28

CHAPTER I.

ON THE MORAL REQUISITES TO A RIGHT UNDERSTANDING OF THE BIBLE.

In order to obtain clear and adequate views of the subjects presented in the Bible, and to become able and safe teachers of the truth, we must first of all be brought into a right moral condition. It is desirable, no doubt, that every reader should possess high intellectual qualifications-a clear and sound judgment, a retentive memory, an active imagination, profound acquaintance with languages, arts and sciences, history, geography, chronology, &c., for all these are powerful helps in reading the Bible. But we must not suppose that no one can be capable of reading the Scriptures, and of teaching the doctrines they contain, without all these high gifts of nature and learning. They necessarily exist among men in different degrees, and many, without

their own fault are extremely deficient in these respects. It is enough, if, together with diligence and faithfulness in the use of such means as are generally within the reach of all, there be a moderate share of natural ability and acquaintance with human learning. Some of the best scholars in the school of Christ, and most successful teachers of the doctrine of grace, are found among those who are by no means distinguished for intellectual or literary attain

ments.

On the other hand, no kind or degree of mental furniture will enable a person to understand and interpret the Bible, without a moral preparation which is not inherited by nature, nor obtained by mere study. We often find the deepest spiritual ignorance in connection with all the learning of the schools; and the most dangerous errors have been taught and defended by minds of the highest order. Much as Christianity has suffered from the weakness and ignorance of its advocates, it has suffered still more from unsanctified genius and talents.

There is a state of mind, according to the apostle, in which a man, whatever be his intellectual gifts, cannot receive or know the things of the spirit of God. 1 Cor. 2: 14. Hence the exhortation, "If any man among you seemeth to be wise in the world, let him become a fool, that he may be wise; for the wisdom of this world is foolishness with God." 1 Cor. 3:18. To the same purpose the apostle asks, "Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world?" 1 Cor. 1: 26. And our Saviour gave thanks to the Father, that the things of religion were hidden from the wise and prudent and revealed unto babes. Matt. 11: 25.

A right moral preparation, is, therefore, essential to any true progress in the study of the Bible; and to obtain this, every one who wishes to understand the things of his peace, should labor with the utmost seriousness and zeal.

SECTION I.

PURITY AND SINGLENESS OF HEART.

It has been well remarked, that the true sense of Scripture must necessarily be most easily ascertained by those whose moral state is most in accordance with its general character.

Now the most striking characteristic of the Bible is PURITY; and therefore the first requisite to the successful study of it, whether with reference to its authenticity, or to the explanation of particular doctrines, is freedom from moral corruptions, and a disposition to practice the perfect righteousness which is revealed in the life and precepts of Jesus Christ. It is not too much to say that all fundamental error respecting God and divine things, has its origin in a perverse and corrupt heart. We say fundamental error; because with the purest feelings and motives, in this state of imperfection, there may be many mistakes in respect to matters not essential to salvation.

Who can believe that he who denies the Divine origin of Christianity, or rejects any essential doctrine of the gospel, or grossly perverts important passages, has a pure and sincere heart?

Every one has been more or less conscious of the powerful influence which the affections exert over the understanding, not in compelling it to believe and act contrary to its clear convictions, but in diverting attention from disagreeable objects, in darkening the evidence of certain doctrines, in weakening the force of motives, in suggesting excuses for that course of conduct which is most agreeable to us, in producing an unwillingness to put forth those mental efforts which are necessary to gain clear views of an uncongenial truth, in magnifying the difficulties in the way of religion, and in distorting every subject that is not in harmony with them.

The Scriptures themselves frequently speak of a right state of the heart as the great condition of perceiving their moral beauty, and feeling the influence of the