its full force the most careless observer, but develop itself more and more, the further and the more diligently we pursue our inquiries in various directions.

In addition to the evidence for our religion which the view we have here taken may afford, there are some other not less important results to which it leads, as to the right use and right interpretation of Scripture; which it will be worth while briefly to hint at.

§ 8. Let it be considered, then, first, what we ought to expect to learn from revelation; secondly, how we should understand what is revealed; and, lastly, what application we should make of it.

1. With respect to the first point, it is evident, from what has been said, that we must not expect to learn any thing from revelation, except what is in a religious point of view practically important for us to know.

Of other inquiries, there are some, (such as those respecting the Laws of Nature,) which it is safe and laudable to pursue by those other means which are within our reach; by the light

h

be

of reason, aided by observation and experiment. Only let no one seek for a system of Astronomy, or of Geology, or of any other branch of Physical Science, in the Scriptures; which were designed to teach men, not Natural Philosophy, but Religion nor let them be forced into the service of any particular theory on those subjects; nor, again, complained of, for not furnishing sufficient information on such points. Nor let any jealous fears be cherished, lest the pursuits of science should interfere with revelation. We may confident, that a judicious and honest search after truth, conducted without any unfair prejudice, or insidious design, can never ultimately lead to any conclusion that is really irreconcileable with a true revelation: but so totally distinct are the objects respectively proposed, that innumerable varieties of opinion as to scientific subjects may, and in fact do, exist, among men who are all sincerely agreed in acknowledging the authority of Scripture.

There are other points again which are not within the reach of our natural faculties, but

h See Essay I. Second Series. § 5.

which, not being needful for us to know, and consequently not declared in revelation, are to be regarded as those "secret things which belong unto the Lord our God." As to such points, therefore, we should not only seek for no explanation in Scripture, but should carefully abstain from the presumption of all inquiry whatever. Many indeed of these inscrutable mysteries may perhaps no longer be such, in a future and higher state of existence; even though the same rule should still be observed, of not miraculously revealing any thing for the mere gratification of curiosity. For, not only is it probable that our faculties may be so far enlarged, as to enable us to understand and discover for ourselves, without direct revelation, things which at present surpass our powers; but also, it may be, that, in a different state of existence, many things may become of practical importance to us, which are not so now; and may thus become fit subjects of revelation. But in this present life we should carefully guard against the too prevailing error of presumptuous inquiries, and attempts to explain unrevealed mysteries; an error which generally leaves men the more

bewildered and mistaken, the greater their ingenuity and diligence.

Little as there is revealed to us of the condition of our first parents in Paradise, thus much (and let Christians never forget it) is plainly taught us, that they fell from their happy state through the desire of forbidden knowledge. It was by seeking from men to become "as gods, knowing good and evil," that they incurred that loss, to retrieve which God was made Man, in Christ Jesus; who "took upon him the form of a servant, and humbled himself unto death, even the death of the cross," to redeem us, the children of Adam, whom want of humility had ruined, and to open to us the gates of eternal life, which presumptuous transgression had shut. How then can we hope

to enter in, if we repeat the very transgression of Adam, in seeking to be wise above that which is written? By inquisitive pride was immortal happiness forfeited; and the path by which we must travel back to its recovery is that of patient and resigned humility.

2. With respect to the right understanding of what is revealed, it is evident if the view we have taken be correct, that the most practical

S

interpretation of each doctrine that can fairly be adopted is ever likely to be the truest. Let it be laid down, therefore, as an important general rule, (of which numerous applications may be found by any one who will seek for them,) that if the other reasons be equal, or nearly equal in favour of two different interpretations of any part of Scripture, one of which represents it as conveying a mere speculative point of faith, and the other, as having some tendency to influence the heart or the conduct, this latter is to be adopted, as the more conformable to the general plan of revelation.'

3. Moreover, if our religion be indeed of this practical character-if every thing revealed in it be intended to have an influence on our motives and actions-it behoves the Christian to be careful never to "put asunder what God has joined together;" but to make and exhort others to make, a practical application of its doctrines

It is on this ground, among others, that I have argued against the reception, as a part of revealed religion, of the Calvinistic doctrine of Election and Reprobation; which, as explained by the most approved divines of that school, is a purely speculative tenet. Essay III. Second Series, § 5.