and the support of favourite theories, lead to the neglect of great principles, those principles which are directly connected with the edification of the church, and the conversion of the world; if a prominence be given to prophetic interpretations which interfere with the attention due to facts and truths of undoubted importance; if a spirit of partisanship and sectarianism grow out of this partiality; if truth is wounded, charity lies bleeding, and the interests of souls are neglected by the incessant obtrusion of the subject; if even the religion of others is put to the test and judged of by this prophetic ordeal, and doubt or hesitation is identified with all the impiety of unbelief; then, without violating either truth or candour, it may be said, that the attention is unduly directed to this subject; more is lost than is gained by such knowledge, and the great interests of truth and charity are sacrificed! Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing."

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1 Cor. xiii. 1-3. Can such a spirit be made to accord with the Apostle's declaration, "And I, brethren, when I came to you, came not with the excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified!" 1 Cor. ii. 1, 2. "Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord!" Phil. iii. 8.

I mean not to sanction by these remarks that unscriptural and fastidious taste, (if taste it can be called, which is in opposition to all just and rational conceptions,) which would limit to a narrow range the topics of ministerial discussion, and require the incessant reiteration of a few common places in theology, till the majesty of truth is shrivelled to meagreness, and all its attractions are lost in dulness and vapidity. Still there are great and commanding principles, confessedly far more important than all others, which are capable of being exhibited in endlessly varied combinations, amidst all the substantial sameness of evangelical truth. And if the high superiority of the Christian dispensation consist in its facts and principles; if it be the great object of the Gospel ministry to exhibit "the faithful saying, worthy of all acceptation;" if it be by the cordial reception of the truth reported, and not by

conjectures respecting events predicted, that we are justified and saved; if "we know that the Son of God is come, and hath given us an understanding that we may know Him that is true, and we are in Him that is true:" then let us ever remember the apostolic testimony, This is the true God and eternal life; nor less observe the Apostolic caution attached to it, little children, KEEP YOURSELVES IDOLS!

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Secondly, All our inquiries should be conducted in the spirit of deep humility.

It was the advice of the great and illustrious Bacon, that, all attempting the expositions of unfulfilled prophecies, should do it "with great wisdom, sobriety, and reverence." "The folly of interpreters," says Sir Isaac Newton," has been to foretell things, and times, as if God designed to make them prophets." His own humility and modesty are conspicuous in all his attempts at exposition. Of the venerable Joseph Mede, it is recorded by his biographer Worthington, that he was distinguished by his humility and modesty; that "he had not the fond inclination to hypothesis, as those have, that affect to be talked of, for some new or uncommon theory; his humble soul was far from any design of vain glory. He was not inclined to dictate, and none could be more averse from the humour

of imposing his opinion upon others; none with less impatience, or more civility, could bear another's dissent. So far from being eagerly solicitous to get disciples to his views on the subject, he would speak but sparingly and in general, especially before such as for want of age and experience were less prepared for such speculations. He particularly evinced his humility and modesty, in industriously abstaining from expressing himself de modo, or concerning the peculiarities of the state of Christ's kingdom; and was far from being definitive or positive in the least, as to any circumstantial account thereof. This, says his biographer, was his pious prudence. He contented himself with the mere general account the Holy Scripture gives of this millennium: yea, so cautious and careful was he not to determine positively, where the Scripture was not express, that he confessed he durst not so much as imagine, that Christ's presence in this kingdom should be a visible converse upon earth. He was also well aware that some, both of elder and later times, had shamefully disfigured the Christian doctrine, and deformed it with erroneous conceits, and idle fancies." Above all, it is said of this illustrious interpreter, he well remembered that the proper character of that state of things would be a greater increase of piety and peace, righteousness and

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true holiness. His whole character was eminently marked by humility and meekness."*

I have made these references to this illustrious expositor of prophecy, to enforce and recommend that " thinking soberly" which is so closely connected with a man's "not thinking of himself more highly than he ought to think."†

Humility will lead to self-distrust; it is opposed to rashness and dogmatism. It respects the opinions and feelings of others. It regards the silence as well as the voice of Scripture. It attaches not undue importance to its own presumptions and speculations; it does not invest with the tone and assumptions of authority its own conclusions. It aims at uniting, not separating; it proposes conciliation, not exclusion; it confounds not inferences with first principles, nor its own fancies with the oracles

See Worthington's Life of Mede, prefixed to the folio edition of his works.

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+"It is dangerous," says Baxter, "to make bold, cabalistical, and fanatical expositions of the Apocalypse, and call our conceits the sense of revelation. To say, I know not what I would know, and cannot,' is easier than the dread of being guilty of the sin of adding to the book;' and to add to the sense is to add to the book. To say, 'this is the sense,' when I cannot or ought not to say, 'I have the knowledge of it,' and where five of the wisest would be of four minds about it, this exposeth me to the dread of the curse. Ignorance of men's ignorance is the mental disease of the world. I blame not modest conjectures, if men will but confess their uncertainty when they are uncertain, and not make an uncertain opinion an article of faith, and sacrifice to it the Church's peace, or Christian love, nor use it to kindle a partial, hating, and dividing zeal.”

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