employment, appears to preclude its application to the very object, for which, of all others, the Almighty has especially given it. What! is the noblest faculty with which man is endued, not to be employed in the noblest, the most momentous pursuit, in which he can possibly be engaged? Is that faculty in which he most nearly approaches the Divine nature; in which he may be said to be made "in the image of God;" is that faculty not to be exercised in the study of the Divine word-in learning and in investigating the revealed will of God, and in examining the grounds on which are built our hopes of salvation? Can searching into these things be a misapplication

right opinion being, on the principles of the Pagan priesthood, at best, but a very slender part of religion, if any part of it at all. But Christianity arose on different principles. St. Paul considers right opinion as one full third part of religion, where speaking of the three fundamental principles on which the Christian Church is erected, he makes truth to be one of them. The fruit of the Spirit is in all GOODNESS, RIGHTEOUSNESS, and TRUTH. So different was St. Paul's idea, from that entertained of Christianity by Mr. Wesley, who comprises all in the new birth, and makes believing to consist entirely in feeling. On the whole, therefore, we may fairly conclude (with Warburton) that that wisdom which divests Christianity of truth and reason, and resolves its essence rather into mental and spiritual sensations, than tries it by moral demonstration, can never be the wisdom which is from above, whose first characteristic attribute is purity."-Magee on the Atonement, vol. i. p. 169.

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of Reason? Surely not. If such an application of it were neither encouraged, nor prohibited in holy Writ, we might justly assume that it was of all others the best, and the most appropriate". But far from being really prohibited, it is expressly encouraged. Our Saviour frequently appeals to the reason and judgment of his hearers. He says "Search the Scriptures, for they testify of me." And St. Luke with praise records the investigating disposition of the Beroans, and observes, that they were more noble, than those of Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so."

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Pray then our "blessed Lord, who hath caused all holy Scriptures to be written for our learning," to grant that "read, you may

"The whole drift of the Scripture of God, what is it, but only to teach Theology? Theology, what is it, but the science of things divine? What science can be attained unto without the help of natural discourse and reason? Judge you of that which I speak,' (1 Cor. x. 15.) saith the Apostle. In vain it were to speak any thing of God, but that by reason, men are able somewhat to judge of that they hear, and by discourse to discern how consonant it is to truth. Scripture indeed teacheth things above nature, things which our reason by itself could not reach unto. Yet those things also, we believe, knowing by reason, that the Scripture is the word of God."—Hooker, Eccles. Pol. vol. i. p. 383, 384.

h Acts xvii. 11.

mark, learn, and inwardly digest them." It is not the use, it is the abuse of reason, which is forbidden, when we "read." It is this alone which is dangerous. Do you, therefore, endeavour to read them with those dispositions, which will secure you from this perversion of reason. Read them with faith and humility; with impartiality; with sincerity. Read, then, with Faith and Humility.

Read not as the flippant sceptic reads; who abuses his reason; who often employs it in feeding his vanity and conceit; in attempting to discover passages, at which he may cavil; to obtain by singularity that notice and distinction for which he pants; but which he has no hope of reaching by superior talents, or by excelling in virtue and wisdom.

Read not as the self-called philosopher, the unbeliever, "wise in his own conceit" reads. He reads puffed up with the pride of knowledge; fancying that all things must be brought within the range of his limited faculties; and that nothing can be true, of which his reason is inadequate to the full comprehension. He imagines, that the understanding of the Most High, is to be measured by the pigmy standard of his knowledge. He concludes, that, because the mode in which some things, revealed by the all-wise God, can be

accomplished, and the reasons, for which they were ordained, are not all laid open to his view, he concludes, therefore, that the revelation itself cannot be true. As justly might he dispute the existence of the sun, or of the stars; because his arm cannot reach them, or his hand balance them. This also is not the use, it is the abuse of reason. Read not as he reads--form a more humble, a more accurate estimate of your nature and your powers. Read, in the Scriptures, the great lines of duty, all that is necessary to your happiness, all that is necessary to your salvation, written so, that," he may run that reads. "Read also, there, some things hard to be understood;" some things to the full comprehension of which the human mind never can attain, till we shall cease to see through a glass darkly;" and shall be admitted to behold God "face to face," but these things read with faith', and with humility. Bear in mind, that what is revealed is all, that is necessary for you to know in

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"Propose me," said Chillingworth, " any thing out of this book, and require whether I believe it, or no; and, seem it never so incomprehensible to human reason, I will subscribe it hand and heart; as knowing no demonstration can be stronger than this, God hath said so, therefore it is true." Relig. of Prot. Chap. vi. p. 56,

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your present state; and what is hidden has been determined, by the infinite wisdom of God, to be either of no importance to us, or too much for our limited capacities to re

ceive.

Read also with impartiality, read not as he reads, who wishes to select passages, or ingeniously perverts his reason in distorting precepts, by which he may deceive himself, and silence the reproaches of his conscience. Never pass hastily over those parts of Scripture, which happen to condemn some favourite sin, some habitual neglect-nor endeavour to twist other parts into an excuse, to save you from doing violence to your inclination. "Read, mark, learn, and inwardly digest them." Take not single passages; but examine well the whole scope, and tenor of the Scriptures. Think not to compound for the neglect, or the violation of one precept, by the rigid and scrupulous observance of another. Rely not upon a partial obedience; separate not one member of the body from the rest; trust not to faith, without holiness, nor to holiness without faith. Believe, and hope in the efficacy of Christ's atoning blood, in his powerful mediation, and in his promised assistance. But never delude yourselves with the wild notion; that we must