_As also in all his Epistles, speaking in them of these things, in
which are some things hard to be understood, which they that are
unlearned and unstable wrest, as they do also the other scriptures,
unto their own destruction. Ye therefore, beloved seeing ye know
these things before, beware lest ye also being led away with the
error of the wicked, fall from your own stedfastness._
The holy scriptures, though by divine grace able to make us wise unto
salvation, are almost wholly disused by multitudes, who nevertheless
would wish to be thought friends to the religion and morals which are
taught in them. They even lie by, in many houses covered with dust,
as if of no consequence in the direction of human life, and unworthy
of a careful attention or serious perusal. Their purity, their
beauty, their sublimity, which some of the best and greatest
characters that ever adorned human nature, have not only admired, but
extolled, are overlooked, either through a want of discernment to
acknowledge, or of taste to relish their merit.--Some read them only
from custom or for amusement.--Others read them merely to cavil at,
reproach, and pervert them. Others, again, search them, not to be
guided by the light which they shall exhibit, but to support or
confirm the opinions, which they have previously imbibed, and are
resolved not to relinquish. Hence not only different, but
contradictory principles are pretended to be drawn from them.
Like all other things of importance and worth, they are liable to be
abused and misapplied. It is however no valid, nor, indeed, plausible
objection against their divinity, or usefulness, that they are
capable of being misconstrued and misunderstood. If it please the
majesty of heaven and earth to speak to man, at all concerning his
duty and happiness as a moral agent, he must speak to him in man's
language. But all human language is imperfect, capable of being
perverted and wrongly construed--of course, the holy scriptures are
so. In truth, every thing done by man is imperfect. He lives in an
imperfect world. His language, when most refined, is imperfect.--It
would therefore, bespeak a high degree of folly and inconsideration
either to disesteem, or to think meanly of the holy scriptures,
because they have been misimproved and profaned. And, it is equally
disgraceful to reason and repugnant to philosophy to look upon them
as fabulous, or to imagine that no certain and fixed system of
doctrines is contained in them, merely because different sects of
Christians have understood them differently, and drawn from them, not
only different, but contradictory tenets.
The serious mind will most sincerely regret, what cannot be
acknowledged, that they have been so often and so grossly perverted.
The candid and honest will not be prejudiced against them, or
neglect, most diligently to attend to them, though they have been so
much misapplied and misunderstood.
To guard, therefore, against the danger and commonness of wresting
and perverting the word of God to our destruction is a subject highly
important and interesting in itself; at all times proper; but at this
day, it is apprehended, to be peculiarly seasonable. It is a subject
seldom discussed, but if properly managed may be eminently useful to
all christian families and individuals. It may be made very
subservient to advance the cause of rational religion, and to prevent
the mind from what is visionary and fanciful in matters of infinite
concern.
The time and attention of the hearer will consequently be well
employed, if his mind may be deeply impressed with the importance of
rightly understanding the scriptures and with the greatness of the
danger of wresting them to his own destruction, as is often done by
unlearned and unstable men: and the pains and anxiety of the speaker
will be amply rewarded, if he may but bring any assistance to, or
suggest what may prevent any one, if it be, even, but one, from
wresting them to his own destruction. For the salvation of one soul
is of more worth than the material world, and the loss of one, or his
final destruction is greater than words can describe. _For what shall
it profit a man if he should gain the whole world and lose his own
soul? Or what shall a man give in exchange for his soul._
These considerations have induced me to make choice of the passage
now read, as the subject of discourse at this time. It contains the
danger and commonness of the sin of perverting and abusing the
scripture to our destruction. It stands connected with the foregoing
verses in this manner. St. Peter had been describing, with great
force and solemn grandeur, the end of the world--the dissolution of
the system of creation--and the coming of the son of man to judge the
Universe. He speaks of the heavens passing away with a great
noise--the Elements melting with fervent heat--the Earth and all its
works being consumed in one universal conflagration--the day of
judgment--the perdition of ungodly men--the new heavens and new earth
wherein dwelleth righteousness--the perfection of felicity for the
pious and virtuous. In the text he informs us, that St. Paul, his
brother in the kingdom and patience of Christ, had, in all his holy
Epistles to the Churches, spoken of these grand and solemn subjects;
and that some things contained in his Epistles were difficult to be
understood--that is, required attention and care not to misapprehend
him. He does not mean that St. Paul was an obscure or unintelligible
writer. This would have been a high impeachment and reproach. It
would have been at the same time altogether unjust. For he is a
nervous and plain writer. He is a strong and close reasoner. And his
writings will be admired as long as there shall be either genius or
piety in the world. The difficulty then of understanding some things
penned by him, under divine inspiring influence, is not owing to any
deficiency in perspicuity and clearness of style, but to the
spiritual nature and grandeur of the subjects, of which he
treated.--After this sublime description of the end of all things,
St. Peter, in the two verses immediately preceding the text,
addresses a most judicious and pertinent exhortation to the
Christians, to whom he wrote, in these words: _Wherefore, behold,
seeing that ye look for such things, be diligent that ye may be found
of him in peace, without spot and blemish. And account that the
long-suffering of our Lord is salvation; even as our brother Paul
also, according unto the wisdom given unto him, hath written unto
you; as also in all his Epistles, speaking in them of these things;
in which are some things hard to be understood, which they that are
unlearned and unstable wrest, as they do also the other scriptures
unto their own destruction. Ye therefore beloved, seeing ye knew
these things before, beware lest ye also being led away with the
error of the wicked, fall from your own steadfastness._ The Apostle
was extremely solicitous lest the Christians to whom he directs this
catholic or general Epistle, should be seduced from steadfastness,
and fell into the errors and delusions of wicked men, who were active
in attempts to lead away others from the truth. Men who have embraced
errors, are always busy in strengthening their party, by propagating
their pernicious principles, and proselyting others to them. And
upright and honest Christians are in danger of such, as lie in wait
to deceive. They should, therefore, always be upon their guard lest
they be seduced, and fall from their steadfastness. The _unlearned_
and _unstable,_ who pervert scripture and people who are
illiterate--of small reading and observation--who are given to
change, are frequently altering their principles, laying aside the
opinions which they once entertained, and taking up new ones. Such
people as have not capacity and stability to weigh the reasons of any
opinion, but believe as accident--passions, or prejudices dictate--as
they chance to read, or hear. One Commentator thinks that the Greek
word translated _unlearned,_ may mean _unteachable._ But I do not
find that it is ever so used in any Greek author. Besides, if it
were, it could not be the meaning of it here. _Unlearned_ then,
_here_ means people of small reading--of little reflection and
observation--especially of little knowledge in divinity--and of much
conceit. And ignorance is usually confident and impudent. Such wrest
and pervert scripture to their own destruction. They cannot, meekly
and quietly, receive instruction from the knowing and learned: but
undertake to interpret and explain for themselves and others. Being
perverse and self-willed, they turn a deaf ear to what is offered by
the wise and judicious. They lean to their own understandings. Such
self _conceited_ and _ignorant_ people, and withal, _unstable,_ turn
the scripture to a wrong and false meaning--make it speak what it was
never intended to speak; and going by their false and erroneous
interpretations, are plunged into fatal errors--and ruined
forever--go down to the grave with a lie in their right hand--are
left of God, in his sovereign pleasure, a prey to their own chosen
blindness, and perish eternally in their heresies and delusions.
Happy those who keep clear of such perverters of scripture!--To wrest
the word of God to our own destruction, is to misinterpret and
misconstrue it to such a degree--as to deduce from it fatal
errors--or essentially false principles, and to live and practice
according to such misinterpretations and misconstructions. The end of
all this, is final ruin--or misery in a future world. How affecting
the idea, that the scriptures, which were given to man for his only
INFALLIBLE GUIDE through a world of sorrow and tears, and to meeten
him for a full and perfect blessedness in heaven, should by a corrupt
and perverse mind, be turned to his destruction! But alas! so they
often are--have been in past ages, and will be in future.
After thus introducing and opening the words selected for present
meditation, it is proposed in dependence on divine strength, to
enumerate and explain the various ways, in which _unlearned_ and
_unstable men_ pervert the scriptures to their own destruction.
They were given to us on purpose to teach and instruct us in the
right way of worshipping and serving God in time, and preparing us
for the glorious services and employments of the heavenly state. Our
best good, here and hereafter, are aimed at, in that Revelation of
the divine will, which we enjoy. Indeed our felicity, in
subordination to the divine honour, is consulted in that manner, in
which it ought to be, according to reason, and the nature of man,
both in Creation and Providence, as well as in the sacred Volume. On
the part of the Maker of all things there is no want either of wisdom
to contrive our happiness, of grace to prepare us for it, or of
goodness to effect it. Consequently, if we, at last, fail of life,
the fault is alone imputable to ourselves. We are left to act out our
own hearts, in regard to things divine: whether we will chuse the way
of life or of death. Hence it comes to pass, that the scriptures are
wrested or turned to our own destruction. That which was ordained for
our good, is, by the amazing corruption and depravity of our hearts,
turned into poison, misapprehended and misapplied. It may here be
remarked, as worthy of special attention, that the reason why the
word of God, in the writings of the old and New Testament, is so
frequently and so grossly perverted, is not because these writings
are not wisely composed and properly expressed; for they are
plain--perspicuous--beautiful--and sublime to admiration; but because
of the perverseness, wilful blindness, and vile prejudices of
mankind. Had we a good and honest heart, or a single eye to the
truth, we should not fall into any fatal or essential errors. Much of
the corruption of human nature, therefore, is to be seen, in the
strange and absurd constructions put upon particular passages of
sacred Writ. And what is very surprising is, that all profess to be
faithful and impartial; and the most through self-flattery and
self-blindness, actually fancy themselves to be in the right. _This
is the condemnation that light is come into the world, but men love
darkness rather than the light_--the light of truth, or of true
doctrines. People will not seek or come to the light of divine truth,
because their deeds are evil. While unsanctified, they hate God. They
hate his truth. They hate his ways. They delight not in the pure and
strict principles of Religion. Hence all the Corruptions and Abuses
of Christianity in former and later days; and perversion and
misunderstanding of scripture.
1. And one way in which primitive Christianity is corrupted, and the
holy scriptures perverted and wrested to people's destruction is by
refusing to take the words in their well known and established
signification, and wishing to shape them to pre-conceived opinions.
As they were written for our instruction and guidance in all things
relating to faith and practice, so we are to abide by the common and
obvious import of the words used. The only proper and just way of
discovering the real and true meaning of scripture-words, is to see
how they are generally used by the inspired writers. The most of the
words, have a fixed signification, as much as any words can have.
Those, whose import is hard to discover, are few in number, and
relate to certain customs or rites in the antient nations, now in the
lapse of centuries, unknown. And, none of these phrases necessarily
obscure by reason of customs now unknown, contain essential
doctrines. The things necessary to be believed in order to obtain
salvation are few, and so obvious that none can dispute or mistake
them, but those who chuse to do it. If any rule of interpreting
scripture be so just, at first view, as to be incontrovertible, it is
this, that it is to be its own expositor--it is to be interpreted by
itself--passages not so plain or clear, by those which are as plain
as words can be--things not necessary or essential, by those which
are necessary and essential. Do we wish to know the true meaning and
spirit of scripture, we are to observe carefully how the words used,
upon which we may be contemplating, are generally used in other parts
of scripture; what the common known import of words is; and also how
the sacred writers generally use them. They are likewise to be
understood according to the analogy of faith, or the system of truths
most evidently taught us in divine Revelation. The figurative and
metaphorical language is to be conceived of from plain and
unfigurative. And both according to the subject treated.--When we
open the sacred Volume, we should be willing to be guided altogether
by what it contains. It contains what we are to believe concerning
God, and the duty required of us. We should not aim to make it speak
according to ideas and opinions on religious subjects, which we have
previously formed--or bend it from its easy natural sense, to conform
to certain favourite authors uninspired, whom we passionately admire.
If we will arbitrarily, or at our pleasure, take scripture and compel
it to accord to our tenets or principles, already imbibed, whether
from accident or reflection, or from corrupt writers; being, mean
while, resolved to get passages of scripture to favour or support
them, whether wrongly or rightly applied, we are certainly guilty of
the sin of wresting it to our spiritual hurt, or even final
destruction. Because, in this way we shall never fail to misuse it.
We shall make it say any thing, we please to admit--or to deny any
thing we wish to have it deny. It can, of course, be no rule of life
to us, or standard of faith. One man will make it say one thing, and
another, a directly opposite thing. Hence, it hath been unjustly
charged with contradicting itself, by infidel Cavillers.--Also,
serious and honest minds, but not of extensive information, or
accuracy of judgment, have often been bewildered and confounded by
opposite and contradictory interpretations. Were men to pervert any
good writer on common subjects, or any antient Classical author, as
they do the word of God, they would be justly chargeable either with
incapacity or disingenuity: they would be complained of for the want
of fairness, or be accused of willful perversion. No person who
pretends to own the truth of scripture can be honest in his enquiries
after duty from it, who is not disposed heartily to take it just as
it is, without compelling it to speak a language wholly foreign from
its most obvious meaning. In general, it has one plain, fixed
meaning. And this would be as easily comprehended, were we honest to
ourselves, and diligent in our search into it, as the meaning of any
plain good writer. To suppose otherwise would be not only to asperse
the SACRED ORACLES, but to impeach the divine wisdom and goodness.
Because, for the same reason that God, infinite in mercy and
benevolence, would give to a world lying in sin and wickedness, a
revelation of his will at all, he would give one that could be easily
understood where there were good and upright intentions in studying
it.
2. Another way in which unlearned and unstable men wrest the holy
scriptures to their destruction is by taking them unconnectedly and
detachedly. If we pay no attention to the particular subject, on
which the inspired penman is discoursing, it is not to be expected
that the true sense will be obtained. For there is an order and a
connexion in every good writer. He speaks according to his subject,
and if we would not mistake him, it is incumbent upon us to attend
carefully and critically to it. It is impossible for us to keep from
misunderstanding an Author, if we overlook his subject or general
scope and design. Each writer's stile or manner is particular to
himself. And this is as true of the inspired writers, as of
uninspired. The supernatural aids, with which the former were blessed
by the immediate influence of the holy Ghost, did not destroy or take
away this peculiarity. St. Paul's manner and diction for example are
very different from St. John's, as every one who has any knowledge of
language, must own.
The occasion, likewise, as well as the subject, upon which the sacred
penman is speaking, must be duly noticed. If we be doubtful about the
real and true meaning of any passage of scripture, we must observe
the persons or characters of whom, or to whom the words in question
are spoken. Overlooking these, is a fruitful source of perverting
scripture. If we will take scripture expressions in a detached manner
regardless of the connexion, we can prove any thing and every thing
we wish to prove, or support any scheme of principles, in religion,
however absurd and irrational, even though blasphemous. In this way,
usually, all erroneous persons, who adopt and zealously endeavor to
propagate heretical principles, and divisive practices, conduct. They
never hearken to the connexion or to the analogy of faith, but
recite, at random, texts which in sound seem to accord with their
singular notions. They never stop to examine, with coolness and
candor, what may be offered against them, like rational men,
impartially desirous of finding the truth, whether it shall make for
or against them. This is an extremely common way of abusing and
misapplying scripture. How frequently do _unlearned_ and _unstable_
men practice it to their own destruction! And how often, too, do
artful and designing men practice it, who know better, and who know
that they are endeavouring to impose on the world! Many, no doubt,
read and study the Oracles of God, on purpose either to misrepresent
or ridicule them. To affirm this, is neither, it is apprehended,
uncharitable or uncandid. For were not this actually the case, how is
it possible, that there should be so many strange, absurd, and wild
schemes of religion--such irrational and blasphemous principles--such
gross corruptions of christianity. Many heresies, in the various ages
of the world, and various christian countries, have sprung up to the
disgrace of reason and religion:--dangerous and fatal heresies--and
all from this fruitful force, MISUNDERSTANDING and MISAPPLYING
particular passages of scripture detached from the general connexion,
which may seem in the sound, or at first hearing, to support the
tenets, which, the abettors of such tenets, adduce them to support.
Some may be plausible. And when much art, sophistry, and false
reasoning are used, may deceive even such persons as are, in a
measure, upon their guard.
All errors and false systems of doctrine not only originate from an
abuse and perversion of scripture, but clearly argue the great
degeneracy and corruption of human nature. Were not man a depraved
creature, or were he as he was, when first formed in Paradise, he
would never wander into erroneous principles. He would never be
attached to them. He would never disgrace himself by unwearied
efforts to proselyte others to them. Persons who have embraced errors
like the troubled sea, whose waters cast up mire and dirt, are
restless and uneasy. They have _committed_ themselves to the business
of faction; and are zealous to diffuse the poison of their errors, as
extensively as possible. Long since did our Lord make the remark; and
every age and country have verified it. _Wo unto you Scribes,
Pharisees, Hypocrites; for ye compass sea and land to make one
proselyte, and when he is made, ye make him twofold more the child of
Hell than yourselves._
It is to the benevolent mind, painful to recollect, that errorists of
every description, are more active and laborious to disseminate their
mischievous opinions, than the lovers of truth are, the true
principles. One cause no doubt is that false principles are pleasing
to depraved nature. But the truth, in things moral and divine, though
approved of by natural conscience and reason, is never approved of by
the unsanctified heart. To receive the truth in the love of it, is
the mark of a gracious state. It is one of the most amiable tempers
which man ever exercises.--It is also melancholy to think, that
persons who have embraced error, are far more anxious to gain
proselytes to their FALSE CREED, than to promote peace, charity and
holy living. They tithe _annise_ and _mint,_ and neglect the
weightier matters of the law, judgment, mercy, and faith. They are
not contented to enjoy their own singularity of opinion and practice,
and the right of private judgment; but, like insurgents in civil
government, go about to bring others over to their party.--Hence
unhappy differences in the church.--Hence hard speeches and reviling
of others.--Hence strange abuse and perversion of scripture.
3. A third way, in which unlearned and unstable men wrest the
scriptures to their own destruction, is by false glosses, strained,
and fanciful comments, and indulging prejudice while it is read or
heard. It would be tedious and endless to go over, even in
imagination, with the strange and unnatural comments often put upon
plain passages of inspired truth--or the parables used by our
Lord--or the transactions recorded in scripture. Some glosses are put
upon them, which a sober and thinking mind would conceive impossible
to enter the fancy of man. I shall take leave to mention one, out of
innumerable others which might be mentioned with equal
propriety.--The transfiguration of our Saviour on Mount Tabor, has
been cited, and commented upon, to prove that there are not
Gospel-ordinances in the New-Testament-dispensation.--A man must have
a surprising talent at discovering an _occult_ meaning in scripture
to draw an argument against the _plain_ and _express_ Institutions of
the Gospel, from that glorious transaction. Perhaps we cannot find
among any disputers, such instances of evading, perverting, and
twisting plain and obvious points, as among different sectaries of
Religion. Truth, amid such collisions and oppressions, may eventually
shine forth with a superior splendor.--It is therefore some
consolation to reflect that the Christian Religion may be, in the
end, advantaged, by the errors and divisions, which a holy Providence
suffers to take place. They never can avail to destroy the cause,
which they now dishonour. While we see, to our great grief, errors
and delusion spreading, our minds ought to be deeply affected with
the impression that we do not love, naturally, the great truths and
doctrines of the Gospel. Mankind are exceedingly averse, naturally,
from the soul-emptying--soul-humbling--Christ-exalting doctrines of
God's word. And consequently, the scriptures are not read or heard
with that honest intention to be led into all truth and duty, with
which they ought to be. We often, hence, see them misunderstood and
misapplied to the ruin of such, as thus wrest them.
4. A farther way, in which the word of God is wrested from its proper
meaning by _unlearned and unstable men,_ is their refusing, thro'
pride and self-conceit the necessary helps to understanding them
rightly. They look only on one side.--They read only on one side.
Tradition, love of novelty or affectation, lead them astray. They may
have so high an esteem of some ONE LEADER of a Sect--or inticing
author--or may so biass their minds by envy, or prejudice, as will
end in mis-understanding the word of God.--We should always suspect
our own impartiality and honest views. We should ask ourselves such
questions as these, "Am I willing to know the truth? Do I entertain
no prejudices, unfounded and unreasonable, against such and such
doctrines or modes of worship? Do not corrupt and selfish passions
warp my judgment? Is not my admiration of such a way--or such an
author--or regard to such a man, the cause of my imbibing the
principles, I have imbibed? Do I make use of all the helps in my
power to search out the true meaning of God's holy word? Do I repair
to his house--to the authorised guides in his Church, for advice,
light, and counsel? Am I afraid of delusion--of my own heart, and of
temptations?"
He who does not make use of all the assistances, to which, in the
course of divine Providence, he hath access, in order to understand
the right way of serving and glorifying God, is to be credited in no
professions of impartiality or integrity, which he may make.----
5. Another way, in which unlearned and unstable men pervert the holy
scriptures, is reading them with a light, trifling and unserious
mind, and refusing to seek to God for his grace and spirit to purge
away our darkness and prejudices, our evil affections and vain
imaginations. A trifling and light temper of mind is a very improper
one to read the word of God--or to hear it with. If we be unserious
when we read, it is not likely that we shall get any good from it.
Our desire, when we either read or hear the word, should be to be
spiritually benefited--to get heavenly light and instruction. We are
to be guided and directed entirely by holy scripture, and to receive
it just as it is. It should be prayerfully read. Our supplication
should ascend to the fountain of grace and mercy, wisdom and
goodness, that he would illuminate our darkened
understandings--confirm our wavering hearts--establish our
faith--undeceive us, if deceived--correct our errors, if
erroneous--remove our prejudices against the great and essential
doctrines of Christianity, if we be actuated by any--increase our
regard to his own word--convince us of sin--save us from the
seduction of false principles, the fascinating power of heresy--and
direct our hearts into his love, and a patient waiting for Christ.
More devoutly, and importunately, and perseveringly should we seek
the purifying efficacy of grace divine, to save us from all delusion,
and to prevent our placing religion in rites and forms, or outward
observances, that we may not, being _led astray with the error of the
wicked fall from our own steadfastness._
6. Another way, and the last that will be now illustrated, in which
unlearned and unstable men pervert or wrest the scriptures, is in
holding that they cannot be rightly understood, without the same
immediate inspiration of the holy Ghost which indited them. _For the
prophecy came not in old time by the will of Man: but holy men of God
spake as they were moved by the holy Ghost._ The question is not,
whether a renewed heart be of great importance in gaining a true
knowledge of the holy scriptures, and give a more lively, solemn and
affecting impression of the truths, duties, and doctrines of the
Bible: for this is readily acknowledged. But whether it can be
understood, in its great principles and doctrines, duties and
ordinances, by man, without the _immediate inspiration_ of the spirit
of God. If it cannot, it can do him no good, while _uninspired._ And
when _inspired_ he will need no written word. If God have given to us
a revelation of his will, he intended it should do us good, and be
our _sole guide_ in matters of faith and practice. But it can do us
no good, if we cannot understand it. If unregenerated persons cannot
understand the truths, duties doctrines and ordinances which it
contains, it cannot be the mean of convincing them--reproving
them--instructing them and warning them. And if we say, they cannot
understand it, because it hath a _hidden_ and _mystical_ meaning: We
really make it of no worth. We highly impeach it. The _spiritual_
meaning of scripture is its _true_ meaning. The most _pious_ mind can
only understand it, in its true sense. Surely we cannot be so rash as
to say, that it is an _unintelligible_ book--like an _enigma._ And to
say, that it has, beyond the real true meaning--a hidden and mystical
one, is not only to say a very unreasonable thing, but is to make
scripture dependent on man's fancy for its meaning. To do this, is to
set the scripture aside altogether, and in effect to deny it. If none
but Saints, or true believers in Christ can understand it, this
consequence will follow, it must be, to all the rest of the world,
USELESS.--And to pretend to any light or guide superior in us, to the
word of God, is to renounce it, in truth or in realty.--The fact is,
that the scriptures of the Old and New Testament are the rule, by
which to try all suggestions and impulses:--the only standard. All
our hopes, all our joys, all our doctrines, all our discipline, all
our practices are to be tried by them. By them to stand or
fall.--This is not intended to disparage the work and office of the
holy Ghost in his awakening--sanctifying and indwelling influence on
the soul. The holy spirit must sanctify and regenerate us. We wholly
depend on the SOVEREIGN grace of God to save us. In ourselves we are
helpless and hopeless. His word is to teach us. His spirit to
sanctify us. And his son to redeem us. _By grace are we saved through
faith, and that not of ourselves, it is the gift of God._--
Guided by these sentiments, you will come to a right understanding of
holy scripture, and feel the danger of perverting it; you will easily
distinguish between truth and error.--Let the plain sense of
scripture, not the suggestions of fancy, or supposed extraordinary
impulses on the soul, or opinions of men, be your directory.--Search
the Oracles of the one living and true God, with humility and
integrity, with a desire to understand them--and a resolution to live
up to their divine precepts--earnestly seeking to the throne of grace
for divine light and teachings. Thus, may you hope that your diligent
endeavours to know the right way of the Lord, will be crowned with
happy success. _For the meek he will guide in judgment.--The meek he
will teach his way._ AMEN.