elements. But such is the peculiar nature of the subject, so awfully great may be the consequences of one error, in the apprehension or application of a single principle, that we may well admit some diffuseness, into the discussion of these principles.

It appears almost superfluous to say, that the Christian must consult the volume of divine revelation with a believing mind,—a will to derive nothing but good from it, and a hearty disposition to confirm, and not to shake, his faith, by the examination of it. That there are in it, many things "hard to be understood,"-many difficult, many mysterious passages, many things impossible to be understood,he can not avoid discovering. Yet let him remember, that, such as the volume is, such it has been graciously given to us. A pious man,-nay even a simply reasonable man, if not influenced by human pride or waywardness,-will readily acknowledge, that an allwise God may have had,—must have had, -the best reasons for giving it to us, as it is. But we have nothing to do with the motives of the Godhead. Does the worm presume to argue the motives of the human giant, whose foot may soon annihilate it? The ways of God are not our ways. Allpowerful, absolute and uncontrollable in his will and his acts, how tremendous is the contemplation of our folly, in daring to examine his dispensations, by the weak notions of our weak faculties!

We must then receive the holy revelation, and venerate it, as we have it. Those difficulties beyond our comprehension, or not reconcilable to our human ideas, which are permitted to exist in it, we must respect; without needlessly vexing our minds, by futile efforts to attain what the will of God has left unattainable. Abundant is the matter which will be found, most easily intelligible, for the guidance of our thoughts and actions, and for teaching us the conditions on which the promises of God are offered to us.

With this preliminary preparation of a fit state of mind, it is necessary next to consider, that the Christian dispensation is one connected system; dependent, not upon single or separated points, but upon an intimate union and consent of all its parts. Such also is obviously the character of its written record, the New Testament. We are, therefore, to make ourselves acquainted with the objects and scope of the doctrines of Christ, taken as a whole and entire system, and to draw from them a knowledge of that general impression which the whole is obviously designed to make. By this standard we must try every doubtful and disputed question. Every doctrine or construction, which agrees plainly and truly with the whole general system, may fairly be presumed to be true. On the other hand, that doctrine or construction which has the appearance of being repugnant or contradictory to the general system, is at least sufficiently doubtful, to deter us from adopting, or assenting to it. For it is not possible for us to conceive, that our Master and Teacher, Jesus Christ, can have intended that his wide and universal system should be contravened by deductions from any of his single doctrines. This principle of examination, may not in every case convince us exactly of the perfect truth, on controverted questions. But although it may sometimes fall short of satisfying us of what is precisely the truth, and accordant with the Scriptures, it will rarely fail to do the important service, of shewing us what is not accordant with them.

This essential method of considering the whole scheme of the New Testament, is equally applicable to its parts. We are not to limit our attention to separated portions of anything. We must carefully view all the peculiar circumstances and narrations, which precede and follow the doctrines delivered; and compare the several details given of the same occurrences by the four Evangelists, in their

respective Gospels. In the Epistles of the Apostles also, it is most indispensable to consider each whole Epistle together, and to make ourselves well acquainted with the primary object of the writer, and the whole scope and course of his argument, in connection with the position and circumstances of the persons whom he addresses. For the true color of every argument depends entirely on these matters. A reader who confines his attention to detached sentences, or chapters, of the inspired writings, will often draw very erroneous inferences of the meaning of the writers. He will be in danger of applying generally, things intended for special purposes; and may thus render them conducive to universal doctrines, actually at variance with the entire argument, when rightly understood.

After all our care and study, we shall probably find many difficult passages, beyond our powers of explanation or comprehension. In such cases of doubt, it is plain that these passages, when taken separately, are susceptible of argument, on either side, and that there is at least as much reason for arguing them on one side, as on the other. For the very nature of doubt implies an inability to discern the true way. It is therefore certain, that we can

* The distribution of the Epistles into separate chapters, necessarily leads to a custom of so perusing them; which is a grievous impediment to a general understanding of their true meaning. It also militates against a ready detection of the very frequent misapplication of detached extracts, to support positions at variance with the actual arguments of the writers, when taken in proper connection. It is too obvious, to admit of any reasonable doubt, that very few portions of the New Testament can safely be taken and interpreted literally, upon their own unaided words; and that most of its strongest sentences require to be qualified and explained, upon the principles which I have laid down. We too often, it is true, see parts detached and applied in a separate and unconnected meaning, to support peculiar and favorite tenets, at variance with the correct interpretation; which is plain enough, when the selected parts are rightly viewed in connectio th the rest of the sacred volume.

not draw any sure conclusion from such passages; and especially that we can not be warranted in so expounding them, as to make them operate against other passages which are free from all ambiguity. Hence it becomes apparent, that doubtful fragments can not, with any truth or fairness of religion or reason, be so understood or applied, as to contradict the evident bearing of the whole system of the Scriptures, or the plain direct and incontestable meaning of other more intelligible passages, of a tendency opposite to that sought to be given to these. The weight of reason then is clearly in favor of adopting that mode of viewing doubtful questions, which is most in unison with the simple and enlarged system of Christian doctrine, as gathered from the entire body of Christian revelation.

The subtle and minute arguments of casuistical minds are at all times to be avoided. They rather perplex and mystify the objects to which they are applied, and the mental faculties which are under their influence. They are vapory clouds which obscure the truth, and from which its clear fire will never be produced. The true light is lost to those, who misapply their powers and their time, in exploring dark recesses, and objects of impalpable minuteness; instead of seeking it under the broad sun of heaven, which shines on all alike, in the open scheme of the Christian dispensation.

Great errors have at all times arisen, from the neglect of such plain and obvious principles of investigation, as have been here enforced. Men of warm and enthusiastic imagination, of zealous temper, often of weak mind, and certainly also often of very sincere and pious intention, have adopted, from habit and association, from fancy, or from ill regulated study, some favorite doctrine. Such men, "search the Scriptures," under prepossessed pursuasions; and they see and read, only to confirm and strengthen in their mind those notions, which