inquiry. To agree in the interpretation of Scripture, there must be a concurrence in the general principles of interpretation. Some variety of opinion may indeed be expected, notwithstanding such a general concurrence: but a variation so circumstanced can hardly involve an error, on either side, dangerous or incapable of adjustment. On the other hand, a radical disagreement concerning these first principles of the subject to be discussed, precludes the hope of bringing men to be perfectly joined together in the same "mind and in the same judgment "." The method, by which it is intended to pursue the present inquiry, will be adapted to this view of the subject. There can be no necessity for a minute consideration of rules of criticism common to every species of writing, and on which scarcely any difference of opinion may be supposed to exist. These appertain to the interpreter of Scripture as a general scholar, rather than as a theologian: and though it be 1 Cor. i. 10. most most true, that the theologian would be justly exposed to contempt, who, in his endeavour to expound the Sacred Word, should violate any established canon of ordinary criticism; yet if the Scriptures themselves have a peculiar and extraordinary character impressed upon them, which takes them out of the class of ordinary writings, that character, whatever it be, ought unquestionably to form the basis of his judgment respecting the matters which they contain. The knowledge of Divine truth is indeed perfectly distinct from human science, in that it emanates immediately from the Fountain of infinite wisdom. Yet has it this in common with human science, that it is made by its heavenly Author to flow through the channel of human instruction. While therefore we "receive "it not as the word of men, but, as it is “in truth, the word of God," we must nevertheless examine it as it is delivered to us, clothed in the language of men, and subject to the general rules of human composition. The deference due to it as a Divine production does not interfere with this province of human learning; it only exacts submission with respect to the subjectmatter of the revelation, to which the critical investigation is entirely subordinate. For the fuller developement of these general principles, it is purposed to consider, in the first place, the moral qualifications requisite for a right apprehension of the Sacred Word. An inquiry will then be instituted into the paramount authority of that Word as the rule of faith, and its own interpreter": and, in connection with this, will follow a consideration of the subsidiary means by which, subject to that authority, its interpretation must be sought*. The ground being thus cleared of preliminary difficulties, and a secure basis laid for a solid fabric of Scripture truth; the question, how the superstructure is to be raised, will then remain to be considered. t Lect. II. x Lect. IV. u Lect. III. This will lead to some observations upon the proper mode of analyzing the contents of Scripture, and of combining them again into a coherent and harmonious system. As supplementary also to this part of the inquiry, some remarks will be necessary upon the distinction between the literal and figurative sense of Scripture'; a distinction, affecting in its result many important controversies in the Christian Church. Under these several heads may be introduced all that is necessary for a compendious view of the subject; and occasion will be given for as much detail of its particulars, as may suffice for the mere purpose of illustration. It will also incidentally be seen, how far an agreement on points essential to salvation has hitherto prevailed in the Church Catholic, and whence have sprung the leading errors and corruptions, which have from time to time made inroads on the Faith. The inquiry may then be closed with a brief y Lect. V. z Lect. VI. a Lect. VII. C 4 con consideration of the sacred charge committed to the Church, of preserving the Truth inviolate; accompanied with some not unseasonable observations on the conduct of our own Church in particular, in this respect; on its purity in doctrine and in discipline, its safety as a guide to Scripture truth, and its adherence to those sound principles of interpretation, which afford the best security against the " per"verse disputings of men of corrupt "minds," and can alone prevent us from being carried about with every wind of "doctrine"." Of the difficulty, as well as the importance of these subjects, none ought to be more sensible than he who attempts to discuss them. It is only a just sense of that difficulty, which can induce such a dispassionate and sober-minded consideration of them, as may be expected to lead to successful results. They indeed who have been most conversant with such disquisitions, will be the most cautious and b Lect. VIII. c 1 Tim. vi. 5. d Ephes. iv. 14. the |