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1 Thes. v. 21: “Prove all things; hold fast that which is good.”

The peculiar circumstances of this occasion not only justify, but seem to demand a departure from the course generally followed by preachers, at the introduction of a brother into the sacred office. It is usual to speak of the nature, design, duties, and advantages of the Christian ministry; and on these topics I should now be happy to insist, did I not remember that a minister is to be given this day to a religious society, whose peculiarities of opinion have drawn upon them much remark, and may I not add, much reproach. Many good minds, many sincere Christians, I am aware, are apprehensive that the solemnities of this day are to give a degree of influence to principles which they deem false and injurious.

The fears and anxieties of such men I respect; and, believing that they are grounded in part on mistake, I have thought it my duty to lay before you, as clearly as I can, some of the distinguishing opinions of that class of Christians in our country, who are known to sympathise with this religious society. I must ask your patience, for such a subject is not to be despatched in a narrow compass. I must also ask you to remember, that it is impossible to exhibit, in a single discourse, our views of every doctrine of Revelation, much less the differences of opinion which are known to subsist among ourselves. I shall confine myself to topics, on which our sentiments have been misrepresented, or which distinguish us most widely from others. May I not hope to be heard with candour? God deliver us all from prejudice and unkindness, and fill us with the love of truth and virtue.

There are two natural divisions under which my thoughts will be arranged. I shall endeavour to unfold, 1st, The principles which we adopt in interpreting the Scriptures. And 2dly, Some of the doctrines, which the Scriptures, so interpreted, seem to us clearly to express.

I. We regard the Scriptures as the records of God's successive revelations to mankind, and particularly of the last and most perfect

revelation of his will by Jesus Christ. Whatever doctrines seem to us to be clearly taught in the Scriptures, we receive without reserve or exception. We do not, however, attach equal importance to all the books in this collection. Our religion, we believe, lies chiefly in the New Testament. The dispensation of Moses, compared with that of Jesus, we consider as adapted to the childhood of the human race, a preparation for a nobler system, and chiefly useful now as serving to confirm and illustrate the Christian Scriptures. Jesus Christ is the only master of Christians, and whatever he taught, either during his personal ministry, or by his inspired Apostles, we regard as of divine authority, and profess to make the rule of our lives.

This authority, which we give to the Scriptures, is a reason, we conceive, for studying them with particular care, and for inquiring anxiously into the principles of interpretation, by which their true meaning may be ascertained. The principles adopted by the class of Christians in whose name I speak, need to be explained, becanse they are often misunderstood. We are particularly accused of making an unwarrantable use of reason in the interpretation of Scripture. We are said to exalt reason above revelation, to prefer our own wisdom to God's. Loose and undefined charges of this kind are circulated so freely, that we think it due to ourselves, and to the cause of truth, to express our views with some particularity.

Our leading principle in interpreting Scripture is this, that the Bible is a book written for men, in the language of men, and that its meaning is to be sought in the same manner as that of other books. We believe that God, when he speaks to the human race, conforms, if we may so say, to the established rules of speaking and writing. How else would the Scriptures avail us more, than if communicated in an unknown tongue?

Now all books, and all conversation, require in the reader or hearer the constant exercise of reason; or their true import is only to be obtained by continual comparison and inference. Human language, you may well know, admits various interpretations; and every word and every sentence must be modified and explained according to the subject which is discussed, according to the purposes, feelings, circumstances, and principles of the writer, and according to the genius and idioms of the language which he uses. These are acknowledged principles in the interpretation of human writings; and a man, whose words we should explain without reference to these principles, would reproach us justly with a criminal want of candour, and an intention of obscuring or distorting his meaning.

Were the Bible written in a language and style of its own, did it consist in words, which admit but a single sense, and of sentences wholly detached from each other, there would be no place for the principles now laid down. We could not reason about it, as about other writings. But such a book would be of little worth; and perhaps, of all books, the Scriptures correspond least to this description. The Word of God bears the stamp of the same hand, which we see in his works. It has infinite connexions and dependencies. Every proposition is linked with others, and is to be compared with others; that its full and precise import may be understood. Nothing stands alone. The New Testament is built on the Old. The Christian dispensation is a

continuation of the Jewish, the completion of a vast scheme of providence, requiring great extent of view in the reader. Still more, the Bible treats of subjects on which we receive ideas from other sources besides itself; such subjects as the nature, passions, relations, and duties of man; and it expects us to restrain and modify its language by the known truths, which observation and experience furnish on these topics. We profess not to know a book, which demands a more frequent exercise of reason than the Bible. In addition to the remarks now made on its infinite connexions, we may observe, that its style nowhere affects the precision of science, or the accuracy of definition, Its language is singularly glowing, bold, and figurative, demanding more frequent departures from the literal sense, than that of our own age and country, and consequently demanding more continual exercise of judgment.— We find, too, that the different portions of this book, instead of being confined to general truths, refer perpetually to the times when they were written, to states of society, to modes of thinking, to controversies in the church, to feelings and usages which have passed away, and without the knowledge of which we are constantly in danger of extending to all times, and places, what was of temporary and local application.— We find, too, that some of these books are strongly marked by the genius and character of their respective writers, that the Holy Spirit did not so guide the Apostles as to suspend the peculiarities of their minds, and that a knowledge of their feelings, and of the influences under which they were placed, is one of the preparations for understanding their writings. With these views of the Bible, we feel it our bounden duty to exercise our reason upon it perpetually, to compare, to infer, to look beyond the letter to the spirit, to seek in the nature of the subject, and the aim of the writer, his true meaning; and, in general, to make use of what is known, for explaining what is difficult, and for discovering new truths. Need I descend to particulars, to prove that the Scriptures demand the exercise of reason? Take, for example, the style in which they generally speak of God, and observe how habitually they apply to him human passions and organs. Recollect the declarations of Christ, that he came not to send peace, but a sword; that, unless we eat his flesh, and drink his blood, we have no life in us; that we must hate father and mother, and pluck out the right eye; and a vast number of passages equally bold and unlimited. Recollect the unqualified manner in which it is said of Christians, that they possess all things, know all things, and can do all things. Recollect the verbal contradiction between Paul and James, and the apparent clashing of some parts of Paul's writings with the general doctrines and end of Christianity. I might extend the enumeration indefinitely; and who does not see, that we must limit all these passages by the known attributes of God, of Jesus Christ, and of human nature, and by the circumstances under which they were written, so as to give the language a quite different import from what it would require, had it been applied to different beings, or used in different connexions. Enough has been said, to show in what sense we make use of reason in interpreting Scripture. . From a variety of possible interpretations, we select that which accords with the nature of the subject and the state of the writer, with the connexion of the passage, with the general strain of Scripture, with the known character and will of God, and with the obvious and acknowledged laws of nature. In other words, we believe that God never contradicts, in one part of Scripture, what he teaches in another; and never contradicts, in revelation, what he teaches in his works and providence. And we therefore distrust every interpretation, which, after deliberate attention, seems repugnant to any established truth. We reason about the Bible precisely as civilians do about the constitution under which we live; who, you know, are accustomed to limit one provision of that venerable instrument by others, and to fix the precise import of its parts, by inquiring into its general spirit, into the intentions of its authors, and into the prevalent feelings, impressions, and circumstances of the time when it was framed. Without these principles of interpretation, we frankly acknowledge, that we cannot defend the divine authority of the Scriptures. Deny us this latitude, and we must abandon this book to its enemies. We do not announce these principles as original, or peculiar to ourselves. All Christians occasionally adopt them, not excepting those who most vehemently decry them, when they happen to menace some favourite article of their creed. All Christians are compelled to use them in their controversies with infidels. All sects employ them in their warfare with one another. All willingly avail themselves of reason, when it can be pressed into the service of their own party, and only complain of it, when its weapons wound themselves. None reason more frequently than those from whom we differ. It is astonishing what a fabric they rear from a few slight hints about the fall of our first parents; and how ingeniously they extract, from detached passages, mysterious doctrines about the divine nature. We do not blame them for reasoning so abundantly, but for violating the fundamental rules of reasoning, for sacrificing the plain to the obscure, and the general strain of Scripture to a scanty number of insulated texts. We object strongly to the contemptuous manner in which human reason is often spoken of by our adversaries, because it leads, we believe, to universal scepticism. If reason be so dreadfully darkened by the fall, that its most decisive judgments on religion are unworthy of trust, then Christianity, and even natural theology, must be abandoned; for the existence and veracity of God, and the divine original of Christianity, are conclusions of reason, and must stand or fall with it. If revelation be at war with this faculty, it subverts itself, for the great question of its truth is left by God to be decided at the bar of reason. It is worthy of remark, how nearly the bigot and the sceptic approach. Both would annihilate our confidence in our faculties, and both throw doubt and confusion over every truth. We honour revelation too highly to make it the antagonist of reason, or to believe that it calls us to renounce our highest powers. We indeed grant, that the use of reason in religion is accompanied with danger. But we ask any honest man to look back on the history of the church, and say, whether the renunciation of it be not still more dangerous. Besides, it is a plain fact, that men reason as erroneously on all subjects, as on religion. Who does not know the wild and groundless theories, which have been framed in physical and political science : But who ever supposed, that we must cease to exercise reason

on nature and society, because men have erred for ages in explaining them? We grant, that the passions continually, and sometimes fatally, disturb the rational faculty in its inquiries into revelation. The ambitious contrive to find doctrines in the Bible, which favour their love of dominion. The timid and dejected discover there a gloomy system, and the mystical and fanatical, a visionary theology. The vicious can find examples or assertions on which to build the hope of a late repentance, or of acceptance on easy terms. The falsely refined contrive to light on doctrines which have not been soiled by vulgar handling. But the passions do not distract the reason in religious, any more than in other inquiries, which excite strong and general interest'; and this faculty, of consequence, is not to be renounced in religion, unless we are prepared to discard it universally. The true inference from the almost endless errors, which have darkened theology, is, not that we are to neglect and disparage our powers, but to exert them more patiently, circumspectly, uprightly. The worst errors, after all, have sprung up in that church which proscribes reason, and demands from its members implicit faith. The most pernicious doctrines have been the growth of the darkest times, when the general credulity encouraged bad men and enthusiasts to broach their dreams and inventions, and to stifle the faint remonstrances of reason, by the menaces of everlasting perdition. Say what we may, God has given us a rational nature, and will call us to account for it. We may let it sleep, but we do so at our peril. Revelation is addressed to us as rational beings. We may wish, in our sloth, that God had given us a system, demanding no labour of comparing, limiting, and inferring. But such a system would be at variance with the whole character of our present existence; and it is the part of wisdom to take revelation as it is given to us, and to interpret it by the help of the faculties, which it everywhere supposes, and on which it is founded.

To the views now given, an objection is commonly urged from the character of God. We are told, that God being infinitely wiser than men, his discoveries will surpass human reason. In a revelation from such a teacher, we ought to expect propositions, which we cannot reconcile with one another, and which may seem to contradict established truths; and it becomes us not to question or explain them away, but to believe, and adore, and to submit our weak and carnal reason to the Divine Word. To this objection, we have two short answers. We say, first, that it is impossible that a teacher of infinite wisdom, should expose those, whom he would teach, to infinite error. But if once we admit, that propositions, which in their literal sense annear plainly repugnant to one another, or to any known truth, are still to be literally understood and received, what possible limit can we set to the belief of contradictions? What shelter have we from the wildest fanaticism, which can always quote passages, that, in their literal and obvious sense, give support to its extravagances? How can the Protestant escape from transubstantiation, a doctrine most clearly taught us, if the submission of reason, now contended for, be a duty? How can we even hold fast the truth of revelation, for if one apparent contradiction may be true, so may another, and the proposition, that Christianity is false, though involving inconsistency, may still be a verity?

We answer again, that, if God be infinitely wise, he cannot sport

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