changeable tempers, might bewilder themselves in, and turn to an ill use; the like might be expected afterwards from men of the same unvirtuous characters, and of worldly ambitious dispositions, affecting to take the lead among christians. And the history of the corruptions of christianity from the beginning to the present day, among protestants as well as other christians, but too much verifies this account.

And hence, some make objections, that truth should require so much labour and digging to fetch it out of the mine, and after all should be so nearly allied to and mixed with error; and that a divine revelation especially, should not be entirely clear and free of difficulties.

But such demands and censure flow from great ignorance and inattention to man's nature and condition in his present state, and the dealings of Almighty God with such creatures as we are. For we are not born with knowledge of any sort, but only with capacities for it. It is by slow degrees, and with infinite labour of others, that the first principles of truth and integrity are sown in our mind. And by the same care, and gradual painful process afterwards, all other valuable acquire

acquirements are made. For knowledge cannot be infused into us all at once, like water into a vessel, but drop by drop.

The prodigious discoveries that have been made of the wisdom, the various contrivance, and usefulness of the great Creator's works, have been the result of the laborious researches, and patient inquiries, of the different generations of men in the present and in past

ages.

Toil and industry are the only means to arrive at skill in any of the common useful arts and professions of life.

Now if our gracious Creator sees fit to communicate any further knowledge to us than we are naturally capable of acquiring, relating to himself, and our duty and expectations from him, we cannot expect he should go out of his appointed course, and teach us religion in a different way than he teaches us other things. It is by labour and study, and in the diligent use and application of our rational faculties, that we are to expect to attain this, as we attain every thing else that is valuable.

It is very true, that persons of the slowest capacities and most confined improvements are deeply interested in the great subject of which

Revelation treats; and therefore it might be thought reasonable to expect that it should be delivered in such plainness, and with such simplicity of expression, as is within their level. And it is no less true, that we find every thing that is of absolute necessity and universal concern, intelligible to the most ordinary capacities that will use any diligence at all to cultivate their minds. All the All the great truths necessary to be known concerning our Maker in the scriptures, all the essential duties of life needful to be practised, are easy of compre

hension.

But then there are other things; the grounds and reasons of the divine proceedings in his different dispensations of light and of his will to mankind; the connexion and suitableness of them; the reconcilement of the different parts of the scriptures with each other, and illustration of obscure passages; all which, though remote from common apprehension, furnish much satisfaction and improvement to the studious, who have opportunity for such inquiries, and whose business and duty it is to communicate the light they receive to others. For we are made to depend much upon one

another,

another, not only for this world's happiness, but for that which will never end.

Yet can we not understand the discoveries which others make in divine things without a proportionable attention and application of mind ourselves. So that there is no improvement whatever to be made by the idle and thoughtless. And,

III.

All persons, however, of all degrees, might make greater progress in the knowledge of the sacred writings, if they would give that attention to them which is the duty of all; and make use of those natural means of understanding them which are put in their powerdiligent reading and examination,-the comparing of the different parts of scripture with each other, and other helps and assistances which the providence of God puts in their way, and for which this day of sacred leisure is particularly allowed them.

How sharply does our Saviour rebuke his disciples for their thoughtlessness and inattention! "Are ye yet without understanding also?" (Mark vii. 18.)

And

And on another occasion, (viii. 17.) "Perceive ye not yet, neither understand? Have ye your heart yet hardened? Having eyes, see ye not? Having ears, hear ye not?" He seeks

to awaken them to the use and exertion of the faculties they already possessed; not to give them any new powers.

His apostles continually exhort christians carefully to consider the doctrines and weigh the evidence of their religion.

"Be ye not unwise, but understanding what the will of the Lord is."

And again; "Be not children in understanding; how beit, in malice be

but in understanding be men.”

ye children:

The holy writers and prophets of the New Covenant thus, continually with great earnestness, exhort men to become intelligent christians, by gaining a satisfactory well-grounded knowledge of what they profess to believe and practice.

Prayer to God, indeed, is necessary for the right understanding of the scriptures, as well as the attainment of every thing else that is good and excellent. And we ought to take him always along with us in all our pursuits.

And,