be attended with remissness in the duties of Religion, and in a slavish subjection to the passions.

We proceed now to consider the manner in which the Holy Scriptures ought to be read. Here we shall make some reflections; first, on the Books of the Holy Scriptures, and their several parts; and, secondly, on the dispositions which ought to accompany the reading of them.

I. Every one knows, that the Scriptures comprehend the Old and New Testament: and as the Old Testament, which was written before the coming of Jesus Christ, is a part of the Bible which is least read, and very many never read it at all, it seems necessary here to prove the usefulness of those Books in particular. It is a very great mistake to imagine they were designed only for the Jews, and that they are of no use to Christians. St. Paul says, that whatsoever things were written aforetime, were written for our learning; and, speaking of what had happened to the Israelites, he says, that all those things happened to them for ensamples, and were written for our admonition, upon whom the ends of the world are come. Jesus Christ himself exhorts his disciples to search the Scriptures, for in them, says he, ye think ye have eternal life, and they are they which testify of me. Our Lord, when he thus speaks, recommends the reading and meditating on the writings of Moses and the prophets, as he does in several other places. On the knowledge of what is contained in those writings depends the right understanding of the principal articles of the Christian Religion. Of this we have a

very remarkable and convincing proof, in the frequent quotations made by Christ and his apostles out of the histories, prophecies, and other passages of the Old Testament. There are even whole Books in the New Testament, which no one can rightly understand, who has not read the Old with some care and attention: this remark is particularly true of the Epistle to the Hebrews, which is nothing but a comparison between the Law and the Gospel.

But to convince us more fully of the usefulness of the Books of the Old Testament, let us examine a little into their contents: they are of three kinds, being either historical, doctrinal, and moral, or prophetical.

The Historical Books, which are the first in order, begin at Genesis, and end at the Book of Esther. They are called historical, because they contain nothing but histories, except some part of the Books of Moses, where the laws which God gave to the Jews are set down. In these Books, we are informed of the most considerable events relating to religion, and the people of God, from the creation of the world, to the return from the Babylonish captivity. These are the Books we should begin with; for it is remarkable, that the first instruction God was pleased to give his Church, was by history; this method of instruction being the most plain and easy, and suited to every capacity. Histories are so easy to comprehend and retain, that even children may understand them without much difficulty; and, therefore, the foundation of their instruction should be laid here. Besides, on historical facts the whole of religion is

founded; as history furnishes us with invincible proofs of the truth and divine authority of the Scriptures. However, the histories of the Old Testament contain not only facts, but likewise the doctrines and duties of religion: they set before us many noble examples, wherein are displayed the wisdom, goodness, and justice, of God's Providence, his love to good men, and displeasure against sinners. The eleventh chapter of the Epistle to the Hebrews is a remarkable proof of the truth of this observation. In that chapter St. Paul, designing to show the nature and effects of faith, collects together in one view the examples of faith, obedience, and constancy, which we meet with in the lives of the patriarchs, and other illustrious persons, who lived before the coming of Christ: which may convince us, that the reading and meditating on the histories of the Old Testament, must be of great use to Christians.

The Books of the Old Testament, which are called doctrinal and moral, are the Book of Job, the Psalms, and the writings of Solomon.

These Books are not altogether so clear as those which are historical. In Job and the Proverbs, for instance, we meet with some passages whose sense is not easily determined; which is generally owing to some defect in the version; the extreme conciseness of the sentences, and the figures of speech, so different from any in use among us, making it very hard to express them in the modern languages. But if these Books are attended with a little obscurity in some places, they may, nevertheless, be read with great advantage.

They supply us, in general, with these three things; with doctrines, with precepts of morality, and with sentiments of piety and devotion. First, We learn from them the principal doctrines of Religion, such as these: That there is a God who made the world: that he governs all things by his Providence, dispensing good and evil, protecting good men, and punishing the wicked; that this God, who is perfectly just and righteous, will reward every man according to his works; with other doctrines of the like nature, which are clearly displayed in these Books, and confirmed with several very useful and instructive examples, particularly in the Book of Job, and the Psalms. Secondly, These Books contain most excellent rules of morality, and precepts of great use relating to the principal duties of religion; to justice, charity, purity, temperance, patience, and other virtues. Thirdly, In this part of the Old Testament, and particularly in the Psalms, we meet with exalted sentiments of piety, and the most excellent patterns of devotion; here we are taught how we ought to be affected with the majesty of God, and reverence and adore the Supreme Being; with what pleasure and delight we ought to meditate upon the wonderful works of creation and Providence; with what gratitude and fervency of devotion, we ought to extol his perfections, and praise him for all his mercies; that we ought to pay the highest regard to God's holy commandments, and account those advantages inestimable, which piety procures to its true votaries. Here we learn to trust in God, to call upon him in time of trouble, to submit with resignation to the divine will, and to have recourse to God's mercy

by repentance, when we have offended him. Therefore, the reading of these Books must needs be of great use to guide and inflame our devotion.

The prophetical Books are the writings of the pro phets, from Isaiah to Malachi. They are styled prophetical, because they principally contain prophecies, or predictions. They are not, however, so strictly prophetical but we find in them several remarkable histories, as in Jeremiah, Daniel, and Jonah; as well as many useful moral instructions, in the exhortations and remonstrances of the prophets. The prophecies, which make up the most considerable part of these Books, are of three kinds : some relate to Jesus Christ, and the Christian Church; others concern the Jews more particularly; and others foretel what was to befall the several nations and empires of the world.

If, in reading the predictions of the prophets, we meet at first with some obscurity, instead of being surprised at it, let us consider that every prophecy must be obscure, at least in some respects, before the event. It was so far from being necessary to the salvation of the faithful in those times, that these predictions should be absolutely clear to them, and that they should perfectly comprehend them in every part, that, on the contrary, the meaning of them must needs be concealed. The unsearchable wisdom of God, and the wonders of his Providence, appear with much greater lustre, when we reflect, that his designs were accomplished, and the predictions of the prophets fulfilled, without men knowing any thing of it, and by such means as no one would ever have