of bigotry in polemical discussions; and encourage a liberal and enlarged way of thinking. This is far more worthy of the gospel of Christ, and of the talents with which we are entrusted, than contending for the interest of any external denomination. § 2. Of all objects contemplated by mortals, none is of equal excellency and importance with religion it embraces the sublimest topics that the universe affords, relates to the purest enjoyments, involves our highest interest, and stands immediately connected with endless consequences. Without religious knowledge no man, however distinguished in other respects, can be truly happy, or truly wise. "This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent."* Life is the well-being of any person or thing; and here it denotes that which is peculiar to the immortal soul. The right knowledge of God and of his Christ, therefore, stands immediately related to our eternal well-being. § 3. This knowledge being excellent in its nature, and glorious in its effects, it is no wonder that the sacred oracles so warmly recommend a progressive improvement in it. "My son, if thou *John xvii. 3. wilt receive my words, and hide my commandments with thee, so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her, as for hid treasures; then shalt thou understand the fear of the Lord; and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding." A similar promise we have in the prophets, in a more concise form: "Then shall we know if we follow on to know the Lord." ↑ An attainment of inconsiderable value would not be represented in this manner by an inspired scribe. The devout Psalmist observes, "What man is he that feareth the Lord? him shall he teach in the way that he shall choose.-The secret of the Lord is with them that fear him; and he will shew them his covenant," or, his covenant to make them know it. The same sentiment is inculcated in the New Testament as a matter of apostolic exhortation. "Brethren, be not children in understanding; howbeit, in malice be ye children, but in understanding be men." Therefore leaving the principles (the mere rudiments) of the doctrine of Christ, let us go on unto * Prov. ii. 1–6. + Hos. vi. 3. perfection." "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new born babes desire the sincere milk of the word, that ye may grow thereby." † "Ye therefore, beloved, seeing ye know these things before, beware lest ye also being led away by the error of the wicked, fall from your own stedfastness; but grow grace, and in the knowledge of our Lord and Saviour Jesus Christ."‡ in § 4. Proficiency in religious knowledge, as appears from the divine records, must be highly beneficial. When Solomon asserts, "that the soul be without knowledge, it is not good," he evidently includes the counterpart, that the acquisition of knowledge is good. "Then I saw that wisdom excelleth folly, as far as light excelleth darkness." Religious knowledge is welcome to the mental eye, and divine truth, as a light shining in a dreary solitude, illuminates the path of duty, and invigorates the moral traveller in the ways of wisdom. Before its benign power the clouds of ignorance dissolve and vanish: and, while it enlarges the understanding, it refines the passions, and purifies the heart. If, however, it is thus peculiarly advan *Heb. vi. 1. Prov. xix. 2. + 1 Pet. ii. 1, 2. 2 Pet. iii. 17, 18. Eccles. ii. 13. tageous to ourselves, it must be highly salutary to others who are within the circle of our influence. Even in a private sphere, we have opportunities of instructing the young and uninformed. If proficients ourselves, we shall impart knowledge with less embarrassment, solve the difficulties of the inquisitive with more ease, and lead them forward with greater delight. Perceiving the harmony of divine truths, with their mutual dependence and connexion, our attachment to them will be more firm, and we shall be enabled to recommend them with becoming zeal and modest confidence. § 5. While such advantages attend progressive religious knowledge in private life, how much more advantageous will it be to public instructors. They have a more difficult office to fulfil, and a greater variety of characters to address. The speculative sceptic should have no cause to triumph over the ministers of divine truth, as if they could not meet him on his own ground, and foil him with his own weapons. While he despises and ridicules the doctrines of our religion, let the edge of his boasted reason be turned upon himself. Falsehood cannot endure the test of close examination. If we are but sufficiently acquainted with comprehensive principles, every error may be proved, at least virtually, to be subversive of itself, and every vice may be shewn to be folly. When, too, the messengers of the King of heaven have enlarged and correct views of revealed truth, in all its parts and bearings, they are better able to give every one his portion of instruction or advice, of reproof or comfort, in due season; better able to judge on what articles of their message to lay the strongest emphasis, what parts ought to be brought most frequently to view, what deviations from truth or duty are most dangerous, and by what means different errors may be most effectually checked or subverted. § 6. Polemical discussions, when conducted as they ought to be, are a species of public instruction, being an appeal to the general notice, on the comparative claims of different sentiments. Most disputed points have difficulties which require more than a slight knowledge of the subject: and when any one presumes to correct whole systems of doctrine without suitable information, truth is liable to suffer, and error to be propagated. Yet something more than mere knowledge is necessary for disputants. Controversy conducted without candour, stirs up the worst of passions, indulges in unhallowed recriminations, insinuates suspicions of unworthy designs, rouses the spirit of bigotry from his slumbers, and, while it animates the excesses of |