We shall scarcely need an argument to expose those misconceptions of the genuine perfection of holy writ. We shall feel, that the real dignity of Scripture is not consulted for by attempts to prove its verbal accuracy upon any thing so foreign from its great subject, and so infinitely beneath it, as the speculations of natural philosophy.

To assist in preventing an unnatural opposition between human science and divine revelation may be one of the benefits then, attending such a study of the Historical Scriptures as has been recommended. It may further tend to check another of the aberrations of piety; the mistake of those, namely, who, gladly acknowledging the religious character of these books, are too much disposed to seek from them the gratification of a religious curiosity. Most of the speculations concerning the origin of the primitive sacrifices, and the inquiries respecting the state of religious knowledge in the earlier ages of the world, are to us the speculations of curiosity. We know enough of the religious condition of the patriarchal ages to illustrate human conduct and Divine Providence. It was not requisite that we should know more. But the religious use of passages bearing directly upon these two great subjects (the passages, for example, which describe the food or the clothing of our first parents) is almost forgotten, amidst industrious attempts to press them into the

service of theories of very subordinate if not equivocal utility.

2. To obviate misconceptions like these, however, is but the secondary object of this Discourse. Its direct and leading purpose is not so much to correct the misapprehensions of the pious student of the Historical Scriptures, as to induce every one to study them for pious ends. They must be carefully distinguished from ordinary civil history, and studied of course like every other work according to their proper design and object.

Not that we may not derive from the sacred history illustrations of the progress of manners, arts, commerce, civilization, or of whatever else is numbered among the usual topics of civil history. Just so we gather notices and illustrations of the religious condition of men at various periods from histories which are any thing but religious. Their proper character mean-time is not forgotten. Neither must we forget that these Historical Scriptures are essentially religious histories. "Though the Bible tells us it was written to make men wise, it addeth, unto salvation."

And this is a truth more especially to be borne in mind in this place and this age. In other coun

* 2 Tim. iii. 15. Bishop Warburton, Div. Leg. book ix. Introd.

q. v.

tries of late, and even in our own, the facts of sacred history have sometimes been treated with a strange forgetfulness of their true character, and in a manner calculated to make us not only forget it likewise, but even to entertain impressions of an opposite nature in their stead. And in this and every other place of learned education, our studies and our Examinations will always tend to divert the mind from the end of religious study to the science of it; from the proper effect of doctrines to the arguments and controversies connected with them; from the religious uses of sacred history to the series of facts which it contains.

3. But is not this after all, it may be said, the main impediment to the diligent study of the Historical as of the other Scriptures, that they are regarded as religious works? Is it not on account of this very conviction that the study is avoided as a weary task? This, unhappily, may be so. And yet we are not to meet the evil by a denial or concealment of the truth. Prayer itself is avoided as an irksome task. What means of grace are not neglected on similar grounds? And yet we must not seek to recommend and enforce their observance upon any other ground than the very truth. They are privileges with which our gracious Father indulges us, and they are duties, religious duties,

which he commands. The very reluctance which we feel to obey the command, and use our privileges, what does it spring from but from our corruption, and what does it prove but our extreme need of them?

And of these sacred studies we have the utmost need. How much we need them can only be shewn by a particular examination of their uses. But the fact of our great need of them may be mentioned even at the close of this brief notice of their general design. It is easy indeed to say that man is sinful, and God is good and what can the Historical Scriptures teach us more? But this is not the way in which we shall ever understand the true character either of God or man. We do not know the theorems of the mathematician, because we can state the definitions in which they are enclosed. The tree in winter, though the leaves may lie all wrapped up within its buds, is not more unlike the same tree in the full foliage of summer, than are these barren statements of religious truth from the same truths expanded in the living Scriptures. God has not given them to us, or preserved them to the present day, for so poor a purpose. They must be our habitual study, to be as valuable to us as He designed. They should be our daily study, not only in our chapels, but our closets. And they should be studied ac

cording to their proper character, and for their proper fruits.

Neither will this study be distasteful or irksome, or, so far as it is so, the feeling must be repressed by perseverance and prayer. But, in fact, these writings are so constructed, as to be abundantly and continually interesting". One of the very reasons, doubtless, for the historical and biographical form of so large a portion of the sacred volumes is, that they may interest us. It is in this, as in ten thousand other instances, our heavenly Father has graciously annexed a pleasure to a duty. Still let us remember always, that it is to be pursued at once as a privilege and as a duty.

Blessed Lord, who hast caused all holy Scriptures to be written for our learning; grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience, and comfort of thy holy word, we may embrace and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ.

"See Bp. Jebb's Preface to his work on "Sacred Literature."