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passages of the Bible. Instead of multiplying this species of literature, therefore, we could desire to see the labor which it has hitherto claimed, turned upon an effort to shape our biblical research on those principles of induction, whose application to the other departments of knowledge, has conducted us to results so splendid and magnificent; and which will be found to embody our sole means of successful inquiry into the science of inspiration. After all, we must concede to each of the foregoing methods of studying the Bible, some degree of utility.

Somewhat also may doubtless be done to secure inspired thoughts, by taking subjects which are related to each other, as in the concatenation of topics in a system of theology. Though this is a much more unsafe method than either of the former, and has proved in the hands of theorists a pregnant means of darkening and perverting the sacred text. Not only so, a complete body of divinity may be constructed and followed out, limb by limb, muscle by muscle, and bone by bone; and yet, little more of the scope of inspired truth will be understood, than was formerly known of nature, after going through with the scholastic mode of reasoning. Nature, held on its wonted course, displaying its established phenomena, notwithstanding the rant of the schoolmen; just so the Bible, after all our studies in systematic divinity, speaks just what it does, and often it speaks directly the reverse of our reasonings.

To aid our investigation of its contents, therefore, suppose we throw together all the passages and facts which relate to a given topic and examine them in connection; then, those relating to another topic; and so on, till our topics shall exhaust (not its matter, for that is impossible,) but all the prominent features of its phenomena. Then, let these topics be examined in their relations to each other, collating

those passages which respect the agency of God in the introduction of a sinner into the divine life, for instance, in connection with those which recognise a human instrumentality in the same work-those which bear upon the sovereignty of God, with those which respect the freedom of moral agency-and in this way, view the prominent features of the vast scheme, in their harmonious adjustment to each other, There is no estimating the degree of elevation in divine knowledge, to which we may attain, by such a mode of using inspired materials. Not only so, but our views, instead of being dubious and conflicting ; as they must always remain so long as they are based in part upon foreign materials, and not conformed in exact measure and degree to what is revealed; would become clear and substantially the same, being composed of the same elements. There could be no material difference in the decoction, which a number of persons should produce from the same identical ingredients. Our object being the same, that is, to ascertain the exact thought of the inspired text, in its bearing upon character and conduct; and our plan of procedure the same, consisting simply in arranging our material according to natural laws of classification; from what source could divisions and dissensions arise? One could not complain of another for learning faster than himself, or for exhibiting in his life a more perfect model of the holiness, humility, and various virtues of the Bible. Nor, indeed, could any specific differences in our plan of classification, in our combination of materials, or even in the result, which might be expected to arise from the imperfection of the human understanding, lay a foundation for embittered disscussion and divergent organizations. Such consequences might follow under any circumstances, we grant, from the conflict of selfish interests and unsubdued passions. But as we observ

ed at the commencement of our work, our reasonings do not bear upon such a cause of dissensions; but simply upon those of a sentimental character, arising from the past results or present modes of religious investigation. Now, we repeat again, we see no chance for material differences to arise, were we to abandon the causes which at present corrupt our religious reasonings, and betake ourselves to a careful pursuit of the very thoughts, conveyed by the langague of the Bible, on the same principles that guide us in other departments of knowledge.

SECTION IV.

Manner of securing inspired thoughts-hints at a Plan of Classification

A thorough investigation of the laws of connection, coincidence, and agreement between the unique and various phenomena of the inspired department, would require an extent of research and reference wholly unsuited to our limits. To effect in this way a lucid arrangement of the actual materials of knowledge furnished from this source, so as to give the learner the greatest possible facility in securing and wielding them, not only would great patience of detail be necessary; but the nicest discrimination in distinguishing between real and imaginary lines of resemblance, and also in discovering both what a particular fact is in itself, and what are its bearings upon the divine scheme, and upon the aggregate of human duties and interests. Nor let any one be guilty of the

folly and impiety of imputing to any portion of what God has caused to be recorded at his own infallible dictation, that low degree of merit which makes it unworthy of so much labor and research. What material existence is thought to be too trifling for the attention of philosophy? Have not the lovers of nature gone to great labor in adjusting their optical inventions alike to atoms and to worlds? If God has created nothing, therefore, which is too inferior for our research, can it be suposed that he has revealed any thing so unimportant as to require its omission from our plans of religious study and investigation.

The whole intercourse kept up by the Infinite mind with the intelligences of our world during a period of more than four thousand years, was directed to the single object of working out, of substantiating by miracle, and depositing in human language that system of faith and duty which we find in Scripture and yet, we, the creatures of an hour, seem to have found the deposit, as to many of its features, so trifling or so difficult, as never to have come to the deliberate purpose of making its entire sense the property of our own minds! Whatever may have been done in detached cases, we have yet no general system of revealed study which is, in our view, adapted to secure this result. Yes, be it spoken with the blush of shame burning upon our cheek, we are not only without such system, but the prejudices of not a few are adverse to its adoption, were it even brought to view; lest it should leave some part of what their predecessors or their own idolatrous hearts have taught them to cherish, without an authorative sanction. They are determined not to approach the coast of light unless wrapt in the mantle of their own darkness, that thus they may tinge and cloud and intercept the celestial ray. We are thankful, however, that this reluctance in all parties is di

minishing, and that there is a growing desire to know the whole will of God, as it is to be learned from the language in which it is conveyed to our minds.

With such encouragement, therefore, we have only to regret our own inability to do justice to that plan for revealed study, brought to view in the preceding section, which nature would seem to dictate. But to throw our whole biblical literature into the form of induction,and to perfect the work of its classification, so as to supersede our bodies of divinity, our sectarian creeds, our unwieldly commentaries, and all our means of darkening counsel by words without knowledge, must require time and the labor of many hands. We wish to have it understood, therefore, that the hints which we present on this subject are crude, imperfect, and only intended to point the way to what might be done.

No one can fail to have observed that though the subject-matter of revelation is chiefly spiritual; yet, to accommodate it to beings which have no means of access to spiritual or any other conceptions but through the medium of physical organs, it is delivered to us in a material dress. It is only by investing his thoughts in such a dress that God could, without a continued miracle, open for them a passage to the human mind. Hence, suppose we begin with the facts arising from this source and arrange them under the head,

1, Of the physical or material phenomena of Scripture. The particulars of this class should cover the whole ground, occupied by the organ employed by the Spirit for the transmission of his thoughts.

Language would be the first and chief of these particulars. Biblical literature, apart from the thought which it conveys, is as purely material as any thing which our ears hear, or our eyes see. Spoken words are mere concussions in the air which produce

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