to be understood, as it lies at the foundation of every other meaning. It has been for want of a regard to this rule, that so many wild and ridiculous notions have been entertained by really pious men. Unconscious that the words of the Spirit have any absolute or definite meaning, they have supposed that each person is at liberty to spiritualise and interpret the Scriptures according to his individual views and taste. Nay, so far have some-and men of unquestionable piety, tooproceeded in this notion, that they have regarded the literal meaning as so far subordinate to its spiritual intention, as that the letter may, and sometimes does, directly and palpably contradict the spirit!* To every intelligent mind the dangerous tendency of such principles, must, one would think, be immediately obvious, as undermining the authority and certainty of divine revelation, and rendering it void through the caprice or folly of men. We advise, therefore, that the literal meaning of every part of Scripture be first sought after, and that no interpretation of a spiritual kind be received, which is incompatible with the literal meaning, fairly and obviously deduced. When we have entered fully into the literal meaning of Scripture, it is easy to render it "profitable for doctrine, reproof, correction, and instruction in righteousness." But there are numerous parts of the Bible relating to morality, which must be understood in the literal sense; that is, in the sense which the sacred writers have obviously given them by the inspiration of the Holy Ghost, who was doubtless able to suggest to his amanuenses natural expressions, and such as were proper to express the sense. We must, therefore, search into the Scriptures with the same care with which, we endeavour to ascertain the sense of any other author. We are in no case content with guessing at the meaning of a writer, but endeavour to discover his meaning with certainty, by weighing the force of the words of which he makes use. The authors of the sacred books not only speak truth, but they speak it in a sensible and reasonable manner. When, therefore, the literal sense of their words implies no absurdity, it is the true sense- -all others should be deduced from it, and recourse is to be had to allegory and metaphor only when the natural or literal sense is absurd. Then, indeed, recourse must be had to figure, because the Holy Ghost cannot inspire men with absurdities; but not otherwise, because no sensible writer always adopts improper or figurative expressions.†

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*This has been avowed by Mr. Noble in his work on the Plenary Inspiration of the Holy Scriptures; indeed it is the theory that work seeks to establish. + Lamy's Apparatus Biblicus, Book ii. ch. xi.

II. LET THE SCRIPTURES BE READ METHODICALLY AND

CONNECTEDLY.

With reference to no other work than the Bible is this advice needed. To no other writings is such a perversity of intellect shewn as to those, in comparison of which all others are as the chaff to the wheat. In reading the Holy Scriptures, it too generally appears that persons conceive they are at liberty to dispense with all those rules which are regarded as indispensable in order to ascertain the meaning of any human author, on subjects of even the most trivial nature. To suggest to a person about to peruse the writings of an author, the propriety of reading them in consecutive order— that it would be improper to commence at the latter end or in the middle of his work-that in order to understand him correctly he must give his work a fair reading through—would be justly considered as offering an insult to his understanding. The thing is so obvious, and the opposite conduct so utterly insane, that none but a madman would either need or offer the advice. But, alas! how much such advice is needed with reference to the sacred volume let the too prevailing conduct of those who profess a veneration for its character, and an attachment to its disclosures, speak. Some favourite parts of the holy volume are selected from the rest, and they engage and engross that attention which is equally claimed by the whole.-"Tell it not in Gath!" With what confidence or propriety can such a Christian repel the malignant, but ignorant assaults which are made upon the sacred word by the prejudiced infidel? Never having given to that book, upon the revelations of which all his present and future hopes are founded, a careful and attentive perusal, he himself is equally ignorant with his more mischievous, but less culpable neighbour. That these things are so is a lamentable fact which loudly calls for reform; and it is with a view to promote this, that the following advice is offered.

I. Read the Bible regularly, and at stated times.

A duty so imperative, and a privilege so valuable, should not be attended to by fits and starts. This would be less censurable were the Bible what many appear to consider ita collection of moral and religious aphorisms, valuable indeed in themselves, but perfectly unconnected and independent of each other. But such is not the fact. It is a congruous and continuous history of God's moral government, in connection with his high and beneficent purposes in the salvation of man; and "the manifold wisdom of God," as displayed in the accomplishment of these purposes, is not to be perceived but

through the medium of a diligent study of every part of the sacred records. It is a maxim not unfrequently adverted to in religious as well as in other concerns, that "extremes beget extremes:" and because it is true, that without the aids of the Holy Spirit there can be no spiritual perception of the truths of the Bible, there are found persons who substitute prayer for study. These, however, ought never to be disjoined: the former is indispensable, but the latter is not less so." This ought ye to have done, and not have left the other undone.” Dr. Watts has justly remarked, "If study without prayer be atheism, prayer without study is presumption." God operates by the means he has appointed, and does not supersede his former gifts by latter ones -but rather renders them efficient: neither is it the proper object of revelation to discover that which could be discovered without revelation, in the use of study and method. To avoid such an imputation, then, as well as to secure the benefits which are to be obtained through the medium of the Scriptures, let them be carefully and regularly studied. Let some part-be it ever so limited-let some part of every day be devoted to this high and beneficial employment. Let it be regarded-as in truth it is so-let it be regarded as necessary to the life and nourishment of the soul, as food is to the body; for as Jerome says, "Ignorance of the Scriptures is ignorance of Christ."

2. Read the Scriptures connectedly, and in order.

Much of what has been said under the preceding rule will apply with equal weight to this. A considerable proportion of the Bible is historical; and that which is not decidedly so, is yet so intimately connected with the other, that to understand it fully, requires a knowledge of this relation, as well as of the character and circumstances of the penmen, and also of the persons addressed, or otherwise concerned. As this subject will be more fully discussed in the second part of the work, it needs not to be here enlarged upon. It may be well, however, to remark, that the importance of reading the Scriptures in historical and chronological order, is considerably greater than persons generally conceive. History and prophecy, for instance, reflect mutual light on each other, and conduce to a proper understanding of much which would otherwise appear inexplicable. We do not say, there should be no deviation from this practice; but we do say that it should be so far adopted as to give the reader a clear and comprehensive view of the whole scheme of revelation. Such a method of reading, says the learned Lightfoot, "is the most satisfactory, delightsome, and confirmative of the understanding, mind and memory, that may be. This settles histories

in your mind: this brings the things, as if done before your eyes: this makes you mark what else you would not; and this suffers you not to slip over the least tittle of a word; and sometimes, in things of doubt and scruple, this strikes all out of question."* But while we would fully impress on the reader's mind the necessity of attending to this direction, we would not willingly magnify its importance, so as to lead him to overlook that for which the whole of his historical reading should be designed-a spiritual discernment of the truths of revelation. This object should never be lost sight of; and while we are anxious to adopt every means of arriving at an accurate knowledge of the letter of Scripture, it should only be pursued for this end.

III. ATTEND CAREFULLY TO THE SCOPE OR DESIGN OP

THE WRITER.

This will materially conduce to the understanding of Scripture. Without it, indeed, we can never feel certain that our interpretation accords with the mind of the Spirit. It will appear sufficiently obvious upon the least reflection, that every part of Scripture must have been written with some particular design, and for some specific purpose. If these can be ascertained, it will materially tend to fix the meaning of the terms employed, and to elucidate the reasoning and illustration of the author; these having a special reference to the scope or design of the document in question. This direction, it may be remarked, is hardly applicable to the historical books, whose purpose is obvious, and whose method is determined by the order of time or the similarity of events. It is not, however, to be altogether disregarded even in the study of the Gospels, where by its assistance we may sometimes better understand those beautiful discourses and parables of the Saviour which were called forth by the surrounding circumstances, and had a special reference to the character and pursuits of his hearers. But it is in the epistolary parts of the New Testament, and in the Psalms and Prophetic books of the Old, that the aids to be derived from a careful attention to the scope will be more highly appreciated and more extensively felt. It is with a view to assist the reader in the investigation of this topic that the following rules are laid down.

The scope of an author is either general or special: the former regards his design in the entire work; the latter, his subordinate design in particular passages. Our rules will apply equally to both.

1. Ascertain whether the scope of a book, or of any part thereof, is stated by the writer in express or implied terms.

* Rules for a Student of the Holy Scriptures: Works, Vol. ii. p. 4. 8vo. edition.

This will sometimes be found the case, and when the scope is thus determined, it is of course more satisfactorily ascertained than it can be through any other media. Sometimes it will be found stated near the commencement; sometimes towards the close; and sometimes in both places. Thus, St. John plainly declares the scope or design of his gospel in express terms.- "These are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name," ch. xx. 31. Thus also, St. Peter:-"This second epistle, beloved, I now write unto you; in which I stir up your pure minds by way of remembrance; that ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Saviour," ch. iii. 1. The same may be remarked of St. John's first epistle, in which the writer declares, "These things have I written unto you, concerning them that seduce you," ii. 14. Sometimes the scope is suggested by the title of the book; as in the Proverbs"The proverbs of Solomon, the son of David, king of Israel; to know wisdom and instruction; to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtilty to the simple, to the young man knowledge and discretion," ch. i. 1-4. Now, if the books we have adverted to be read with an eye steadily fixed upon the scope, thus pointed out by their authors, much force and beauty will be perceived which would otherwise be lost. More attention and care will be required where the scope is only implied in the historical circumstances expressed by the writer, leaving us to deduce it therefrom. In illustration of this remark, let the reader turn to the epistle to the Colossians, where he will find that the scope is to be gathered from the circumstances referred to by the apostle. (1) He expressly mentions (ver. 3-8) the conversion of the Colossians, effected under the ministry of Epaphras; and the accounts which had been given him by that servant of God, concerning the present state of their church. (2) The apostle declares, in express terms, (ii. 1.) that he endured a great conflict for those churches which he had not seen in the flesh, and amongst the rest, for this church. No means, therefore, could have been adopted, better calculated to strengthen the Colossians, than letters from himself, who was now absent and a prisoner. (3) He intimates (ii. 7, 8.) that the church was, at that time, troubled with " enticing words, philosophy, and vain deceit, after the rudiments of the world." He also shews, by borrow

*Franck's Guide to the reading of the Scriptures; Jaques' translation,