Sermons on several occasions, and charges. To which is prefixed a memoir of the author by C. Ives

Word, as a rule of faith, and its own interpreter: "and, in connection with this, will follow a consi"deration of the subsidiary means by which, subject to that authority, its interpretation must be

sought. The ground being thus cleared of preli"minary difficulties, and a secure basis laid for a "solid fabric of Scripture truth, the question how "the superstructure is to be raised, will then re"main to be considered. This will lead to some "observations upon the proper mode of analyzing "the contents of Scripture, and of combining them again into a coherent and harmonious system. "As supplementary also to this part of the inquiry, some remarks will be necessary on the distinction "between the literal and figurative sense of Scrip"ture; a distinction, affecting in its result many important controversies in the Christian Church. "The inquiry may then be closed with a brief con"sideration of the sacred charge committed to the

Church, of preserving the truth inviolate; accompanied with some not unseasonable observations "on the conduct of our own Church in particular, "in this respect; on its purity in doctrine and in "discipline, its safety, as a guide to Scripture truth, "and its adherence to those sound principles of in

terpretation, which afford the best security against "the 'perverse disputings of men of corrupt minds,' “and can alone prevent us from being 'carried about "with every wind of doctrine.""

Next, in the progress of executing this plan, he sets forth, "That the willing and ingenuous mind, the "free and unrestrained surrender of every thought

"and purpose, of every imagination and affection, "to the all-perfect will of God, is the first principle "of religious duty, the germ of every thing which "is afterwards to expand and ripen into action ;" in other words, that " docility, or an aptitude to "receive instruction, is the first requisite towards "the acquisition of scriptural knowledge;" and on the contrary, that "the dispositions repugnant to "that character, are carelessness, indifference to truth, indolence, rashness, a spirit of scepticism, "and self-conceit, pertinacity in retaining opinions hastily taken up, love of novelty, and a proneness "to abandon what is sanctioned by long-established "authority, and well-tried experience." Proceeding from which to establish the sufficiency and paramount authority of holy Scripture, on the one hand, he contravenes, first, "the papist," who "insists on "the necessity of an infallible judge, or interpreter "of doctrine, in the person of some visible head of “the Church;” secondly, the "various sects," who contend "that every doctrine of holy Writ must "bend to the decision of human reason, as the supreme judge in matters of faith;" and thirdly, the "multifarious order of interpreters, who give supreme sway to a supposed inward light, or im"mediate communication from the Holy Spirit, sup

plementary to Scripture, and infallible, as well "as irresistible, in its operations:" on the other hand, he points out the regard which is justly due to these, i. e. to human authority, and reason, and spiritual illumination, " in a subsidiary and subor"dinate capacity," declaring it erroneous wholly to

reject, or disallow them. And having thus completed, in four lectures, what may be called the preliminary part of his subject, he closes with the following impressive sentence: "Other foundation can "no man lay, than that is laid, which is Jesus "Christ.' He is Head over all things to the "Church.'- His Word giveth light and understanding to the simple.'-His ' grace is sufficient "for us.'

These are first principles, invariably to "be adhered to, and to which every other rule is secondary and subordinate. But in the applica"tion of these principles to the purposes of spiritual "instruction and improvement, our own coopera"tion is made requisite by Him who is the Author "and Finisher of our faith.' He hath taught us, "that whatever talents, natural or spiritual, are "bestowed upon us, must be used in His service; "and that with them we are to occupy till He "come.' For,' of Him, and through Him, and to “Him are all things; to whom be glory for ever. "Amen.'"

From this, the Author commences his proposed analysis of Scripture truth, shewing the proper distinctions between what is fundamental, and what is not so, and between the several dispensations of revealed religion, the Paradisiacal, the Patriarchal, the Mosaic, and the Christian. He represents, also, as highly important to be observed, the variety of subject-matter contained in the sacred writings; to wit, prophecy, and history, and doctrine, and morality; and the immediate occasions and purposes for which they appear to have been composed, though capable,

for the most part, of a general application. Then he adopts a synthetic view, combining what has thus been analyzed, and points out, "first, the verbal

analogy of Scripture, or the collation of parallel "texts illustrative of its characteristic diction and phraseology; secondly, the historical analogy, or "collation of parallel events and circumstances for "the elucidation of facts; thirdly, the doctrinal analogy, or collation of parallel instructions re"lative to matters of faith and practice:" each of which he handles and illustrates by examples with an admirable judgment and discretion, proving the utility, or rather necessity, of giving heed to them; and subjoins cautions, of which the following is a summary: "Care is to be taken, not to confound seeming with real analogies; not to rely upon merely verbal resemblances, when the sense may require a different application; not to interpret “what is parallel only in one respect, as if it were "so in all; not to give any parallel passages so "absolute a sway in our decisions, as to overrule "the clear and evident meaning of the text under "consideration; and above all, not to suffer our "eagerness in multiplying proofs of this kind, to

betray us into a neglect of the immediate context "of the passage in question, upon which its signi"fication must principally depend. The simplest "mode of proceeding is indeed the safest. Every "difficult or doubtful text is first to be considered by itself; then, with its context; then, with other passages of Scripture parallel to it in any respect; "and then, by the additional light of such extra

neous illustrations as can be brought to it from "the stores of human knowledge."

Hereupon succeeds the consideration of the figurative and mystical interpretation of Scripture; in pursuing which, the Author, with an excellent precision, steers the difficult course of defining, first, "the proper use of this mode of interpretation, and "the errors arising from its neglect;" secondly, "in what the abuse of it consists, and the errors arising from carrying it to excess." It would be too much here to describe the rules and exemplifications which he lays down. Suffice it to remark, that they are such as must at once commend themselves to every intelligent mind, both by their evident correctness, and by the spiritual liberty which they give scope to. The conclusion, however, shall be given, to convey an idea of the excellent line which is marked out by them. Near the end of the seventh lecture he says, "It is, indeed, of the first "importance, that we take heed neither to add to, "nor to diminish from the Word of God; and that "we beware of confounding with His unerring wis"dom, the wanderings of our own wayward fancies. "In no case are these cautions more necessary than "with reference to the subject now before us. For "here it is, that oftentimes the best disposed are in "the greatest danger of being led astray. Eager "to explore the depths of Divine knowledge, wrap

ped up in admiration of what he imagines he has "discovered through some new channel of informa"tion, and relying implicitly on the Divine accept"ance of his pious labours, the mystic proceeds

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Sermons on several occasions, and charges. To which is prefixed a memoir of ...