ture, one grand meaning, and conveys one leading instruction, though others may by fair inference be deduced. This is the real spiritual meaning, that is, the meaning of a book which relates to spiritual things, and comes down from God to man. But some call the spiritual meaning a new meaning put on Scripture by a lively fancy. Types, prophecies, parables have, of course, a meaning beyond that which they express. But in all these, it is the judgment which is the interpreter, according to the established rules of language. Those parts of Scripture which are not of this character, have only one meaning, and that is the literal; and our concern is not to hunt for a new meaning which we call the spiritual, but to deduce useful instruction from the plain sense of the passage. Otherwise we may make the Scriptures mean what we please; we may impose a sense of our own; and there will remain no certainty in Revelation, but we may prove from it error as readily as truth. The Papist, the Arian, the Socinian, the Neologian, applaud the suggestion, and employ it but too successfully to their own purposes. And the piety and good intentions of some who first propose such senses, do not lessen the mischief of the scheme on which they proceed, but render it more plausible and dangerous.'

VOL. II.

1 Scott.

LL

7. But I observe, lastly, that the peculiar character of Inspiration belonging to the Bible should prevent our attempting TO REDUCE

TRUTH TO A TO0 MINUTE HUMAN SYSTEM, WHICH PERHAPS GOD HAS NEVER INTENDED WE SHOULD BE ABLE TO DO. Some plan of truth, in its great outlines, is, indeed, essential— the apostles continually give such schemes. The deduction of consequences is also necessary, for the purposes of discipline and good order in Christian churches. Confessions and articles of faith have therefore their use. But to frame a detailed and minute system of truth in the way of what is termed systematic Theology, is to forget the majesty and simplicity of truth, to forget the limits of the human understanding, to forget all we have remarked so frequently on the ignorance of man, to forget the author and infinite perfections of the inspired Volume. The premises are not all revealed. We know in part only. The mind of the interpreter is soon biassed in the exposition of particular passages, when the trammels of a system hang around him. The frankness and simplicity of truth is lost. Many of the most important addresses to the consciences of sinners are weakened, and much of the cautionary instruction designed for true Christians is omitted. Our system becomes our Bible. We start from its propositions as our first principles, and the authority

of the all perfect word is virtually undermined.' Faith itself is contracted and enfeebled. Indeed this is the one point which we have been endeavouring to illustrate and to which we return. Our whole subject is involved in a true and lively faith. The direct suggestions and aids it furnishes-the helps which it derives from common sense and sound laws of language, and the considerations arising from the peculiar charac

"For the obtaining of the information, it resteth upon the true and sound interpretation of the Scriptures, which are the fountains of the waters of life. The interpretations of Scripture are of two sorts; methodical, and solute or at large. For this divine water, which excelleth so much that of Jacob's well, is drawn forth much in the same kind as natural water useth to be out of wells and fountains; either it is first forced up into a cistern, and from thence fetched and derived for use; or else it is drawn and received in buckets and vessels immediately where it springeth: the former sort whereof, though it seem to be more ready, yet in my judgment is more subject to corrupt. This is that method which hath exhibited to us the scholastical divinity; whereby divinity hath been reduced into an art, a sinto a cistern, and the streams of doctrine or positions fetched and derived from thence.

"Certainly as those wines which flow from the first treading of the grapes, are sweeter and better than those forced out by the press, which gives them the roughness of the husk and the stone; so are those doctrines best and wholesomest which flow from a gentle crush of the Scriptures, and are not wrung into controversies and common place. And this ourselves we set down as wanting, under the title of, THE FIRST FLOWINGS OF SCRIPTURE."-Lord Bacon.

ter of inspiration attached to the divine records, are only so many methods which the principle of faith employs in her exercise on the testimony of God. The more simple and vigorous that principle is, the more will it apply itself to the devout study of the Scriptures in all their extent, in all their variety of matter, in all their authority upon the conscience. In short, the reception of the Christian religion, as of divine origin, will carry with it all the details of that Revelation, and lead to all the means of ascertaining what it is which they include.

But here an objection meets us. A diversity of interpretation is said to exist among sincere and devout Christians, and to render the tenor of the Scripture so far uncertain, and embarrass the mind of the sincere inquirer.

To this we reply, that the fact itself has been exaggerated that, whatever these differences are, they are not chargeable upon Christianity— that they fall on subordinate matters for the most part—that they may be avoided in practice-and that the universal church has presented but one front of truth to mankind.

I say THE FACT HAS BEEN GREATLY EXAGGERATED. There have been diverse interpretations no doubt; but they have been trifling

and inconsiderable, compared with the direct and universal truths which Christianity has taught. Misguided men, though pious, have erred and do err; but let us not lose sight of the ten thousand times ten thousand blessings, which these very men receive and act upon. Arianism, Socinianism, and Neologism have, indeed, caused great evils by their corruptions of the sacred word; but this is infidelity under the guise and cloke of Christianity, destroying the faith of Christians. A cold and tame interpretation, also, of the Christian Records evaporates all their force; but this is formality under the name of faith. To all who receive the divine Revelation with a true faith-and with none other are we now concerned-the interpretation of its records is simple, and the diversities of opinion in no way weaken the mighty force of the truths communicated.

But THE DIFFERENCES, WHATEVER THEY ARE, ARE NOT CHARGEABLE UPON CHRISTIANITY-just as the unnumbered evils to which the works of God in nature are abused, are not chargeable on natural religion. No: the folly of man is not to be imputed to the infinitely wise God. Man perverts every blessing in some degree. The depravity of his affections, the weakness of his reasoning faculties, the different portion of original endowment and of means of im