however, the effect is a sufficient demonstration, that the study was premature. Mr. Pope, by his own acknowledgement, was an instance of the case last mentioned, as we learn from one of his letters to Dr. Atterbury. The prelate, it would appear, had been using his best endeavours with the poet to induce him to read some of the most celebrated authors on the popish controversy, in order to his conversion to the church of England. Mr. Pope, amongst other things, informed the bishop, that he had formerly, even when he was but fourteen years old, employed some time in reading the best writers on both sides the question, and that the consequence had always been, that he was protestant and papist alternately, according to the principles of the author, who had last engaged his attention. He adds very pertinently, "I am afraid most seekers are in the same case; and when they stop, they are not so properly converted, as outwitted." Mr. Pope cannot, I think, be justly accused even by his enemies of a defect of understanding. In this particular, he was considerably above the ordinary standard. But being, in all probability, at that early period; totally deficient in those materials, which could enable him to judge for himself in controversies about the sense of revelation, it was inevitable, that he should be swayed by turns by the different representations of the different champions. In other words, not having in himself those lights that were necessary, the knowledge of scripture and the knowledge of history, to enable him to see with his own eyes, he was forced to see with those of other people; and his impartiality itself led him to be influenced most by the nearest, by him who had made the last impression. So much for the advanta

ges which will accrue to the student from a proper prosecution of the plan I have been recommending.

But, it may be said, suppose this knowledge of which you speak, is once attained, Must he proceed 'any further; and if he must, In what manner? In answer to these questions, I observe first, that when once the knowledge I mentioned is attained, he has accomplished by far the most essential part of the study of christian theology, he hath acquired that which is both in itself most valuable, and can best prepare him to enter with understanding into the other, and less essential parts of the study. Things however are rendered necessary to people in certain stations from certain accidental circumstances, which would otherwise be of little consequence in themselves. Of this sort are many things which the theologian must not altogether overlook. Some books deserve to be read on account of the useful instruction they contain; some again on account of the vogue they have obtained, and often merely that we may be qualified to say with greater confidence, that they contain nothing of any value; some, because they inform us of what is done, others, because they inform us of what is thought. And as the qualities of different books and the acquisitions we make by them are very different, so the motives that influence us are no less various: sometimes we read to obtain a supply of knowledge, oftener to obtain a supply of conversation, and not seldom to pass tolerably over a vacant hour, which we are at a loss how to spend. In determining the comparative merits of books, there can be no question, that those which convey useful knowledge and deserve a reading on their own account, are in a class greatly superior to

those which afford only matter of conversation, and require a share of our attention on account of the esteem of others; and which is perhaps nearly coincident, those which instruct us in permanent truths, and the actual productions of eventful time, are of a higher order, than those which entertain us only with the vague opinions and unintelligible sophisms of men. Books of the third class, or pieces of mere amusement, I throw out of the question altogether. Now as to those of the second, if every man were unconnected with and independent on his fellows, such reading (farther at least than were necessary to give us some notion of the wanderings of the human mind) it would perhaps be better to dispense with entirely. But as that is not the case, and as our own happiness in a great measure, and the very end of our being depend on our utility, it is necessary, that, in our studies, this should command a considerable share of our regard. It is not by undervaluing their sentiments, that we can ever hope to be profitable to others, and to correct what is amiss in them. It is necessary that in this respect we should even follow the wanderer into his devious tracks, that we may be in a condition to lay hold of him, and reclaim him by reconducting him into the right way.

Now to make application of these observations to the present subject, I readily admit, that when once the young divine hath acquired the knowledge of the scriptures above recommended and illustrated, and hath added to this the history of our religion, he hath obtained all, or nearly all that is instructive, that is truly valuable on its own account, but he hath not obtained all that may be necessary to fit him for instructing

others. For this purpose, he must be prepared to enter the lists with gainsayers on their own ground, and to fight them at their own weapons. With the fund of substantial knowledge above pointed out, he will hardly run the risk of being seduced by the sophistry of others, but he may be both surprised and silenced by it. We may perceive perfectly the inconclusiveness of the argument of an adversary, the moment it is produced, to which however we may not be able on the sudden to give a pertinent and satisfactory reply. Besides, a deficiency in this secondary kind of knowledge is perhaps more apt, in the judgment of the world, to fix on a character the stain of ignorance, than a defect in the primary kind. And how much this stigma, however unjustly fixt, will, by prejudicing the minds of men, prevent the success of a teacher, those who understand any thing of human nature will easily judge.

I will just now put a case, the decision of which will be thought by several to be problematical, and by many to be extremely clear, though of these no doubt some would decide one way, and some another. With the reservation of sacred writ and sacred history, under which I include all that can serve to enlighten pagan, Jewish and christian antiquity, I will suppose that all our theological books, systems, controversies, commentaries, on all the different sides, were to be annihilated at once; the question is, whether the christian world and the republic of letters would be a gainer or a loser by this extraordinary event. Let it not be imagined, that I mean by this supposition, to consider all such performances as being on a level in point of excellency. Nothing can be farther from my view. I know that the difference among them in respect of

merit is exceeding great. Nor is it my intention to insinuate, that there would not be a real loss, when considered separately, in the suppression of many ingenious and many useful observations. But as there would on the other hand be manifest gain in the extinction of so much sophistry, the destruction of so many artful snares laid for seducing, the annihilation of the materials of so much contention, I may say, of the fuel for kindling such terrible conflagrations, my question regards only the balance upon the whole, and whether the loss would not be more than compensated by the profit. Can the christian, at least can the protestant, think, that there would be a want of any thing essential, whilst the word of God remained, and every thing that might be helpful, not to bias men to particular opinions, but to throw light upon its idiom and language? Is it possible, that any man of common understanding should imagine, we could ever come to differ so widely about the sense and meaning of scripture, if we did not take such different ways of setting out, and if almost every one were not at pains to get his mind preoccupied by some human composition or teaching, before he enters on the examination of that rule? And would it be a mighty loss to christians, that the seeds (I say not of their differences in opinion, but) of such unrelenting prejudices, such implacable animosities against one another, were totally destroyed? Shall it be regarded as a formidable danger, that all, by being thus compelled to a sort of uniformity in their method of study, should arrive at an unanimity, not so much in their tenets, as in their dispositions and affections? For that this would be the consequence, there is the greatest reason in the world to believe; as in nine