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Mhg51 1815 P9
copy 2.

READING
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I suppose one may take it for granted that any
one who comes to ask for a course of Theological
Study, is, at least, well acquainted with the letter of
Holy Scripture, such as it might be acquired through
the Daily Lessons, and the frequent reading of Holy
Scripture in Church. Otherwise, the first step would
be a knowledge of the Holy Text itself, and especially
a careful study of the Historical Books of the Old Tes
tament. This presumed, the object would be to deepen
the knowledge of Holy Scripture, of the substance of
the Faith; and of practical wisdom, with some know
ledge of the History of the Church.
In this we should begin with the Gospels as the
contre ; and in this, I suppose, what persons would
chiefly need, would be the deeper meaning of the
whole, and of the several words as drawn out by the
Fathers, rather than mere verbal criticism. It would
then, probably, be best to begin to study the Gospels,
either with the Catena Aurea, or each Gospel with

some one Father who had commented on it : —
S. Matthew with S. Chrysostom and S. Hilary ;
S. Luke with S. Ambrose ; S. John with S. Augustine
and S. Chrysostom.
This study would not only bring out the context,
and connexion, and meanings of Holy Scripture which
people are not in the habit of thinking of, but would,
incidentally, bring a person acquainted with a good
deal of exposition of other parts of Holy Scripture.
It is like reading Holy Scripture with a new sense.
S. Ambrose, especially, brings one acquainted with a
great deal of Holy Scripture. Besides, in this study
of the Gospels, much might be learnt by way of
meditating on them.
If the Catena Aurea were used, it would probably
be best to take two chief Fathers only at first, that a
person might not be lost in the manifoldness and
fulness of exposition. Other expositions might be
reserved until afterwards.
The reading of the Fathers themselves has the
advantage of their being a whole, and that their mode
of practical teaching, in connection with the exposition
of Holy Scripture, is so learnt.
After, or with this, might be taken the Exposition
of the Psalms, by S. Augustine, both as teaching the
spiritual meaning of the Psalms (which it does even
amid variance of translation, but much more when
the translation is the same), the relation of their
meaning as to our Lord and His members, and for the
great value of its moral teaching.

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For the first study of S. Paul, no work would per
haps give a general view of the scope and connection
of the Epistles as S. Chrysostom. S. Augustine,
again, beautifully unfolds S, John's Epistles.
Together with this, it would be best to take some
hard book, which should be the subject of real study,
in order to make it your own. Butler's Analogy may
be presupposed. Then Hooker, B. 5, ought to be
turned "in succuni, et sanguvnem." The deep view of
the connexion of the Sacraments with the Incarnation
is probably hardly to be found elsewhere, save in the
Schoolmen. Pearson on the Creed should follow, and
later S. Athanasius against the Arians, with the notes
in the Library of the Fathers. There is in these a
very important doctrine, upon which people, if not
instructed how to think, are continually thinking
amiss, and even unconsciously falling into heresy.
On the doctrine of Justification should be read Bishop
Bull's Harmonia, or Mr. Newman's work.
Bishop Bull's Defensio Fidei Nicenaa should be
taken later, if there is opportunity, and as a great re-
pcrtorium on all the questions which have been raised
on Sacred doctrine, Petavius de Trin. and de Incarn.
Fur History it might suffice, in this stage, to read
Kusebius and Collyer's English History. Parts of
Bingham's Christian Antiquities might also be read.
Knscliius is a very suggestive book as to further
questions. On Moral Subjects, and as to practical teaching.
1 suppose he could hardly do better than take Bishop

Andrews' Festival Sermons, on account of his reverent
and loving way of dwelling on Divine Mysteries.
Bishop Taylor's Sermons, Life of Christ, Holy Living
and Dying, for Personal Practical Experience. New
man's Sermons for deep Moral and Religious Truth,
and to read himself. Manning's Sermons for vivid
realizing of things unseen, and the end of our being.
S. Augustine's were named, and those on Select Por
tions of Holy Scripture, (Library of the Fathers,) might
be added to them, as models of clear, affectionate,
fatherly teaching. Perhaps on Penitential Subjects
might be added the Sermons at S. Saviour's. More
direct Spiritual Guides are a Kempis, and the Spiritual
Combat, the way of Eternal Life ; for Devotions one
might name Bishop Andrews, and the Paradise for
the Christian Soul.
In this whole course of study it is best to prevent
weariness by combining at least several portions of it.
Especially every day should be taken one of the
harder books, upon which, for the time, the whole
mind should be concentrated, if but for a short time,
half an hour or an hour ; and then the main extent of
study be given to Holy Scripture, keeping always some
time for Practical Reading, and that with a view,
primarily, to the person's own soul.
Begin and end all study, with at least, a short
prayer.