then, like wise men, guard against the abuse without renouncing the use, that is, without relinquishing the advantage which may result from this study properly pursued.

And the more effectually to guard us against this abuse, let us habitually attend to the three following important considerations. First, that every truth contained in divine revelation, or deducible from it, is not conveyed with equal perspicuity, nor is in itself of equal importance. There are some things so often, and so clearly laid down in scripture, that hardly any, who profess the belief of revealed religion, pretend to question them. About these, there is no controversy in the church. Such are the doctrines of the unity, the spirituality, the natural and moral attributes of God, the creation, preservation and government of the world by him; the principal events in the life of Jesus Christ, as well as his crucifixion, resurrection and ascension, the doctrine of a future judgment, heaven and hell, together with all those moral truths which exhibit the great outlines of our duty to God, our neighbour and ourselves. In general it will be found, that what is of most importance to us to be acquainted with and believed, is oftenest and most clearly inculcated; and that, as we find, there are degrees in belief as well as in evidence, it is a very natural and just conclusion, that our belief in those points is most rigorously required, which are notified to us in scripture, with the clearest evidence. The more is exacted where much is given, the less, where little is given. The dogmatist knows nothing of degrees, either in evidence or in faith. He has properly no opinions or doubts. Every thing with him is either certainly true, or certainly false. Of this turn of mind I shall only say, that far from being an indication of vigour, it is a sure indication of debility in the intellectual powers.

A second consideration is, that many questions will be found to have been agitated among theologians, as to which the scriptures when examined with impartiality, cannot be said to have given a decision on either side; though, were we to judge from the misrep❤ resentations of the controvertists themselves, we should be led to conclude, that contradictory decisions had been given, which equally favoured both sides. It has not been duly attended to by any party, that a revelation from God was not given us, to make us subtle metaphysicians, dexterous at solving abstruse and knotty questions, but to make us good men, to inform us of our duty, and to supply us with the most plain and most cogent motives to a due observance of it. From both the above observations, we should learn, at least,

to be modest in our conclusions, and not over dogmatical or decisive, in regard to matters which may be justly styled of doubtful disputation or of deep research.

The third consideration is, never to think ourselves entitled, even in cases which we may imagine very clear, to form uncharitable judgments of those who think differently. I am satisfied that such judgments on our part are unwarrantable in every case. ・ Of the truth of any tenet said to be revealed, we must judge according to our abilities, before we can believe; but as to the motives by which the opinions of others are influenced, or of their state in God's account, that is no concern of ours. Our Lord Jesus alone is appointed of God the judge of all men; and are we presumptuous enough to think ourselves equal to the office, and to anticipate his sentence? "Who art thou that judgest another man's servant? To his own master he standeth or falleth." When Peter obtruded upon his Master a question of mere curiosity, and said concerning his fellow disciple, "What shall become of this man?" he was aptly checked by his Lord, and made to attend to what nearly concerned himself, "What is that to thee? Follow thou me."

Once more. It has been the fate of religion, from the beginning, to meet with contradiction. Not only have the divinity (and consequently the truth) of the whole been controverted, but several important articles thereof have been made the subject of disputation, and explained by different persons and parties in ways contradictory to one another; therefore that the student may be enabled, on this momentous subject, to distinguish truth from error, and to defend the former against the most subtle attacks of its adversaries, the patrons of the latter; it is necessary for him to be acquainted with theological controversy, which is the fourth and last branch of the theory of theology.

I would not be understood to mean by this, a thorough knowledge of all the disputes that have ever arisen in the church. Such a task would be both endless and unprofitable. Of many of these, it is sufficient to learn from church history, that such questions have been agitated, and what have been the consequences. To enter further into the affair will be found a great waste of time to little purpose. But it is a matter of considerable consequence to us, to be able to defend both natural and revealed religion against the attacks of infidels, and to defend its fundamental principles against those who, though in general they agree with us as to the truth of Christianity,

are disposed to controvert some of its doctrines. A more particular acquaintance therefore with the disputes and questions in theolo

gy of the age and country wherein we live, and with the distinguish

ing tenets of the different sects, with which we are surrounded, is necessary to the divine, not only in point of decency, but even for self defence.

It must be owned at the same time, that this thorny path of controversy is the most unpleasant in all the walks of theology. It is not unpleasant only, but unless trodden with great circumspection, it is also dangerous. Passion, it has been justly said, begets passion, words beget words. It is extremely difficult to preserve moderation, when one is opposed with bigotry; or evenness of temper, when one is encountered with fury. The love of victory is but too apt to supplant in our breasts the love of knowledge, and in the confusion, dust and smoke, raised by the combatants, both sides often lose sight of truth. These considerations are not mentioned to deter any of you from this part of the study, but to excite all of you to come to it properly prepared, candid, circumspect, modest, attentive, and cool. It has been truly and ingeniously observed,

that the ministers of religion are much in the same situation with those builders, who, in rebuilding the walls of Jerusalem, whilst they worked with one hand, were, on account of their enemies from whom they were continually in danger, obliged to hold a weapon with the other.

Let it here be remarked, that these two last branches, the Christian system and polemic divinity, though perfectly distinct in their nature, are almost universally and very commodiously joined together in the course of study. The consideration of every separate article of religion is aptly accompanied with the consideration of its evidence; and the consideration of its evidence necessarily requires the consideration of those objections, which arise from a different representation of the doctrine. Thus the great branches of the theoretic part of this profession, though properly four in their nature, are, in regard to the manner in which they may be most conveniently learnt, justly reducible to three, namely, Scripture Criticism, Sacred History, and Theological Controversy. These are sufficient to complete the character of the theologian, as the word is commonly understood; who is precisely what our Lord has denominated "a scribe instructed unto the kingdom of heaven,

who can, like a provident householder, bring out of his treasure, new things and old."

But even what is sufficient to constitute an able divine, is, though a most essential part, yet not all that is necessary to make a useful pastor. The furniture has been pointed out, but not the application. In the former, we may say, lies the knowledge of the profession, but in the latter, the skill.

OF SYSTEMATIC THEOLOGY.

LECTURE I.

Of the Study of Natural Religion, and of the Evidences of Christianity.

AS to the order in which our theological inquiries ought to be conducted, it may not be improper to observe here in the entry, that religion hath been often and not unaptly divided into natural and revealed. The former of these, subdivides itself into other two parts, namely, what concerns the nature and providence of God, and what concerns the duties and prospects of man. The first of these is commonly called natural theology; the second, ethics; both comprised under the science of pneumatology, whereof they are indeed the most sublime and most important parts; and which science is itself a branch of philosophy, in the largest acceptation of the word, as importing the interpretation of nature. That to a certain degree the knowledge of divine attributes and of human obligations are discoverable by the light of nature, scripture itself always presupposeth. As to the former, "the heavens," we are told, "declare the glory of God, and the firmament sheweth his handywork." Again, "the invisible things of Him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and godhead." Nay our methods of arguing on this subject from the effect to the cause, scripture itself disdains not to adopt and authenticate. "He that planted the ear, shall he not hear? He that formed the eye, shall he not see?" And as to the latter, the duties incumbent on men, our Bible in like manner informs us that "when the Gentiles who have not the (written) law do by nature the things contained in the law, these having not the law, are a law to themselves; who .show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts meanwhile accusing or