minds with a brighter glimpse of knowledge, and enliven our hearts with a warmer beam of sanctity, far be it from us unthankfully to weep because of his present dimness, or unwisely to shut our eyes upon his partial gleams. Those gleams, though partial, should rouse our senses to a readier perception of their brightness, because arising out of surrounding obscurity; and that dimness no doubt is for our good.-At any rate, it is according to the word of God. For though that word does indeed contain a promise that, at some time or other, we shall "know even as we are known," yet it also expressly teaches us that this is not the time. It tells us that now we are fated to "know only in part," and that the fulfilment of the promise is reserved for a future day and a future world, when prophecies shall have failed, and languages have ceased, and knowledge have vanished away. Content then let us be with the pleasing certainty that the light we possess, though feeble, is yet an increasing light, which "groweth more and more unto the perfect day." And as for that full and unclouded perception of heavenly things to which the Apostle refers,-for that let us wait in a humble and rational reliance upon promise and prophecy; looking patiently for that closing hour of the Gospel day when the whole body of gloominess and thick darkness shall be dis

sipated in the second coming of the Lord. Let us wait for the splendours of that wondrous period, and the holiness of that heavenly Jerusalem, where there shall be no night at all unto the mind, no need of the candle of reason to glimmer faintly over the works of nature, nor yet of the stronger beams of revelation to illumine the dark places of Providence; because then the tabernacle of God shall be visibly present with men, and his glory shall dwell with them by his Son, and the Lord himself shall lighten them, and the Lamb be their light for ever.

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LECTURE IX.

CLASSIFICATION OF SCRIPTURE DIFFICULTIES.

2 PET. III. 16.

"In which are some things hard to be understood.”

In our present imperfect and transitory state of being, "we know but in part, and can, therefore, prophesy and interpret only in part." For a full and satisfactory comprehension of many mysterious subjects in Holy Writ, we are bound in duty and in reason to wait for a future and more glorious dispensation, "when that which is perfect being come, that which is in part shall be done away." Such was the conclusion established in the last Discourse, and such is the precept and promise of revelation itself. For this let us look in hope, and for this let us labour also with diligence; for never was such a promise intended to encourage us to sit down with the folded arms of indolence, and without a single effort to hasten its fulfilment. The child, so long as he continues a child, will certainly, notwith

a 1 Cor. xiii. 10.

standing his industry and intelligence, still speak as a child, and understand as a child, and think as a child; but he is not therefore justified from endeavouring to hasten the period when he may become a man in capacity, and put away childish things. So likewise shall we Christians, whilst in the infancy of spiritual apprehension, still fail in attaining those clear and comprehensive views which, in a more advanced state of being, the Angels and disembodied spirits of the redeemed enjoy, and still speak, and understand, and think, as mere carnal men. But let us not, therefore, imagine that we are authorised to shelter our indolence under the plea of ignorance, and defend our inactivity behind the shield of a blind, implicit, and unenquiring faith. As the child in his early years is educated and prepared for the duties of a riper age, so are we placed as probationers upon earth for the purpose of being disciplined for a higher and more exalted state of being. It is, therefore, our business diligently to struggle to overcome our incapacity, and not so much to believe the Bible without examination, as to examine it that we may believe. For this purpose, it belongs to all, "who call themselves Christians," to "search the Scriptures," as far as their ordinary occupations and learning will allow; whilst upon the Ministers of religion a more especial burthen is laid of trying their ut

most strength in the spiritual conflict, and labouring with all their might both to elucidate particular difficulties and facilitate the elucidation of all.

Now there is nothing which more effectually contributes to confuse our intellects, and prevent a due perception of the mode in which any question should be treated, than an ignorance of its real nature and bearings: and there is nothing which in a complicated subject more effectually contributes to remove obscurity, than a division of it into proper heads. Whilst we are ignorant or in doubt of the class to which a difficulty belongs, our reasonings are framed and directed at random; but when once we have assigned to it its proper description and place, we are immediately able to know how to assail it with argument, and what are the rules to be applied to its solution. With all our accuracy upon this point, we may still indeed be unable to explain or remove it; but we shall at any rate perceive whether it be capable of removal or explanation. I would now, therefore, solicit your attention to a classification of the difficulties of Scripture, a subject more necessary than animating, and rather to be estimated by its importance than interest;-I mean its importance in facilitating the general elucidation of " things hard to be understood."