observed by the Jews, the washing of his disciples' feet by our | Independently, therefore, of the light which will thus be thrown Lord (John xiii. 14.), the celebration of love-feasts by the primi- upon the prophetic or other portions of Scripture, much practica tive Christians, &c.; and, 3. In matters that were sinful, as the instruction will be efficiently obtained; for, by this mode of readdrunkenness of Noah (Gen. ix. 21.), the adultery of David ing the Scriptures, the promises addressed to others will encou(2 Sam. xi.), the repining of Jonah (Jonah iv. 1-9.), Peter's rage us, the denunciations against others will deter us from the denial of Christ (Matt. xxvi. 69-75. Mark xiv. 66-72. Luke commission of sin, the exhortations delivered to others will excite xxii. 55-62. John xviii. 25-27.), &c.;-in matters which were us to the diligent performance of our duty, and, finally, admoni thus extraordinary, temporary, or sinful, the practice of holy tions to others will make us walk circumspectly. Thus will men recorded in the Scriptures, is NOT to be a pattern for us: but Saint Paul's comprehensive observations be fully realized; Whatin all general holy duties, and in such particular duties as belong soever things were written aforetime, were written for our to our respective situations and callings, we are to set them before learning (Rom. xv. 4.); and All Scripture is given by inspiraour eyes, and to follow their steps. When, therefore, we read tion of God, and is profitable for doctrine, for reproof, for corof the uprightness of Noah, of Abraham's faith, the meekness of rection, for instruction in righteousness; that the man of God Moses, of David's devotions, the zeal of Josiah, the boldness of may be made perfect, thoroughly furnished unto all good works. Peter and John in Christ's cause, of the labours of Saint Paul, (2 Tim. iii. 16, 17.) and other virtues of the ancient saints, it should be our study to adorn our profession with similar graces and ornaments.

"Instead," therefore," of adopting the sayings and actions recorded in Scripture, implicitly and absolutely, we ought to reason in some such manner as this:........If such a person, so situated, best answered the ends of such an institution, by acting in such a manner, how shall we, in our situation, best answer the ends of the same? Sometimes merely proposing this form of inquiry will carry us right: but, in more difficult cases, we shall have the general principles, the nature and end of the duty in question to investigate, and from these to determine the particular cases; that is, how, in such cases, the ends of the duty can be best attained. However, in most questions, a good heart will be more requisite than a good head." i

VIII. The words of the passage selected for our private readsummed up or comprised in very brief prayers, or ejaculations.5 ing, after its import has been ascertained, may beneficially be

The advantage resulting from this simple method, says Ram bach, has been proved by many who have recommended it.-If we pray over the substance of Scripture, with our Bible before us, it may impress the memory and heart more deeply, and may form us to copiousness and variety both of thought and expression in prayer. Should any references to the Scriptures be required, in confirmation of this statement, we would briefly notice that the following passages, among many others that might be cited, will, by addressing them to God, and by a slight change also in the person, become admirable petitions for divine teaching; viz. Col. i. 9, 10. Eph. i. 17, 18, 19. 1 Pet. ii. 1, 2. The hundred and nineteenth Psalm contains numerous similar passages.

IX. In the practical reading of the Scriptures, all things are not to be applied at once, but gradually and successively; and this application must be made, not so much with the view of supplying us with materials for talking, as with matter for practice.

Finally, This practical reading and application must be diligently continued through life; and we may, with the assistance of divine grace, reasonably hope for success in it, if to reading, we add constant prayer and meditation on what we

have read.

VI. When we read of the failings, as well as the sinful actions of men, recorded in the Scriptures, we may see what is in our own nature: for there are in us the seeds of the same sin, and similar tendencies to its commission, which would bring forth similar fruits, were it not for the preventing and renewing grace of God. And as many of the persons, whose faults are related in the volume of inspiration, were men of infinitely more elevated piety than ourselves, we should learn from them, not only to be not high-minded, but fear" (Rom. xi. 20.); but further, to avoid being rash in censuring the conduct of others. The occasions of their declensions are likewise deserving of our attention, as well as the temptations to which they were exposed, and whether they did not neglect to watch over their Prayer enlightens meditation, and by meditation, prayer is thoughts, words, and actions, or trust too much to their own rendered more ardent." With these, we are further to conjoin strength (as in the case of St. Peter's denial of Christ): what a perpetual comparison of the Sacred Writings; daily obserwere the means that led to their penitence and recovery, and how vation of what takes place in ourselves, as well as what we they demeaned themselves after they had repented. By a due self-examination; together with frequent conversation with learn from the experience of others; a strict and vigilant observation, therefore, of their words and actions, and of the men of learning and piety, who have made greater progress temper of their minds, so far as this is manifested by words and in saving knowledge; and, lastly, the diligent cultivation of actions, we shall be better enabled to judge of our real progress internal peace. in religious knowledge, than by those characters which are given of holy men in the Scriptures, without such observation of the tenor of their lives, and the frame of their minds.2

VII. In reading the promises and threatenings, the exhortations and admonitions, and other parts of Scripture, we should apply them to ourselves in such a manner, as if they had been personally addressed to us.

For instance, are we reading any of the prophetic Sermons? Let us so read and consider them, and, as it were, realize to our selves the times and persons when and to whom such prophetic discourses were delivered, as if they were our fellow-countrymen, fellow-citizens, &c. whom Isaiah, Jeremiah, Ezekiel, and other prophets rebuke in some chapters; while in others they labour to convince them of their sinful ways, and to convert them, or, in the event of their continuing disobedient, denounce the divine judgments against them.3 So, in all the precepts of Christian virtue recorded in Matt. v. vi. and vii. we should consider ourselves to be as nearly and particularly concerned, as if we had personally heard them delivered by Jesus Christ on the Mount.4

p. 9.

1 Dr. Hey's Norrisian Lectures, vol. i. p. 77. The whole of his chapter on "applying sayings and actions recorded in the Scriptures to ourselves," abounds with profound views, happily illustrated, and is worthy of repeated perusals. 2 Lukin's Introduction to the Scriptures, p. 215. 12mo. London, 1669. Franzii Tractatus de Interpretatione Sacrarum Scripturarum, Præf. "This close application," says an excellent, but now neglected writer, "will render what we read operative and effective, which, without it, will be useless and insignificant. We may see an instance of it in David: who was not at all convinced of his own guilt by Nathan's parable; though the most apposite that was imaginable, till he roundly applied it, saying, Thou art the man. (2 Sam. xiii. 7.) And, unless we treat ourselves at the same rate, the Scriptures may fill our heads with high notions, nay, with many speculative truths, which yet amount to no more than the devil's theology (James ii. 19.), and will as little advantage us." Lively Oracles, sect. viii. § 41

Other observations might be offered: but the preceding hints, if duly considered and acted upon, will make us "neither barren nor unfruitful in the knowledge of our Lord Jesus Christ." (2 Pet. i. 8.) And if, to some of his readers, the author should appear to have dilated too much on so obvious a topic, its importance must be his apology. Whatever relates to the confirmation of our faith, the improvement of our morals, or the elevation of our affections, ought not mark of the eminently learned Dr. Waterland, with a trifling to be treated lightly or with indifference. To borrow a revariation,-while moral or spiritual uses or improvements are raised upon texts of Scripture, for the purposes of practical edification (whether such spiritual uses were really intended by the sacred penman or not), if the words be but aptly accommodated to them, and pertinently and soberly applied, and the analogy of faith be preserved, a good end will be answered, and the true doctrine at least will be kept, if not a true interpretation.

Professor Franck has given several examples of the practice here recommended, in the "Brevis Institutio," at the end of his Prælectiones Hermeneutica. Similar examples are also extant in the well known and useful little tract, entitled "Plain Directions for reading the Holy Scriptures," published by the Society for promoting Christian Knowledge. Dr. Doddridge, Works, vol. i. p. 360.

Oratio et meditatio conjunctione necessariâ sibi ad invicem copulantur. Et per orationem illuminatur meditatio, et in meditatione exardescit oratio. (Bernardi Opera. tom. v. p. 260. no. 2.) In p. 156. no. 56. of the same volume, Bernard has the following apposite observations on this topic:-"Nemo repente fit summus: Ascendendo, non volando, apprehenditur summitas scale. Ascendamus igitur, duobus veluti pedibus, Meditatione et Oratione. Meditatio siquidem docet, quid desit: Oratio, ne desit, obtinet. Illa viam ostendit, ista deducit. Meditatione denique agnoscimus imminentia nobis pericula: Oratione evadimus, præstante Domino Nostro Jesu Christo."

The subjects briefly noticed in this paragraph, are discussed more at length by Franzius, in the preface (pp. 9-11.) to his Tractatus Theologicus de Interoretatione Scripturæ Sacræ.