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DISCOURSES,

Controverfial and Pradical,

o N

VARIOUS SUBJECTS,

Proper for the C o n s i d k R a t i o N of the

PRESENT TIMES.

IN TWO VOLUMES.

By the Author of Deism Revealed.

LONDON:

Printed fojiA. Millar, in t\iQ Strand i and J. and J, Rivimcton. in St. PauPs Church-yard,

M.DCC.UV.

CONTROVERSIAL

DISCOURSES;

CHIEFLY ON THE

EVIDENCES,

AND THE

FUNDAMENTAL DOCTRINES,

OF

CH RI STIANITT,

VOL. I.

He that believeth, and is baptized, Pall be faved\ hut hi that believeth not, Jhall be damned. Mark xvi. 1 6.

LONDON: Prinped for A. Millar, in the Strand-, and J. and J. Rivikctow^

in St. Paul's Church-yard,

M.DCC.UV. "

[i]

THE

PREFACE.

ADDRESSED TO^

The Right Reverend, and Reverend,

THE

CLERGY

OF THE

Church oi ENGLAND.

Right Reverend, ajid Reverend Gentlemen y

SUCH, ever fince the Reformation, hath been the candour of the Church, wherein you at prefent worthily prefide j and fuch her wifdom in fome inftances, and piety in others ; that her doors have never been unreafonably (hut againft any man, nor her Chriftian charity and indulgence denied to thofe whom their prejudices have forbidden to en- ter. It is no wonder therefore, if, actuated by dif- pofitions fo ingenuous, and a fpirit fo truly Chriftian, fhe hath always perufed, approved, and applauded, all well-executed performances, howfccver foreign to herfelf their authors may have been, in birth, education, communion, and even principles. Vol. I. A Em-

ii The ? K E ¥ A C E.

Emboldened by tbcfe refieftions, the writer of tbe following Dilconrfes, who, being of your own communion, labours to defend thofe principles you deem fundamental ; in this light, thinks himfelf fecure oi your acceptance and patronage -, provided the many defeds, too eafily dilcoverable iii his per- formances by judges fo very difcerning, do not for- bid your approbation ; provided alio it fliall appear, notwithftanding all the trads and difcourfes hitherto publifhed on the fame iubjed?, that the Times call for new endeavours of this kind.

As to the dcfcds of thefe performances, thus addrelTed to you, it is feared, they will be found too numerous, and too confiderable, to countenance the boldnefs of the author in this application. He is, neverthelefs, on a review of what he hath writ- ten, encouraged to apply; becaufe the objedions to which his work may be liable, are, he hopes, fuffi- ciently balanced, not only by the goodncfs of his intention, but alfo by the perfpicuity and concife- nefs, wherewith he hath endeavoured to draw to- gether, as in fo many focal points, the lights ne- ceflary for the illuflration and proof of each con- troverted Fundamental, which are either too much difTipated, or too much obfcured, by the terms of art, and prolixer reafonings, of abler, but more voluminous controvertifts. He hath likewife intro- duced, throughout thefe Difcourfc?, a variety of new arguments, which, he hopes, may merit your attention, whatloever they may do as to your ap- probation. And further, as it was his chief aim finally to decide, if polTible, the debates under each important topic, to the fatisfaciion of every truly candid enquirer j he hath, firft, endeavoured to prove the Scriptures to be the real word of God ;

fecondly.

7^^ P R E F A C E. uv

fecondly, to (hew how, as fuch, they ought to be read and underftood ; and laftly, to clear up the feveral difputed points, by pure unfophillicated paf- fages of Scripture, not darkened or perverted by the arbitrary and artful expofitions of men ; but taken in their firft obvious and naked fenfe, prefuming that God knew how to write intelligibly to a plain well-meaning underftanding.

But ftill it may be faid, and it is owned, with no fmall fhew of reafon, that controverfy, of all things, hath proved moft prejudicial to religion ; that nothing new can be urged on the eflentials of Chriftianity ; that the world is really overftocked with fermons and religious trads of all kinds, more efpecially on every difputed topic ; and that, fo far as fuch performances are capable of doing good, thofe in being may fuffice, inafmuch as all that ge- nius and judgment could contribute to give them variety, perfedlion, and force, is exhaufled in thofe already publiflied.

It is true, that controverfies, in fome refpedls, have greatly hurt religion j but it is as true, that, in others, they have done it infinite lervice.

If the corruptors of our faith, and the oppofers of truth, have fomevvhat darkened the one, and flaggered the other, in fuch minds as had a pre- vious tendency to error or infidelity, the lofs, in re- gard to thefe men, is the lefs to be regretted ; be- caufe their faith (Icarcely deferving the name) mufl: have been of little ufe to themfelves, had they re- tained it, fince it was capable of being flaakea by arguments levelled dire(ftly againft the cleared did:ates ot divine revelation. An underftanding, prepared to yield on an attack of this kind, would have yielded to its own unaffifted perverfity. But,

A 2 on

iv 7^^ P R E F A C E.

on the other hand, hath not the fuith of the inge- nuous been greatly flrengthened by the noble apo- logies for Chritlianity, and its eliential dodrines, wherewith the truth h.ith, in all ages of the church, been fupported? Is it not an unfpeakable fatif- fadlion to fee, that the Creed of a Chiiltian, after a thorough fcrutiny, can ftand the teft, not only of impartial reafon, but of every other attack, hovvfo- ever artfully or cruelly carried on againft its ad- herents ? If the teachers of error have, by divine permifTion, done fome hurt ; furely the Joivers of facred truth have, by divine appointment, done in- finitely more good, in defending that which was /own from being caught away out of our hearts by thofe fowls of the ah\ which the prince of the air hath always employed in that myllery of in- quity.

It is a grofs miftake to fuppofe, that nothing new may be faidon the fundamental articles of our faith. They are'^really inexhauftible, and the Scriptures, wherein they are revealed, is a bottomlefs abyfs of wifdom. The following Difcourfes may, perhaps, fatisfy the learned reader, in a variety of inftjnces, that both alTcrtions are true, without leading him from the plain path of common fenfe. But, be this as it will, it is humbly prefumed, no wife or faith- ful Chriflian will cenfure him, who endeavours to ^ive a new and fatisfadory anfwer to every new attack ; and, as often as the old objections are re- vived, fearches the armoury of the church for thofe weapons, wherewith the like affailants have been foiled in former times. To rub the ruft of antiquity, and of the fchools, from thefe ; to give them a new edge ; and to wield and point them with ikill againft the prefent adverfaries of our faith; is a

work

rhe P R F F A C E. v ^

work of no fmall fervice and merit. To be at- tacked, and not dcfeiKicd, is the fame as to be defeated. The adverf.iry does, and will, attack : it follows therefore, that we muft either defend, or fubmit, and give a triumph to men who will not i'A\ to vaunt it, to the great eniolument of a fcheme and caufe we dill think pernicious.

No one thing gives the declared enemies of Chri- ftianity fo great an advantage ngainil it, as our fcan- dalous divifions on the eflential articles of taith. Now, though thefe divifions are by no means o\v- ing to the obfcurity of revelation, but to the mani- feit obliquity, both of undcrftanding and heart, in thofe pretended Chriaians, who, through piide, prejudice, and other vices, are not to be concluded by Scripture j yet, as long as thefe continue, the enemies of our religion will always charge them to the account of revelation ; to that of reafon, which they conceitedly adore, as all-fuffictent, they never will. They will be as far from charging our dif- putcs in points too important to be obfcurely re- vealed, on any irregulariry of the human heart, wherein, blinded by a manifell: fympathy with the inteftine perverters ot Chriftianity, they will fee no corruption, no undue influence over the judgment of a Deiftical Chriftian.

To believe, as the Deids do, that our funda- mental differences are owing to the obfcurity of revelation, is to give up the caufe of Chriflianity j for we cannot believe this, and yet believe, that the Scriptures are the word of God, without a blafphemous denial of both his wifdom and good- nefs. That the contentions therefore of Chriitians, in regard to the very effentials of the religion they profess, may be no longer turned into an infamous

"a 3 reflection

vi T/je P RE ¥ A C E.

rcfledion on that religion, it is neceflary our fentl- ments on the fundamentals fhould be a little more conformable; in Ihort, that we {hould have but one creed, and that this creed (hould be as antient as the Church of Chrift ; becaufe the conformity of any one age with itfelf is not more requifite to this purpofe, than the conformity of all ages with one another. He, whofe labours are aimed at this end, ferves the caufe of Chtiftianity as efFedlually, as he who endeavours to defend it againft a general attack; firft, becaufe inteftine diffenfions are worfc than foreign wars ; and fecondly, becaufe it is in vain to apologize for Chriftianity, till we £hew what Chriftianity is, and have made it evident, that we have a common Chriflianity. If the new Je^ riifalem continues as much embroiled within itl elf, ts the old, it is eafy to forefee the fuccefs of its be- fiegers. The candid part of mankind now plainly perceive, tjje Deifts can no longer, either maintain their own principles, nor any otherwife materially wound Chriftianity, than through the diiTenfions of its adherents. The Scriptures, they fay, and wc own it, command us to jland fajl in the faith^ and tell us, the faith is one-, but this, they further urge, cannot be the command of God, fmce the fame Scriptures, from which we extracft our various fyflems of faith, are found, in fa(ft, and by expe- rience, to be either too dark, or too undeterminate, to give mankind any one fyftem. Hence they in- fift, that the unity of fait h^ fpoken of in Scripture, is unattainable ; i.nd confequently, the command, that all ([\ou\d ft a fid J a /I in one faith, imprad:icable and unreafonable. To prove that the Scripture is fufHciently decifive on the great articles of the re- ligion it reveals, and therefore rhat the command is

reafon-

"The PREFACE. vil'

reafonable, and worthy of God, is the chief purport of the following Difcoinfes. How fiir the author hath fucceeded in his attempt, you, Gentlemen, will be bcft able to judge. If by his poor endeavours it {liall appear, to the fatisfadtion of a reader con- tent to follow him through a work fo fhort and fummarv, that the Scriptures are fufficiently clear and determinate on the great points of faith, though controverted among the profefTors of Chri- flianity y the world will then know where to look for the fource of its own difputes ; and will be forced to find it in the violence of its own paffions, which it will not fubdne ; in the blindnels of its own prejudices, which it will not fiifpcdtj and in the imbecillity of its own reafon, which, though men may idolize to the full extent of their vanity, hath fuffered them to differ as widely in all other branches of knowlege, wherewith intereft or in- clination hath had any opportunity of interfering. As to the command enforcing unanimity in the faith, the difobedicnce, in that rcfpe6t, of perfons profeffing Chriftianity, ought no more to derogate from the reafonablenefs of the injundion, than their difobedicnce to the decalogue is allowed to do from the goodnefs and utility of its precepts. Indeed ex- perience hath made it but too manifcfl:, that the different degrees of latitude, taken by the profef- fors of our religion, either in thinking or ading, proceed from the different degrees of indulgence, wherewith they treat their confiitutional tempers, their own natural inclinations and averlions; and that they call that freedom of thinking, whatfo- ever it is, which liccnfes their liberty of ading as they pleafe. If variety of interpretations, more or lefs remote from the rtmple interpretation of the

A 4, words.

viii The PREFACE.

words, are put on the dodrinal part of revela- tion J variety of interpretations, more or lefs de- viating from the flriclnefs of the expreffions, are alfo put on its moral precepts. But whereas there is no receiving the dodlrines of Chriflianity in their genuine purity, without, at the fame time, receiving its injundlions in their utmoft fe- verity j a latitude of interpretation muft therefore be found out, which may bend the former to our own reafon, and the latter to our own in- clination ; and then, but not till then, we are our own teachers and lawgivers, our own mailers and governors.

Whether the world, according to the faftidious maxim of fome men, is really overftocked with ■fermons, Gfr. or not, the Clergy, neverthelefs, go on, making new ones every day, and preaching them, on a fuppofnion, it feems, that they are not abfolutely^nneceflary. If the negledl of them only is confidered, all that are already in being may be burnt, without a very fenfible lofs, at leaft to the objectors, who would difrelifh even a Novel, were it intitled a Sermon. But if the expediency of fuch compofitions, as means of inftru6lion and re- formation, is to be eftimated by the ignorance, the error?, and vices, of mankind, it may be modeftly enough prefumed, we are not, to this day, fuffi- ciently furnifhed. Are the Clergy, becaufe one part only in four of the feed falls on good ground, and the other three on bad, to fow no more ? or, in cafe the methods, whereby convidion and per- fuafion were effeded in one age, do not fucceed in another, of a quite different turn and genius, are our teachers to Ihut up their mouths, and lay a fide their pens, rather than attempt the great work they

r/'^ P R E F A C E. ix

arc entrufted with, in a method more fultable to the prefent times ? Epi&etus tells us, every thing hath two handles; one, whereby it may be eafily feized and managed ; and another, of which the contrary is true. The fame may be faid of every man ; nay, of every age of men. Two centuries ago, there was no convincing any man, although on points that now feem too obvious to need a de- monflration, but by mode and figure ; whereas, at prefent, an argument in that form would be taken for a fpell by fome, and for a nonfenfical piece of affedtation by others. We, who are old, can re- member the time, when it was cuftomary with the Clergy fuccefsfully to perjuade men by the terrors of the Lord-y but the ears of this age are too delicate, or our confciences too raw, to endure with patience an application fo caufticj and therefore we fay to our teachers, as the Ifraeh'tes did to Ifaiah and the other prophets, Prophefy not unto us right things; /peak unto usjmooth things ; prophefy deceits. But what faith God to that prophet, in reference to this very people ? Cry aloud, /pare not ; lift up thy voice like a trumpet , and few my people their tranfgrefions^ and the houfe of Jacob their f?is. How exadlly pa- rallel is our cafe to that of the Ifraelites! We call for fmooth things, and deceits, as they did : But where is the trumpet loud enough to roufe us, un- lefs that which fliall raife the dead ? For fome time paft, not only the controverfy about morality, but the difputes alfo between Chriflian and Deift, and between the Orthodox and Arians^ have been fhamefully abandoned to tlie futilities of a feebler philofophy, than even the falfe wifdom exploded by Chriftianity of old. The dictates of God him- fclf have been prepofteroufly fubmitt-ed to the weak

reafon-

X r^r PREFACE.

reafonlngs, and even to the vicious prejudices, of men, pretending to believe the Scriptures, although they fuffer the contents of the facred volumes to interfere, at beft, but as feconds to their own opi- nions. In the mean time, every one, having drt/Ted out religion in a garb of his own fanfying, hath given his oppoiites an occafion to tear it in pieces, while they pretended to tear away the difguife only. Out of this confufion have arifen, firft, doubts and diffidence ; from thence infidelity, and a con- tempt of all things facred -, and from thence again, fuch an univerfal fcene of pollution and wickednefs, as (hocks the eyes of one, who is but moderately criminal, to furvey : for what is to be feen in it, but kingdoms given up to fadion and ambition ; eilates, to gaming and fliarping ; oaths, to bribery and corruption j and the confciences and perfons of both fexes, to proftitutions too flagitious to be named ? Sball not God vijit for theje thifigs ? or, till he do*^ fhall not his minifters cry aloud againft them, as well in the principle as the pradice, if, fpeaking in a lower voice, they have not been heard ? Shall they not Jet their faces like a flinty and whet their words to daggers, when an age like this is to be reproved ? Will fplitting of hairs, or going half the way, with heretics, a method too long tried, refettle us all in the truth ? Or will feebly moralizing on the beauty of virtue, and the dtfoimity of vice, in purfuit of the prefent affcded pradice, reform a generation fo hardened in wicked- nefs ?

No, Gentlemen ; fuch expedients, you are fen- fible, can never anfwer the ends propofed. Succefs is not to be hoped for on all occaiions, from the purfuit of any one metliod. If there is any good

t©

The PREFACE. xi

to be done by preaching, although the principles are not to be changed, yet furely the manner nnifl be diver fified, according as the genius and difpofi- tion of mankind vary. The errors and vices of one age differ fo widely, either in fubilance or circum- ftance, from thofe of another, that to reafon al« ways on the fame points, and from the fame to- pics j or to attempt perfuafion, on all occafions, in the fame ftrain ; is to talk wide of thofe we addrefs to ; is to fpeak to them in a language they either do not underftand, or feel. Is there a pofTibility, I mean with any profped: of fuccefs, of accommo- dating the fame fpecies of admonition to thofe who tremble, and to thofe who prefume ? Or, is a de- bate, efpecially on a religious fubje<5l:, to be ma- naged in the fame manner with a modeft and can- did enquirer after truth, and with aftill impudent, though detcded, fophifter? We fhould, I humbly conceive, neither prefumptuoufly didate to the for- mer, nor meanly waftc our arguments on the latter* The firft merits all our affedion, be his prefent opinions never fo deteflable in our eyes. But it is our duty to drag out the lafl from the coverture of his impious arts, and to fcouige him with fcorpions in the fight of his deluded admirers, that, if they did not choofe him for a guide, becaufe they pie- viouHy knew him to be a deceiver, they may learn to abhor and fly from him, as they would do from a perfon infeded with the plague.

As to men of but moderate talents for controverfy, who, although unhappily entangled in the new opi- nions, do neverthelefs (\.\\\ retain an honefl regard for the truth, ought they not to hear and read, as well on the one fide as the other ? Since their mo- defly makes them the difciples of others, it ought,

one

xii ri»^ P R E F A C E.

one {hould think, to convince them, they may poffibly have made a wrong choice of teachers. Such men as, for want of fufficient literature, are unable to go through with a work fo very difficult, even to the learned, and therefore mufl, in fome meafure, depend on others, ought undoubtedly to liften with the one ear, as well as with the other, and to try all things^ that they may, in the end, hold faji that which is good.

They may eafily judge, whom they ought to fol- low, by the fruits of their inftruftions. Js not vir- tue baniflied, where-ever piety hath been extin- jguifhed? And what remains of piety are to be found, where the new opinions have taken place ? It is evident to every common obferver, that rcfpecft for the holy Scriptures, for the Sacrament?, for the Sabbath, and for the Sanctions of Religion, hath tetired from the minds of mankind, in proportion as the novel dodtrines have advanced ; and that dif- folution of manners hath followed the difllpated faith, and licentious principles, of our new apoftles. Their difciples need be referred no farther, than to their own breafts, for an experimental proof of this. Why then will men, ftill retaining fome tincture of a good meaning, give up their minds to leaders •fo long accuftomed to treat their own underftand- ings with pernicious novelties, that it is manifeftly become unfafe to be within the noxious air of their converfatioh, which infecls, as fafl as it is breathed? Avicenna makes mention of a girl, who, hiving been fed, from her infancy, on certain fpecies of nutritive poifon, came at length to have a conflitu- tion incapable of bearing any oiher kind of food, extremely diftempe'-ed in itfelf, and contagious to all who approached her. He does not tell us, how- ever.

The PREFACE. xiii

ever, that flie, like the intellecStual plagues above- mentioned, was fond of a croud, or Ihewed any induflry to infe(fl others. In this particular, our new teachers rather refemble the T'alus of Etifta" tbius, a man made wholly of brafs, who had a trick of going into the fire, and flaying there till he was as hot as that could make him, and then rufhing out to embrace thofe whom he would deftroy.

Befide the dangerous tendency of their principle?, tiiefe venders of new opinions fhew themfelves to be very unfit inflrudors for a well-meaning man, by the difingenuous artifices, and double-dealing, wherewith they make all their profclytes. They declare, in the mofl folemn manner, for any fyflem of principles, though never fo contrary to their real fentiments, if place and profit happen to be annexed to it j and then, without the k aft fcruple, employ all the credit that place can give them, to inculcate a contrary fyflem, but under fuch difguifes as give them, in the eyes of the un- difcerning, fome fhew of believing and ading in conformity to their declarations. Bafe enough to do this, they have alfo the aiTurance publicly to defend it, when done, and to repeat it, in the face of mankind. Shall a man of honeft inten- tions give himfelf up to thefe mercenary, thefe felf-deteded deceivers, and refufe to hear or read any thing, but that which they think fit to re- commend ? It is impofTible. The partizans of a known impoiior uie always impoftors them- felves.

For men, thus deceiving, or wifhing to be deceived, the following Dilcourfes were neither written, nor publifhed j but for thofe only who honcflly look for the truth, and prefer a painful

2 ruffle,

xiv r/&^ P R E F A C E.

ruffle, at the entrance, to the mofi: pleafing doze in error. The author, conlcious that the prin- ciples he maintains are true and necefliiry j that the Almighty Being not only authorizes, but prefcribes, the defence of them ; and that the dig- nity of a caufe fo highly noble and important merits the fervice of much greater talents, than hath been beftowed on him j writes therefore freely and boldly, at the full ftrctch of thofe he hath.

However, he fubmits his performances, firft, to you, Gentlemen, and then to every other fenfible and honed peruferj earneftly wifliing, the abili- ties had been equal to the Spirit that gave them birth 'j and humbly hoping, that, while the dulleft treatifcs on the fide oi herefy and irreligion are devoured, with a kind of greedinefs, thefe, which fpeak for God and Truth, may poflibly meet with acceptance efpecially in cafe they (hall happen to feem not lefs rational, lefs fpirited or entertain- ing.

He will blefs God for your approbation, Gentle- men, if he fliall be fo happy as to obtain itj and will ejfteem it the greateft comfort of his life. But as to the cenfures of the difhoneft, of whom alone he writes with feverity, he will confider them as applaufe ; believing what he fays hdth pierced to the quick, when the hardened dilTemblcr is forced to complain.

To conclude this already too tedious addrefs, I mofl earneflly befeech God to blefs and prefervc that Church, whereof he hath fliewn himfelf fo )ong I'emarkably the proted:or, and in nothing more, than in giving you to be its paflors. May he make

it.

T;^^ P R E F A C E. XV

it, by your miniftry, fruitful in Faith and good Works, for the fake of Him who purchafed it with his blood. I am,

Right Reverend^ and Reverend Gentlemen,

Tour moft Jincere WelUwifher^

And moft faithful^ and dutiful^

Humble Servant,

Philip Skelton.

[ xvli ]

CONTENTS of the Twenty Discourses in Vol, I.

Disc. I. How the true Religion may be diflinguifhed from fuch a'^ are falfe, Page i.

1 ThefT. V. 2 1 . Prove all things : hold fafi that which is good.

Disc. II. The Bible is the Word of God, p^iy,

2 Tim. iii. 14, 15, 16, 17. Continue thou in the things which thou hajl learned, and hajl been ajfured of, knoW' ing of whom thou hajl learned them : — Jnd that from a child thou hafi known the holy Scriptures, which are able to make thee wife unto fahation, through Faith which is in Chriji Jefus. — AllScripure is given by infpi- ration of God •, and is profitable for do£irine, for re- proof, for correction, for inJlruStion in righteoufnefs : — That the man of God may be perfeCi, throughly furnifhed unto all good works.

Disc. III. How the Scriptures are to be read, p. 53. John y> ^^. Search the Scriptures ; for in them ye think ye have eternal life ; and they are they which tefiify of me.

Disc. IV. The Unity of God proved, p. 79.

Ifaiah xliv. 8. Is there a God beftdes me ? Tea, there is no God ; J know not any.

Vol. I. a Disc,

XVIU

The CONTENTS.

Disc. V. Objedions to the Divinity of Chrlft an-

fwered, p.ioy.

St. John V. 2 2, 23. 'The Father judgeth no man^ hut

hath committed all judgment unto the Son : — That all men

Jhould honour the Son^ even as they honour the Father.

Disc. VI. The Divinity of Chrifl: proved, p. 13^. Philippians iii. 8. / count all Things but lofs for the ex- cellency of the knowlege ofChriJi Jefus my Lord.

Disc. VII. The Divinity of the Holy Gboft proved, p. 166.

Sx. Johnxvi. 13. — When the Spirit of Truth is come, he will guide you into all truth ; for he fhall not fpeak of bimfelf ; but whatfoever he fhall hear^ that fhall he fpeak : and he willfhew you things to come.

Disc. VIII. The Doarine of the Holy Trinity vindicated, p. 192.

Jobxi. 7. Canfi thou by [ear ching find out God? Canji thou find out the Almighty to perfehion ?

Disc. IX. Chrift the true and proper Sacrifice for Sin, p. 22^.

I Cor. XV. 22. j^s in Adam all die, even fo in Cbrifi fhall all be made alive.

Disc. X. Chrift the true and proper Sacrifice for

Sin, A25.^

I Cor. XV. 22. As in Adam all die, even fo in Cbrifi fhall all be made alive.

Disc.XI.TheSandions ofrhr Chriftian Law, />. 227. Matthew xxv. 46. Thefe fhall go away into everlafling funifhment ; but the Righteous into Life eternal.

Disc*

The CONTENTS. xix

Disc. XII. The Fundamentals of Chriftianlty, and the Neceflity of Fairh therein, p. 305.

Hebrews x. 38, 39. 'The ju§i Jhall live by faith : hut if any man draw back^ my foul fhall have no pleafure in him. — But we are not of them who draw back unto per- dition ; but of them who believe, to the faving of the foul

Disc. XIII. A Teft neceflary before AdmiiTion into che Miniltry, p. 334.

1 Tim. i. 13. 14. Hold faji the form of found words, which thou haji heard of me, in faith and love, which is in Cbriji Jefus. — The good thing which was committed unto thee, keep by the Holy Ghoji, which dwelleth in us.

Disc. XIV. Chrifiianity proved bv Miracles, ^'.359. John V. 36. The works which the Father hath given me to finifhy the fame works that I do, bear witnefs of me^ that the Father hath fent me.

Di?;c.XV. Chriflianitv proved by Prophecies, p. 380. Revel, xix. i o. — The teftimony of Jefus is the fpirit of prophecy.

Disc XVI. Faith well founded on Chrifl's Refur- redtion, p. \o\.

Afts X. 40, 41. Him God raifedup the third day, and fhewedhim openly ; — Not to all the people, but unto wit- neffes chofen before of God, even to us, who did eat and drink with him after he rofe from the dead.

Disc.XVII.yz/^^j a Preacher of Righreoiifnefs p-d^iC-*. St. Mark xiv. 43, 44, 45. And immediately, while he yetfpake, cometh Judas, one of the twelve, and with him a great multitude with fwords, from theChief-prieJis, and the Scribes, and the Elders. — yf«i he that betrayed him bad given them a token, faying, IVhomfoever I fhall kifs

that

XX The C O N T E N T S.

that fame is he : take him, and lead him away fafely . — And as foon as he was come, he goeth ftraightway to him, and faith, Mafier, Majier -, and kiffed him.

Disc. XVIII. Human Liberty what ; and how to

be obtained, A 43'-

Johnviii. 31, 32. — If ye continue in my word, then are

ye my difciples indeed. — Andyefhall know the truth, and

the truth fhall make you free,

Disc.XIX. Religion nece{Tary to Civil Society, />.448. I Pet. ii. 1 7. Fear God, Honour the King.

Disc. XX. The Marks of dangerous Corruption

found in the Church of Rome. p.^6g,

I St. John iv. I . Beloved, believe not every fpirit, but

try the fpirit s whether they are of God -, becaufe many

falfe prophets are gone out into the world.

D I S-

C » ]

DISCOURSE I.

How the True Religion may be diftin- guifhed from fuch as are Falfe.

I Thess. v. 21. Prove all things : hold fafi that which is good,

THIS precept of the Apoftle contains found and ufeful advice, in regard to all branches of know- Jege, and all kinds of choice. He does but throw a die for his own happinefs, who negle<5ls the former part of it ; and he who a6ls againft the latter, hath no right to complain of the thief and the robber : but the force and beauty of the precept lies in the con- nexion between its parts. He can never be rationally te- nacious of his choice, who hath not made it on due exa- mination -, becaufe he can never be fure it is judicioufly made, if chance, or others, have made it for him : and firmly to adhere to that which he neither is nor can be fure is right, is obftinacy and folly.

As, however, the Apoftle intended this mod excellent piece of advice for a religious purpofe only ; and as our Saviour, with the fame view, fays, Why even of your- felves judge ye not what is right ? we are to interpret both as an appeal to the fenfe and underftandings of man- kind, in relation to the evidence whereby one Religion Vol. I. B may

a The ^rue Religion diftiyiguijloed

may be diftinguifhcd, as true and genuine, from others that are falfe and fpurious. Be the evidence of Chriftianity what it will, its Author had the confidence to fubmit it to the reafon, nay, to the very fenfes, of all men. He that hath ears to hear, let him hear. The works that I do in my Father's name^ they bear witnefs of me. If I da not the works of my Father, believe me not : but if I do, though ye believe not me, believe the works. Go andfhew . John the things ye do hear and fee; the blind receive their fight ^ and the lame walk, &c. It is plain from hence, that Chrift appealed to our fenfes and reafon, in order to the full conviflion of fuch as fhould believe on him -, and defired this convidtion in his difciples, to the end that, having found the Religion he preached to be true and good, they might hold it f aft, as the Apoflle advifes.

There is no one now, I believe, who will difpute the iuftnefs of this rule, whether he fubmits to the authority of thofe who delivered it, or not. Every one muft allow the rule to be good in itfelf. Yet what all are ready to grant in fpeculation, very few arc willing to reduce to pradtice, I mean in matters of religion. In other things mdeed, as if they wefc of more value, we ufe all the fenfe and reafon we have. If we are fick, we are not fo attached to the name of a drug, or a phyfician, as not to poftpone cither to a better, for the fake of health. If we are to purchafc f^n eftate, we examine, without any manner of prejudice, the goodnefs and extent of the lands, and what they may be let for -, nor will we clofe the bargain, till we have the opinion of the bed lawyer concerning the title. We make it no obje(5lion to his judgment, that his name is fpelied after this or that manner. If we buy any piece of goods, its .properties are thoroughly examined. If we fell one, the money is not received, till it is carefully viewed and iiifpected. We fhcw furprifing fharpnefs, and go to an hair's breadth, in our difputes about property ; and if they run to a law-fuit, the very father of lyes and deceits mult be employed againft us, or no advantage can be taken of us. But examine us in religious matters, and behold, we are almoll idiots. Here we know little or no- thing i can give no reafon for what we maintain, or, for

the

from fuch as are Faljc. y '

the moft part, a very weak one •, are deftltute of com~ mon fenfe and underllanding. Here names, not things, are received, are Joved, are contended for. Here names, not things, are rejected, hated, and even perfecuted in thofe who adhere to them, not becaiile we are fenfible of any material difference between their perfiiafion and our own, but becaule they fpell theirs with other letters, than we employ in the name of curs. Truth and error are here alike to us in themfclves, and differ only as they get the ftart of each other through our education or paffions. If education predominates, the molt knowing fon takes up contentedly with, often adheres tenacioufly to, a Religion handed down to him by the mofl: ftupid father j and never goes further than the herald's office for his creed. If his paffions or affedtions have the afcendant, his Religion, in- itead of being a tie, according both to the nature of the thing, and the etymology of the word, muft be converted into a licence, that it may countenance what it Ihould cor- rcd, and bring his conscience to fecond his will, as that does his appetites and defires. He muft adhere to the Religion of his father, though it was evidently the caufe of blindnefs, cruelty, and wickednefs, in him j or he muft have a Religion of his own, becaufe he is determined to take greater liberties, than his father's principles could warrant. In thefe ways of choofing, or rather ftumbling on, a Religion, judgment and reafon are not fuffered to interfere, but are referved for matters of greater confe- quence, fuch as the choice of an horfe, a cook, or a flrum- pet.

And yet, if it is of any moment to a man, whether he (hall be good and happy, or wicked and miferable, it muft equally concern him, not only to be religious, but to make a wife choice of a Rehgion •, for it is not a whit more fure, that there is a God who made us, than it is, that he made us to ferve him in fpirit and in truths and in fo doing to be completely happy. He who believes, there is no God, whatever he does with the natural world, muft look on the intcUedlual as a moral chaos, wherein if there is a right and a wrong in a£lions, there is no reafon for doing the right, and avoiding the wrong •, no law, no duty,

B z becaule

4< ^he True Religion di/iinguifhed

becaufe no account of what is done. But he who believes there is a God, muft believe, that whatfoever is good is true, inafmuch as a Creator of infinite goodnefs and truth can no more be fuppofed to have fet them in oppofition to each other in the nature of things, than to feel them oppofite in himfelf. Now, that Religion is good, we know by experience, becaufe man can be neither good nor happy without it. We know alfo, that no man can fubfift long out of fociety ; nor focicty, without Religion ; fo that a Religion which hath any truth in it at all, muft be better than no Religion. As therefore Religion is not only a good, but a neceffary good, we muft conclude, it is a great and necelTary truth. Indeed man is under as great a ne- cefllty of having Religion, as he is of having food ; and of having a true Religion, as of having whoHome food.

Some men give themfelves a marvellous liberty of fpeak- ing on this fubjedl. They are fo good indeed as to own Religion may be ufeful, but deny its neceflity ; and as to the choice of a Religion, they fay, it is of no great con- fequence, becaufe God may be ferved, and man faved, in any Religion. As truth and goodnefs can never be fe- parated, fo this deferable way of talking hath as fmall a proportion of the one, as of the other, in it. Could God have been indifferent whether there fhould be any connexion between himfelf and his intelligent creatures ? Or could he have judged a connexion lefs than neceflary, at leaft to us, who, if feparated from him, muft be miferablc ? And how otherwife can we be connefted with him, than by piety, devotion, and duty ^ Of his infinite goodnefs he gave us being ; but being, without this union, muft have been a curfe, inftead of a blefling. Religion there- fore is neceflary. And though the true Religion is not 'abfoJutely neceflary to our fubfiftence in this world, ex- perience teaching us, that fociety may fubfift with an er- roneous Religion \ yet if there is an heaven, and if the purification of our nature, and the love ot God, are ne- ceflary to fit us for that heaven, then the true Religion, \vhich alone can produce thefe excellent effeds in us, muft be neceflTary to our great, our lafting happinefs. Befides, if our Religion ftiould confift in fuperftitious and wicked

opinions,

fro7n fuck as are Falfe, y

opinions, and in the worfhip of falfc gods, can we fuppofe that God (hou)d look with as favourable an eye on us, as he would do, in cafe our principles were conformable to truth, and all our homage paid to himfclf alone ? Could happinefs be obtained without virtue, or virtue acquired under the influence of worfhip paid to a wrong objefb, and eflentially erroneous in its pradlical principles j and could all this be as eafily and fafely done under thefe cir- cumftances, as with the afiiftance of true Religion ; then indeed I fhould think the choice of a Religion a matter of little moment to us. But fuppofitions like thefe are too chimerical to deferve a further notice.

Man is fo made, that he cannot help being anxious to obtain what is good : but he often miftakes the kinds, the degrees, nay, the very reality of good, purfuing one kind of good by means proper to the attainment of an- other-, purfuing the lefs in preference to the greater ; and, what is worfe, purfuing real evil under the appearance of good. To remedy thefe mifchiefs, from whence all fin and mifery proceed, the beft way is to make a thorough inquiry after the chief good, which is God •, and after the right means of arriving at that good, which is true Reli- gion. That man is truly wife, who, in order to this moft ufeful and mod important of all inquiries, banifhes his prejudices, filences his palTions, and, following his reafon fteadily, prays to God, that his reafon may not miflake, nor mifs of, its aim •, and who, when he thinks he hath attained his end, which, in the ufe of fuch a method, he can hardly fail of, neither fo far wrongs his own judgment, or God*s afliftance, as to with-hold his heart, and his afFedions, from the fruits of an inquiry fo anxioufly pur- fued.

However, that an honeft inquirer of this fort may have a fure path to go in, we will lay down a few rules, which, if followed, mull direcft him to the great truth he feeks for i and, in fo doing, fhall not fo much endeavour to fliew him, what is the true Religion, as how to find it out himfelf.

Let the firfl rule be, that as by our fenfes we appre- hend things fenfible, and by our reafon come to the know-

B 3 kge

6 Tbe ^rue Religion dijiinguijhed

lege of things demonftrable ♦, and have no other way» cither of receiving information, or trying the truth of that information •, fo we muft never receive a Religion that contradifts fenfe and reafon.

It is no objeiftion to this rule, that our fenfes may be deceived, or that we may reafon wrong, provided we fairly and freely make the utmoft ufe of both \ for nothing more can be required of us, in order to the attainment of know- lege in any kind or degree, than a full exercife of the powers and faculties bellowed on us. But we may pre- Ibme thefe cannot fail us in the attainment of knowlege fo abfolutely neceflary to us, as that of Religion •, be- caufe, if it is fo neceffary, the lights, whereby the true Religion may be diftinguilhed from fuch as are falfe, muft be fufficiently clear and ftrong to be apprehended by the faculties given us for that very purpofe. If, however, there is, in refpecl to any man, a failure either of the lights afforded, or the faculties bellowed, we know pro- portionable allowances will be made ; for his happinefs cannot poflibly depend on the ufe of means not put within his power.

But to prevent a wrong ufe of this rule, it muft be ob- ferved, that a point may be true and rational, which reafon cannot account for ; and that we may have full evidence of its truth, at the fame time that we cannot fhew demon- ftrably how it is confiftent, either in itfeif, or with other known truths. For inftance ; we may have fufficient rea- fon to think, God is both infinitely juft, and infinitely merciful, altho* we can by no means demonftrate, how he can ftiew himfelf infinite in both, with regard to tranf- greflbrs. Again, it may be matter of certainty to us, that God is infinitely good and communicative ; and yet, that one half of eternity pafifed before any creature was brought into being ; I fay one half, becaufe every mo- ment of duration divides eternity into two equal parts. Thefe two propofitions are evidently true, and therefore reconcileable in themfelves ; although it exceeds the ftrength of our minds, and probably of all created minds, to fhew their confiftency. This caution, when duly con- lidcred, will be found neceffary to prevent our running into

down-

from ftich as are Falfe, f '

downright atheifm ; for there is no religion, indeed nO kind ot knowlege, which can fo approve itfelf to reafon, as to be perfectly accounted for by us, in all its parts, refults, and confequences. Every thing knowable is (elf- evident, demonftrable, or probable, for a few fteps •, beyond which if it is purfued, it becomes unaccountable, and reduces all our boafted knowlege to doubt and paradox. Hence it may be expected, that Religion, whether ftiled natural, or revealed, may have its myfteries, as well as phyfics, or any other branch of knowlege *, nay, rather, becaufe its obje<5t is infinitely more incomprehenfible, and its operations more remote from human apprehenfion.

Thefe things premifed, it is the bufinefs of an ingenuous inquirer to try the truth of each Religion by the rule laid down ; and if he finds it fets forth any thing palpably abfurd or inconfiflent, that is, any thing, to which his fenfes, or his reafon, can fafely give the lye, he is to rcjeft it as unworthy of his aflfent. Now this will not be fo difficult a matter, as may at firft be apprehended ; becaufe there neither are, nor never were, any Religions in the world but five ; namely Deifm, Judaifm, Mahometifm, Chriftianity, and Polytheifm •, and becaufe the leading principles of thefe, from whence they have their denomi- nations, are eafily known, and as eafily tried, by a truly candid and thinking mind. They cannot all be right and true-, nay, none but one of them can deferve thofe epi- thets i for each is utterly inconfilient with, and contra- didtory to, all the reft. And that fome one of them is the true Religion, we muft conclude ; or elfe conclude, that God hath afibrded mankind no true Religion. But if one of them is the truth, and the reft impofition, the truth muft be glaringly evident to a candid inquirer •, or Gtherwife God hath offered us the truth, and with-held the evidence, or means of diftinguifliing that truth from error, which is a f^at contradittion. But as it muft be owned God hath not made this moft valuable of all ac- quifitions fo eafy, even to a candid inquirer, as not to afk fome pains •, fo we muft infift he hath no more reafon to complain of this, than of the difficulty he finds in all othef ufeful attainments, which almoft in every thing, but

B 4 Religionj

B f%e True Religion dijiinguijhed

Religion, bears proportion to the benefits accruing frorti them ; whereas in that, the attainment, altho* requiring feme pains, is eafy, and the benefit immenfe. Let him take as much pains to find out the true ReHgion, as he does to acquire a fortune, which I think is not quite fo valuable, and then it will be time enough to hear his ac- count of the matter, both as to the difficulty and fuccefs. But as I am confident the inveftigation of true Religion is by no means fo difficult as the acquifition of a fortune, in the ordinary way of bufinefs, I will come upon eafier terms with himj and only defire him to be at the fame trouble on this account, that he undergoes in one Eajl-India voyage, and I will venture to promile fuccefs to a man fo candid and rational. If indeed a man were blefled with never fo large a portion of abilities and candour, but not with proportionable thirft or diligence for the inquiry j he may, after all, have as fair a chance to live and die in religious ignorance, as the moft ftupid bigot. This moft ineftimable gift of God will not drop into his mouth at every yawn. However, I muft take the liberty to tell him, he hath neither abilities nor candour, beyond thofe of a fool, if he does not ftiink wifdom as well worth feeking for, as ftlver \ as well worth fearching for, as hid trea^ fures i if he does not think the merchandize of it better than the merchandize of ftlver, and the gain thereof than fine gold ; if he does not think it more precious than rubies^ and incomparably better than all other things he can defire, I will further venture to tell him, he hath not difcernment enough to diftinguifli betv/een the moft evident truth, and the moft palpable falfhood, if he cannot previoufly diftin- guifh between this truth, The right Religion is infinitely preferable to all other acquifitions ; and this falfhood. Wealth, or worldly honour, is better worth the labour and pains of a purfuit, than the true Religion.

But as it would be a grofs folly to make a long journey for what we want, before we have confidered whether we may have it at home \ fo every man ought, in prudence, firft to apply his rule to the Religion of his own country, that, if he finds they tally, he may reft contented where his education placed him i and not giddily moap after that

truth,

from fuch as are Falfe. ^

truth, which he hath left at his back. If he finds they do not, it is then more his bufinefs, than any thing elfe in the world can be, to look carefully about him, and try other Religions by the fame rule. He is never to be fatif- fied with himfelf, till he finds one that fits it exactly ; for one there certainly is that will fit it, if it is really and truly reafon, not paflion, prejudice, conceit, or whim, tricked out in the garb of realbn. But in cafe his rule is drawn from any ot thefe, thusfpecioufly difguifed, he will not be far to leek for a Religion that may pleafe him ; for of thofe I have mentioned, fome one or other cannot fail to be agreeable ; or, fuppofing none of them fhould, he may eafily invent a new one for himfelf that fliall, in. all points, hit his humour to a tittle, and fit as eafy as his heart can wilh.

But, if he is a truly rational inquirer, he will embrace no Religion, that makes his own nature, which he would in- flruct and reform, the rule of his principles and actions ; no Religion that affigns a certain period to its own Continu- ance, and yet pretends to fubfift feventeen hundred years after that period is out ; no Religion that plans itfelf on ambition or avarice, and makes rapine and flaughter meri- torious in the fight of God ; no Religion that fets up more gods than one, and makes a largefs of its favours to the adoration of adulterers and murderers, perhaps to devils. No, he cannot rationally clofe with any Religion that does not.

According to my fecond rule, evidently prove itfelf to come from God, from the Almighty, the infinitely wife and good God.

As God is the fble objeft, fo he muft be the only author, of the true Religion ; for it can be nothing elfe than the manifeftation of himfelf, and his will. It can terminate in nothing elfe, and therefore can be derived from nothing t\k^ but him. Here the firfl rule muft be brought for- ward, and added to this, that his fenfe and reafon may enable the inquirer to difi:inguifh between the genuine figns of divine original, and the counterfeit.

That Religion which cannot ftand the firft trial, is not to be admitted to a new one, under this fecond rule. But if

it

10 7he True Religion dijiinguified

it appears to have nothing abfurd, or unreafonable, in it, there is then fuch a prefumption in its favour, as merits a further examination, and that is all ; for although it may be rational, it may neverthelefs be but of human invention -, and tho' free from abfurdity, as far as it goes, may how- ever be defective in fome neceflary article •, which defedt may not be perceived, till the whole is thoroughly exa- mined i but, as foon as it is perceived, ought to condemn it, becaufe that Religion, which claims God for its author, mull efFedually fubvert its own claim, if it is not, in all refpedts, particularly in point of authority, inftru6lion, and efficacy, perfe<5lly well qualified to anfwer his end in giv- ing it.

Now a Religion, that comes from God, muft, I ap- prehend, have thefe figns of its original •, Antiquity, mi- racles, edification, and power. There may be others ; but thefe will ferve fufficiently to diftinguilh it from all Religions of human invention.

Firft, as to antiquity •, it is certain no Religion can claim God for its author, if it is not near as old as the creation \ becaufe a Religion, coming much later into the world, cannot be rationally regarded as neceflary ; for if it were, why was it not earlier communicated ? How can we fuppofe, the infinitely gracious Being fhould fo long have with- held from mankind the neceflary means of reformation and happinefs ? This argument I deduce, not from any obligation lying on God to communicate Religion to us at all, but from our wants, and his free goodnefs. But as we always flood in need of Religion, although unequally in the different ages of the world, fo the true Religion mufl have been given from the beginning, although perhaps imparted by degrees, as men wanted, or could receive and record it. . If God thought fit to give us a Religion -at all, why not to the firfl: men as well as us ? Or rather, why not to their pofterity through them ? As there is all the reafon in the world to believe the race of mankind fprung from a common parent, fo it is equally reafonable to believe, that the knowlege of God, and our duty to him and one another, were imparted to that parent, in order to be by him tranfmitted to his pofterity •, firft,

becaufe

from fiich as are Falfe, \-

becaufe he wanted it as much -as others ; and fecondly, , becaufe he had it in his power to propagate it as faft, and as far, as his own offspring. No other man could at leaft fo conveniently, or fo uniformly, hand it to all mankind, as their common parent. The remains of Religion found in all ages and nations of the world, though never fo dark and barbarous, and the notoriety of the fa6l, that every man was, and ftill is, taught fomewhat of Religion by his parents, or others, prove that this knowlege came to us through the firft man, becaufe otherwife fome nations, in- habiting iflands, or parts of the continent, fequeftred for many ages from commerce and communication with the reft of mankind, might have been wholly untinftured with it. But no nation hath ever yet been difcovered, among whom it is not believed, that there is fome fuperior being, who ought fome way or other to be worlhiped ; nay, among whom the practice of facrifices, a thing that could not poflibly have been of human invention, is not, under one form or other, obferved. This proves the antiquity of Religion, fo far as it is right and rational ; fo far as it is otherwife, we may be fure it is the produce of human invention.

There can be but one true Religion -, and therefore we may take it for granted, the God of Truth never gave any other, whatfoever additions or alterations he might have made in it, according as times and occafions required. All Religions of later date than the firft age of the world, fo far as they are conformable to truth and reafon, owe their beginningto the original Religion ; and whereinfoever they depart from either, they are to be confidered as off-fets, and herefies, from that. A new Religion is of all things the greateft abliirdity that ever entered into the head of man, whether we regard him as the broacher, or the dif- ciple, of it ; for, in the firft place, it denies the truth of all that went before ; and, in the next, it gives us to underftand, that God never thought fit to teach us the truth till now. But in cafe any religious innovation makes its appearance in the world at a period confiderably pofterior to that we aflign the true Religion, and, grafting itfelf on the old Re- iigiQn, pretends divine authority for the alterations, repeals,

additions,

12 ^e True "Religion difiinguifhed

additions, it propofes to be introduced, then we mufl examine its credentials by the fecond fign of true Reli- gion •, to wit, miracles.

Something there mufl: be to diftinguifh between that which comes from God, and that which takes its rife from the craft of man ; and to prove, that he, who prefumes to alter any thing in the work of God, is commiflloned by God fo tc do ; becaufe every thing that is done by him, mufl: remain as it was, until he fhall fee fit to change it. Now we may be fure God never interpofes in the bufinefs of Religion, without expelling a compliance on our part -, which expedlation mufl: neverthelefs be wholly unreafonable, if he does not give evident proofs of his interpofition -, becaufe we are never to innovate in that which came from him, before we have his authority for ib doing. But how can fuch proof be given without miracles ? If the finger of God is to be demonfl:rated, it mufl: be by fomewhat above the power of man to perform j nay, above all power, but his own. As to prophecies long ago given, and now fulfilled, they are indeed convincing proofs of God's interpofition ; but then they are no lefs properly to be efl:eemed miracles, than healing the fick, or raifing the dead, with a touchf or word. "Whatfoever the wifdoni or power of creatures fuperior to ourfelves may be, they are, of themfelves, unable to invert the courfe of nature ; neither can they forefee events at a great diftance of time, that depend on the free eleflions of men, whofe great- grandfathers are not yet in being. None but the almighty and all-knowing God, who made, and governs, the world, can predict the one, or perform the other ; at leafl:, none can thus predi(5t or perform, without his permifllon, or rather command, who will not fufFer us to be deceived, if we pray to him for direftion, and arc not enamoured of deception. When fuch proofs as thefe appear to vouch for a dodrine reafonable and good in itfelf, as it mufl: have fhewn itfelf to be on trial by the firfl: rule, we may fafely conclude God is concerned in the tranfaftion, and lends his authority to the dodrines thus evidenced by wifdom and power furpafllng thofe of the creature. No cffed can fo indifputably demonfl:rate its caufe, as miracles

do

from fuch as are Falfc, i ^

do a divine power ; becaufe all other effefts may pofTibly proceed from other than the ufual or apprehended caufes j whereas miracles, real miracles, can be afcribed to no other caule, or author, than God. Now, by miracles, 1 mean fuch perform.ances, as are done diredtly againft the known courfe of nature -, for inftance, reftoring the dead to life, and that without any application or means.

But as this is the grand evidence of a real commifllon from God, irnpoftors will not fail to perform wonders, if they can, in proof of their pretended miffions. And in- deed there arc fecrets in nature, fo utterly unknown, and fo furprifing to ihe ignorant, that it requires fome attention and fagacity to diftinguifh their effe6ls from real miracles. However, the obfervation of a few rules will put them to a trial they cannot {land, and plainly fhew they are not from God. Firft, if fomewhat very amazing is performed, and we can neither account for it, nor ever faw any thing like it done before ♦, and he who does it, pretends to do ic by the power of God •, we are carefully to examine the purpofe he applies it to ; whether it is to give credit to a good or evil do6lrine ; and whether the worker hath, or very probably may have, the good of others only, or his own intereft and honour, in view. It will be proper to fufpend our affentfor fome time, till we can better judge of the confequences he intends to draw from the exhibition of fuch performances in our fight. In the next place we are to confider, whether his life and converfation is fecret or open •, for if it is fecret, there is fome reafon to fufpedt his morals, and confequently to look on him as one whom God would not employ. If his life is openly vicious, or, after fome time, found out to be fo ; and if what he does appears to be performed with an ill defign ; we need not fcruple to condemn his miracles •, becaufe we know God might eafily find a more creditable inftrument to work with, and may be fure would never choofe to recommend vice, or even virtue, to the reft of mankind, in fo extra- ordinary a way, by one who Ihews he does not believe in the expediency of his own precepts, nor confequently in the divinity of his own miracles. But in cafe nothing of Ohis kind is difcovered, ic will then be proper, in the third 3 place.

14. The True Religion di/li?iguiJJ:cd

place, to give a more clofe attention to his perfornnancea themfelves, to examine (harply whether they may not be done by concert and connivance ; whether heufes any apparatus, or takes up any time in doing them, or ex- hibits only in certain places, and at appointed hours ; whether they are of one or two particular kinds ; whether "he is as ready to do them before men of fenfe, as among ignorant and fuperftitious people -, and on fudden and as- cidental calls, as with previous warning ; whether they are in themfelves adls of real utility and beneficence, or only ufelefs tricks ; and laftly, whether they are really and truly fo contrary to that part of nature, which we know by continual experience, that no power, but his who con- trouls nature, could poflibly have effefted them. If his miracles are wrought in great abundance, and with great variety, and fo freely and openly, as to give every one that pleafes an opportunity of putting their genuinenefs to the teft, and no figns of impofture are difcovered ; if he is not only harmlefs and innocent in all parts of his behaviour, but full of meeknefs, beneficence, and candour, omitting no opportunity of doing good, even to fuch as ufe him worft ; we muft conclude, that God is with him, and that we cannot Ifcghtor oppofehim, without flighting or oppofing God, who would never have feconded the preachings of any man with fuch tranfcendent power, if he had not thereby intended to give him credit with all mankind for whatfoever he fliall inculcate in his name. But if, befides all this, it fhould lb happen, that, feven or eight hundred years before, the miracles he works, to- gether with the chief tranfaftions of his life, fhould have been foretold in a prophecy ftill extant ; and if the dmc and place of his appearance fhould have been alfo prc- didled in a prophecy near as old, and ftill alfo extant ; nay, if it fhould appear by other prophecies then in being, that he had been promifed, from time to time, during the • fpace of near four thoufand years ; and, what is yet more, if he utters feveral very extraordinary prophecies himfelf, fome of which moft unexpededly take effett foon after, contrary to the endeavours of his powerful enemies to vilify him, by falfjfying them 5 thele predi<^ions, joined with

his

from fuch as are Falfe, i ^

his miracles, mull put our incredulity greatly to a fland, ■ if not wholly overcome it. We fhould not indeed make a proper ufe of either of the rules laid down, (hould we retain any doubt concerning the divinity of his miflion, or the truth of the Religion he preaches. After (landing fo fevere a trial, he hath a full right to our faith, and may challenge the utmoft attention and veneration for what he fays -, cfpecially, provided the matter of his doctrines fliall appear to be, not only conformable to the eflence of the original Religion, but in itfelf ufeful, wife, and weighty \ for >ve cannot fuppofe God fhould fend one to teach us things of little fignificance, or fuch as we knew before, or fuch as neither required nor admitted any further en- forcements.

And this brings us to the confideration of the third fign or mark of divine original in a Religion ; namely, the edi- fication of thofe to whom it is propofed. In order the more clearly to difcern this fign, we ought candidly to confider, whether we ftand in any need of inftruflions, or not ; whether we are as wife and good as we could wifli to be i and whether, in fome particulars, relating to fu- turity, and reformation of manners, or to the terms of acceptance in the fight of God, our ignorance and uncer- tainty are not fuch as may make further information neceffary. It is requifite, on this occafion, that we fhould neither be too diffident of our own judgment in difcerning the truth, or falfity, of a Religion propofed -, nor too con- fident of our fagacity in finding out the true Religion, without afliftance. However, there is greater danger of too much confidence ; becaufe the prefumption againft u^ is very high and ftrong, both from the natural (hort- fightednefs of the human mind in things of this kind, and from the great abundance of the miracles, which he who takes upon him to teach us, performs. It is hard to fup- pqfe his inftrudions unneceffary, who awakes our inten- tion, and demands our conviflion, by works fo far exceed* ingthe power of nature.

Two things then are here carefully to be examined ; firft, our own underftandings, that we may judge, whe- ther, of ourfclves, wc know, or may know, enough of

religious

i6 T/je True Religion dijlmgliiffjed

religious matters, to make further information needlefs ; and fecondly, in cafe we are fenfible we do not, we arc next to examine the inftrudtions propofed, that we may fee whether they come home to our wants, and are qua- lified to difpel that darknefs we modeftly lament in our- felves.

As to our own underftandings, we muft confider whe- ther we brought any flock of religious knowlege into the world ; what we could have afterwards acquired independ- ent of all inflrudion ; and how much the refl of mankind could have taught us, if God had never, by revelation, taught them any thing. In order to make a right judg- ment in this matter, we are fairly to refledl on the doubts and uncertainties that puzzle our own reafon, and the re- ligious difputes about the object of worfhip, the nature of worfliip itfelf, and the duration of our own being ; which have perplexed the world where-ever either no revelation, or a very defective tradition of revelation, hath been re- ceived. Socrates and Plato were of opinion, this darknefs of the human underflanding, as to matters of fo great moment, called for a revelation. Others think, on the contrary, either that it is no great lofs to be ignorant in things of this kini, or elfe, that human reafon, with no other alTiftance than what the works of creation afford it, may eafily attain to a fufficient knowlege of Religion. Which of thefe two opinions hath the befl right to plead experience for its voucher, we muft deter- mine for ourfelves, before we either receive, or rejeft, an inftruftor pretending to come from God. If we find our- felves fufHciently knowing, it will be an egregious folly to lend an ear to nny man on the fubjed of Religion ; whether he takes upon him to fpeak from God, or his own difcoveries. But if we judge ourfelves deficient in religious knowlege, it will be our bufinefs to hear what he, who fays he comes from God, hath to fay, fince he gives fuch proof of his miflion, as we cannot convift of impoflure. If what he tells us is no more than what we knew before, or is wide of our purpofe, he may be a fit inflrudor for others, but can be of no fervice to us ; and therefore we are to have nothing further to do with him.

But

from fuch as are Falfe. ty

But in cafe he tells us the very things we doubted of, clears' up our ignorance as to the very points we were utterly at a lofs in ; for inftance, teaches us how to think juftly of God, and our duty to him -, of ourfelves, and our duty to one another ; of our chief good and happinefs, and how to fecure it ; of our chief evil and mifery, and how to - efcape it -, if in this he appears to deal fairly by us, prove- ing fuch things, as admit of it, by reafon ; and fuch as do not, by the authority of his miracles ; and if for all his labours he feeks no other reward, no other gratification,' than the diflipation of our doubts and errors, and the reformation of our manners •, we muft be loft to common fenfe and goodnefs, in cafe we refufe, or even hefitate our aflent. Yet, after all, fhould he, in addreffing him- felf to us, evidently appear to catch at our applaufe, or inveigle our aflent, by rhetorical fiourifhes, and parading fpeeches, it ought greatly to ftagger our opinion of his miffion. We cannot eafily fuppofe God would conde- fcend to be ferved by arts like thefe ; or that a meffage, from him, fupported with real miracles, could need thefe aids, which impofture and fallacy have fo long employed, that they are now qualified only to bring fufpicion on the caufe that retains them. On the other hand, there is fome danger of taking the fimplicity, wherewith the teacher may happen to deliver himfelf, for infignificance. To a falfc tafte, that which is not high-feafoned, is apt to ap- pear infipid. That we may not therefore be deceived cither by him or ourfelves, we are carefully to weigh the depth, the folidity, and the pertinence of its matter ; and by no means either to admire him for the garniture, or defpife him for the artlefs plainnefs of his elocution.

However, there is ftill another fign of divine original, which it concerns us not a little to have an eye to ; and that is, the power and efficacy of his do'cflrines over the hearts of fuch as fliall receive them. If God lends us a Religion, it muft not only be right and true, but of force fufficienc to attain its end ; namely, the happinefs of mankind. The infinitely gracious Being cannot be fuppofed to give us a Religion for any other end. Neither can the in- finitely wife Being be fuppofed to give us a Religion for

C that

tS ^he True Religion dijlingiiified

that end, which contains not means equivalent thereunto Now fince onr happinefs cannot be provided for, but by the reformation of our manners, thefe means muft be of fufficient ftrength to work this reformation ; otherwifethe Religion that propofcs them, muft be unworthy both of the goodnefs and wifdom of the author it pretends to de- rive trom.

To know how great the ftrength of thefe means ftiould be, we muft well confider the difficulty of the work they are appUed to, and the delicacy of that work in beings morally free. As to its difficulty ; he knows little of him- £4f, of the corrupt nature, and inveterate habits, he hath to correct and fubdue in a mind fo irrefolute, foinconftant, who is not thoroughly convinced, the means of his refor- mation muft be very efficacious to be fuccefsful. A ^tv\- flbie man, who hath ftudied himfelf, fees plainly, that, iinlefs he is very powerfully affifted, he cannot be tho- roughly reclaimed. His many ineffectual anxieties on this fubje(5l, his baffled refolutions, attended with little elfe than continual falls, and fhameful difappointments, ferve fufficiently to teach him this leiTon of humility. He can- not help confidering^ the lower half of his nature, as a vicious and refradtory beaft, that is not broken to the bridle without infinite fl<ill and ftrength ; nor the upper, as a raw and feeble rider, by no means equal to a tafk fo ar- duous. Convinced of this, he muft be fatisfied, that none but he, who made him, is able to mend him ; and that, in the true Religion only, the means of this amend- ment are to be hoped for.

And as to the delicacy of this work, in regard to his freedom, he cannot but be fenfible, that means of prodi- gious efficacy may be ufed with him, before they amount to compulfion, or do more than counterbalance his hyafs to evil. He knows God will affiift his virtue, not force his fervices ; and therefore, in having recourfe to Reli- gion, he looks for fuch affiftance, at leaft, as may keep his corruptions at bay, and iiifpend him in a ftate of li- berty.

Now this he hath reafon to hope for, in a Religion that

calls God its author, and hath already given fuch proofs

6 of

frcm fiich as are Falfe. 19

of its divinity. But if he refleds attentively on the matter, " he will find there are but two conceivable ways whereby this may be effe(5ted -, {irfl-, by the influence of the Divine Being, working on his thoughts ; and fecondly, by fu- ture rewards and punifhrnents propofcd to his defires and fears. God, he knows, is prefent every-where j and can afTifl: him, and all men, as he pleafes. He knows alfo, that he alone can fo proportion the aflfiftajice to the want, as to enable his creature to get the better of his irregular difpofitions, without infringing on his freedom. And as to rewards and puniflimcnts, he is fenfible, if they are future, they cannot be made fo great, as too flrongly to engage his defires and fears in the work of reformation, or to bear too hard on the liberty of his will. This he ga- thers experimentally from their efFeds on thofe who al- ready believe in their eternity, without being forced by their faith to a life of perfect purity •, and likewife from obferving, that, in all men, expedations, though of the greatefl: moment, if very remote, are not fo apt to make deep imprcfljons on the mind, as matters of vaftly lels confcquence, that are prefent with us, or very foon to be at hand. Whether the mind learns this of the eye, which takes a little hill that is near if, to be much greater than the largeft mountain atadiftance, he cannot tell ; but as he finds the thing is true in faft, fo he hath no reafon to apprehend the lofs of his liberty in the greatnefs, be it what it will, of the happinefs promifcd to virtue, or of the mifery threatened to vice. Senfible therefore of his own wants, and not. in the leafl; afraid of too flrong a rea- fon for being good, he requires, in the true Religion, very powerful fuccoiirs from God, and the propofai of virtue and endlcfs happinefs, or of vice and endlefs mifery, to his free election ; not only as a necefiTary means of his re- formation, but alfo as a neceiTary proof of its divine ori- ginal. He nquires, in fliort, that the Religion he gives his faith to fhould difcourage vice to the uttermoft, and promote, with more than human power, the advance- ment of virtue in every foul that receives it.

Every rational mind muft regard thefe marks of di- vinity as fuificienc to diftinguilh the true Religion from

C z all

20 ^he ^rue Religion dijiinguified

all others, and univerfally to draw the aflcnt of mankind, if inattention, or prejudice, infufed by education, pafTion, pleafure, pride, (^c. does not ftand between that ReligioQ and reafon.

However, a rational man, who knows the obliquity of the human heart, the wild irregularity of the human underftand- ing, and the endlefs variety of extravagant opinions, too apt to be ingendered in the one, and nurfed in the other, even under the influence of the beft Religion, cannot help wifhing God had been pleafed to eftablifh fome one cer- tain, intelligible, and infallible, rule of faith and pra6lice, in order, for ever, to afcertain a fyftem of truths fo in- finitely beneficial to mankind. Such a man could hardly help concluding, from the wifdom of God, the necefTity of a revelation, and the difingenuous difpofition of man- kind to extort a voucher from the true Religion, to au- thorize their own conceits anddefigns, that if a revelation, intended for all men, was ever given, it muft have been fo recorded as to prevent, as far as poffible, all alterations,' additions, mutilations, whatfoever. There is nothing the mind of man, when left wholly to itfelf, is more un- able to fix than the principles of Religion. If it hath no information on the ^ubjedt, it can hardly ever form any fcheme of Religion at all : And if it hath the advantage of fome religious hints, it either fuffers other matters, that appear for the prefentmoreinterefting, to fhufBethem intirely out of its attention, or makes them the feeds of fpeculations fo wild and wicked as were never heard of in other parts of knowlege. This moft abominable humour is apt to continue with it, even after it hath been intro- duced to the true and perfe6l Religion. All the awe it feels, or ought to feel, for the infinite majefty of him who dictated that Religion, is not fufficient to hinder fuch a mind from fubftituting'its own monftrous inventions in the place of God's oracles, and even pleading his autho- rity direftly in the face of his own exprefs declarations. It is true, no expedient, though ever fo wifely contrived, or applied, can wholly prevent the unaccountable doubts of the wrong-headed, the petulant errors of the conceited, or the incorrigible vices of the perverfly wicked. No de- gree

from fitch as are Faffed ^21

gree oF light can enable the blind to fee. No goodnefs of the road can bring a man to his journey's end, who neither can walk, nor will be carried.

But, to remedy this evil, as Far as the nature cF the thing will permit, a genuine record of the true Religion muft be kept up, that its articles may not be in danger of total corruption in fuch a fink of opinions, every one more cordially favoured, and more zealoully abetted, by its wrong-headed inventor, or ill- hearted abettor, than the moft fundamental principle God ever revealed to man- kind. If the truth of a Religion is to be proved by pro- phecy, the prophecies relating to it muft be recorded, and time given for their completion, that the pidlure of that Religion, when the fubftance reprefented comes to be fully unveiled, may be known to have been pre- vioufly drawn by the hand of God, and its future author and finifher clearly diftinguifhed by the prophetic cha- raders and promifes made of him many ages before. And when he hath put the lafl hand to the divine revelation, his hiftory and doftrines muft be alfo faithfully recorded by competent and unqueftionable witnefles, and both re- cords kept with the utmoft care and exadncfs. Such a record of every thing neceffary to be believed or done, is the beft expedient to afcertain a Religion, the communi- cation whereof is finifhed, and the whole finally fitted for univerfal ufe in all times and places. By this all doubts, worth the clearing up, may be refolved ; all difputes, wherein truth only is fought for, determined, or con- demned as frivolous. ; all principles, neceffary to be be- lieved, exprefty afTerted •, all duties precifely defined ; and all the motives or obligations, whereby thofe duties are urged on either the confcience, or the will, always ftanding out in that full force and energy, which the au- thority of Almighty God impreffed on them from the beginning. Such a record a rational man hath rcafon to look for of a Religion coming from God, and fetting it- felf forth, as brought to full perfedlion.

But whereas difputes may arife concerning the fenfe of this record in fome particulars, it may be expefled by fuch as cannot be content with reafonable fatisfadion,

C 3 that

ay The T'rue Religicji dijli7iguif:cd

that there lliould always be an infallible interpreter to ex- plain that record, as often as doubts concerning its mean- ing may arife. But the infallibiUty of fuch an interpreter can be founded on nothing elfe, than a continual infpi- ration ; nor that infplration evidenced any otherwile, than by a perpetual miracle. Now a perpetual miracle, con- fidered as the evidence of any thing, is nonfenfe ; bccaufe, were it at firft never fo apparently con: rary to the known courfe of nature, it muft in time be taken for the natural effect cl Icme unknown caufe, as all phyfical phenomena, if far enough traced, always are ; and confequently muft fall into a level, as to a capacity of proving any thing, with the moft ordinary appearances of nature, which, though all • f them miracles, as to the pnaiary caufe of their produdion, can never be applied to the proof of an infpiration, becaufe ordinary and common. But, even tho' the miracle were varied never fo orten, in order to the proof of the infpiration, it could not anfwer the end, nor fettle all the religious difputcs of mankind ; as is ex- perimentally evident from the ftubbornnefs of thofe, who, on a certain occafion, would not be concluded by the de- cifions of men, whofi they knew to have a power of working all manner of miracles. They faw the miracles every day, and yet many of them were as far from con- verfion as ever -, while numbers that were converted, fee up opinions of their own, direcflly oppofite to the ex- prefs determinations of fuch as wrought the miracles, and could by no means be brought to fubmit. Befides, are all queftions, howfoever unneceflary or impertinent, to be decided ? Does it become the wifdom or majedy of God, to encourage an endlels curiofity as to matters no way ufeful, perhaps prejudicial, to mankind ? If it does nor, what is the ufe of a perpetual infallible interpreter or di(5tator ? Why, only to decide things already decided by the original revelation fully recorded -, as if God could not fpeak as intelligibly by his firft, as by his fubfequcnt interpreter. Why may not this laft ipeak as obfcurely as the hrft, and fo require a third interpreter to explain his meaning .'* Hence it appears, that right rcafon is a fuf-

ficient

from fiich as are Falfe. aj

ficient interpreter of God's words, and afl'is no other to unfold their meaning.

On the whole, it is certainly a duty ^very reafonable man owes to God and himfelf, to find out, ifhepolTibly can, a Religion that anfwers to the chara6lcr, and flands the trial, infiftcd on. All his other purfuits and in- quiries are about trifles of no moment, incomparifon with this. They relate to a itateof things, wherewith happi- nefs is incompatible ; this to one, wherein it is, or may be, certain. They relate to a day, a month, or a year ; this to duration without end. They relate to a body, cor- rupt and defpicable in its gratifications, and perilhable without remedy •, this to a foul, fitted for pure enjoy- ments, and high pretenfions, and in itfelf immortal.

What now mull be faid of him, who is deeply fkilled in politics, who hath an extenfive knowlege of trade, who can advife with a judgment not to be quelHoned, and fpeak with an elegance not to be refifted, in law-fuits, and other fecular affairs ; and yet hath either no Religion, or at leafl: no reafon for his Religion ? It is true, he is wifer in his generation than the children of light are in theirs. He knows better perhaps how to ferve the god of this worlds than the very Saints know how to ferve the. God of heaven. Yet after all, he is but a fenfible, a knowing fool. This very man would not fcruple to call another a fool, who (liould fhew valt induftry, and equal ingenuity, in finding out, and bringing to perfeftion, fome new bauble for children ; but, in the name of com- mon fcnle, with what face .'' with what aflurance .? Is it becaufe he hath chofen a bauble of fomewhat greater fignificance to compliment with his underftanding and time ? What minute diftinftions, what almoft imper- ceptible preferences, are fufficient for vanity to boaft of ! All his pomp, his parade, his wealth, are but the rattles of a little older child, in the eye of true wifdom. IFdeatli cannot demonftrate this, futurity, at leafl:, will do it, to the infinite mortification of that pride, which values it- felf on worldly wifdom. Then he only will be found to have been wife, and to have been bleflTed with true great- nefs of foul, who made it his chief iludy to find out the

C 4 right

24 ^^^ 7r«^ Religion diJiinguiJJjcd

right Religion, and who, having found it, made it his chief endeavour to hold it fafi ; that is, to retain it in an underftanding thoroughly convinced, and in an heart deeply affefted ; to imprefs it ftrongly on all his thoughts ; to make it the rule of all his aflions, and his guide to God.

If man was made like a fwine, only to cat, drink, and die ; or like a peacock, to flutter, to make a vain fhew for a while, and then perifh for ever ; he is in the right on't to indulge himfelf in his draught and feathers, and look no farther : but then what need of coaches and palaces ? what need of thrones and fceptres ? why is he always looking upward, and aiming at fomething greater than he hath yet attained to ? Why are the folid fatisfaftions of the bead laid afide for the airy, but anxious purfuits, for the imaginary, but dangerous fchemes, of the man ? Why does he not prudently live down to his own principle, and feek for eafe and fafety in his fenfuality ?

No, he was made for greater things. Not greater furely, if not better. But what can be either greater or better, if to-morrow he dies .? dies, foul as well as body ? O death ! how fatiri^lly doft thou grin at the folly of ava-ice and ambition ! Wert thou an atheift, thou wouldft do the fame •, becaufe the fcheme of life they prefcribe, is not much more confiftent with infidelity than Religion. It is true, indeed, man was made for much greater things than this world can proinife, or a fhort life accomplilh. He was made for God, for heaven, and eternity ; and the greatnefs of his foul is fuited to the dignity of the objeds. But he no fooner lofes fight of thefe, and meanly turns his unbounded appetite of grandeur to low and little objeds, than heprefents us with the ridiculous view of a fage quarrelling for ccckle-fliells, or an emperor catching flies J proud, if his worthy endeavours fucceed ; and miferabiy chagrined, if they fail. There is but one thing in nature commenlurate to the wilhcs of an immortal foul ; and the true Religion alone fhews us how to arrive at that. Nothing elfc can refl:ore us to the dignity of our nature, can denominate us truly wife, can make us truly great and happy. Why do we efteem ourfelves fuperior

to

from fuch as are Falfe, 2f

to the brute creation, if it is not becaufe we are endued with reafon ? But what comes of this diftinftion, ifrea- fon ferves no better purpofe than teaching us to be a little more ingenioufly brutal ? If in this confifts the excellence of our nature, why is it debafed to mere animal ufes ? Why does it not teach us to afpirc, through rational piety and love, to the fource of all being, all beauty, all ex- cellence, all good ? What is man without reafon ? He is a world inhabited by nothing but ferpents, wolves, and lions. And what is reafon without Religion ? It is a lamp not yet lighted ; or an eye in the dark 5 or a country naturally fertile and beautiful, but fo blafted, that all above the foil is withered -, and all the roots and feeds of ufeful plants beneath are as totally deftroyed, as if fome malignant fpirit had been preparing it for the habitation of himfelf, and his hideous aflbciates. The whole creation would be nothing, or worfe than nothing, without God, But the rational foul muft be the mod loft and miferable of all creatures, if cut off from God ; for God is the light, the life, the very foul, of the foul. Now nothing, but Religion, can unite the foul to God. And what is Religion, but the knowlege, the fear, the love of God, curing the corruptions, and exalting the virtues of the foul to a refemblance of infinite excellence ?

But God is not feen as he really is ; and confequently cannot be regarded, imitated, or ferved, as he ought to be, through the medium of a wrong Religion, which mifreprefents him to the mind, as a wavy uneven glafe does all objefts to the eye. If he is reprefented to us as nothing but mercy, he cannot be feared ; if as nothing but juftice, he cannot be loved ; if he is not both loved and feared, he cannot be worthily ferved, unlefs his pro- per fervice is fuppofed to confifl in prefumption, or de- fpair. If he is fct forth as vicious, revengeful, cruel, he cannet be imitated, but to the further depravation of the foul. If he is exhibited as neither knowing, nor caring for, what his creatures do, as neither a rewarder of virtue, nor a punifher of vice, then Religion differs not in effe6t from atheifm ; all law mufl be impofition 3 all govern- ment,'

a6 l^he True Religiofi diflinguified, Sccl

ment, tyranny ; and the whole world an hell of wicked- nefs and confufion.

Hence it appears, that a falfe Religion is better than no Religion, only in proportion as it approaches nearer to the true. And what follows ? but that it is the firft duty, and the higheft intereft, of a man, to fearch, with all pof- fible candour, with all poflible diligence, for the true Religion ; and when he hath difcovered it, which, I think, fuph an inquirer cannot fail to do, is it not then as much his duty and intereft to give it the abfolute govern- ment of himfelf ? If he can make himfelf eafy before he hath accomplifhed this work, let his ftupidity in other things be never fo great, I muft allure him, his eafe of mind on this head is infinitely the higheft proof of his folly. What name then ftiall we give it in him, who, as to all other knowable matters, furprifes us with the evident figns of fenfibility, judgment, and prudence ? Here language fails me, and therefore I ftiall make an end with

Moft humbly befeeching the Father of Lights, and Fountain of Wifdom, to guide us by his Holy Spirit into all truth, that, having proved all things, wi may hold faSf that which is good^ to the eternal falvation of our fouls, and the glory of his Name \ to whom be all might, ma- jefty, dignity, and dominion, now, and for evermore. Amen.

D I S<*

[27]

discoup.se il

The Bible is the Word of God.

2 Tim. iii. 14, 15, 16, 17.

Continue thou in the things which thou hafl learned^ and haft been cffured oj\ knowing of whom thou haft learned them :

And that from a child thou hall known the holy Scriptw'cs, which are able to make thee wife unto fahation, thro jaith which is in^ Chrtft Jefus.

All Scripture is given by iffpiration oj God\ and is prof table for do^rine, for reproof, Jor cor- reSlion, for wftruElion in righteoufnejs :

"That the ?nan of God may be perfe^, throughly fur- niftoed unto all good works,

THE word Scripture, of which fo high a character is given in this paffage, fignifies, by its deriva- tion, only a writing -, but here is put for certain writings, whereof God is fuppofed to be the author or infpirer. When the apoftle tells Timothy, he had known ihefe Scriptures, or writings, from a child, he fpeaks of the books contained in the Old Teflament only, which, as they propheficd of the MeiTiah, and pointed out him, and his religion, to the reader, were ablc^ therefore, to

tncike

28 The Bible is the Word of God.

make thai reader wife unto fahatioHi through faith in Jefus the Meffiah"; but, when he fays all Scripture is given by infpiration of God, he extends the fignification of the word to the writings of the New Teftament alfo, which he took to be the didates of divine infpiration, as well as thofc of the Old.

The books he comprehends under the Name of Scrip- tures, thus eminently underftood, fpeak in the fame high llrain concerning the infpiration of God, and of its ne- ceffity, in order to true and faving wifdom. They ac- knowlege there is a rational faculty in man, whereby he may attain to knowlege in fenfible and temporal things ; and whereby alfo he may judge of higher matters, whea God is pleafed to inftru6l him therein ; but, as to thefe latter, they reprefent God as the only fufficient teacher, and every-where fend us to him for inft ruction. There is a fpirit in man, fays Elihu, and the infpiration of the Almighty giveth them underftanding. Job xxxii. 8. God himfelf intimates the fame by the queftions he puts to Job, chap, xxxviii. ver. ^6. Who hath put wifdom in the in- ward parts ? or who hath given underfianding to the heart ? David prays incelTantly to God for wifdom : Give me underfianding^ and I floalkUve, Pfalm cxix. ver. 144. het my cry come near before thee, 0 Lord -, give me under- fianding, according to thy word, ver. 169. Solomon ex- horts his readers, on all occafions, to feek for wifdom of God, to whofe gift alone he afcribes it, both in himfelf and others : The Lord giveth wifdom : out of his mouth Cometh knowlege and underfianding, Prov. ii. ver. 6. Chrift thanks his Father, Luke x. 21. for revealing thofe articles of wifdom unto babes, which he had hid from the wife and prudent ; and promifes, ch. xxi. ver. 15. to give his dif- ciples a mouthy and wifdom, which all their adverfaries Jhould not be able to gainfay, or refifi. If any of you lack wifdom, fays St. James, ch. i. ver. 5. let him afk of God, that giveth to all men liberally, and upbraideth not ; and it fhall be given you. St. Feter afcribes all prophecy to in- spiration : The prophecy, fays he, came not in old time by the will of man ; but holy men of God fpake as they were moved by the Holy Ghofi, 2 Pet. i. ver. 21, A great deal

more

The Bible is the Word of God. 29

more might be added, to fhew, that the penmen of the , Bible endeavour to reprefent God as the fountain of wif- dom, or true religion •, and themfelves as only the fcribes, who record in writing what God is pleafed to didate.

But whereas every religion lays claim to a divine ori- ginal, as well as that contained in the books juft now mentioned •, and whereas Mahometifm produces a written record of itfclf, which it afcribes to God, and his angels, as infpiring or dictating whatfoever Mahomet committed to writing ; it is the bufinefs of a rational inquirer to exa- mine them all by the rules and figns recommended in the former difcourfe, that he may make a competent judg- ment of their merits, before he finally fixes his choice. To avoid impertinence and prolixity on this occafion, we will fuppofe this inquiry over in regard to all religions but that of the Bible -, and terminated in a rejeftion of feme, for wanting a fixed fyftem of principles properly recorded ; and, of others, not for wanting a record in- deed, but for having one ftuff'ed with fuch abfurdities and contradiftions as reafon cannot poffibly receive for divine infpiration. Having, by this fuppofinon, left our- felves but one religion to inquire into, we may perhaps, in the compafs of this difcourfe, arrive at fatisfacflion as to that. If any one who hears me is furprifed at my faying there is but one religion contained in the Bible, whereas Judaifm^ or Chriftianity, hath, or, at leafl, in difflTcnt ages of the world, mult have had, an equal right to found itfelf on fome part or other of that book ; he ought to know, that Chriftianity, rightly underftood, difowns the diftindion ; and reprefents itfeJf as the religion given to the firft m.an, and never altered, from the begin- ning, to the publication of the laft-written book in die New Teftament, as to its great fundamentals, belief in one. God, and the Mefiiah ; but only in mere modes of worlhip, and obedience, wherewith God thought proper to diverfify, to enlarge, to explain, or to enforce it, at different periods of time. If both Teftaments are the work of God, they do, they can, contain but one relir- gion , becaufe there neither is, nor poffibly can be, but one true religion j nor is it to be fuppofed, God could

evej

^O The Bible is the Word of God.

ever ^ive any other. Now he who believes God to be the author of the Old Teftament, mull believe him alfo the author of the New ; becaufe, if he is not, the pro- phecies of the Old, relating to the Mefliah, which make a great part of it, muft be falfe.

The Jews^ who, from Chrift's time to this, have mif- taken Chriflianity for a religion eflentially different from their own, have, in reality, apoftatized from the religion of the Old Teftament •, and have given the lye to all their prophets, in faying Jefus was not the Meffiah -, while, at the fame time, they confirmed, as far as in them lay, the truth of their prediftions, by what they did to him, and have fmce done, in refpeft to his reli- gion. It is true, they and the Chriftians have now two diftin6t religions -, becaufe the former, refting in the exte- rior and temporary part of the Scriptural religion, which, by its own confeffion, was only preparatory to a more fpiritual and lading difpenfation, rejeded that faith they themfelves waited for, as the grand accomplifhment of all revelation. Wh'le they ferved God in the type or jhadoiv, and hoped for better things yet to come^ at a cer- tain period predi6led, they ac5ted confiftently with the fcheme of religion laid down in their own Scriptures. But when that period arrived, and thofe better things were offered, they, miftaking the nature of the promifes, refufed the things promifed ; and fo, contrary to their own prophecies, adhered ftill to the type, when they ouc^ht to have embraced that which was typified. If God was the author of the Old Teftament, they were in the right rehgion till the time prefixed for the arrival of the Meffiah •, but departed from it, and took up with another, when they rejefted him, and pafled the period at which he was to be expefted. Since that, their reli- gion confirts' in a prepofterous expedation of an event either actually palled, or never to come : Whereas they who embraced Chriflianity, received the fubftance of that religion which was prefigured under the Law •, and, be it right or wrong, are not typically, but really and truly, in the old religion, from which the unbelieving Jc-^s apo- ftatized. This is the very ftate of the cafe delivered by

St.

The Bible is the Word of God, 3 1

Sc. Pauh in the third of his epiftle to the Galatians ; where, having fhewn, that the promife of the MeJJiah was given to Abraham, ver. 8. and that the law was after- wards added hecaufe of tranfgrejfionsy till the feed fhould come, to whom the promife was made, ver. 19. he then opens the ufe of the Law, and fays, // was the fchool- majier of the Jews, to bring them unto Chrifi^ that they might be jujiified by faith, ver. 24. He accordingly, Rom. X. 4. calls Cbriji, or the Meffiah, the end of the Law for righteoufnefs to every one that helieveth. What- ever we think of St. Paulas infpiration, as real, or only pretended, we cannot help confidering this way of inter- preting the promifes of the Old Teftament, and the Law, and terminadng their accomplifhment in the Meffiah, as juft and right ; and therefore muft regard the religion of* St. Paul as that very religion which was prophetically preached in the Old Teftament.

Laying it, therefore, down as a point already proved, that there is but one religion fet forth in both the Tefta- ments, though under different difpenfations or covenants, let us, in order to try whether this is the true religion, examine the writings, wherein it is contained, by the rules prefcribed in the former difcourfe, that we may judge, if we can, of the divine original and authority pretended to by thefe writings, which will decide the queftion about the truth or falfity of the religion they fet before us.

In the firft place, we have here a written record of the religion under queftion j which gives us a fair opportu- nity of examining its merits ; an advantage not to be cx- peded in any religion depending merely either on the vague opinions and reafonings of man, or on oral tradi- tion, fo liable to be changed and corrupted. And as to the genuincnefs of this record, it is infinitely lefs to be fufpeded, than that of any other hiftory or account of former times •, becaufe the people in whofe hands it was, always regarded it with the utmoft veneration, as the book of God himfclf; proved their principles, and decided their difputes, by it ; and therefore were extremely watchful over the original text, left any one fliould mutilate or corrupt it, in order, by that means, to fupprels its evi- dence

32 7he Bible u the JVord of God.

dence againft him, or pervert it fo him. It is farther to be obferved, that all the other books in the world have not produced fb many copies, translations, comments, nor fo great a variety of confeqiient writings, all drawing their matter, their arguments, and illuftrations, from thence. In every age fince the ufe of letters and learning flourifhed in the world, this book hath been the fountain not of a few obfcure tra6ts, but of whole libraries •, and hath found employment for more inquirers, readers, wri- ters, difputants, than all other hiftories, than ail other arts and fciences, put together. As all this made the lofs of the book itfelf a thing impofiible, fo it made the corrup- tion of it a thing next to impofiible. He who doubts the genuinenefs of this book, and yet believes in that of He- rodotus, Tbucydidesy or Livy, ought, for the fame reafon, to look on them as lefs genuine than Valerius Maximus^ Aulus Perftus, or Cenforinus ; for, by his rule, the more a book is read, confidered, and quoted, the more likely it is to be corrupted \ or, in other words, the greater its authority was in all former ages, the lefs it ought to be efteemed in this.

There can indeed be no rational difpute about the anti- quity and genuinenefs (^ the Old Teftament, while we have the Jews to vouch for it, whofe origin, whofe laws, whofe pretenfions and expeftations, it contains. If theie men could be fuppofed to have corrupted any part of it, the prophecies relating to the Mefliah were the moll likely to have fuffered under their hands -, which, neverthelefs, ftill ftare them in the face from almoft every page of their own Scriptures. There is nothing to be found in the hiltory of mankind fo extraordinary as what relates to this people.

They are by far the oldeft race of men on the globe, fubfifting diiiinclly from all other nations on one oeco- nortty of laws and cuftoms, altho* fcattered through all countries, and no- where pofiefled of one, where they might unite, and govern themfelves according to thofe laws. They have many ages ago buried all tlie antient empires with which they had any thing to do, although themfelves of little ftrcngth at the beft, and for the mofl:

part

The B'Ue is the Word of God. 3 3

part opprefled and perfecuted, as men, between whom, "" and the reft of the world, there is no common tie of hu- manity. They are venerated for their antiquity, and from an opinion, that they were once the favourite people of God •, and yet dcfpifed as the very fcum and off- fcourings of the human fpecies. They are, in fhort, the miracle of hiftory -, but in nothing fo wonderful as in their fcrupulous and zealous attachment to a book that men- tions and condemns their whole oeconomy, as out of date, and fuperfeded by another ; and records the curfcs of Al- mighty God denounced againft them in an hundred places of that book, and executed on them in all places of the world, and thro* every age fince their apoftafy. Now this can be traced to no other caufe but divine Providence ; nor can any other imaginable reafon be affigned why Pro- vidence fhould thus deal by them, unlefs it is, that they may the more efFeclually vouch for the genuinenefs of thofe writings, wherein his prefcience, and their blindnefs, are recorded.

As to the antiquity and purity of the New Teftament, it cannot be called in qucftion, till every other book, no- way related to Chriftianity, and older than our own times, is, with reafon, condemned as fpurious, in regard to its pretended original, and as too corrupt to be depended on in any of its parts ; nor, indeed, even then, becaufe the arguments affecfling their credit cannot ftrike at a book, the truth of which hath been attefted by the blood of fo many martyrs, and its authority alleged by lb many myriads of men, in every age fince it was publilhcd, for tenets which they hefd on all Hdes as dear as their lives, againfl others which they deteftcd and avoided more than death.

If any one obje<fts here, th.:t as much may be fald for the antiquity and puriry of the Alcoran^ we deny it. What martyrs facrificed their lives for the truth of the religion it exhibits, cither in the life-time of its aurhor, or foon after ; unlefs we call thofe martyrs, who fell in battles fought for the plunder of nations, to wiiich this religion pretended to give its profeffors a right ? What rontroverfies, what councils, drcv.- their arguments from.

Vol. I. D or

34 ^'^■^ Bible is the Word of God.

or decided their differences by, this book, in the firft ages after its publication ? The Mahometans had not, for a long time alter the deceafe of their pretended prophet, any religious difputcs, if we do not call thofe fuch which were fet on foot about the right of fuccelTion -, and with thefe the Alcoran had nothing to do. During this time Ahuheker^ who formed the incoherent papers of Mahomet into a book, and others who had the keeping of that book, might have done with it what they pleafed. But, from the time this book began to be often copied, it could not poflibly have admitted of much alteration, altho' it might have been corrupted wich vaflly more eafe than the New I'eftament, fo much oftener tranfcribed from the beginning, and tranQated into fuch a variety of languages. It is indeed next to downright madnefs, to imagine this record of Chriftianity could have had any other date than that of the church which kept it •, or that a book fo co- pied, lb quoted, fo tranflated, fo expounded, fo univer- ially and continually appealed to, could have been mate- rially adulterated.

But, fuppofing both the Teftaments to be as antient and as uncorrupted as we pleafe, yet flill we are to inquire whether they are the wouk of God, or not. There are two ways, by which the author of a book may be known, firft, by his ftile and matter •, and, fecondly, by his owning it himfelf.

As to the ftile of the Scriptures, it is, in one refpe<5t, as various as the ages in which it was di6lated, or the pe- culiar genius of each prophet or apoftle who committed it to writing, can well be fuppofed to have made it, had no common infpirer or diclator directed their pens. Their different choice of words, and ufe of phrafes, are apparent not only in the originals, but even in the tranf- lations. Yet, in another rcfpecl, there are feveral pecu- liarities that fecm to diftinguilh it from the writings of ^iien, though under the great dilad vantage of a tranOation, made by mere men ; which does not hinder it from de- monftrating infinitely more beauty in one part •, more force and pathos in another \ more true fublimity, and yet fimplicity, in ail ; than the moft exquifite prodydions

of

The Bible h the TP^ord of G-ni. ' 55

of human genius in their original drefs. It is delivered in a fpecies of writing quite diitini^t from that of the cluflics, and more natural. Thofe juftly admired per- formances fhew the higheft improvement to which the mind of man can, by its own efforts, afcend. They are perfciflly exaft and delicate. They are fo highly poliflied and finiflied, that hardly a fingle thought or word can be replaced by another, without a fenfibie lofs. But then, with all this, they are really iliff, laboured, low, and lan- guid, in comparifon of the Scriptures, The art with which they are penned difcovers itfelf, in fpite of all their care to conceal it, not only in the texture of the work at large, and the nice adjuftment of its matter, but in the choice of every phrafe, and the very cadence of every period. It is quite otherwife in the Bible. We have there no appearance of art -, no manner of care about mi- nutenefles, about polidied words, and prim phrafes, and little prettineffes. It does not appear, from any one pafT- age of the whole, that the writer had the leall intention to ftrike the minds of his readers with any thing elle than the force of his thoughts, conveyed in a rough and mafculine drefs. Hence arifes this admirable effecl, that no part of our attention is impertinently amufed with the words, but all given to the lentiment, which goes naked to the heart with an energy not to be refilled. When men fpcak, they require art and addrefs to give ftrength and perfuaficn to what they fay. But it is not fo with God. He can fpeak to the mind by fpirit and thought alone ; and never ufts. words, but for a memorial of what he fays. When he condefcends to deliver himfelf in this human vehicle, he will not vouchfafe to borrow anv thing from it, but mere conveyance •, nay, he difdains the low afliftance of method, bccauic it borders on art. He feat- ters flowers and fruit with fuch an unaffe<5led profufion, as lets the art of the gardener in a very contemptible light, on the comparilon. irlence it is, that as a gar- den can pleafe us but for a very litcle time, whereas the face of nature is ever new and delightful •, fo the finical performances of writers uninlpircd, howloever pleafing they may be at firft, foon grow dull and languid on the

J^ 2 tatlc ;

-6 Tlje Bible is the Word of God.

tafte ; while fuch as God vouchfafes to di(flate, not only bear, but improve on, a thoufand readings. New fenfe, new beauty, new force, fpring up at every repetition, as if all the fentiments had vegetated fince the laft. But this is owing to the prodigious depth of what he fays, which does not, like the thoughts of men, oftentatioudy difplay all Its ftrength and beauty on the furface, but re- ierves enough to invite and reward every return of our attention. What other ftories affedl us like that of Jo- feph and his brethren ? What fables, produced by human wit, ftrike the mind like the parables of Chrift, or like that of Nathan to David ? How poor and unafFeding are all the defcriptions of God's works in other perform- ances, to thofe we find in the book of Job ? How low and fpiritlefs are all the attempts of other writers to raife our idea of the Divine Majefly, in comparifon of thofc we find in the Pfalms, in the prophecies of Ifaiah, and in the Jpocalypfe? How fhall we account for it, that all other writers, who made it their fole bufinefs to aim at force, at dignity and fublimity, fhould fall fo infinitely fhort of the Scriptural writers, who certainly aimed at no fuch thing? If we are men of tafte and integrity, we^ muft acknowlege, that, in cafe God (hould ever deign to fpeak to men, we fliould expcd to hear him fpeak in the language of the Scriptures, artlefs and fimple, like them, m his exprefiions ; fublime and powerful, like them, in his fentiments.

But, again ; an author is known by the matter of his performance. We afcribe this performance to the author of 1'he whole duty of man, on account of its piety and good fenfe •, that to Mr. Addifon^ becaufe its thoughts arc more delicate, and its turn more genteel, than thofe of other writers ; and a third to Sir Ifaac Newton, for no other reafon', than becaufe it (hews a reach of thought beyond the extent of all other minds. But, when we come to look into the Scriptures, we difcover a fcene of inftrudion, which, if true, is of infinitely higher dignity and ufe than the matter of all other writings laid toge- ther. We tliere fee, in the hiftorical part of it, when a;)d how this world was created -, how we were brought

into

The Bible is the Word of God. ^y .

into being ; how we fell into this (late of fin and miferyv in which we find ourfelves ; how God drowned the antient' world for the fins of men, and preferved a family to re- people it ; how he chofe out a people from the reft of mankind, and governed them by laws peculiar to ihem- felves, and by a power fuperior to nature ; how he fent his Son into the world to redeem us from fin and mifery by his precepts, and his blood. This hiftory, which runs thro' a fpace of more than four thoufand years, carries on it, as to the charaflers and aftions of men, the evident figns of more truth and impartiality, than are to be met with in any other hiftory. The failings and vices of fuch as are moft highly favoured in it, nay, and even of thofe who wrote it, are fo undifguifedly recorded, that one can hardly help believing fome higher hand than their own, had the government of their pens, when they were employed in the work. With this chain of hiftory is in- terwoven a fyftem of religion, uniform throughout as to its objed and end -, but various as to its outward form, according to the different circumftances under which it was from time to time imparted. The worfhip of one God i the commemoration of his mercies with gratitude, and of his judgments with fear •, the reformation of mens manners •, the immortality of their fouls ; their redemption from the guilt and punifliment of fin by the death of Chrift J their exemption from everlafting mifery, and title to eternal glory •, form, as it were, the outlines of this religion. But, in order to give it the greater power over our affeftions, certain pofitive inftitutions are added to it, as the moft efficacious engines to work on minds exceedingly addifted by nature to outward and fenfible things. And, in order to teach us how infinite juftice, and infinite mercy, in regard to us, could be reconciled ; as well as to fhew us by what affiftance creatures foenQaved to fin both by nature and habit might be reformed \ a per- fonal diftinction in the unity of the Divine Nature is dif- covered, whereby we are given to underftand, that there is, in God, a Father, who created and governs us ; a Son, who, cloathed in human nature, died to redeem us ; and an Holy Spirit, who reclaims and fandtifies us. This

3 8 The Bible is the Word of God,

is the religion revealed in the Old and New Teflaments, which, if compared with other religions, is, to common fenfe and reafon, as the lun is to the eye in comparifon of the ftars. What other religion gives us fo jiift an idea of God, of his unity, or of his attributes? What other religion Hiews him fo awfully majeftic in wifdom, juftice, and power -, or fo infinitely amiable in mercy and good- nefs, fo infinitely condefccnding, as to participate our nature, to fuffer for our fins, and to dwell with us poor unworthy creatures ? What other religion teaches us to believe, God is always prefent with us, knows all things, and forgets nothing ? What other religion commands us to cleanfe our hearts,, and purify our very thoughts, and revenge the injuries of our enemies with benefits and bleffings ? What other religion propofcs motives of fuffi- cicnt weight to counterbalance the corruptions of nature, the inveteracy of finful habits, and all thofe violent or enfiiaring temptations wherevv'ith the objeds of fenfe and appetite continually afifault us? Does Paganifm or Mani- cheifm furnifh us with fo noble an object of adoranon ? Does Maho7v.elijm teach us fo much peace and charity towards men ? Does Deifm give us fo many, or fo in- ducing, reafons for love towards God, or fuch effjcacious helps for the reformation ot our manners ? No -, if God ever gave a religion to mankind, it muft be that of the Bible. None other is fuitable to the reafon, or adequate to the v/ants, of mankind. Whatever is the force of thofe reafons which are drawn from the goodnefs of God, and the exigencies of men, to prove that the means of true religion mult have been afi'ordcd to the world, it lends all its weight to the Scriptures ; for, if they are not the word of God, nor the means of religious information they fuggeft, the right means, then are we yet to feek for divine indrudtion.

Befide affording us this admirable fcherne of religion, the Scriptures difcovcr a dt-gree of wifJom infinitely I'upe- rior to all that can be collected from other writings ; and this they {o accommodate to all circumftances and cafes, that a man, v*?ho is but nioderatcly acquainted with them, c:k\-\ hardly ever be at a lofs, in any dafHcu'ty, for fuch a

rul::

The Bible is the Word of God. 39

rule to a6l by, as will never expofe him to the neccfnty of repentance. The book of Job^ the Proverbs of So- lomon, but more efpecially the preachings of Jefus Chrift, teach us fuch leffons of wifdom and virtue, as are fuffi- cient to put all the philofophy of the world to the blufh, and convid it of ignorance and puerility.

Again, there is no ftate of mind, either culpable or uncomfortable, wherein, if a man applies to the Scrip- tures, he may not find a remedy againft the caufe of his complaint, fufficient to bridle a Hcentious, or confole a defponding, turn of mind. Is he afflicfled ? Job will teach him patience and fubmiflion. Hath he finned ? Da- vid will fhew him how to repent, and bewail his fall. Are the enemies of his foul likely to prevail againft him ? Chrift will roufe him to vigilance, and St, Paul will lend him armour of proof. Is he dull and languid in his ad- drefles to God? Let him join in prayer with Davids So- lomon, Hezekiah, Daniel, and they will bear up his heart with them in ftrains of devotion fo fedately ardent, fo humble, and yet fo elevated, that, inftead of any longer looking on this ad of communion with God as a dry difagreeable duty, and preferring every little miferable amufement to it, he will hardly think he lives, but when he prays.

Add to all this, that whereas the mind of man is more apt to be led by precedents than precepts, and is ufually too little afFecled with a naked rule of aftion, the Scrip- tures are admirably fitted to his weaknefs in this refpect -, for the morality they inculcate is fo blended with the hi- ftory they exhibit, that the reader feels the example, while lie fees the rule ; and finds his heart, animated, as faft as his underftanding is enlightened. There is nothing more unaffeding than virtue in the abftrac^, as it lies formally delineated in a fy^em of Ethics. Nor, on the other hand, isthereany thing more highly interefting orentertaining than the exemplification of it in the life of a truly religious and good man, with unwearied patience ftruggling through a thoufand difficulties, with fortitude facing the moft alarm- ing dangers, with firmnefs refifting, and at length fub- ^ duing, the moft violent temptations j and, in the end?^'

D 4 emerging

40 7h' Bible is tke Word of God.

emerging In an happy and glorious cataftrophe. Here is virtue, not in words, but deeds ; not tricked out in life- lefs definitions, and quaint propofitions, but dilplayed in all its luftre and beauty by fafts that invite the imitation of all men, in whom the dignity of human nature is not intirely extinft. Now the Scriptures prefent us with a rich treafure of fuch exam.ples. Its moraliry is as glo- rious in the praftice, as it is peifeifl in the precept, of thofe through whom it is delivered. While, by the one, it points out the way to happinefs •, it animates us, by the other, with the fight of heroes, bravely fighting, greatly conquering, or joyfully gathering triumphal crowns on every ftrp of it.

On the whole, I think no other author can be fb clearly diftinguifhcd and known, in the matter of his perform- ance, as God is, in the fpirit and wifdom of this fur- prifing book. What one man writes, another might have written, or, at leaft, have imitated beyond the (kill of cri- ticifm to diftinguifh •, but no man hath ever yet been the author of fuch a book as this ; and he who knows any thing of it, and of human nature, muft conclude no man ever will. It is well if the grcatelt genius that ever lived had penetration enough to find the bottom of its fenfe, or fufficient elevation of foul to rife, even on the wings it lends him, to the height it foars to. If any man fays I fpeak from prejudice, Vi him enjoy his opinion, and leave me to indulge myfelf in mine. But one thing I am firmly perfuaded of, that, were I now for the firlt rime to read this book, I fliould admire it ten times more thin 1 do ; for, I will confefs, my weaknefs in refpeft to r owelty is as great as that of other men. I call it a weak- nefs, for fuch indeed it is in all cafes, but more efpecially in rcfpedl to this book, which hath enough in it to pre- vent its ever growing old or flale, to a reader of true judgment and tade, were he free from the infirmity men- tioned. If, however, what I am faying is the effect of prejudice, how comes it to pafs, that certain parts of this facred book appear to infinitely greater advantage in a bald tranflation, than in the laboured paraphrafes o^ Pope o1^ Toung P Why do the texts, quoted under this depre-

ciatin*

"The Bible is the Word of God, 4 1

elating circumftance by Addifon^ (hew, in the midfl: of his beautiful periods, and admirable fentiments, like jewels fet in wood ? That they do, is a remark made by every common reader ; but not to be accounted fox on any other principles than this, that a man writ the one, and God the other.

The objedions laid by Deifts againft the myfteries, and pofitive inftitutions, fet forth in this book, are really not worth the notice of an ingenuous inquirer. If God re- veals himfelf, he muft reveal a myftery ; for he is a being infinitely myfterious and incomprehenfible. — Nay, every thing in nature, as well as revelation, is myfterious, if an impertinent curiofity will attempt to trace it beyond the limits of its own capacity. And why may not God order that to be done for a great and good end, which was before indifferent ? Can he not rnake thofe things fub- fervient to a good purpofe, which in their own nature are neither good nor evil ^ And, if he can, v;ho (hall hinder him?

Nor is it much more material to fuch an inquirer to give himfelf the trouble of difcu(fing their arguments con- cerning the command of God to Abraham^ for the facri- ficing of his fon-, and to the Ifraelites^ for fpoiling thtEgyP' tians^ or difpofleffing the Canaanites. It was Abraham*^ duty to preferve the life ot his fon, only becaufe God willed It : and, for the fame reafon, if God was pleafed to will the contrary, the Patriarch muft will it too, or fail in his du- ty. This I do not fay, as looking on thefe things to be indifferent in themfelves ; but becaufe that which makes them matter of duty, and brings them under the regula- tion of a law, is the will of God, howfoever known. Abraham was ready to chcrifh and preferve his fon, while he took it to be the will of God, that he fhould do fo ; and he was as willing to deprive him of life, when God commanded it -, whofe right of thus commanding, nei- ther this, nor any other father, can have the Jealt room to call in queftion. That aft of the two v.'hich was moft iri<.fome to him, was the higheft proof of his virtue and obedience; and is accordingly, with great juftice, counted to him for right eoufnefs in the Scriptures. As to the 3 fpoiling

42 The Bible is the Word of God.

fpoiling the Egyptians^ and outing the Canaanites^ no rational objection can lie againit it, as done by the com- mand of God, till it is firfl proved, that God is not the abfoiute governor, and fole proprietor, of all the goods and lands in the world ; and that he hath not a right to take ther^i from fuch as, by opprefTion and wic- kednefs, have forfeited their tenure, and to give them to others more obedient and delerving. The only diffi- culty in thcfe cafes Hes in this, that God fhould com- mand that which in itfelf is immoral, as for a father to kill his fon, or for one neighbour to borrow of another with an intention not to reftore. But this difficulty va- niffies when we confider, that God» as an abfoiute legif- lator, hath a right to difpenfe with the laws he lays on his fubjefls ; that, properly fpeaking, no action is good, but becaufe God v/ills it ; nor evil, but becaufe he forbids it ; and that he who obeys the law of God for any other reafon, but becaufe it is his law, pays more refpecl to the law itfelf, or to his own opinion, than to God ; whereas all obedience ought to terminate in the one fu- preme lawgiver, and ablolute governor, by no means in his law j for, whenever it does, it deftroys the very effence of the law, which lies in the authority wherewith it is impofed, and not in the matter of the law itfelf. Both Abraham and the Ifraelites knew God had a right to give contrary laws at different times, and to be at all times equally obeyed. Abraham., therefore, on the command of God, was ready to kill his fon ; and the Ifraelites^ on the like authority, borrowed a fmall part of their own, and kept it. Can any man fay either did wrong, without faying, that God cannot difpenfe with the laws he gives us ; or that, if he does, we ought to difobey, and adhere to the firft law, out of refped to our own nature, againft thefecond, founded on an exprefe command of him wlio is fuperior to nature ? Do we obey the law of God lor its own fake, or for his ? No doubt, for his alone ; for what is the law but his will ? But can he will contraries ? Why not at different times, and under different circum- ftances r We fhould not turn our own nature, or the law of God, manifelled by that nature, into an idol, and

fct

The Bible is the Word cf God, 43

.fet it up above God -, which we always do, when we make it eternal and indifpenfable.

If any man reads the Scriptures with candour and at- tention, he Vv'ill find they fpeak throughout fuch things, and in fuch a manner, as are worthy of him whom they claim for their author. It will be evident to him, that, as to the points of antiquity, edification, and power, cxpecfled as marks of the true religion, the Scriptural re- ligion is thoroughly qualified to ftand the teft of realbn ; inafmuch as it was given to Adam -, inafmuch as it teaches us how to fcrve God, and fave our fouls ; inafmuch as it communicates divine affiftance, and fets before us fucli motives of reformation as are of infinite weight. He, in- deed, who only dips here and there, who runs fuperfi- cially over the words, without flaying to examine their meaning, or who reads the Scriptures purely to find ob- jcdions, will perceive little diff^erence between them, and the works of men ; and that perhaps to the difadvantage of the former, which no-whtre, that I know of, have fpruced out a fingle fentence for fuch a reader.

But, whereas arguments drawn from the flile and mat- ter of the Scriptures, to prove they are the word of God may pofTibly deceive us, it is, in the next place, our bufi- nefs to inquire whether God hath ever owned or declared himfelf to be their author. And here it may be a preli- minary inquiry, how this declaration fbould be made ; whether to fome who may publiHi it to others, as in the cafe of an anonymous book ; or by affixing his name to it, as thofe writers do to their works, who defire to be knov/n to the world. Altho' the Scriptures produce both thefe vouchers for themlelves, it is evident they are in- fufficient to prove them the work of God. Thofe men may have told us a lye, who fay they had the declaration from God himfelf: and, as to adding his name to it, that may have been done without his having any hand in the work, by impoftors, who, for by-ends of their own, may have thus attempted to give a fanifi:ion to thefe perform- ances, tho' merely of human invention. Thefe methods may fcrve well enough as to the works of men, whereof it is not very materiil whether w^ know the authors, or

not.

44 ^^^ Bible is the Word of God.

not. But a book which tells us, it is the work of God, and, as fuch, demands obedience to all its dicflates, ought to give convincing proofs of its divine original, becaufe we know God would never have publifhed a book, but for very iniportant ends ; nor ever expelled attention to that book, in order to thofe ends, without fatisfying the world, that he was adlually its author.

How then is this to be done .^ Mud God appear to every particular man, and afilire him the Bible was dic- tated b^ him } By no means, provided rational fatisfac- tion may be given in a more compendious way. If God was pleafed to accompany the publication of his book with fuch other performances, openly and publicly ex- hibited, as none but he could do, this muft prove the book itfelf to be his work. But what are thofe perform- ances, which none but God can do .? Why, prophecies, whereby future events, depending on the free eleftions of men, are predi6led ; and miracles, whereby nature is put out of its courfe, and forced to undergo fuch changes as are directly contrary to the ftated laws imprefied on it by almighty power. To fay any being, but one, is equal to fuch performances, is the fame as to fay, there are more infinite beings, or gods, than one. Or to fay, God would lend thofe gifts to prove a book to be his, which he knew to be the invention of men, is to blafpheme againft common fenfe, as well as him.

By miracles, therefore, often and openly wrought, and for a long time continued to be wrought, by the penmen of any book, as proofs of a divine infpiration didating that book, its authority may be made inconteflably evident to all who fhall fee the miracles, or receive fuch tefli- mony thereof as cannot rationally be doubted, and is never doubted in other cafes. Miracles, it is true, are in themfelves improbable fafts : but thefc two things are more improbable •, firft, that a great number of men, iionefl: and rational in every thing elfe, fliould confpire to report a fad they knew to be falfe, and fhould die ratiier than difcover that fa6t j and, fecondly, that God fhould never have given a true religion to mankind, or given it without fufficient evidence, or evidenced it fuf-

ficicntlyi

The Bible is the Word of God, 45

ficiently, without miracles, which is impoHible. Now, whatfoever the improbability of miracles, confidered in them Pelves, may be, it is vaftly lefs than cither of thefe improbabilities fingly -, and therefore, when fct againft them both, is reduced to nothing j infomuch that mira- cles, fuppofed to be wrought in proof of the true reli- gion, become probable in proportion to the furpius of the two greater improbabilities compared with the one which is lefs than either. All the works of God are miracles ; for they are all raiftd out of nothing: and as every work of his in this world is a miracle, wi-ought for the ufe of man, many of them for very low, and almoft imperceptible ufes, why fhall we think it ftrange or improbable, that the fame infinitely wife and gracious Being fhould work fome for the reformation and eternal happinefs of man ? Did he miraculoudy form a mufhroom to be tailed, and a rofe to be fmelr, by us ? And why jhould it he thought a thing incredible with us, that God Jhoidd raife the dead? efpecially fince, in fo doing, he not only fhews his goodnefs, by reftoring his creature to life, but, when it is done for our conviflion, thereby calls us into the true religion, and, thro' that, to a fpiritual re- furredlion from fin, and to eternal life. Miracles, when there is no necefllty for them, are of all things the moft incredible ; but, when there is a neceflity, they are as credible as the moft ufual phcenomena of nature ; for God can as eafily work a miracle, as do any thing elfe i and we may be fure will be as willing as he is able, if a fuf- ficient reafon requires it; but no imaginable reafoncan be ftronger, than that of proving the truth of a neceflary religion to thofe who arc to receive it.

Since, therefore, a revelation can be no otherwife proved to come from God, than by miracles •, if a revelation is expedled, miracles alfo, for the fame reafon, muft be ex- pelled. Now the miracles related in the Bible being qua- lified, as it is evident they really were, to ftand the fcru- tiny for that purpofe recommended in the former dif- courfe, right reafon muft receive them as evidence, that the religion of the Bible was di(flat';d by God Jiimfelf. They are to be confidered as the authority and feal of

Almighty

4(5' Tlje Bible is the Word of God.

Almighty God, affixed to his own revelations, by all, to whom fufficicnt proof is given, that thofe revelations were thus miraculoufly evidenced. As to us, and others who have lived, or fhall live, in ages very remote from thofe in which the miracles were wrought, they are fully attefted to us, in the written record made of them, by fuch as performed or faw them, and laid down their lives for the truth of that record. And as to the antiquity and purity of the record itfelf, I have already fliewn there is infinitely lefs reafon to fufpecfl it, in regard to either, than any other record in the world. We believe in Chriftiani- ty, becaufe we are convinced it was proved by miracles j and we believe the miracles were actually wrought, be- caufe we are fure the hiftory which relates them, is au- thentic and genuine, having been fo kept as to put it beyond a pofiibility of material corruptions.

But there is a particular kind of miracle recorded in the Scriptures, which proves to us, and muft for ever prove beyond all controverfy, that they ^re iht word of God ; and that is prophecy, or the predi^5i:ion of future events, depending on the free eledlions of men. We have already obferved, that God only forefees, and can enable his creatures to foretel, fuch events. But, in the Scriptures, there are predictions of this fort in fuch abun- dance, and lb evidently verified, partly by fa(5ls recorded in the facred hiftory itfelf, and partly by others, attefted in the hiftory of later times, as puts the matter beyond all queftion, that thofe Scriptures are the work of God.

To avoid the circle of proving the Scriptures by the prophecies, and the prophecies by the Scriptures, nothing more is requifite than to prove the Scriptures of both Teftaments as old as they repreient themfelves to be, by arguments independent not only of the prophecies, but of the Scriptures. Nov/ the Jeivs arc competent vouchers for the antiquity of the Old, and the Chriitians for that of the New, -as I have already made appear ; and thefe are parties too oppofite to be fufpedled of an intention to vouch for each other. Befides, were there occafion for it, the annquity of thefe writings might be eftablifhed as clearly as that of any other witings, on the credit of an^

tienc

The Bible is the fVord of God. ^f

tient authors, whofe works are not comprehended in the Scripture?, and who could have had no intention to atteft any fuch thing, cither becaufe they had no reafon to think it needed their atteflation, or becaufe they would rather, if they could, have recorded the very contrary. But the point by no means (lands in need of borrowed proofs. It is not to be fuppofed the Je'-jus fhould forge a fet of writings that give their adverfaries fo great advantages. Nor can credulity itfclf be fo very blind, as to believe the Chriftians could have been all along quoting the writings ot" the New Teftamenc againft one another, in their con- tinual controverfies, had not thefe writings been extant before the firft quotations of that fort.

If then there had been at firft any doubt concerning the divinity of the prophecies in the Old Teftament, which, foretel the coming of the Meffiah, together with the rife, progrefs, and period, of the Per/tan^ Grecian^ and Ro- man, empires, there could be none, after all thefe pro- phecies had been exadly fulfilled. It was impofTible for Ifaiah or Daniel, as mere men, to foretel events fo very remote, and fo abfolutely depending on the freedom of perfons who were not to be born for fome hundreds of years after the death of thole prophets. Nay, it was equally impofTible for any angel, or fuperior creature, to ■ communicate intimations of this kind from the ftrength of his own faculties. That the prophets fhould be en- abled to foretel the coming of the MefTiah, carries reafon with it at firft fight •, but that they fliould have the hi- ftory of the three empires mentioned revealed to them, and, through them, to the Jews, feems not fo pertinent or accountable. It is, however, equally an argument of the divine foreknowlege wherewith they were infpired. Nor is it a lefs proof of God's wifdom, confidering how greatly his people were in after-times to interfere with thefe empires j and what an immenfe advantage it was to the MefTiah, and his difpenf^ition, to have the moft im- portant afTairs of the world, for fo long a courfe of years, foretold by the fame prophets that foretold the time of his own coming, the place of his birth, his mi- racles, his chara6ler, his death, his refurredion, his fuc-

cefs

4$ The Bible is the JVord of God.

cefs as a teacher, and, in Iliort, all the chief tranra(5lions of his life. As, in the eye of the world, the charadter he intended to alTume was low and defpicable, fomething was necefliiry to aggrandize the cxpeftation of him, and give the world reafon to look on him with veneration, although unaccompanied with outward pomp and power. Nothing could fo effedually anfwer this end (I mean, no- thing previous to his own miracles), as the prophetically intermixing his birth and hiftory with thofe of the gieateft empires the world was ever to lee -, and, what was more, the prognofticating to his kingdom an abfolute conqueft over the laft and greateft of thefe, together with a domi- nion without bounds or end, as we fee in the Second and Seventh of Daniel.

As to the prophecies relating to Chrifl:, it is fufRcient to convince us of their divinity, that Chrift and his apo- ftles quoted them to the Jews as extant in their antient books, and as literally and exadlly fulfilled in the new difpenfation of religion. And as to the new prophecies which he and his difciples uttered concerning the apo- ftafy and blindnefs of the Jews \ the deftruftion of Je- rufakm% the long and dreadful perfecutions wherewith Chriflianity was to be oppofed j the amazing fucccfs and triumph wherewith it was, neverthelefs, ro be crowned ; the rife, progrefs, and power, of Antichrift; with many other important events, all arifing from the uncompelled fchemes, and voluntary anions, of men in after-ages ; we muft grant they have had a full and clear completion, if we are not determined to give the lye to all hiftory during a period of more than 1 700 years, and even to our own experience and obfervation.

Now we ought to obferve, in refpeft to almofl all the prophecies in both Teftaments, that, while they promifed benefits and blefTings to fome, they threatened others with difgrace, deftru6i:ion, and curfcs •, that, therefore, if there were fome who had reafon to wifh for their completion, there were others no lefs intereftcd to oppofc, and, if poflible, prevent it ; and that, in moil inltances, the op- pofers had all the advantages worldly power and policy Could give them j while they, who wilhcd well to the

completion.

T^be Bible is the Word of God. 4g

completion, were wholly deftirute of both. This wa3 {ten remarkably in the cafe of Chrift's refurrefbion. He was dead -, his difciples were the Ilmpleft, the weakei!:, the moft fearful, of mankind. They wiflied, indeed, ta fie him alive again; but the ftealing away of his d?ad body was a thing they neither could have defired, for to what end ? nor have efFecftcd, bcrcaufe they had a mili- tary force to oppofe, and, cither by day or night, mult have carried it away thro* crouds of Jezvs^ attentive to the tomb, and watchful over an event the moft awaken- ing that had ever been foretold or promifcd to mankind. But that, notwithftanding all this, the prophecies were fulfilled by his adtually coming to life ^gain, thefe men, fo fearful before, have fully proved to the whole world, by a teftimony which all the feverities of a fanguinary perfecution could not frighten them from giving. The f;ime thing is as remarkably evident in the hiftory of the three fucceeding centuries. Chrift foretold great and ter- rible perfecucions, and alfo univerfal fuccefs, to his fol- lowers. Now did not the refutadon of his prophecy, as to the perfecutions, lie in the hands of the Jews and Romans ? Had they any thing more to do, in order to prove him a falfe prophet, and confequsntly an impoftor, than only not to perfccute ? Yet they did perfecute, and that moft cruelly at times, for the fpace of three hundred years -, and, by that very means, not only verified this prophecy, but alfo thereby did more tov/ards verifying the other, conceniing the fucccfsful preaching of Chrifti- anity, than they could have done by any other pofliblc expedient ; for the wounds of the martyrs were infinitely more eloquent than their mouths.

The compafs of a difcourfe like this will not fufFer me to defcend into a minute difcufllon of every thing the fubjed may feem to require; but I [peak as to -wife men^ who may eafily fee, by what hath been faid of miracles in general, and prophecies in particular, that God hath owned the Scriptures for his word and work ; that he hath furnilhed reafon with abundant proofs of this ; and that, therefore, to believe rationally in religious matters, and to be a Chriftian, is one and the fame thing.

Vol. I. EI know

5© The Bible is the Word of God.

I know there are men who will find the way to make light of all this •, and I know there were alfb men who firmly believed in the prophecies relating to the MefTiah, and, at the very time prefixed by thoie prophecies for his appearance, faw Chrilt work the very miracles which it was foretold he fhoukl work, and yet confidered, or would have had others confidcrr him, as no better than the inflrument of the devil. This their fin againft rea- fon, and the higheft poflible caule of convidlion, Chrift pronounced unpardonable. They, who in thefe times follow them in their infidel prefumption, no doubt par- take of their guilt ; for, aUho' they do not fee the mira- cles of Chriil, as they did, who afcribed them to the devil, yet there is no one thing in the world they have more rea- ion to believe, efpecially as they have had all the other proofs afiPorded in favour of Chriftianity fince the firfl committal of the unpardonable crime, whether by mira- cles, by martyrdoms, or by prophecies fulfilled, from that day to this. Even the falfe prophets, the falfe teachers, the falfe miracles, the herefies, diffenfions, fchifms, among Chriftians, altho' feen through the telefcope of infidel malice, as fo many dark fpots on the bright face of Chri- ftianity, do high honour, neverthelefs, to its Author, who foretold them all, and, by that means, converted thefe in llruments and efforts of his cnemy'into fo many proofs of his own infinite wifdom and truth, for the full fatisfa(Stion of fuch as fhall candidly inquire into the merits of his religion.

Let a rational man now confider, firft, the rapid pro-' pagation of Chriftianity, v^'hich, in lefs than half a cen- tury, had fpread itfelf thro' all parts of the Roman em- pire; had penetrated into the Eajl -Indies, Ethiopia, Italy y Spain, Gaul,_ and Scythia i and, in the fpace of two hun- dred years, had converted fuch numbers in all ranks and conditions of men, that its apologifts could boldly tell the emperors, they could not fupprefs Chriftianity without fubverting their own power. Secondly, let him confider, that, as fall as this religion advanced, fo fad fuperftition, idolatry, and wickednefs, declined, particularly in tht Ro- man empire, at that time remarkably prone, thro' inBnite

wealth.

The Bible is the Word of God. jr

wealth, and infolence of power, to unlverfal corruption. And then Jet him refleft a little, by what infcruments i^ made this prodigious progrefs, and wrought thefe glorious effe(5ts. Were its preachers all profound philofophers ? No, there were few among them who knew more than barely how to read and write. Were they all eloquent orators ? No ; excepting St. Faul^ there were none of them, for a long time, who underftood more of elocution than the plaineft tradefman who heard them. Were they all profound politicians ? Noj of all men they were the fimpleft, the moft artlefs, the moft deflitute of addrefs and fkill in managing worldly affairs. What then } Did they profelyte the world, like Mahomet^ by the fvvord, by power, and by the expectation of fpoil and plunder ? No ; they were among the very loweft and weakeft of the people. The fword was lb far from being with them, that, for three hundred years, it was almott continually employed againft them -, while they oppofed it with no- thing but patience and refignation. The empire found itfclf Chriltian, almoft as foon as it ceafed to perlecutc Chriftianity. And as to the hope of wealth, it was fo far from being a temptation to any man to turn Chriilian, that every one who received baptifm, forefaw he muit furrender the little wealth he had, either to an imperial, or a voluntary conftfcation. How then ? Did the ignorant convince and teach the learned ? Did the uneloquent per- fuade the orator .'' Did the fimple circumvent the artful ? Did the weak llibdue the ilrong .? No ; to fuppofe this, is to fuppofe a thing in itfeh abfurd and impoflible. It was God, who, by the wifdom of his word, convinced and perfuaded. It was God, who, by the power of his miracles, caught and conquered. Th x all the world might know it was he alone, he chofe men for preachers who had nothing to contribute to the work but a tongue; and, left they fhould have any farther (hare in it, forbad them to ftudy or prepare what they had to fay : he chofe them, in fhort, that he might, hy the fooliJJj things of the izwrld^ confound the wife ; that he mighty by the weak things of the worlds confound the things which are mighty ; and hy the hafe things of the world, and things that are defpifed^ yea^

E 2 ' and

52 The Bible is the Word of God,

and hy things that are not, bring to nought things that are. Out of the mouths of babes and fucklings he ordained Jirength, fufficient to fill the enemy and the avenger, and ferfecfed his own praife.

While the true religion was as yet contending for fupe- riority, and the prophetic promife made to it in that behalf was Linaccomplifhed, fome apology might be made for him who llifpendcd his affent till he faw the iflue, becaufe the oppofition was powerful, the end great, and the means apparently infufhcient. But now that prophecies, fo un- likely to be true, have been fulfilled ; now that inftru- ments, fo utterly inefficacious in themfelves, have pre- vailed ; all that which at firft might have occafioned, or in any degree juflified, fufpenfe, ferves only to enforce conviflion and aflent. This great event was not ftolen upon the world. A full and timely warning was given of it by the promifes and prophecies publifhed in Scripture. The world, alarmed at thefe, and confiding in its own power, exerted its utmoft efforts to prevent their taking place, and thereby to prove the book wherein they were contained was not the word of God. Little did it think k was doing all it could to prove the contrary, which un- doubtedly it was •, for by what other means could the divinity of the prophecies, and the interpofition of Al- mighty God in favour of his word and religion, have been fo amply, fo univerfally, demonftrated, as by an oppofi- tion, which mufl have proved fuccefsful, had it not been baffled by a power fuperior to that of all mankind ?

To conclude; if we have reafon for believing any thing, it is this ; that Chriitianity is the true religion, and the Bible the word of God. Fully convinced of thefe great truths, let us now earneflly befeech the gracious Author to give us a right underflanding of its necelfary doftrines, a Heady adherence to all its bleffed truths, and an heart and will ever ready to regulate both our faith and pra6lice by the fame, thro' Jefus Chrift our Saviour, to whom, with the Father, and the Holy Spirit, be all might, majefty, dignity, and dominion, now and for evermore. Anien.

D I S-

[ Si ]

DISCOURSE III.

How the Scriptures are to be read.

John v. 39.

Search the Scriptures ; for in them ye think ye have eternal life ; a?id they are they which ttfify of me.

HAVING, in the former Difcourfe, proved that the true religion is revealed to us in the books of the Old and New Teftament, I intend, in this, to fliew, how we ought to read thefe books, in order to anfwcr the important ends for which they were written. If we conlider either thofe ends, or the foreign and really finifter views, with which the facred wriiings are perufed by too many, we fliall look on this as a fubjca: of infinite confequence to us. May the Holy Spirit enable me to fpeak with that pow.er, and you to liften with that at- tention, which the unfpeakable dignity cf the point de- mands !

When the words of my text were uttered by our Blefled Saviour, the books of the Old Teftament were the only Scriptures in being. In thofe the Jews thought they had eternal life -, and Chrift neither commends nor cenfures their judgment. He does not commend it ; becaufe thofe books, confidered in themfelves, and without an eye to any further difpenfation, did not afFord the means •f eternal life : nor does he cenfure it j becaufe thofe

E 3 writings.

54 How the Scriptures are to he read,

, ^^Titings, rightly iinderftood, did teftify of him, who h the Way, and the Truths and the Life, John xiv. 6. Now, if what is promifed, concerning Chrift, in the Old Tefta- ment, is, with equal authority, recorded in the New, as fully accomplifhed, we nnuft look for the means of eternal life in the New, rather than in the Old. The fcarch, however, recommended by Chrift, muft be made into both, that the whole fcheme of our redemption, whether as prophetically promifed, or as adually completed, may be Linderftood and taken together.

And here it is neceflary we fliould confider, what fort of a fcarch this ought to be. The word in the original, whereby it is prefcribed, implies a clofe examination, a thorough fcrutiny, into the Scriptures. The nature of the thing alfo points out the fame ; for it is the word of God we are to fearch, and eternal life we are to learch for. In refpe(51-, therefore, both to the majefty of the Author, and the dignity of the end, no one thing in the world can be of fo much confequence to us, as a right applica- tion of our minds to the book of God.

Taking this for granted, let us inquire, firft, With what views ; fecondly. On what principles ; thirdly. With what difpofitions ; and laftly, By what rules, we ought to read the holy Scriptures. '

And firft. As to the views ; they ought, undoubtedly, to be no other than thofe which God propofed to him- felf, in the revelation made by the facred books.

Should an au'.hor write with one intention, and his reader perufe him with another, the abfurdity of fuch a conduft in the rcac^r muPt be too evident to need any other proofs, than what it gives of itfelf. Yet that which is but an abfurdity in him, who reads a fyftem of morality, in order to learn arithmetic, becomes a flagrant impiety in one who reads the word of God with any other view, than that where- with it was Written. All other authors fometimes trifle in their works, and tlierefore m;iy be trifled with by their readers •, but thtre is no trifling with the works of God.

With what view then did God become the author of a book.'' It was not fufely to confirm the opinions, nor to countenance the vices, nor to gratify the cunofity, nor to

pamper

How the Scriptures are to he read. ff

pamper the learned pride, of men : No ; it was to teach, the world Ibmething it did not, or could not, otherwifc know i to difabu'e it of its religious errors ; to correfc its vices i to call home its inquiries to nec^flary inftruc^ions ; and to teach it the vanity of fcience, falfly fo called. It was infinite mercy that gave birth to this book, and in- finite wifdom that furnifli^d the matter. The end there- fore propofed by it, muft be proportionably great and good. ' To prevent miflakes, hear what it fays itfclf, concerning this end : All Scripture is given by infpiration of God ; and is 'profitable for do5lrine^ for reproof, for corre^ion, for injlrticfion in righteoufnefs •, that the man of God may be perfe^y thoroughly furnijhed unto all good . works^ 2 Tim. iii. 16, 17, The Scriptures, fays the Spirit of God, ver. 15. are able to make us wife unt9 falvation, through faith which is in Chrift Jefus. They teach us to know the only true God, and Chriji Jefus, whom he hath fent, which is eternal life, John xvii. 3. If there- fore we would avoid the impious abfurdity of reading the word of God with other views than thofe for which it was written, we muft fearch it only for the knowlege of God, and our duty, that we may underfland what we are to believe and do, in order to be faved. All things ne- ceflary to the fcrvice of God, and our falvation, are there fo clearly revealed, that common fenfe cannot fail to find them, provided it wifely and honeflly fearches for no- thing elfe. Other things there are, which are more dif- ficult ; but they are lefs ufeful, the fmaller kernels being inclofed in proportionably thicker fhells •, which if the weak are not able to open, fome one flronger may do it for them ; or, in cafe no one does, they ought not too deeply to regret their lofs, fince tht-y have a fufficicnt plenty before them of food more fubftantial, and much cafier digefled.

Notwithflanding all the flir that hath been made about the fundamentals of Chriflianity, what they are, and how to be underflood, he who reads the Scriptures with that intention only which God had in publifhing them, mufl infallibly find what he looks for, provided he reads on right principles, and with proper difpofitions j which,

E 4 what

<6 'Hon.v the Scriptures are to be read.

what they are, we (hall prefently explain. It was prc- cifely for fuch men as this, that God committed his re- velation to writing \ wherein, neverthelefs, he miift have been wholly difappointed, if minds, fo well accommo- dated to his intentions, cannot arrive at even the founda-. tion of true religion, nor underftand its very rudiments. Our endlefs difputes concerning the eflendals of Chrilli- anity do not, in the fmalleft meafure, proceed from the obfcurity of thofe eflentials, as they are fet forth in holy Scripture, but from the obliquity of our own minds, who, prompted by our vile affedions and prejudices, are ever looking for fuch informarions of proofs as God never intended to give us, frequendy indeed for the con- firmation of fuch opinions as it was his main intention to refute. Now, it is no wonder that inquirers of this fort, if wedded to their prejudices, fliould either endea- vour to per . ert the Scripture, by fophifticatcd conftru- flions, or, what is more confident with reafon (fince it is more likely God (hould never fpeak to us, than that he fhould fpeuk faldy, or abfurdly), rejecSt it in the lump ; becaufe it does not fpcak as they would have it.

What then, in the fecond place, are the principles on which the word of God is to be read ? I will mention only four, without taking up your time in proving them; becaufe they are fuch as no rational Chriflian can difpute.

Ke who reads the Scriptures, in order to the ends for which they were written, muft, firft, firmly believe, that they are the word of God.

Secondly, He muft be fully perfuaded, that he himfelf is neither able to find out, nor perform his duty, fo as to arrive at eternal happinefs, without the afliftance of divine revelation.

Thirdly, He muft take it for granted, that God can deliver or aver'nothing but the truth.

And, laftly, He mull believe, that God knows how fo to fpeak, as to be underftood by thofe he fpeaks to *, and, in necefifary matters, could not have chofen to be ob- fcure in what he reveals.

It is, in a great meafure, for want of a due attention to thefe principles, that fuch infinite difputes and bickerings

have

Hoiv the Scriptures are to he read, 57

have arifen, in all ages, among Chriftians, concerning the , very primary articles of taith, and tlie plaineft duties or motives of Chriftian morality. Did every Chriftian reader of the Scriptures confider, that he comes ignorant, weak, and under the unhappy weight of a nature corrupt, and prone to fin, when he applies to thofe books for inflru- dion and afiiftance ; that he is therefore not to bring his preconceptions with him, like one who knows already what he is to think and do ; and that he comes to a teacher, who is willing to direft him •, who hath made provifion for all his wants, and is able to help his infirmities ; did he, 1 fay, rightly confider thefe things, and fuitably ac- commodate his mind to thefe confiderations, he could have no doubts about his fuccefs ; nor could there be any room for fuch doubts, if the Scriptures are indeed the word of God. In that cafe, necefifary knowlege only being fought for, the inftrudions and the difciple are lb well fitted to each other, that he muft eafily find out the Way^ ■ the Truth, and the Life, he feeks for. As fure as God is wife and good, fo furely is the way plain and ma- nifeft in itfelf : And as the reader of his word hath no- thing to blind him, fo he cannot fail to find it.

But, unhappily, few men read this holy book, either as if they thought God had written it, or as if they took their own falvation to depend abfolutely on it. They read it with a dndure of Deifm, and felf-dependence j and therefore do not wholly refign themfelves to it : and, in their debates, they quote it, rather as an authority, to which others, more credulous, muft yield, than as dc- cifive, in refpedl to themfelves. This is evident from their frequently (hifting from one interpretation of the fame text to another, when the firft does not anfwer their ends, nor baffle the opponent -, juft as if they thought it not material what the text meant, provided it could be forced to vouch for their tenet.

This dealing is altogether prepofterous, and fubverfive of itfcll ; for if they believe the Scriptures, and argue from them as conclufive, why are they not allowed to fpeak for themfelves? Why do thefe men intermix their own prejudices with the fcriptural principles, and prefs on

us

J 8 How the Scriptures are to be read.

x% the motly confequences of premifes fo unnaturally con- joined ? He muft be very ftupid that does not fee the clumfy feam, which tacks the truths of Scripture to their prejudices, nor the force put on both, to make them unite. In other branches of knowlege we found all our reafonings on axioms peculiar to the points we would prove. But, in regard to religion, we are peftered with arguments, either founded on no axioms, or drawn from other lights, than thofe of revelation, by difputants who pretend the utmoft deference for it. From thefe foreign axioms they have beat out fyftems of their own, with which they find it infinitely difficult to reconcile that of Scripture. This is the very thi^ig which diftrefies the libertine Chriftians of all denominations. Inflead of making their principles bend to the Scriptures, they prepofterouily and impioufly make the Scriptures veil to their principles, on ? pofiulatum, that reafon (by which they mean their reafon) is the dernier refort in all fciences ; which is fo far from being true, that the very faculty, by which we rea- fon, is forced in every argument to appeal, for the grounds of its deductions, to the fimple apprehenfion, wherein thefe notices are received, that admit of no difpute. Here are lodged thofe firft principles of religion, that God is true ; and that thofe fenfes which gave teftimony to the miraculous proofs of our religion, were not deceived. Thefe axioms ereft every plain affertion of Scripture into an axiom equally indifputable among all, who believe the Scripture to be the word of God.

If the word of God is admitted as the rule of religion, no axioms, or firft principles, can be drawn from any other fource, for the eftablilhment of a theological fyftem. The independent fancies and reafonings of men are by no means to be afTociated with this rule. All the difputes and errors amono- Chriftians have arifen from this men- ftrous pofition, that revelation was given us only in aid of natural religion ; whereas it was really intended for our only guide to God, while the fole office of fenfe and reafon, in refpe6l to religion, is to apprehend^ and he apprehended by, that guide, Phil. iii. 12. As to the di(5lates of mere nature, as it is found at prefent, they have all along experiment- ally

Uow the Scriptures are to he read, jp

ally proved themfelves not only inadequate to this pur- pofe, but rather, in the bulk of mankind, the corrupters of true religion, ever miftaking their authority for greater than it was, and confounding the truth, as often as they were fuffered to prefcribe, with infinite blunders and in- confiftencies. If God hath given us two religious lights, they ought not, furely, to deftroy each other i but as, on the contrary, that which was laft afforded, rnuft have been given, becaufe the firfl was found deficient, the firft ought to yield, whenever they appear to interfere. Ha who believes the Scriptures, and yet abides by the didates of his nature, when they feem to contradid thofe Scrip- tures, pays a compliment to his own underftanding, at the expence of his refpeft for God's wifdom and veracity : And he provides not a whit better for the prefervation of that refped, who endeavours to warp the word of God to his favourite preconceptions.

The judicious fee, we have had enough, and too much, of this work already •, and that Chriftianity and Deifm can never be fo coupled together, as to produce any other children than monlters. We muft either follow Scripture, and be Chriftians ; or follow nature, and be Dcifts ; or we may indeed be Atheifts, and follow nothing. There 1s no leiife nor fafety in halting between opinions and principles fo irreconcileable. No two of thefe three can ever poflibly coalefce, but in an head capable of quietly lodging con trad idions together. For inftance, v;hat fort of -principles are his, who, placing himfelf between Deifm and Atheifm, believes in God, and denies the retribu- tions of another life ? And what fort of principles are theirs, who, taking their ftand between Chriftianity and Deifm, hold a morality and fanctions independent of God's animadverfions ; and difoelieve every thing they cannot account for, with the one, while they maintain the truth of revelation, with the other? May not God juftly fay to thefe men, as he did to the Babylonians and Chaldc" ens. Tour wifdcm and year knowkge^ it hath perverted you? ' ^ ,£.

It may feem amazing, that one who believes the^f for ptures to be the word of God, ihould ever once^oVted by

experience.

6o How the Scriptures are to he read.

fufFerlng any thing elfe to didate religious principles to him i and ftill more amazing, that he fliould fuffer his other diftator, if he muft have another, to lay violent hands on the Scriptures, and, by arbitrary expofitions, prefcribe to God himfelf. Yet we fee this done, by too numerous clafles of men, every day. The bigots to fu- perltition and libertinifm, although they fet out under infallible guides, wholly oppofite, I mean popery and felf-fufficiency, follow, neverthelefs, the fame impious method of fo expounding Scripture, as to force from it whatfoever thofe guides are pleafed to di6tate. Are the Scriptures fo very pliant, as to yield to thefe extremes ? No ; fo far from that, they condemn both as perempto- rily, as they could have done, had they been written but yefterday, purely for that purpofe.

Of all the human fpecies, not excepting thieves, rob- bers, and affaffins, they are the vileft fort of men, who artfully labour to fhelter thofe private opinions, which vanity or intereft hath induced them to efpoufe, under the fanftion of fcriptural authority, though they fee this can- not be done without doing violence to the word of God. The Scriptures were given to inftru(5t, reform, and fave, mankind •, but thefe monfters of difTimulation and impiety ufe it only to pervert, corrupt, and ruin them. Having no concern about their own falvation, they no more care what comes of the fouls, than Ctefar did what came of the bodies, of other men, fo they may obtain a vidlory, make a triumph, and lord it afterwards over the reafon- and faith of a mifguided multitude. As the opinions they contend for are generally the very reverfe of thofe dodrines, on which the Scripture lays the greateft ftrefs, fo none are obliged to fearch it fo narrowly as thefe men, who mean to quote it exadlly, as the devil did in his po- lemical controverfy with Chrift, in direft oppofition to its true import, and for the very fame end, that they may be worfhiped. What then ? Were fo many pro- phecies uttered, fo many miracles wrought -, were both the Law and the Gofpel written; and did Chrift die, merely to give thefe worthies (who are taught to fquint from the truth by intereft, as well as vanity) an opportunity

of

How the Scriptures are to be read, 6 1

of fhewing the fuperiority of their talents, by forcing God's word to prove in one place, what it expreily denies in another? Enormous impudence ! infernal facrilege !

Now, as to the difpofitions wherewith,, in the third place, the holy Scriptures ought to be perufcd, they may, I think, be comprclc nd(d in humility and diligence.

"With what degree of liumility we ought to read the word of God, we may judge by that re^pecfl we feel for the works of an eminent uninfpired writer. We always compare the ideas we have cf his and our own under- flandings together ; and read him with deference ana re- fignation proportionable to the apprehended fuperiority of his abilities over our own. We dwindle in our own eyes, as an Homer, or a Newton, grows in our efteem, till the error of the one begins to alilime the authority of a de- monflration, and the biemifh of the other paffes on us for a beauty. But be our admiration of a mere man what it will, we, neverthelels, always read his works with fome refped for our own judgement, and take the liberty, fometimes, to doubt or difapprove of what he fays, be- caufe we know he may err : Whereas when we read the works of God, all this ufe of our judgment is, or ought to be, as totally fuperfeded, as if our reafon were anni- hilated ; becaufe we know he cannot err, becaufe we know our reafon is lefs than nothing to his wifdom. From this humility, which, when the book of God is open before us, cannot be too deep, fhould arife modefty in refpe6l to our own underftandings, and veneration for the wifdom of God.

The reafons for modefty in refpeft to our own under- ftandings, proceed from a confcioufnefs of our ignorance, which (let folly wonder at it as much as it will) is ahvays greateft in him who knows mofl: -, for this reafon, becaufe the more fenfe and penetration he is mailer of, the better able he is to fee into his own defefts, and find cut the limits of his own capacity : Whereas an unthinking man cannot fee, fhallow as he is, to the bottom of his own depth, for the confufion and mud that lie above it ; nor view the extent of his own capacity, narrow as it is, for the mill that overfpreads it. In this I am fjpported by

experience.

6 1 How the Scriptures are to be read.

experience, and by the wifeft of men, who faith, A wifi man feareth, and departeth from evil \ hut the fool ragethy and is confident. The heart of him that hath underftand- ing feeketh knowlege ; becaufe he is fenfible he hath not yet enough. The wifdom he hath already acquired is as the feed of more in the kindly foil of his modefty, which is ever reminding him of his defeds and wants. But there is more hope of a fool, than of him who. is wife in his cwn conceit -, which flatteringly tells him, he is full, and can hold no more ; or, although he could, there is no more to be laid in.

A man of fenfe, before he applies to the word cf God, fhould confider, how little he knows of true religion, for which he is not beholden to his inftru6tors -, and how abfolutely ignorant he muft have been of its firft prin- ciples, had they never been fuggefted to him by others. His dedu6ltons from thefe, fo flowly and fo precarioufly made, will equally ferve to humble him ; and, at the fame time that he fees fo little room for depending on his own refearches, he is as fully convinced of the infuf- ficiency, for the fame reafons, of other men, confidered as uninftrufted themfelves. He knows the unenlightened nations are, to this day, funk in almoft total ignorance of true religion. He can hope for little from the philofophy of the anticnts, inafmuch as he perceives their mod exalted geniufes, Socrates, Plato, Cicero, groping their way to divine truths, with infinite anxiety, and little /uccefs ; gleaning traditions, catching at oracles, forcing conclu- fions ; and, after all, only convinced of the prevailing errors, without being able to fubftitute any certain fyftem of truths. From hence he may take modefty at the re- bound, and afk himfelf, if fuch men could do fo little, what progrefs he fhould have made, or fhall be able hereafter to make, if left to his own unafTifted efforts, or the aids of other men, equally unenlightened by the di- vine inftrudor }

His modefty, founded on thefe reflexions, cannot, you fee, be confined to his own inability, but diftrufts for that of the whole fpecies at large. He perceives others are not much better qualified for the inveftigation of true

religion

How the Scriptures are to he read, ' 63

religion than himfelf •, but fo far as he or they know any * thing of the matter, he can trace that knowlege, through a continued fucceffion of teachers, up to divine revela- tion -, and, if his fkill in antiquity is confiderable, can fee where the influx of conceit and conjefture, of human in- vention and prifftcraft, of fuperfticion on the one fide, or libertinifm on the other, hath carried the mud of foreign mixtures into the ftream of religious tradition. But how to extract the limpid truth from llich a compound of impu- rities, he will ftill be at a lofs to know, without recurring to his judgment, v, ho alone can diftinguifh what flowed from the rock, from that which ran from fens and moraflfes. In cafe he hath fenfe enough to fee how utterly incapable he and all other men are, to be their own diredlors, in an inquiry after knowlege fo remote from the fcnfes, he is then, fo far, a fit difciple for God ; and, if he is convinced the Scriptures are his word, will open them with that ve- neration which becomes the difciple of fuch a Mafl:er.

To a man not blinded by an high opinion of his own abilities, the book of God will appear, though written in the language of men, in every refpecfl worthy of its Author. Here, he who gave us being, teaches us to know ourfelves, by a difcovery both of our origin, and our nature. Here, our minds are anatomized by the hand that formed them, and the fprings of error and corrup- tion, of fin and death, laid open. Here, the only re- medies of thefe internal diforders are exhibited in evi- dences fufiicient to fatisfy our. reafon, and in motives and expedients fufficient to captivate our affedions. To this true theory of our n:iture, long fought for in vain by phi- lofophy, is added fuch a knowlege of him, who gave being to all things, and fuch an hiftory of his awful or gracious dealings with men, as affords us a thorough in- fight into true religion, while it throws light on both the natural and moral world. In this facred book are dif- played the miracles of infinite power in creating, of unfathomable wifdom in governing, and of boundlefs goodnefs in redeeming, the world j and a majefl:y of ftile fo adequate to the grandeur, the immenfity, of the fubje(^s, that it is matter of juft amazement to an

uninfpired

64 ^oiv the Scriptures are to he read.

uninfpired writer, though of the moft elevated talents, how fo much force and dignity could have been given to words, generally indeed to the fimpleft and coolefl: words, of thofe languages, in which this wonderful book is writ- ten. How the moft groveling imagination foars on its defcriptions ! How the infenfible heart melts, when touched by its heavenly ftrains of piety ! How the ftub- born heart trembles, at the thunder of its menaces ! Can the languages of men be the only vehicle of that fpirit we feel, when we perufe this book ? Or is there not fomething elfc, unfeen, unheard, that fpeaks to our un- derftandings in light, and to our hearts in fire, while our fenfes entertain the letter of God's word ? How would that philofopher have been rranfported with the ftudy of thefe venerable volumes, who faw error and wickednefs in all the theology of the pagan world ; who fought in vain for fufficient lights in philofophy, and oral tradidon ; who inferred from thence the neceffity of a divine inftrudlor ; and who, with the moft penetrating underftanding that ever (hone in a mere man, confefTed he knew nothing, and died a martyr to a negative religion ! In what a defpicable iight do the modeft and fenfible declarations of this prodigious man fet the feoffs of the libertine fcorner, who fays he needs no religious infliruflion, and ridicules the Scriptures, as low, taftelefs, and weak performances ! There is nothing difplays the ftupidity of a genuine block- head fo egregioufly, as his conceited grin at the wifdom, and his unfeeling numbnefs at the "pathos^ of a well written book ; nor is there any thing can fo juftly figure him to our imagination, as a wild boar in a flower-garden, root- ing up, and trampling under foot, the beauties of nature. Let us leave the contemner of God's word to amufe himfelf with his Pilkington^ and his JVoolJlon, that he may laugh at things facred, and, with Solomon^s Fool, make a mock at fin, at his own fins, which another, of common fenfe and humanity, can hardly behold without tears ; and let us return to the man of found fenfe and piety, who, diffident of his own underftanding, and highly veneradng the wifdom of God, is defirous to enter on the ftudy of his word, that we may fuggeft to him a third difpofition

2 tf

How the Scriptures are to he read. 65

of mind, arifing from the conjundbion of thefe two with an ingenuous love of truth, which it is neceflary he fhould cultivate in himfelf, in order to a profitable fearch into the Scriptures.

And this is candour, or a readinefs to clofe with truth, the moment it makes its appearance. In all our debates, we are willing enough to compliment ourfelves with this generous attribute ; yet, neverthelefs, we are ufually either fo infenfible to the force of reafon, or fo tenacious of our opinions, or elfe, on all fides, fo eternally right, that nothing is given up, no exchange of fentiments made. There is indeed, in this matter, a felf-deceit, which it is not eafy to fee to the bottom of. We are apt to be ex- tremely fond of our prepoflefiions, through habit, if we had th?m from education ; and through vanity, if they are the didlates of our own judgment. When we perufe the Scriptures under the influence of this attachment, we contemplate their fenfe through the medium of our own opinions, rather than through that of the words ; we give a curfory attention to paflages that feem to fpeak again ft us, and dwell with pleafure on fuch as appear to fecond our own previous way of thinking ; and if we are not blefied with uncommon candour, the expofition given by a coni- mentator muft be very flight, to be rejected, when it is for us ; and very ftrongly fupported, to be received, when it is againft us. But we fhould confider, that our opi- nions, before they are maturely examined, may as well be againft us, as for us •, that the refignation of a wrong opinion, inftead of refiefting any difcredit on us, is the ftrongeft proof both cf a good head and heart, and con- fequently does us the lijgheft honour ; and that we can in nothing be more unhappy, than in being precipitately wedded, for better for worfe, and that with a violent, but blind, afFedion, to an harlot principle, that lies in our bofom, deceiving our judgment, and poilbning our confciencej which may be the cafe, for aught we can tell, till it is fcverely canvafied. Befides, if it is an error, as long as it holds pofTeiTion, it keeps out the oppoflte truth, which may pofllbly be a matter of infinite confc- quence to us.

Vol. I. F Now,

66 Hoiv the Scriptures are to be read.

Now, the authority of the divine books is as well qua- lified to force this byafs from the mind, as their wifdom is to fet it ftrait, when thus difincumbered. But then, to give it its full Iwing within us, we ought always feelingly to remember, that we, who are ignorant and erroneous crea- tures, arc perufing the word of God, who cannot be mif- taken. This fliould teach us refignation. He is a pre- fumptuous fool, who repairs to God for the confirmation of his own principles, and not for information. It was to teach us better principles than our own, that a revela-r tion was fz,iven us.

If God is our teacher, we muft give him leave to go foremofl, and not impioufly exped he fhould only follow to vouch for every fancy we pleafe to form. As then we are to read the word of God for information, we muft look for two kinds of benefit •, firft, to be taught fuch truths as we were wholly ignorant of before ; and, fecondly, to be difabufed of fuch errors as had formerly ftolen our aflent, when the means, or attention to the means, of bet- ter knowlege, was wanting. In fuch an expeftation, in- ftead of wilhing to fee our prejudices, which are more likely to be wrong than right, fupported, we fhould only wifh for fenfe and relblution enough to difcard them with contempt, in cafe they fliall be condemned in the word of God. As a riveted attachment to prepofleflions of any kind is the ftrongeft proof of a foolidi, a daftardly, and a flavidi, mind; fo, on the other hand, there is no- thing that gives us fo high an idea of a man, as to fee him, with a noble dignity and ftrength of foul, fhaking off^ the long-worn fetters of prejudice, and emerging out of inveterate errors into the free exercife of reafon. A foul, thus prepared to break through all impediments of education, pleafure, intereft, or felf-lufficiency, and to run into the arms of truth, with a mind open to conviflion, and an honcfb ardour of heart, is one of the mod pleafing objcds which the all-feeing eye can behold. The holy Scriptures were written peculiarly for fuch a foul as this, who is tranfparent to every ray of light they fend forth.

But here two things are to be noted -, firft. That a man may be prejudiced in favour of the truth j and, after

his

How the Scriptures are to be read, 6y

his principle is brought to the teft, may jfhake off the pre- judice, and yet retain the truth, on the ftrength of a ra- tional convidion •, and, fecondly. That whereas we cannot diveft ourfelves of our prepofleflions, till we fee reafon fufficient to prove them erroneous ; I do not mean, by what I have faid, that we (hould abdicate our anti-fcrip- tural opinions, before we have read the Scriptures, and perceived them condemned therein -, but that we (hould fo hold them at bay, as to give them no vote in the in- terpretation of Scripture, nor a licence to Hay longer with us, than the facred oracles appear to patronize, them : I mean alfo, that we Ihould be as clear-fighted, and as ready to give them up for the infinitely better didates of , Scripture, as we are to diftinguilh a guinea from a (hil- ling, and to exchange the latter, though long kept, for the former, which we never faw before. In this inftance, and all others relating to our worldly intereft, fenfe and reafon operate freely •, and why fhould they not rather (hew their power over us in matters of religion, for which fenfe and reafon were given us ? But fome men keep their religious prepofTefiTions, like pocket-pieces, which they will neither ufe,. nor part with, for truths of ten thoufand times the value.

The other difpofition of mind requifite, in order to a profitable perufal of the Scriptures, is diligence ; without which, little benefit is to be expected, either by thofe who fearch them with an eye to controverfy, or thofe who do it only with a view to reformation of manners.

To the firll, I muft beg leave to obferve, that the word of God is too intelligible, as to fundamentals, to need more than an ordinary capacity, and a moderate de- gree of attention, provided the reader is bleffed with an humble and candid turn of mind. In matters lefs necef- fary, it is not always fo plain. Now, whereas both lie together in one book, and are often clofely conneded, the wrong-headed reader, inftead of viewing thtfe latter by the light refledted on them from the former, is too apt p fix his attention on the darker and lefs elTential pafiages ; and, through the obfcurity arifing from thence, hath but a dim perceptioo of fuch as are in themfclves more clear ; *

F 2 or

68 How the Scriptures are to be redd.

or elfe abfurdlj^ confounds both together ; from whence it frequently happens, that he either heretically degrades an efiential, or fchifmatically contends about an extra- clTential, of religion. But neither of thefe, nor both to- gether, occafion half the difficulties in fearching the Scrip- tures, that the prejudices of mankind do, who, reading under a byafs, magnify the real obfcurities, and raife up others where there are none ; for, to fupport a favourite opinion, which they can no more furrender than a dif- tcmpered limb, they are obliged to darken the plain paf- iage, which makes againft it, and wreft a number of others, in order that they may oppofe that fenfe of it which they do not like. Hence infinite volumes of con- tradicflory commentaries and tra(5ls, as well on funda- mentals, as other points, which have rendered the con- troverfial ftudy of the Scriptures one of the moft per- plexed and difficult branches of learning. Now, as there is no convincing a man by Scripture, till you have re- futed his expofition of Scripture, it is eafy to fee wliat a compafs muft be taken, to enforce con vidion, and fome- times even to come at fatisfaftion, on any one difputed point, if we are to take the judgments of other men in cur way. To difembarrafs ourfelves or others, even by the help of Scripture, fo artfully expounded by various re(5l:s, and, on the flrength of thofe expofitions, fo plau- fibly alleged, for oppofite purpofes, in books, where it iies intermixed with the infinite fubtleties of thofe who quote it, is indeed no eafy tafk. Unhappily there is not one of us whofe mind is not charged with more or lefs of this medley, and fo tindured with it, that, in reading the word of God, we can hardly fcparate his meaning from that which hath been tacked to it, for fome time, in our heads.' It is owing to this, that a paflage, plain in itfelf as the light, being viewed through the coloured jpedacles of this or that expofition, perhaps of two or three expofitions at once, looks dark, confufed, or op- pofite in its fenfe to other palTages, concerning which we have hitherto had no doubt. It is very remarkable, that when we read a chapter or two in the Bible, we generally find fthem plain and intelligible enough i but if we, imme- diately

Uois) the Scriptures are to be read. (^9

diately afterwards, confider them in a commentary, we are furprifed to find them all turned into riddles. Every verfe requires a paraphrafe •, and it is odds ic does not cfcape an annotation befide, where it is often made to fpeak what the writer never intended ; becaufe he was of no particular fe6t, but a Chrillian, who only fet down what God didated. Thefe and the like freedoms taken with Scripture, make great diligence and application ne» cefTary in him who ftudies it as a controvertill.

But that the candid, the diligent, and learned fearcher of the Scriptures may give himfelf as fair an opportunity as poflible to find out its real fenfe, \t\. us now, in the laft place, fuggeft the rules, by which his inquiries ought to be regulated.

If his mind is humbly confcious of its own inability to inftrudt itfelf, deeply penetrated with awe and veneration for the book of God, and candidly difpofed to furrender its prepoflefilons to the didates of Divine wifdom ; having left himfelf nothing but his pure reafon to be applied to the facred writings ; it will be worth his while to hear what the true ufe of that faculty is in this application.

Nothing fcems to be worfe underllood, nor more dif- puted, than this very important point. Some men tell us, it is impious to ufe our reafon, when God is fpeaking to us, and would have us keep back our faculties from interfering with the didates of an omnifcient Inftruftor. Others give their reafon a kiixl of check over the word ot God, and, when they feem to clafh, endeavour to bend the Scriptures to a meaning more agreeable to what they call reafon, thart that which appears to be its ob- vious fenfe, as if their reafon were the fafer guide of the tv/o.

The firft are guilty of an error againfl the nature God hath given them ; it being impolTible for any man to be convinced, but through the inlets of knowlege, and the rational faculties, which God hath endued him with by pature. And the fecond are guilty of as grofs an error -, becaufe God is wifer than man. Solomon, rightly under- ftood, feems to have ruled the point : he fays, Trujt in the Lord with all thine hearty and lean not to thine own under-

F 3 Jtaffdin^.

70 How the Scriptures are to be read,

ftanding. This, as indeed right reafon does, fets the judgment of God above our own. But does it exclude the ufe of reafon ? No; it only bids reafon yield to the infinitely fuperior wildom of God, when that is known to have didated fomewhat, which reafon, left to itfelf, would have ruled the contrary way, on a certainty that God cannot err, and that the reafon of any particular man may. This, however, leaves reafon its proper province in religious matters untouched ; which confifts precifely in finding out the true and real meaning of the divine dilates, howfoever notified, and teaching the mind to acquiefce iiL that with as full convifrion, when it contra- di(5ls, as whert^it coincides with, the dedudions of our own judgment. The dilates of God, and right reafon, can never be contrary. Whenever God fays one thing, and the reafon of any man another, reafon mufl have erred. Be the maxims of any man what they will, he can have no maxim fo much to be depended on, as that God is true in all he fays ; nor form any conclufion fo certain, as that we are firmly to believe what God tells us, though never fo feemingly or really contrary to other points for- merly received as truths.

But here it is to be obferved, that before reafon yields up its judgment to any propofition, asaflTcrted by God, it mud firll have more certainty, that it was foafl^erted, and that it underftands the true lenfe and meaning of t>iat pro- pofition, than it hath, that the other propofition, which it yields, is true ; for when it hath lefs, it muft give up the Scriptures. There is no middle way, no warping the fenfe of a book, which we take to be tlie work of God. The ofiice of reafon therefore, in refped to a re- velation once admitted, is by no means that of an in- formant, but of an cxpofitor. Sciipture, if we are fully fatisfied it is the word of God, mufl diftate abfolutely to our underftandings, and not our underflandings, in »ny meafure, to Scripture. If we are fenfible of our own infufficiency, and determined to follow the Scriptures, we muft read them with the utmoft refignation to what they itt forth, {o far as we, on a fair expofmon, underftand it. Our preconceptions are pot to intrude, nor fhelter them-

How the Scriptures are to be read. y I

felvcs, right or wrong, under the authority of revelation. Neither are we fo to bring its determinations, and our in- terfering judgments, together, as to beget a fort of middle or fpurious principles, which, like monfters, muft carry the features of parents that have no refemblance to each other.

In reading other books for information, we take their meaning by the words, as they lie. Why fhould we not deal in the fame manner by the book ol God ^ Is he the only author who knew not how to exprefs Iiimfelf?-Or may we arbitrarily put what interpretation we pleafe on his words ,'' In perufing other books, we are, in a greater or lefs degree, always knowing readers, and take the li- berty, as fuch, to dilTent from our author, as often as we think he diflentsfrom reafon and truth. But, in read- ing the book of God, we read on the fuppofition of total ignorance in ourfelves, of unerring wifdom in the writer, and of great depth often in the matter. You that read the book of God to gratify an impertinent curiofity, or to pick out proofs for your own opinions, or with any tindure of a refcrve, or an appeal to your own previous judgment, know, that you are a poor defpicable mortal, equally ignorant and vain. You are blind, but you do not know it ; wicked, but you do not feel it. On both accounts, there are men of moderate capacities, who are fit to be your teachers •, and yet you fet up to be the teacher of God.

If we are thoroughly convinced God is the author of the Bible, we mufl conclude there are no impertinent nor ufelefs notices communicated to us therein, nor any ob- fcurity in things necelTary. What then is left for our reafon to do.'' but to judge reverently and candidly of its fenfe, and to fubmit to that without referve. The truth is, it much oftener happens, that our fimplc apprehenfion is requifite, than our reafon, to find the meaning of God, which, tor the moft part, is too plain to need or admit a difquifition. When the private opinions of any man happen to differ with the exprefs words of Scripture, if he hath common fenfe or modefty, it will be eafy for him to fee which ought to give way j for, if his opinions are right,

F 4 then

72 How the Scriptures are to he read,

then the Scriptures are not the word of God ; and if they are not his word, then, infinitely good and gracious as he is, he hath not yet afforded us the means of true religion. He who, by proceeding on a contrary maxim, is led firft into a counterfeit Chriftianity of his own invention, and then into Deifm, may confider this, and afterwards judge for himfelf, whether, on his principles, he hath not yet a further ftep to make.

There are other rules whereby the ingenuous contro- vertift, whofe underftanding is thus divefted of prejudices, and confined to its proper ofiice, may dire6t himfelf in the lludy of the holy Scriptures.

In the firft place, as he ought to be a competent mailer of the original languages, fo it is neceffary, above all things, that he fix to himfelf the right fenfe of the lead- ing terms ; more efpecially of the names of God ; of the appellations, Father, Son, Holy Ghoft, the Mefliah, and the like •, and of the words, Infpiration, Miracles, Faith, "Worfhip, Covenant, Atonement, Sacrifice, ^c. Now, as thefe are common words, he cannot do better than to underftand them, for the moft part, in the common ac- ceptation ; becaufe it is not to be fuppofed, the Holy Spirit fhould apply thefe terms, fo generally ufed, to any other than the accuftomary ideas, without giving notice of an application fo unexpeded. If this is done with due care and (kill, and without any view to the proof of this or that particular tenet, it will infinitely facilitate and en- hance the ufe of the next rule ;

Which confifts in a clear and determinate conception oF the main or effential doftrines, which are always more ftrongly infifted on, more copioufly and variouQy ex- prefled, and confequently in a more prccife and ample manner revealed, than other matters of lefs moment. If thefe fundamental articles are once well cleared up and known, they will ferve, as firft principles or axioms, to afcertain a world of other points, more briefly intimated, or couched in darker terms. There are but few paflages in Scripture, efpecially of the doftrinal kind, that have not more or lefs connexion with fome one or other of the fundamentals j and in proportion as they have, the light,

that

How the Scriptures are to be read. 73

that iflues from the fundamental, may be trained along , that connexion, till it is brought near enough to diflipate the difficulty.

The third rule is, that of explaining the figurative by the literal, and the darker by the plainer paflages, when the fame thing happens to be exprefled both ways in dif- ferent parts of the Scripture. By this expedient innume- rable difficulties may be removed, and the New Ttftament may be ufed as an authentic commentary on the Old.

The fourth rule is, carefully to confider the context of a doubtful exprefTion, that, the defign of the writer being known, fuch a fenfe of the words may be found as they will bear apart, and as that defign evidently requires. Of all methods, this is the moft at hand, in every dif- ficulty, and, if clofely purfued, will generally fave the trouble of going to a greater diftance in the Scripture for clearer paflages to the lame purpofe -, which, however, is often necelTary, and ought to fatisfy the inquirer j becaufe the whole Scriptures, being didlated by the fame infallible Spirit, are to be confidered as one connefled context.

The fifth rule is, that one plain alTertion, efpecially if it be negative, as, Befide me there is no God, is to deter- mine the point it makes for, againft any number of darker pafTagrs, that may feem to intimate the contrary ; and againft all dedudlions of cur own drawing from plainer pafiages, howloever neceflary thefe deductions may ap- pear. The meaning we pick out of an obfcure pafTage may happen not to be that of the author, but our own ; and therefore is never to be fet in competition wi:h a plain cxprefs afl'ertion of God. Much lefs is a conlequence, of our own forming, to be oppofed to fuch expreflions ; be- caufe it is fufficient evidence of its fallacy, that it contra- didfs the dired: affertien of the Holy Spirit. The ufeful- nefs, or rather necelTity, of this rule, will appear beft by an inftance. Chrift, or the Word, fays. My Father is greater than I. From hence it feems neceffarily to fol- low, that if the Father is God, the Son, or Word, can- not be God, in dire<fl contradidlion to the Holy Ghoft, who fays, fbere is but one God, and, 7 be Word was God. Here, it is plain, the conclufion ought to be given up,

though

74 How the Scriptures are to be read.

though we could not difcover its fallacy, merely becauft drawn by a fallible man, diredly againft the exprefs af- fertion of the unerring God ; or at Icaft that the authority of the Scriptures ought to be denied, on the fuppofition of a contradidtion found in them. But why fhould not the conclufion be given up, fince it is pofTible Chrift may have had two natures in him, fo as to have been lefs than the Father in refped: to the one, and equal to him in refpeft to the other ? This inftance fufficiently fliews, how apt our own deductions are to deceive us. Yet fuch is the pride and felf-fufficiency of fome men, that they muft needs have an hand in making Scripture for them- felves ; and, what is the mod prepoflerous effecfl of their pride, they are generally more tenacious of the precarious oonclufions drawn by themfelves, than of the great truths of Scripture, which cxprefly condemn thofe conclufions.

If any pafTage happens not to be cleared up to the fa- tisfaftion of the inquirer, by thefe methods of fearching the Scriptures themfelves, he ought then, in the laft place, to hear what others have to fay on the fubjeft, in their commentaries or converfation ; becaufe it is pofTible, that the unwilling truth, which he was not able to bolt, may be difcovered by another more fagacious. But, in this cafe, as he ought only to wiih for a fatis factory folution, ftot for any particular folution, and to confider thofe whom he confults with, howfoever famous for their judgment and learning, as no more than fallible men ; it is his bufi- nefs to beware, that neither his own propenfities, nor the authority of a great name, put too precipitate an end to his inquiry.

It now only remains, that we fay a word or two to thofe who fearch the Scriptures purely with an eye to their own reformation or virtue. Thefe, though the plainer, are undoubtedly the wifer fort of Chriftians. The grand end of revelation was, to teach us what we fhould believe and do, in order to be faved. The defign therefore of God in giving, and of thefe readers in receiving, the Scriptures, is one and the fame.

But it muft be obferved, that the pracflical fearcher of God's word ftands in as great need of candour and dili*

gence.

How the Scriptures are to he read. 75*

gence, as the controverfial. If the latter hath his preju- dices to furmount, the former hath his vicious inclinations to fubdue. As the one may be tempted to warp and bend the Scriptures to his private opinions, fo the other may be too apt to foften them into an indulgence for thofe vices which they were given to corredt. Humility there- fore, and candour, and refignation, tq the diiftates of God, are equally neceflary in both cafes.

Diligence alfo is equally requifite ; becaufe although the fundamentals of our faith, the praftical principles, and the fanftions, of the Chriftian covenant, are moil clearly revealed ; yet, whereas, through the miferable depravity of hunvm nature, the exercife of vigilance, devotion, and morti.,Ca^i j.i, are generally diftafteful to us, a continual and cJofe attention to the means of reformation becomes fo neceffary, that it cannot be remitted, v/ithout an im- mediate relapfe into fm and wickednefs. Now, as the means of reformation are fet before us in the Scriptures, thofe facred volumes are therefore incelTantly to be perufed and ftudlcd, that deep and lading impreflions of our duty, and the motives to our duty, may be not only taken off, but perpetually refrefhed and renewed. The libertine tranfgreflor, however, will not read them •, 'becaufe he contemns them. The believing, but hardened finner> dares not read them j becaufe they threaten him, in every page, with the judgments of God, temporal and eternal.

But the fincere and thinking Chriftian, who in vain exerts his natural ftrength againft his corruptions, flies to them as his only refource ; becaufe in them he clearly fees what he is to do, ' and what to avoid ; how clofely all his thoughts, words, and acftions, are infpefted by in- finite wifdom ; how awfully and feverely he is to be judged by Almighty God, in all his majefty, before angels and men -, and how glorioufly he is to be re- warded, or how dreadfully punifhed, for the life he is now leading. He there alfo fees the infinite benefit that may be drawn from the contemplation of his covenant with God, and a ftrift adherence to the ordinances of pure religion. He can no-where fee virtue and vice painted in fuch heightening colours, nor exemplified m

fuch

7 6 How the Scripture J are to he read,

fuch ftriking charafbers. He is therefore to read and meditate on the word of God with all poflible diligence, veneration, and afieflion ; becaufe he reads for his life and his foul.

But he is to remember, that he alfo is, in fome mea- fure, a controverfial reader. He is engaged in a contro- verfy, of infinite importance, with his baptifmal enemies ; and thefe are fubtle difputants indeed, who, by a fpecies of fophiftry not eafily parried, endeavour to prove, that good is evil, and evil good ; and that it is better to be vi- cious than virtuous. In order to this, they draw their arguments not only from paflion, affeflion, and the al- lurements of temptation, but even from an appearance of reafon, nay, and fometimes from the very Scriptures themfelves.

As the tempter hath not yet ceafed to quote Scripture, they who fearch it againft him, ought to do it by the rules laid down for the controverfial perufal of it, that, as our Saviour did, they may baffle his mifapplied quo- tations by others that cannot be wrefted. This cunning adverfary knows full well how to argue with them, from that part of their nature which they are moft inclinable to follow, and to help out his too pleafing plea, by alleging fuch paflages of Scripture as magnify the mercy of God towards the infirmities of men, and by relaxing fuch as moft feverely threaten vice with the effeds of divine ju- ftice. If we may judge by the warm apologies frequently made for a<5lions apparendy wicked, we mufl conclude, a right rule of a<5lion is not naturally fo clear a point in pradice, with fome, as it is in fpeculation, with others. And, confidering with what delight at firft, and triumph afterwards, men frcquendy do fuch things, as their con- fciences (Irongly proteft againft, it is evident they ftand in need of foniething further, than they are yet aware of, to reftrain the enormity, and corred the depravity, of their affedions. Revelation affords us this. To revela- tion therefore we ought to have recourfe i but ought to fearch it with candour, left we be deceived -, and with di- ligence, left wc ihould, at xny time, lofe fight of thofe

powerful

How the Scripftirei are i9 he read. yy

powerful aids it affords us towards a thorough reforma- * tion of our manners.

To conclude •, if any man, on a thorough examination* hath found the Scriptures to be the word of God, what hath he further to do, than to read them with the dili- gence and humility of a learner ? How fhould we liilen, were God to fpeak to us face to face ? Juft fo Ihould we liften, when he fpeaks to us out of his Scriptures, atten- tive only to hear and underftand what he fays ; more fully perfuaded of its truth, than of any other truths; and as ready to obey whatfoever he injoins, as if the hap- pinefs of heaven was to be the immediate reward, li God fpeaks to us, does he not fo fpeak, efpecially in matters of the laft confcquence, as to be underftood ? And, if we underftand him, furely we muft believe and obey him. But, if in any thing he hath been filent, in that we (hould be filent too, taking it for granted, that it is a thing we ought not to know : or, if in fomc things he fpeaks myfterioufly, we are only concerned to believe as far as we underftand j and to conclude, either that the divine author, for wife and good reafons known to him- felf, thought fit to leave the matter in fome obfcurity -, or that the nature of the thing itfelf made greater plainnefi impolTible to our clouded apprehenfions, and narrow ca- pacities. When we have enriched our underftand ings with a clear conception, and lively imprefiion, of all the fundamentals, we arc not to think the Bible may be laid afidc : No ; thefe imprefiions are to be made ftili ftronger, and our improvement carried higher, by a continued per- ufal of God*s wordj wherein, if we fhould fpend our whole lives, we fhould, to the laft, find new beauty, new excellence, new force, darting on us from unnumbered pafTages, that, in all our former readings, were over- looked, as not containing any thing extraordinary. This is a bottomlefs mine of jewels, whereof the very rubbifh is gold and filver, prepared to fet oflf the luftre of its emeralds and diamonds. If we can be afl^eded only with things fenfible, in God's word we may find fuch as are fpiritual cloathed in a body, and fo accommodated to ourfelves, that while their beauty is admired, nothing

elfe

yZ How the Scriptures are to be read.

elfe can give pleafurc ; while their terrors are apprehended, no earthly pains can be felt. Here all is great, all affeft- ing, fit for God to utter, and man to hear with every fa- culty cf his foul. Let us therefore draw nenr^ and hear what the Lord will fay unto us; for the words he fpeaketb unto us, they are fpirit^ and they are life.

And let us draw near by prayer ; for, without God*« afllftance, we can neither bring with us that humility and candour, nor that diligence, fo neceflary to a profitable ftudy of the Scriptures ; neither are we to depend alto- gether on the ftrength of our own talents, as fufficient to interpret the word of God, inafmuch as they are naturally