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only dismiss these fancies, sit down like a schoolboy to his task, and look upon the study of divinity as a mere work of translation, then we would expect the same unanimity among Christians that we meet with among scholars and literati, about the system of Epicurus or philosophy of Aristotle. But here lies the distinction betwixt the two cases. When we make out, by a critical examination of the Greek of Aristotle, that such was his meaning, and such his philosophy, the result carries no authority with it, and our mind retains the congenial liberty of its own speculations. But if we make out, by a critical examination of the Greek of St. Paul, that such is the theology of the New Testament, we are bound to submit to this theology; and our mind must surrender every opinion, however dear to it. It is quite in vain to talk of the mysteriousness of the subject, as being the cause of the want of unanimity among Christians. It may be mysterious, in reference to our former conceptions. It may be mysterious

be mysterious in the utter impossibility of reconciling it with our own assumed fancies, and self-formed principles. It may be mysterious in the difficulty which we feel in comprehending the manner of the doctrine, when we ought to be satisfied with the authoritative revelation which has been made to us of its existence and its truth. But if we could only abandon all our former conceptions, if we felt that our business was to submit to the oracles of God, and that we are not called upon to effect a reconciliation betwixt a revealed doctrine of the Bible, and an assumed or excogitated principle of our own ;-then

we are satisfied, that we would find the language of the Testament to have as much clear, and precise, and didactic simplicity, as the language of any sage or philosopher that has come down to us.

7. Could we only get it reduced to a mere question of language, we should look at no distant period for the establishment of a pure and unanimous Christianity in the world. But, no! While the mind and the meaning of any philosopher is collected from his words, and these words tried, as to their import and significancy, upon the appropriate principles of criticism, the mind and the meaning of the Spirit of God is not collected upon the same pure and competent principles of investigation. In order to know the mind of the Spirit, the communications of the Spirit, and the expression of these communications in written language, should be consulted. These are the only data upon which the inquiry should be instituted. But, no! Instead of learning the designs and character of the Almighty from His own mouth, we sit in judgment upon them, and make our conjecture of what they should be, take the precedency of His revelation of what they are. We do him the same injustice that we do to an acquaintance, whose proceedings and whose intentions we venture to pronounce upon, while we refuse him a hearing, or turn away from the letter in which he explains himself. No wonder, then, at the want of unanimity among Christians, so long as the question of “ What thinkest thou ?" is made the principle of their creed, and, for the safe guidance of criticism, they have committed themselves to the endless

caprices of the human intellect.

Let the principle of “What thinkest thou ?" be exploded, and that of “ What readest thou ?" be substituted in its place. Let us take our lesson as the Almighty places it before us; and, instead of being the judge of his conduct, be satisfied with the safer and humbler office of being the interpreter of his language.

8. Now this principle is not exclusively applicable to the learned. The great bulk of Christians have no access to the Bible in its original languages;

but they have access to the common translation, and they may be satisfied, by the concurrent testimony of the learned among the different sectaries of this country, that the translation is a good one. We do not confine the principle to critics and translators; we press it all.

We call upon them not to form their divinity by independent thinking, but to receive it by obedient reading ; to take the words as they stand, and submit to the plain English of the scriptures which lie before them. It is the office of a translator to give a faithful representation of the original. Now that this faithful representation has been given, it is our part to peruse it with care, and to take a fair and a faithful impression of it.

It is our part to purify our understanding of all its previous conceptions. We must bring a free and unoccupied mind to the exercise. It must not be the pride or the obstinacy of self-formed opinions, or the baughty independence of him who thinks he has reached the manhood of his understanding. We must bring with us the docility of a child, if we

it upon

want to gain the kingdom of heaven. It must not be a partial, but an entire and unexcepted obedience. There must be no garbling of that which is entire; no darkening of that which is luminous; no softening down of that which is authoritative or severe. The Bible will allow of no compromise. It professes to be the directory of our faith, and claims a total ascendancy over the souls and the understandings of men. It will enter into no composition with us, or our natural principles. It challenges the whole mind as its due, and it appeals to the truth of heaven for the high authority of its sanctions. “ Whosoever addeth to, or taketh from, the words of this book, is accursed,” is the absolute language in which it delivers itself. This brings us to its terms. There is no way of escaping after this. We must bring every thought into the captivity of its obedience; and, as closely as ever lawyer stuck to his document or his extract, must we abide by the rule and the doctrine which this authentic memorial of God sets before us.

9. Now we hazard the assertion, that, with a number of professing Christians, there is not this unexcepted submission of the understanding to the authority of the Bible ; and that the authority of the Bible is often modified, and in some cases superseded by the authority of other principles. One of these principles is the reason of the thing. We do not know if this principle would be at all felt or appealed to by the earliest Christians. It may perhaps by the disputatious or the philosophizing among converted Jews and Greeks, but not certainly by those of whom Paul said, that

“not many wise men after the flesh, not many mighty, not many noble, were called.” They turned from dumb idols to serve the living and the true God. There was nothing in their antecedent theology which they could have any respect for : Nothing which they could confront, or bring into competition with the doctrines of the New Testament. In those days, the truth as it is in Jesus came to the mind of its disciples, recommended by its novelty ; by its grandeur; by the power and recency of its evidences; and, above all, by its vast and evident superiority over the fooleries of a degrading Paganism. It does not occur to us, that men in these circumstances would ever think of sitting in judgment over the mysteries of that sublime faith which had charmed them into an abandonment of their earlier religion. It rather strikes us, that they would receive them passively; that, like scholars who had all to learn, they would take their lesson as they found it; that the information of their teachers would be enough for them; and that the restless tendency of the human mind to speculation, would for a time find ample enjoyment in the rich and splendid discoveries, which broke like a flood of light upon the world. But we are in different circumstances. To us, these discoveries, rich and splendid as they are, have lost the freshness of novelty. The Sun of righteousness, like the sun in the firmament, has become familiarized to us by possession. In a few ages, the human mind deserted its guidance, and rambled as much as ever in quest of new speculations. It is true, that they took a juster and a loftier flight

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