BR 45.B2ri793"""'"' """"' 3 1924 026 429 450 BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIFT OF 1891 A^...^.^z:£.^ ^yv?i The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924026429450 THE TRUTH, INSPIRATION, AUTHORITY, AND END OF THE SCRIPTURES, CONSIDEIIED AND DEFENDED, EIGHT SERMONS, PREACHED BEFORE THE \ UNIVERSITY OF OXFORD, IN THE YEAR MDCCXCIII. , AT THE • LECTURE "r-i FOUNDED BY THE LATB REV. JOHN BAMPTON, M. A. CANON OF SALISBURY. 1- ^-» ■ A BY JAMES WILLIAMSON, B. D. OF (^EEN S COLLEGE, OXFORD ; rREBENDART OF LINCOLN, AND RECTOR OF WINWICK, NORTHAMPTONSHIRE. OXFORD: tOLD Br J. COOKE; AND BY G. G. |. AND J. ROBINSON, AND F. AND C. RIVINGTONi LONDON. M ncc XCIIh [Pries Four Shillings i^ Boards.] h.'iSJSC "iUH"^ tft" m Ba/ I7f3 IMPRIMATUR! JOHN WILLS, Vice-Cak. OxON WADH.Coti. MaJiS, 1793. TO THE RIGHT REVEREND AND REVEREND THE HEADS OF COLLEGES, THE FOLLOWING SERMONS, PREACHED AT THEIR 'APPOINTMENT, ARE INSCRIBED, WITH GREAT RESPECT, BY THEIR OBEDIENT SERVANT, THE AUTHOR. EXTRACT FROM THE LAST WILL AND TESTAMENT OP THE LATE REV, JOHN B AMP TON, CANON OF SALISBURY. ii *' I give and bequeath my Lands and ** Eftates to the Chancellor, Matters, and ** Scholars of the Univerfity of Oxford for ** ever, to have and to hold all and Angular ** the faid Lands or Eftates upon truft, and to " the Intents and purpofes hereinafter men- " tioned -, that is to fay, I will and appoint " that the Vice-Chancellor of the Univerfity *• of Oxford for the time being fhall take and " receive ( vi ) *' receive all the rents, iffues, and profits *• thereof, and (after all reparations and ne- *' ceflary dedudions made) that he pay all ** the reminder to the entjowpaen^ of eight *• Divinity Ledure Sermons, to be eftablifh- " ed for ever in the faid Univerfity, and to ** be performed in the manner following : *' I direct and appoint, that, upon the firfl: " Tuefday in Eafter Term, a Ledurer be *' yearly chofcn by the Heads of Colleges " only, and by np others, in thp room ad- " joining to the Printihg-Houfe, between " the hours of ten in the morning and two '* in the afternoon, to preach eight Divinity *' Ledture Sermons, the year following, at St. " Mary's in Oxford, between the.comm^nce- " ment of the Jaft month in Lent Term, and *• the end of the third week in AdtTerm. •' Alfo I diredt and appoint, that the ;^bt " Divinity Lediure Sermons fhaU be preached ** upon either of the following fubjedfcs — to ♦•confirm and eftablifh the Chriftian Faith, ♦* and to confute all heretics and fchifmatics " — upoa ( vii ) ** — upon the divine authority of the Holy " Scriptures — upon the authority of the *' writings of the primitive Fathers, as to *• the faith and praftice of the primitive *' Church — upon the Divinity of our Lord *' and Saviour Jefus Chrift — upon the Divi- " nity of the Holy Ghoft — upon the Arti- *' cles of the Chriftian Faith, as compre- *' hended in the Apoftles' and Nicene Creeds. " Alfo I direft, that thirty copies of the " eight Divinity Led;ure Sermons fhall be " always printed, within two months after *' they are preached, and one copy fhall be *' given to the Chancellor of the Univerfity, *' and one copy to the Head of every Col- " lege, and one copy to the Mayor of the *• city of Oxford, and one copy to be put " into the Bodleian Library; and the ex- " pence of printing them (hall be paid out " of the revenue of the Land or Eftates given *' for eftabliftiing the Divinity Ledture Ser- " mons i and the Preacher fhall not be paid, *• nor be entitled to the revenue, before they *• are printed^ " Alfo ( viii ) ** Alfo I diredt and appoint, that no per- ** fon fhall be qualified to preach the Divi- *« nity Ledture Sermons, unlefs he hath taken " the Degree of Mafter of Arts at leaft, in " one of the two Univerfities of Oxford or *' Cambridge; and that the fame perfon " fhall never preach the Divinity Ledurc *• Sermons twice." CONTENTS. SERMON I. The Importance of Religious, Truth. John xviil. 38. Pilate faith unto him. What is truth ? p. i SERMON II. The Truth of the Scriptures. John vi. 68. ^hen Simon Peter anfwered him. Lord, to •whom Jhaliive go? thou haji the ivords of eternal life. p. 23 SER- X CONTENTS, SERMON III. The Infpiration of the Scriptures. 2 Tim. iii. i6. All Scripture is given by infpiration of God. P- S^ SERMON IV- The Authority of the Scriptures. John xx.- 31. But tbefe are written, that ye might believe that fefus is the Chriji the Son of God, and that believing ye might have life through his name. P- ^7 SERMON V. Anfwer to Objedions againft Chrift's Atone- ment. I John ii. i, 2. If any man Jin, we have an advocate with the Father, Jefus Chriji the righteous : and he is the propitiation for ourfns : and not for our fns only, but alfo for the Jins of the ' -whole world. P* ^ ^ 3 S^E R- C ON TENTS. xi SERMON VI. The Proofs and Ufes of Chrifl's Atonement. I John ii. 1,2. If any man Jin 3 nae have an advocate with the ' Father, J ejus Chrijl the righteous : and he is the propitiation for our fins : and not for our Jilts only, but alfo for the fns of the 'whole world. P* i6i SERMON VII. The Nature of Faith. Hebrews xi. 6. Without faith it is impojjible to pleafe him : for he that cometh to God, muji believe that he is, and that he is a rewarder of them that diligently feek him. . P- 187 SERMON VIII. The ^Neceffity of Obedience. John xiii. 17. If ye know thefe things, happy are ye, if ye do them. p. 223 THE IMPORTANCE OF RELIGIOUS TRUTH. John xviii. 38. Pilate Jkiih unto him. What is truth ? I^>ROM the behaviour of Pilate, who left ' the pkce of judgment immediately after- he had' aflcfed this queftion, it is very evident, that he neither expeftdd nor defifed aJfatisfadtory anfwer; The variety of opi- nions, whicbprevailed in the world,' might lead him to cbBclude, that truth in moft cafes was not eafy to be difcovered. And in the midft of the fchehies of worldly riches and grandeur, he might alfo defpif^ religious truth, as of little importance. That a Heathen fhould make fuch a falfe and dangerous decifion feems not to be w^on- derful ; but that Chriftians fhould fometimes fhut their eyes ag^inft the clearefl light^of reafon and revelation, mufl afford matter of B ferious 2 Tihe Importance of Religious T'ruth. ferlous concern to every fober and confi- derate mind. All men indeed have not equal abilities or opportunities of cultivating their underftanding, and delivering them- felves from falfe principles imbibed in their youth ; and all truths are not of the fame importance, nor equally eafy to be perceived. But though long rooted prejudices have great ftrength, and it is neceffary for the ignorant and unlearned to rely much on the inftrudlions of others j yet if every one would fincprely employ his judgment in fearching the grounds of religion without obftinacy or malevolence ; though truth might not immediately and univerfally pre- vail, we fhould fee men's prejudices vanifh by degrees, ancient errors corredled or ex- ploded, and the fpirit of ChriAian unanimity daily increafing. I fhall therefore in my following dif- courfe, Firft, fhew the importance of religious truth. Secondly, *the Importance 6f Religious Truth. 3 Secondly, point out tl?e proper means of difcerning, which is true of contradictory aflertions. And, Thirdly, expofe the methods, by which artful or bigoted men endeavour to obfcure truth, and adorn falihood. F^rft, I am to ftiew the importance of re- ligious truth. Except we are well inftrudled in religious truth, we fhall frequently be ignorant of the nature of God, and our duty towards man- kind. The pernicious efFedts of miftakes in thefe points upon men's condudt, may be feen in the lives and behaviour of Heathens, Jews, and Chriftians. By forming wrong notions of the nature of God, the Heathens not only forfook their Creator to worlhip the hoft of heaven, and pay divine honours to weak mortals j but, by the attributes and anions, which they afcribed to their falfe deities, they confeerated the greateft crimes by their example, and fuppofed them to be B 2 pleafed. 4 The Importance of'B,eligiQmftrutb, pleafed and rendered propiitioas by the. moft cruel and t abominable 1 rites. The, Jaws, in the time of our Saviour had undermined the foundation of filial reverence, and made void by their traditions the moft exprefs com- mands of God. And through exc^ve zeal, without knowledge, they.crucified>their long- expeded King, and rejected his religion. And even amongft Chriftians erroneous; prin- ciples have hardened men's heasts againft ' their brethren, and changed that benevo- lence, which is declaced-by our Saviour. to be the charadleriftic mark of his . difciples, into, bigotry, hatred, envy, and many other, bad qualities, which foment divifions. Such, being the ef&ftofjignorance^and error upon n\en's religious condudt, we cannot be too careful to furnifli our minds by all proper methods with every neceflary and important ' truth. * ;iv. > K But if mankind were uniyerfallydifpofed to enib?ace, the truth, and^no one had any defire to deceive others, or. artfully difguife^ the fallhood of-^his own opinions^ the con- V. fequence JJ^he Importance of Religious Truth. ^ fequcnce would be, that though ibnfie might remain ignorant or miftaken in a few points of little importance j yet the light of reli- gious knowledge would rapidly increafe, men would ij)eedily apply to the true-fourCes of divine wifdom, and unanimitv and bene- -volence would in courfe prevail, and "pave the way for the entrance of all other virtues. For* it is not in thisi^*world only that reli- gious truth is ufeful and hectfTary J firice it has no fmall influence upon our eternal falvation. Errors in doftrirve are feldoni hafSilefs : they halve a natural tendency to introduce greater, and thus weaken or deftroy the chief principles of ' our faith. Many of them tend likeWife'to corrupt men's moral condudt. And as far as this is owing to ■wil- ful nefs or grofs negligence, i it muft hinder in proportion their juftification. For though the uncharitable .and malicious are apt to think that their zeal will compenfate for their miftakes, and that? a full perfuafion of the reditude of their opinions, however ac- quired, will fanftify their moil cruel and unjuft adtions j yet they neither judge thus B 3 in 6 The Importance of Religious 'truth. in the cafe of others, nor, will the fupreme Being allow the excufes, by which men palliate or juftify thofe deeds, which they own to be condemned by the general rules of juftice. God has given no one liberty to efpoufe falfhood. And though he will fliew mercy to involuntary ignorance; yet he re- quires from all that they fliould make ufe of the faculties, which he has beftowed upon them, to difcern the truths and will feverely punifli fuch as pervert their abilities to de- ceive others, and impofe upon the fimplicity, credulity, or prejudices of mankind. Thus we may fee that both our prefent and future intereft invite us to cultivate religious truth; fince every error naturally leads to others, and may produce, if not corredted, the mod ferious and fatal confequences to our know- ledge, difpofitions, morals, and happinefs. I proceed. Secondly, to point out the proper means of difcerning, which is true of contradictory affertions. '^ And If he Importance of Religious Truth. 7 And firft, if we are defirous of embracing truth, and rejcfting falftiood, we fhould fix in our minds found principles drawn from proper fources. All real knowledge muft proceed from fenfe, reafon, or information. And as religion is much converfant with what is at prefent invifible, religious wifdom muft conf^ more in giving ear to authentic information, than in our own experience or uncertain conjedtures. We muft there- fore, in order to be wife unto falvation, employ our reafon, with modefty and humi- lity, to difcern the authenticity and difcover the fenfe of divine revelation j and give up ourfelves to be guided by the will of God, notwithftanding the oppofition of our de- praved nature. And if we defire to find out the truth, we {hould cultivate our reafon by all the means in our power. We ftiould endeavour to acquire an habitual readinefs in clafling every fubjedt in its proper place, in difco- vering all its qualities, and difcerning which are to be efteemed properties, and which B 4 acci- 8 'the Importance ofReUgious Truth. accidentalism diftinguifliing between reali- ties jand ap.pe^argnqes ; and giving its f^ due weight to every argument Ojn either fid«,of a queftion. Though tliis might be jperftjyijaed to a great degree by a frequent exertion )0f our ovvn natural powers ; yet it may tend to accelerate this ufeful \york, to fi^pply defi- ciencies, and to prevent miftakes, if we^add the help of fome artificial fyftem, and' unite the wifdom of our anceftors wifh our own abilities. It is true that thip art has for- merly been difgraced by being employed upon ufelefs fubjeds, and often made the infitrunjent of defending falfliood, rather than difcoyering the truth. But this affords (no juft argument againft the improvement of our reafon ; fince there is nothing in this world, however excellent, which cannot be abufed to the purpofes of folly and vice. He is moft likely to form a juft conclufidn, who habitually views objedts in a true light, and depends more or lefs upon his own un- derftanding, according to the opportunities he has had to he well informed. But though the ufe of fome fyftem may prevent the wan- ^^e Importance ofRdigious Truth. 9 wanderings of ourlmaginaticwi; yet we fliould not be fo tygoted to any particular method, as to think it a key to the reafoning of all ages and nations. There may be fome diffi- culty to underftand the meaning and full force of ancient arguments, if we do not rightly obferve what propofitions were omit- ted, as fo evidently true in the opinion of both parties, as not to require to be proved, or even mentioned. Laftly, if we defire to embrace the truth, let us dear our minds of all prejudices, that have any tendency to lead us aftray. When by education we have contradted a love for any fociety or perfons, we are inclined to palliate their faults, and to entertain a fa- vourable opinion of all their dodtrines. And if we are bred up to hate or defpife our adverfaries, we fliall in like manner be in- duced to detradl from their virtues, and dif- allow their judgment. Hence arife fedts and parties, who are ready to be convinced in feme cafes by the weakeft arguments, and in others to withftand the ilrongeft proofs. lo The Importance of Religioui ^ruth. proofs. But though we fliould examine every doftrine according to our abilities, and not believe any thing merely becaufe we were taught it before we arrived at the full ufe of our underftanding ; yet we are not to be lukewarm in religion, or rejefl: without diftindlion the opinions of our former years. For when we are commanded to prove all things, we are ordered likewife to hold faji that ivhich is good. A candid examination may often convince us, that we have been well inftruded from our youth. A h^bit of doubting therefore, carried too far, is equally dangerous with implicit confidence. Truth, then, ihould always excite our zeal according to its importance, whether it agrees or difagrees with our prefent tenets, and whether we are indebted for it to the information of others, or our own difcovery. I proceed. Thirdly, to expofe the methods, by which artful or bigoted men endeavour to obfcur& truth, and adorn falfliood. One method, by which men recommend falfhood ^he Importance of Religious 'Truth. 1 1 falfhood in preference to truth, is by pofitive affertions of falfe principles or pretended fafts, and contempt or ridicule of what are true. Weak and ignorant perfons are ready to believe, without proof, what they hear aflerted by thofe of fuperior knowledge and underftanding, provided it neither injures their temporal intereft, nor contradidts their defires. Hence we often fee in controverfy very doubtful propofitions taken for granted, unfupported fadls boldly aflerted, credible teftimony flighted or denied, and important truths treated with contempt. . The mifchief arifing from this pradice is very extenfive; as innumerable falfe conclufions may be drawn from erroneous principles and miftaken fads, and men are with difficulty convinced, that they have hitherto been deceived in what they looked upon as axioms and uncontro- verted truths. But though men will, in fupport of their opinions, however falfe and prejudicial, pro- ceed fometimes to inconceivable lengths; yet in general they are more artful, and leave their I <2 'The Ihnpmrtance of Religious Truth. their readers to di*aw faJfe GQncIafi6»s from inlinuations > founded upon .^remifes partly true, or fatSts that are mifrfcprefefnted and diftorted in thdr circumftanees. The con- neiftion between two proportions is not al- ways perceived. Hence men may impdfe upon the fimple by fliewing what coneluEon they would wifti to form, and producing as an argument, what is in fome fenfe true^ or not eafy to be confuted ; though in the fenfe required by juft reiafoning it is entirely falfe, or has little or no reference to the fubjed: in/debate. And as many propbfitions ai'e neither uni- verfally true, nor univerfally falfe ^ deceivers often impofe upon the weak by making them believe that to be univerfally true, which is fo only in fome particular cifcum- ftances. In morality, the relation, fituation, and other circumftances of an agent create a confiderable difference in the nature of fome adtions, which appear fimilar to an inattentive obferver. In focieties likewife free will and the various difpofitions of mankind Z35d Ivipoxiance of Rtligiom T^ruth . 13- mankind caufe them, when influenced by the ftricleft connexions, to ad: in a different manner, though impelled by. the fame out- ward motives. We fhall therefore be liable to error and delufion, if we neglefl: to mark every, circum-ftance, upon which depends the truth or fahhood of any propofition ; or if we praifQij blame^ or excufe the condud: of: a fociety in -general' for the good or bad bcr- haviour of a few individuals. And even when naen afcribe particular qualities to their proper fubjeds, they may. djsceive the uawary. by reprefeniing them, better or worfe than they really are. When we praife the goodnefs of an: adion, or th« juftnefs of an opinion, the good. may. be exaggerated, or- thci neceffary limitations oyerlooked. _ And, in. like manner, where there, is fome ground for blame, the cenfure maybe too fevere on the one hand, or the fault too much palliated on the other. Thus, when we hear the fame, adioa related by a . friend and an enemy, the degree of good or evil is often fo increafed or diminifhed by favour 14 T^he Importance of Religious ^r'uth. favour or hatred, that every impartial perfon may eafily pefceive, that one or both opi- nions muft be very far diftant from the real truth. Another method of deceiving is, by a change of the fubjedl, to put the refemblance for the reality, arfd thus obtain praife or procure blame for what deferves the reverfe. The motive, means, or manner of an -adion often contribute much to its goodnefs, or enhance its guilt. The fame aiftion may be virtuous or vicious, as it agrees with the will of God and the happinefs of our neighbour, or is attended with fuch circumftances, as contradid: his laws, and violate the duties of civil fociety. By difregarding thefe dif- tindtjons, the name of liberty has frequently been ufed for a cloak of malicioufnefs, a juft feparation from the corruptions of a tyran- nical church is branded with the crime of herefy and fchifm, and hypocrify of various kinds has been recommended and dignified with the name of religion. But ^Ibe Importance of Religious. Truth. 15 But a ftill more fruitful fource of error confifts in an application to the paffions t» determine difficulties, inftead of fubmitting them to the decifion of reafon, A man under the influence of intereft or inclination, often ftiuts his eyes againft the light, and rejedbs every evidence below the teftimony of his fer^/es, which tends to refute his fa- vourite miflake. It is almofl incredible, /if it were not proved both by hiftory and experience,^:to what abfurdities men's paffions will excite them; and how often by the force of prejudice they believe the moft un- likely fads upon weak evidence, and rejedt what is not only probable in itfelf, but con- firmed by the teftimony of impartial wit- nefTes. When thefe methods of deceit have been fuccefsful any time, they prepare the way to an implicit faith in men's perfons, which affijrds the moft dangerous and extenfive means of fpreading erroneous notions. It is true, that a wife and good , teacher would, if implicitly followed, lead his difciples into the 1 6 'J:he Importance of Religious 'Truth. the way of holinefs. But ftill implicit faith iij men's religious opinions, without refpeft to their conformity with fome' fuperior rule, is neither ufeful nor fafej as it expofes us to be led aftray- by the folly and wickednefs of the. prefumptuous or artful. A good man would defire, that his followers fliould know, as far as they, are capable, the grounds of their faith. And it is more his wiih and en- deavour, that they fhould profit in religion, than be attached to his perfon. The lower and moreigndrant part of- mankind muft to a certain degree be guided by their fuperiors in knowledge, to prevent the ill efitdls of their ow(n miftakes. But this confidence fliould be founded upon their integrity, and not extended to thofe inftances, where all are plainly capable of judging for themfelves, and can fee the dodlrines of their teachers contradicted by fuperior authority. As therefore it is fometimes prudent to follow, and fometimes to rejedV, the opinions of others j deceivers endeavour to gain the admiration of their followers by the appear- ance ^he Importance of Religious Truth. 17 ance qf wifdom and holinqfs, or condefcend to the mean art of flattering their paflions, and exciting their pride. At the fame' time they frequently prejudice their minds againft the true dodlrines of religion, by a malicious aggravation of the faults of their opponents, by ridicule and contempt of their perfons, or illiberal abufe of their praftices and opi- nions. And we need not wonder, that fuch arts are ufed, in thefe days, to render con- temptible the regular and orthodox miniflers of God, and that they fometimes meet with fuccefs, when we are told in Scripture, that the authority of St. Paul, who was en- dowed with a variety of fupernatural gifts, was defpifed by fome of the Corinthians, becaufe his bodily prefence feemed tnean, and his fpeech contemptible. And as we muft rely upon teftimony for the knowledge of fads, which we have rot feen, and doftrines, which reafon alone cannot fully difcoverj another door is opened for deceit, if the nature and extent of this teftimony is mifreprefented or miflaken. c The l8 ^be Importance of Religious 'truth. The proof of fuch fafts and dodrines de- pends upon their delivery, by credible au- thors, in terms fufBciently plain"; and if they are not thus fupported, they may be fafely dilbelieved. A negative argument then, to have due force, requires a total filence of all credible authors upon the fubjedt in difpute. And it is evidently a w^cak or falfe conclufion, though it may impofe upon the prejudiced and ignorant, to doubt or deny a doftrine fupported by clear teftimony, becaufe it is not mentioned in fome particular places, is not repeated more than once or twice, and is not delivered in a certain mode of cxpreffion. This method of reafoning in religious affairs would fubjedl revelation to the caprice, obftinacy, and perverfenefs of man, and make our weak reafon a competent judge of the wifdom and redtitude of the divine proceedings. To conceal therefore wilfully any material paffages, to weaken the force of, others by trifling objedlions, or to reverfe the meaning of any fentence by an imperfed: Hhe Importance of Religious 'truth. lo imperfeift quotation, are arts, which betray a confcioufnefs of an unfound caufe, and give reafon to fufped, that the perfon who employs them is n;iore eager to purfue vidtory than truth. But whatever a'rts men ufe to pervert the truth and recommend falfhood, the for- mer isfofimple, amiable, ufeful, and confiftent, and the latter fo pernicious and full of con- tradidlions, that the moft bigoted minda would be frequently undeceived, if they were permitted to judge fairly of the different pretenfions of fucb as defire to inftrudt them in religion. Hence impoftors and deceivers, and even perfons who are themfelves mif- taken, commonly deliver their falfeft afler- tions in fuch general or equivocal terms, ufe fuch a vague latitude in their concef- fions and limitations, and leave their mean- ing, where it ought moft to be explained, in fuch uncertainty, that they can elude the force of a diredl charge, and reprefent their antagonift as guilty of a malicious atcufation. The fupporters of truth are thus looked c 2 upon 20 The Importance of Religious 'truth. upon as deceivers, and expofed to the diP grace that belongs to falftiood. Obfeurlty is indeed fo favourable to falf- hood, that we often find the firft attempt to propagate falfe doftrines undertaken with caution. They are for a time rather dropt in hints, than aflerted in form j and repre- fented as harmlefs opinions, than, infifled on as neceflary truths. But when they have efcaped contradidtion by being thus diiguifedj the made is thrown off by degrees, and at laft they are affumed as maxims too evident to need any pofitive proof, and which can- not be denied without the lofs of our claim to judgment, candour, learning, and common fenfe. The proper tefts of truth are thus overlooked and defpifed, and the decifion of the mofl: important queftions made to depend upon the arts of fophiftry, the pretenfions of confidence, and the prevalence of the paf- fion's of the weak and ignorant. Since then truth is the guide to happl- nefs, both here and hereafter, and all falf- hood 'the Importance of Religious Truth. 21 hood is inconfiftent with the purity of God, let us withdraw our confidence from every teacher, and guard againft his arts, who wilfully endeavours to mifreprefent or con- ceal the truth ; and let us not only refolve to avoid the ufe of all fraud and deceit, but to cultivate our reafon, and improve our judgment^ that we may like wife efcape all miftakes and delufions^ C3 THE TRUTH OF THE SCRIPTURES. John vi. 68. « T^ben Simon Peter anfwered him, Lord, to whom Jhall we go ? thou haft the ivords of eternal life. WHEN we confider the fliortnefs of human life, we muft naturally be anxious to know what flate will fucceed, and by what means we may fecure eternal happi- nefs. Philofophy could difcover the probabi- lity, that death would not terminate man's ex- iftencci it could fhewthe excellence of virtue, and likewife the propriety of a future diftinc- tion between the righteous and the wicked. But unaflifted reafon muft have many doubts and difficulties concerning heavenly dodrines. Revelation alone could declare with certainty the true nature of God, the extent of our c 4 duty 24 l^he fruth of the Scriptures. duty, and the means of being juftified and admitted to a ftate of purity and blifs. The Holy Scriptures, which were finiftied by the dodlrines of our Lord and his Apoftles, profefs to contain this revelation. And when we confider their fuperiority over the claims of pretenders to infpiration, the an- cient fyftems of human wifdom, or the boafted light of modern philofophy. We may well fay in the words of my text. Lord, to whom Jhall we go ? thou hajl the words of eternal life. I fhall therefore in my follow- ing difcourfe endeavour to eftablifh the truth of the Holy Scriptures, Firft, by {hewing the external evidence, that they contain the revealed will of God. And, Secondly, by confidering the internal marks of their truth and authenticity, which may be difcovered in their compofition. And Firft, I am to fhew the external evidence, that the Scriptures contain the revealed will of God. As ^he Truth of the Scriptures. 25 As the Holy Scriptures were conveyed to the world by the hands of men, and not vifibly fent down by an angel from huaven, it was proper, and almoft neceflary, that they fhould be proved to contain the -word of God by fome external evidence, and not rely entirely upon the credibility of their writers, or their own intrinfic excelKence. Accordingly the publication both of the Old and New Teftament was attended by numerous and ftupendous miracles, by which God manifeftly declared his concurrence, and added his fandtion. And during the Mofaic difpenfation, he occafionally fliewed his power in the fame manner for the pro- tedlion of innocence, the defence of his people, or the vindication of his honour. The Scripture miracles are a convincing proof of a divine commiffion. Every efFedt muft be produced by a proportionable caufe. When, therefore, we fee a work that exceeds the ordinary powers of nature, its author muft be fome intelligent being ; and if it be impoffible to be wrought by any creature, without fupernatural affiftance, it muft ne- ceflarily 26 ^he Truth of the Scriptures. ' ceffarlly be afcribed to the operation of the Almighty, or his commiffioned agents. This reafoning feems both plain and forcible; adapted to the level of the weakeft and moft tincultivated underftanding, and not to be denied by the moft learned, if free from prejudice, 'or evaded by the moft acute. A late infidel writer * has indeed endeavoured to reprefent all miracles as incredible, under the notion that every fadl:, which contradidls experience, is oppofed by as ftrong teftimony, as is brought in it's fupport. But here it fhould be obferved, that a miracle does not contradift experience in fuch a manner, as to demonftrate that either of them is falfe. Reafon teaches, that a natural caufe adting in the fame circum- ftances will always be followed by the fame effedr. But the longeft and moft uniform experience will by no means prove, that a different or even a contrary eifecfl may not be produced by a different caufe. A miracle is not pretended to be wrought by natural caufes. The proof therefore of its reality * Hume. arifes Tthe Truth of the Scriptures. 27 arifes partly from the evidence of men's fenfes, that fuch an effedl is produced, and partly from experimental knowledge, that the powers of nature are not able to perform fuch a work alone. Unlefs, therefore, we deny the power of God to direcl and con- troul the laws of nature, or fuppofe, without proof, that he has bound hirafelf never (for any reafon) to make the leafl alteration, we muft grant miracles to be'poffible in them- felves ; and need only examine, whether thofe recorded in Scripture be worthy of God, and confequently credible, as requiring his hand, being wrought for an end agreeable to his will, upon occafions fufficiently im- portant, fubmitted to the plain fenfe and reafon of the beholders, and delivered to pofterity upon ftrong and impartial tefti- mony. The miracles recorded in Scripture were great, .and required the concurrence of the God of Nature. Mofes fhewed that he could diredt and controul the elements, and our Saviour not only cured the xnofl: obftinate difeafes, but difplayed an abfolute authority over the grave and the powers of darknefs. 28 the 'truth of the Scriptures. darknefs. They were likewife, in general, publicly wrought before friends and ene- mies,- attended with fome declaration or fign, that fuch an effed: would be produced, and performed in fo fhort a time, as precluded all poflibility of contrivance or deceit. Their end alfo was worthy of a juft, merciful, and beneficent God. They were defigned to punifli atrocious offenders, to protedt the innocent, to give credit to the prophets, or to introduce a religious difpenfation. If the inftrudlion of mankind in religious know- ledge be a fufficient reafon for God to beftow and confirm a revelation of his will, and the dignity of Chriil with the end of his coming be of fuch importance, that they deferve to be proved by all kinds of evidence, the miraclesJof the Old and New Teftament were not wrought in vain, or for a caufc unworthy of divine interference. But it may be objedled, that of whatever force the teftimony of miracles might be to thofe, by whom they were feen, they come to us with diroiniftied authority. To this it may ^be truth of the Scriptures. 29 may be anfwered, that if we have credible evidence of their being really wrought, they are a fufficient foundation for our belief, though in this caife we w^alk by faith, and not by fight. The age of our Saviour and his Apoftles was famous for learning; yet their miracles were not only acknowledged by the conyerts to chriftianity, from Jewifli prejudices and Heathen fuperftitionsi but the reality of the fadts was allowed even by their adverfaries, who, after full opportunities of difcerning the truth, and fufficient motives to make them eager to deteift the leaft de- ceit, afcribed them to magic, or fome other inadequate or improbable caufe. And if we grant the exiftence of our Saviour's mi- racles, the reft, mentioned in the Old Tefta- ment, are not only fuppprted by the uniform tradition of the Jewifli nation, but con- firmed by the teftimony of him and his difciples. Another external proof of the truth of the Scriptures is prophecy. As miracles are chiefly adapted to the age, in which they are 30 lUie Truth of the Scriptures. are wrought, and can have no farther weight with fucceeding generations, than as they are authenticated by fenfible, honeft, and unprejudiced witneffes: fo prophecy is fuited to convince thofe, who fee its predidlions fulfilled ; and, when firft delivered, can only have the eifedl of a folemn appeal to God, which will be of greater or lefs weight ac- cording to the prudence and moral charader of the prophet. Indeed, as prophecies may be fulfilled at different periods, a prophet may obtain honour, even in his life, if he foretells what is accomplifhed at a fhort dif- tance; provided the event is too obfcure to be difcovered by human wifdom, or too difficult to be compafTed by human contriv- ance. In this cafe the evidence of divine affiflance, in one in fiance, forms a fufficient afTurance, that it will not fail in another. And fuch an argument cannot be overthrown or rejeded by a found reafoner, unlefs a prophecy, which relies upon equal or fimilar authority, fhould be proved to have evidently failed. In like manner, when we fee with our own eyes fome remarkable and im- portant the 'truth of the Scriptures. 31 portant predi£tions, confeffedly delivered many centuries paft, at this time fulfilling without the concurrence of men's fecular intereft, we have not only a proof from thence of the truth of Chriftianity and the Holy Scriptures, but may firmly believe, that all thofe, which are recorded in the fame books, really came to pafs in their refpedtive fcafons j as none of them are dif- proved by contemporary writers. The pro- phecies of Scripture frequently contained circumftances very unlikely to happen at the time' of their delivery j and were either beyond the power of the prophet to effedt by natural means, if they were to be fulfilled foon, or their accomplifhment was deferred fo long, that his authority, influ'Cnce, and connexions muft have been endrely dif- folved. They were often, likewif«;, attended with circumftances feenningly contradidtory till explained by the event, and foetween the two kingdoms, might have beei ^ hazarded without any claim to fuperior '' svifdom, if it had been generally delivered > without any limitation. But when we read, that it was to be fulfilled by a child born to the houfe of Judah, named Jofiah, and find it accompliflied at the dif- tance of t hree hundred years, we fee the hand of C ^od evidently difplayed. Jofiah was named , when his difpofition was not known. H e reigned eighteen years before he attemptc d to deftroy idolatry. His life was ^/je Irutb of the Sfripturei, ^^ \ii&s ihort. And except he had been divinely conduced in his undertakings, he might eafily have omitted the deftruftion of this altar. The former kings 9f Judah had no authority in the land of Ifrael. And the power of his fucceffors was foon diminiihed, till the whole nation was led into captivity. When therefore we fee only one Jofiah amongft all the kings, of Judah, who ful* filled this prophecy without any particular knowledge or intention, the hand of God is remarkably evident in difpoiing the events of this world in fuch a manner, as may difplay at once both his power and his pro- vidence. . The prophecies concerning the fate of Babylon, Tyre, Jerufalem, and Egypt, are of fuch a natui;e, as could not have been ha- zarded upon mere conjedlure without a ma- nifeft probability of failure and detedlion. That they are as ancient as they pretend, we have ^either reafon nor authority to enter- tain a doubt. And though cities and king- doms are liable to decays yet that proud D Babylon 34 ^be Uruth of the Scripures. Babylon fliould fall from its higheft gran- deur within feventy years, was a fad, that could only be foreknown by thie divine wifdom. The agreement of thefe prophe- cies with the prefent ftate of the world is equally clear. Babylon is fo completely a pool of water, according to the words of Ifaiah and Jeremiah, that its very ruins can- not be difeovered. Tyre, whofe merchants were princes, is now a miferable habitation for fiftiermen. Jerufalem is ftill trodden down of the Gentiles. And Egypt, which was famous for wifdom, riches, and power, continues a bafe kingdom, and has been in abjeft flavery many hundred years. The Arabians afford likewife a ftrong in- ftance of, the truth of the Scripture prophe- cies. That Ilhmael fhould be a wild man, his hand againft every man, and every man's hand againft him, and yet dwell in the pre- fence of all his brethren, are circumftances, which were never found confiftent for any length of time, except in the cafe of the Arabians and the Romans. It is the moft unlikely the ^ruth of the Scriptures i je UsI^ely of a people, fituated in the centre oi the world, and near to powerful and civi- lized nations*, Yet we neither find by hif- tory, that they were ever completely con- quered by the Perfians or Romans, nor do we fee their independence leflened to this very day. But the difperiion of the Jews is a pro- phecy moft convincing to our fenfes; be- caufe it was the lateft delivered^ is vifible in all nations, and has been continued without intermiffion from the age of the Apoftles to the prefent time. This is likewife the ftrongeft proof of the truth of our Saviour's preten- fions, when we fee that God for his death and fejefliion has fo feverely punifhed his chofen people ; whom he yet preferves, and promifes to reftore, in remembrance of his covenant with Abraham, Ifaac, and Jacob. This judgment fhould make us careful not to imitate their infidelity. And their relation to God by adoption fhould make us pity, rather than defpife, their hardnefs of heart. D 2 It 36 'The Truth of the Scriptures. It may be obferved concerning prophe- cies, /efpccially of great importance, Mhat they are moftly obfcure before the event. If they had "been otherwife, their enemies muft often have been reftraincd by a miracle from attempting to hinder their accomplifhment j and their friends^ vs^ould fometimes have dif- graced their Divine original by driving to fulfil them by human Contrivance. And even after the event wV may in fome find fmall circumflances, which cannot be proved entirely to correfpond. If the faft be con- veyed to us by hiftory, every minute parti- cular may not be recorded. And if we fee it with our own eyes, we may not accurately obferve things, which are of lefs moment^ or we may poffibly be miftaken in our inter- pretation. It fhould therefore be efteemed fufficient, that the great outlines of every prophecy be clear to all capacities, that wc fee no part evidently con t radioed, and that there be fuch a correfpondence between the prediaion and the event, as could not be difcovered by human wifdom, t)r brought about by human power. And It he l^ruth of the Scriptures. 37 And here it feems proper to take notice of an objeftion * lately urged to the pro- phecy concerning the Jews, that our Sa- viour " decifively foretold, that the genera- *' tion then tfXiMng fhould not be totally *• extinguifhed, till it had witneffed his fe- *■' cond and glorious appearance in the clouds ♦* of heaven." Our Saviour's prophecy con- cerning the punifhment of the Jev7s, and his fecond coming to judge the vsrorld, is partly accomplifhed in the deftrudtion of Jerufalenx and the difpeffion of th€ nation, partly vvre fee it fulfilling before our eyes in the prefent ftate of the Ifraielites, and partly we perceive it not yet fulfilled, as the world ftill continues, though we firmly expe£l Chriil to be our judge. When we fee fo*much of this pro- phecy diftindly and wonderfully fulfilled, and have fuch abundant teftimony that Chrifl will hereafter come in the glory of his Fa- ther with his holy angels, we fhould rather -think that the words, which refpedt the time of this event, ought to be underftood in * Dr. Edwards, in a Sermon preached before the Univerfity of Cambridge, May 23, 1790. p. 19, 1. 17. D 3 feme 3? the Truth of the Scriptures. fome other fenfe, which at the laft day will be proved confiftent with the reft, than that our Saviour and his Apoftlcs were either miftaken therafelves, or taught their fol- lowers what they did not know to be true. When it is faid in St. Matthew, (xvi. 28.) Verily I fay unto you, there be fome fianiihg here, which Jhall not tajie of death, till they f^e the Son of Man coming in his kingdom, it does not follow, though this fentence be clofely connefted with the mention of the day of judgment, that by coming in his kingdom our Saviour meant to defcribe his mofl fo- lemn and glorious adl of royalty. His king- dom commenced at his refurredionj and he may in a very fit fenfe be faid to be feen coming in his kingdom, whenever we fee his power difplayed in any fignal aft of ven- geance upon his enemies, though he is not at that time perfonally vifible. The rule here laid down by the author of this objec- tion for the interpretation of words is not univerfally and ftrictly true. " Whenever,'* fays he, * " the fame word is ufed in th^ fame * P. i-^, 1. 3- «< fent^nccj. ^&e 'truth of the Scriptures, jg ** fentence, or in different fentences not dif- *• tant from each other, we ought to inter- " pret it precifely in the fame fenfej unlefs *• either that fenfe fhould involve a palpable *' contradiftion of ideas, or the writer ex- •* prefsly informs us that he. repeats the word ** in a frefh acceptation." Almoft every word has many different meanings, and is ufed in each meaning with more or left latitude in different paffages. Without, therefore, any contradiction of ideas or ex- pre-fs declaration of the writer, we may judge that he ufes the fame word not precifely in the fame fenfe, if the fubje(S or the context warrant fuch an interpretation. And as the word fee is frequently ufed for perceive, when no bodily appearance is mentioned, we may grant that Chrift did not vifibly appear at the deftrudion of Jerufalem, with- out giving up our belief in him as a true prophet, or our hopes that he will at the laft day be the judge and rewarder of his faith- ful followers. The fignal overthrow of the Jewifti kingdom, and the vengeance executed on God's <;hofen people, are events of fuch D 4 import- 4P 'Ti>e 'Truth of the Scriptures. iinpoftance, as may well be defcribed Jn tJic boldeft lafigaage of prophecy. The ufe, therefore, of fucfa fublitne images, as in their literal fenfe would figure the deftruftioini of the world, is not (as this author aff&tti) *' to embarrafs revelation with perplexities " or contradidiohs, or to involve it in Cim- " merian dartoefs." We have fee& the pu- ' ni(hment of the Jews for their rejeftion of Chrift, and we are thence cautioned to be- ware, that there be not found in any of us an evil heart of unbelief. As long then as the gates of hell cannot prevail for the ex- tindtion of chriftianity j fa long we fliall exped:, that he will in due feafon fulfil his words, and finally triumph over all his ene- mies. For though we noVv only know in part i yet at the laft day we fhall knOw even as we are known^ and fee the truth and con- fiftency of all God's difpenfations, *« The predidions of the Apoftles con- *^ corning the end of the world," are alfo faid* «' to furnifh examples of confiderable error," ' P. n,I.s. But ^he 'truth if the Scriptures. 41 But it does not appear, that tlacykn'ew the times and the fmfonst whifh the Father hath put in ^s own power i (Afits i. 7.) or that they had any authority, when they preached the gofpel, to define the time of the general judgment* An exhortation, therefore, not to be over*, taken by the fuddennefs of Cfarift's coming ought not to be converted into a decifive predidion, that this event would happen in that very generation. The epiftles, though directed to the Chriftians then alive, were intended for the edification of the church to the end of the world. Whatever therefore is faid to them, may be underftood to be iaid to all i and St. Paul's defcription of the manner of our change at the day of judg- ment may be applied to the Chriftians, who ihall be then alive. The fame may be ob- ferved concerning St, Peter's caution (i Pet, iv. 7.) to he Jbier, becaufe the end of aU things is at hand', and St. Paul's remark to the Hebrews, that they could fee the day ^- proaching. (Heb.x. 25.) St. Paul in his fecond Epiftle warns the Theffalonians not to be troubled t as if the day ofChrifl was very near; (2 Thefl: 42 *tbe trutb of the Scriptures. (2 Thefl*. *ii. 2.) fince that day fhould not come, //'// the man of Jin was repealed, (ii. 3.) And though this expreffion does not pofi- tively affirm, that it was at any confiderable diftance; yet the defcription of the man of iin agrees very well with a fyftem of fpiri- tual corruption, how long foever it may con- tinue. St. Peter alfo informs us, that there fiiall com^e in the laji day it fif^ff^^^t fiyi^i* Where is the promife of his coming? {z Pet. iii. 3, 4.) To this he anfwers. Beloved^ be not ignorant of this one thing, that one day is with the Lord as a thoufand years, and a thoufand years as one day. 'The Lord is not Jkick con" cerning his promifet as feme men count Jl&ck* nefs. (iii. 8, 9.) We may therefore con- clude, that the coming of our Lord is cer- tain, though it may feem to be delayed ; and though fome parts of his predidion may be difficult to be explained at prefent, yet we may reft affured that heaven and earth jhall pafs away, but his wards jloall. not pafs away. (Matt. xxiv. 25.) Another proof of the truth of the Scrips tures l!he •'Truth of the Scriptures. 43 tures may be taken from the charafter of the writers. Mofes was learned in all the wifdom of the Egyptians, and therefore not to be impofed upon by rumours and falfc opinions. He has the teftimony of the au- thor of the Epiftle to the Hebrews, that he Vi^iB faithful to God (iii. 2.) in the difcharge of his office. From which we may con- clude, that the law, which he impofed upon his people, was of divine original, and that he could not be guilty of mixing falfhoods with important truths, or giving raih con- jedlures for authentic hiftory. His cha- radter has not been afperfed by any ancient author of credit 5 and even the impoftor Mahomet found his memory fo much re- vered by the Jews, that he acknowledged his claim as a prophet, though he aflerted without proof, that his writings had been corrupted. The prophets likewife, who, befides the books which bear their names, are fuppofed to have written the hiftorical part of the Old Teftament, were men in ge- neral of religion and morality, fent to recall the people from fin and idolatry, and/What puts 44 jf'^^ ^rutb of the Seripiures. puts the matter out of all difpute,, quoted by our Saviour and bis Apoftles as teachers of the way of God, and many of them fufFerers in the cauie of truth. The adions indeed of Solomon were not always conformable to bis knowledge. But his wifdom is un> difputed. And therefore his authority,;, ex- cept in the cafe of idolatry, muft be ftrong in favour of religion, which he has proved in general, to be the road to happinefs, even in the prefent world. Her ways are ways sf ^kafantnefs, and nil her paths are peace. She 4s a tree of life to them that lay hold upon her j und happy is every one that retaineth her. (Prov. iii. 17, 18.) Our Saviour indeed was the only perfon that could fay without the leaft exception. Which of you convinceth me offn? (John viii. 46.) But the Appf- tles and Evangelifts were holy and wife, and. could therefpre (lamp an authority upon their writings, even if they had not moft of them fealed their fincerity with their blood, and if their iiiftorical accounts had not been confirmed, \as far as can be expedted,^) by profane hiftory. I proceed. Secondly, *]the ^ruth of the Scriptures. 4^ Secondly, to confider the internal marka of truth and authenticity, which may be difcovered in the compofition of the Scriji- tures. When vvc ccimpare the natural abilities and fituation of the Apoftles with the doc- trines and, precepts of the gofpel, it is certain that in their excellence we may perceive evident marks of divine affiftance. The morality is pure and complete, and fuperior to the efforts of human wifdom aided by ftudy and inilrudion. For though the prin- cipal duties of morality are implanted in every man's breaft, and may be all found difpcrfed amongft the writings of the philo- fophers; yet they were delivered by the Apoftles, who were moftly illiterate, in a more excellent and ufeful manner. ^ The precepts of the Gofpel point out the feveral duties of life in their full extent, without any encouragement of vice, or mixture of falf«« hood. They are founded upon the plaineft and moft engaging principles, and guarded with the fevereft fandtions againft wilful offenders. 46 ^he 'Truth of the Scriptures t oiFenders, and the moft gracious promlfes to the penitent and obedient. We arc com* manded to make our own reafonable defires the rule of our condud towards others j to ihew that kindnefs, mercy, and compaflion to our fellow creatures, to which we are indebted for our prefent life and future pro- ipei^s; and to confider all men as of the fame family, and therefore naturally united in the bands of friendlhip. All thefe, precepts are fo confiftent with, each other, and the prac- tice of every virtue fo neceflary to a holy life, that the Chriftian fyftem is proved worthy of God; though it wOuld never have been coUedted-by human wifdom alone, or obeyed by our prefent depraved paflions without the divine influence of inward grace. But the condudl of our Saviour is urged by a modern author againft all attempts of giving a clear and comprehenfive view of the principal dodtrines and duties of chriftianity. •• Another remarkable charaderiftic of chrif- «• tianity,"fayshe*, "isitsfimplicity." This * EfTays FhiL Hift. and Lit. vol. i. p. 430. we ^&e Truth of the Scripturei. t^j we both grant and boaft of, as it proves the wifdom of its author, who could form a re- ligion containing fo many duties in fuch a manner, that they fliould all fpring from the fame root, that it (hould be fo well connedted in all its parts, and that fo many perfons, in diftant ages, fhould defcribe various and yet confiftent charadters of the fame Meffiah. A fyftem may be fimple, as well as complex. And therefore neither this circumftance, nor the other, " that our Saviour left no records, ** or written memorials, refpedling the end " and objed of his miffion," tends any thing ** to the utter confufion of fyftems " 6r fyftem-makers." Our Saviour certainly came into the world for fome important end. He never meant, that the knowledge of the Gofpel fhould be confined to a fingle age, and pofterity remain without informa- tion. He left, it is true, n,o writings, of his own. But this is neither an ajlonijhing faB, nor any condemnation of well grounded fyftems j fince he fent his Apoftles into all the world to be his witnefTes, and to preach the Gofpel, from whofe accounts of his life and ^§ Th Truth 6/ the Scriptures. and doctrine we have fufHcient materials to learn the nature of our duty, which we are no where forbidden to commit to memory in any manner confiftent with the truth. St. Paul informs us what is the true fpunda- tion of all fyftems of religion : Other foun^ Ration can no man lay, than that is laid, which i^ Jtfi^^ Cbriji. (i Cor. iii. ii.) And in jhe following verfes he mentions the dif- ferent event of building properly or impro- perly upon this foundation. If any man's noork abide, which he hath built thereupon^ hejhall receive a reward. If any man's •work jhall be burnt t he JIjoII fuff'er lofs. (14, 15.) To preach the true doftrines of religion, and to turn many to righteoufnefs, is undoubtedly acceptable in the fight of God. And we need not bq afraid of drawing true conclu^ fions from the Scriptures ; but of obfjjuring the truth, or promoting falftjoods. The fum and fubftance of the Chriftian religion does not confift in the fads of our Saviour's life, death, refurredlion, and fecond coming to judge the world, though we believe the truth and importance of all thefe articles T unlefs ^he 'truth of the Scriptures, 49 ^ypje^ we jgin with them the defign of his ^offerings, the pbligaf^an we are under to ^|1qw hi§ bright example, and the virtueis, nyhich w^ are called ypo^i to exercife, and to J^is p6rjE9r^;(nff of which is annexed the prpmife of pur future reward. B,ut it ^j .f^rt^er p^j^dled* that " no ?iu- " thentic accounit of our Savipur'p li|fie was « puhl^fhed tijl a confidcrable time pfter his 'f j^^j:9,&\qj^ i ^nd even then, not by any ** previous of exprefs commiflion from him, ** hml: |tp gr^Jtify the laudable defire of the " ^ui;n?rous prpfclytcs to this new religion;" apd th^t " the CJiriftian rjcligion fubl;ftc4 " Jprig before St. Papl wrote his celebrated " I^piftles." This has the appearance of a wifti to Jeflen the authority of both the Epiftles a^d the- Gofpelp ; though it calls the former celebrate^, ^nd tb^ deiire laudable of perufing the latter. An as far as they can be at prefent comprehended, and their confifl:ency with each other. Fable and impoflure com- monly betray themfelves by fome deteded falfhood, or manifeft contradiiftion. Whereas the adverfaries of chriftianity are obliged tQ diilort the dodrines, and mifreprefent the fads, of the Old and New Teftament, be- fore they can perfuade even themfelves, that they are falfe or abfurd. The length pf time, which the fcheme of chriftianity re- quired, the variety of its parts* and the E 2 ' number 52 Tht Truth efde Scripturei* number of prophets and other perfons, who contributed their affiftance independent of each other, all confpired to make deception difficult. And the final accomplishment by means naturally fo inadequate amounts to a demonftration that it" proceeded from above. The Scriptures contain the only articleis, which concern the whole world ; man's creation, fall, and redemption. Their ac- count of the power, kfiowlcdge, ptitity, jus- tice, and mercy of God is far beyond the inventions of poets, or the difcovericB of philofophers amongft the Heathen, where rfiey were not affifted by accidental hints from divine revelation. And if we defcend to the hittwy ©f marikin<3, it is much more reafonafele to fuppofe, that man was created innocent, perfefl, and hap|>y, than to ima- ^ne with fome of the Heathen poet* awd orators, that he was defti»ifll« of all conve- niencies, deprived of fpeech, awd refcaed from thofe evilfe by the ufe of ^ihat i^cafon and eloqoence, which can fcaPceSy be culti- vated, *x-cept in fociety. Such a ftate is unfit Ifor the firft fitaatian of the only rea- ' , fonable ^6fi I'ruth of the Scripture f. 53 fonable animal ; and if it had ever been uni'- verfal, muft naturally have been attended with the dcftrudtion of a fpecies, the indivi- duals of which are fo weak, and fubjeft tp fuch a long and helplefs infancy. .The ge- neral promife alfo of our redemption was given at the fall, opened by degrees with various circumftances, and fulfilled at laft by a fingle perfon. The feveral diftances be- tween Abraham, Mofes, the Prophets, and Chrifl deflroy all fufpicion of any coUufion. And the concurrence of all the prophecies in the perfon of our Saviour prove that he came from God to fulfil his will. Since then the Holy Scriptures are proved to be the word of God by a variety of the ftrongeft evidence; fince both the law and the gofpel were ufhered in by a number of well authenticated miracles ; fince the doc- trines they teach are fublime, pure, and be- neficial ; fince the charadlers of their authors are able to ftamp a credit upon any writings ; fince they are fo clofely connedled with each other, that we cannot refufe our afl'ent to E 3 parts 54 ^ke 'truth of the Scriptures. parts without difcrediting the whole ; and fince their authenticity is fupported by the teftimony of fo many nations, and fuch dif- cordant fefts ; let us firmly believe the truth df this revelation, and return thanks to God, who has not left us to the light of our im- perfect reafon, but has clearly fhewn the way to everlafting life. THE INSPIRATION OF THE SCRIPTURES. 2 Tim. iii. 16. All Scripture js gmen by injpiration of God. BEFO^;E,we can fettle the authority of. the Scriptures, it is proper to enquire from whence they are derived j whether- from the obfervation> experience, knowledge, and learning of the writers alone, or from the affiftance of fome fuperior being. If they, had been compofed, only ,by human abilitiesi the moft valuable part of them contained in the New Teftament would have been an uncertain and infufHcient guide, as the authors were naturally ignorant of many divine truths, full of mif^ppreheniions of the nature of chriftianity, and muft theuee have been guilty, without heavenly affifl:- arice, of innumerable miftakes. They wei'e £ 4 indeed 56 ^he Infpiratiott of the Scriptures. indeed ififtfiidled during forty days fey our Saviour himfelf, concerning the meaning of all the fads, of which they had been eye- witnelTes, and the application of the ancient prophecies to the events of his life. But fo fhort a time could only qualify them for the office of teachers, when they were fuper- naturally enabled to recolledt all the dif- colities df our Lord, and cbiild perftdly Jremember every principal fadl of his mi- niftry. % the iri^irititJri thfen of thh Hbly Spirit, ii'hlcH was pHaniifed Bjr Ghrift befbrfi his afcenfion, dnd gt"iahted bn ihfe da^ of Pehtecoil, tW thfeh- infirnilHes wfeft fupt)li6di and the Weak Were enabled to tonfbbnd the ftro^g^ Afe ihfertifore the aUlhoHty of iht Scriptures 'depidiid^ upon the four ration was ever intended to fuperfede the ufe of their reafon or fen fed. It fupplied the deficiencies ; but left them all the abi- lities of human nature. We may therefore fafely grant, that the writers of the Old and New Teflameiit were allowed the choice of their own wcH'ds. provided they expreffed the meaning, wliich was nece0ary to eonvey the true dodrines of religion. And we may joftly fiippofe, that where the exercife of rea£3n, or the teftimony of the lenfes were fully fufficient to confirm a do<^ine or authenticate a fa£t, the authority of infpiration might not be fup^^radded. But this is no caufe> why we ihould ^he Injpiratkn cftbe Scriptures. 6i fiiouid give up to ra^ Airpicions a great part of the Bible, as fal(e or fabulous, and thence weaken the authority of the reft, with Mrhich it is connetfled. Every part of the fcripture does not contain do(^rines or fads of equal importance ; but we have no fuffi* cient authority for pronouncing any part of it falfe, or too infigniHcant for the divine notice. The dodrines of chriftianity, the piredidions of the prophets, and the precepts of the law, which we are informed was our fchosimafier to ^ing us unto C&rifi, (Gal. iii. 24.) cannot be denied to be of divine ori- ginal by any, whd does hot wifh to difbelieve all infpration. And though the hiftorlcal part Off the Old Teftament is leaft conneded wkh religious dodirines, and a narrative of fa6ts, efpecially delivered by contemporary authors, may deferve full credit without the aid of infpiration 9 yet let us remember, that the hiftory of Mofes is intermixed with the precept-s of the Jaw, and that the evan- gelifts relate the difcourfes of our Saviour, as well as the fadts of his life. We cannot perceive in all cafes the degree of connedioa i ' between 62 The Injpifation of the ScripufeSt between temporal and fpiritual fubjedsi nor can we decide with accuracy, how far the obfervatioii and memory of our Lord's difci- ples might enable them to give a full account of his ad:ions without divine afliftance. But if, we believe, that the Scriptures were written to guide us to falvation, and that God always proportions the means to the end ; it naturally follows, that the benefit of infpiration was granted to the prophets iand apoftles in every point, which concerned religion, where their own abilities- were in- itufficient. With refped to the manner in which the minds of the Prophets and Apoftles were afFeded by Divine infpiration, as we are fa- voured with nothing fimilar at this day, we muft receive our information entirely from the Scriptures, and can no farther rely upon our own conjedlures, than as they are fup- ported by their authority. But by the help^ of their information we may perceive a re- markable difference between the pretended prophets amongft the Heathen and the fer- vants the Injpiration of the Scriptures, 63 vants of the true God, both in the methods, which they made ufe of to pnocure the favour of Heaven, and the efFefts, which infpiration was fuppofed to have upon their rational faculties. The prophets of Baal cut them-' felves with knives and lancersy ( 1 Kings xviii. 28.) when they wanted to obtain his aflift- ancci whereas Elijah invoked the aid of the God of Ifrael in a fhort, humble, and rational addrefs, adapted to the capacity of all the people. The Heathens pretended to be worked to an enthufiaftic fury, when they foretold by infpiration any future event, and that the words, which they uttered, were the immediate dictates of their god, and fpoken. without their own confent or inclination. But the true prophets and apoftles were left in full pofTeffion of all their faculties ; unlefs their mind was for a time oppreffed by the fplendour of a vifion, or their heart over- charged with grief at the profped of future calamities. Equability of temper was in- deed £0 far neceflary to receive the influence of the Spirit, that we find Elifha (2 Kihgs iii. 15.) incapable of its operation, whilft his 64 the Injpiratton of the Scriptures. his mind was difttjrbed even by yirjuous »nger ag^inft the king of I|rsieL Thf true prophets were cpmfliifljoned and ep^led tp 4ecl^e the will of God ; hut they were ftijll Jpft at full liberty to lobey or refill the mo^ tions of the Spirit. Thus we find that Jofli^h attempted to flee from the prefenc? of the Lord, an4 did mot perform his meij^ge to ^he Ninevites, till he was terrifijed into reperit*- ance, antd made fenfihle pf his folly. And.St< Paul informs us, that the fpirits of the pr&pbetf are fubj0 to the prophets, (i Cpr. xiv. 52.) Whether the infpiration of the Apd/lles was d^ftinguiihable by themfelves from the operation of their own minds, feems a (juef- tion of no impprtaqce i fince they had abun- dant evidence of iupernatural ailillance from the improvement of their knowledge. They had hence a clear and confident view of the whole fcheme of man's redemption. They were able to recoUedt all our Saviour's dif- courfes j many pf which were imperftfitly junderftood at the time of their delivery. They overcame their old prejudices. They coveted ^ie I^Jpiration of the Scriptureii 65 coveted fpiritual inflead of temporal rewards ; preached peace and benevolence, vt^ithout aiming at conquefl ; and equally defired the converfion and falvation of Jews and Gen- tiles. They had befides, at the firil defcent of the Holy Ghoft, an ocular demonftration, that fome fuperior power operated to give them a mouth and ■wifdam, .which all their adverfaries ftiould not be able to gainfay, nor rejifi. (Luke xxi. 15.) I proceed. Secondly, to defend the hiftory of the Old Teftament from the charge of fiftion or delufion. The hiftory of the Old Teftament is of all the facred writings the leaft intimately conneded with the dodrines of Chriftianity, and may thence be reprefented as entirely detached. But as it is confefled to be written by Mofes and the prophets, as it was pre- ferved by the Jews amongft their holy books, and affords us examples both of faith and pradtice, it deferves a candid enquiry, what degree of fupernatural affiftance may be rea- F fonably 66 Th Infpiratm of the Scripturei. fonably fappofcd to have been granted to the hiflorical writers, and what credit is due to their own integrity and knowledge^ The infpiration and Credibility of the hiftory of the Old Tcftatnent has been at- tacked by the adverfaries of chriftianity with ridicule and contempt, in order to invali- date the reft of the Scripttircs j and the plain interpretation of it has been given up by fome of its defenders, as not tenable in itfelf, and as if the truth of the hiftory were no ways connefted with the dddtrincs of religion. But though we meet in the Old Teftament with many fads, which are only related to prevent a chafm j yet we cannot admit without ftrong proof, that the holy penmen would be fuiJcred to mix falfliood with the truth. The whole Scrip- tures have been delivered down for centuries as clofely conne^ed with each other. We (hould therefore be very careful hot to diP' credit any part ; unlefs its falftiood could be plainly proved, and its author be convided of credulity or impofture^ The fiv in/piraiion bfthe Scriptures. 67 The Mofaic account of the creation has been objetSled to bjr a late foyal author*, as inconfiftent with reafonj " My reafon " tells me," fays the king, '* that God fees ** all things, and that he is every where ; " but the Scripture tells me, that God " fearched for Adam in Pariadife, and called " to him, Adam, where art thou ?" If the Scripturis in this paflage fiippbfed God to be ignoriant of the place, where Adam was concealed, it would no lefs contradi(5t itfelf than our reafon ; fince the omnifcience and omniprefence of God are emphatically de- clared by the facred writers, ^hoa art about my path, and about my bed, and fpiejl out all niy "ways. Por lo, there is not a laord in my tongue, but thou, O Lord, knowejl it alto- gether. Whither Jhall I go then from thy Jpirit ; or nvhither Jhall I go then from thy prefence? If I climb up into heaven, thou aft there: if I go down to hell, thou art there atfo. If I take the wings of the morning, and remain in the uttermoji parts of the fea ; even there alfo Jhall thy hand lead me, and * King of Pruffia^ F 2 thy 68 The Infpiration oftlje Seripturei^ thy right hand jhall hold me. If Ifoyt p^" adventure the darknefs Jhall cover me : then Jhall my night be turned to day. Tea, the darknefs is no darknefs •with thee, but the night is as clear as the day : the darknefs and light to thee are both alike. (Pf. cxxxix. 2, 3, 6 — II.) Can any hide himfelf in fecret places that 1 Jhall not fee him ^ faith the Lord: do not I fill heaven and earth ? faith the hard. (Jer. xxiii. 24.) Poffibly thofe, who fo highly prize their own natural abilities, are indebted to thofe very Scriptures, which they afFe(fl to defpife, for the knowledge of fuch fublime truths. But Mofes no where fays, that God fearched for Adam. When he had tranfgreffed by eating the forbidden fruit, he was fummoned before his Maker, obliged to give an account of his guilt, and forced to condemn himfelf out of his own mouth. To this and fome other objedlions of equal weight, concerning the creation and the deluge, a defender of the Jewifli and Chriftian religions anfwers, by fuppofing them 'the Injpiratton of the Scriptures. 69 them to be * ** the ancient popular tradi- •• tions of the Jews, blended with allegorical ** and hieroglyphical imagery, in which, it " is neither very eafy, nor very material ** to diftinguifli what is fabulous from what *' is truci" though he afterwards admits them to be " originally founded, like mort: •* of the mythological fiftions of the Greeks, " upon real and important fadls." All this is eafily afferted, but entirely deftitute of proof. The Scripture accounts of the crea- tion and the deluge are delivered by Mofes as a plain narrative of fadts, and conneded with a relation of the names and adtions of the antediluvians, which cannot be per- verted into allegory and hieroglyphic j but muft either be true, or a colledtion of mif- takes and falfhoods. The Jews, who came into Egypt with only feventy perfons, had not time or leifure to form any falfe tra- ditions before Mofes, which might be called ancient. For the accounts delivered by Abraham, Ifaac, and Jacob certainly deferve a more honourable appellation. Mofes alfo * Eflays, vol. ii. p. 197. F 3 appears 70 'the Infpirafion of the ^mptur^i. appears too wife a man to be impofed upQii by fables, and ^oo religious to deceive pof- terity by giving them a detail of important events without foundation, or an allegorical colledion of unknown fads, which have tiever been explained. But if we fuppofe it a real hlftory of the creation, deftrudion, and renovation of mankind, it is highly cre- dible and confiftent in itfelf, and fupported by authorities not to be denied by any chriftian. The Mofaic account of the crea^ tion informs us, that in the beginning God created the heavens and the earth j that in fix days he by his wor4 reduced the earth into order, caufed it to be inhabited by variety of animals, placed man in a ftate of innocence at the head of the vifible world, and put him in poffeflion of happinefs upon the equitable condition of obeying one eafy command; that man, at the inftigation of pur great enemy, rebelled againft: his bene- fador, and was driven out of paradife, ex- pofed to all the evils, whjqh at prefent abound. And what is there in all this incpniiftent with reafon, or the ftate of the world ? ^he Injpiration of the Scriptures. yi world? Or where will the difbelievers of this account furnifti us with a better from the records of antiquity, or the impartial dilates of found judgment ? That God created the world needs no proof. That he made man at firfl: happy and Innocent is perfedly confiftent with our notions of his goodnefs^ That difobedience is a crime, and that the world abounds with mifery and evil, cannot be denied. And that man fell from his Aate of innocence, and thus forfeited his happinefs, by his own fault, is more probable in itfelf, than any other account we can find of his pref^nt imper* fedion. Many of thefe articles are mentioned again in other parts of Scripture, and thus con- firmed by undeniable authority, being ad- duced as the foundation of moral and reli- gious duties, or to explain the nature and progrefs of fin. The obfervation of the fabbath is declared by the mouth of God bimfelf to be founded on the creation of the earth in fix days. (Exod. xx, u.) St. Paul F 4 not 72 T!he Injpiration of the Scriptures. not only mentions the fadl, that the ferpent through fubtlety beguiled "Evet (2 Cor. xi. 3.) as an example that chriftians were in danger of corruption j but affigns it as one reafon, why the woman is inferior, and fhould be obedient to the man. (i Tim. ii. 14.) The fame Apoftle likewife contrafts the fall of Adam with the redemption of Chrift j as in Adam all die ; even fo in Chriji jhall all be made alive, (i Cor. xv. 22.) And our Saviour forbids a man to put away his wife, becaufe in the beginning God made one male, and one female. (Mark x. 6.) The fame dodrine St. Paul inculcates to corredt the pride of the Athenians, when he tells them, that God hath made, of one blood all nations of men. (Adls xvii. 26.) St. John alfo afcribes the murder of Abel by Cain, to his envious fpirit and wicked adions. (i John iii. 12.) It is not therefore of fmall importance, whether we believe or deny the truth of this hiftoryj iince it is clofely connefted with the Jewifh and Chriftian doftrines. And it is rhoft reafonable to determine, that Chrift and his Apoftles, though they might fpeak accord- ing ^he Infpration of the Scriptures. 73 ing to popular opinion in articles, which they did not profefs to teach, fixed the duties of religion upon the rock of know- ledge and truth, and not upon the fludlu- ating fands of miflake and falfhood. And what do the improvements of mo- dern philofophy oppofe to all this ? A bare fuppofition, that evil is neceflary to produce good. The Scriptures indeed reprefent tem- poral evil as fometimes neceflary to bring finners to repentance; and inform us, that final punifhment will certainly await incor- rigible finners. But it wants a reafonable proof, inftead of an aflertion, that mifery is the diredt caufe of happinefs to ourfelves or others j or that God would not have ex- empted his obedient fervants from every de- gree of infirmity and pain. If therefore we rejedl the Scripture account of the creation, we (hall be left entirely ignorant, how the world was formed, and puzzled with vain conjedlures about the origin of evil. With refpeft to the deluge, the authority of 74 ^^s Injjxiraiton of ike Scriptures. of Mofes is fofEcient to give credit to an account conliftent in itfelf, and where the caufe affigned is adequate to the efFe^. That God is able to alter the laws of naturei or to deftroy what he has eftahlifhed, no one can deny, who allows his being and attri- butes. And that univerfal wickednefs was a fufficient provocation for fuch a fign^I vengeance is not incredible to any one, whio acknowledges, that God w>akes an eternal diftin£tion between good and ^vil, and that he always loves the former* and abhors thf latter. If th^n the deluge was not a real fa£i:„ Mofes muft either have been deceived him? felf, or have rafbly hazarded his reputation for veracity, by giving a circumilantial ac^ count of £Hi event, which had no firmer ground than popular opinio^i. B\jt tradi- tion alone in thpfe early ages would have prevented furmife ^nd fidtion from becom- ing univerfal in fo few generations. Be- fides it would have ill become the lawgiver, who forba4 all flanders and falfe accufations, to ^^0 Injpkation of the Scriptures. 75 to charge the whole world, except one fa- mily, with fuch complete degeneracy, if fhey had been compofed like other gene^ rations of a more equal mixture of the righ- teous and wicked. For though impiety jind idoktry have frequently prevailed to a very great extent j yet the world has never fince the .flood been fo totally corrupt. This hiftory alfo Hands uncontradided by any ancient writer, and is confirmed both by St. Peter, who quotes it as an inftance of God's diftinguiihing juftice, (2 Pet. ii. 5.) and by our Lord, who compares the fud- dennefs of his fecond coming to the carelefs ftate of the world in the days of Noe. (Matt. xxiv. 37.) On fuch an important fubjeft it is to the higheil degree improbable, that they fhould mention a tranfadion as an ex- ample and warning, if it never exifted, but pwed its belief to popular opinion. The hiftory of Sampfon is alfo given up as unimportant, and unconneded with the Chriftian dodrines. But his prodigious llrength, when afferted by a credible author, ihould 76 • The Infpiration of the Scriptures. fhoiild not be denied without pofitive tefti- mony of its falfliood, or fome proof of its impoffibility. If we are refolved to believe nothing, which is not agreeable to our own experience, our knowledge will be fmall, and we fhall frequently perceive that it has been very defeftive. Froni hiftory, there- fore, well authenticated, we derive much information, and we believe, doubt, or deny particular fadts, as they are related by per- fons of more or lefs credit, and appear pro- bable and confiftent from the caufes and motives, by which they were produced. Unlefs then we rejedl the whole hiftory of the Old Teftament, we muft grant, that God frequently exerted a miraculous power in favour of his chofen people. This makes it perfedly credible, that he might raife up Sanripfon to be a temporary deliverer, and that a perfon of fuch ftrength and courage might produce a flaughter, which is recorded as marvellous in the facred Scriptures. The hiftory of Balaam, though often at- tempted to be ridiculed, ftiews an inftance of TJie Infpiration of the Scriptures. 77 of a condudl too common, a perfon ftrug- gling to reconcile the immoderate love of riches with his duty, and to ferve at once God and Mammon. The poffibility of the miracle cannot be denied. And the pro- priety of it may be evident, if we attend to the plain circumftances of the ftory. The prophet, jj^ho came to the king of Moab with a full defire to curfe the Ifraelites, was obliged to blefs them three times, to foretel their profperity whilft they continued righ- teous, and to prevent any other from at- tempting to imitate his example, by his lafl folemn words, Blejfed is he that blejfeth thee, and curfed is he that €urfeth thee. (Numb, xxiv. 9.) Mofes could not in this hiftory follow popular tradition, becaufe it hap- pened in his own time. And it is neither confiftent with his morality, that he fliould eftablifh a fad: by his teflimony, which he did not know to be true; nor with his; fenfe, that he fhould make himfelf liable to be convicted of falfhood. If we then impartially examine the hif- tory 78 'The Inspiration of the Scrtpiuresi tory of the Old Teftament, its authority would be much higher, from the credi- biiity of the writers alone, than thefe vague objedlions feem to allow. The credit of an hiftorian arifes from his judgment, his defire of fpeaking the truth, and his oppor- tunities of difcovering the real ftate and cir- Cumftances of the fads, which he relates^ Mofes and the prophets in all thefe refpeds have greatly the advantage of profane hif- torian s. Mofes is the moft ancient Of all writers ; and even by the help of tradition might be informed with moral certainty of feveral leading fads, and thus guarded againft the delufions of fidion, and the abfurdities of popular opinion. He was inftruded in all the learning of the Egyptians. He was far advanced in life before he was called to an important ftation j and had-fpent forty years in the politenefs of a court, and as many in the folitude of a private retirement. But though he had the experience, he was free from the infirmities of age j fince after he had conduded and governed the children of Ifrael forty years more in the wildernefs, he T^be tnj^iration (fthe Scriptures » 79 he died In the full poffeffion of all his faculties j his eye 'was not dim, nor his natural force abated. (Deut. xxxiv. 7.) And his defire of relating the truth is manifeft from the candour, with which he recounts his own frailties, and the faults and tranfgref- fions of God's chofen people. The pro- phets likesvife in general were pious and virtuous, and often eye-witneffes of the fadts, which they committed to writing. To this may be added, that the plainnefs, concifenefs, and connexion of the ftory con- tained in the Old Teftament form a ftrong intern^ evidence in favour of its truth. Whatever regards religion is related at full length i whilft fuch fadts, as tended chiefly to gratify human intereft or ambition, are either omitted, or inferted only to conne(5t the reft. We may therefore conclude, that Mofes and the other hiftorians were favour- ed with the fpirit of wifdom to feledl pro- per fadls; and it is not unreafonable to believe, that their knowledge was increafed by diredt infpiration, if the ordinary means of information were erroneous or deficient. The 8o T&e tnfpitation of the Scriptures ^ The connexion between Chriftianity and the hiftorical part of the Old Teftament is a^fo confirmed by our Saviour and his Apof- tles, who frequently enforce the duties of religion from the fadts there recorded. In matters only mentioned by way of illuftra- tion in proverbs or parables, the facred writers may ufe words in the common ac- ceptation, and allude to fads according to the received opinion, without examining whether they be philofophically true, or adding the fanftion of their own authority. But in efTential dodrines of religion, and truths which are delivered for our inftruc- tion, to fuppofe, that they taught or encou- raged us to believe, what they neither knew nor believed themfelves, would bp to re- prefent our faith erroneous, defedive, and inconiiftent ; and to leave us in fuch a ftate of uncertainty, and fo much under the in- fluence of our paffions and imagination, as feems impoffible in a revelation from a gra- cious God. I proceed, Thirdly, to anfwer fome objedions to the *t&e Infpiration of the Scriptures. 81 the do6^ Authority of the Scriptures. 3nd repented of their fins, he raifed them up deliverers, and often, reftored them by a fingle victory to their former eafe and plenty. The deftrudlion of the whole race of finners by the deluge, the overthrow of Sodom and Gp'morrah by fire from heaven, the conqueft of wicked kingdoms, and the pardon of the Ninevites, prove the watchful eye and powerful arm of providence j that there is no fafety in a courfe of fin, and that though God is long-fuffering, and con::jmonly gives fpace for repentance and amendment, yet it will not at laft be well with the wicked. But perhaps the greateft ufe of the hiftorical part of the Old Teftament is to excite us to emulate the virtues, by which the patriarchs and other faints were emi- nently diftinguiftied. The faith of Abra- ham, the patience of Job, the chaftity of Jofeph, the zeal of David, and all the other inftances of virtue recorded in thofe facred books, ought to fill us with {hame, if, affi{led with fuperior light, we do not ftrive to merit God's favour by the practice of that abftinence and obedience, which they per- formed. ^be Authority of the Script urei. g^ formed, who only beheld their reward in types and Ihadows. But as perfection does not belong to mere man, we muft eftimate the goodnefs of their particular actions by their conformity to the written law; and when we read of their faults and mifcar- riages, fhould take greater care, left we alfo be furprifed into fin, which we here fee could fometimes prevail over perfons of fuch faith, zeal, and diligence. And if at any time we unhappily imitate their failings, let us alfo imitate that fincerfe contrition, of which we have fo many proofs in the cafe of David j and which we may believe was felt by the reft, whenever they were con- fcipus of any offence. But above all others the example of our Saviour in the New Teftament moft profitably calls for our ftudy and imitation. He alone could challenge his enemies. Which of you convinceth me of fin ? (John viii. 46.) and all his difpofitions were perfedtly pure, and conftantly devoted to the. will of his heavenly Father. It muft therefore greatly tend to exalt our virtue, and preferve us from temptations, if we carefully 9^ Tie Authority of the Scriptures, carefully obferve, and drive to imitate his zeal, meeknefs, patience* and above all his benevolence,i which he recomtnended and enjoined, as the charadteriftic mark of his true difciples. Another part of the Scriptures confifts of prudential maxims, and recommendations of virtue from its good influence upon our temporal happinefs. Godlinefs, fays St. Paul, is profitable unto all things, having promife of the life that now is. (i Tim. iv. 8.) But we are not to conclude from the ufe of thefe arguments, that the authors were ignorant of a flate of future retribution. From the law of Mpfes they had the promife of tem- poral profperity, and from the covenant with Abraham they had the expeftation of the Meffiah, who was to reward the -patience and faith of the patriarchs, to purify the houfe of Ifrael, and in whom all the families of the earth were to be blefled. And there- fore the Apoftle adds, of that which is to come. Another ^he Authority of the Scriptures. 97 Another part of the facred Scriptures confifts of the writings of the prophets, who were fent to foretel future events, to mark the character of the Meffiah, that it might not be fuccefsfully imitated, or even fully attempted by any impoftor, to warn the peo- ple to avoid the divine judgments prepared for their fijis, and exhort them to repent- ance, and more ftrid obfervance of their duty. We may remark upon thefe, that the exhortations and diredtions are of equal importance with the prophecies, and in con- fequence equally to be afcribed to the fuper- intendance of God, and equally fandioned by divine authority. For though the pro- phets were utterly incapable, by reafon alone, to foretel what was to come to pafs ia diftant generations, and might explain by their natural abilities the duties of the mo- ral law; yet in cafes of almoft univerfal degeneracy, it required fupernatural aflift- ance, to point out the moft dangerous tranf- greffions, to fettle the bounds of their duty, and to avoid being led aftray by popular opinions. The office of a prophet with H refpeft 98 'the Authority of the Scriptures. refped: to exhortation often requires gifts not neceffary to a common teacher ; fince the latter is guided by a rule, which he acknowledges to be of greater authority than the dies without fuitable deeds. St. Peter commands us (i Pet. ii. i.) to lay afide all malice, and guile, and hypocrify. And St. John, the beloved difciple of our Lord, employs the greatefl: part of his ge- neralepiftle in pointing out the benefits we have received from the love of God, and the returns we ought to make to our brethren in imitation of this example. It may here be obferved, that it does not impeach the uniformity of the Scriptures in point of dodrine and authority, that dif- putes arofe very early in the primitive church, that the Apoftles fometimes dif- fered in inclination, and that their private conduft might in fome few inftances deferve rebuke. Herefies began to fpring up from men's prejudices in the time of the Apof- tles. But we are not thence to conclude, without proof, that their writings, properly under- io8 The Authority of the Scriptures. underftood, afforded any real occafion for difference of opinion. As the office of the Apoftles flill left them men of like pafEons with us, and the Chriftian religion was only meant to check or change our difpofitions, where they were prone to evil and difobe- dience, they were liable to variety of incli- nations, and might purfue; different means to obtain the fame end, when the queflion did not concern the effentials of chriflianity. And though the Apoflles were fecure from all danger of miftakes in their dodrine ; yet being equally obliged with their hearers to obey the precepts of the gofpel, it required care to withfland temptations, and to keep themfelves free from the fnares of their fpiritual enemy. As indeed their knowledge was perfedt, and they had weaned themfelves from the pleafures, honours, and riches of this world, hoping for their reward in a future life ; and as they had the example of our Saviour always before their eyes, and were filled with the moft ardent . affedion for his perfon, and zeal for his fervice, we may exped to find them eminent in every virtue. The Authority of the Scriptures. 109 virtue. But ftill they were not free from infirmities, and every adlion of their lives was not to be copied or commended with- out limitation. When therefore St. Paul reproved St. Peter (Gal. ii. 14.) for feem- ing afraid of the cenfure of men, we cannot conclude, that they differed about the na- ture or exterft of our faith, or that St. Peter was not fenfible of the liberty of the gofpel. A difference of dodtrine has often been alledged between St. Paul, who attributes juftification to faith only, and St. James, who infifts ftrohgly upon the neceffity of good works to complete the fame end. St. Paul denies, that our own works alone could render any man acceptable in the fight of Godi and produces the inftance of Abra- ham, who believed God, and it "was counted unto him for right eoufnefs, (Gen. xv. 6.) to prove, that a man is jujiifed by faith without the deeds of the law. (Rom. iv. 3. iii. 28.) St. James afferts, (ii. 17.) ihsit faith is dead being alone, and that good works are ne- ceffary, whenever we have opportunity, to prove no Tihe Authority oftbt Scriptures. prove that we are guided by a right prin-> ciple. But thefe accounts of juftification, when duly examined, will be found to con- tain no contradi<3:ion. The two Apoftles may be confidered as viewing the fame fub- jedt in a different, though confiilent light ; and the dod:rine of St. James will only pre- vent men from drawing falfe conclufions from the words of St. Paul. The latter indeed not only excludes the works of the ceremonial law from having fufficient merit in themfelves to procure our pardon and acceptance ; but concludes the Gentiles alfo under fin, who trufted to fuch righteoufnefs, as could arife from a ftridt obfervation of the precepts of morality. (Rom. iii. 9,) But the Apoftle, obferves, that juftification in the fight of God cannot proceed from any thing, that can be performed by an imper- fedt creature. For not by works of righte- oufnefs which we have dories but according to his mercy he fwued us . (Tit. iii. 5.) St. Paul therefore declares, that faith in God's pro- mifes, and confequently in Chrift, in whom thofe jpromifes were fulfilled,^ is the fole principle 'the Authority of the Scriptures. 1 1 1 principle of juftification. But as good works, being thus denied to be fufficient of them- felves to convey real merit, might eafily be mifreprefented as totally fuperfluous, St. James infifts upon their neceffity to perfeft our faith, and prove the fincerity of our difpofitions. Jf a brother or Jijier be naked, and dejiitute *of daily food; and one of you fay unto them. Depart in peace, he you 'warmed, and filled : notwithjianding ye give them not thofe things which are needful to the body; •what doth it profit ? (James ii. 15, 16.) But St. Paul gives no encouragement to any kind of liccntioufnefs. He exhorts his converts not to continue in fin, that grace may abound. (Rom. vi. i, 2.) He kept un- der his body, and brought it into fubje^ion. (l Cor. ix. 27.) He exercifed himfelf to have always a confidence void of offence toward God, and toward men. (A(fts xxiv. 16.) He recommends a perpetual meditation upon whatfoever things are jujl, whatfoever things are pure. (Phil. iv. 8.) He frei- quently infifts upon the relative duties. And in his Epiftle to Titus he gives him this 112 I'be Authority of the Scriptures. this charge : 'Thefe things I will that thou affirm conjiafitly, that they which have believed in God, might be careful to maintain good works. (Tit. iii. 8.) And St. James is fo far from declaring, that works alone will procure us falvation, that he refls the merits of his own good works entirely upon their union with the chriftian faith ; Shew me thy faith without thy works, and I will Jhew thee my faith by my works. (Ja. ii. i8.) Each Apoftle therefore agrees, that faith and works are both neceflary to conftitute a pcrfedt chriftian, and that we are juftified hy faith, which worketh by love. (Gal. v. 6. ) From this view of the Scripture we may learn, that its defign is to make us wife unto everlafting life. We muft therefore conclude, that every religious doftrine may be there found with certainty, and that every part is entitled to that credit and authority, which are due to a book publiilied by the prophets of God. And thefe cannot amount to lefs than belief of its truth, and pbedi- ence to its precepts. ANSWER TO OBJECTIONS AGAINST CHRIST'S ATONEMENT. J John ii. i, 2. tf any man Jin, we have an advocate naith the Father, Jefus Chrijl the righteous : and he is the propitiation for ourjins : and not for our Jins only, hut alfo for the Jins of the •whole world. HAVING in my former difcourfes confidered the truth, infpiration, and authority of the Scriptures, I proceed now to examine the end or defign, for which they were written, which is to inflrudl and guide us in the way to falvation. If we had continued able by Our own faculties to perform the will of God, it would have been fufRcient to inform us what we had to do, and fet before us the motives to the performance. But as we are naturally in a I fallen r 114 Anfwer to ObjeSiions fallen ftate, which tends ftrongly to blindi our eyes, and corrupt our hearts j it is necef- fary, that we fhould be likewife inftrudted, where to apply for fufficient affiftance ; and ufeful to know, to whom we are indebted for our reftoration to the favour of God, even in thofe particulars, in which our co- operation was unnecefTary and impoffible. Our love to God ought to be increafed, when we learn, that by his mercy we are recalled from death unto life. And we may with more confidence run the race, that is fet before us, v*^hen we are informed, that our Saviour has difcharged that debt, which we were unable to pay, and redeemed us from the flavery of fin, and the power of the grave. Accordingly the Scripture uni- formly points out the Mefilah, as the objedt of the promifes and types of the law, the perfon in whofe tejiimony was the fpirit of prophecy i (Rev. xix.' 10.) and the captain of our falvation, by whofe ftripes we are healed. This faith feems to have been univerfally received by all, who admitted the fail of our Lord's crucifixion. But this dodtrine of our Saviour's againji Chriji's Atoniment. 115 Saviour's atonement has lately been ranked amongft the early corruptions of chriftianity. We grant, that many herefies began very early in the church, and that our great ene- my not only fowed tares in the time of the Apoftles, but often found fit ground to bring them to perfedion. But as numbers of chriftians adhered for many ages to the truth of the gofpelj it is not fufficient to aflert, that an eflabliflied dodrine is a cor- ruption, becaufe many perfons are of a con- trary opinion, unlefs it can be fairly proved to have no foundation in the Scriptures. Let us not then be induced by the greateft pre- tenfions to fuperior knowledge, or the utmofl confidence of didatorial language, to miftake innovation for improvement, or to imagine that novelty in itfelf has any fuperiority over eftablifhed belief. I fhall therefore in my two following difcourfcs, Firft, examine the objedions, which have been made to the eftablifhed belief, that the death of Chrift was a proper facrifice for the fins of mankind. i; 2 Secondly, ii6 Anfwer to ObjeBims Secondly, ftiew how ftrongly this dodrin© is taught ill the Holy Scriptures. Thirdly, point out what ufe we may make of the knowledge of this truth, ta confirm our faith, and improve our pradtice. Firft, I am to examine the objefiions, which have been made to the eftabliflied belief, that the death of Chrift was a proper facrifice for the fins of mankind. Our adverfary * objedls to the eftabliflied belief, *• that it debafes the dodtrine of *• the natural placability of the divine Be- ** ing, and our ideas of the equity of hi» •• government." The placability of the divine Being is fufficiently manifeft in the dodtrine of atonement, as this myftery was planned by himfelf, and the facri- fice of our Redeemer proceeded from his bounty. God, fays St. John, (iii. i6.^ fct loved the niaorld, that he gave his only be- gotten Son. And if we try the divine pro- • Dr. Prieftley. Corrupt., of Chriftianity, vol. i. p. 152, &c. ceedings tagatnfl Chrijfs Atonement. 117 ceedings by our ideas of equity, as an ade- quate rule without refpedt to his revelation, we {hall frequently be in danger of forming erroneous conclufions. For my thoughts are not your thoughts, neither are your ways my ^ays, faith the Lord. (If. Iv. 8.) We muft therefore, upon this, and all other religious queftions, endeavour to find out the dodrine of Scripture, and fubmit Without difpute to its authority. It is farther urged againft the dodrine df atonement, *• that the principle, upon *' which it is foianded, is not mentioned in ** the Scriptures ; that it is only deduced ** by inference j that the declarations of ** God's mercy contain no fuch limitation j " that it was never noticed by the patri- *• archs and prophets -, and that the Jews '* upon this fuppofition would have expeded *' a fuffcring, and not a triumphant Meffiah." In anfwer to thefe objedions it may be ob- ferved, that if the fad be clearly revealed, we are bound to believe it, whether the reafon of the difpenfation be declared, or I 3 not. Ii8 Anfwer to ObjeSiions noti An inference drawn diredlly from any clear text is a juft foundation for an article of faith. But Chrift is alfo faid in exprefs terms to have been the propitiation for our fins, befides many metaphorical ex- preffions of the fame import. The patri- archs and prophets might believe in a Re- deemer i though they did not mention it on every occafion. We are told, that Abraham rejoiced to fee our Saviour's day. And the dodtrine of facrifice for fin was a fignificant type of the lamb of God Jlainfrom the foun- dation of the world. (Rev. xiii. 8.) God may be faid freely to pardon our iniquities, when he pardons us not for works of righ- teoufnefs that we have done, but for his own mercy in Jefus Chrift. We cannot therefore conclude, that God would pardon finners upon repentance alone, without the merits and mediation of a Redeemer; nor can we fafely rely upon an argument drawn from the opinions of the Jews and Heathens, the former of whom expedted a triumphant, and not a fuffering Meffiah, and the latter refted with confidence upon their own vir- tue. againjt Chrijl^s Atonement. ug tue. That the Jews in the time of our Saviour (hould entertain wrong notions of the nature of his kingdom, is not wonderful, as their minds were too much attached to worldly pomp and riches, and they expected the bleffings of God to be confined to their religion. St. Paul proves, (Rom. iii. 9. Gal. iii. 2f.) that both Jews and Gentiles were under fin by the cecemonial and natural law, and could only hope for juftification by faith in Chrift Jefus. The terms of our falvation were only figured out in the Old Teftament under types and ihadows. It is therefore an uncertain method of arguing to determihe by our own reafpn the method of God's counfels, and refift the evidence of every text of Scripture, that does not accord with the manner, which we chufe to pre- fcribe. The opinions of the Jews are of little importance. But, fince our Saviour's crucifixion, even they have fo far opened their eyes to the true meaning of the pro- phecies, that they have fuppofed there will be a fuflfering, as vs^ell as a triumphant Mef- fiah ; though there never was any reafon 14 to 120 Anfw^r to ObjeSiiom to imagine, that God would fend two Chriflsj and we are affured, that the fame Jefus, who was crucified, and afcended in glory, will fo come in like manner, as he was feen to go into heaven. (A£ts i. ii.) The whole force of this objedion from the filence of the Scriptures refts upon two aflertions *, that " the facred writers, though^ *' they often fpeak of the malignant nature " of fin, never go a fingle ftep farther, and ♦* affert, that God cannot pardon it without " an adequate fatisfadion being made to his •'juilice, and the honour of his laws and " government j" and that •• the contrary " fentiment occurs every where, that repen- " tance and a good life are, of themfehes, " fiifficient to recommend us to the divine •* favour." If a dodrine be taught in Scrip- ture, in plain words, or by dired inference, it does not become falfe, or unnecefl!ary to be believed, becaufe the principle is not laid down in fuch words, as are didated by hu- man underftanding. This would plunge us * Page 155, 1. J7- into againfl Cbrifi's Atonement. 121 into perpetual doubt. We fhould be in- clined to believe a doctrine, becaufe it Teems toifbe affirmed by feme of the facred writers, and be perfuaded to rejed the fame, becaufe it is not mentioned upon other occaiions. The facred writers do, not barely mention the malignant nature of fin ; but add like- wife the purity of God, and the miffion of Jefus Chrift. That repentance and a good life are of themfelves fufficient to procure God's favour, is neither to be found in the Holy Scriptures in exprefs words, nor by diredt inference. They are undoubtedly neceflary to perfect our holinefs. But faith in Chrift is fhadowed out in the Old Tefta- ment, and revealed in the New, as the means of juftification. When God calls upon his people to forfake their iniquities and idola- tries. Return unto me, and I ivill return unto you ; he not only exhorts them to amend their lives, but to return to his proteftion, to truft in the promifes of the covenant made with Abrahanv, and to obey the law given by Mofes. " All the declarations of " divine ipercy" cannot juftly be faid " to " be 122 Anfwer to ObjeBions " be made without referve or limitation to " the truly penitent, through all the books *' of Scripture, without the moft diftant hint " of any regard being had to the fufferings ** or merit of any being whatever •" when the crofs of Chrift is fo often mentioned in the New Teftament ; and we are faid to be 'wajhed from our Jins in his blood, (Rev. i. 5.) and faved J>y the baftifm of repentance. (Mark i. 4. Luke iii. 3.) A declaration of God upon any particular occafion is feldom fo extenfive, or contains fuch a complete detail of his will, that we may negledt the reft of the revelation, and difbelieve every article not exprefsly mentioned. Wherever there is a known law or conftitution, every declaration has reference to itj and all its promifes, threatenings, exhortations, and warnings are to be underftood according to the terms of the covenant, under which men live. Thus when the Lord pafled by before Mofes, and proclaimed his own attributes, 'The Lord, the Lord God, merciful, and gra- cious, long-fuffering, and abundant in goodnefs and truth, keeping mercy for thoufands,forgiv' ing agaifift Chriji's Atonement. 123 ing 'iniquity, and tranfgrejjion, and Jin, and ihat •will by no means clear the guilty, (Exod. xxxiv. 6, 7.) he did not declare in thefe words, that he would have no refpedt to the merit and fufFerings of his beloved Son, whom he purpofed hereafter to fend into the ^orld. The conditions of his forgive- nefs are riot here mentioned j the paflage being equally filent as to repentance, as it is with refpedl to faith. It is only faid, that God is merciful and gracious, that is, to the obedient ; and by no means fparing the guilty, that is, the difobedient. But who are to be accounted objedls of mercy or wrath, muft depend upon other parts of Scripture, which more fully declare the laws of God and the means of acceptance. It is alfo urged, that " we certainly could not be ** faid to be juftified freely, if the favour " had been procured by the fuffering of ano- ** ther perfon." (Rom. iii. 24. Tit. iii. 7.) But as the whole text is, being juftified freely by his grace, through the redemption that is in Chriji Jefus; (Rom. iii. 24.) the aft of ano- ther perfon is certainly declared to contri- bute 124 Anfmer to ObjeBiom bute to our juftification, though the grade of God K given freely in oppofition to our own merits. After that the kindnefs and love of God our Saviour toward man appeared, not by works of right eoufnefs which we have done, but according to his mercy he faved us by the wajhing of regeneration, and renewing of the Holy Ghoji j which he Jhed on us abundantly through fefus Chriji our Saviour ; that being jitftified by his grace we Jhould be made heirs according to the hope of eternal life. (Tit. iii. 4—7-) In like manner, when David applies to the mercy of God in the twenty-fifth Pfalm, the motives, which fhould induce God to forgive, are not fully mentioned. If his filence concerning redemption by the death of Chrift be urged as a proof of his want of faith, the fame argument might be ufed againft the necefGty of repentance or amend- ment. And if David and all the patriarchs knew, and the reft of the Jews might have known, that God had entered into a co- venant with Abraham to blefs the world by the ^gdinji Chriji's Atonement. 125 the doming of the Meffiab, they might truft to the promifes of God, and rely upon his mercy according to thofe promifes, though they did not fee with the fame clearnefs, that we do, the fchcme of God's providence, and the terms of our falvation. The dodlrine therefore of the atonement does not make the Old Tefta&ent an unaccountable book ; fince the Jews looked forOvard to the fame Meffiah, whom we acknowledge to have come at the appointed time. (Adts xxvi. 6, 7.) And whenever Job, Hezekiah, or others, plead their integrity, it may beft be underftood to mean their fincerity in wifhing to fulfil the law of God in obedience to the terms of his covenant. And in this fenfe a chriftian may ftrive after perfeftion, whilft he relies upon the merits and mediation of Chrifl to pro- cure his pardon. That we fhould forgive others as we hope to be forgiven ourfelves, is next brought as an argument againft this dodtrine. It is certain, that we are bound to forgive our brother, as it is here urged, upon his repen- tance, 126 Anfwer to ObjeSlions tance, without any atonement. But it by no means follows, though it is called a ne- cteffary conclufion, that the Divine Being adls towards us upon the fame maxim. The cafes are fo widely different, that no conclu- fion can be drawn from the condudt required of man, to determine the method of the Divine mercy, which flows fpontaneoufly from God's benevolence and compafTion. The offences of man againfl man are the offences of one fellow creature, the offspring of the fame parents, againfl another. But our fins againfl: God include the guilt of rebellion againfl our maker, and ingratitude to our greatefl benefadlor. We arc com- manded therefore to forgive, as we hope to be forgiven. But upon what conditions God will forgive us we mufl learn from his own revelation, and not from any fuppofed analogy of motives drawn by our own reafon in fuch different cafes. It is afferted *, that " the parables, by *• which our Lord ?eprefents the forgiving * Page 159, 1. II. " mercy againji Chrijl's Atonement. 127 ** mercy of God, are the fartheft poffible " from being calculated to give us an idea *' of his requiring any thing more than " merely repentance on the part of the of- ** fender." The defign of the parable of the prodigal fon, and the mafter who forgave the thoufand talents, with others of the fame kind, is to^fhew the infinite mercy of God, the efficacy of repentance, and the neceffity of imitating the divine compaffion. No- thing more is required of the offender than faith and repentance, becaufe nothing more is in his power. But a parable, which is intended to fhew what we are to do to ob- tain forgivenefs, does not deny that fome- thing may be done for us by a fpotlefs mediator, which we finful creatures were unable to perform ourfelves. The dodlrine therefore of atonement remains to be decided by other texts of fcripture. If it be no where declared in words fufficiently plain, it ought not to be believed. But if it be re- vealed by any infpired writer, it would be wroqg to rejedl it under the pretence, that it I2S Anfwer to ObjeBims is not fhadowed out in parables, where it was not the objedt. It is true, that our Lord did not tell his Apoftles, when they were in forrow at his approaching death, in thofe very words, that ** he muft die in order to procure the " pardon of their fins." But he had in- formed them the fame night, when he infti- tuted the facrament as a memorial of his death, that the cup was the new tejiament in his blood, Jhed for many for the remifjion of Jtns. (Matt. xxvi. 28.) '^'his feems an ex- preffion of the fame meaning, and of equal force. And though it be not repeated in his confolatory difcourfe to his difciples, and intercelTory prayer -, yet fufficient is faid to deftroy the opinion, that repentance con- ' flitutes the whole of the chriftian difpen- fation. He comforts them with the affiir- ance;, that his death was neceflary for the coming of the Holy Ghoft -, that he would return in a little while to their great joy j that he went to prepare for them heavenly manfionsj agdnfi Cbriji's Atonement. 129 manfions ; and that he had gained a vidtory over the world, by which he would be able to defend them from oppreffion. Before his crucifixion he did not indeed fo fully explain the fcheme of our redemption, as after his refurredlion. To the Jews he gave convinc- ing proof by his miracles, that he was the Mefliah; and prepared their minds by his parables to difcern the nature of the kingdom of God. In like manner he qualified his apoftles by degrees to teach others thofe truths, which they naturally were unable to underftand. They were filled with falfe prejudices of the nature of his office and kingdom, which he fuffered to continue in part till after his refurreftion. / have yet, fays he, many things to fay unto you j but ye cannot bear them now. (Jo. xvi. 12) After his refurredtion he explained to them in the prophets all things concerning himfelf. (Lu. xxiv. 27.) And when he was afcended into heaven, he fent the holy Spirit to guide them info all truth. (Jo. xvi. 13.) As therefore it was one part of the office of the Meffiah to be bruifed for our iniquities; (Ifa. liii. 5.) K whenever 1.30 Anfwer to OhjeBions whenever our Lord affumes that eharafter, he ftiould be underftood as pointing out the end of his fufferings. And though he fpcaks of the death of his. apoflles as fimilar to his own J that does not prove the former to be equally efficacious. We have fo fhort an account of his difcourfes after his refurrec- tion, that we can conclude nothing from his fuppofed filence. What he then explained concerning the prophets, we muft chiefly learn from the difcourfes and writings of his apoftles, who were commiffioned to preach the Gofpel, and illuminated from above with all neceflary knowledge. The apoftles are faid " to have only cal- *' led upon all men every where to repent *' and believe the Gofpel for the remiffion of " their fins ;" and thence it is inferred, that *' we find nothing of this dodrine of atone- " ment in the book of Ads." But it ought here to be obferved, that when the apoftles are admitted to have called upon men to be- lieve the Gofpel, they muft be fuppofed ta mean all the dodrines, which they were commif- againft Chryi's' Atonement. 131 commiffioned to teach. If therefore this dodrine be contained in any part of their writings, it is included in this exhortation, whether it be exprefsly mentioned, or not, in their introductory difcourfe. Whoever was called upon to embrace the Gofpel, was called upon to acknowledge Jefus as the Meffiah, and that neceflarily includes every article of doing or .fuffering, which the Meffiah was to perform. The words expi- ation, fatisfaftion, and atonement, may be omitted -, but in every difcourfe of the apof- tles, the dodrine is delivered, that Jefus is the Chrift; and from their own explanations we are authorifed to believe, that he died for eurjins, and was raifed again for our jufiifi- cation. (Ro. iv. 25.) St. Peter is faid in his two firft difcourfes to the Jews, " to have painted in the black- •* eft colours, the (in of the Jews in ci-uci- " fying our Lord, and to have exhorted " them to repent, and to believe that Jefus " was the Meffiah, for the remiffion of their " fins ; but not to have faid one word of fa- K 2 •' tisfadion. 132 .' Anfwer to ObjeBions " tisfadllon, expiation, or atonement, to al- *' lay any apprehenfion they might have of " the divine juftice." To beheve that Jefus vs^as the Meffiah was certainly an article dif- tindl from repentance. And if it be proved from the prophets, and the writings of the apoftles, that one part of the office of the Meffiah was to expiate our fins by his blood, whoever exhorted the Jews to believe in Je- fus, exhorted them to embrace our prefent faith. The great article of religion, which was neceffary to be firil taught, was, that Jefus was the Meffiah fo long expeded. But what was his office, and what the benefits of his coming, might be explained at firft, or deferred to fome other time, as beft fuited the leifure of the apoftles, or the circum- ftances^ of their hearers. The Chriftian re- ligion is of too great extent to be fully taught in a fingle difcourfe. It is fufficient therefore that the apoftles, on any particula.r occafion, mentioned exprefsly or virtually the moft neceffary articles to draw their hearers from their various errors, and lead them to embrace the Gofpel of Chrift. From againji Chriffs Atohement. 133 From hence we may 'prove, that when St. Stephen alledges to the Jews from the teftimony of Mofes, and the evidence of his own light, that Jefus was the prophet who was to come, and that he was exahed to the right hand of God, he declares him the Saviour in whom we are to truft. " But " though he'makes frequent mention of his " death," fays this author, " he fays not one " word of his being a propitiation for fin." If he had faid fo in exprefs words, "we have no reafon to think, that this dodtrine would have been allowed upon the authority of St. 'Stephen by any, who rejedl it, when aflert- ed by St. John. Philip is alfo faid " to be filent upon this " dodlrine, though he had fo fair an oppor- " tunity of introducing it,, when he was ** explaining to the Eunuch the only pro- '* phecy in the Old Teftament which can be " conftrued to reprefent it in that light ; and " yet in the whole ftory, 'which is not a very " concife one, there is no mention of this *« dodtrine." The whole account of Philip's K 3 meeting 134 Anfwer to ObjeSiions meeting with the Eunuch and his conver- fion is extended to fifteen verfes. But his anfwer to the queftion. Of Whom fpeaketh the prophet this, of himfelf, or of fome other man ? is comprifed in one, and may there- fore be faid to be very concife. T'hen Philip opened his mouth, and began at the fame fcrip- ture, and preached unto him Jefus. (Adls viii. 35.) The paffage in Ifaiah evidently defcribes, under a variety of images, a juft: perfon, nvho fuffers for the iniquities of others, and by whofe Jiripes ^e are healed. (Ifa. liii. 5.) PhiHp declares this perfon to be Jefus. Upon which explanation the Eunuch defires to be baptized, and is allowed to be fit to be admitted -into the church, upon profeffing that Jefus Chrift is the Son of God. This proves, that Chrift was to fufFer by his office ; and that a convidion, that Jefus is the Meffiah and the Son of God, may arife in the mind of a man defirous of learning the truth from a right explanation of this chapter of the prophet. But we may here obferve, that it cannot be proved from this paffage, that Philip did not mention propi- tiatioa agmnfi Chriji's Atonement. i^^ ^iation in the fame words as St., John. It is concifely faid, that he preached Jefus. But we are not told, what arguments, proofs, or illuftrations he ufed ; nor how far he fliewed the extent of the chriftian religion. It may alfo be remarked, that the true quef- tion is not, how often this dodtrine is men- tioned in the prophecies of the Old Tefla- ment ; but whether our explanation of this paflage be juft, and confirmed by the decla- rations and tenor of the Gofpel. It is aflerted, that "St. Peter preaching to " Cornelius is ftill filent about his fundamen- '* tal article of the chriftian faith." The rock upon which our Lord built his church is, that Jefus is the Chrift, the Son of God. This virtually contains all the peculiar doc- trines of our religion. And when this was once preached and believed, it followed na- turally to inftrudt the converts, what had been done for them, and what was left for themfelves to do. It is alfo aflerted, that " what St. Peter here fays may, without ** any forced conftrucflion, be turned againfl: K 4 " this 136 Anfwer to ObjeSlions " this favourite opinion. Of a truth I per- " ceive that God is no refpefter of perfons, " but that, in every nation, he that feareth " him, and worketh righteoufnefs, is ac- " cepted of him." How this contradidls the dodlrine of atonement is not explained. Probably the word accepted is by this author taken in fuch a fenfe, as to mean, that in every nation he that feareth God, and work- eth righteoufnefs, is fure qf falvation with- out any mediator. But if this had. been the cafe, and the Apoftle's meaning, there would have been no occafion for Cornelius, who was pious, devout, and charitable, to fend for Peter to tell him words, whereby he and all his houfe might be faved. The truth is, he had made a good ufe of the means, which he had i and was thet-efore judged worthy of greater light. St. Peter acknowledges, that fuch in every nation were fo far accepted, as to be fit to be admitted into the chriftian covenant, without being fubjed to the yoke of the law. But this proves nothing againft an atonement. Cornelius was called upon to become a chriftian. And the chriftian religion agsinji Chrifi's Atonement. 137 religion differs from all others, not in re- quiring repentance for the remiffion of fin, but in faith in a mafter, who died on the crofs. St. Paul is alfo faid " to have treated on *' many occafions concerning the deiath of *' Chrift, But never with any other view, " than as an event foretold by the prophets." St. Paul undoubtedly calls in the evidence of the prophets to convince the Jews, that Jefus was the Mefliah, and that his death was part of the office, for which he was fent. But it does not follow, that the pro- phets foretold the death of Chrift merely to Ibew their fkill in futurity; nor is it fadt, that St. Paul draws no inference from the crucifixion to prove that he made an atone- ment by his blood, and that he is become our Redeemer from fin, and a Saviour to lead us to everlafting life. In his difcourfe to the Jews at Antioch, he calls Jefus a Sa- viour, raifed unto Ifrae-l according to God's promtjk. He calls the go/pel the word of fal- vation. (Ails xiii. 23, 26.) And after men- tioning 138 Anfwer to ObjeSliom tioning the death and refurredtion of Chrift, he tells them, that through this man is preach- ed unto them the forgivenefs of Jins. " He " fhews the Jews," fays this author, " the " aggravation of their fins, and exhorts them " to repentance and to faith in Chrift, and " nothing farther." We defire to go no farther than faith in Chrift, as this includes a belief of his mediation and atonement. This paflage therefore would alone fliew, that fomething more than repentance is ne- ceflary to forgivenefs j fince that was taught by the law and the prophets, and a believer in Chrift is jujlijied from all things ^ frdm •which the Jews could not be jujtifed by the law of Mofes, (Adls xiii. 39.) The account of St. Paul's preaching to the Heathens at Lyftra is very fhort. He exhorts them to turn from idolatry to the living God', (A<3:s xiv. 15.) but we are not told, in what man- ner he opened the dodlrines of the Gofpel. At Athens likewife he argued againft the worfhip of falfe gods and idolatry, and ex- horted to repentance from the confideration of a future judgment, which he proves from the ag^nft Chriji's Atmement. 139 the refurredion of Chrift. As at the men- tion of a refurre<9:ion his difcourfe was inter- rupted, we cannot fay with any degree of certainty, that there would not have been " one word of what we believe to be the true " fcheme of falvation by Jefus Chrift," if the apoftle had been fufFered to make an end. It is not then proved, that "there is nothing " in thefe difcourfes evangelical •" nor that *• all is legal and carnal ;" fince they were addreffed to heathens, who were not fubjeft to the Jewifh law, and it was never men- tioned, as having any force or obligation. Before king Agrippa, St. Paul fays, that he was judged for the hope of the promife made of God unto their fathers. (Acfls xxvi. 6.) Arid when he gives an account of his faith and preaching, he appeals to Mofes and the prophets for the truth of his dodrine, that Chrijl Jhould fuffer and rife again. (Ads xxvi. 25, 26.) All this agrees perfedly with the dodrine of atonement. St. Paul does not affert, that repentance alone will procure the remiffion of fins ; but joins the death and 140 Anfwer to ObjeB'tons and fufFerings of Chrift' with the light of the Gofpel, and the hopes of falvation. The account of his difcourfe at Rome is very fhort, though he fpake from morning till evening. (Ads xxviii. 23.) We cannot therefore tell, except by conjedure, in what words, or for what particular purpofe, he expounded and tejiified the kingdom of God, perfuading them concerning fefus, both out of the law of Mofes and out of the Prophets. All thefe paflages to an impartial and un- prejudiced perfon are very confiftent with the dodrine of atonement ; as they preach falvation through Jefus Chrifl. We cannot therefore grant, that * " the Apoftles are ab- " folutely filent concerning this dodrine," or that " in their moft ferious difcourfes " they make ufe of language that really fets " it afide." And if they " never once di- *' redly affert," in thofe very words, " the *• neceffity of any fatisfadion for fin, or the «' infufBciency of our good works alone to ' » Page 165, 1. I. " entitle againji Chriji's Atonement. i^i " entitle us to the favour of God and future " happinefs," in the fhort account which we have of their difcourfes in the Adls; yet if they plainly teach this dodrine in any part of their writings, it requires our belief, as being delivered by the meffengers of God. But we •are afked, if we are " to build " fo important an article of faith on mere " hints and inferences from the writings of " the Apoftles." Hints and inferences are improperly joined together. Hints are gene- rally fuppofed fo liable to be miftaken, that an argument drawn from them, cannot much be relied on, unjefs it be confirmed by plainer paflages. But inferences are of greater or lefs weight according to the con- nexion between the truths that are granted, and the conclufions which we draw. We believe this dodlrine therefore not from mere hints, nor even from ftrong inferences only J but from a variety of images illuf- trating this truth, and direct aflertions of infpired writers. Having 142 Anfwer to Oh^BtQns Having afferted, that he has fhewn Chrift made no atonement, this author proceeds to point out, " from the language of the *' naked fads, what the end and ufe of his ** death really were, namely, to prove the •* dodtrine of a refurredion to immortal life *' by his own death and refurredtion." We grant, that Chrift rofe again, and that his refurredtion was a principal part of his mi- nillry -, as it proved the truth of his preten- fions, and that he was not forfaken of his heavenly Father. But this neither contradidls the many texts of Scripture, which plainly exprefs or manifeftly allude to his mediato- rial office ; nor does it fliew, why he fhould be put to a cruel and ignominious death, when he might have equally foretold and exprefled his affurance of a miraculous refur- reclion on the third day, if he had died the common death of all men. Neither does this explain, why Chrift crucified was to the Jews a ftumbling-block. If his refurredtion only is to be regarded, that would have been of the fame nature, whatever had been his death. But it was a ftumbling-block to their agamji Cbriji's Atonement. 143 their faith ; becaufe they expedled a con- quering and triumphant Meffiah, and de- fpifed a man of forrows and acquainted with grief. The death of Chrift therefore, as well as his refurredlion, is one of the lead- ing fadls, which are to explain the defign of chriftianity ; and this is to be interpreted by the declarations and doftrines of the Upoftles, and not our own unfupported imaginations. Another manner of forming an idea of what is effential to chriftianity is mentiojied by this author. He fuppofes a number of chriftians to be caft upon a remote ifland, without any Bible. Thefe he obferves " would firft forget the apoftolical epiftles, *• and afterwards the particular difcourfes of "our Lord. But the laft thing," fays he, *' they would retain would be the idea of a •' man, who had the moft extraordinary " power, fpending his time in performing '' beneficent miracles, voluntarily fubmitting " to many inconveniences, and laft of all to " a painful death, in a certain expedation of " being prefently raifed to an immortal life '' and 144 Anfwer to ObjeSlions *' and to great happinefs, honour, and powef, •' after death ; and that thefe his expedla- " « tions were adually fulfilled. They would " alfo remember that this perfon always *' recommended the practice of virtue." It is certain, that in fuch a cafe, good men would remember a great part of chriftianity; that in a few generations their knowledge would be much diminifliedj and that the moft abftrufe dodtrines would be the fooneft corrupted or forgotten. But it is not evi- dent, that they would remember thefe par- ticulars of our Saviour's life, and forget that he is our King and Redeemer. Befides, the extent of our moral duty would foon become doubtful to chriftians in fuch a fituation. And though their faith would be acceptable, if they pradtifed in fincerity ac- cording to their knowledge ; yet we cannot hence determine that no articles are effential to our religion, the want of which might be excufed in a ftate of ignorance; or that chriftians under fuch difadvantages ought to be reprefented, as fit to form the ftandard of our belief. It agtiinji Chriji's Atonement. 14^ It is brought as an argument againft the dodtrine of atonement, that *' the true and ** proper defign of the gofpel, and confe- " quently of the preaching and death of *• Chrift, was to afcertain and exemplify the *' great dodlrines of a refurredion and of a *' future ftate." The true and proper defign. of Chrift's coming was undoubtedly to make us heirs of everlafting life. This is by no means inconfiftent with the dodrine of atonement through hi? blood. He (hewed us, that notwithftanding our fins it was pof- lible for us not to come into condemnation, but to pafs from death unto life. (Jo. v. 24.) But whether we are able to procure pardon, and obtain the high prize of our calling by our own efforts, or require a mediator to recon- cile us to God, muft be decided by the holy fcriptures. The very texts, which are cited by this author, contradid: the opinion, that we may rely upon our own merits alone. Two of them require faith in Chrift -, (Jo. vi. 29. xi. 25.) two others affert, that he brought us life, without naming the condi- tions; (Jo. X. 10. 2 Tim. i. 10.) and the fifth L declares. 146 Anfwer to Objedtion$ declares, that the keys of death and the grave are in his power. (Rev. i. 8.) As one condition of our future falvation is holinefs of life, it is no wonder, that it is frequently mentioned with the death of Chrift. And as he was an example of obedience to the will of God, his death was the greateft proof of his refignation. He likcwife ful- filled the law and the prophets, by carrying morality to the greateft extent, and both doing and fuffering all that had been fore- told concerning the Meffiah, But all this implies no contradidion, why he might not at the fame time fatisfy the divine juftice by his death. And if the latter is afferted in the holy fcriptures, either exprefsly or by diredl confequence, fuch reafoning is only an attempt to fet at variance confiftent truths, and to hide from our eyes, that Chrift was the Son of God, and Redeemer of _ the world ; becaufe we acknowledge him the fon of man, the greateft of prophets, and a teacher of righteoufnefs. The whole of his charader illuftrates each partj and whatever is plainly taught in the fcripture we ag«inft Ckriji's Atonement. 147 we are bound to believe, though it may, con- tradid our prejudices, conjedures, and opi- nions. The belief of our church is, that facri- iice under the Mofaic law was appointed to atone for fin, and that this had reference to the only troe facrifice, the Lamb of God ; as the ceremonies of the law were ajhadow of things to come, but the body is of Chriji. (Col. ii. 17.) This idea is combated by a variety of arguments, in which a figurative expreffiqn feems frequently left unexplained, or difmifled as ufelefs, and without any de- terminate meaning. Chrift is acknowledged by this writer to be often called a facrifioe in the Epiftle to the Hebrews, and five times in other paflages of the New Teftament. But the force of thefe texts, to prove the atonement, is attempted to be evaded by the following methods. It is obje<3:ed to the texts from the Epiftlie to the Hebrews, that it is the epiftle of an unknown vvriter, for " it is not certain, at L 2 " leaft. 148 AnfkDer to ObjeSiions " leaft, that it was written by Paul." It is delivered down to us by the primitive church, as the epiftle of one of the apoftles, probably of St. Paul ; and before its autho- rity is flighted, it fhould be proved, that we have not fufficient reafon to attribute it to fome infpired writer. The dodrines con- tained in it are confirmed by St. Paul, who exprefsly affertSj that the law was ourfchool- majler to bring us unto Chrifi. (Gal. iii. 24^) It is faid " to abound with the ftrongeft " figures, metaphors, and allegories." But figures, metaphors, and allegories, are not without meaning. And when that meaning is underftood, they equally require our be- lief, as the plaineft paflTages of fcripture. It is alfo faid, that " the refl: of the paflTages *' are too few to bear the very great ftrefs that " is laid upon them J and that- this idea is " only introduced indiredly into thefe texts." But it is our duty to endeavour to underftand the real meaning of the fcriptures ; and not to exped:, that every idea fhould be con- veyed in fuch a manner, as a prejudiced per- fon will allow to be diredl, or that a truth {hould againji CbriJTs Atonement. 149 Ihould be as often repeated, as may feem needful to our weak apprehenfions. If Chrift were only once ftyled a facrifice, it ought to be explained, how he could be a facrifice without anfwering the chief end of fuch an inftitution ; or we fhould be led to believe, that our fins were forgiven for the fake of hisrfleath, and that we were to be faved through faith in Ms Mood. (Ro. iii. 25.) In contradidion to our tranflatlon of Ifaiah, when thoujhalt make his foul an offer- ing for fin^ (If. liii. 10.) it is aflerted*, that «« the death of Chrift, though frequently " mentioned, or alluded to, by the ancient *' prophets, is never fpoken of as a fin offering. *• The propriety of our tranflation," it is faid, " may be doubted, or, If it be retained, can- ** not be proved to exhibit any thing more «' than a figurative allufion," If our tranf- lation of this paffage be faulty, the error ought to be pointed out, and the true meaning xeftored. For if the vulgar be taught to fet ♦ Page 184, I. 17, L 3 afide 150 Anfwer to ObjeSlions afide the authority of p«irticulatr texts, mere-' ly becauft the fenfe is faid ifif be doubtful, the. fcripture will ceafe to be their gtiie Froifs and Vfts his miffion. Thefe doef Faith. 259 fubdue, when they give uS an account of our XiOrd's commiffion to his apoftles. He gave them povper to caft out unclean fpirits. And when they feemed to rejoice, that the devils, as well as difeafes, were obedient to their command, he obferves, that he had feen Sa- tan as lightning fall from heaven. Satan' cannot bj any figure be here put for the principle of evil j fince in whatever fenfe an abftradt principle was once in any place, it muft remain in the fame for ever. But an evil fpirit might be created innocent, and ad- mitted to partake of heavenly joys; though it may now be expelled from that feat of blifs for pride, difobedience, or rebellion, and condemned to live in conftant terror of , tlie juft judgment of the laft day. Accord- ingly St. James reprefents the evil fpirits, as intelligent beings, endued with knowledge, and capable of fearj the devils alfo believe and tremble. (Jam. ii. 19.) St. Peter alfo warns us \ohcfober and vi- gilant, becaufe our adverfary the Devil, as a roaring lion, nsoalketh about, feeking whom he P may 210 T!he Nature of Faithi may devour, (i Pet. v. 8.) This is evidently not the defcription of an abftraft principle j but of a fubtle, malignant, and active ene- my, who is perpetually contriving fchenaes to draw us into error and vice, and thus to reduce us to a level with himfelf, and accomplifh our final deftrudiion. But the moft decifive argument for the perfonal exiftence of the Devil may be found in our Saviour's defcription of the day of judgment. He there informs us, that he will condemn the wicked to everlajiing fire, prepared for the Devil and bis angels. (Mat. XXV. 41.) That the wicked will be puniflied at the day of judgment no one, that believes the fcriptures, can deny. But it is manifeft, that the Devil and his angels are here fpoken of as equally to be puniftied with wicked men. Thefe words of our Saviour fhew more- over the infinite mercy of God towards mankind, in that he has through Chrifl: of- fered pardon and falvation to all, and will finally condemn none, but the obftinate and impenitent, who have voluntarily yielded themfeWes 'ihe Mature of Faith. 2 1 i themfelveS fervants to fin, and wilfully re- jcdled the means of grace. From all thefe texts it is evident, that we have a fpiritual enemy, who conftantly endeavours to draw us from our duty, that chriflians ar& con- cerned to beware of his arts, and that to difbelieve his exiftence will make us care- lefs in avoiding his dangerous fnares, and may have a pernicious influence upon our moral conduft. Another dodtrine retained at the Reforma- tion, which has been lately treated as a cor- ruption of chriftianity, is the union of the foul with the body, as two diftindt princi- ples in the formation of man. It is true, that a refurredion of the body to future hap- pinefs might be efFedted by the power of God, if it were pofTible, that a thinking animal could be comppfed of matter alone. And it is likewife true, that we cannot de- monftpate how we are made, fo as to prove the abfolute impoffibility of the wildeft ima- ginations, except they contradidl the plain meaning of the fcriptures. But it is very • p 2 dangerous. 212 Hhe Nature of Faith. dangerous, rafhly to unfettle men's notions concerning invifible fubjedls, left they lofe all fteadinefs arifing from firft principles. A complete view of the dodlrines of the fcrip- ture will convince us, that man is there reprefented as compofed of two conftituent parts, united in life, and diffolved at death ; and therefore that the general opinion of the exiftence of an immaterial fpirit within us is not a corruption of chriftianity, but a truth confiftent with our religion, and pro- bably flowing from the nature of God. Of all the probabilities, which are the difcoveries of reafon, or the refult of our perception, one of the plaineft, firmeft, and moft univerfally acknowledged feems to be, that matter is naturally paffive, and cannot produce motion, thought, and dvfcourfe by any imaginable modification of its parts, without the union or impulfe of what we diftingui(h by the name of fpirit. It is to beg the queftion to fuppofe matter and fpirit to be endued with the fame properties, upon the principles of philofophy, unlefs the faft were The Nature of Fait b. 2^3 were fupported by the teftimony of revela- tion, or that fome particular organization could be clearly pointed out, and proved ca- pable of beftowing the faculty of reafon. Men may heap together a number of words, experiments, fuppofitions, and teftimonies, and may affirm or deny at pleafure the pro- perties of matter ; but except they can fhew the neceffity of what they affign as a caufe, and its conftant connexion with what they aflert to be its eifedt, or rely upon the inform- ation, rightly apprehended, of fome fuperior being, whofe knowledge is more extenfive, their pretended demonftrations will be only conjedures. But if we will be guided by a fair -and reafonable interpretation of fcripture, and al- low its due authority to the word of God, it is evident, that man is a compound being,^ confiding of a fOul as well as bodyj fupe- rior to mere matter in a principle of felf- motion, and diftinguiftied from the brutes in having reafon for his guide, and power to pay his Maker a voluntary fervice. The p 3 very 214 ^^^ Nature of Faith. very firft, as well as moft authentic ac- count, that we have of man, informs us that he was made in the image of- G&d. (Gen. i. 27.) This cannot refer to his beiqg formed out of the duft j fince God is a fpirit, and has nothing, which can be imitated by the pureft matter. The image of God therefore in man appears to be much better explained by the v/oid Jbu/, as denoting fomething of a different nature, capable of righteoufnefs and true holinefs, than by any organization of matter. As to the objedion, that the fame word, which is frequently tranflated foul, is fometimes applied to the dead body, it may be obferved, that, whilft we believe man to confift of an union of foul and body, we often defcribe his perfonality by either of them indifferently j and thence it may hap- pen in fome languages, that the word, which iignifies the principle of life, may be ap- plied to the perfon of a man, even when dead, provided his perfonality only and dif- tindion from others are deligned to be men- tioned, and not an authentic detail given af the whole of his compofition. Words are ufed 'I'he Nature ef Faiths 2 1 5 ufed both by the vulgar and learned with fuch latitude, that an argument cannot be properly founded upon the ufe of a fingle expreflion ; except where it is placed techni- cally, or with avowed precifion. And it is no where declared, that man's being formed of theduft of the earth and becoming a liv- ing foul is the whole account of his nature, if we leave out the principal circumftance, mentioned in the former chapter, and expla- natory of the reft, that he was created in the image of God. Now that God is a fpi~ rit (Jo. iv. 24. ) we are informed by our Sa- viour, who thence diredts us ta tvorjhip him in fpirit and in truth y in oppolition to the heathens, who were guilty of offences againft morality in honour of their gods, and in dif- tindion from the Jews, who relied upon ce- remonies that were only types of inward pu- rity. And excepting this account of the firft formation of man, we have no reafon to ex- pedt from the fcriptures a full revelation of his nature, till the time of the gofpel, p 4 which 2 1 6 T!he Nature of Faith. which brought life and immortality to light. Though even under the law Mofes cautions the Ifraelites not to degrade the idea of God by making a material image to be worship- ped as a reprefentation of his perfon or na- ture; fince they faw no fimilitude^ when he defcended in glory upon Mount Sinai. But notwithftanding the inferiority of the Jews in religious knowledge, there appear evident traces, that they believed fome principle to be in man fuperior to duft and a(hes, and that they expedted a more complete difco- very of our nature and duty. That death did not deftroy the whole man, they muft conclude from the appearance of Samuel to Saul, when he foretold his deftrudlion for difobeying the word of the Lord, which could not be known in all its circumftances by any evil fpirit. And the very application of Saul to the woman of Endor fhewed it to be the general opinion, that fomething furvived the grave. The teftimony of So- lomon is ftrong to the fame purpofe : HheUy fays he, Jhall the duji return to the earth as it was : and the fpirit Jhall return unto God who gave 'the Nature of 'Faith. 217 gave it. (Eccl. xii. 7.) And it is no contra- didion to this, that every imagination of man is fometimes reprefented as ceafing at death ; fince an impartial review of thofe paflages would evidently ihew, that they mean his worldly fchemes and purfuits, or the power of making known the excellence of his Creator amongft mankind. In the dodtrine likewife of our Saviour and his apoftles, which contains every arti- cle of knowledge that is neceflary to falva- tion, we find two different principles plainly mentioned j one enabling us to receive the knowledge of God, and the other as the chief fource of fin and difobedience. St. Paul makes an evident diftindion be- tween the body and fpirit in the fixth chap- ter of his firft Epiftle to the Corinthians, (v. 20.) where he exhorts his converts to glorify God in their body, and in their fpirit, •which are God's. To affert that our Saviour and his apoftles ufed the word fpirit in con- formity with popular opinion, though they knew 21 8 T&e Nature of Faith, knew that man had no fpirit diftind from the organization of his body, would be to take an unwarrantable liberty with the iaogtiage of fcripture. It is true that the words be- longing to other fciences are ufed by our Lord and the infpired writers in their com- mon acceptation ; as the fcriptures were nei- ther intended to inftrudt us in natural philo- fophy, nor claim any fupport from its tef- timony. They are not the wifdom of man ; but the power and revelation of God. But in all doilrines, that are neceflary to the knowledge of religion, we may depend upon as full an account of every particular, as our nature is capable of receiving at prefent. When therefore in his Epiftle to the Romans (vii. 23.) St. Paul fpeaks of a law in our mem- bers warring againji the law of our mind, and tells theGalatians, (v. 17.) that the flejh lufieth againji thefpirit, andthefpirit againji thejlefh^ and that thefe are contrary the one to the other, be plainly confirms the general opinion of chriftians, that man is compofed of two prin- ciples j one of which would acknowledge, that the lata is holy, and the commandment holyt *Tl^e Nature of 'Faith. 219 k^y,j'uji, and goodt (Rom.vii. 12,) if the con- nexion, which it has with the world by its union with the other, did not frequently lead us into temptation. And that the foul of man is capable of acquiring knowledge by revelation, without the afliftance of the bodily fenfes, is plain from the iitformation of the fame apoftle. / knew a man, fays he, in Chriji, above four- teen years ago, (^whether in the body, I cannot tell', or whether out of the body, I cannot tell: God knoweth) fuch an one caught up to the third heaven. And I knew fuch a man, (whe-' ther in the body, or out of the body, I cannot tell, God knoivethj how that he was caught up into Paradife, and beard unfpeakable words, which it is not lawful for a man to utter. (2 Cor. xii. 2, 3, 4.) Had he believed, that a man's body is the whole of his perfon, it appears impof- fible that he could have any doubt of the' concurrence of his body in this vifion. And if St. Paul had known, that the capacity of thought could arife from the organization of the brain without any other principle, we might 220 ^he Nature of Faith. might reafonably expeft, that he would not have declared himfelf a Pharifee, and the fon of a Pharifee, without mentioning that they were miftaken in fuppofing a feparate fpirit. The promife likewife of our Saviour to the penitent thief ftrongly argues the exift- ence of the foul feparate from -the;; body. 'To-day, fays he, Jhalt thou be with me in Pa- radife. (Luke xxiii. 43.) This mufi: in our apprehenfion mean fome pofitive ftate of blifs J though it may well confift with the full reward of his faith being completed at the general refurredtion. To this may be ad- ded the difficulty, under which St. Paul de- clared that he laboured, when he dejiredto de- fart, and to be with Chriji, as better for him- felf j though to abide in tbefiejlo was more ne^d- Julforhis converts. (Phil. i. 23, 24.) If his foul was to reft inadtive in the grave, or his power of thinking to be fufpended, he might have enjoyed the fame reward equally foon, though his life had been prolonged j and we have his own teftimony, (Rom. v. 3. 2 Cor. xii. 15.) that he fainted not at tribulation, nor declined I'be Nature of Faith. 221 declined any hardlhip for the good of the church. Whilft thefe texts remain, the fcriptures cannot be appealed to, as giving no countenance to the doctrine of a fpiritual fubftance united to a material body ; fince they plainly inform us, that the fame man, who was formed of the duft of the ground, was alfo created in the image of God. Since then the Church of England ac- knowledges the fcriptures, rationally inter- preted, as the fole rule of her faith, and profelTcs to have reformed herfelf from the errors of the church of Rome by the tenor and authority of the word of God j let us bring all doftrines to this facred teft ; and let us neither be charmed with the antiquity of an opinion, if unfupported by the fcriptures, nor dazzled with its novelty, if deftitute of that foundation. But duly fenfible of the weaknefs of our natural faculties, the obfcu- rity and myfterioufnefs of the objefts of our faith, and the many errors, to which we are liable from our prejudices and paflions, let us not be wife in our own conceits, nor lean too 222 T!ke Nature of Faith. too much to our own underftanding ; let us not aim to difcover or judge the myfteries of God by the rules of philofophy ; and above all let us regulate our hearts and purify our difpofitions. If we thus apply ourfelves to the ftudy of religion, we may reafonably hope for a blefling upon our endeavours, and an increafe of true wifdom; and may in fome meafure fay with holy David, when compared with thofe, who are carelefs, or truft too much to their own abilities, 1 have more underjianding than my teachers : for thy tejlimonies are myjiudy. I am wifer than the aged : becaufe I keep thy commandments. (Pf. cxix. 99, 100.) THE NECESSITY OF OBEDIENCE. John xiii. 17. ' If ye know thefe things ^ happy are ye, if ye do them. THESE words were ipoken by our Saviour to his difciples after he had fet them an eminent leflbn of humility, and exhorted them to follow his example; and they may be equally applied to all his pre- cepts. He came down from heaven to rein- ftate us in the way of falvation. He pro- cured our pardon upon repentance, inftru