinions of men liable to error, and after duly weighing what they advance, as we would the opinions of a friend, we must form a decision for ourselves.

We shall doubtless be anticipated, when we refer to valuable theological

works in which the doctrines of the gospel are explained and defended, as furnishing a most useful auxiliary to the inquirer after religious knowledge. In recommending the perusal of such works, we advance nothing which is inconsistent with what we have said respecting the necessity of entertaining a just confidence in our own perceptions. Much advantage may evidently be derived from this course, and the object of such reading should be, to examine with care what every author advances, or in the words of Lord Bacon, 'to weigh and consider.' God has, in different ages raised up men, who have been the luminaries of the times in which they lived, and their works have been left as a legacy to the church. These men have unquestionably made great advances in divine knowledge, and we can, and should, avail ourselves of the assistance which their works are calculated to give us. If ministers of the Gospel are of assistance to those among whom they labour, as the teachers of divine truth, surely no enlightened christian can permit himself to neglect the writings of those who were qualified by nature and by grace to point out the paths of life, and to remove the obstructions which error has thrown into them. Of these men, we have the matured thoughts. Their opinions were formed with care, and are presented to us, with the grounds of them, not as articles to be subscribed, but as matters to be considered. No harm can result from their proper use, but much good may be the forfeiture of not diligently examining them.

Many good men deny the propriety of carefully attending to the works which have been referred to, because the word of God is the only rule of faith and practice, and because also this word is of easy comprehension. Reference is also, sometimes had to the labours of the schoolmen, which are supposed to present a signal instance of the folly of theological discussion. Of the folly of trifling, of indulging in conceits, and useless

investigation, their works do give sufficient evidence; but instead of showing the futility of theological inquiries, the plain lesson which may be derived from them is, that as minds in any degree active, especially minds impressed with a sense of the importance of truth, will form some opinion upon religious subjects, it is of the greatest importance that reason should know and exercise her office; and that the mind should thus acquire a correct knowledge, of that kind of learning which has the mightiest influence on the destinies of man. Nor is it true that the doctrines of the Gospel will, in their full force, and with their proper limitations, be received, at once, by a common reader. If it is granted that a person of common understanding, may, without assistance, learn from the word of God, what is essential to salvation, he may yet derive much benefit from the helps which have been mentioned. The first principles of the doctrine of Christ, are good, but it is also proper, that leaving these, we should go on to perfection. "For wheu for the time ye ought to be teachers," says the Apostle in the Epistle to the Hebrews," ye have need that one teach you again the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness; for he is a babe ; but strong meat belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil." The Apostle when he exhorts Timothy to give attendance to 'reading,' to doctrine,' and when he enjoins him to meditate on these things' doubtless supposed, that to receive the full benefit of the revelation imparted to us, it was necessary to bring our minds to it, in the vigorous exercise of all their powers, and that meditation, close and long continued thought, would amply repay the man who exercised it, by enabling him rightly to 'divide the word of truth.'

Those who object to theological inquiries on the ground of the plainness of scriptural declarations, in themselves considered, may, perhaps, remit somewhat of their opposition, when they reflect, that whatever may be deduced by fair inference from the Bible, is as much a part of revelation, and as really binding upon us, as the declaration Thou shalt love the Lord thy God, with all thy heart.' That this is the fact, will be obvious to every mind. When we read a buman production, and can show that from the premises of the writer, conclusions may be drawn which are absurd, or false, or contradictory, we lay the work aside as of little worth. A rule which applies to all other writings applies to the Bible, and if it could have been shown that absurd, or false, or contradictory inferences could be fairly drawn from it, it had long since been laid aside. It has stood, and will forever stand, the test of such criticism; and while many may pretend to infer truths, for which no authority can be found in it, the Bible still remains, as a source from which rules of faith and practice can with immense advantage be derived. He who is himself, the Truth, has sanctioned this mode of considering the word of God. In combating the Sadducean opinion, that the spirit ceases to exist, when the body dies, he says 'God is not the God of the dead, but of the living,' and he also reminds those with whom he is conversing, that, in that Pentateuch, which they professed to believe, and long after the death of the Patriarchs, Jehovah styled himself the God of Abraham, of Isaac and of Jacob; and from these two facts, one a declaration of the word of God, the other a fact which might be ascertained from the tenor of scripture, that Jehovah was a Preserver,a Benefactor, to those of whom he styled himself the God, he leads them to infer that Abraham and Isaac and Jacob still existed, and that consequently the Sadducean opinion must be incorrect. In this manner Paul, and the other writers

of the Epistles, used the word of God. This then is a proper mode of using this word, and in addressing the lovers of truth, or the advocates of error, we may 'reason' with them, 'out of the Scriptures.' We may pursue, of course, this mode of discovering truth in our more private investigations. We should inquire respecting all that, by fair inference, it teaches; but theological works are mostly written with a view to this very subject, the inferences which may be deduced from the Scriptures. What these inferences are, constitutes the subject of the disputes which agitate the christian world. Let it not be said that they are unimportant. They relate to doctrines and to practice; the most important doctrines, and consequently the most serious questions of duty. Under these circumstances, theological works form an auxiliary which may prove highly serviceable, and to many minds they may be considered as indispensable to great advances in divine knowledge.

There is danger indeed, to be apprehended from an improper use of these means, as of every other. Against giving the mind too readily to the guidance of an author, we have in fact given a caution, while dwelling on the necessity of entertaining a just confidence in the power of our own reason. The danger to be apprehended may also be guarded against, by permitting ourselves to examine the theological writings of those who differ in opinion,-of those who are supposed to canvass the whole subject.

Such is the constitution of our minds, that we almost insensibly imbibe the opinions of the age in which we live, and particularly of those with whom we associate; and these opinions when they coincide, as they may be supposed to do, with those of the writers which fall in our way, will have a powerful influence on our decision of questions relating to religious truth. For the purpose of guarding against the evils

which may possibly result from these sources, we would recommend an acquaintance with the history of the church, or, more particularly, of those opinions which at different times have been received. We shall, in this way, be less likely to receive the incorrect opinions which may pass current in the circle in which we move. We shall there see that new systems of religion have been rising and traversing, and receding from, the theological hemisphere, in all directions; and instructed in this manner, we shall rise superior to the influence of party prejudices, shall shake off those chains which confine the minds of multitudes, and in the exercise of a mental liberty, honorable to those who use it, go to the word of God and read it with the diligent use of the helps which have been mentioned. This word duly understood, will preserve us from the ignorance and fanaticism which deform so many of the professors of christianity, and preserve us from being blown about by every wind of doctrine.

We will conclude our observations under this head by remarking that a constant regard should be had during our investigations, to the temper of mind with which we pursue them. We should be impressed with a deep sense of the importance of the work. As in the presence of God we should proceed with the performance of the duty, and free from all improper bias should give ourselves up to the divine guidance. While making a proper use of our own reason we shall not exalt it above the word of God. Assured that the Bible is indeed this word, where we cannot comprehend, we shall trust. Reason will receive those doctrines which she is assured are divine, and hand them over to faith without blushing, because unable to understand all mysteries;' at the same time we shall refuse to 'receive for doctrines the commandments of men,' or repeat with reverence the tenets which man's wisdom teacheth,' but shall comparing spiritual things with spiritual,' ascer

tain what the Holy Ghost teacheth.' Truth should be the object of research; and no efforts should be made to evade it when discovered, from fear that it may mar a theory in which we have delighted, or impair a confession of faith which the interests of a sect may render precious. The recollection that many, if not all, advocates of error are ultimately sincere in their belief, however dangerous to the welfare of the soul, will induce us to say, let God be true, and every man a liar.' Thus shall we avoid yielding ourselves to the base interests, or evil affections, which have induced many to close their eyes, when revealed truth presented itself before them, and to attempt discovering some method of avoiding it, until they have been given over to that 'strong delusion' which made them believe a lie.' Leaving those who thus love darkness rather than light to their melancholy fate, and pursuing honestly and faithfully the plain path of advancement in divine knowledge, we shall not labour in vain, nor spend our strength for nought.' He who thus does the will of God, shall know of the doctrine whether it be of God.'

3. We will briefly advert to some of the motives which should induce us to make efforts for advancement in divine knowledge.

These have, in some degree, been anticipated; but, avoiding repetition, we will observe, that the study here recommended is calculated to enlarge and strengthen our mental powers. This is one great object of all study, but the branch of learning here spoken of can urge superior claims. It has been degraded by unworthy teachers, and what science has not? It has been distorted by fanaticism. Other branches of learning have suffered from the same cause. They still remain, this still remains, a proper object of attention. Reason has no nobler employment than that of stating, defending, and enforcing divine truth. No class of men have exhibited greater powers of mind, than

those who have been mighty in the scriptures. The subjects are inexhaustible; the wonderful works of God, the perfections of their Glorious Author,-the character, duty and destiny of man. Surely no mind can be unprofitably employed upon such subjects. It must be strengthened by the exercise.

But that which we would present as the great motive to the study of divine truth, is, that this truth is the instrument of our sanctification.

Doctrines are inculcated that they may influence our conduct. We are taught the perfections of God, that we may love, obey, and confide in him. We are taught the character of Christ, that viewing him as 'head over all things to the church,' we may go to him as the Dispenser of spiritual life. We are told of a day of Judgment, that we may prepare for it, and have the rule of conduct, which will then be the rule of decision,put into our hands, that we may be able to stand in the day of Christ. Knowledge is here especially the handmaid of virtue, and the sinner who desires that his soul may be freed from the love and the practice of sin, must have continual recourse to the doctrine which is according to godliness.' We do not say that knowledge is always attended with sanctification. Many, indeed all sinners are under the condemnation of knowing their master's will, and refusing to do it. Numbers, we may also suppose, have made far greater advances in speculative knowledge, as it is termed, than is made by the great body of believers, and yet being destitute of true love to God, are, notwithstanding their knowledge and their eloquence, only as sounding brass, or a tinkling cymbal.' We must not then regard religious knowledge as that which will sanctify of itself, but look upon it as the means which will be vain, unless God condescends to be gracious. These means are, however, of his own appointment. He has blessed them to the conversion and sanctification of a multitude which

no man can number.' All who were 'chosen to salvation,' were to be made meet for it, through the sanctification of the Spirit and the belief of the truth. They were to be brought to "the full assurance of understanding, to the acknowledgement of the mystery God, and of the Father, and of Christ," being "rooted and built up in him, and established in the faith." We may therefore believe that knowledge is necessary to sanctification, and trust in the mercy of God for a blessing on the means of his appointment. In this manner we shall not only become wiser but better. Contemplation of the divine perfections as exhibited in the word of God, will assimilate us to God, or in the language of the Apostle," with open face, beholding as in a glass, the glory of the Lord, we are changed into the same image from glory to glory, even as by the spirit of the Lord."

The man therefore who has a proper sense of the benefits connected with advancement in divine knowlodge, will not permit his attention to be diverted from the important work, by trifling considerations. He will not strive to heap up unto himself uncertain riches, when, from the treasury of God he can procure 'gold tried in the fire.' He will not permit literary pursuits to interfere with the instruction of him who spake as man never spake. He will not join the company of the sensual, who in this life are receiving their good things, while, in the word of God, he can obtain that good part which endureth unto everlasting life;-a part which he can share with the excellent of the earth here, and with the saved of the Lord, hereafter.

A SERMON.

E. R.

John xvi. 12. I have yet many things to say unto you, but ye cannot bear them now.

The character of Jesus was a char

acter of tenderness. As he found his disciples possessed of the common prejudices of their countrymen, he did not force upon them at once the whole of that system of religion which it was one object of his life to introduce. He considered their frame, and remembered that they were dust. It was in the exercise of such a disposition that he uttered the words of the text. He had told them of his sufferings and death, which were shortly to be accomplished at Jerusalem; and of the office of the Comforter, who was to be sent into the world; and as he perceived they were very sorrowful at the thoughts of his leaving them, he did not proceed with the instructions which he had begun. He did not think proper at that time to enlarge on the doctrines of the gospel ; for his disciples were but babes. They could not bear the strong nourishment which those doctrines afford. It was deemed expedient, that the Spirit of truth should be sent to enlighten their minds; to clear away the mists of ignorance and prejudice; and to pour upon them the light of the gospel day.

These things being premised, we lay it down as a fact, which it will be the object of this discourse to substantiate, that our Lord Jesus Christ while he was upon earth, did not complete the system of evangelical truth.

The instructions of Christ were indeed sublime-they were indispensable.

"He spake as never man spake." But it was not his object to enter into a full delineation of the plan of his salvation during his personal ministry.

It will be admitted that the three following things are fundamental points in the christian system :-The abolition of the ceremonial law, or the extension of religious privileges to all nations; the doctrine of justification; and the object of Christ's death. If it can be shewn that our Lord did not teach these things, or that he taught them obscurely; the position which we have taken will be established.