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Need any arguments be used in order to evince that theological student should make this, at least as far as the Biblical records bring us, a particular object of his application? In every view we can take of the subject it is suitable; in some it is even necessary. Let it be observed, that all the articles of our faith may be divided into three classes: Some may not improperly be denominated philosophical, some historical, and some prophetical. Of the first kind, the philosophical, are those which concern the divine nature and perfections; those also which concern human nature, its capacities and duties: of the second kind, the historical, are those which relate to the creation, the fall, the deluge, the Mosaic dispensation, the promises, the incarnation of the Messiah, his life, his death, his resurrection, his ascension, the descent of the Holy Spirit, the mission of the apostles, and the several purposes which, by these means, it pleased the divine Providence to effectuate: of the third, or the prophetical kind, are those which regard events yet future, such as the second coming of our Lord Jesus Christ, the resurrection of the human race, the general judgment, eternity, heaven, and hell. As therefore a considerable portion of the Christian faith consists in points of an historic nature, it must be of consequence for elucidating these, to be acquainted with those collateral events, if I may so express myself, which happen to be connected with any of them by the circumstances of time and place.

But this knowledge is of importance to us, not only for the illustration of the Christian doctrine, but for its confirmation also. When the religion of Christ was first promulgated throughout the world, as the difficulties it had to encounter would have been absolutely insurmountable, had no other than ordinary and human means been employed in its favour, it pleased God, by an extraordinary interposition of Providence, in the gift of miraculous powers, to ensure success to this great design, in defiance of all the powers of the earth combined against it. But no sooner was the strength of the opposition broken, insomuch that the friends and the enemies of Christ came, if I may so express myself, to stand on even ground, than it pleased Heaven to withdraw those

supernatural aids, and leave this cause to force its way in the world by its own intrinsic and external evidence. I would not by this be understood to insinuate, that the Christian cause hath not always been under the protection of a special and over-ruling Providence. I would not be understood to signify, that any external means whatever could have given to our religion its full effect on the hearts and consciences of men, without the internal influences of the Divine Spirit. I only mean to observe to you, what was certainly the fact, that, when matters came to be thus balanced between faith and unbelief, outward miracles and prodigies were not judged, by the Supreme Disposer of all events, to be any longer necessary for silencing gainsayers, and for reaching conviction to the understanding.

That the power of working miracles did at first accompany the publication of the gospel by the apostles, we have at this day the strongest evidence,-as from other sources, so especially from the success of their preaching, which, without this help, would be utterly unaccountable, and in direct contradiction to all the laws of probability hitherto known in the world. For, not to mention the inveterate prejudices arising from immemorial opinions and practices, as well as from mistaken interest, which the first preachers of Christianity had to encounter; not to mention the universal contempt and detestation wherein the nation to which they belonged was holden, both by the Greeks and by the Romans; not to mention the apparent ridicule and absurdity there was in exhibiting to the world, as a saviour and mediator with God, a Jew, who had been ignominiously crucified as a malefactor by a Roman procurator;-how inconceivably unequal must have been the combat, when on the one side were power, rank, opulence, birth, learning, and art; and on the other side, weakness, dependance, poverty, obscurity, and illiterate simplicity. The success of the last, in a warfare so disproportionately matched, is an irrefragable demonstration that the work was not of man, but of God. But as the conviction we have of the reality of those events, and of the means by which they were effected, is derived to us through the channel of testimony, it behoves us to be as careful as

possible, in order that the evidence may have its full effect upon us, that we be rightly informed, both as to the nature of the testimony itself, and as to the character and capacity of the witnesses. This is one consideration, which immediately affects the evidence of the Christian revelation.

Again, as the last mentioned dispensation is erected on the Mosaical, the divine origin of which it every-where presupposeth; whatever affects the credibility of the latter, will unquestionably affect the credibility of the former; whatever tends to subvert the basis, tends of necessity to overturn the superstructure; and, on the contrary, when once the connexion between the two establishments, the Mosaic and the Christian, is thoroughly understood, whatever tends to confirm the one, tends also, though more indirectly, to confirm the other. This reflection naturally leads us to carry our researches farther back, and endeavour, as much as possible, to get acquainted with all those circumstances and events which can throw any light upon the scripture history.

But it may be objected, that if all this were necessary to confirm our faith in the gospel, what would be the case of the bulk of mankind, who, by reason of the time they must employ in earning a subsistence, have no leisure for such inquiries; and, by reason of the education they have received, are not in a capacity of making them? To this objection a twofold answer may be returned :—First, Such inquiries are not necessary to the man who, through want of education and of time, is incapacitated for prosecuting them. Those very wants, which unfit him for the study, are his great security that he shall have no occasion for it. The man of letters, on the contrary, whose time is much at his own disposal, is daily exposed, especially in this age and country, both from reading and from conversation, to meet with objections against revealed religion, which the other has no probability of ever hearing; and which, if he should by any accident come to hear, it is a thousand to one he does not understand. As our resources, therefore, ought to be in proportion to our needs, and as our means and methods of defence ought to be adapted to the particular ways wherein we are liable to be attacked, there is a peculiar reason which men of letters have

for entering so far at least into these inquiries, as to be acquainted with both sides of the question, and to be equitable judges between the friends and the enemies of the gospel. There is also another reason, which ought to determine those in particular who have the holy ministry in view. It is their business, and therefore in a special manner their duty, to be furnished, as much as possible, for removing not only their own doubts, but the doubts of other people. It is their province to support the weak, to confirm the doubting, and to reclaim the strayed. In spiritual matters, especially, they ought to serve as eyes to the blind, and feet to the lame.

But further; the knowledge of the sacred history is not only of importance for illustrating the truths of our religion, and for strengthening the evidences of its divinity, but also in the way of ornament and recommendation to the ministerial character. Nor let it be imagined that this is a matter of little moment. It will not require an uncommon share of penetration to discover, that this, on the contrary, is a matter of the greatest consequence. Whatever tends to adorn the character of a pastor, and render him respectable, is sure of procuring him in general a more favourable reception with mankind. When he speaks, he commands a closer attention, which gives double weight to every thing he says. It is this respect to superiority in knowledge and discernment, which makes, as Job poetically expresseth it, even princes refrain talking, and the nobles lay their hand upon their mouth. The utility of every such qualification as serves to attract this veneration, will be readily acknowledged by all who are duly sensible how great a point in instructing is carried, when the people to be instructed are induced seriously to attend, to think, to feel.

Thus much shall suffice for what regards the propriety of the study, and the several purposes of illustrating, confirming, and recommending our religion, which it is fitted to serve.— Let us next inquire into the manner in which we may hope successfully to prosecute it. And here I beg leave to take notice, by the way, that it is not my intention, either on this or any other branch of the theological science, or on what more immediately regards the pastoral care, to recommend

to your perusal a multitude of books. Nothing could be easier for one who has the honour to give lessons in theology, than to present the students with a long catalogue of authors, who have, with some reputation, treated the various topics to be studied. Ye might get in one half hour the titles of more volumes than a whole lifetime would suffice you to read over. There are several reasons which induce me to be rather sparing on this article. In the first place, there is, in the practice of accumulating the names of books and authors, adding volume to volume, and folio to folio, something very forbidding, which tends greatly to dishearten the young learner. The labour appears immense, and the difficulties insuperable. The toils he hath to undergo, and the obstacles he hath to surmount, are all set full in his view; and that before he is made so sensible of the charms of the pursuit as to be heartily engaged in it, and animated to persist, in defiance of every thing that might discourage or oppose him. The conduct of nature, in this respect, is more worthy of imitation. She commonly renders the first difficulty a screen, by which the second is concealed from sight; the second answers the same purpose to the third, and so forwards. In travelling over a ridge of mountains, like the Alps or Pyrenees, every summit the traveller approaches he imagines to be the highest; and it is not till he has reached it, that he is sensible he must climb still higher. And this is what will happen to him for several successive times. Now, there is this advantage in this gradual opening of the scene, that the time he has already spent, and the difficulties he hath already overcome, prove the most cogent arguments with him, not to lose his past time and labour by giving over the pursuit. The farther he advances, these arguments have the greater weight. And thus, by the help of a growing zeal and perseverance, a man will, with honour and advantage, come off victorious in an enterprise, which, had he seen from the beginning all its difficulty, he had never undertaken.

A second reason for using this method is, the great variety of studies in which the divine, as ye have seen, must necessarily be conversant. None of them can, without hurt both to his reputation and usefulness, be entirely neglected. Now,