accumulated learning; but neglect not to tell him of the necessity of the wisdom that cometh from above; and let him be abased before the Lord his Maker. Thus will you prove a greater benefactor, than by urging the study of all the commentaries that have been elaborated in the spirit of literary ardour or of curious research. Bring to the foot of the eternal throne the man of lofty intellect and learned demeanour; there let the prayer of humble confession, with fervent entreaty for the Spirit's influences, ascend as the rising incense to Heaven; and the suppliant will receive a spiritual impulse far more to be desired than a liberal apparatus of grammars and lexicons, or the critical knowledge of the ancient languages employed in communicating a divine revelation.

2d, Intellectual qualifications.-To these belong a good judgment, fitted to examine and compare whatever comes under its notice; or a power of analysis by which the mind separates and clearly apprehends things that are easily confounded. Such a faculty distinguishes the false from the true- the unwarranted assumptions of men from the uncorrupted truth of God. In comparing one passage with another, it readily perceives the degree of similarity existing between them, and the light mutually reflected. In considering an extended portion, it discerns the adaptation of the instructions to the circumstances of those to whom they were addressed; and their appropriate position in connexion with the neighbouring paragraphs. In choosing among the different significations of a word, it affixes the right meaning in a particular place. In short, in proportion as the judgment is stronger and more discriminating, the more vigorous will be the grasp with which the mind seizes the exact idea of the original writer. And when the expositor has himself apprehended the true meaning, he will convey it in palpable form to the perception of others. But if he think confusedly, and do not discriminate between things having a natural affinity; should he have but a faint idea of the power of an argument; he loses the elements of true exposition, and leaves a defective or erroneous impression on the minds he undertakes to instruct. Thus a good judgment exercised to discern true and false, erroneous and sound, is necessary to a good interpreter. Strong vigorous sense will prevent the expositor from falling into many blunders which even the learned may readily commit; and save the church from a

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world of theories which the weakness of men is wont to entertain. Who does not know, that thousands attempting to be wise, and incautiously handling Scripture, whilst destitute of penetration sufficient to check their erratic tendencies, expose themselves to the ridicule of all sober-minded men? A sound judgment will not hazardously explore what lies beyond its reach, or meddle with things too high for its comprehension.

An unlicensed imagination has produced disastrous effects in the interpretation of Scripture. All have heard of the allegorising system of Origen and many of the fathers, whereby the true meaning of the Spirit was obscured or perverted. Mystics too in all ages have endeavoured invitâ Minerva to procure the sanction of the Bible for strange and fanciful notions. Ingenuity has been busy in fabricating new theories, and in persuading itself that they are in entire accordance with the mind of the Spirit. Hence the hidden senses, the spiritualising processes of Cocceius and his followers; the metaphorical dreams of Gill and Keach; the philosophical reveries of Hutchinson. But from such extravagancies the judicious interpreter is wont to keep away. He has little inclination to wander into the dim regions of speculation, or to lose himself amid the shadowy phantoms of an unsubstantial reality. It is his aim to keep within the limits of what is known and useful, leaving others to tread the dubious paths of adventure. He regards Scripture as a mine to be explored, not as a meadow to be heedlessly traversed. Endowed with a quick and clear perception, he apprehends the doctrines of Scripture as they are propounded for his reception, acknowledging them to be the lessons of heaven. Instead of confounding things that differ, or pursuing curious novelties, he abides by established expositions till they be proved erroneous. The more mature the judgment, the more easily will it acquiesce in those conclusions which it finds to be accordant with the analogy of Scripture, however reluctantly they be welcomed by the worldly affections of the heart. Confiding in its own strength, it will not lean on others' opinions without previous examination. Every thing will be brought to the test. Such, at least, are the native tendencies of that attitude of mind which we conceive to be of great importance in the business of interpretation. He who carries about with him an apparatus thoroughly capable of weighing conflicting evidence, and of impartially estimating its value, corresponds to our description.

In investigating the meaning of Scripture, questions occur that tax the intellectual powers to their utmost. Complicated discussions call forth all the internal resources. Points of subtle disputation present themselves to view, requiring to be settled by the dictates of a sober mind. Hence the thorough theologian who is resolved to know the system of revealed truth with its numerous ramifications, needs metaphysical acumen no less than intellectual expansion. Unless he be competent to detect the fallacies and false glosses of the erroneous interpreter, he will soon be entangled in inextricable difficulties. Here Here may the loftiest genius find fitting scope for its strong and steady exercises, as it traverses the field of theology stretching even to the throne of the Supreme.

It has ordinarily happened, that the men of greatest imagination have proved the most superficial and unsatisfactory expositors, being borne away by the fervour of their emotions on wings of beautiful but fragile texture. Witness Jeremy Taylor, whose fancy, wandering amid the glorious magnificence of heaven, and selecting the finest images which it shed forth in luxurious exuberance, was scarce restrained within the boundless universe. We know that he had defective views of the leading doctrines which constitute the foundation of evangelical truth. Witness, too, the immortal Milton, whose undying poetry has raised him to the summit of fame among the sons of genius. His treatise on Christian doctrine shows that he speculated in the domain of revelation more adventurously than man may wisely attempt. The combination of a splendid imagination with strong intellectuality is rare. A sound judgment or acute ratiocinative faculty seldom coexists with a fine fancy. And even when they are almost equally balanced in the same individual, the one is apt to overpower the other. The man of vigorous judgment will naturally chasten and subdue his imagination when it tempts him beyond the boundaries of safe excursion. On the other hand, a weak judgment joined with a florid imagination is unable to resist the allurement. Destitute of equal power, it will soon be overcome. Fascinated by the spell of the higher faculty, its voice will cease to be heard amid the pomp and music of beautiful creations. It is unquestionably of greater importance to the expositor of Scripture that he cultivate and strengthen the judgment.

The present are times when the foundations of ancient usages and traditions are subjected to the severe scrutiny of enlightened

investigation; when the literature of the Bible is steadily advancing, casting down before it whatsoever loveth or maketh a lie. If, therefore, we be not possessed of sufficient penetration to discover the mind of the Spirit in the written word;- if we be destitute of sound sense and exegetical tact, we shall probably expose ourselves to the scorn of infidelity by falling into errors reproachful to Christianity. The enemies of religion are not slow to observe the extravagancies of its adherents, and to convert them into evidences of its human origin. However unjust or illogical it be to draw such a conclusion, we know it has been often advanced. The deductions of sober reason, or the interpretations in which evangelical and able divines generally agree, are thus disregarded; whilst opinions claiming to be founded on the word, are eagerly seized for unholy purposes of hostility to truth. Whatever, therefore, has a tendency to preserve the Bible from the false imputations of the sceptical, should be carefully watched and tended. And although it be impossible to remove all cause of stumbling even by the soundest exposition; yet by the exercise of a good judgment, we shall afford less scope for evil insinuations.

From these remarks it is apparent, that the habitude of mind of which we have been speaking is not an acquired talent. Erudition cannot impart or create it. It is a natural endowment received from the Creator. Such an intellectual sagacity, mightily contributing, as it does, to the skill of an interpreter, and without which the amplest acquirements will frequently mistake the meaning of the sacred writers, must be referred to a superhuman source. It is the offspring of nature rather than the child of art. An acquaintance with languages, and the opinions of the best commentators, will be but a poor substitute for it. Doubtless it may be improved and strengthened by practice, just as all the mental powers are invigorated; but it cannot be evoked from nonentity by any process.

Yet although the want of this sagacity cannot be compensated by erudition, however extensive or profound, the fact that it is capable of being sharpened by exercise, should prove a great incentive to diligence and ardour of investigation. Even he who possesses it in small measure ought not to despond, as though he were incapable of arriving at the right meaning of the Scriptures, but should cultivate his one talent to the utmost, and make up for innate capacity by intensity of persevering application. It may also show the wisdom of the usual practice adopted in col

leges, to train the mind by a long course of studies before entering upon the sublimer investigations which theology presents. Here is needed a well-disciplined mind, such as philosophical studies have invigorated, and science served to mature. Intellectual acumen no less than strength is demanded; and the student who has passed through a course of preparatory studies, may be expected to bring along with him into the field of theology a degree of sagacity which soon developes itself as exegetical tact.

But a good expositor should farther possess a power of exciting in others the ideas which he discovers to have been in the mind of the sacred writers. To be a skilful interpreter, it is not necessary to possess merely a good judgment, but also to be able to set before the reader or hearer the true meaning of Scripture in a perspicuous form. The two faculties are distinct, though often united in the same person. It is one thing to seize upon the very ideas attached to the words employed by the original writer; and another, to guide the persons to whom an exposition is addressed to a distinct and clear apprehension of the same ideas. The latter depends in no small measure on the use of suitable terms. Language is the vehicle of thought; and he who is most skilful in the selection of appropriate words, will best communicate to others such conceptions as he wishes. We do not commend a superfluity of outward signs, which tends to confuse rather than enlighten. Whilst a certain number of words, whether written or spoken, is absolutely necessary to give forth the meaning, we do not advocate verbosity. It is of more importance to employ select and suitable terms than a paraphrastic method, which takes but a feeble grasp of the sense. Still, however, regard must be had to the circumstances of the persons addressed. A certain degree of fulness, and even of repetition may be allowed, in preference to obscurity arising from condensation. Here the rule is best, "Medio tutissimus ibis."

The great object, then, in the interpretation of the sacred writings is, first, to ascertain the sense which the Holy Spirit intended, and the writers themselves attached to their own language; and next, to exhibit it clearly to others. But if we bring our preconceived opinions to bear upon Scripture, and substitute them in place of the thoughts which the Spirit willed to embody, we injure its character and misapprehend its import. Whatever ideas we attach to the language, must be the very ideas which the language was intended to convey. As soon as