profusion from the everlasting "Rock." "The earth shall be full of the knowledge of the Lord, as the waters cover the sea"." The animated invitation of the Prophet is being proclaimed through all lands" Ho, every one that thirsteth, come ye to the waters*!"

No longer need men wander in doubt and uncertainty. The Scriptures are written for our learning. Whatsoever may be our difficulties, whatsoever our necessities, we know whither to resort. In the Scriptures, the weary and "heavy laden" is taught where he shall find rest; the weak whither he shall look for support; the needy for assistance; the oppressed for protection; the desponding for hope; the sinner for pardon, for grace, and for salvation. We are now admitted to the knowledge of God, of his will, of his nature, and of his counsels. None, even the most unlearned can be destitute, unless by his own fault, of that information and assistance which is necessary to his salvation. "The kingdom of Heaven is open to all believers."

Well, therefore, I repeat, well may the Christian at all times, and especially at the present, express the feelings of his heart in the language of the Church, and gratefully ex

x Numbers XX. 11.-1 Cor. x. 4.
* Isaiah lv. 1.

y Isaiah xi. 9.

a Te Deum.

claim, "Blessed Lord! who hast caused all holy Scriptures to be written for our learning."

But while we thus express our gratitude, and bless God, that the Scriptures are written for our learning, let us not lose sight of that very important proposition of the address, that they are written for our LEARNING. It is not enough, that the Scriptures are sent, this will not alone be sufficient to work out our salvation. We must learn them; we must become intimately acquainted with them.

Therefore, in the collect before us, we proceed to intreat the Lord, that He will perfect His merciful gift by granting, that we may “read, mark, learn, and inwardly digest these Scriptures. His grace is necessary to enable us to do all this effectually---but his grace is given to assist, not to supersede our efforts. We must exert the faculties with which we are endued, to read, mark, and learn the Scriptures. They contain truths, of which the knowledge is vitally essential to our present and eternal welfare. They are to guide and support us through the trials and temptations of this life; to teach us finally to attain the glories of the next. Surely no argument is needed to shew what paramount interests, what urgent duties call upon us to study them; to read them diligently and fre

quently; to "mark," to "learn" them-to imprint them on our memory-to fix them in our heart. Why should I labour to prove the claims they have upon our attention? Hear from authority what is due to the Scriptures. Observe how the Jews were commanded to study, to remember and to teach them. “And these words which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates"."

Such was the solemn injunction laid upon the Jews to "read, mark," and "learn" their Scriptures; to render them familiar to their thoughts; to have them present at all times, and in all situations. And has the Christian less at stake than the Jew? Has he not knowledge equally important, with which he should become acquainted; and interests equally momentous, over which he should watch?

Deut. vi. 6.

But to "read, mark," and "learn" them is not all that he is to attempt. He must "inwardly digest them." He must use them as wholesome food to the soul, must make them administer spiritual nourishment, strengthen his growth in grace, and daily impart fresh powers to enable him to strive for that "glory, honour and peace," promised "to every man that worketh good."

He must, therefore, meditate upon them. He must compare Scripture with Scripture; must endeavour to comprehend the design, and feel the force of the various precepts, to observe the grounds of faith, and the motives to holiness, deducible from the doctrines of Jesus, to extract and store up the consolations and encouragements derivable from his promises, and his example. And, above all, he must diligently examine his practice, and prove how far it corresponds with his duty as set forth in the Scriptures.

"In reading God's word, he not always most profiteth, that is most ready in turning the book, or in saying of it without the book: but he that is most turned into it, that is, most inspired with the Holy Ghost, most in his heart and life altered and changed into that thing which he readeth; he that is daily © Hebrews v. 14.-1 Peter ii. 2.

d Romans ii. 10.

less and less proud, less wrathful, less covetous, and less desirous of worldly and vain pleasures; he, that daily forsaking his old vicious life, increaseth in virtue more and more."

In aiming at the attainment of these purposes, we are both to avail ourselves of God's grace, and we are to employ our own powers of reason and knowledge, in inwardly digesting the Scriptures. I say our own powers of reason and knowledge; because, in their excessive zeal to decry human reason and knowledge, to deprecate their being set up in opposition to the Divine wisdom, and counsels, some have maintained, or have used expressions apparently maintaining, that these have little or no place in the study of Scripture. But to deny the exercise of Reason', in this

• First part of Homily on the Reading and Knowledge of the holy Scripture.

"On this favourite position of Mr. Wesley, Bishop Warburton justly remarks, that here is a complete separation between reason and religion. For when reason is no longer employed to distinguish right from wrong opinions, religion has no further connexion with it. But reason once separated from religion, must not piety degenerate either into nonsense or madness? and for the fruits of grace what can remain but the froth and dregs of enthusiasm and superstition? In the first ages of Christianity, the glory of the gospel consisted in its being a reasonable service. By this it was distinguished from the several modes of Gentile religion, the essence of which consisted in fanatic raptures and superstitious ceremonies; without any articles of belief, or formula of faith: