BOOK I.

1. I name this book "THE BOOK OF TEXTS," because its contents are intended to be enlarged by the student, just as a portion of holy scripture, named a text, is enlarged by a preacher.

2. My design is to assist the student to form in his mind the foundation of biblical knowledge, and to induce him to collect useful books for the improvement of his mind; in fact to form a small but complete library for his advancement in the knowledge of the word of God.

3. I intend this book to be used by the young, both the school boy and the university youth [men], and, therefore, I have endeavoured to impress the mind of the reader with this notion, that as the business of learning is weighty, the sooner it is commenced the better. Instruction is the building in the mind of certain facts. Education is the training of the mind to explain to others what the work of instruction has done. St. Paul reasoned with Timothy upon this principle. Timothy had received instruction, and had received education. Therefore, Timothy was exhorted by St. Paul to give to others the benefit of his instruction and of his education. St. Paul instructs Timothy in the confession of the Christian faith:-"These things write I unto thee, hoping to "come unto thee shortly: but, if I tarry long, that "thou mayest know how thou oughtest to behave "thyself in the house of God, which is the church "of the living God, the pillar and ground of truth." "And, without controversy, great is the mystery of 'godliness: God was manifest in the flesh, justified "in the spirit, seen of angels, preached unto the Gen"tiles, believed on in the world, received up into "glory."-1 Tim. iii. 14-16.

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St. Paul calls to Timothy's remembrance the unfeigned faith which was in Timothy: "which dwelt first in thy grandmother, Lois, and in thy mother, Eunice; and I am persuaded that in thee also. Wherefore, I put thee in remembrance that thou stir up the gift of God which is in thee, by the putting on of my hands." "For God hath not given to us the spirit of fear [under the Gospel dispensation]; but [the spirit] of power, and of love, and of a sound mind.”—2 Tim. i. 5—7.

St. Paul exhorts Timothy to continue in the things Which he had learned, and of which he had been assured: "Knowing of whom thou hast learned

CHAP. 1.

'them; and that from a child thou hast known the "holy scriptures, which are able to make thee wise "unto salvation through faith which is in Christ "Jesus." ["Holy Scriptures."-" Old Testament."] "All scripture [every part of the Old Testamentwe may add, every part of the New Testament] is given by inspiration of God-(IIaσa yрady beоπveVOTOσ)— and is profitable (wpepoo) for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished (enpriμevoo) unto all good works"-(pоσ паνεруoν ayabov.)-2 Tim. iii. 14-17.

man.

4. Philip Doddridge, D.D., was the son of an oilHe was born in London, June 26, 1702. Both parents were very pious, and brought up their children in the nurture and admonition of the Lord. Philip, the youngest, was introduced by his mother to the characters and scenes of the Old Testament history by means of some Dutch tiles which lined a corner of their sitting room (Griffin, Cycl. Biog.). He died Oct. A.D. 1751, in Lisbon, a few days after his arrival, expressing to Mrs. Doddridge, who accom panied him, his firm faith and joyful hope in Christ. He was never very strong. His labours were too heavy for his strength. Consumption sent him to his grave, aged 49 years. His writings are:—

(1.) His Sermons on Regeneration. (2.) His Sermons to Young People. (3.) His Life of Colonel Gardiner. (4.) His Rise and Progress of Religion in the Soul; and (5.) His Family Exposition. By these works he, though dead, yet speaketh.

5. Thomas Brown, M.D., Professor of Moral Philosophy in the University of Edinburgh, and author of Lectures on the Philosophy of the Human Mind, was born at the Manse of Kirkma brick, January 9, 1778. He died at Brompton, a suburb of London, Middlesex, April 2, 1820, in the 42nd year of his age.

He read French, Italian, and German with the same ease with which he read English. Ho read Spanish and Portuguese, though not with equal fluency. The literature of France was as familiar to him as that of his own country. In studying these languages, he first procured a copy of the New Testament in the language which he intended to study, and immediately commenced to read the Gospel according to St. John. He mentioned to his biographer that a similar method was pursued by

his friends Leyden and Murray, "two of the most eminent linguists whom our country has produced." When Dr. Brown was a child, between four and five years of age, "a lady one day entering his mother's parlour, found him alone, sitting on the floor, with a large family Bible on his knee, which he was dividing into different parts with one of his hands. She asked him if he were going to preach, as she saw he was looking for a text. No, said he, I am only wishing to see in what the evange lists differ, for they do not all give the same account of Christ."

6. Dr. Thomas Manton was a Nonconformist divine. He lived from A.D. 1620, to A.D. 1677. He was born at Lawrence Lydiat, in the county of Somerset. His father and both his grandfathers were ministers. He was educated in the Free School of Tiverton, in Devonshire. He entered Wadham College, Oxford, A.D. 1635.

He finally applied himself to the study of divinity. He was ordained by Dr. Joseph Hall, then Bishop of Exeter, afterwards Bishop of Norwich. Dr. Thomas Manton is an example of unwearied diligence in study. He possessed abilities far from ordinary. The Bishop who ordained him entertained very high notions of him, and expressed his opinion that Thomas Manton would prove to be an extraordinary person.

Dr. Manton regretted that he entered the ministry at the early age of nineteen years. In his exposition of the epistle of St. James, c. i. v. 19, Be slow to speak," he writes thus: "I remember "my faults this day. I cannot excuse myself from "much of crime and sin in it. I have been in the "ministry these ten years, and yet have not fully "completed the thirtieth year of my age. The Lord "forgive my rash intrusion."

He came to London and was well received. He married Mrs. Morgan, member of a genteel family of Manston Ledbury, in Hereford. She was a pious woman. She was delicate and weak. She outlived

the Doctor twenty years. Yet he was naturally "hale and strong."

He died October 8th, 1677, in the fifty-seventh year of his age, and lies interred in the chancel of the Church of Stoke Newington, Middlesex. A new edition of his works (sixteen volumes, James Nisbet & Co., London, A.D. 1873) is in course of publication_and has been for some time published, A.D. 1877. "Diligence in business," "fervency in spirit," "serving the Lord," are apostolic instructions manifested in the life of Dr. Manton. He has left a proof that the hand of the diligent maketh rich in matter more valuable than money, and than earthly possessions.

I am constrained to make the following quotations from his works, by the persuasion that they cannot fail to lead the mind of the student to very serious and useful self-examination, and to pious resolutions, and consistent order and conduct in his affairs both personal and relative ::

(1.) Inspiration.-"Such was David. Men of place, "and power, and interest had need of this often in "their mouths and hearts." "Lord teach me the

Quam te conspicuæ, divina Philippica, famæ
"Volveris a prima quæ proxima.”—Sat. x. 122–5.

He could have despised (or, had been able to despise,) the swords of Anthony if he had thus spoken all things: I would rather [Scribere]-write poems to be laughed at than [write] thee, O divine Philippic of conspicuous fame, which art rolled the nearest from the first." Cicero's orations against Mark Antony are named by him Philippics, in imitation of the orations of Demosthenes against Philip, king of Macedon.

"I quote all this to show to you how precious such a hint is from a heathen, as expressing a great deal of reason; and shall not we, christians, wait upon God for the continual direction of His Spirit?"Manton's Works, vol. vi., p. 243.

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(2.) The Word of God. "There is something more to draw our hearts to the Word, that is, eternal salvation. We grope and feel about for an immortal good. Nature will give to us some presages of a state after this world, some kind of guesses; and we are groping and feeling about for an eternal good."Acts, xvii. 27. 'Man, who hath a soul which will not perish, must have some happiness which will last as long as his soul shall last. He would fain be eternally happy. Now, the Word of God, and that Word only, reveals both the thing and the way to God. The thing itself, that there is such a state, and what it is."-2 Tim. i. 10. "Christ hath brought life and immortality to light through the Gospel. It lay in darkness before, hidden under some guesses and representations to the old people of God, but now it is brought to light in the Gospel. Heathens in their dark notions, did stumble upon the immortality of the soul, which they did rather dream of than understand distinctly; but now all is open and clear, and God hath manifested to you that there is a rest for the people of God,' and a happiness after this life.

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"And also God hath revealed the way how to seek it, and how to attain and get this eternal happiness. Therefore the holy scriptures are said to be able to make wise to 'salvation.'-2 Tim. iii. 15. It [the word of God] doth direct you in this way. That is wisdom, indeed, to be wise to salvation. "To be able to turn and wind in the world, to be wise only in the present generation, as the children of this world are, is folly rather than wisdom; as, when children can set forth their toys, we do not look upon it as any piece of wisdom, but as a piece of folly.

"Wisdom lies in finding a right end in a choice of fit means, and in a dexterous prosecution of those means for the attainment of this end. Now the holy scriptures make you wise unto salvation: that is, to fix upon a right end, for they discover that there is a happiness which we may fix upon, and they direct us in the way; and then, by mighty and patient methods of reasoning, they quicken and awaken us to look after this business, that we may dexterously pursue it as the great care which lies upon us. Therefore, the children of God delight in the Word, because this makes them wise to salvation. Here they have a perfect blessedness, and a powerful way of argumentation; and the soul is quickened to look after these great and everlasting hopes."-Manton's Works, vol. vii., p. 468.

(3.) Scripture Characters.-"It [covetousness] disposeth and inclineth the soul to all evil, to break every command and law of God.-1 Tim. vi. 10. 'The love of money is the root of all evil.' Let that once get into the heart and reign there, and then a man will stick at no sin. He becomes, as Chrysostom speaks, a ready prey to the devil. Such a man doth but stand waiting for a temptation that Satan may draw him to one sin or other.- Micah, ii. 2. They covet fields and take them by violence.' First, they covet. Suffer that to possess the heart, and a man will stop at nothing, but break out into all which is unseemly.

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(a.) "Let Judas be inured to the bag, and let him enchant his thoughts by this pleasing supposition that he may make a gain of his Master, and he will soon come to a Quid dabitis? [What will ye give?] 'What will you give to me, and I will deliver Him unto you? He will soon betray Him.

(b.) "Gehasi! Let him but affect a reward, and he will dishonour God, and lay a stumbling block in the way of that noble Syrian, that new convert:-'Is this a time to take bribes,' &c.

(c.) "Let Achan's heart be but tickled and pleased a little with the sight, and he will be purloining the wedge of gold and the Babylonish garment.

(d.) "Tell Balaam but of gold and silver, and he will curse Israel against his conscience. He will venture, though there be an angel in the way to stop him.

(e.) "Let Ahab but have a mind to Naboth's vineyard, and he will soon consent to Naboth's blood.

(f.) “Ananias and Sapphira! Let them but look upon what they part withal, let but covetousness

prevail upon their hearts, and they will keep back part of that which is dedicated to God.

(g.) "Simon Magus will deny religion, and return to his old sorceries again, that he may be some great one. So that there is no sin, be it ever so foul, but covetousness will make it plausible, and reconcile it to the conscience of men."-Manton's Works, vol. vi., p. 383.

(4). "Judgment.-There is much prudence and wisdom required to know how to converse profitably and christianly with all with whom we have to do. In short, how to love our friends in God and our enemies for God; how to converse secretly with God, and walk openly before men; how to cherish the flesh that it may not be unserviceable; yet, how to mortify it that it may not wax wanton against the spirit; how to do all things in the fear of God, in meats, drinks, apparel, recreations; when and how to pray, what time for our callings, what for worship; when to speak, when to hold our peace, and when to reprove; how to give and how to take; when to scatter, when to keep back or withhold; and to order all things aright, requireth a sound judgment, that we may carry ourselves with that gravity and seriousness, that exactness and tenderness, that we keep up the majesty of religion, and that all the world may know that He is wise by whose counsels we are guided.

"But, alas! Where this sound judgment and discretion is wanting, we shall soon offend and transgress the laws of piety, charity, justice, sobriety. Piety and godliness will not be orderly. We shall either be guilty of a profane neglect of that course of duty which is necessary to keep in' the life of grace, or turn religion into a sour superstition and a rigorous course of observances. Charity will not be orderly. We shall give to wastefulness, or withhold more than is meet, to the scandal or prejudice of the world towards religion. Not perform justice: We shall govern to God's dishonour, obey to His wrong, punish with too much severity, or forbear with too much lenity; our reproofs will be reproaches, our praises flattery. Sobriety will not be orderly. We shall deny ourselves our necessary comforts, or use them as an occasion to the flesh; either afflict the body and make ourselves unserviceable, or wrong the soul, and burden and oppress it with vain delights.

"In short, even the higher acts of religion will degenerate. Our fear will be turned into desperation, or our hope into presumption; and our faith will be light credulity; or our search after truth will turn into a flat scepticism, or irresolution. Our patience will be stupidness; or our constancy obstinacy. We shall either slight the hand of God, or faint under it. So that there is need of good judgment and knowledge to guide us in all our ways."—Manton, vol. vii., pp. 205-6.

(5.) Taste in Bible subjects." Things which concern us will be remembered by us. Everyone's memory is as his affections are.

(a.) "Let a child read the scriptures. That chapter,

wherein mention is made of Joseph's party-coloured coat, will stick in his mind more than better things, because it suits with his childish fancy, and with his desires, that his parents would make such a garment for himself; and it is usually observed that youth is most taken with the histories of the Bible, because of their desire to know things past.

(b.) "And if once they come to manly age, they are more taken with the doctrines of the Bible, because, when they become men, they begin to form their opinions of religion.

(c.) "And older persons are taken with psalms and holy devotional strains in scripture, because then, as they grow in age, it is time to address themselves to

God.

(d.) "Persons in doubts and fears, by reason of sin, will be most affected by tenders of grace, as suiting best with their condition; persons in affliction will be affected by the consolations appointed for the afflicted; persons in conflict with any sin will be affected by those passages which afford most direct help against the sin.

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Still that which more especially concerns should, and will, be most observed and remembered by us, for there it speaks to our very hearts. Now, saith the soul, in such a point, in such extremity, the word of God did good to my heart. I shall remember it as long as I live. When a seasonable word is spoken to their case, their judgment was not passed over by the Lord :-I was dead, and it revived me; disconsolate, and it comforted me; ready to stray, and it reduced me (brought me back); under such a temptation, and it relieved me.

"I should transcribe the whole scripture, especially the psalms, if I should tell you how often David takes notice of what the word of God did to him in such and such a condition. For, still, things which nearly concern us, will affect us and will be remembered by us."-Manton, vol. vii., pp. 434-5.

(6.) Conversion.-"None ever came to Christ, the spiritual physician, but they were, in some degree, heart sick; none ever came for ease, but they felt a load upon their back. If there be conviction and compunction, this will be felt.

"But then the degrees are various, some more, some less; some earnestly solicitous, or deeply in horror; some are brought to God by the horrors of despair, and with a higher and more smart degree of sorrow before ever they come to settle; but all are serious and anxious. There is certainly a difference. Some men's conversion is more gentle, that of others more violent. To some Christ comes like an armed man, and doth powerfully vanquish Satan in their hearts. To others there is a great deal of difficulty and conflict, which must needs impress a notice of itself. Some are sweetly drawn; others are snatched out of the fire. To some the Spirit comes with a mighty rushing wind, to others, by a gentle blast, the Spirit, sweetly and softly, blows open the door. God opened the heart of Lydia. We read of no more."-Acts, xvi. 14. Dr Manton.

[But when God comes to the jailor, he comes

with the terrors of an earthquake. Fear of punishment on account of the supposed escape of his prisoners is removed by the voice of Paul assuring him that all was safe, and entreating him-“ Do to thyself no harm." The fear of God takes the place of the fear of man. He enquires of the persecuted "servants of the Most High God who were shewing the way of salvation:" What must I do to be saved? Acts, xvi. 31.]

"The Lord bids us to put a difference: to have compassion on some, and to pluck others more violently out of the fire. Jude, 23. So, here, the Lord's work is various. It is to some more gentle; but to others it is with a greater horror."-Fol. vii., p. 440.

(7.) Justification-Remission of sin-Pardon of sinForgiveness of sins.-"On this-the most important of all doctrines-I quote the following passages from St. Paul: (a) Brethren, my heart's desire and prayer to God for Israel is, that they may be saved.' (EσTIV Ew σwrnpiav-is for (their) salvation.) (b.) For I bear them record that they have a zeal of God (Enλov cov), but not according to knowledge.' (c.) 'For they, being ignorant of God's righteousness (justificationdikatoσvvny), and going about to establish their own righteousness [justification], have not submitted themselves to the righteousness [justification] of God.'

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(d.) " For Christ is the end (τέλοσ. τετελεσται— It is finished'-John, xix. 20.) of the law for righteousness to every one who believeth.”

(e.) "For Moses describeth the righteousness which is of the law (EK TOV vóμov)—(Lev. xviii. 5), that the man who doeth these things shall live by them."

(f.) "But the righteousnes [justification] which is of faith (K Tíoтewo) speaketh in this wise-Say not in thy heart, who shall ascend into heaven? that is, to bring down Christ (from above)." (Xpuτòv καταγαγειν.)

(9.) "Or who shall descend into the deep? that is, to bring up Christ again from the dead." XpιTòv éк veкрwv avаyayev. ἐκ νεκρών αναγαγειν. [To effect-1. Christ's incarnation; and, 2. His resurrection.] Both matters, as well as Christ's sacrificial death, were required by the law and the prophets. No man could accomplish these matters. God has effected the great work of man's redemption. "The gift of God is eternal life, through Jesus Christ our Lord."

(h.) "But what saith it? The word (rò pnua) is nigh thee, even in thy mouth and in thy heart-that is, the word of faith which we preach,” (τουτ εστι τὸ ρημα τησ πίστεωσ ὅ κηρύσσομεν.)

(.) "That if thou shalt confess with thy mouth the Lord Jesus (εν τω στοματί σου κύριον Ιησουν), and shalt believe in thy heart (Ev Tη kapdía σov) that God hath raised him from (among) the dead, thou shalt be saved” (σωθήσῃ).

(j.) For with the heart man believeth unto righteousness, [justification], and with the mouth confession is made unto salvation"-(eio σwrnpíav).—

Rom. x. 10.

(1.) Faith lays hold on Christ, and enables the penitent to say: I believe that I have redemp

tion through his blood-the forgiveness of my sins. Peace and joy in believing are my portion. I believe, and rejoice on the authority of God's Word. "Whosoever believeth shall not make haste, (or run away, from a sense of shame), shall not be ashamed."—Isaiah, xxiii. 16, xlix. 23.

(2.) Faith is the assent of the understanding to a revealed truth.-Confession makes known the Saviour. "Whosoever, therefore, shall confess (oμodoynore) me before men, him will I also confess before my Father who is in heaven."-Matt. x. 32.

"But whosoever shall deny (apvnσei)_ me before men, him will I also deny before my Father who is in heaven."-Matt. x. 33.

"For I am not ashamed of the Gospel of Christ : for it is the power of God unto salvation (eu σwτnpíav) to everyone who believeth-to the Jew first and also to the Greek."-Rom. i. 16.

"The Grace of our Lord Jesus Christ be with you all. Amen."-Rom. xvi. 24.

« Now to him who is of power (τω δὲ δυναμένω has power) to establish you according to my Gospel and the preaching of Jesus Christ, according to the revelation of the mystery (the calling of the Gentiles), which was kept secret since the world (xpóvou ávíow-in the olden times of the Mosaic dispensation) began."—Rev. xvi. 25.

"But is now made manifest, and, by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” (εἰσ ὑπακοὴν πίστεωσ) (to lead men to obey the faith which they profess).-Rom. xvi. 26. "To God only wise, be glory through Jesus Christ, for ever."-Rom, xvi. 27.

"This is a faithful saying, and these things I will that thou affirm constantly, that they who have believed in God might be careful to maintain good works: (ἵνα φροντίζωσι καλων εργων προϊστασθαι δι TETUTEVKÓTEσ Tw ew.) These things are good, and profitable unto men."-Titus, iii. 8.

"Now unto Him who is able to keep you from falling, and to present you faultless before the presence of His glory (His glorious presence) with exceeding joy to the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever.-Amen."-Jude, 24-25.

(8.) Reason has been used to darken council by words without knowledge.-Job, xxxviii. 2. Reason has been exerted to establish contempt of God's Word. The limits as well as the extent and procedure of the human understanding may have been neglected or forgotten in these enquiries, which have ended in a full denial of the inspiration of the Word of God. The use of reason in matters of religion may be ascertained by careful reflection upon the present condition of man, and upon the invisible world, of which the existence and nature are revealed as if by means of a mirror-darkly-in the Word of God (Βλεπομεν γὰρ ἄρτι δὶ ἐσόπτρου ἐν aiviyuari-for now we see by means of a mirror in an enigma) "for now we see through a glass darkly." We know only in part.-1 Cor. xiii. 12.

Our great philosopher, Mr. Locke, is supported by the words of St. Paul, whilst his words may be considered as explanatory of the Apostle's description of our knowledge (whilst in this world) "of things not seen as yet:'

"For though the comprehension of our understandings comes exceeding short of the vast ex"tent of things, yet we shall have cause enough "to magnify the bountiful Author of our being for "that proportion and degree of knowledge he has "bestowed on us so far above all the inhabitants "of this our mansion. Men have reason to be "satisfied with what God has thought fit for them, "since he has given to them (as St. Peter says) TÁνтα “πρα ζωὴν καὶ εὐσβειαν—whatsoever all things) is necessary for the convenience of life, and informa"tion of virtue: and has put within the reach of "their discovery the comfortable provision for this "life, and the way which leads to a better.

"The Candle which is lit up in us shines bright "enough for all our purposes. The discoveries we can make with this ought to satisfy us, and we "shall then use our understanding [Reason the "candle set up in us] right, when we entertain all objects in that way and proportion, in which they are suited to our faculties; and upon those grounds they are capable of being proposed to us, and not "peremptorily, or intemperately require and de"mand certainty, where probability only is to be “had, and which is sufficient to guide all our con

cernments. If we will disbelieve every thing, "because we certainly cannot know all things, we "shall do much what as wisely as he who would "not use his legs, but sit still and perish, because he "had no wings to fly. Introduction, § 5. Locke H. U.

"It is of great use to the sailor to know the length "of his line, though he cannot, with it, fathom all "the depths of the ocean. It is well he knows "that it is long enough to reach the bottom at such places as are necessary to direct his voyage, and caution him against running upon shoals which may ruin him. Our business here is not to know "all things, but those which concern our conduct. 'If we can find out those measures whereby a "rational creature, put in that state in which man "is in this world, may and ought to govern his opinions and his actions depending thereon, we "need not be troubled that some other things escape "our knowledge. Intro. § 6.

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Faith is that assent which we give to any pro"position as true, of whose truth yet we have no "certain knowledge. Locke: What Faith is.' "Faith is the substance of things hoped for; the "evidence of things not seen.' Heb. xi. 1. 'What "Faith does.'