modern improvements: a supposition just as wise, as to attempt improving the light of the sun, by modern discoveries in astronomy! In short, every text has its proper meaning as it stands related to the context and its proper application to us: these we should seriously investigate, with fervent prayer for divine teaching; without presuming to add to, alter, or deduct from the revealed will of God.*

V. Lastly, we should search the Scriptures as the navigator consults his chart, and makes his observations, that he may discover where he is, and what course he must steer: as any one looks into a glass, that he may both know what manner of man he is, and learn to adjust what is unbecoming: or as an heir reads his fathers will, and the inventory of his effects and estates, that he may know what the inheritance is, and the nature of the tenure by which he must possess it. We should accompany our reading with impartial self-examination: both in respect of our knowledge, judgment, dispositions, affections, motives, words, and actions, in every particular, at present, and in times past; that we may learn the state and wants of our souls; and with self-application, as the persons spoken to, in every instruction, precept, sanction, counsel, warning, invitation, or promise, according to our state, character, conduct, and circumstances; pausing to enquire, whether we understand what we have read, and what we have learned from it; that, beseeching the

* 1 Deut. xxix, 29.

Lord to pardon what is past, and to help us for the future, we may, without delay or reserve, begin to practise what we know, waiting for further light in such matters, as still continue doubtful or obscure to us.-It would be easy to multiply directions: but the Scriptures thus studied are "able to make us wise "unto salvation, by faith in Jesus Christ."

ESSAY III.

On the Scriptural Character of God.

EVERY attentive and intelligent student of the Bible will perceive, that to preserve or recover man from idolatry, by instructing him in the character and perfections of the one living and true God, and the way in which he would be worshipped and served, was, in some respects, the principal end for which revelation was vouchsafed. The jealous care of Jehovah to distinguish between himself and every idol, and to secure the glory to himself without allowing any of it to be given to another; with the terrible denunciations pronounced against idolaters, and the severe judgments executed upon them, must attract the notice of all who are conversant with the sacred oracles, and convince every impartial person that idolatry is the greatest of all sins, atheism alone excepted.

Yet in this, as in other things, the "wisdom of man, "which is foolishness with God," has led numbers to adopt a contrary opinion: so that, whilst an elegant

and admired poet has employed his fascinating ingenuity to persuade the inhabitants of a christian country, that God is worshipped with equal acceptance, " by "saint; by savage, and by sage," or whether he be called "Jehovah, Jove, or Lord,"* (in which connexion Lord may signify Baal;) it is also become a fashionable principle of modern rational divinity, that all such distinctions are immaterial, and all religions. very much alike, if men be only sincere in their way. Indeed, numbers seem to think that what they call bigotry, though wholly free from intolerance of persecution, is worse than any mental errors, even in respect of the object of religious worship! and that candour and liberality of sentiment are more important virtues, than the supreme love and spiritual adoration of Jehovah, as distinguished from all false Gods.

But who does not perceive, that this principle if carried to its obvious consequences, amounts to a rejection of the bible, or at least puts it on the same footing with the Theogonia of Hesiod, or the Koran of Mahomet? Who can avoid seeing, that it imputes bigotry and a contracted mind to the prophets and apostles, and to every approved character of holy writ, without excepting our Lord himself? Nay, will it not follow from it, that Jehovah wrought many stupendous miracles to no manner of purpose? For we must not only enquire, why Moses was so careful to distinguish the God of Israel from the idols of Egypt, and

Pope's Universal Prayer.

of the nations; or what induced David to expect assistance in meeting Goliah, who despised the armies of Jehovah, "that all the earth might know that there was a "God in Israel;"* or on what account Elijah was so earnest to determine whether the Lord or Baal was the true God:† but we must also demand, why Jehovah answered their expectations and prayers by miraculous interpositions, if the point to be decided were of little or no importance.-When the God of Hezekiah delivered him from the power of the Assyrians, by the sudden death of a hundred and eighty-five thousand men, whilst Sennacherib was slain by his own sons, as he was worshipping in the house "of Nisroch his god," the distinction between Jehovah and every idol was strongly marked.

These are a few out of the very numerous instances and proofs, which might be adduced from Scripture, to confirm this point; and, if duly regarded, would be abundantly sufficient for the purpose.-When our Lord told the woman of Samaria, that her nation "knew not what they worshipped, for salvation was "of the Jews;" when Paul proposed to declare to the polite and philosophical Athenians that "unknown "God, whom they ignorantly worshipped;" and to distinguish the Creator and Judge of the world from all their idols; and when he informed the Corinthians that their idol-sacrifices were offered "to devils, and "not to God;" they plainly shewed, that such can

*Sam. xvii. 45-47. § Acts xvii. 23-31.

† 1 Kings xviii.

1 Cor. x. 20.

‡ John iv. 22-24