^iom \ PERKINS LIBRARY UuKe University Kare Dooks ' THE INSPIRATION OF THE Holy Writings OF THE Old and New TestaiMENT Coniider'd and Improv'd. In Fourteen Sermons preach'd at the Merchants Lecture at Suiters Hall, By ET>MUNT> CALAMI] D.D. To which is added a Single SERMON in Vindication of the Divine hifthution of the Office of the Ministry, preach'd at the fame LeQ:ure. LONDON: Printed for T. Parkhursf at the Bible and ; Crowns in Cheaffide ^ J. Rchinfon at the Gol- den Lion in St. TauVs Church-yard ^ and y. Lavjrence at the Angel in the Poultry ^ alfo fold by 5^. Fox'm V/eJ.^minjhr Hall. 17 lo. T O T H E ^ Q U E E N's Moft Excellent Majesty. L ViAy it ^le.ife Tour Majejty^ OUR Gracious Ac- ceptance of my En- deavours in Oppo- fition to a late Vretended A 2 Infpira- The Dedication. Infpiration^ has encouraged me with all Humility to pre- fent to Your Majefty this Defence of the Antient, but Real Tnfpiration^ of the Holy Writings of the Old and New Teftament ; which are the Standard of our Reli- gion, and the Foundation both of its Certainty and Authority. If Your Ma- m' jefty will pleafe to admit thefe Diicourfcs into Your Royal Hands, I fliall hope it may be an Inducement to fome to call: their Eyes up- on them, who therefore on- ly undervalue the Sacred Scrip- The Dedication. Scriptures, becaufe they are not duly Acquainted with them, and take their No- tions of them from fuch as defignedly Mifrepreient them. Your Maiefty's Reign will be Celebrated in Future A- ges for the Steadinefs of your Counfels, and the Glori- ous Succefs of your Arms ; for giving an efteclual Check to the afpiring Defigns of Univerfal Monarchy, and fixing the Ballance of Kw rope ; for Uniting Your two Britijh Kingdoms^ and con- A c^ firm- The Dedication, firming Your Subjed:s of all Perfwafions, in a juft Efteem of the great Blefling of MODERATION: May it but be as Remark- able for the Succefs of Seri- ous Chrillianity againfl: In- fidelity and Prophanenels^ and it will be no Imall Ad- dition to its Luftre. Never did any Prince more entirely Reign in the Hearts of the Inhabitants of thefe Iflands, than Your Ma- jefty ; nor did they ever more tenderly bear a Part \\y the Joys and Sorrows^ and Cares The Dedication. Cares of their Sovereign , than fince Your Majefty has been upon the Throne. We all look upon You as Born and Preferv'd to make us Happy : And the longer it fliall pleafe Almighty God to continue Your Majefty to us, the greater, and the more aflTur'd do we reckon our Happinefs, if want of Love among our felves be not the Hindrance ; which all the AVorld muft own Your Majefty does Your Part to prevent. 4. Your The Dedication. Your Declared Refoluti- on Inviolably to maintain the Toleration towards luch as Diflent from the Eftablifti'd Church in South Britain^ is what many Thoufands of Your Loyal Subje6ts are very Thankful for : And I dare be bold to affure Your Majefly, that none go be- yond them, in Firmnefs to Your Title, or Zeal for Your Service; in Fidelity to Your Government, Hearty Pray- ers for Your Profperity, or Concern for the Protellant Siifceflion, as it is Legally fettled. May The Dedication. May the God of Heaven, who has made Your Majefty the Greateft, and the Hap* pieft Princeis in the World, and the Chief Support of the Reformed Intereft, mul- tiply the Bleffings of Your Reign, long continue You the Guardian of our Civil and Religious Liberties, and a Comforter of Foreign Pro- teftants ; Grant You Great Succefs in Your Noble Un- dertakings for the Publick Good in this Life, and a late, a very late Tranflation, to the Glorious and Immortal Srate of The Dedication. of the Life to come : This is the Daily and Fervent Prayer, of May it fleafe Tour Majejiy^ Tour Majejlfs Mofi Lojaly And Mofi Obedient Suhje^^ Edm. Calamy* THE PREFACE- Fhfd the World fo fick of the common Apologies and. Excufes that Are prejix'd to the Difcourfes th^t come abroad from the Frefsy that I have no Inclination that way to give Dijlurba,nce. And yet Jhould I fay nothing by jvay of Introdu- ce ion ^ that alfo might be miftnterfreted. It rnay fuffice the Reader therefore in the Gene- ral to hwWy that I chofe this Subjecl of the Infpiration of the Holy Scriptures, at as fublick an Audience as any we that are Dif- fenters have the Advantage of becaufe / thought it peculiarly needful : And as for the way of Manr^gement^ it isfuch as I h'ofd might be fnofi generally ufefuL Inftead of Contents or Index, I thought it might not be a?mfs to give this General View of the whole Performance. I begin with confidering the grand Advantage of God's antient People the Jews, who in this were peculiarly favoured above others^ that they had the Oracles of God committed to them. The Second Sermon. /.?/£'/ the No^ lion The Preface. th^ of Infpiration as applicable to the Sa- cred Oracles ; afjd premifcs fome things to make way for the Proof of it ; ar?d. contains four Arguments to prove that the whole Bo' dy of the antient Oracles, both of the Old Tefiament and the Nen\ were really given by Infpiration of God. The Third Sermon, beginning with the Jf'ritings of the New Tejlament, for fome lieafons which are rnen^ tion'd^ contains five Arguments in proof of their Divine Infpiration ; and confiders their Contents as reducible to the three Heads, of Do8:rines, Hiftories, and Prq- phefies. The Fourth Sermon contains two farther Arguments in proof of the Divine Infpiration of the Writings of the Old Te^ flament ; and confiders its Divifion into the Law of Mofes , the Prophets , and the Chetubim, or Holy Writings. 7he Fifth Sermon diJlinBly confiders the antient Pro- phetical Infpiration: to which is added an Appendix concerning^ Apoftolical Infpira- tion. The Sixth Sermon anfwers the Oh-, jeclion againft the Divine Infpiration of the Scriftuies, drawn from apprehended Con tra- ditions therein contained. The Seventh anfwers the Objection d/r awn from the Ab fa r- dities and Impodibilities they arc fuppos'^d to cofitain. 7 he Eighth anfwers the Obje- cfion drawn from the apprehended Mean- nefs, Obfcurity, aijd Flatnefs of their Style : And ai'jo the Objection from their Imme- The Preface. Immethodicalnefs. The Ninth anjmrs the Objeciio/t drawn from fame P.i.rticuUrs of the Matter of the Scripture : as from what we there meet with about Polygamy, from the Levitical Law, from the Execrations Afid Imprecations we meet with in Scnfture^ and jrom the Citations of the Old Jejiament that occur in the New, The Tenth anfvers that common ObjeBion^ that a much more effectual Method for InflrucHon^ Conviclion, and Excitation tn Religion^ might have been takeny than the dull and heavy way of a Written Volume. The Eleventh, fro}n the lafpi ration of the Scriptures infers their Proticablenefs for Doclnne^ Reproof, Cor- region, and Infiruction in Right eoufnefs. The Twelfth, from the Infpiration of the Scriptures, which are the Foundation of the Proteftant Religion, infers the Erroneouf- nefs of the Romifh Religion both in its Foundation and Superjlructure, T/?^ Thir- teenth dra.vs feveral other Inferences from the fame Principle : And the Fourteenth gives Directions about the prof table Readin^r of thefe Jnfpired Writings. I might have cajl thefe Sermons into the Form of a Treatife, which to fome Readers would have been more agreeable^ becaufe the Method would have been more Regular and Exact : But I must then have been forced to have wav''d moft of the Reflections ivhich are added in the Ciofe of the feveral DifcourfeSy which The Preface. which cannot well offenii the more '^ud.icions^ when to the Generality of Readers they are likely to be peculiarly grateful and offering, Tho'* the anonymom Author of the Five Letters concerning Infpiration, that were tranjhted out of French into Englifh, fom^ Tears ftnce^ has been already anfrver*d by /^-i veral ; yet I thought it ■proper to conftder him \ as I went along, becaufe there is more of Sub' tilty and Artifice in thoje Letters, than in any thing of that kind I ever yet met with. And I have not pafs^d by any of his Obje" cHions that appear"* d to me to be material, I have added in the Clofe, a Sermon of thi Divine Inftitution of the Office of thd Miniiiry, thinking it not unfuitable nor un- feafonable. I have the rather added it, he» Mr. Wii- caufe an ingeniosis Gentleman, in a Prefave {|^"J to a late valuable Tract, entituled, Dire- 6lions for the Profitable Reading of the Holy Scriptures, hath this PaJJage : It were well, fays he, if the Teachers of the feparate Congregations (I mean as many of them as have any Regard for a Rule of Faith or Difcipline) .would fbew their Zeal upon this Occafion, in {landing up for the Maintenance of thofe commort Truths which all that deferve the Name of Chriftians agree in. Tho* my Sermon was preached before this Admonition was pub- iijh d, yet in co?7ypliance with it 1 here fend it abroad into the World^ and venture to appear The Preface. i» Defence of this Common Truth , that the Miniftry is au Office of Di'vine Jppomt^ ment in the Church of ChriB^ and. am under no Fear of dlfobliging any, either appreheftded or real Friems^ by owning the Jus Divinum of it, as it ii here fiated. Bat I hope it may not give Offence^ if in return for his friendly Caution^ I jhould move that they who are in pojfeffio/^ of Dignities and Pre^ ferments^ would not think their Brethren^ who are very thankful to the Government that they are allow'* d to be Teachers of fep ae- rate Co?7gregations, are obliged to be Jo over- officiom as to undertake to anfrver the Diffi- culties which their Schemes are attended with^ from which their own are free. And I can- not forbear adding^ that whereas ftandiilg up for the Maintenance of Common 1'ruths, without being confn*d to one Side only^ is a plain Duty on all hands ^ it may deferve their feriom Confideration^ whether their Forivardnefs to run down the Minillry of their Brethren^ as labouring under an Ejfential Defect, for want of the Formality of Epifcopal Ordination^ (the Jus Divinum of which was never yet prov^d^ be very pro^ per and becomings when they thereby give an Advantage to juch as are again si any Mini- ftry as an Office ofGod^s Appointment, This does not to indifferent Standers-by appear the way to maintain common Truths, or to do any great Service either to Faith or Difci- piine. The Preface. pline. It feems to Jbeiv more Zeal, than either Prudence or Charit/y in oar prefent Circfimfla-nces, Jf what I here publifh may bat have this Ejfeci^ to irtgage an) Ferfons to be more in love rvith the Holy Scriptures , and to have ajafi Value for the Office of the Mini ft ry, which are two things upon which real Religion very much depends^ God will have Glory from it y the Benefit received mil be conftderable, and my End will be anfver'^d. SER- SERMON I. 22« ROM. III. a. *• — Chiefly^ becauje that unto them were committed the Oracles of God, IT is commonly obferv'd by fuch as are^^Sal- moft concerned for real Religion^ and ters-Hall there is but too much ground for the Ob- ^"^^^7 fervation, that the Credit of the Scrip- auo-"'^* turesj for which we ought to have the higheft 170*4 Veneration^ becaufe they are the Oracles of God, runs but very low in the prefent Age. There are fo many that bend their Wits to in- vent fpecious Cavils to juftify their Infidelity, or that make it their Diverfion to tofs about the Words of the facred Text in a way of Ban- ter, or that take the Divinity of the Scrip- tures upon truft, without being at the pains to fearch into the Grounds and Reafons by which their Authority is fupported : And it is at the fame time fo common for thofe that in v/ords make a Ihew of the greateft refped for thefe Divine Writings, to mind little more than the Hiftory and the Notion of them, without any fuitable Care about their Hearts B and The Firfi Sermon^ and their Lives^ which they were chiefly de- fign'dtomend.and regulate ; that there are but very few left who truly and upon juft Grounds,, receive thefe facred Records a coming from God, and with that Refpedt^ Beference^, and Obfervance, which fuch a Senfe moft plain- ly calls for. Some flight them to that degree, that they reckon it would be but time loft that they fhould fpend in readinp; them. Others read them indeed^ but 'tis much at the fame rate as they do other Books; without any thing of an awe upon their Spirits. And even we that out of a feeming Refpedt do often appeal to them^ unlefs the Senfe we arbitrarily affix to them may pafs for Authentick^ are many times difficultly brought to be determin'd by them : And tho' we keep up a fuperficial Ac- quaintance with them^ yet we are wanting in that refped that is due to them. Some reckon it a matter of Judgment to disbelieve them ; and fancy themfelves extreme v/itty in freely fcoffing at Revelation : Others in Words ap- plaud them^ but make little ufe of them, ei- ther in forming their Opinions or ordering their Pradice. We too generally converfe with more Freedom and Pieafure with Writings of a vaftly inferiour Nature : And take upon us to become Cenfors where we ought to rec- kon it our unfpcakable Happinefs^ that we can be humble Learners. Hence is the vifible Decay of Religion ,• and hence our peculiar Pronenels to Atheifm. To this may we in a great meafure afcribe the little Succefs of a Gofpel-Miniflry among uSj and the Ineffica- cioufnefs of thofe facred InftitutionSj which we commonly attend upon to fo little purpofe. What then can be more llafonable, than an Endeavour on Romans III. ^. Endeavour to revive the Credit of thefe Di-^ vine Oracles ? What can be more for the Ho- nour of God ? Or more for the Advancement of Religion ? There have indeed been many Laudable Attempts of this Kind already. But there's no reafon any fliould be thence dif- courag'd from offering their helping Hand. Where there is fo much depending^ no Affi- llance lliould be flighted. It fhall therefore be my Endeavour (as God fliall enable me) to clear to you the Divinity and the Infpiration of the Holy Scriptures j and to fhew you the Grounds of that Refpe£t we Minifters claim from you for thefe facred Writings, on which our Difcourfes are bot- tom'd j and fo to convince you of the Unrea- fonablenf-fs and Folly of fuch as difefteem them, or who pretending to value them, con- verfe but little and carelefly with them ,• and can't be induc'd to take their meafures from them. The Je-ws it's well known were a People peculiarly favour'd of God: And it deferves our Obfervation, that the Text propos'd re- prefents this as their great Advantage, that they had thofe facred Writings which to this Day make up a confiderable part of our Bible in their Hands, and committed to their Gare. This St. Taul tells us was an invaluable Privi- lege which they injoy'd above the other Na- tions of the Earth '^ this v/as the Favour by which they were moit remarkably diftin- guifli'd. The Apoftle was now dealing with thefe Jews, in order to a Conviition of their need of a Saviour, and of Juftificacion in the Go- fpel-way ^ in which Attempt he found their B z Priding The Fir ft Sermon^ Priding themfelves in their Privileges a migh- ty Obftacle. God had a nearer Intercourfe with them than with the Gentile World ^ and they hereupon fancy 'd that whatever their Car- riage wasj they could not fail of Acceptance with him. In the foregoing Chapter he here- in endeavours to undeceive them^ and declares, that being as finful and vile as the very Gen- tilesj they were as obnoxious to the Difplea- fure of an Holy God ^ and that their Advan- tages being mifimprov'd, inftead of fecuring them^ made them liable to the forer Condem- nation. This feeming to fet them on a Level with the reft of the World, He in the firft Verle of this Chapter, puts that material Que- ftion ^ What jid'vantage then hath the JcW^ or v^bat Profit ts there of C'lrcumcijion ? If the Jews were as liable to Condemnation as others, and their moft valu'd Advantages could not juftify them in the fight of God, or bring them off at his Tribunal, it was natural to enquire wherein then lay their Pre-eminence, that they fhould be fo oft reprefented as favour'd above other People ? The Apoille's Anfwer is dired and plain. They have much Advantage, fays he, eveij way. Their Privileges were far from being annuU'd and overthrown, by their being reprefented as incapable of juftifying and i^cquitting them in the fight of God. They were Evidences of God's fpecial Regard to them j they were Help.^ that he gave them for their Improvement above others in Holinefs ,♦ they were accompany 'd with fecret Affiftances of the Divine Spirit ^ they were not only Fi- gures and Shadows of the Gofpel, but Prepa- rations to make way for it. Tho' when all is done, their Qhlef Priyilege,' he fiys, and that which on Romans III. a. which was moft to be valu'd and efteem'd was this : That, unto them were committed the Ora- ties of God. And herein their great Fault lay, hat they did not duly improve fo great an Ad- *vantage. Thefe Oracles of God, are the Holy Scrip- tures, in which many things were difcovcr'd to them, of the utmoft Importance, which the mere Light of Nature could never reach to. Dr. Hammond apprehends that when they are ftird God's Oracles, there is a Reference de- fign'd to the Peroral, which was on the Breaft of the High Prieft, by viewing which he re- ceived the Refponfes of God in all matters of Difficulty in which he confulted him : And that St. Paul hereby intends to intimate, that thtjews had thofe facred Writings in their Hands, which contain'd a Colledion of (iich Oracular Refponfes from the Pectoral. But this, if it were fcann'd, would I doubt be found too fine : For the greateft part of the Con- tents of thofe facred Volumes were reveal*d by God in another way, than by the Bread- plate of Judgment. However, this is not the only Place where the Scriptures are in whole or in part reprefented to us as Divine Oracles. For St. Stephen tells his Countrey Men, that Mofes receiv'd the Lively Oracles^ or the Living X^s^-i^, Oracles^ to give unto them, i. e. he receiv'd ^o>'a and reported thofe Significations of God's Will ^''^'''7''- that were deliver'd by his own Voice, and were to be regarded as a living Teftimony, in oppofition to meer Records, which are a fort of dead WitnelTes. And elfewhere we have men- tion made of the firf Principles or Elements oflhh. 5. the Oracles of God : The Doctrines of Chrifti-^^* anity, as reveal'd to the World, being the Ora- B ? cles The Firfi Sermon^ cles of God J- and the moft Fundamental Points of that Dodrine the firft Principles of thofe Oracles. And it is obfervable^ that the very fame word as is upon thefe occafions us'd by the facred Penmen^ is commonly us'd among the Pagans^ to fignify the Oracles that were fo famous among them. Tho' alasj Light is not more beyond Darknefs, nor Clearnefs be- yond the utmoft Obfcurity, nor Realities be- yond the bafeft Forgeries^ than the Oracles of God are beyond thofe of the Devil. The Oracles which the Je-ws were intrufted with were Divine ; and the Signatures of their Di- vinity were corifpicuous in their Purity and Perfpicuity^ and Manner of Conveyance^ as well as in their Drift and Tendency. And the wifell Heathens were glad to light their Candles at the fire of their Sanduary j and de- rive their Knowledge from the Oracles of God feated in their Church. Thefe Divine Oracles the Jews had commit- ted to them : They were put into their Hands as a Truft , which is the import of the word I Cor. p. o7n?-iv^n.4. greateft ftrefs upon this : To whom, fays he,/>er- taineth the Adopt ion, and the Glory yand the Covenant s, and the giving of the Law, and the Service of God, and the Vromifes. The Covenant that was made with them, the Law that was given to them, the Service of God that was appointed among them, and the Vromifes that were added to en- courage them, are all comprehended in thofe Oracles of God, which are here faid to be com- mitted to them : And I think we cannot then need any farther Evidence, that this muft be th.t\r ^vQ2X.Advantage. But for the Amplification of it, it may be very well worth our while, II. In the fecond place, to confider the main Refpeds in which this Divine Favour was de- fign'd to be peculiarly advantageous to them ^ which the following Particulars will fufficient- ly account for. I. By means of thefe Divine Oracles they had much brighter and more becoming No- tions of the Blefled God than the reft of the World. If we confult other Nations, even thofe that were moft refin'd and polifh*d, we (hall find they ftrangely multiply'd their Dei- ties, and generally look'd upon the Divinity as corporeal, limited, not exifting without a Be- ginning, weak in manifold Inllances, ambi- tious, and ftain'd with a thoufand Vices, which draws after it moft horrid Confequences : And even their Wifeft Philofophers were at great Uncertainties, and knew not where to fix. In the mean time, in a little Corner of the World was this People to be found, who tho' theOb- jeds of a general Contempt and Scorn, yet had a fatisfactory Knowledge of the God they had to do with, as far as wa$ neceiTary to re- gulate on Romans III. a. gulate their Pradice : and confulting their Sa- cred Oracles^ they met with fuch a Reprefen- tation of him , as was confiftent with it felf , becoming the Worfhippers of a Deity^ and juftly produd^ve of the utmoft Veneration. They were thence taught ,to conceive of God, as an Eternal and Nece^aryj One and Simple, and infinitely, Phrfed Being,* Almighty, and fbyereignly Holy and Hapfpy ^ J^imTelf Inde- pendent, but having All things "dependent up- on him : And while the Pagan Notions direct- ly contributed to fupport and fpread all manner of Extravagance, it muft be own'd fuch No- tions of God as thefe, tended moft directly to engage them to fubmit to him their Minds and their Wills, and to renounce all corrupt De- fires out of regard to him. Whence had this People Co much better Notions of God than their Neighbours ? To refolve it into uncer- tain Chance is the Height of Folly. To afcribe it to any peculiar Sagacioufnefs of theirs, is to ad without Reafon ; fince there is abundant Evidence that other Nations, particularly the Greeks and Romans were -much .more polifh'd and refin'd thap ,they, and went far beyond them both in Learning and Civil Prudence. Unlefs we'll egregioufly befool our felves, we muft afcribe iz to thjoCc Oracles of God that were committed to them. It was from them they had their Light. . / • , 2. They hence alfo got a more diftind Ac- quaintance with their own Nature^ and with the feveral Parts of moral Duty^ than they had otherwife been capable of. Let us plunge our felves ever fo deep in the Writings and Specu- lations of the feveral Schools of Philofophers, we cannot find a fatisfadory Account either what I o The Firfi Sermon^ what we are who are for making fuch a X figure^ or whence we came, or whither we go 'y what End we were chiefly defign'd to an- fwer, or how we came to be fo nobly furnilh'd and endow'd. We are put off with Gueffes ; and after a great many fine Words and plau- fible Pretences, are left in the dark. This fet many in the Pagan World upon complaining and fretting^ but without Relief. Whereas the fober Je7v confuking his Sacred Oracles, found his Body had its rife from the Duft, and his ^ Spiric from the Father of Spirits : That he was fent into this World to glorify his Maker, in order to the future enjoying him ; and was in this Life to prepare for another that was to follow it : And was therefore fo nobly fur- nifh'd by his Maker and Lord, that he might be the more capable of reaching that Felicity, of which he had made him earneftly defirous. And this Scheme gives great Satisfadion. As for the Pagan Morality, it muft needs be ftrangely tainted, when the very Gods they worfliipp'd were defcrib'd to them as moft grofly vitious , and guilty of the moft horrid Enormities. Whereas the Sacred Oracles that were in the hands of thtjevjs, at the fame time as they fet a God before them who was fit to be imitated and ador'd, prefs'd it alfo upon them as their Capital Duty to love that God a- Deut.6.5.bove all things, with all their H^^n, and Soul y and Mindy and Might : and that way eftablifh'd a folld Principle of all the Duties that were re- quir'd, went to the Root of all Vice, and en- liven'd every Vertue. And while the reft of the World were left to fpell out the fereral par- ticular Parts of their Duty to God, themfelves, ^nd one another, by the help of the dim Light of on Romans III. a. ii of Nature, out of the Works of Creation and Providence ; in their Colledions from whence they often blunder'd, taking Evil for Good, and Good for Evil ,• this People had the Moral Law promulgated among them in a moft majeftick manner by God himfelf : A Law that was com- prehenfive and fiill, and yet plain and clear : A Law that was chargeable neither with Re- dundancies nor Defeats : A Law that deferv'd all the Encomiums given of it by David and/w Pfal, the other lacred Penmen : A Law that Was ^9» ^ kept in a facred Repofirory, firft in the Taber-*'^* nacle, and afterwards in the Temple, and that by God's own Appointment, that it might neither be forgotten nor corrupted. ;. They hence alfo receiv'd Satisfaction in many other matters, the Knowledge whereof is of the greatefl importance, and mofl defir'd by thoughtful Spirits. I'll only touch upon Three Heads of many ^ but they are very confiderable : They are the Formation of the Univerfe ,• the Origin of Evil ,* and the favourable Inclination of an offended God to Apoftate Creatures. The wifeft Philofophers have either afcrib'd the Formation of the World to a cafual Con- ^- courfe of Atoms ,• or elfe they have reprefented ( p »a/I/~jZ it as Eternal, and a necelTary Emanation from ^ ^^ the firft Caufe, as Light from the Sun ; or elfe they have afcrib'd it to Matter and Motion, managing it felf according to the Laws of Me- chanifm. But there is no one of thefe Hypothe- fes which does not involve in the groffeit Ab- furdities, and confequentially overthrow Reli- gion. Whereas the Divine Oracles that were committed to the Jews, fatisfy'd them that the World owes its Rife to the Omnipotent Will and Word of God ; They were alfur'd. That by i^ The Firfl Sermon^ rfal. 55. l;jf tJjg i^or^ of God vJere the Heavens made, and <5> 7, 8,p.^// theHoJi- of them by the Rreath of his Mouth : (That he gather d the Waters of the Sea together as 'an Heaf^ and laid up the Depth in Storehoufes : And that all the Earth ought to fear him, becaufe he fpake and it ivas done ,* he commanded, and it fioodfajt. Before which Reprefencation of the matter, all Philofophical Schemes about it dif- appear, as fo many trifling Fancies and empty Dreams. But tho' God made the World, yet it is many ways evident it did not continue long in the State wherein he produc'd it. For he is infi- nitely Goodj and all his Produdions, as they come from him, mull neceffarily bear the Sig- natures of his Goodnefs : Whereas looking a- bout the World_, Evil now appears in all man- ner of Forms and Shapes. How this came to enter, and whence it had its Rife and Preva- lencej has been a moft puzzling Difficulty to thoughtful Minds. After their utmoft Searches, they that had only natural Light to guide them^ have been very much at a lofs. They might eafily argue it to be repugnant to the Nature of God, that Evil (hould come from him ; and yet how it could come into the World without him, they could not difcover : And therefore they commonly fet up two different Principles of things 'y the one of Good, and the other of Evil ^ two Principles and Powers contrary to each other : and fo by making two Gods, they really made none at all, and in effect juftled Religion out of the World. Some reprefented Evil as entring by a Neceflity of Nature^ and refulting from the Malignity of Matter, the Rife of which they yet could not account for: whsreas the jews confulting the Sacred Oracles that on Romans III. a. i:^ that were committed to them, found that God made Man upright^, but that they liave fought out ^^^^- "* mavy Inventions, That Sin, by which Man a- *^* poftatiz'd from God, was wholly from his own Will and Choice when he was left to himfelf ; and that all the Miferies that have thereupon: enfu'd, were the Penal EiFed:s of Divine Juftice, fortheEvilof Sin, with which all areinfeded. God being incens'd by the Apoftacy and Re- volt ef Man, and following him, on this ac- count, with fo many Marks of his Difpleafure as were obvious, the grand Query remain'd. What Hope there could be of any farther Inter- courfe with him ,• and how Men could expecSb any Favour at his hands ? This was a moft puzzling Queftion to thofe that were left to the meer Light of Nature. But the Jews con- 1 fujxing^tlie^cred Oracles that were in their I hands, found God thus proclaiming his owri"^ Name : The Lardy tba Lord God, merciful and Exod. 34. gracious, long-fuffering, and abundant in Geodnefs 4 7* and Truth ^ keeping Mercy for thoufands^ forgiving \ Iniquity y Tranfgrejlfion, and Sin. They found it declar'd by thofe whom God imploy'd as his Agents, to give them Satisfadion, that there was Forgivenefs with him that he might he feared: Pfal. 130,' And they were thereupon call'd to hope in the 4- Lord J for that with him there is Mercy ^ and plenteous ver. 7. Redemption. And as far as they found reafon to conclude, that thefe were really the Oracles of GodjCo far had they reafon to be eafy, and to de- pend on Declarations of this kind, which they found there fo oft repeated. Herein they had* a vaft Advantage above the reft of the World,! who at beft could not go further than the Men ■ of Nineveh y with their f^jMu:m tell Jf. God- 3^i// ,1°"*^'' > ' turn^^and repent, (i^d^JWJf-frofn his fierce Anier,'' ^^^dj^^M'^i^^ ^^h Ag;3in, " 4. The ' I ^ The Firfi Sermon^ 4. The Sacred Oracles which the Jeivs had committed to them_, contain'd that Covenant of God with them, which was the Great Char- ter of their Hopes and Expedations ; and in that refped alfo were highly advantageous to Rom.p. 4. them. The Apoftle fays theirs were the Cove-- nants. They in thefe Sacred Writings met with that gracious Covenant which God firft made with their Nation in their Father Abraham : which Covenant was often afterwards repeat- ed j and re-eftablifhed. That Covenant, as to the Matter of it, was ftill the fame, tho' as to the Form of it different, in every new Eftablifti- ment. You have the Subftance of it in that Gen.17.7. Speech of God to Abraham ; I will efiabli(h my Covenant between me a?id thee, and thy Seed after thee in their Generations, for an everlafting Co've- nant, to be a God ujjto thee, and to thy Seed after thee. Nothing could give the Jews fuch a Foundation for Joy, fuppofing they at all va- lu'd the Divine Favour , nothing fo diftin- guifh'd them from other Nations whom God fuffer'd to walk in their ow n Ways, as fuch a Covenant as this, which their Sacred Oracles fet before them : By which God took them un- der his fpecial Patronage and Care, and en- gag'd to ad the part of a God towards them in allrefpeds, for their Benefit and Happinefs, if they would but follow his Condud. Who but Pfal. 144. mutt cry out with the Pfalmift, Happy the Pec- 15. pie in fuch a cafe, yea happy that People whofe God IS the Lord. Again, f. They were alio by thefe Oracles led into a way of Worlhip, which they might be fatif- fied, if they were devout and ferious, would find Acceptance. And this is what the Apoftle Rom.p. 4. nieans, by mentioning the> Service of God in their on Romans III. a. 15 their Cafe. While the reft of the Nations were ' left to moft foolifh and ridiculous Superftitions, their Worfhip in all the Parts of it was of God's own Appointment i and all their Ser- vices^ even to the minuteft Circumftances, were of his particular ordering. And tho' their Sacrifices and Oblations were not of themfelvesj and feparate from Purity and Sin- cerity of Heart, of any worth or value in the fight of God, yet was it a fingular Privilege to be fo particularly pointed as they were, to the right Worfhip of the true God ,• and to fuch a way of Worfhip, as when they v/ere fmcerein it, could not be rejeded. This Privilege they enjoyed by means ot the Oracles of God that were committed to them •* And none belonging to any other Nation could have the like Benefit, without being oblig'd to them for it. 6. Sixthly and Laftly : They were hereby alfo fully certify'd of the coming of the in- tended Mf;//w4^ and his Future Kingdom. This without' doubt was one thing the Apoftlehad here in his Eye : And a main Advantage it was, that they in their facred Oracles found the Promifes ; of God's fending his Son at a^*^"^-^-^- time appointed into the World, to accom- plifh the Redemption of it ; to repair the fad ^ Breaches which Sin had made ,• and to pur- chafe Remiflion and Evcrlafling Salvation. There alfo they had many Prophefies diftind:- ly foretelling the time and manner of his Ap- pearance, with the Circumilances of his Pa- rentage, Nativity, Educationj Life and Do- <5lrine, Miracles and Sufferings, Death, Refur- redion and Afcenfion : All v^/hich were there- fore foretold fo punduaily, that when he ihould come and actually m:ike his Appear- ance 1 6 The Firfi Sermon^ ance among them^ there might be the greater Certainty that this was he that was to Come, and that they needed not to look for another ; that this was that Seed of the Woman that was to break the Serpent's Head ; that Seed in whom all the Nations of the Earth were to be fo remarkably bleffed. It was the heightning the Evidence of the Mejjiah upon his Ap- pearance, when he was compar'd with fore- going Types and Shadows, Prophefies and Promifes, that was one great end of the Pe- culiarity of their Inclofure. In this MeJJiab, All the Oracles of God that were committed to them diredly center'd. To have him who was to be the Great Reftorer, and to whom the reft of the World comparatively were Strangers, fo diftindly mark'd out to them beforehand, was a mighty Advantage to them that knew how to improve it ,• an unfpeakable Support to Faith and Hope ; and a mighty In- centive to all manner of Holinefs, with which Happinefs is ever ftraitly conneded. Thus you fee what an Advantage the Jews had by their Sacred Oracles : Let us now, III. In the Third place, confider for what Purpofes they were committed to them. And here I lliall only point to three Confiderarions. I. They were committed to them for their own Benefit and Support, Condud and Com- fort. Therefore were they favour*d with bet- ter Notions of God than others, that Fear, and Reverence, Love,^Truft, and Confidence, and all other pious and devout Aifedions, might be the more efFedually ftirred up in them. Therefore had they in their Sacred Oracles a Moral Law delivered from God him- felf. on Romans III. a. 17 felf , that they might be the more thoroughly convinc'd of their Sins and Failures , and the more furthered in an holy Walk with God, by a careful Obfervance of it* Therefore had they fuch Satisfadion there given them in fun- dry Matters of the higheft Concernment, on purpofe that the clearer Light they v'^njoy'd a- bove their Neighbours, might both induce and affift them to glorify God in an higher Degree than they could do. Therefore was their Co- venant with God therein fo particularly fet before them, that by being quicken'd to and in that holy Courfe, which became the Covenant Children and Servants of the Moft High, they might the better fecure to them- felves, and their Pofterity after them, the in- eftimable Bleflings which Obedience would draw after it. Therefore were they hereby led into a Way of Worlhip that was acceptable to God, that their Thankfulnefs for fo great a Favour might be heighten'd andinflam'd. And therefore were they hereby fo certified of the Coming of the intended Mejjiah^ that they might know him the better when he came ; and of his future Kingdom , that they might be the more eafily induc'd to fubjed themfelves to it. There's no part of their Privilege but it had a fuitable Benefit attending it. 2. The Oracles of God werQ committed to the Jewsy for^the Benefit of the reft ot Mankind, that would repair to them, and embody with them. Tho' they were particularly inrrufted with this invaluable Treafure, yet was it not fo appropriated to them, as to exclude Perfons of any other Nation , who defir d part with them, and were willing to join themfelves to them, in the fame Faich and Worfliip. They C were 8 ^ The Firfi Sermon^ were feleded by God to have the Cuftody of his Oracles, the Import whereof refpe Living, jbut thefe Words .ire novf areot the molt peculiar found n? /k Jewifh Copies; and Ufe to us Chriftians, in if there vpas fnch an Jttempt to the things wherein we ^^^""^ ^^-'^"^ °"^ '^ "'•^■^ ^"(y "'•''^^ ^v differ from them. They /'•^'^'^"^•" -^^'Z^^' ."'^f ^ ' J^ ^f^' 1 . I . T%-i 1 1 X that were in the bands or others keep in rheir Bibles thofe ,e„,,;„'^ unconu^t. very Texts which render them infamous in all the Earth, by fetting him forth as the Mejjlah, whom their Fathers cruci- fy'd, and whom they with Veliemence ftill op- pofe. Thus do they confiderably confirm Chri- ftianity : So eafy a thing is it for God to ufe Men to ferve his Purpofes while they are little aware of it. 7. It is natural upon this Occafion to refled on the Folly and Vanity, and yet thePerfidiouf- nefs and Bafenefs of the Church of Rome. Hear- ing that the Jews were peculiarly entrufted with the Oracles of the Old Teftament, no- thing will fatisfy them but they mult be pecu- liarly entrufted with thofe of the New Tefta- ment. This is Foolifli and Vain, bec.mfe there is not a like Need of fuch fpecial Truftees now as heretofore ,* nor are they able to aj- ledge any fuitable Foundation for fuch a Pre- tenfion. There neither appears the leaft Ground for it in this Epiftle, which was fent to that Church in its Primitive State ,• nor iadeed C 4- in 24 J-^^^^ Firfi Sermon^ in any other of our facred Pvecords. But were their Preten Hon jull and well grounded (which it is far from) it is yet very evident that they would be guilty of the higheft Perfidioufnefs. For what have they not done in adding to, de- trading from_, afperfing and corrupting the Scriptures ? and is not this as if they ftudy'd to falfify their fuppofed Truft ? They add to them, by equalling their Traditions with them : They corrupt them by preferring a grofly vi- tious Latin Tranflation to the Originals them- felves : They in the fouleft manner afperfe them by reprefenting them as of no Authori- ty, unlefs they confirm them. And are they not then admirable Truftees ! We have Realon to blefs God we are not in fuch perfidious hands. Let us rejoice and be thankful, that we are not yet at their Mercy, who would either wreft our Bibles from us, and make them lb fcarce, as that we fhould be willing to purchafe fingle Leaves of them at a great Price, as fome of our Martyrs did in former Times : Or elfe would leave us only a corrupt Tranflation, which the Vulgar could not be able to under- ftand. 8. And laftly. If the Jews had a great Ad- vantage in having the antient Oracles deliver'd to them, if it was a mighty Privilege for them to be enirulted with the Writings of Mofes and the Prophets, then what an Advantage have we Chriftians, who areentrufted with the Re- cords of the Gofpel , wherein the things that mofl: concern us are reveal'd with fo much greater Clearnefs and Perfpicuity : With thofe Writings in v/hich Life and Immortality is fo diftinc'tly brought to light, and by which we have lb much brighter Difcovcries , as to the Media= on Romans III. 2. ^5 Mediator, his Perfon and Offices j his De- fign and its AccomplHhment, the Glories of his Kingdom, and the Bleffings he has purchased, and in which he is ready to give us all a Share. If they had a great Privilege , certainly ours muft be much greater : And yet I doubt we Chriftians may be fent to the Jeivi to learn to value the Oracles of God, They were fo zealous in their Regard to that part of them that was committed to them, that they would rather part with their Lives than they would offer them to the Flames , or deliver them up to be deftroy'd. I doubt many of us would not have a like Zeal under a like Trial ^ and yet there's abundant Reafon for it. For the Oracles of God have much improv'd upon us : and if they were valuable heretofore, they are much more fo now, as containing a fuller Account of the Blelfed God, and of our way to Blelfednefs in him thro' a Mediator ^ a diftinder Account of our Mifery and our Remedy, and the Way and Method of our Recovery : and a more particular Account of the Grounds of our Du- ty, and the Rewards that will attend a faithful Difcharge of it, both at prefent and in a future World, than was to be found in the former Re- velation. If they then fo priz'd one, let us prize both Parts of our Bibles. Let us blefs God moft heartily for thofe Sacred Volumes. Let us count them our Treafure, and manage them accordingly. Let us endeavour to relifh and favour them in our daily Perufal of them. And let us keep them as a Truft that is depo» fited with us, for which we are accountable another Day. SER^ 2 6 The Second Sermon^ SERMON II 1 TIM. III. i6. AU Scripture is given by Infpration of God^ and is profitable for ^o- drine^ for Reproof for Corredion^ for InflruBion in Right eoiifnefs, ^/Sal- r ■ iHERE is in thefe Words fomething ters-Hall ■ fuppos'd ,• 'ulz,. That our Scriptures Tuefday J^ are divinely infpir'd : And fomething Oaob% alTerted ^ viz.. that they are admirably ufeful 1704.* ' and profitable : not defign'd iadeed to fatisfy our Curiofity, or tickle us with a vain Pleafure, but to profit us in our Way to Heaven^ in all the refpeds in which we need the Afliftance of a Written Rule. The thing that is here fup- pos'd moft naturally firft falls under our Con- fideration : And the Infpiration of the Scrip- tures being once ftated and clear'd , we fhall find their admirable Ufefulnefs will eafily be made appear, in order to the encreafing our Veneration,, where we cannot eafily exceed. Jill Scripture is given by Infpiration ofGod^ and ■is profuahle, &c. or rather^ as the Syriack has it. All Scripture that is infpird of God is profitable^ for thefe and thefe excellent Purpofes. There is on a Tim. III. i6. ay fs no doubt but the Writings of the Old Te- ftament were the Scripture here particularly refer'd to : For thefe were the Scriptures which Timothy in the Verfe immediately foregoing is faid to have learnt from a Child. However, the ConftruAion of this Verfe gives us Ground enough to enlarge in our Meditation. As for thofe Scriptures which Timothy had been fo long acquainted with^ he intimates,, that being g^'Vin hy Infpiration from GoJ, they were profi- table for Do^rine, Reproof, CorreHion and Injlru-^ Bion ; and to make the Man of God perfeB. If fo i if the Scriptures of the Old Teftament were therefore profitable to fuch excellent Purpofes, becaule they were Divinely In- fpir d, then does it evidently follow, that the Writings of the New Teftament rauft (to fay no morej be to the full as profitable, fince they were as really Divinely Infpir'd as the other. The Argument then that here offers it felf to our Diftind Confideration is this : That the facred Oracles both of the Old and New Teftament were Divinely Infpir'd. In the Management of this Argument I will purfue this eafy Method. I. I'll endeavour rightly to ftate the Notion of Infpiration, and fhew what is meant by the Apoftle when he reprefents our fa- cred Oracles as givm hy Infpiration cf God. II. I'll prove the Truth of the Affertion that they were fo Infpir'd, and ftiew up- on what Grounds we ought to believe and firmly to adhere to tliis Principle. III. I'll a 8 The Second Sermon^ III. ril Confider the moft plaufible Objecti- ons againft it I have ever met with. And, IV. I'll endeavour to improve this Principle once eftablilh'dj to the beft Purpofes that may be. I. I begin with dating the Notion of Di- vine Infpiration^ and (hewing what is meant by the Apoftle when he reprefents our fa- cred Oracles as given by Infpiration of God. The matter is important, and deferves clofe Thoughts. Perhaps upon fearch it may be found that fome have carry'd the Infpiration of our facred Penmen too high, the doing which is the way to dilTerve the beft Caufe in the World : Others at the fame time have gone much too low, to the diminilhing that Vene- ration for thefe facred Writings, which is fo neceffary for the fupporting of Religion. But whatfoever Infpiration moft properly lies in. Two things are clear ,• viz.. That fbmething is thereby meant that is fo peculiar to our facred Oracles, that it cannot be faid as to any other Books or Writings that are ofFer'd to our Per- ufal : And that this, (be it what it willj is fo common to all the Parts of our facred Oracles, that none of them are to be excluded from a Ihare in it, tho' fome may be Infpir*d in a manner, and a degree different from others. And thefe two Remarks will give us Afliftance in finding out the true General Notion of In- fpiration that is here intended. 1. Then, fomething is hereby meant that is fo peculiar to our facred Oracles, that it cannot be faid as to any other Books or Wri- tings that are offer'd to our Perufal. Whatfo- ever on 1 Tim. III. i6. 19 ever Writings we take into our Hands, if any thing occurs, that is truly ufeful, we may with Confidence lay it came Originally from God, who is the Source and Fountain of Truth of all forts. He is the Father of Lights. So that if Jam. r. we find in the Works either of Chrifiians or i?* Jews, Pagans or Mahometans, Antient Philofo- phers, or Modern Sectaries, any ufeful Difco- veries of what may really contribute to our Improvement in Knowledge, we ought ftill to refer them to the Eternal Sun, and look upon them as fo many Rays deriv'd from him : Own- ing with Elihuj that ^tis the Infpration and led them, and no otherwife. 4. They aded under the Influence of fuch Impreflions in the whole Compiling of their feveral Writings. The Divine Spirit not on*, ly immediately fuggefted and dictated to thenx. fuch things as were matters of pure Revelon tion, but he illuminated their Minds in the fe- veral Dodrinal and Pra6tical Truths which, they deliver'd in Writing. He refrefh'd their Memories as to the things they knew in iii Common way. He help'd them to bring forth the things that were Divinely impreis'd oni their Imagination ; and fo condu6ted them in.. all their- Compofures_, that they neither omit-. ted any thing which he thought necelTary and: expedient, nor inferted any thing but what would ferve his Purpofes : But feleded thofe things that he knew would be moft profitablQ; for Dodrine, Reproof, Correction, and In- flruCtion to his People from one Age to ano-. ther. And yet, J. Thefe Divine Impreflions they were un-; der did not deprive the Perfons infpir'd of the- Ufe of their Reafon and Underftanding ^ nor deftroy the Difference of their feveral natural; Faculties and Abilities, but v/ereattemper'dtO' the different Genius of the Writers. The feve- ral Penmen of the Holy Scriptures made ufe of. their Natural Abilities as far as they could be{ ferviceable to their purpofe, and the Spirit fup-j '^tlTscof- P^y'^ ^^^^^ Defeds. So that the Poetical Books ce^nhw 0/ the Old Tefiament may fcem to be the Effects of ih- hfpj- Study a?jd Meditation, and yet be infpir'd. For ratkn of Infpiration didnot neceffirily excludcTliought %limr ^ and Study in ficred Compofures, tho' it fe- '^w7!"^"'cur'd from Error. The Holy Gholl us'd the facred I on 2 Tim. III. i6. ^5 (acred Penmen as reafonable Creatures^ and made Ufe of their Judgments, Memories and AfFedions : But they adred under his Guidance in the whole of their Work. Their Stile and Language naturally differing, the Spirit did not hinder it from doing fo, in thofe Writings which they drew up under his Condu<5t : But it was of the fame ftrain and make with what they us'd ordinarily in expreffing their Con- ceptions, faving where God thought fit to in- terpofe in fome particular Strains of Majefty and Authority. And tho' it be own'd that the Stile of the Prophets and other facred Pen- men was ufually the fame when they fpake by the Order of God, with that which they us'd in their common Difcourfe, yet ftill their be- ing infpirM, and ading under Divine Conduct in committing their Vifions to Writing, is a mighty Security to us. For, Sixthly and Laftly, Thefe Divine Imprefli^ ens they were under prelerv'd them from Er- ror, with which all meerly Humane Writings are chargeable. They did fo not only in a way of immediate Suggeftion, when that was neceflary to prevent Miitakes and Mifrepre- fentations, but alfo by a fuperintending Di- re<7;^e what they deliver'd, not in the Words -which Mans Wifdom teachethj but ' ^^^' ^- which the Hcly GhoH teacheth. ^ ^ ' 'Tis commonly obferv'd amcngft Men, that if any one forfeit his Credit to us in one Cafe, efpecially if it be in a matter of Moment, we cannot fafely coiifide in him afterwards. It there- ^6 The Second Sermon^ -.-111! I I ^ therefore we can't depend upon the Penmen of our Bible in this, we can depend upon them in nothing. So that our facred Oracles mull be divinely infpirM, or elfe they are not true : and iF they are not true, all Hiftorical Verity is at once overthrown. Ar^. 2. A fecond Argument may be this. The Scriptures moft certainly are from God : And therefore muft be infpir'd in the Senfe before explain'd : That the Force of this Argument may be difcern'd, there are here alfo two things to be clear'd : ^i.) That the Scrip- tures are from God : And^' (2.) That it thence follows that they muft be given by his Infpiration, I. Then, the Scriptures are from God. The more we confider either the Matter of them, or the Manner of Management ; their Drift and Defign, or the Means and Methods us'd in purfuic of it, the more fhall we be convinced ■ of this. An Author they muft have, not only as to particular Parts, but as to the whole Com- pofure. They muft be either from God, or from the Devil, or from Men. It is abfolute- ly impoflible they Ihould have their Rife from the Devil, becaufe their great Defign is to bat- ter and overthrow his Kingdom. And if they came from Men, it muft be either from good Men, or bad. From good Men they could not come, unlefs they were divinely infpir'd : for they could have nothing of Goodnefs in them, Ihould they come with a Lie in their Mouths, pretending their Writings were given by the Infpiration of God, if they were not fo. Nor could our facred Writings come from bad Men, and make it their chief Bufinefs to pro- mote true Goodnefs, and to fpread the Honour and on 1 Tim. III. 1 6. 47 arid the Glory of God in the World. This is utterly inconceivable. And if the Scriptures could not come from the Devil, nor from Men, either good or bad, they muft come from God. And indeed had not the Scriptures been from God, we may be alTur'd he vi^ould never have fo remarkably own'd them, and made them Co fuccefsful to fpread ferious Piety in the World. He would never have inclin'd thole who have had the moft of his Spirit to lay the greateft ftrefs upon them from Age to Age. He would never have fuffer'd his Counfels to be fo laid open there. He would never have fulfill'd the Prophefies therein contain'd. He would ne- ver have given the Writers his Broad Seal, by induing them with a Power of working Mira- cles. Nay, if it were not from him, it is im- pofllble the whole Scripture fliould have cen- ter'd in him from firfb to laft, and have made the exalting him its great Defign. But then, 2. If they are from God, they muft be given by Infpration : and that for this good Reaibn ; Becaufe otherwife they would not anfwer their End. Had they not been infpir'd, they would not give us that undoubted Certainty in facred Matters, as we need. We might lay ftrefs up- on them, and yet be deceiv'd. And tho' they were defign'd to ferve the moft valuable Pur- pofe imaginable, even to lead us fafe to Hea- ven, yet they might moft miferably im^-ofe upon us, and leave us bewildred. They would not be certainly frofiiabk^ either for Dotirine^ cr Reproof, or Correclionj cr Infirucllon in Righteouf- mfs, as they are here reprefented. Not for Doctrine : For if they were not gi'vsn by the In" fpirationofGod, the Great Truchs there infifted on might not be neceftary to be believM; and we ^8 The Second Sermon^ we could not be fecare, but that other Truths might be neceffary to be believ'd^ that were not there reveal'd and contain'd. Nov for Re- proof : For were not the Scriptures divinely in- fpir'dj there might be fundry dangerous Er- rors not at all there laid open ,• and many cor- rupt Opinions there reprefented as fo many Truths. Nor for CorreStion: Becaufe Vertues might upon thisSuppofition/or what we knew, be in fome Cafes reprefented as Vices ,- and Vices as Vertues; which is no uncommon thing with Men whofe Notions are formed by their AfFedions. Nor Laftly, would they be profitable for InJtrucHon : For if they were not infpir'd, they might impofe upon us in things on which they laid the greateft ftrefs. Thefe Writings, if they were not infpir'd, could not be a fafe and a certain Rule : in many things they might lead us afiJe. The Promifes and Threatnings there contain'd, are indeed mani- feftly beyond the Line of humane Motives and DilTwafives ; and exhibit not temporal Re- wards and Punifhments only, but the Gift of Eternal Life, and the Vengeance of Eternal Fire : which would fignify juft nothing, if the urging them were not from God : nor could that be fatisfadorily evidenc'd, if the Urgers were not under fuch a Divine Condud, as ihould keep them from Miftakes. 'Tis not enough to fay they were Honeft and Sincere : Still they might be deceiy'd, as we find many Honeft and Upright Peribns in all Ages are, in their Application, unlefs the Holy Ghoft was their certain Guide. It is altogether un- worthy of God to fiippofe him to have a Hand in fuch Writings, as were defign'd to ferve fo great a Purpofe as to dired us in the Way on 1 Tim. III. 1 6. 49 Way to Heaven, if he kept not the Penmen fo under his Influence^ as that we may fafely adhere to them in every thing, without any Danger of being deceiv'd and impos'd upon. 1 draw a Third Argument from the Harmc- Arg. i, ny of the Scriptures, which, all things confi- der'd, would be inconceivable, if they were not Divinely infpir'd. The Notions of Men that are left to themfelves are commonly as different as their Faces: And every Man is apt to be fond of his own Apprehenlions, and defirous to fpread them. Humane Writings therefore differ exceedingly. Seneca was us'd to fay, Philofophers would then be all of a Mind, when all the Clocks could be brought to ftrike at a time. Yea, let any Man write much, and at feveral Times, with different Views, and upon feveral Occafions, and it is a thoufand to one but he may be found by a critical Obferver in fome things to vary from himfelf. But among our facred Writers there is a moft Harmonious Confent. The Old Teftament and the New, moft exadly agree. And tho' we have feveral Perfons irt both, that write on the fame things, and tho* their Geniuffes were different, and they had feveral Views, and one mentions what the other omits, yet they marvelloufly agree and harmonize. Our Bible is all of a Piece. Which is inconceivable, if the Spirit of God did hot prefide over the Compofition. This Argument will appear the more forci- ble, if we confider a few thing-. As the dif- ferent Stiles of the feveral Penmen, and the Variety of Matter treated on. Here are feve- ral Men agree, not in a few plain Points on- E ly, 50 The Second Sermon^ \y, but tho' they have written Hiftorically, Prophetically, and Dodrinally;, and that a- bout the fublimeft as well as more common Matters^ yet they agree. Here are Doctrines, Prophefics^ Promifes, Types^ Hiftories, all de- pending one upon another^ written by feveral Perfons, and at different Times^ without any Poflibility of a Combination ; and yet they not only agree in their Account^ but their Writings confpire together to anfwer one and the fame End. This Harmony and Agree- ment is the more fully difcover'd, the more careful we are in our fearch, and the more ftrid we are in our Enquiries. It could not be an Agreement by Concert, for the Writers liv'd in different Ages, and could have no Correfpondence : They knew not of one another : Nay, many times they did not di- ftindly underftand their own Writings, but were forc'd to fearch into their meaning : And yet they agreed with others who wrote about the fame Matters. This is a peculiar Divine Signature. Take we any fuch Num- ber of Men living in feveral Ages, tho' they wrote about the fame Matters, we fhall find them as widely different as Eaft from Wefl. But here are Writers, many in number, dif- fering in their Qualities, Conditions and In- terefts, living in diflant Ages, writing with great Variety for Matter and Manner, and un- der the Influence of feveral differing Views, who yet all agree in End and Means, viz,. The Glory of God, in the Happinefs of Man, through the Provided Mcjjhh. 'Tis impoflible for the Wit of Man to account for this, if thefe Writers were not Divinely infpir'd. I draw on 2 Tim. III. i6, 5 I draw a fourth Argument from the fidfil-^rg, 4. ling of the Scriptures ; * which well weigh'd ^ ^^'^^ ^'"^ has a mighty Force. Do we not find the ^Q-fXZm- ly Scriptures tranfcrib'd as it were over again (//^/^ J^" in the Courfc of Divine Providence, towards JJi.hem- the Church in every Age, and towards parti- <"J"gs cular Perfons alfo, in all the various Steps and j^^/S'^ Changes of their Lives? Has. not this in 'i\\eoncern- times been the Remark of thofe that have been 77?^ the the moft obfervantj and the moft careful in fuH^iiing comparing the Scriptures and Providence to-^^ ^'^^ gether I Now has not this a Language ? How t^res.' could the Word and Providence in every Age fo directly anfwer each other, if that were not Divinely infpir'd, as well as this is Divine- ly direded ? How could it be, that under the greateft Changes and Overthrows, Hurri- canes and Alterations, in the Natural, Moral, or Civil World, that which is brought about fliould fo exaAly anfwer the Scripture Plan, and be fo agreeable, not only to fet Prophe- fies, but even to General Declarations, Pro- mises, Threatnings, and Moral Obfervations, without Variation, if the Scripmres were not Divinely infpir'd ? Take it as to the Church in General : How ftrangely is it preferv'd ? How often has it been brought low, and yet it is kept from perifhing ? How marvelloufly has it oft been rais'd again, even out of the Duft 'i How fore- ly has it been vifited, when Impure and Dege- nerate ? And how ftrangely has it been refin d by the foreft Vifitations ? And how certainly does it in the iflue triumph over irs proudeit Foes ? And all in an exact Conformity to Scripture. E z And The Second Sermon^ And as to particular Chriftians, how fully do they find the Scripture verify'd in their Cafe alfo, as to the Handing Remarks of the Chriftian Warfare ; the ufual Meafures of God's Proceedings ,• the fulfilling of his Pro- mifes upon their keeping clofe to him ,• and his Vifitations of them upon their Backfli- dings ; and as to the Methods of God's Afli- ftance, and the like ? And as to all^ How vi- fibly may they obferve Sin punifli'd, and Sin- cerity rewarded, and the Declarations of Scripture anfwer'd, and its Promifes and Threatnings verify'd ? Now how could this be ? How could the Bible contain fuch an Account of the Series of Providence in Mini- aturCj and fuch a Model of the Divine Go- vernmentj both General and Special, if God had not a peculiar Hand in its Compofition ? By anfvvering the Word fo exadly in all his Difpenfations, God doth as it were folemnly avouch the Scriptures for his, in the Hearing of all the World : He (hews that it is he him- felf, who keeps the Reins in his own Hands, and orders all things as he pleafes, who makes them all concur to accomplifli the Ends which the Scriptures hold forth : And that fo certain- ly, that the moft crofs Events can do no- thing to fruftrate or difappoint them. I {hall only add thefe four Reflections. I. Tho' the Scriptures be Divinely infpir'd, yet it's a very falfe Inference, that we muft therefore read no other Books. 'Tis ftrange to obferve how fond Men are of Extremes ! While fome run down the Scriptures as flat and dull, and infipid, and declare they can by no means relifn fuch Writings ,• there are others on the contrary, that are for reading nothing on a Tim. III. i6. 5^ nothing elfe, and look upon other Writings as needlefs and ufelefs. Aj the former are much to blame in that they can't relifn what came originally from God ,* fo the latter alfo are in no fmall Fault, to fancy that the Blefled God would go about to debar them of any thing that would contribute to their real Improvement. Converfe with Humane Writers is doubtlefs very allowable , pro- vided it be manag'd with a due regard to the Scriptures. St. Jerow indeed tells us, that he 5 Hleron. was miferably buiFetedj becaufe he conversed -nii-. ad fo much with Heathen Authors, and was bet- ■^"'^°^^'^' ter pleas'd with Cicero than with St. PW: And^^^^-i^^j^ were that Matter really reprefented, I think Virgini- his Treatment was as good as he deferv'd^tatis. in that he fo manag'd his Converfe v<;ith com- mon Writings, as to put a flight on them that came from God. But (till we find a Mofesy the firft Penman of Scripture, and the moft celebrated of all the Old Teftament Wri- ters, was remarkably Learned in all the WifdomAdisj.ii, cf the Egyptians J and he was thereby fitted for the more eminent Service in the Church of God. Humane Learning, when it is fandi- fy'd, is in our times alfo much to be valued either in Minifters, or private Chrillians ; 'tis needful for the former , and ornamental to the latter : But if Endeavours after it hinder ferious frequent Converfe with the Sacred Scriptures, and any common Writers are fo taking, that the S'vcred Writers lofe their Re- li(h, vv^e are in a great and dangerous Snare, and are making Vv-crk for Repentance. 2. It highly becomes us all to prize the Scrip- tures peculiarly. Let us value them as our chief f reafure j and the rather upon this Conhderati- E ; on. 54 The Second Sermon^ orij that they were given by the Infpiration of ^ ^' 7' God.Eufehius tells a Story or one Marinus^'a. mili- tary Man^ who, as foon as he was known to be a Chriftian, was ordered to determine with himfelf within the fpace of three HourSj whe- ther he would relinquifli his Office or his Religion. Thectecius^ in the mean time, the Bifliop of Cafarea came to him, and ftiew*d him a Sword, the Badge of his Office ; and a Bible, the Repofitory of the Chriftian Faith^ crying out to him, Choofe which of the two you will, for you mayn't have both: Upon which he prefently chofe the Bible, and was crov/n'd with Martyrdom • and herein he made a wife Choice. I doubt many a~ mong us that can fay fine things of the Bible, and talk big in its Commendation, would not, if try'd in like Circumftances, make a like Choice. Mr. Fcx alfo the Martyrologift tells us a Story of one Crow a Seaman, who being Ship- wrack'd, loft all his Wares ^ and alfo caft y /. in Money into the Sea ; but kept his New Teftament hanging about his Neck, as he fvvam about upon a broken Mi^ft, till four Days after, he was taken up in that Pofture and fav'd. This difcover'd a mighty Value for the Word of God, that the poor Creature would rather Icfe every thing elfe than his Teftament. 'Twill be happy for us if we are herein of the fame Mind. I'm fure we ought to value the Advantage of having the free ufe of the Bible in our Mother Tongue : 'Tis not fo in many other Parts of Europe ,• particular- ly 'tis net lo in Spa'm : The Bible there in their Vulgar Tongue is rank'd among prohibited Books, and the being known to read ic is e- • ncugh on 1 Tim. III. i6. 55 nough to expofe a Man to the danger of the Intjuifition. Bleffed be God it is otherwife with us. We have the infpir'd Writings in our own Tongue^ and fliall we not value them ? Were there but one Corner in all the Earth, and were that ever fo diftant and remote, where Men might go and fee a Book written by Perfons infpir'd of God, on purpofetohelp us to Heaven, would it not be worth our while to crofs the Sea, and be at the utmoft Pains to converfe with it ? And fhall we not prize fuch a Treafure when we have it in our Hands ? Would not that be unaccountably foolifh and ungrateful ? ;. Take care to be well confirm'd in the belief of the Divine Infpiration of the Holy Scriptures. Without this, you have little rea- fon to exped to refift Temptation. Says the Apoftle, 1 7i>rite unto you Tcung Men^ hecaufe ye j JqJ^j^ are firong, and the Word of God abideth in you , i^. and you have overcome the Evil one. You will never be ftrong, and overcome the Evil one, but by the help of the Word of God : And youll never be able to manage that Weapon Tuccefsfully, unlefs you are well eftablifh'd in the Belief of the Divinity of the Scriptures. Take care therefore to ftrengchen this Foun- dation, and that the rather, as knowing what an evil Day we live in, in which we are al- ' mofl: every Moment liable to be fliaken in * that refped:, if we are not well fettled. 4. If any of you are under Temptations upon this Head at any time, don't finother your Doubts, and keep them to your felves, but open them to fuch as are capable of gi- ving you Afliftance. Keeping the Devil's Counfel in this cafe has been pernicious to E 4 many. z. 5 6 The Second Sermon^ many. Don't think it a ftrange thing to be here aflauked : Ben*t afham'd to ask Affift- ance. There is Help provided ,• there is Evi- dence fufficient for your Eftablifhmentj and you may be the more confirmed and fettled af- ter Doubts and Temptations, as many others have been before you : But if ever we would be throughly fatisfy'd, and fully con- firm'dj let us live up to our Light, and be true to our Convidions, and make the Bible our conftant Rule : And fo doing we fhall find our Hearts will be eftablifhed. For our . Saviour hath undertaken, and given us his Tpfe.7.17. Word for it, that if any Man will do his WilL he jhall knop of the DoSlrine^ whether it he of God. S E R- on 2 Tim. III. i6. 57 SERMON III. a TIM. III. i6. >i ill Scripture is given by Infpiration of God^ and is profitable for T)o~ arine^ for Reproof for Corre6lion^ for InjlruHion in Right eoufnefs, I Shall now proceed to a more diftind^^ Sal- Proof of the Point propos'dj by a fepa-5^''^'j^^^ rate Confideration both of the Old TQ-uawi (lament and the New, both which we hold Nov. 14, to have been Divinely infpir'd, and I think 1704. upon folid Grounds that will bear fcanning : And my only Difficulty here, is, which of the two to begin with. For we may either be- gin with the Old Teftament, and proving that given by Infpiration,, may thence argue that the New Teftament muft be fo too, inafmuch as it is but the Accomplifhment of the Old : Or elfe we may begin with the New Tefta- ment, and proving that to have been given by Infpiration, may thence argue that it muft have been fo as to the Old Teftament alfo, fince both the New plainly reprefents it as fuch i and the Old points diredly to the New, as The Third Sermon^ as what would accomplifti it, and make it di- ftinen to m (fays 8. the Apoftle) hts Holy Spirit. He was there fpeakingof the Commandments which he gave them by the Lord Jefr^s^ or from the Lord Je~ fus: And he charges them not todefpife them, for this Reafbn, becaufe he gave them under the Condu<5t of the Spirit. Thefe Command- ments were the fame when given out by Word of Mouth, or in Writing ; and if fo, 'tis but reafonable to fuppofe, that the one was as much under the Condud: of the Spirit as the other. Again^, faith the fam- Apoftle, If any i Cox. 14, r 1 Manr- ' yo The Third Sermon^ Man think himfelfto be a Prophet, or fpiritual^ let him acknowledge that the things that I write unto you are the Commandments of the Lord. There he plainly comes down to his very Writings. And it evidently hence appears, that St. Vaul ex- peded, that all his Inftrudions, thofe that were given in Writing, as well as thofe by Word of Mouth, fhould be looked upon as derived from the Spirit of God, and convey'd under his Condud : And in believing as much, we do but comply with his Admonition. St. Piter alfo is herein of the fame Mind with St. Paul, He expr elTes himfelf thus : I jPet.j.i.Ti^nfe unto you, that ye may be mindful of the Words which were fpoken before by the Holy Pro- phets ^ and of the Commandments of us the Apoflles of the Lord and Sa'uiour. By which faying of his, he not only fers a great Value upon his own Epiftle as written by an Apoftle of Chrift, but he diredly equals it with one of their Antient Prophetical Writings : And fince In- fpiration was the peculiar Privilege of Prophe- tick Writings, it follows that he reckoned his own Writings, and thofe of his Fellow-Apo- ftles, were as truly given by Infpiration of God, as any of their Antient Prophefies, and were to be receiv'd with an equal Reverence and SubmiHicn. He intimates this a little af- ter as to St. Prt«/'s Epiftles in particular. He V. 15 16 f^yshis Beloved Brother Paul wrote unto them, according to the Wifdom gi-ven unto him j which Wifdom you have heard before, came from Heaven ^ and that he [poke of thofe thingi which he had been before infifting on, in all his Epiflles ^ in which are fome things hard to be underfiocd, which they that are unlearned and unlia- ble wrejly as they do alfo the other Scriptures, unto their on 2 Tim. III. 1 6. 71 their own VefrrtiBlon. That which I here par- ticularly faften on, is his comparing St. Vaul's Efi(tles with the other Scriptures, i. e. their other Infpir'd Writingo : This muft be the Senfe, becaufe they were only the Infpir'd Writings which they by way of Eminence call'd the Scriptures. And if St. Paulas Epifiles flood on a Level with the other Scriptures, then to be fure they were held by St. Peter to be as really given by Infpiration of God, as they were ; and we can be under no miftake in falling in with him in the fame Apprehenfion. Nor was this peculiar to St. Peter or St. Paul only, but com- mon to all the Apoftolical Writings, which are therefore reprelented as the Foundation upon Epli.z-io. -ivhich "we are huilt, as well as the Wri:ings of the Prophets. Put but all thefe things toge- ther, and 1 think you can't want Evidence, that the Apoftles of our Lord are in the New Teftament reprefented to us as Infpir'd Writers. Here then lies the Argument. If they were not really Infpir'd they were Deceivers : They impofe upon us in a moft Capital matter : They impofe upon us to that degree, that we can depend upon them in nothing, with any Sa- tisfadion : And this way our whole Religion is overthrown at once. 4. The v/hole Chriftian Church from the Age of the Apoftles down to this very Day, have firmly bcliev'd the Divine Infpiration of thefe V/ritings : So that either the whole Bo- dy of Chiiftian People, h?.th from the firft been dsceiv'd in their molt Fundamental Prin- ciple, or they were given by the Infpiration of God. I am indeed fcnfiblcthat we ought to be very wary in drawing an Argument from Tradition, in matters either of Faith or Pra- F 4 dice : "ji I he Third Sermon^ (ftice : And for that Reafon muft defire to be here underftood with Caution. Let Tradi- tion be ever fo General or Univerfal, Let there be the concurring Confent of ever fo many AgeSj if the Scripture goes another way 'tis but a poor Argument. For the Holy Scriptures are our Standard in Point of Au- thoricy^ beyond the Chriftians of all Ages put together. When therefore the Rontanifis plead Tradition for the Papal Infallibility, it is fufficient for us to anfwer^ that we meet wich no Hint of that nature in all our New Teftament j and are therefore fo far from ad^ mitting it as a Principle^ that we can't fee it h a Truth ; nor fhould we be convinc'd of it, tho' they could bring an Hundred-fold better Proof of the Univerfality of that Tradition, than we ever yet could find produc'd. Tradi^ tions not founded on Scripture we ought al- ways to be jealous of ; for 'tis hard to fay where we fliall flop, if we once give way : But Tradition in Confirmation of what is either diregreed that there was a miftake in it ; and to he fure there muft be fo, as we are inform'd Papias reported it. But that Chriftians fhould have been all along miftaken in the Funda- mental Refolution of their Faith, which has bqen into the Divine Infpiration of our New Teftament v. on 1 Tim. III. i6. 75 Teftament Writers^ in which they have aded but agreeably to the Scriptures Reprefenta- tion of it felf, is fo wild a Suppofition^ that it can hardly be admitted by any Man, but one that looks upon the whole Body of Chriftians in all Ages as entirely given up to a Spirit of Pelufion. For Proof of what I here fuppofe and take for granted, o/iz:,. that the Scriptures have in all Ages been receiv'd and embrac'd in the Chriftian Church as given by Infpiration of God, I refer you to fuch as have handled this Argument,- and particularly to a Difcourfc of Monfieur La Mothe, concerning Infpiration^ where you'll find it clear'd abundantly * ^stQ*See the firft and pureft Ages. Taking that there- ^^^P- 2. fore for granted (which I think may be eafily ^' ^' ^' allow'd) I look upon the Argument propos'd as firm and ftrong. FoiHfince the Body of Chriftians have in all Ages look'd upon the Writings of the New Teftament as Divinely infpir'd, and thereupon the Rule of their Faith and Life, and fo to be diftinguifti*d from all other Writings, it follows, that the Church of Chrift muft even when Pureft have been deceiv'd, in the very ElTentials of Religion, and that their Faith is entirely falie, if thefe Writings were not really gi'ven by the Infpira^ tion of God. So Univerfal a Tradition, that ij at the fame time not only fo agreeable to the Scriptures Reprefentation of it felf, but that is fo neceflary a Foundation to fupport the whole of our Religion that is built upon it, cannot be fuppos'd to deceive us, by any Man that is not for bringing in a New Reli^ ^ion^ as being weary of the Old ono. It n^ The Third Sermon^ It may poffibly by fome be query'd. How can you that rejed Tradition when it is ftre- nuoufly pleaded upon the Head of Epfcofacy, draw an Argument from Tradition, in proof of the Infpiration of the Writings of the New Teftament ? But the Reply is eafy : The two Cafes mentioned are very unlike. Such Epifiopacy as we can truly find in Scripture, and as was accordingly * See an Enquiry into the C072- kept Up in the Time im- &''i''*'\^JJ%^'^\'^''r^ "i mediately fucceeding * Wormp of the Pnmjtwe Chirch. 1 • 1 1 r n. \ h Sii ^it^x Kins, Part I. Chap, ^e highly refpeft and 1, 3. reverence : But as for the after - Improvements Upon the Primitive Foundations , (tho' fome may be far lefs dangerous than others) we hope it may be excufable^ if we have not a like Refpe^t ; and that the rather, becaufe we are able upon good grounds to fay in this, as our Saviour in another Cafe, From the Beginning it v^as not thus. As for the Tra- dition on the other hand, that is pleaded in confirmation of the Divine Infpiration of the Writings of the New Teftament, 'tis all of a piece, and as clear in the moft early a^ in the lateft Ages. The fame Apprehenfion as we have of them, prevail'd even while the Writers themfelves were living, and they encouraged inftead of oppofing it, or warn- ing of any ill Confequences it would be like- ly to draw after it. From them it fpread amongft their immediate Followers, and from them and their SuccelTors in the Chri- ftian Church hath it been convey'd down all along to us in this Age, without any Variation. Again, m 2 Tim. III. i6. 75 Again J none but Bigots can pretend that the Foundation of the Chriftian Religi- on depends as much upon the Hierarchy , as upon the Divine Infftration of the Scriptures : * Neither therefore is it any thing near fo fatal, ^.t ^'■- Dodwel indeed in hu to fuppofe a common and P^!?^^' '", Iren^us D;X i, prevaihngMlltake on the that we have no letter hoof for one Head as on the O- the Scriftute^ than we have for ther. Withal, it deferves '^-^ Divine Juthnrity of Superiour a Remark , that we ^'^'P''. ^"' V'tf ''" /^'^S'^/ /.J/' 1-n 3'r,' • welt Of m feveral other thnm^ be s find feveral Predidions in a Man petty much by himfelf. Scripture of great Dan= ger that would arife to the Church, by an undue AfFedation of Superiority among the Guides of it : But we have not the leaft hint of any Danger that fliould arife from an over great Veneration for the Scriptures, as drawn up more under the Condu(5t of the Hoiy Spi- rit than they really were. Once more, both Faith and Holinefs may be preferv'd entire and untainted, tho' the Hierarchy be dropp'd ; But the fame cannot be faid. Let the Di- 'vine Infpiration of the Scriptures be difown'd ^ for then we lofe the Certainty of our Rule of Faith and Life. So that, in Ihortj till it can be made appear that that fort of Epif- copacy which vve have laid aiide, is as agreea- ble to the Reprefentation of the New Tefta- ment Writers i as uniformly deliver 'd by all that came after them in th-j moft early Ages, as well as in the times that fucceeded j and hath as necelTary a Relation to thi^ Foundati- on of our whole Relip"ion_, as the Inspiration of our Sacred Penmei.. we may v^r) fafely plead Tradition in Connriiation of the one, without thinking our feives obiig'd to lay that Strefs y6 The Third Sermon^ Strefs upon it that is defir'd in the other Cafe : Efpecially when that Tradition it felf, as ap- ply'd to Modern Pra(5lice, is liable to fo ma- ny Contefts as are not eafily decided. y. The laft Apgument I (hall urge in Proof of the Infpiration of our New Teftament WriterSj is this : It is altogether unconceiva- bkj how fuch Men as we know them to have been, could have drawn up fuch Writings, if they had not been Divinely infpir'd. In fuch a Method of Arguing as I am purfuing, there is no way like driving things to an Abfurdity upon the contrary Suppofition: For it is reckon'd that fuch as have the free ufe of their Reafon, will rather yield a Point contefted, rather adhere to what is propos'd, tho' they may have fome remaining Doubts and Scruples, than they will run themfelves into a plain Abfurdity : And the groffer the Abfurdity is which isprov'd to follow in fuch a Cafe, th6 stronger is the Evidence on the fide of the Point to beconfirm'd. Now there are an heap of Abfurdities will necelfarily follow, if it be fuppos'd that fuch Perfons as were the Pen- men of the New Teftament could draw up fuch Writings as are therein contained, if they were not Divinely infpir'd. They were generally weak and fimple Men, and yet their Writings have prov'd vaftly more Powerful than thole of the ableft Orators. They were for the moft part Men of little Learning, and yet their Writings have con- founded the moft Learned Men in the Pagan World. They liv*d in an obfcure Corner, and had comp.iratively but little Acquaintance with Mankind ^ and yet their Writings ran- fack all the corners of Mens Hearts, and have on a Tim. III. 1 6. yy have made many from Age to Age, much more acquainted with themfelves, than they could have been any other way. They were the plaineft Perfons imaginable, and yet their Writings come with a Majefty that is inimita- ble. Matthe-w was a Publican, that had fpent moft of his time in gathering of Toll : And Peter and John were Fifliermen, Strangers to any thing of polite Converfation ,• and yet their Writings have made more Converts to God and Goodnefs, than the greateft Per- formances of the moft celebrated Wits. St. P, tings, is a ftrong Argument they were in- fpir'd. •?. on a Tim. III. i6. 8 1 fpir'd. For the foreknowing and foretelling things to come, is a diftinguifliing Charader of the True God. Let them bring forth, fays [f-j^ . j^ God, and JhcTif us what fiall happen ^ Let them zz^ 2. 5. (hew the former things what they be, that we may confider them, and know the latter end of them'. Or declare m things for to come. Shew the things that are to come hereafer, that we may know that ye are Gods. So that none can certainly re- veal Futurities but fuch as God reveals them to. The Prophetick Part therefore of the New Teftament, difcovering a certain and infalli- ble Knowledge of future Contingencies, de- pending on free Caufes, muft be from God. Had not he infpir'd it, the Event would not fo pundually have anfwer'd the Predictions. 3. There are alfo Hijhries in the New Tefta- ment. Indeed if we confider it as to its Bulk, more than the half of it is Hiftorical : And even to this Part may we apply the Saying of St. John, at the latter end of his Gofpel ^ all the Hiftorical Relations in the New Tefta- ment fpeak to us this common Language, that they are written that we might bclifve that Je- J^'^'"'" t-'^' fus IS theChrifi, the Son of God ; and that belie- ^^' "ving, we anight ha-ve Life thro' his Name. Tho' it may be alTerted that honeft Men might be capable of drawing up an Hiftorical Account of things in which themfelves were concern'd, things of which they were Eye and Ear-Wit- neffes ; and fuch an Account as might be de- pended on too, without Infpiration : Yet if it be confiderM, that the Hiftoriss of the Nev/ Teftament contain an Account of thofe Facts upon which the whole of Chriftianity is bet- tom'd, and of which we upon that Account need more than a common Aifurance, it can- G not 8 a The Third Sermon^ not feem firange it jfhould be alTerted, that Af- fiftance by his Spirit in fuch Compofures, came within the compafs of our Saviour's Promife, as has before been clear'd. And how Gould we be fatisfadlorily affur'd;,that believing we jhoiild have Life thro' the Name of Chrifi, if the Penmen that conipil'd the Hifiories that contain an Account of thofe Fads on which our Faith muft be bottom'd^ and by which It muft be fupportedj had not a peculiar Con- dud of the Spirit? And when our Saviour fo diftindly declares that his Spirit fhould bring all things to their Rewe?nhrajtce, it cannot feem harfh to fuch as duly confider the nature of that Expreflion, that we fhould alTert, that tho' he needed not take that Pains with them about things they knew before^ as would have been requifite^ had they been perfed Strangers j yet even in compiling the Hifiory of Fads with which they were well acquaint- ed, they needed his Condud and Afiittance, as a Rerj^embrancer^ to keep them from any way mifreprefenting Truth, or omitting any thing that was needful to be known : And this is In- fpiration in their Cafe. 'Tis objeded that the Evangelift St. Luke makes no Pretence to Infpiration in the draw- ing up his Hiitory. He begins his Gofpel af- Luke I ^^^ ^^'■^^ manner. Forafmiahj fays he, as many I z ■- 4. have taken in hand to fet forth in Order a Declara- tion of thofe things which are mofi furely belicv'd a- ^ mo'ig iiSy even as they deliver d them unto uSy who from the beginning were Eyc-Witnejfes and Mini^ fiers of the IVord j it feem'd good to me alfo, ha- 'ving had perfeB Under (I an ding of all things , from the very frfi, to ')i'rite unto thee in Order, mofi Excellent Tiieophilus, th.-rt thou 7nigtji''Ji know the Cer- on 1 Tim. III. i6. 8:^ Certainty of thoje things therein thou bafi been in- firuBed.GrcsLt Strefs is by theDemurrer upon this Head laid on this PalTage. Thefe IVords, fays Five Let- he, are a full Froof that St. Luke learnd »of ^^''^P-H' that "which he told us by Infpirationy but by In- formation from thofe -ivho knew it exatlly. But let it be obferv'dj Infpiration does not necelTa- rily imply that Perfons learn what they re- port to others by immediate Revelation : 'Tis enough to denominate any one an infpir'd VVri- ter^ that he be under fuch a Condud of the Divine Spirit as fecures him from Miftake and Error. In this Senfe 'tis agreed, the Evangelifis ought to be infpir'd. And if St. Luke was not thus far infpir'd, I can't fee how we could fo certainly depend upon his Report , as to be out of danger of a Miftake. His recei- ving his Account from others would then be rather againft, than for hnn. For tho' he had been ever fo Honeft and Faithful, he would have been much more liable to mi- ftake when the Report came to him from others , than if he had only reported what he himfelf had been an Eye and Ear-Wit- nefs of. If St. Luke was not thus far infpir'd^ he could not ( as has before been ciear'd ) reach the End propos'd : He could not have given to Theophilus, and us after him, a fuf- ficient and infallible Certainty ^ as to thofe things in which he and we have been inft rubied. And befides in this very Preface, St. Luke tells us, that he had his Intelligence and InftrudU ons from above ctvcohv ^ but that our Tranllators have overlooked it. For what is with us^ tran- flated, it feem^d good to me alfo, having had per^ feB Underjlanding of all things from the verj- /r/, might bsrender'd thusj it fecmd good to 84. The Third Sermon^ ■me alfo^ having had perfect TJnder (handing of all things from above *. And ^' That Word Avukv is fo ren- thus taken, it ftiews the ind in the Margin of our Bihhs, infpiration of St. Luke Ion. 5. :, 7. end tn the Text tooy r it -i a j joh. 5. 51. Joh. 19. ir. Jam. i. from Heavcn, and ftands 17. and Jam. ;. r;, 17. in oppofition to the ma^ ny Gofpels which he mcn- fion'd before, which the Writers might pofli- bly draw up with an Honeft Intention, but riot with a like Security and Certainty : For that while they did what they did of their own Heads, he adted by Diredion and under Influence from above. And if it was fo with him, we may reafonably conclude it was the fame as to the other Evangelifts alfo. There being then fo good Evidence that the New Teftament was given by Infpiration of God, thefe two Reflections are very juft. I. The Defpifing it muft be a very dange- rous Crime. Since God fpeaks to us by thefe infpir'd Writers, if we inftead of liftning to hirri as fpeaking by them, treat him contemp- tuoufly, our Guilt cannot be fmall. Our Lord once faid to his Difciples with reference to Luk. ic. their Preaching, He that deffifeth you, defpifeth ^^' we : And it is as true as to their Writings. All the Contempt that is at any time flung on thefe facred Compcfures, rebounds higher ; and finally devolves upon the firft Author of thofe Dodrines whereof thefe are the Regi- Heb. ic. Iters and Tranfcripts. He that defpis'd Mofes'j ^S- Law, dfd -without Mercy : And tho' they that defpife the New Teftament Revelations may efcape prefent Puniflimsnt, yet it does not fol- low they will be able to avoid the Vengeance of God : which is never the lefs fure for be- ing delay'd. Contempt in this Cafe is one. of on 1 Tim. III. i6. 85 of the worfl; of Sins, becaiife k undermines ail Religion at once. 2. Since our New Teftament Writers vvxr e fo evidently Divinely infpir'd, let us dread the Delufion of thofe, who leave their Writings^ and gape after new and frefli Revelations.There have been fome who arrpgantly pretending to be taught by the Spirit, have been above converfing with the Scriptures , and have laugh'd at the Simplicity of thofe who are for adhering to what they call a Dead "Letter. But by what Spirit have they in the mean time . been aded ? Certainly by another Spirit than •that which influenc'd our Sacred Penmen ; or .otherwife they would have reverenc'd theijr Revelations, and xaken them ifor their Rule .: And if by another Spirit, how can they be fafe, when he draws them from the Words of Eternal Life ? It mull ceri;ainly be a different Spirit that they are aded by , from that ■which our Lord promis'd his Difciples: For that Spirit was not to fpeak of himfelf, but to bring to remembrance what he had faid. 'Tis not the Office of the Spirit of Chrift to frame ;new Revelations, or a new fort of Dodrine, to draw afide from the Gofpel : But to im- prefs the Dodrine of the Gofpel, which was given by the Infpiration of God, upon 6\xf Minds and Hearts. It muft therefore be a Spirit of Error and Delufion that draws from the Scripture. 'Tis no Dilhonour at all to the Spirit of God to compare all that pretends to come from him with the Scriptures ,• and ■rejed all that is difagreeabie thereto : For the Holy Spirit is entirely like himfelf, and all iiis Operations neceflarily agree with his vvrit-^ ten Rule, unlefs he's inconfiilent with him-' G ; feif 86 The Third Sermon^ felf. They therefore that leaving our Sacred Oracles follow Whifpers, and unaccountable Suggeftions, and exped new Revelations to condu<5t them, they leave a fafe Guide for a very uncertain one : They are in conftant Danger of being bewildered : They lie at the Mercy of the Tempter : And it will be but juft with God that their negled: of Scrip- ture fhould be remarkably punifh'd. It was fo among the Germm Enthufiafts^ and it has been fo with others alfo. Let us therefore ever cherifli a mighty Vene- ration for our New Teftament Writers^ as Di- vinely infpir'd. Let no Infinuations leffen our Efteem of them. Let us converfe vv^ith them daily. Let us prize them as a Treafure^ and govern our Faith and our Life by their Di- redion : And we fhall find they vvill make us Wife unto Salvation : and be profitable for Doctrine ^ for Reproofs for CorreBion , for InfiruBion in Right eoufnefs : And that by their Means we may be perfect' j and throughly furnijl/d unto all Good Works, S E R- on 2 Tim. III. 1 6. 87 SERMON IV. a TIM. III. 16. All ScrijHtcre is given hy Infpratton of God^ and is profitable for Do- ctrine^ for Reproofs for Corre&on^ for Injlruclion in Right eoujnejs. Aving feen the Evidence of the Infpi- ^^ S=j): ration of the New Teftament;, we are jjjrj] next to confider it as to the Old T^^-LeBioly ftamentj which this Text moft directly refers January to: The whole of that being here faid to be 2-5, ncf. given by Infpiration of God^, they diredly fly in the Face of the Apoftle who oiFer to conteft it. And fince fome don't ftick at that^ let us fee how vv-e may our felves be confirmed, and how well our Principle may be defended a- gainiu them. I {hall here confider the Old Teftament as I have done the New ,• both collectively and 'diftributively : And fhall firft endeavour to prove, that the whole Old Teftament, taken in grofs, was divinely infpir'd j and then I "(hall more diftindly confider it^ as it has been -from antient Times divided into the Lavj> of MofeSy ths Prophet Sy 'dnd the Holy TVritlngs '^ and .prove that we have good Grounds to afferr Di vine Infpiration in the Cafe of eachcf chem. G 4 I- 88 The Fourth Sermon^ I begin with confidering the Old Teftament in the general ^ and without repeating what of the Evidence under the former Head is e- qually applicable to this, fhall lay down two Arguments in proof of a Divine Infpiration : The firft of them drawn from the Nature, the Duration, and the Unvariablenefs of thej^j^;* i^j Religion, which was wholly founded on the Writings of the Old Teftament • which- were utterly inconceivable, if they were not given by the Infpiration of God. The fecond Argument is drawn from the Confirmation which the New Teftament gives to the whole Canon of the Old. I. Then, I argue from the Nature, the Du- ration, and the Unvariablenefs of the Je-wijh Religion y that was founded upon the Old Te-* ftament. The Set of Writings to which we commonly give that Name, brought into the World a Religion that has inconteftable Cha-. rafters of Divinity, and long fupported it : That Religion continu'd in a moft Hourifhing State, with a peculiar vifibleG/07 attending it for many Ages ,• with fuch Evidence of its A- greeablenefs to the Divinity, as was, and well enough might be, abundantly fatisfaftory : And tho' upon its receiving a perfeding Stroke by the Addition of Gofpel Light, it has been fince fupcrfeded ; and tho' it has now for many Ages been deprived of all vifible Props, nay is expos'd to the utmoft Contempt and Derifion in all Parts and Quarters of the Earth, it yet continues even to this Day, in conformity to Divine Predidlions : While other Religions have either utterly vanifli'd , as many of the Pagipi Superftitions have done ; or are kept up by on 2 Tim. III. i6. 89 by meer Conftraint and Force, which is the Cafe of Malmmetanifm. Now thofe Writings by which a Religion of fuch a Nature as the Jewljljj has been not only introduc'd, but fo continu*dj and fo fupported, muft necelTarily be given by Infpiration of God ; and in join- ing with thofe of that Religion in believing them foj we cannot be deceiv'd. That we may difcern the full Force of this Argument, it will be requifite that we confi- der, I. The Nature of the Jewiflj Religion, that is bottom'd on the Old Teftament Wri- tings. II. Its long Continuance in a flourifli- ing State, with a vifible 0/^7 attending it j ha- ving this for its diftinguifhing Principle, that thefe Writings were given by the Infpiration of God. III. Its Duration even to this Day, up- on that Principle, under all the Difadvantages which it is pollible for a Religion to have at- tending it. Let thefe three things be well weigh'd, and the Argument v/ill be found to have no fmall Strength in it. I. Let us confider the Nature of the Jewijli Religion, which is bottom'd on the Writings of the Old Teftament. 'Tis a Religion becoming God, and that relieves the moft prefling Ne- ceflities of Man : A Religion that clears up the Doubts of his Reafbn, and quiets the Com- motions of his Confcience : A Religion that gives right Notions of God, and reprelents him as infinitely Great and Good, and fo to be fu- premely fear'd and lov'd ; and that at the fame time leads into right Apprehenfions of the Na- ture of Man, both as to his original Excellence, and his contracted Weaknefs and Vilenefs ; and fo points to fuch an Intercourfe with the God from whom we are fallen^ as tends to promote a ^o The Fourth Sermon^ a Recovery: A Religion that reprefents God at once as moft Holy and Juftj and yet moft Good , and Gracious, and Lovely ; and reprefents Man at once as the moft excellent, and yet the moft miferable Creature in this lower World : A Religion that both in its Dodrine and Worfhip, and in all the Parts of it, points to a Redeemer, through whom com pleat Sal- vation might be obtain'd : In a word , a Re- ligion fupported by various moft remarkable Trophejtes, and backM by a Multitude of glo- rious and uncontroulable Miracles. This Re- ligion of theirs was wholly bottom'd on their Sacred Oracles, which they peculiarly efteem'd, and which were committed to them as a fignal Truft. Their Religion was the moft ridicu- lous of any in the World, if thofe Oracles were not from God. It could then be no other than one continued Train of the grolTeft Fi- d:ions. The whole Nation of the Je-ws, tho' defpis'd by their Neighbours, was more fond of their Religion, than of their Pofteffions, their Liberties, or their Lives. They univer- fally look'd on thofe Writings that contain'd it, as drawn up by Men infpir'd of God. Was it poffible for them to be herein miftaken, and yet all the while to have Intercourfe with God, in a Religion made up of Lies .^ What may not he fwallow, that can digeft this ? If their Religion was not of God, it muft . be either from Men or Devils. From Devils it could not be, becaufe its great Aim was to promote Purity both of Heart and Life, and that way to weaken their Kingdom, and fup- plant their Intereft. Neither could it be from Men; becaufe the Frophe/tes and Miracles which it had attending it, were beyond their Reach and on 1 Tim. hi. 1 6. 91 and Power. And if it could not be either from Devils or from Men^ it muft be from God. And if their Religion was from God, fo muft thofe Records be that contained it, which were de- clar'd to come from him ; and thofe Oracles in which the Fads were related on which ic was builtj the DireAions contain'd by which they manag'd their Worfhip, and thofe Frophe- fas comprehended, by the Accomplifhment of which, true Religion was compleated. II. Confider alfo the long Continuance of the JewijJj Religion in a flourifhing State, with a vifible Glory attending it , while this was all along its fundamental Principle, that thefe Writings were infpir'd of God. As this Reli- gion was the moft Antient, fo was it alfo the moft Lafting. It did not appear for a little while , and then vanifti away : but it conti- ■iiu*d in a Luftre for many Ages. It did not put on a Variety of Forms and Shapes, as other Religions have done ,• but it continu'd the fame, from its firft Settlement, to its full Com- pletion, by the Appearance of the MeJJiah, without any very remarkable Variation j fa- Ving that at the latter End its Glory abated. They had a Shcchinah, a vifible Emblem of the Divine Prefence among them ,• a Favour that was peculiar to themfelves ^ a fatisfying Evi- dence of God's Well-pleafednefs with them, and of the Acceptablenefs of their Religion to him. They had this in the Time of Mojes .- They had it all along while the Temple of 5c- lomcn continued ftanding : And it was their grand Complaint that it was wanting under the fecond Temple. Now how could it be fup- pos'd they could have this aifuring Sign of the Pre- 9^ The Fourth Sermon^ Prefence of God among them , if their Reli- gion were not from him ? How could fuch a Favour as this be afforded,, and fo long conti- nu'd to them^ if their Sacred Oracles deceiv'd them ? Nay how could they be deceiv'd in Matters fo plain^ and fo liable to common Ap- prehenfion^ about which they were fo inqui- fitive, and in which they were fo much con- cern d ? The Fathers of their Nation handed down thofe Pares of the Sacred Canon which were written in their D'aysj to their Pofterity, with this Atteftation, that they came from God. They recommended them to them as Divine Records of their Religion. How could they be herein deceiv*d ? What moral Cer- tainty can be defir'd^ that is not to be met with in this Cafe ? The firfl Part of their Oracles contains a Hiftory of the Miracles with which God rc- fcu'd that People out of their Bondage in £- gypt, and fettled them in the l^nd of Canaan. If fuch Miracles were really wrought , thou- fands muft fee them. Had they not been truly wrought, they could never have impos'd a Re- lation of a Parcel of Fables upon their Pofterity as an infpir'd Truth. Whatever fome few par- ticular Perfons might be capable of, a Body of upwards of fix hundred thoufand People can never be fuppos'd fo ftupid and fenflefs. But if they really were Eye-witnelTes of the Mi- racles related^ they might with good Reafon conclude that he that was impower'd by God to work them, was fo alfo for the relating them ,• efpecially confidering how much was to depend as to all Times to come upon that Relation : And if he was impower'd by God to draw up fuch a Relation , and by him aflifted there- on 1 Tim. hi. i6. 9^ therein^ they might eafily gather^ that he was equally affifted in relating the fignal and re- markable Events from the Creation to that Time in which thefe Miracles were wrought,, which are alfo reported in thofe Oracles. Now who can fuppofe a Religion thus introduced, fhould be fo long continu'd^ with fo many evi- dent Indications of a fpecial Divine Prefence among them, with fuch a vifible Glory, and fuch Oracular Refponfes as they had, if the Re- cords they accounted facred^ had not been di- vinely infpir'd .'' This one exceeds all the Dif- ficulties that the believing them to have been divinely infpir'd, can be attended with. Far- ther, :;. Confider alfo the Duration of the Jew^i/Zj Religion in a great meafure even to this Day, tho' without A Itar^ High Prieft, or Sacrifice, under all theDifadvantages which it is poflible for a Religion to have attending it. Confider that Religion , as to its outward Part, and you'll find nothing more burdenfome. Its Rites and Ceremonies are extremely troublefome ; and Circumcifion in particular is very painful and difgraceful. While other Nations then have chang'd many times over, how fhould it come about that they fhould never change ? Since their cutting off the Mefjiah they have been fcatter'd into all Lands, and banifli'd into all Countries, without any vifible Profpert of returning into their own. They have met with all manner of Threats and hard V^^^^^ to draw them off from their old Cuftoms, but to little purpofe. They ftill retain a Veneration for their Law, and other facred Writings ^ and nothing can extort from them any thing like a Confeflion that they came not from God. Stub- 94- The Fourth Sermon^ Stubbornnefs may indeed carry fome very far in an adherence to Old Cuftoms and Ufages : But if this be meer Stubbornnefs, 'tis fuch an Inftance of it as is unexampled. To thofe that confider things maturely, this looks like a fignal Effort of Providence, to confirm us in the Belief of the Infpiration both of Old Te- ftament and New at once ,• in as much as their Treatment fulfills the Predidions of the New; and their ftill- adhering to their Religion ac- complifhes the Predictions of the Old : And both would be unaccountable, if Old Tefta- ment as well as New was not infpir*d of God. In fhort : He that obferves how firmly the. Antient Jews believ'd the Divine Infpiration of the Old Teftament, not only through the Tradition of their Fathers, but as confirm'd by the Theocracy under which they liv'd, and the immediate Guidance of God they were fa- vour'd with ; And how firmly the Modern Jeji^s believe the fame, notwithftanding they thereby fo much confirm the Caufe of us Chriitians whom they mortally hate, won't eafily be able to believe that this could be an Accidental thing, or fall out without the fpe- cial Conduct of Divine Providence, to con- firm us in the Belief of the Infpiration of thole Writings, in which we now have a much greater Concern than they. 2. But my Second Argument I look upon as fully Conclufive : ''Tis drawn from the New Teftament, by which the Divine Infpiration of the Old Teftament is abundantly clear'd-. The Prophefies of the Old Teftament are in the New declar'd to be fulfiU'd ; and we are at the fame time aftur'd that they came from God. We are told, that it was God that at. ftmdrjf on a Tim. III. i6. 95 fundry times and in divers manners^ [pake to the Heb. 1. 1* Fathers of the Jewifh Nation^ in the Prophets^ or by them. 'Tis thereby plainly meant^ that he did fo all along from the time of Mofis, to the Days of Ezra. And in General thofe Writings that by the Jai^s were efteem'd fa- cred, we are told were the Oracles of God. And Rom. j.z. if they were Infpir'd Perfons that tell us fo, as has been cleared, then they muft necelTariiy be Infpir'd Writings which they commend as fuch. This is a thing fo plain that it is obvi- ous to the meaneft Apprehenfion^ and may give full Satisfadion to fuch as are not able to go very deep^ or take in abftraited Arguings. Should any of you then be tempted to doubt of the Divinity of the Scriptures, and per- plex'd under that Head, I fhoUld think you would do well to begin with the New Te- ftament : And if you can be fatisfy'd upon fuch Evidence as that which is before produced, that the Writers of that were infpir'd, you will find that they recommending the VVri- ters of the Old Teftament as infpir'd, it by an eafy Confequence necelfirily follows, that they muft be fo : Which is a much plainer way to a Rational Satisfaction, than to ftay till all the Difficulties ftarted, as to fome Parts of the Old Teftament, are folv'd, which per- haps may never be. Without perplexing our felves with particular Difficulties, here we may ftick, and fafely faften : The Old Tefta- ment muft be Divinely infpir'd, becaufe it is recommended as fuch in the New Teftament, which was undoubtedly infpir'd. And here let U5 diftindlly obferve, what we may learn under this Head from our Saviour^ and wha: from his immediate Difcipici I. From ^6 The Fourth Sermon^ I. From our Saviour. He was the Great Prophet of the Churchy and it certainly be- comes us to liften to his Teachings^ and to depend on his Inftrudions^ in this as well as any other Part of our Religion. Now he plainly appears to have look'd upon the Body of Sacred Writings which the Jeivs had in their Hands in his time, which is the fame with that which we now commonly call the Old Teftament, to have been Divinely infpir'd. Joli. 5. He bids the Je7vs fearch the Scriptures: For in 39. them, fays he, ye think ye ha've Eternal Life, When he bids them fearch the Scriptures^ he re- fers them to the Sacred Canon that was in their Hands : And when he adds , that they thought they had in them Eternal Life, he in efFed: gives them to underlland, that in fo thinking they were in the right, or otherwife he would have undeceiv'd them. Our Lord did not refer them to one part of their Canon exclufively of the other ,• but takes in all ; Mofesj the Prophets, and the Ffalms, which was their Celebrated Diftindion that I am to come to prefently. We are told by the Evangelift, that our BlefTed Saviour after his Refurredtion Luk. Z4. opend the Underfiandings of his Difciples, that 44> 45- they might underfiand what was written in each of them concerning him. How can any fup- pofe that if our Lord had found them wretch- edly miftaken in their fundamental Principle, in taking a Set of Books for Divinely Infpir'd that were not fo, he would have let them alone, and fufFcr'd them to run on, deceiving and being deceived ? Five Let- 'Tis faid. There is not any VaJJage in the Gofpel, tcrs\\\o/ii^hcre Chrifi tells us that all the Books of the Old Tefamtnt were Injpird by God, But what then : Is on iTiM. III. i6. 97 Is it not enough that he appro'vd them in Grofs ? Could he have fo approv'd them in Grofs, if they held them to be Divinely infpir'd, when they were not fo ? Does not he mention their Apprehenfion that in them they had Eternal Life^ without any mark of Difapprobation ? But 'tis faidj He never undertook to make a Critical Treatife upon the [acred Books j nor to clear the Hi- fiorical Differences in them. Very true : Nor is that the Point in Queftion, but whether he confirm'd their Infpiration, by not fetcinp; them right, if they were herein in the wrong? !■• '■ And whether he was not oblig'd to this, by his Office as the great Prophet of his Church ? All that is here fuggefted is only this : That his Dejign iifas not to make us able Criticksj but good Men , and to bring us to render to God the O- hedience due to him. He omitted nothing that might infirutt m in our Dutjy but he never troubled him- felf to correB certain Errors of fmall Importance ^ which might be among the Jews. As if this was a meer piece of Criticijm! Or the hold- ing thofe Books to be Divinely infpir'd that were not fo, was an Error of fmall Importance: How could our Saviour's Indifference here, be reconcil'd with his Zeal for Truth, and his great Concern for the Honour of God, which were fo confpicuous in him upon other Occa- fions, and in Cafes far lefs momentous ? Did he not moft zealoufly fet himfelf againft Pha- rafucal Traditions, by which they overthrew the Word of God .'' And might it not be very juftly expeded that he fhould with equal Zeal oppofetheafcribing thofe Compofures to Divine Infpiration, which labour'd under the Effeds of Humane Fallibility ? Was he fo an- gry at their teaching for Dodrines the Command- H mcnti 98 1 he iourth Sermon^ ments of Men ^ and would it not as much have deferv'd, and drawn forth hfe Difpleafure, had they father'd upon God the Writings of Men, which they drew up without being under a- ny thing of his fpecial and peculiar Condud? Were not the Errors to which this Miftake expos'd thenij of as great Importance at ieaft, and as dangerous Confequence, as any they fell into the other way ? Nay really, he that foberly confiders Matters^ will, I think, with- out much difficulty agree, that the Necefli- ties of the Church more required his being clear in this than in the other Matter. For it is a much eafier thing when we are once certify 'd what Books are Divinely infpir'd, ro find out what Dodrines nnd Commands are of God, and what of Men • than it is to be fatisfied what to ftick to, fuppofmg there to be a Collection of Writings efteem'd Sacred, of which fome are Divinely infpir'd, and o- thers not ; fome from God, and others meer- ly of Men. Our Saviour therefore, v/ithout defigning to make them Criricks, referring the Je-ws in genera], and his Difciplesin par- ticular, to the Scripture ,• to thofe Scriptures which they efleem'd Divinely infpir'd ,• and to all the Parts of thofe Writings, as they were commonly diftinguifhd among them ,* confirm'd their Divine Jnfpiration. Had he found them herein miffaken, his Concern for their Good would have prompted him to have undeceiv'd them : And there is hardly any thing could be mention'd, that mere de- ferv'd, and required, and ciiU'd for his Affift- ancej or in which we may reafonably fup- pofe he would have been niore free to have given it. Bur, 2. Let on 1 Tim. III. i6. . 99 2. Let us alfo obferve how much the Apo- ftles of our Lord, and his infpir'd Followers, have done to confirm us under this Head, as to the Divine Infpiration of the Writings of the Old Teftament. When St. Taul fpeaking of the 'Jeivs tells us, that unto them v^ere committed the Oracles of God, 'tis hard to fuppofe but that if they had fo grofly abus'd their Truft, as to intermix meer Humane Compofures with Di- vinely infpir'd Writings, and to recommend them as of equal Authority, he would have tax'd them with Unfaithful nefs. And when in the Verfe immediately before my Text, he commends Timothy, and applauds his Happi- nefs, for knowing the Holy Scriptures, which it is faid, v/ere able to make him Wife unto Salvation, and then adds the Words of the Text, he in efFed alTures him that the Scrip- ture then receiv'd, the whole Canon of the Old Teftament in general, was given by In- fpiration of God. And indeed it is eafy to ob- ferve, that when the Apoltles cite a Place in the Old Teftament, tho' for the moft pare they only call it the Scripture, yet they mean by it fomething that came peculiarly from God. Scripture in it felf is no more thin a Writing : But when they call a Pailage cited out of the Old Teftament, Scripture by way of Eminence, they mean a Divinely iufpifd Writing. Thus St. ?aul, fpeaking of what came diredly from the Mouth of God him- felf, cries out. What faith f/^.- S C R I P T U R E ? Gal 4. 50. Ca^ out the Bondwoman, and her Son. And a- gain, the SCRIPTURE forefeeing that '^'^- ^ '• God ivould ju/lify the Heathe?i thro' Faith, preach- ed before the Gojpel unto Ahri\v,\m, frying. In thee fliall all Nations be BleJJed. 'Tis generally own'd H z that TOO rh(^ Fourth Sermon^ that God himfelf fpake both thofe PalTages, and yet the Apoftle calls them Scripture. So that ac- cording to his Phrafeology^ the Scripture faith thus, or God fpake thus, is all one ; the Senfe is the fame. Having therefore told the Romansy Kom. II. that Go^/ /^ii^ concluded them all in Unbelief, that 3i. he might hii-ve Mercy upon all', he clfewhere men- tions the very fame thing, and afcribes it to Gal j.iz.the Scripture, faying;, the Scripture has concluded nil under Sin. So that the Voice of God, and the Scripture in the New Teftament Language fig- nify the fame thing : A.nd when the Apoftles cited the Oracles of the Old Teftament, un- der the Name of Scripture, 'tis as if they had faid the Scripture of God : And by fo citing them, they have confirm'd their Infpiration. He therefore that disbelieves the Old Te- ftament, muft alfo disbelieve the New ; He that qucftions the Divine Infpiration of one, muft qu- ftion the Infpiration of the other al- fo. Nay in this Refped the Old Teftament has an Advantage above the New, that the Canon of it was confirm'd by ourSiviour, and hisAp.ftles^ which is a Confideration that ought to give us abundant Satisfadion. Having thus confider'd the Divine Infpira- tion of the Old Teftament taken in grols, I lliall proceed to confider the fame more diftindl- *^>T- * j 77 .7 . c . 7 lyjas it has been from anci- luM to this common J.nni-h I^ivi' ^^^ ^^^^^ divided intO the jion of the Hooks of the BiHsy when Laii> of Mofes, the Prophets , he faid that it vfas necejjayy that and the Chetubim, or Holy nil that was fpoken of him in the [\^ritin^s * : And lliall fee Law 0/ Moles, ui /5e Proi>ht:i.s, , enonirf vi'h^fhpr vrf- end in the Pfalms, fhouid be ac ^^^ cnquirc Whether we complijh\i,h\xV& z^^ Ao^. For the have not good Grounds ?h\ix\s were a part of' thofe they to affcrt Divine Infpi- caird the Holy \Vi iuii-.. ration in the Cafe of each, ^1 I begin on a Tim. III. 16. loi I begin firft with the Law of Mofes, mean- ing thereby the Pentateuch, which piflls for hi> Law in this Divifion, tho' the Law be really but a part of it. His Antiquity as a Writer, is fomething of an Argument in his favour. He wrote long before Hefiod, or Homer , or Or- pheus, or Linns, or TrifmegijK This is fully prov'd by Jofephus the Hiftorian, in his An- Iwer to y^ppion ; and by Eufebws, The very Antiquity of his Writings in fome refpeds points us to their Divinity. For 'tis not rea- * Sir ^ jonable to belie've that the jirfi written Account ^^}^''^^^ the World had of Reiip-ion, (liould be a Cheat : That ^^'^'fely the firfi eminent Record of Religion jJiou Id be a Lie • r^j ^j^i^^ and not only a Lie, but the worji of Lies, and the wfs of mofi pernicious and defiruilive Faljhood that c'Vir^'^^'-P^'*^^- 7vas publij]}*d amo?JgJl Mankind : For fo it mufi '-"''/» needs be, to impofe a Law upon the JVorld in God's Name, without his Authority *. The Writings of Mofes are partly Hijhrical, and partly Preceptive. The Hl-Jhrical part of them either relates tofuch things as palVd from the beginning of the World to his own time ,• or the Tranfa6tions of the Age he liv'd in. As for his Account of the Creation of the Worlds and the PalHiges of the feveral Ages that followed before his own time, whatever Memoirs he might receive from Tradition, that in the drawing up his Accounr, he adted gs aninfpir'd Perfon, I take to be plain fron> hence," that he hereby laid the Foundation and Ground-work of all fuccieding Pvcvela- tions ; and therefore cannot, as faidiful as he •was, be therein luppos'd to have been left to his own fallible Condud. Inlpiratioa was as neceflliry in this Cafe as ia any : And therefore we m ly be alFur'd it would not be H ? here loi I be Fourth Sermon^ here deny'd him. As for the Hiftorical Ac- count that Mefis drew up, and left upon Re- cord, of the Tranfadions of his own Day, we have hints of a Divine Comraiflion for it. We are told, that he was requir'd of God to write in a Book what pafs'd in the Cafe of the A- Exod. malekites : And if in that Cafe, we may con- ij- M- elude it was the fame in other Matters, of as great, or greater moment. And where God gave a Commiffion to write for the ufe of his Church and People in all after-Ages, 'tis rea- fonable to believe he gave at leaft fuch a Condud as fliould preferve from Miftake and Error : Which, as has before been hinted, is all that is meant by Infpiration , with reference to Hiftorical Narratives. Confider Mofes as a Lawgiver, and view the Vreceptive part of his Writings, and there he muft be own'd infpir'd, or the Church of God was not fecure in its Foundations. He „ . that is reprefented as Qntirely faithful in the -.^ z'. ^0 ufe of God J muft to be fure in fettling the Laws contain'd in Le-viticus and Deuteronomy, mofl; exactly follow Order. And if God in building of his Temple, would give fuch punctu- al and exad: Orders as to every Particular, that there might not be the leaft Miftake, it can hardly be conceiv'd that he would leave his Servant Mofes to himfelf, and his own Con- duct, when he was fettling the Church that was to ferve him, and the Service that was to be perform'd to him in the Tabernacle, and in the Temple. He wrote Deuteronomj in a Deut. V- ^cok, and that Book was to be preferv'd in '-, i<. the fide of the Ark of the Covenant, for the ufe of the Ages that foUow'd after. Then, if eviT^ Inipiratioh was needful j and therefore we on iTiM. III. i6. 103 we may conclude it was not deny'd. Befides, even thofe Writings of Mofes that are Hifto- rical^ contain many Predidions that afterv/ards were fully accomplifh'd, which plainly mani- feft him an infpir'd Perfon. And he had aifo peculiar Converfe with God^ and wrought ma- ny Miracles to manifeft the Divinity of his Miflion, and that he was under peculiar Di- vine Conduci: And if he was ib in acting, 'tis but realbnable to conclude he fliould be fo in Writing too^ which was rather of more Moment to that Church which hev.as to bean Inftrument in the Hand of God to fettle and eftablifhj than his Ading. 2. The Prophets among the Jews are gene- rally own'd to have been infpir'd ,• and there- fore the Succeffion of them which there was in that Church was the greater Favour. Their Predi6tions verify'd by theEvenr, was an irre- fragable Proof of their Infpinuion. God only can certainly foretel future Contingencies , to happen many Ages after 5 and none can fore- tel fuch things without Infpiracion. Now the Prophets among the Jejus foretold many things of which no natural Caufe could be given, which were fulfill'd long after they were dead and gone. Confulting the Writings oi" the Vn- pbets, wefliali find the exad Time and Date of things often fix'd long beforehand, where the Caufes were remote, and cut of view. Thus we find the Deliverance of the Jews ouz of their 1^^- 4-^- Captivity in Bahjlo7i foretold a hundred Years ^'^» ^'^' before. They have foretold the moft arbitrary things that could be. The Prophet that pro- ' phefy'd againft the Altar at Bethelj nam'd the Prince that fhould offer up the Priefts upon it, i King'. :;5'o Years beforehand : /; jbjH ffays he) he^y ^^ H 4 ^ ' J0~ 104. The Fourth Sermon^ Jo SIAH by Name, ifaiah alfo did the fame as to the Deliverer of the Je'ivs out of Babylon • Ifa.44.18. He caird hiiTi by his Name Cyrus long before he was born. They have foretold things in \vhich many were concerned, as well as things that related to particular Perfons. Thus Daniel foretold that the Jjjyrian Monarchy that was fo formidable fhould moulder away in a little time, and be fucceeded by the Verfian ; on the Ruins of which the Grecirrw fhould within the compafs of a few Years be erected ,• which Grecian Mo- narchy fhould be divided into feveral lelTer Principalities^ till the Remans came and fwal- low'd up all. Alexander the Great admir'd very much to find himfelf defcrib'd fo exadly in this Set of Prophefies, as well he might. And 'tis indeed admirable ^ that fo many things^ that concern'd fo many Nations and Countries, and fo many feveral Ranks of Perfons_, that had dif- ferent Views, and Aims, and Projeds ; and fo many Motions of theirs in a continu'd Courfe for fo many fuccellive Ages, fhould be fo exad- ly defcrib'd fo long beforehand. This is utter- ly unaccountable, without Infpiration. But the main Evidence under this Head is this : That what we learn in the Gofpel-Hiftory, concerning the Birth, Life, Death, and Bu- rial of our Lord Jefus ChriB, and concerning his RcfurreAion and Afcenfion into Heaven ,• us aifo concerning the Fruits and EfFeds of his Death and Paffion, the Calling of the Gentilesy the Cafting off the Jews, and the Abrogati-. on of their Ceremonial Worfhip, with many of the nioft remarkable Circumftances with which thefe things were attended, may be found moft pundually foretold in the Writings oi the Old Prophets. Among the reft, the Three on 1 Tim. III. i6. 105 Three and Fiftieth Chapter oilfaiah, isfo par- ticular with reference to the Death and Paflion of our Saviour, that he feems an Hiftorian ra- ther than a Prophet. And indeed there were fcarce any of the Prophets, but foretold fome- thing concerning him. That thefe Prophe- fies were not forg'd by the Chriftians, is plain, becaufe they were in being , and read by ma- ny, long before the Birth of Chrift ,- long be- fore the Name of his Followers was ever heard of : And 'tis teflified by the Jews their bitter Enemies, who at the fame time as they are fo, are extremely zealous for she Honour of their Prophets. 'Tis true fome of thefe Prophets principally imploy'd themfelves in moral Inftrudions, fuiting the Circumftances of thofe they fpake to, without any fignal Predidions : But they / generally introduce their Difcourfes with a ' Th}ts faith the Lord ■ and reprefent fuch Admo- nitions as coming dire if we confider the vaft Uncertainty of the reft of the World, who are at a woeful Lofs about many of the moft Important Matters • and what Fables they liften'd to, for want of certain Truth, on which they might depend. A Plato and other thoughtful Heathens might be convinced of the great need of Revelation, and declare that fuch and fuch things would remain incapable of being explain'd till one came that was Divinely infpir'd : But none could point to any fuch Writers, or give that Satisfadion in Divine things that might juftly be expeded from fuch as were fo. This was the peculiar Happinefs of the Jeii^s for many Ages ; but is at length become common to us Chriftians with them : Nay herein our Happi- nefs and Privilege is much beyond theirs, that we not only have the fame Infpir'd Writings as they, but the Addition of another Body of the fame fort, which gives a great deal of New Light both as to Truth and Duty • makes dark things clear, and hard things eafy ; takes a wider 1 1 o The Fourth Sermon^ wider Compafs^ and gives diftinder Notices of the dired way to Happinefs^ and the terms on which we ftand with an offended God ; and at the fame time brings Life and Immortality to Light in our view, to a Degree be- yond what the World had ever known be- fore. Thirdly and Laftly, it highly concerns us, not only to be Thankful for fo great a Trea- fure, but to fee to it that we accordingly im^ prove it. We have good Reafon to blefs the Lord that he in thefe Later Ages has reftor'd thofe Writings to his Churchj which he atfirft Infpir'd j and that he has by a remarkable Re- formation again open'd the Mouths of his Vrc- phets and Apofiles in this Land_, after they had been kept for a long time mute comparatively, by the Violence of the Emiffaries of Rome. In thefe facred Infpir d Writings of the Old and New Teftament is that Truth preferv'd pure and entire, which would have fufFer'd infinite Alterations, if barely committed to the Hands of Men. 'Tis this Scripture that was given by Infpiration of God, that has in thefe Laft Days purg'd the Chriftian Dodrine from grofs Er- rors, and the Chriftian Worfhip from Idola- trous Superftitions : From hence have our Ene- mies of Rome been confounded ,• and therefore is it that they fpeak fo ill of it. This Holy Scripture hath on a fuddain in thefe Parts of the World correded the grofs Faults of many Ages : And if by its help Chriftianity is not even yet rais'd to its Primitive Beauty and Pu- rity, and Perfedion, 'tis only becaufe we have not been fo free and vv'illing as we ought to have been, to follow it fully. Let us rejoice in on 1 Tim. III. 1 6. iii in the Goodnefs of God, in that we live in fuch a time as this. Let us fee to it that we make a good Ufe of fo ineftimable a Gift, as he has beftow'd upon us. All the Acknow- ledgment he demands of us in return, is that we ufe it in all the feveral Refpeds in which he defign'd it fhould be profitable to us. Let us then fearch the Scriptures daily _, and medi- tate ferioufly upon them. This is the Manna that all Ifrael is to feed upon. Here we.lhall find what may nourifli and ftrengthen us, what-, ever be our Condition, or Age, or Sex, or Circumftance. But let us remember that this Gift of God was not only defign'd to improve our Underftandings, but alfo to purify our Hearts and amend our Lives. And what can it avail us to read or hear the Scripture, and take in the Notion of it, if We negled its In- ftrudions in this refped: ? 'Tis a great Af- front to it to put it under a Bufliel, and hide it from Men, as is done in many Countries : But 'tis a much greater Affront, to live in the Light of it as if we were in the thickeft Darknefs. Hath God fet and kept up fuch a Light a- mong us, and fhall we difcredit it by delight- ing in Deeds of Darknefs ? Shall we be fo loudly call'd by the Holy Scripture to repent of our Sins, and return to God, and live to him, and in the mean time wallow in Filth, and in fuch Im.purities, as even the Heathens themfelves would have been afliam'd of ? Never let it be faid : For it would turn to a very fad Account another Day. Let us ra- ther endeavour to renounce the Vices of the • refent Age, as well as its Errors ; And let us load Lives becoming the Profeffion we make 01 112 The Fourth Sermon^ of being inftmded by the Holy Scriptures , in all Piety and Purity, Juftice and Honefty. This will be the only way to glorify our God and Saviour : and this way Ihall we fhew that the infpir'd Writings which we have in our hands, have, as the Apoftle intimates in the Verfe before the Text, made us truly JVife imio Salvation, S E R- ii SERMON V. 1 PET. I. II. For the 'Profhejy came not in Old time by the Will of Man ; but Hi?- Ij Men of God f fake as they were moved ly the Holy Ghofl, THere is no Part of the facred Scrip- Jt Sal- tures more remarkable than the Pro- ^"^^Z^^^^ phetical : And yet it is not free of ^"^^^j' Difficulties^ nor has it efcap'd A-fperfions. The February Prophets of the Old Teftament were Men of 6. lyof. great Eminence ; and their Gifts were defign'd to be ufeful to the Church even to the end of time. Intending fome fpecial Remarks upon them, I'll take this Method. I'll confider the Names they were call'd by ; the Ends of their Miflion to the Church of God j the Influence of the Holy Ghofl; they were under in Prophefying ; and the Notifi- cation of this to others, fo as to prevent De- lufion. Thefe things being well weigh'd will give fufficient Evidence that the higheft Re- fped was due to them in the faithful Difcharge of their Office, and is ftill due to their Wri- tings. And afterwards I'll enquire how far Gofpel-Minifters, who tho' defticure of their Infpiration, are call'd to the ftanding part of the Prophetick Office, may groundedly claim 1 any 114 ^^-^^ Fifth Sermon^ any thing of a like Refped : And how that Re- fped that is due to them_, or rather to him that fends and employs tliem^ is to be nwnifefted. ■ I. I begin with confidering the Names which Infpir'd Perfons among the Je'ws were cajl'd by : Which were various. 1. They were call'd Seers. Thus we are ?oid that before-time in TyW/, when a Man went to enquire of God, thus he fpake : Come t Sam, y. ajjj let us go to the Seer : For he that was after- ^' wards called a Frophet^ was hefore-tlrAZ calVd a Seer. Among others Samuel was thus ftil'd : And therefore we are told that Saul enquiring V. 18. for him J ask'd where the Houfe of the Seer z Chron. vvas. Jeduthun alfo is call'd the Khjg's Seer. And I Chron ^'^'^ ^^ ^'^^^'^ ^^^ ^"^^^' ^^^ Reafon of the Name , zg. w^s becaufe they faw many things which God 'did not think fit to difcover to others : They Hiw things in a different Light from the reft of Mankind. 2. They were call'd Prophets : Which ilgni- fies Bringers and Interpreters of Divine Ora- cles : And this was their moft common Name. As for the Order of Prophets which Father Siwo7i fo zealoufly contends for, that were fo ftil'd becaufe they kept the publick Regi- fters, and wrote Hiftorical Annals, from one Period of Time to another, they are not to be trac'd in Scripture ^ nor can we there find any Foot-iteps of their Office. This Name was indeed given to all that apply'd them- felves to facred Studies, for the Service of the Church: But I can't difcern that we have iSam.19. an}' Ground to carry it farther. Thus we are 20. told that Saul 's MtJ]i.ngers faw the Company of the Prophets on 1 Pet. I. ii, 115 Prophets Vrophejyingy and Samuel fianding as ap^ pointed over them. They (iiw the Prophetick College Exercifing their Gifcs^ with Samuel ading the Part of a Prefident. All belonging to the College are call'd Vrophets , becaufe they were Candidates for Prophefy, tho' not yet infpir'd. As for their Exercifes, they were rather preparatory, than properly Prophetical. We find alfo the fame Name given to thofe who prais'd God in Hymns , with Mufical Inftruments, in a facred Symphony. Thus was i Sam, Saul told, that when he came to the Hill of God ^ '^' 5* he Jhould meet a Compatiy of Prophets coming down from the High Place ^ jvith aVfaltery , and a Tabrety and a Pipe, and a Harp before them j and that they jhould prop hefy : i. e. fhould chearfully fing the Praifes of God. But thefe alfo I take to have been the So7is of the Prophets • fuch as had a Prophetical Education : And the Hill call'd the Hill of Gody I look upon as fo ftil'd, be- caufe it was the Place of their Refidence and Worfhip, who were train'd up in order to the fpecial Service of God, in that Age and Day. However, in this all agree, that thofe were mod properly Prophets in the Jcwijlj Churchy who either difcover'd things that were fecret, or foretold things future, by Divine Affiftance ; or came with an infpir'd MelTage from God, either warning of Duty or Danger. The Jeivijh Church had many fuch. Nay chey had a Pro- mife of a conftant Succedion of fuch, made them from the firft. A Propha, fays their Law- ' giver Mofesy will the Lord God raiie up unto thee^^^^^- ^^ like unto me. i. e. A fucceffion of Prophets, as ^^'' ^^' well as the Mejfiah at the la ft, the great Pro- phet of the Church. He that confiders th? Connexion, will eafily conclude with the I z Learned 1 1 6 The Fifth Sermon^ "^See his Learned Stillingfleet, * that that was its true CO 4 Sacf B ofc^^"^^ • ^^ ^ "^ ^^^^ ^^ would be unae- zCli. 4. countable^ thatAfo/« with the fame Breath as he rrvakes- a Prcmife about a Prophet, Ihould have given them Rules, by which, fuch as pre- tended to be Prophets among them, fhould be try'd. ;. They werealfo call'd Men of God, Thus t Sam. z, we are told, that there came a Man of God to ^7^' Eli the Prieft ^ i. e. a Prophet of the Lord, as is plain by the Meffage he brought, with re- ference to the Judgments that awaited his Houfe and Family, as to which the Event was 1 Satn. anfvverable to his Prediction. Samuel is call'd 9* ^- a Man of God: And he that cry'd againft the 1 Kings Altar at BetM^ in the Days of Jerehoamy is xj. I- alfo ilil'd a Man of God. All that was hereby fignify'd, was that they came from God ; and that what they fignify'd as from him, was real- ly and truly by his Order and Commiffion. 4- They are in the Text ftil'd Holy Men of God. Which feems to poini at that Maxim that was univerfally laid down by the Hehrevj Dodrors, that the Spirit ofT'ropJ^efy never rejh upon any hut a Holy Man. And indeed, if we confult our own Reafon, it will intimate to us, that ic is not likely God would infpire Men , and fend them lorth as peculiarly Authoriz'd by himfelf to reveal his Secrets, who were them- felves vicious, and of unhallow'd Lives. And yet I'm rather for confining this Charader to the Penmen of Sacred Scripture,^ than for ex- tending it to all that were favoured with the Gift of Prophefy. St. Peter is here fpeaking of Scripture-Prophefy , which he reprefents as more fire even than a Voice from Heaven, and he afcribes ic to Holy Men fpv^aking and ading on 1 Pet. I. ^i. ^ly ading as God infpir'd them. Nor is there a- ny one whofe Writings are efteem'd Divinely infpir'd for the ufe of the Church in all Ages, whofe Holinefs can by any Man be call'd in queftion, excepting Solomon : And we have probable Reafons that may juftly incline us to believe that he was a true Penitent after his Fall • and that he left the Book of Ecck^ /lafies behind him as a Monument of his Re- pentance. Nor can it feem at all credible to one that weighs Matters confiderately^ that his Writings ftiould be drawn up by Di- vine Appointment for the Ufe of the Church in all Ages, and he be deftitute of Divine Grace : Or that he fhould have fuch an Honour con- ferr'd upon him, as that the Church fliould be oblig'd froni one Period to another^^ to lay Strefs on his Authority, and yet he leave the World in fuch a State as to be doom'd to E- ternal Mifery. But tho' all our facred Pen- men were Holy Men of God, yet it dees not therefore follow that all muft be Holy, that had any Degree of the Gift of Prophefy. We are told, Caiapbas had a touch of it j and yet^ " ^^^ we have no reafon for fuch an Apprehenlion^^' in his Cafe. Balaam alfo prophefy*d ; and yet we are told that he lov''d the IVagcs of Unrigbte- ^ ^'^^' oufnefs. But we may obferve in the Cafe of^* ^''* both of them, that there was rather a Pro- phetical Flafh, than any confiJerable Influ- ence of the Spirit of Prophefy j which could not be faid to reft upon them, tho' it tran- fiently aded them. They were Holjf Men of God, that were made ufe of to draw up the Scriptures^ and theyfpake not of themielves, but as they were movd by the Holy Ghoji. I % TI. I.e^ 1 1 8 The Fifth Sermon^ ^ II. Let us confider the Ends of their Mifiion to the Church of God, which were various. 'Tis natural to Man to defire to know Futuri- ties. That DefirCj if it be not check'd and regulatedj and kept under Condud , draws into a multitude of the moft foolilh Extrava- gancies. Of this we have plain Evidence in the Pagan World. The poor Heathens were mighty defirous to know Futurities • and they would conjediure at them from the flight, or the eating of Birds/rom the Entrails of Beafts, from their foolifli and ridiculous Dreams, or any little Fancies that came in their way, ra- ther than they would be content fo much as to feem to remain w holly ignorant of them. 'Tis almofi: incredible to think how wretchedly ma- ny poor blinded Souls were deluded in fuch ways as thefe.God aimM at preferving his People from Follies of this Nature, to which their Neigh- bours round about them were ftrangely addi<5fc- ed : And in order to it, he gave them Prophets of their own, to foretell them what would come to pafs : And this realon of that Gift of God to ^ the Jeipif,} Church is plainly pointed at by io i6. wholly to be excluded, yet, without doubt, God had other Reafons, and thofe more weigh- ty and momentou?, for the raifing up, and commiffionating fuch an Order of Men as the Prophets were. That we may the better difcover them, let us confider wherein they differ'd from the Pm/?j among the Ifraelites ^ how fubfervient their Miffion was to the Re- velation of the Mejliah; and what a Light they gave into the Methods of Divine Provi- dence, not only in the times in which they parti.= on 1 Pet. I. ii. 119 particularly Uv'dj but alfo in all Ages of the World. I. Then let us confider wherein the Prophets difFer'd from the Vrkfis, among the Ifraelites, The Levitical Priefis were not only to offer Sa- crifice, and miniiler in the Temple, but alfo to inftru<3: the People in their Duty j and they were accordingly^ tofeek the Law at their ^'i^^-^. 7' Months. That they were to underftand the Law, and inftrud others in the meaning of it, and teach them the Will of the Law-giver, is plain out of the Law it felf. It is bound upon them by a perpetual Statute, that they Lev. 10. (hould te^ch the Children of Ifrael all the Sta^ 1 1. tutes Tvhich the Lord hadfpoken unto them by the hand of Mofes: And this Charge is oft repeat- ed. That they might be the better able to inftrud the People, and that univerfally, God wifely fb ordered Matters, that the C/Vitj of the Levltes fhould be difpers'd up and down in all the feveral Tribes of Ifrad. Being thus dif- pos'd of, and thus obiig'd to teach the Peo- ple all God's Statutes, it was, without doubt, their Duty to inftrud them in the Moral as well as the Ceremonial part of the Law of Mofes. But by degrees they degenerated, run- ning all upon Ceremonials ,• overlooking the Moral part of Duty, and neglecting the Spi- ritual part of Divine Worftiip. Of this the Prophets, according to their Commiflion, oft complain'd, and Malachi in particular brings in this heavy Charge againft the Body of the Priefts on that Account j Te ha%'e corrupted the ^^-='1 i. 8. Covenant of "Ltv'i, faith the Lord of Hops. To remedy their Mifcarriage, God rais'd up a let of Prophets, v/ho were more fully to inftru(5t the People in the whole compifs of their I 4 ___ Duty, no The Fifth Sermon^ Duty, to reprove them for their Sins, to al- lure them to Obedience by Promifes of Mer- cies from God ; and to denounce his Wrath againft them, upon their Impenitence and Difobedience. They were to revive the more Spiritual part of Religion among that People, and reinforce both the Promifes and the Threatnings of the Law of Mops, as far as concern'd their Morals, which in God's Ac- count were ever vaftly more weighty than Ceremonials. The Prophets therefore in this Refped were rais'd up to fupply the Defeds of the Triefis. They were extraordinary Of- ficers, fent to remedy the Mifchief arifing from the Negleds and Mifcarriages of the ordinary Officers in that Church. They were a fort of fupernumerary Inftrudors ; Vv'ithout whom neverchelefs the Jewijh Church had degenera- ted an hundred fold more than it did. And while the Triefis generally ran upon the Nice- ties and Punftilio's of the Ceremonial Law, which were deftitute of Intrinfick Goodnefs, they, with the*utmoft Earneftnefs, endeavour'd in the Name of God to perfwade Men to break off their Sins by Repentance ,• to ceafe to do Evil, and learn to do well ; and to be found in>he confcientious Pradice of Moral Duty. 2. Their Miflion was alfo very fubfervient to the Revelation of the Mejjiah. He is the Center of all Divine Revelations. In him all Natiors were to be Blejfed : And nothing could be of greater moment, either to God's Anti- ent People, or to any that he might take in- to the fame Relation to himfelf in after-times, than to receive, own, and embrace this Mef- fiah. Of him therefore we are told, GoJ fpake b) on 1 Pet. I. ai. m the Mouth ofhts Holy Prophets, everfince the World^^^- ^• hegan. To give Men notice of the time of his ^'^^ coming, the Circumftances of his Appearance, the Charad:ers of his Perfon, the Treatment he fliould meet with, his Sufferings and Death, his Refurredion and Afcenfion ,• the Nature, the Glory, and the Extent of his Kingdom, and the Succefs of his Gofpel : to give notice of thefe things was the great End of raifing up of Prophets, and infpiring them ; that fo the Minds of Men might be the better pre- par'd to receive him, when they found a number of Predidions moft exadly accom- plifti'd in him : And* it was at the fame time thus order'd, that the Faith of thofe who fliould live in after- Ages, and whofe Lot fliould be caft in the times that fhould run out after his Afcenfion to Heaven, might be the more fully confirm'd, when upon comparing the Writings of Prophets^ Apofiles, and Evangelijis together, they found fo exad a Harmony and Corre- fpondence. This way was effectual Provifion made that the Church might be built upon the ir '^'^' tar fhould be immediately rent, and it wasfo: And at the fame time the Hand of King Je- rohoam, that was ftretch'd forth againft him, wither'd on a fudden, and was as fuddenly reftor'd upon the Prayer of the Prophet. 2. Another Mark, or confirming Evidence of the Miffion of a Prophet, was the fulfilling of fomething which he had foretold, which could not fall under meer humane Cognizance. Mcfes; when he deliver'd the Law to the Jews, gave them this Rule : When a Prophet fpeaketh tnthe Naine of ths Lord, if the thing follow not, nor come to p^js,, that is the thing oi^hich the Lord hath not fpoken, but th^ Prophet bath fpoken it pre- fumptuotify: ThoHJlialt not be afraid of him. Which Negative, plainly imply'd and carry'd in it this poficive Rule ; that if his Predidion did come to pafs, he was to be efteem'd and re- fpecled as a Prophet of the Lord. ;. True Dodrine was always to be joyn'd Deut. 15. as a Proof of a prophetick Miffion. Mofes ^' ^- thus eiipreffes himfelf upon this Head ; If there arije among yon a Prophet, and giveth thee a Sign or a Wonder, and the Sign or the JVondtr come to pafs, whereof he fpake unto thee • faying. Let us go afcr . other Godi, and let us ferve them j thoti Deut. 18. z on a Pet. I. ^i. 155 tkou j'oalt not hearken unto the Words of that Fro- phet: For the Lord jour God prcveth you, to know "iuhether you love the Lord your God with all yottr Hearty and Tvlth all your SouL No Frophet was to be heard, that laid a Temptation before them to Idolatry. 4. There was^ften alfo addedj the Autho- rity of an antient and known Prcphety who recommended another as a Prophet^ by his Teftimony. Thus Mofes recommended Jc^ Ihua, Elijah recommended Elijim, and John the Baptift, our Saviour Chri/l- and this way was the regard of the People warranted and au- thoriz'd. If thefe Marks or Evidences were wanting, a peculiar Sandity was fomething regarded a- mong God's antient People, but not reckon'd a fufficient Prefervadve from Delufion. How- ever, they did not in the Jev^iJJ} Church im- mediately and rafhly condemn all Pretenders, but if there was Holinefs of Life, and no dan- ger to Religion, from the things that it was pretended came from Heaven, they examined, made their Remarks, and waited the Events But as to the Penmen of the prcphecick Part of Scripture, we have all the Evidence we can defire of their being true Prophets, both on the account of the many and lignal Miracles they wroughr •, the Anfwerablenefs of Events to their Predidions , the evident Divinity of the Dodrine they deliver , and the mutual Confirmation they give to each other; and our Saviour to them all: So that without the leaft danger of being impos'd on, we may very fafely fay with the Apoftle in the Text, of thefe J^oly Aien of God, that they fpake as they were moved by the Holy Qhofi. K 2 Nor 134- ^^^ Fifth Sermon^ Nor is it to be doubted but God can at any time raife up Perfons to fpeak by Infpiration^ when he has fuitable Purpofes to be that way ferv'd, that could not be ferv'd fo efFedually by his ordinary Ways and Methods : And yet we had need be exceeding cautious how we encourage any Pretences to a prophetick Spirit in our times. Not that we are oblig'd to aflert that the Spirit of Prophefy is fo withdrawn as that it can never be reftor'd a- gain^ or to be pofitive that it never will,* that were to run into another Extreme : And yet it highly becomes all that are concern'd for the credit of Religion^ to be very wary how they encourage any that pretend to a Prophetick Gift in fuch Pretences. Religi- on has been oft expos'd by Blunders upon this Headj and that I doubt by fome that have meant well too. It was fo in the Primitive times, as to the Sibylls. Several of the Fathers would have it that they were infpir'd : But what did they get by it but Contempt ? Mon- tanus afterwardshad his Propheteires,by whom as great a Man as JertulUan was deluded through overmuch Credulity. And where did it ifTue but in a variety of Scandals ? To which the Bifliops of AJln put a ftop^, by meet- ing together, and difcovering the Falfenefs of ^ Ei'feb. his^ and his Followers Pretences to Prophefy. * H.E.L.s. Jn the Ages that follow'd_, many that were c.i6. 19. Qf a Monaftick Genius^ fet up for Prophets; But trace them^ and you'll find them the moft ridiculous Vifionaries that ever liv'd. The Rcmanijh have their Modern Prophets and FrophctelTes, fuch as St. Francis of Jfiz,ey St. Catherhe of Siena^ St. Bridget , and St. Xavhr : And if we'll believe them/ they have fome of on 1 Pet. I. ai. 1:55 of them outdone the Antient Prophets. But let not us Proteftants afFc<9: herein to be like them. Let us adhere to our/i^-e Word of Vro-phefy^ where we are fafe ,• and conclude , that if God ever thinks fit to revive a real Spirit, or Gift of Prophefy, he will attend it with luch an Evidence as iliall be fufficient to convince and fatisfy all candid and rational Enquirers_, and fecure Religion from any danger by it. But tho' we at this Day may fafely fay with the Church of God heretofore, there is no more any in(-piT'd F-rophety neither is there rt-Pfal.74.9. mong m any that kno'iveth how long : Tho"* there is not any among us that can by Infpirati- on foretel the iltue of the Calamities of the Chiirch, or prove by Miracles that they have aCommillion from Heaven to regulate fpread- ing Diforders, yet Prophets of another fort, that is, Interpreters and Publifhersof theRe- veal'd Mind and Will of God we have in a- bundance ,• and we ought to eftesm it a very valuable Alercy that we have fo. I may fafe- ly call them Prophets, ilnce our Bleffed Savi- our and his Difciples have reprefented them a^ fuch. As there was a Set of Prophets under the Old Teflament, that deriv'd from Aiof'es ; fo is there a Set of Prophets alfo under ihe Ne^v Teftament, that derive from Chrlft and his Apoilles ; and that diftinci from thofe who preach'd by Infpiration, v.'hich was the Cafe of fome that are menrlon'd in the Gofpel-Hi- ftory. The Apoilies of our Lord, by Fafting and Prayer, and Impoficion of Hands, or- dain'd the Minifters of the New Teftamwnc, as {landing Gofyd-Prophets , and impovver'd them and their Succeifors to preach and urj ^ fold the Dodrihe of Chrift and SsivBdOp. 1^6 The Fifth Sermon^ The antient Trophets were by Office, Preach- ers of Righteoufnefs ^ and it was one great part of their Work, to inftrud Men in their JDuty ; and in the very fame Senfe we find the word Prophet and Trophefy usM in the New Teftament, in the places cited in the Mar- Ads 15. gin. Gofpel-Minifters are by Office Men of 5^* God, as well as the former Prophets. They 14. ^-^'x. have that Name given them by St. Paul. And Rom. 12. 1 hope many of them are Holy Men of God too. 6. ^ They are not indeed infpir'd as the antient 2 Tim. 5 -prophets, and yet they have the Prefenceof Mat 28 ^^^^^ Saviour promis'd them al-ways, even to so. * the end of the World : They have Divine Affift- ance promis'd them in their Miniftrations. We have alfo Schools of the Prophets, in which Perfons are now train'd up for future Service in the Miniftry, as it was in the antient Church. And the Cafe of many fuch Prophets, and Sons of the Prophets in this Kingdom at this Day, ' calls for the ferious Confideration of fuch as are heartily concerned for the Honour of God, and the fpreading of ferious Religion ^rnong us. Far be it from us, who defire not to Lord it over God's Heritage, but own our felves^o«r Servants for Jefus fake, to claim a like degree of Refped with the antient Prophets : And yet ir can't feem ftrange to any that take their Meafures from the Word of God, if we mo- deftly plead for what our BleiTed Lord that employs us, has made our due. And that is I. A Reception of us, and liftning to us in all tlie MelTagcs which we can prove to you we bring from God. 'Tis not an indifferent thinj5 (as fomefeem to apprehend it,) whether you on 2 Pet. I. 21. 137 you receive or rejed us, comply with, or dif- regard us^ when we bring our Credentials with us^ and ad according to them. *Tis as much as the Favour of their Saviour is worth, for any to contemn us in fuch a Cafe. Ne ^^^- lo- that receiveth you^ fays our Lord to his Difciples, ^^* receiveth me. Tho' he fpake it diredly to his Apoftles, yet 'tis as true in the Cafe of all faithful Gofpel-Minifters, while they ad ac- cording to their Commiffion. Receive us, and heartily embrace the Dodrine we bring with us, and prove to you from the Scriptures, and you receive Chrift : Rejed us, and you'll find in the iflue yoa rejeded him. 2. We think alfo we may juftly exped all the Encouragement you can give us, in fer- ving the Intereft of our Lord Jefus. It was a great Crime to difcourage, fadden, and hin- der God's antient Prophets, and any way ob- ftrud their Ufefulnefs : Neither has it a bet- ter Afped to difcourage faithful Gofpel-Mini- fters in the Service of their Matter. It was God's Saying of Old ; Touch not mine Anoint- i Chron, fd^ and do my Prophets no harm. In which Charge ^"^^ ^^' there was more meant than exprefs'd. It was not barely intended that Men fliould not hurt them , but that they fliould honour them while they faithfully difcharg'd their Office ; and give them all poflible Encouragement in their Work, and do all that they were able to promote their Succefs. The like our Lord cxpeds from his Followers, with reference to all faithful Minifters, whofe Caufe he peculi- arly efpoufes. He is therefore reprefented as holding the [even Stars in his o-ivn Right Hand. ^^v. z: r^ He hath put a great Dignity upon Gofpel- Miniflers_, which is intimated by their being call'd 158 The Fifth Sermon^ call'd Stars : And he has a fpecial Favour for them^ he holds them in his own Right Hand. They therefore that duly refped him^ will re- fpe(ft them for their Work fake : And any hin- z Cor, 8. ^'*^^ce in it he'll interpret as a Difrefped to a J. ' ' himfelf. Nay^ Minifters are faid to be the Glo^ ry of Chrifi. They are by Office peculiarly concern'd for his Honour in the Worlds and in the Church, and therefore he is peculiar- ly concern'd in their Treatment while they arc doing of his Work. %. Another thing due to us, is a comforta- ble Subfiltence in our Work and Service. God made ample Provi/ion for the Vriejh under the Law. I ean*t indeed fay he did the like for the Prophets, who were left to receive what they needed, from the Benevolence of thofe whom they apply'dto. But as to Gofpel- Prophets, oni: Lord is far from leaving the matter indiffe- rent : He hath made it the plain Duty of the People to minifter Carnal things, to thole from whom they reap Spiritual things : And I Cor. 9. -J. jg j^-g i^^'^j Ordination, that tbey that preach the ^^' Gofpel, JlwuUliveof the GofpeL And Men may as well call any other Duty into Quellion as this. But I am not fuppofing you infenfible of your Duty in this refped ^ for to the Honour of this my Native City, I can chearfully de- clare, that I queftion whether there is a Place on Earth, where the Minifters of Chrift are more readily receiv'd, more refpet^ed and en^ courag'd in their Work, and more liberally mtintain'd than in this City of LONDON. But tho* I perfwade my felf you are not here- in backward in your Duty to thofe that la- bour araongft you, yet give me leave to fay, you on 1 Pet. I. 21. 159 you are not to flop there ^ but would do well to take into your compafiionate Confiderati- on, the Cafe of many Chriftian Flocks in feveral Parts of this Land, that muft remain unfed, of many faithful Proj)hets of the Lord that would be unable to go on in their Work, and of many Sons of the Prophets that would be incapable of a fuitable Education, if not aflifted from this Ciry ; and were there not from hence Year after Year, many an accep- table Offering of this kind prefented. This is a Noble and Divine fort of Charity : And the Honour of God, and the Good of Souls is nearly concern'd in it. For my part, I fhould heartily rejoice if thofe in the Efi-ahliJh'J Church were better prO' vided for than they are in many Parts : That fo none from thofe MeannelTes to which their Poverty muft in fome Places expofe them, might be tempted to defpife the Offerings of the Lord : And it muft be own'd truly Noble in our prefent Gracious Sovereign to contribute fo liberally to fo good a Work. But as for us who are out of the Efiablifiment, if thofe that we labour amongft are not able to main- tain us, and others that are able will not help, we muft neceftarily quit our Work, and rum another way. For 'tis hard to exped Men fhould Preach and Starve. This Matter, I conceive, is eafily brought to a ftiortlflue, without needing man}' Words. Either the Labours of thofe Minifters that are out of the Efiabli^me7it ^ are needful and- ufeful, or they are not. As for thofe that think they are not, nothing can juftly be ex- pected from them : But as for thofe that think they are fo, ir may well be expeded that they 140 Fhe Fifth Sermon^ they ihould be Liberal ; and that in propor- tion to their Conviction that they are fo. I freely appeal to you, about the Need and the Ufefulnefs of their Labours. Are there not many more Souls in moft Mar- ket Towns, and indeed in all Parts and Quarters, than the Publick Miniftry is able to reach to ? Is not this Notorious ? For can one Minifter fuffice for many Thoufands ? And are there not many Souls from Year to Year fent to Heaven from under the Labours of thofe that are out of the Efi-ahlljhment as well as in it ? And may it not be fo ftill ? Can you be con- tent that fuch Souls fhould perifh and be loft for want of the Help that in this way is mi- niftred unto them ? Can you imagine that Men that have but twelve, fifteen, eighteen, twenty, or five and twenty Pounds a Year, and Families to maintain, which it's well known is the Cafe of feveral, ftiould be able to fubfift if not afTifted ? Or can we have a fucceflion of Minifters among us without help ? The thing is impoflible. Take notice then, God in this way tries you whether or no you have a real Concern for his Intereft and Gofpel. Is he not eafily able to difappoint or cut you fhort in what you with-hold from him, that he might expert from you, upon fuch an Occa- fion ? And if by giving freely you lend to God, is he not eafily able to make you an amends ? Can you fear loofing by what you give to him with a fincere Heart, thro' the Hands of his poor Minifters ? Did the Wi- dow of Sareptah loofe any thing by entertain- ing the Prophet Elijah ? Was not her Handful J Klnc^s ^f -^^^^ i^ fhe Barrel, and her little Oil in the 17. \6. Criife wonderfully recruited i- Did it not hold out on iVuT. I. 11, 141 out beyond what it would have done if the Prophet had had no Affiftance from her ? And was not her Son alfo rais'd from the Dead at v. 22. the Prayer of that Man of God ? Or did the Shunawite loofe any thing by entertaining the ^^^"8^4* Prophet El'i{ha ? Had ihe not a Son given her, and was he not afterwards reftor'd to Life up- on his Prayers ? And can we think that they fhall be Loofers, that with an upright Heart contribute to the Relief of Faithful Gofpel- Prophets th?t need their Afliftance? No, No: So far are they from being Loofers that they are Gainers, and they have our Saviour's own, Word for it, who has exprefly declar'd, that, he that receiveth a Prophet , in the Name of a Pro- ^'^^f* i'^' phct, jliall receive a Prophets Reward. A Pro-'^^* phet's Reward is greater than that of another Man. By affifting the Faithful Minifters of Chrift in their Service, you'll have a hand in their Service ^ and you fhall have a Reward accordingly. You may have a confiderable frefent Reward in return to their Prayers : And you fhall have a confiderable future Reward ia return to your Charity. Our Lord will take it as done to himfelf : Which is Honour fuffici- ent to thofe that know how to value the Favour of Chrift. What ihall I fay farther ? Hear St. Paul fpeaking. He tells you, he that foweth fpa-'^^°^-9'^' ringhy jiiall reap aljo fparingly • jvhile Ije that foweth bountifully Jlhill reap aljo bountifully. Sow therefore in the fame proportion as you would defire to reap: And let all without Exception fow that defire and exped: to reap. Let not the pooreft think themfelves wholly excus'd. For their Encouraeement let them remember .t.,-- ., , _, I'll 1 • I MaiK T2. the Poor Widoii^ with her two Mites ^ vvhich^i^^v^ were Ij!^7 The Fifth Sermon^ were as well accepted as the much larger Gifts of others. And if thofe of you that are rich_, are not rich in fuch good Works as thefe, remember that e re long you'll be fenfible that your Riches were but a Snare and a Curfe to you. Let fuch as are in Health be bountiful, in Thankfulnefs to God that keeps them fo : And let the Sickly and Crazy be Free and Li- beralj as not knowing how little time they may have to do good in. Have any of you one Foot in the Grave ; don't let this Oppor- tunity flip of fhewing your Refped and Va- lue for the Prophets of the Lord^ for fear you never have another. If God hath bleft you in the Worldj give him this way a Mark of your Thankfulnefs : Or if you defire he fhould do io, ftiew by your Freedom on this Occafion that you can depend upon him for it. In ihort i be open handed to the Poor Minifters of Chriftj if you have any Love for the Go- fpel j and as you would not lay a Foundation for moft uncomfortable Reflections if the time fhould ever come that you fhould be cut fliort of your prefent Liberty : Nay^ as you would not have a forrowful Account to give another Day. And may I not add that upon fuch a Day of Joy and Feftivity as this, I may expert you Ihould be the more Liberal For this is the Day in which it pleas'd God to fend into the World our Prefent Grncioiu ^^^ueen A N N E^ whom he rais'd up as an Inftrument of his Praife, and a Support of the Proteftant Inte- reft in fuch a time as this. I doubt not but her Majefiy fares the better for the hearty fervent Prayers of thefe Go-pel^Prophets ^ whom I am defiring you to relieve : They help to ftreng- then on 1 Pet. I. 21, 143 theniier Hands in the Great Work which God hath call'd her to. Shew then your Thankful- nefs to him that has rais'd up fuch a Patromft and Defender, by your chearful Contributing this Day to the Relief of thofe who upon Affi- ftance receivM, may be encourag'd chearfuUy to perfift in their devout Addreffes to Heaven for Her Majefty, and may procure a Conti- nuance of Bleffings upon her Perfon, her Throne, her Government^ her Counfels, her Arms, and all her Great Defigns, wherein fhe is engag'd. J^itd may the Good Lord hear their Prayers and Ours, and hie fs her Majefiy with a Long and Trofperous Reign, and give her Victory over all her Enemies ; and when jhe lays down her Earthly Crown, give her a Crown of Glory in Heaven above. And let all the Peo- ple fay, Amen. Jn APPENDIX Con- cerning Apoftolical In/pi- ration. ^^•YyAUL tells us that the Church is ^«i/f Eph.z.2o. X^ upon the Foundation of the Apofles and Prophets. The Writings of the Prophets under the Old Teftament, and of the Apofles under the NevVj are the Foundation which the Church Hands upon. Having therefore endeavoured to ftrengthen one part of this Foundation, which was laid by thQ Prophets, it feems highly pro- per i/j-zj. An Appendix concerning per I fliould add fomething farther, for tht ftrengthening the other Part of it which was laid by the Apofiles. It's a Natural Ob- fervatioHj that the two Parts of the Foundation muft be alike firm, or the Houfe is in Dan- ger. If the Prophets of the Old Tefta- ment were infpir'd, and not the Apoflles un- der the New, One Part of our Foundation would be much firmer and ftronger than the other, which would argue greater want of Manage- ment and Forefighc than can juftly be eharg'd on him that has taken the Church under his own peculiar Care. After Malachi, we hear no more of Prophe- fy or Infpiration in the Church, till the time of the Gofpel. The Babylonian Talmudifts therefore have a faying ,• from the Death of the later Prophets ^ Haggai, Zechary and Malachi, the Holy Spirit ceas\l from Ifrael. But it was foretold long before, that in the Days of the Mejjiah he fhould return again. I, fays God, Joel 2.28, will pour cut my Spirit upon all Flejlj^ and your ^^' Sons and your Daughters ^lall prophefy^ your Old Men jJjall dream Dreams^ your Toung Men jhall fee Vifions : And alfo upon the Ser'vants and upon the Handmaids will I pour out my Spirit. And when the Jews upon that remarkable Day of Pentecofi that facceeded our Lord's Afceniion, were amaz'd to fee fo Plentiful an EfFufion of Afts z. the Prophetical Spirit, St. Peter told them free- i<5» 17. ly, that it was but an Accomplilhment of that Predidion. Prophefy and Infpiration was then remarkably reviv'd after it had ceas'd for about the fpace of four hundred Years : Which being a furprizing thing, may help us to underftand the Anfwer that was given by the Difciples whom St. Paul met at Ephefus, who Apofioltcal Infpratiov, l:j.5 who when he ask'd them whether they had re- ceiv'd the Holy Ghoft^ told him that they JjrJ Afts 19. not fo much as heard whether there ivti any Holy ^' Ghofi : i. e. they had receiv'd no certain In- formation of a New EfFufion of him, after his Extraordinary Gifts had been fo long with- held. The Spirit of Prophefy thus reftor'd is ih-. '^-''^' i9» Tefiimony of Jefus. 'Twas to be a ftandin^ Te- ^^' itimony for him in all Ages. It was defign'd to be an AlTurance that he was really the Mef~ fiah that was promised, in whofe Days the Spi- rit was to be given forth a frefli. And he be- ing to provide for his Church from that time forward, to the end of the World, took efFe- d:ual care that no needful help of his Spirit fliould be wanting to thofe whom he us'd as his Inftruments, either for its firft Settlement, or its Continuance, Increafe, and Preferva- tion afterwards. Different Gifts and a diffe- rent fort of Afliftance were needful in thefe two Cafes. And accordingly he fet fame in i Cor. 12, his Church, firfi u4pojHeSy Jecondarily ProphetSf^^ thirdly Teachers, after that Miracles, th:ii Gifts of Healing , Helps , Governments , Diver [it ies of Tongues, &c. And tho' feveral of thofe extra- ordinary Gifts which were afforded at firft, were in a little time withdrawn, yet he pro- mis'd his Apoftles and their Succeffors in the facred Miniftry, that he would be with them Mat. 23, always even to the End of the World. ^^• The Prophetick Spirit under the Gofpel in fome Refpedj agreed with that under the Old Teftament, and in other Relpeds ir differ 'd from it. It agreed with it, in as much as ic was communicated in divers manners as be- fore j by yifions^ or Dreams, or a Voice from L Heaven^ 1^.6 An Appendix concernino' Heaven^ Of in a way of fecret Suggefiicn : But it difFer'd from it in this^ that whereas the Pro- phetick Spirit was often attended under the Old Teftament with confiderable Dread and Terror^ under the New it was given out in a way of more Liberty and Glory. The Anti- ent Prophets often fpake and aded in a manner very different from the Ordinary Prattife of other Men ,• they us'd ftrange Language, and ftrange Motions and Agitations of Body, and were thereupon thought to be befides theni- ielves : But we find nothing of this nature un- der the New Teftament. The Prophetick Spirit that was among our Saviour's Apoftles and their Companions^ was very like the Gra- cilis Alofaicusy which was reckon'd the higheft and moft noble among the Jews. They often Prophefy'd as Mofes^ waking and (landing ; they us'd as he did great plainnefs of Speech j and whereas they obferv'd of him that he had ftrength to underlland the Words of the Pro- phefy, fo may we alfo fay there was ftrength in the New Teftament Trophets to underftand the Revelations of the Spirit. And withal^ Apoftoiicai Infpnatlon was rather a conftant and permanent Faculty, habitually refiding in their Mind, and exerting it felf either as they were moved by the Holy Ghoft, or as they themfelves thought fit , than a tranfient Gilt, often difcondnu'd and interrupted, as it was with the Prophets of Old. But ftill there are few things remarkable in the Cale of the Antient Vrophcts, but we may find fcmething of the fame nature in the Days of thp Mtjjiab. Llad they Vifions and Dreams ? So had the New Teflament Frcphets and y^po- jiks. St. Peter had a l^ifion to fatisfy him as to the Apojlolical Inffiration, l^y the Calling of the Gentiles (a). Ananias ano- C'') Afts ther to fend him to Saul after his Converfi- J°-^°'"» on (b) ; Saul himfelf another, to fatisfy him ^'- ^ ^fj^^ that fuch an one as Ananias would come to ,y lo. him as a MelTenger from God (c). St. Paul{c) Adb had afterwards a Call in a Vifion or a Dr^^w ^^/^'^^ to preach the Gofpel in Macedonia (d) ; and ^^^'^ he was hearten'd by another Vijion or Dre jw« in his Voyage to Rome where he was to app^^ar before Cafar (e). And indeed fuch Vi/ions CO A^s were then frequent. Had they under the Old ^^* ^^' Teftament a Voice from Heaven upon Occa- fion ? So had they alfo under the New. There was fuch a Voice at our Saviour's Baptifm (f) ^ (/) ^^^» and another at his Transfiguration {g); ^h)li^i^ third when his End drew near (fj); and yetfy. 5. another at the Converfion of St. Paul (;). Did (Z>; Job. the Spirit fometimes communicate his Mind^r;-^;, to the Antient Prophets in a tvay of fecret Sugge- ^^^ ^ fiion ? So did he alfo to the New. He in this way fpake to St. Peter about going with the Meflengers that were fent by Cornelius (k) ^ W Ails and to the Prophets in the Church of Ajitioch^ ^°' ^9y^0i about a Miflion of St. Paul and St. Barnabas to the Gentiles (/)• Did the Spirit fometimes CO Acls carry the Prophets to diftant Places ? 'Twas the ^^* '■^ ^* fame with Philip the Evangelift. We are told the Spirit of the Lord caught him aiuay {ni), Did''''0 A£ls they foretell things to come ? So did the Pro- ^- 59- pUts under the New Teftament alfo. Did they ibmetimes predial Futurities very plainly and diftindly ? So did Agahus the Prophet very plainly fignify by the Spirit, that there (Ijould be great Dearth throughout aU the World (w) • i. e. (^) A^s through the whole Roman Empire. Did they *^' ^^* fometimes give forth ^Enigmatical Predidions, hard to be underftood till the Event explain'd L 2 them? 14-8 An Affendix concerning them ? We have a confiderable Specimen of that Rind alfo in the Book of the Revelations of St. John. Did they fometimes defcribe the things that were to come to pafs^ by fome out- ward Sign and Ac^tion ? We have the like upon Occafion in the Prophet Agahus^ who we are told took Paui's Girdle, and bound his own Hands and Feet, and [aid, Thus faith the Holy Ghojl, fo jhrJl the J&MVS -i/rjerufalem hind the Man that cwn- (o; Ads eth this Girdle (o). Were there Women as well ii. xc,ii. as Men that of Old had the Spirit of Prophefy ? It was the fame alfo in the Days of the MeJJiah : For we read that Vhilip the Evangelifi had four Cp) Afls Daughters, Virj^ins, which did prophefjr (p). 2^1- 8, 9- When our BlelTed Saviour was about to leave hisDifciples_, he order'd them not to fet upon that mighty work of Planting his Gofpel in all Parrs of the World, till they were endud with iq) Luk. Tower from on High (q). And he at the fame H- i9' time intimates that they were to receive this Power, by his [ending the Frowife of his Father upon them ', i. e. by his fending the Holy Ghoft to them, who was promis'd by the Antient Trophcts. Without an Heavenly Power to qualify and afiift them, it had been a vain Attempt for them to aim at Converting the U^orid to the Faith of a Crucify'd Saviour, and at Ereding Churches in all Quarters to his Honour: But when the Holy Ghoft came down upon them on the Day of Pefitecofi, they were abundantly furnifh'd for this Purpofe. He iiifpir'd them v/ith the Gift of Languages, that they might be able to fpeak to all Nati- ons in their own Tongues. He enabled them to work Miracles, and thereby to give a Con- vincing Evidence of the Truth and Divinity of the Doctrine vv'hich they preach'd. He beftow'd Apofiolical Infpiratidn . 1 4. 9 beftow'd on them and many of their Adhe- rents, not only a Gift of foretelling things to come, but alfo a Gift of Interpreting the Di- vine Myfteries contain'd in the Holy Scrip- tures that they had then in their Hands, by Infpiration ; the Senfe being in an Extraor- dinary manner fuggeiled to them by the Holy Spirit : find this is that Prophefying which the Apoftle fpeaks fo much of^ in the fourteenth Chapter of the Firft Epiftle to the Corinthians. And the aflifting them in the Writings they were to draw up for the Ufe of the Church under the New Teftament, to correfpond with thofe that were drawn up for the Ufe of the Church under the OidTeftamentj was as ne- ceffary as any of the Gifts or Endowments forc- mention'd. And let all be put together, and we need not wonder it fhould be faid that God^^^ ^ bore them Witnejs^ both with Signs and fVonders^ and with di'vers Miracles^ and Gifts of the Holy Ghofi according to his Will. Among other things the Apoftles particu- larly needed the Affiftance of a Prophetick Spirit, in fixing the Firit Paftors in the Chur- ches they ereded : And they ailaally did it by Revelation. The H^ly Gbolt therefore is laid to have m.ide the firft Paftors Overfeers. He is Ads z.zS. faid to have done it, becaufe it was done un- der his fpecial Conduct. We plainly fee that he particularly concern'd himfelt in matters of this kind, by what paft in the Church of yin- tioch, about the Miifion of Faul 2.n(l Bamahas. ^^.^ J, And we are told as to Timothy, that he was ad- 1, i. vanc'd to the Hicred Miniftry by Frophfy : i. e. i Tim. /j. by particular Revelation. St. Chryfofhme that ^^' was one of the greateft Luminaries of the j3^ G/eek Church, tells us, that this was a common L 3 thing 150 An Appendipi concerning thing in thofe times. And St. Clement in his Epiftle to the Corinthians ^ which is one of the moft Antient Pieces of Chriftianity next to the Holy Scriptures, tells us_, that the Apoftles CIcm; preaching about in divers Countreys and Cities y fet- Epift. tied their firfl Fruits, that is, fome of their Ed^^r^' fi'"ft C'^^vsrfS, as Bifiops and Deacons^ after they it\! ^^' ^^^ '^f^ ^^^^^ h ^^^ Spirit : That is to fay, after they had difcover'd what was in them, by the Eufeb. Revel;uioii of the Holy Ghoft. And Eufehius Car '-\ ^^^ ^^ Cltwtns AlexandrinttSj tells us of St.John the Apoftie, that he fet fuch a-part for the Cler- gy in the Churches of Afia, as were pointed out by the Spirit. And indeed without fpecial Afliftance in that matter, 'tis hard to conceive how great Diforders could have been avoided. For the Apoftles went about to Places where the Go- fpel was never heard of,* and gaining Converts in a little time, they went their way, and paft on to other Places. Thefe New Converts were at firft like Children in the Gofpel, and I Tim. 5. few of them fit to be Minifters: For Novices ^' were particularly excluded. The Apoftles were therefore directed by the Holy Ghoft, to lay their Hands on fuch and fuch particu- lar Perfons as were defign'd for that Service, and fo they receiv'd the Gift of Tongues and of Prophefying, and became fit Minifters to te;^ch the Congregation. Whereas when the Churches v/ere once fettled, and Perfons had ^ontinu'd in the Faith fo long as to give Tefti- mony of their Sincerity and Abilities to qualify them for theOffice of theMiniftry,there was not that need of Revelation in this Cafe as before. Humane means being fufticient to dired in it. And if it was requifite that the Apoftles Jliould be under an Extraordinary Conduc^t in their Apoftolical Injftration. 151 their Motions^ and fliould ad by Infpiracion in what moft nearly concern 'd the Good of the Church in its firft Settlement, I think no unprejudic'd Perfon can forbear readily to yield that it was much more requifite that they fhould have the Afliftance of Infpiration in drawing up their Writings, which befides their immediate Reference to the Cafe of par- ticular Churches at that time, were to be a ftanding Directory to the Church in General from one Age to another. Our Lord ftaid with them but a very little while. They need- ed a Rememhajicer to help them to recoUeft what dropped from their Mailer in the Courfe of his Miniftry,- and an infallible Guide to keep them from Miftakes in other things ne- cefTary to be added by way of Inftrud-ion. Their Piety and Probity was not in this Cafe a fufficient Security. We may co.iciude there- fore that the Holy Ghoft who enabled them to 4ifcourfe in Languages they had never learnt, help'd them to difcern Spirits, and afiifted them in working Miracles, in order to the confirming and fecuring Chriftianity, and favour'd them with fo many Revelations as Occafions requir'd, would not be backward to give them a peculiar Alliftance, in the Ad- dition they were to make to the facred Ora- cles. Nay, we are not here left to a naked Guefs, or a meer Rational Expedation, but are aUirr'd that our Lord folemnly promis'd them, that whin the Spirit of Truth 'ivas come, he jljoidd guide them into all Truth. And the leaft that we can make of that Pr omife is this : That he fliould guide them into all needful Truth in the Execution of their Office : And fo guide them both in Speaking and Writing, L 4 as 1 5 ^ An Appendip^ concerni?ig as that others that fhould come after them migiu fafeiy depend upon their Reportj with- out daniiCr of being mifled. Fh'e Let' Bdc here we are told by one that is for ma- /£r^,p.68.j^jj. g as litde of the Affiftance given by the Spirit to the ApoftleSj as poflibly he can. That the i'ri-wije of the Spirit ought to he underfiood by its Cor-'c-'pondency with the j4ccor/;p'i\hment * which is freely yielded : And for that Reafon, St. P«- ter afterwards fo frankly declaring, as to him- felf and nis Fellow-Apoftles, that they preach'd the Gojpelj which they did both by Word and ^ Pet* I- Writing, with, or hy the Holy Ghofi come down from Heaven ^ and St. Vaul alfo averring, that I Cor. 1 4. the things he wrote were the Commandments of God ^ 37- unlefs they grofly mifreprefent matters, it evi- dently thence appears from the Event, that the Promife of the Spirit of Truth did five Let- really include in it Infpiration. 'Tis faid, Ti6e iferj, p.50, ^poples did not pa f in their oivntime for Perfons, '' every word of whofe was an Oracle : And 'tis alledg'd as an Evidence, that the Authority of St. Paul, and S*^. Barnabas, was net fuffcient to put to Jilence the Judaiz^ing Chri/lians, who were for adhering to the old Ceremonies. The Church of Jerufalem mufi be confuked. But does it follow that St. Paul was not infpir'd by the Spirit of Truth, becaufe the Judaizing Chriftians did not prefently comply with him ? At this rate we may argue our BlelTed Saviour not to be infallible, any more than St. Paul': Since his Difciples were fometimes not well fatisfy'd with what he faid. If the Cavils of Perfons prejudic'd, as thefejudaizers plainly were, are lufficient to invalidate a Divine Authority, Id. Ibid, where Ihall we fix at laft ^ 'Tis added. The A- foftks and Elders difputed a great while before they i agreed Apoflolical Inffiration, 155 agreed on this Jffair : Whereas if they had been filled ivith a S.pirit of Infallibility y there vwuld have needed no more to ha-ve been done, but to charge one of them to give out the Oracle^ in the Name of the whole Aj]embly. As if the Holy Spirit could not guide them into all Truth^ unlefs the way of doing it was jufl the fame as this Author would have didated 1 Let it but be confider'd how much the Je^vs were prejudic'd in favour of their old Cuftoms, and it will appear a wife Method for the fixing this matter, that God fo order'd it, that it fhould be clofely de- bated in an Alfembly of thofe for whcm the Chriftian Converts, both from among Jtivs and Gentiles J could not but have the higheft Vene- ration, and then be folemnly determin'd : And let it be alfo confider'd, what an Inclination there was in the Elders at Jerufahm to favour thefe Judaizers, and it will appear, that there was a remarkable Interpofition of the Spirit, according to Promife, to guide them into the Truth in this Particular, in that upon the De- bate, there fhould be fo unanimous a Concur- rence of all that were prefent, in the Deter- mination they came to. And befides, we find^^- 'J* that in the inue they declare very pofitively, ^ * that it J tcm^d good to the HolyGhofi, and to them. They alfure all concerned, that it was the Ho- ly Ghoft, who as the Spirit cf Truth that was promised, led them to what they determin'd in the Cafe. But even this won't fatisfy the Objector, who fays, that fuppofing this were the Senfe of that Declaration, they Jhould not Five Let- have plac'd themfelves in ecjual Rank with the Ho- ten-, p. 6; ly Ghofiy but JJwuld have [aid fimply^ it has ap- peared good to the Holy Ghofi, who fpeaks by us. What pity 'twas he was not on the fpot to 154- ^^ Appendix concerning to have given this Advice to thofe Good Meiij M^ho knew not how to exprefs them- felves properly ! But the beft of it is, the Advice was not needful. For they do but hereby fignify their following that Sprit of Truth who was promis'd to guide them ,* who, by falling down upon Cornelius, that was but a Profelyte of the Gate,had in efFed declar'd^that a Submiflion to the JnvijJi Rites was not now neceffary to Acceptance with God : And (b they declare their falling in with that Truth which he had led them to, without pretending to place themfelves in an equal Rank with him whom they own'd for their Guide. Five Let- 'Tis further objeded^ that St. Feter needed a ^^^^)V-S°-f/'tjion to convince him that he ought not to fcruple to preach the Gofpel unto the Gentiles j and that therefore he Tvas not out of danger of falling into Er^ i-cr. But this proves that the Promife of a pe* caliar Condud: of the Spirit of Truth in the Senfe given, was exadly anfwer'd by the E^ veni-j rather than that it admits a different Senfe, or ' ail'd in the leaft. For, it from hence appears, that the Holy Spirit would give St. Teter a fpeci'rd Vifion to diredhis ConduA, ra- th^:r than he fhould mifs of Truth, and fall into Error ia a matter fo Capital. He goes Id. ibid, on, and fays, that upon St, Peter'j return to Jerufalem, many 7vere jo far from looking upcn him as Infallible^ that they difputed with him a^ hotit the matter. And all that can be infer'd from thence, is this : That they that difputed, were not as yet led by their Guide into this Truth ,• but that it pleas'd God to take this Method to lead them into it, according to Id._f. 5,5>, his Promife. But St. Tettr failed afterwards in his Conducf at Antioch, when St. Paul opposed him .' Apoflohcal Inlphation. 155 him : Nay, he was in an Error, However, we find the Promife was ftill made good to him : For he was fet right by St. Yatd y and effe<5lu- ally guided into Truth in that Particular, in which he met! with a Temptation that fhook him. When from fuch things as thefe, a Query is ftarted. Whether it might not fo happen, that ^^' IP- 7o» the Apofiles might abandon the Truth of the Gof- pel, and preach a fdlfe DoHrine ? Tho* we may be juftly concerned at the Irreverence which is that way exprefs'd towards our BlelTed Sa- viour, and thofe whom he was pleas'd to ufe as his Inftruments in fpreading his Religion in the World ; yet we need not labour for an Anfwer. For, tho' confider them as Men, they were as Fallible as others, and there was therefore no natural Impoflibility in it for them to abandon the Truth for Error,* yet it was really impoflible that this fhould happen in their Cale, without our Saviour's failing in his Promife. And therefore it could not be Rationally fear'd, and the Suggeftion is pro- phane, and not to be aton'd for, by the owi^- ing that they had many immediate Infpiratiojis^ and divers Heavenly Vifions, and that he u \%o good Chrifiian that doubts of it : For, if after all. their Infpirations and Vifions, we may lay Strefs upon their Writings, when we rightly underftand them, and yet be deceiv'd, the Spirit of Truth that was promis'd to guide them, left them to themfelves, and we may ftill be bewilder'd. 'Tis alfo pleaded, that the Jpoflks difinguijh Id. Ibi J- that which they fay themfelves, from that 7vhich Chrifi had faid ; which ihcy would not have done, had they believd their Words as infallible as the Words of Chrifi, But if we view the Place referr'd 156 An Appendix concerning referred to, we fiiall hardly find any thing in this Objedion. It relates to Marriage, about which St. Paul had been confulted . His words I Cor. 7. are thefe ^ And unto the Married I command , 10, 12. ygf „gp J l^jff tijg Lord ^ Let not the Wife depart from her Husband. Bttt to the reft fpeak I, not the Lord; If any Brother bath a Wife that helie'veth not, and Jhe be pleas' d to dwell -with him, let him not put her away. Where it muft be own'd he diftinguifhes between what Chrift had perfo- nally commanded while he was on Earth, and what he commanded by him as his Officer, af- ter his Afcenfion to Heaven : But there's no- thing like a diftin^tion between the Authority froHi which the two Commands proceeded. As for that which he mentions, when he fays^ "Tis not I co7nmand,bv,t the Lord, he refers to that IndiiTolublenefs of the Bond of Matrimony, * Mat. 5. which our Lord had himfelf fettled * Where- Mat ^^ when he fays. This [peak J, not the Lord, he p. ^ * does not intimate as if he were not therein duly authoriz'd, bnt he infmuates, that in that he de- termined a M'Uter which our Lord had left undecided, and laid nothing about. But tho' he therein determia'd what was undetermin'd be'ore, yet he did it as an authoriz'd Officer of our Saviour : Which is plain in that he ^ ^°''' had before declar'd in this very Epiftle, that ^* ' * he had the Mindof Chrifi ; and afterwards, be- fore he clofes the fame, gives that folemn I Cor. Charge, If any Man think himfelf to be a Pro- ^4- 37- phet, or Spiritual, let him achiowledge that the things that I write unto you, are the Command- ments of the Lord. We meet alfo with two other PalTages which are fomewhat like to that before mention'd, in the very fameChapterjai; which fome have {tum- bled. Afoftolical Infpiration, 157 bled. St. Paul fpeaking concerning Virgins, expreffes himfelf thus : I have no Cowfmindmnt^J-o^' 7- of the Lord, yet I give my Judgment as one that hath obtain d Mercy of the Lord to be faithful. And afterwards fpeaking of a Woman who was left fingle by the Death of her Husband, he fays. She IS happier if Jhe Jo abide , aper my v. 40- Judgment'^ and 1 think alfo that I have the Spirit of God. A Learned Perfon, who ba- ting a few Slips, has well defended the In- fpiration of the Holy Scriptures, here ftrange- ly forgets himfelf; faying. This is not fpo ken Louth's -with the Authority of a Teacher fent from God, orVindka- an Apofle, but in fuch a Stile as implies only an ^^'>^yV'^^' ordinary AJfifiance, fuch as any piom^ skilful Fa- for may expect. But it would be ftrangeif the Judgment of an Apoftle Ihould not have Au- thority, in whatfoever Form it were deliver d. St. Paul had not indeed a particular ^o^" mand here, as in many other Cafes 5 ^"^, yet he advis'd, as one ajfified by the Spirit of God: For lefs than that can't' be made of that Expreflion, I think alfo I have the Spirit of God. If he thought fo, we fhould do well to think fo too^ and to avoid thinking meanly of any thing that came from him. He gives but his Judgment, 'tis true : But it was the Spirit of God that help'd him to form that Judg- ment. The Peculiarity of the Stile in this Paffage is eafily accounted for, by confider- ing he was now writing to fuch as were apt to queftion his Apoftlefhip, and required 2- ^or- a Proof of Chrifi- fpeaking in him. To them it^^' ^' was proper enough to fay, Whatfoever you may conceive of me, ycu muft allow me, who know it, to fuppofe I have the Spirit of God, the Spirit of Wifdom and Knowledge, 58 An Appendix concerning to enable me to give this Advice. Tho' there- fore any pious, skilful Paftor may ufe the fame Words, yet does it not follow they ought to have the fame Authority, or that they come with a like Affiftance of the Spirit, as when they came from St. Paul, It being farther often Query'd how far any thing of Uncertainty may be confident with Infpiration, we may do well to obferve, that Infpiration does not carry in it abfolute Cer- tainty about all things that may be touch'd upon, Exadnefs in many of which may per- haps be difclaim'd : And yet at the fame time to allov*^ any Jlips of Memory in what Perfons that were infpir*d, pretend to relate with Exadnefs, is extremely to weaken the Credit of their Writings. An abfolute Cer- tainty in all things touch'd on in their Wri- tings, is not to be expected. Humane Forms of Speech about things in themfelves dubi- ous and uncertain, are very confiftent with Infpiration. It is enough for us that they re- late things as they were ; We need defire no more. The Apoftles might doubt in fome things, tho' they had the Spirit for their Guide j inafmuch as while he guided them, he might think fit to fuffer them to doubt, or to fpeak after the manner of Men. Thus fays St. Paul Q to the Corinthians y It may he I ivill abide and 16.6.* "winter with you. He had thoughts of it : But left himfelf open to be guided by the Spirit in his Motions. His very fpeaking there with Uncertainty, is an Evidence he was under the guidance of the Spirit, rather than any thing of an Evidence to the contrary. He lays al- Rom. 15. fo to the Romans y When I go into Spain, I -will ^4' ^?' come to you : For I trujt to fee you in my Jour-- ney^ ApofioUcal Infpiration. 159 nej, &c. Thefe were his IntentionSj upon fup- pofition of the Condud of the Spirit. He tells the Corinthians alfo, / ipHI come to you when ^ ^°'^' ^^* I pajs thro' Macedonia. And yet he confeffes {'qq^^ j afterwards^ that he did not perform that Jour- 1 ^^ i^^xy; ney : But his Apology for it deferves our Ob- fervation. /w this Confidence , fays he^ 1 7i>as minded to come unto you : Thereby intimating, that a Reality of Intention was as much as could reafonably be expected in matters of that kind. And becaufe it might be objeded, that he appear'd more changeable in this Cafe than became one that was under the Condud of the Holy Ghoft ^ he thereupon argues with them. IVben I therefore was thus minded, did I uje Lightnefs ? Or the things that I purpofe, do I purpofe according to the Flejl), that with me there jlould be Tea, Tea, and Nay, Nay ? q. d. Do )'0U think that I am Inconftant, and confalt my Carnal Interelt ? If you do, you grcfly v/rong me : For I am under fuperior Condud ; and fo at a Point in my Motions. I go vvhere- ever the Spirit leads me. The utmoft then that can be infer'd from hence, is, that the A- poftle was not certain before-hand whither the Spirit would condud him : But it does not by any means follow, that he did not write under his Condud, becaufe he fomecimes dif- cover'd fomething of this Uncertainty : For the Spirit might ferve fundry Purpofes, even by his declaring his Intentions, tho' bethought fit adually to direct his Motions otherwife. An infpir'd Apoftle might be in fome Caes doubt: ul. He might not with an abfolute Certainty be able to recoiled his own Adi- ons. This was St. PaMfs Cafe, when he de- 1 Cor. i. clareSj I know not whether I Bjptiz,'d 0m othev.^^' He 1 6o An Appendix concerning He could not then recoiled it. 'Tis enough that he really was in doubt about the matter, as he reprefents himfelf. Without all quefti- on, the Holy Ghoft could eafily have refrefli'd his Memory;, and enabled him to fpeak with AlTurance : But it was not neceffary. In com- mon things, he thought fit to leave him and the reft, whom he infpir'd, to common Forms of Speech, to fhew us, that even while he guided them, they exercis'd the fame Faculties, and had the fame Affediions llirring as are com- mon and ufual with ^s ; and difFer'd from other pious and holy Writers chiefly in that peculiar Superior Cohdud with which they were favour'd, which kept them from any thing like an Error, or a Mifreprefentation. We need not therefore yonder to meet with 1 Cor. f\jQi^ Palfages as thefe : I will come unto you ^ C^r 'j'^'^^kly if the Lord will. J hope to fiay fome time \6. 7.* with you^ if the Lord permit. I hope in the Lord Phil. 2,. yefus to fend Timothy cjmckly to you. I trufi 'i9-,}l')'^^- that I my felf alfo Jl]all come quickly. Tbefe 1 lini. 3. f^iffgj J -u^yitey hoping to come to thee quickly. I Philem. ^^^^ h J^^^ Prayers to be given to you. This will Z2. we do if the Lord permit. 1 hope to come to youy Heb. 6. V &c. For fuch Sayings only (hew the workings ^ l^h' 14 °^ Humane Paflions, while they intimate that ^ J° • '''-the Holy Mep concern'd, were entirely open and reilgn'd to the Condud of that Spirit that was promis'd them. Now it cannot be a juft Argument that the Holy Ghoft did not pecu- liarly conduct and affift them in writing Paf- fages that intimated their enrire Depsndance on his Condud in their Motions ,♦ which was much to his Honour, and much to the Con- firmation of the Churches in which they la- bo ur'd. But for Divines, from any thing of this Apoflolical Infpiration. l6i this kind;, to yield that our infpir'd Writers had Slips of Memory J in what they pretend to re- late with Exadinefs, is to fet themfelves adrift, not knowing whither they may be hurry'd. To fay that this is only in matters of no Co;/-Louth'x^ fecjuence, is to run a hazard of the greateft ^^^"'^'^''^' Confequence. Say they have Ilipp'd at all in "' ^' ^ ' a matter of Fad, and what Security can you have they have not done fo often ? The In- ftances that are alledg'd, are two. The firft is, that Jeremy the Prophet is cited for Zachary: Mat, 27. The fecond, that Abraham is nam'd when it 9- Ihould have been Jacob. Miftakes of this kind^^' 7-i^. might very eafily come from the Copiers and Tranfcribers, on whom I fliould think it much more modeft for us to charge them, than on the Original Writers. But befides, the Prophets Jeremy and Zachary very much agree in their Language,- and Mr. Alede , yNhoio.^^^ P^- Judgment was far from being defpicable, thinks ^^"^^ it highly probable that Jeremy wrote the 9th, ^/^^^^ loth, and nth Chapters of Zachary, as they are now in our Bibles, in which laft Chap- ter are the words that are quoted out of Je- remy, by the Evangelift. And this is lefs harfh and dangerous by far, than to charge St, M^f- thew with a Slip of Memory in the Cafe. And as for the Sepulchre, faid to be bought by A- hraham, when it was bought by Jacob, fuppo- fing there to have been a real Miftake in the Words of the Proto-Marcyr Stephen, (which yet is queftion'd by fome,) yet that does not at all affed the Authority of St. Luke, pro- ff P'^ vided he has exadly related what was then '' ,^'^ faid by St. Stephen, who, tho' he was to fet^./j^^''^ his Seal to Chriftianity with his Blood, yet was M not iGi An Appendix^ &c. not pitch'd upon as a Penman of the Holy Scriptures. So that upon rhe whole, the Church may ftill continue firmly huilt upon the Foundation of the Apofiks and Prophets. And curfed be he that en- deavours to overthrow, or undermine this Foundation^ s E R- SERMON VI. :i TIM. IIL i6. All Scripture u given hy Infpira^ tion of Goi^ and is profitable for ^'jarine^ for Reproof for CorreiHu oriy for infirudion in Righteouf nefs, HAving ftated the Notion of Infpirati- ^' Sal- on, and (hewn what the Apoftl^ */J^jj«^ mean? when he repiefents our (acred ig^Jg Oraeles, a giwn ty Ljj'pinnio:-! of God, and April 17. prov'd that both the Old Teftament and the ^7^5. New were fo given, and Co infpir'd j my next Workj according lo die Order proposed, is to anfwer the molt plaufible Objections that are aliedg'd byfuchas disbelieve the Divinity of the Scriptures ; ibch as under Pretence of queftioniiig their Infpiration, :ake the Liber- ty to pour Contempt upon them. I'm fenfible that it has been, iind is the Ap- prehenfion of feme, that it is not lb proper to touch upon the Cavils of Anti-Scripturifts in the Pulpit. They fay, that Doubts and Scru- ples may be this Vvay ftarted in the Minds of feveral, who ochervvife might have known no- thing of them, to their no fmall Difturbance : And that w.e may raife Devils we can't lay M 2, again ; 1 6^ The Sixth Sermon^ agiiin^ and do more hurt than good. And it can't be pretended but that ic is^poffible ic'may fall out iOy in fome particular Cafes ; and whenever it does foj 'tis very unhappy. But on the o- ther fide, there are many that meet with the Cavils and Objedions of the Deriders of the Scriptures, who would never be likely to meet with a Solution of them, if not in our publick Auditories. And when fuch things are become the Subjed of common Conver- fation, and the Poifon fpreads that way, (as is notorious in this Cafe) I think it's high time for an Antidote to come, both from Prefs and Pulpit, and for all concern'd to give their beft Affiftance. For my Part, I have met with fo many that have been ftagger'd, as to tJje Di'v'niity of the Scriptures ^ by what has been fuggefted in the mixd Company they have convers'd with, and they have fo juftly com- plained of the Inability of many pious Perfons that have difcover'd their Abhorrence of the Cavils that have been propos'd, to give any fatisfadory Anfwer to them ; 1 have of late met with fo many that have been tempted un- der this Head, who have been backward to open their Cafe, for fear of expofing them- felves ; and have feenfomuchof the Tenden- cy of fuch Difficulties to undermine Pradical Religion, that this determin'd me to take this Method of propofing the moft plaufible Ob- jedions that are alledg'd, and giving a di- ftind Reply to them. And as ifhall not of- fer that as an Anfwer to any Cavil, that is not really fatisfadory to my felf, and that I don't think in my Confcience may, and ought to be fuisfadory to fuch as weigh things in a juft Ballanccj fo I think Imay expedand infift upon on 1 Tim. III. i6. 16 upon it, that you confider Objections and Anfwers together, and then I'm not afraid of any hurt that will enfue. '^ The firftObjedion is of this Nature. How Oh " (fay fome) can the Scriptures be Divinely '^ infpir'd, when they have fo many Contra- ^^ dichons in them ? If they came froni God, ^^ and were drawn up under his peculiar and '^ infallible ConduA, there would be an en- ^*^ tire Agreement. No clafhing would be di- '^ fcernable in them from one end to the o- " ther. Whereas, tho' an Argument is com- " monly drawn from their Harmony to their ^' Infpiration, we yet find fo many things ^^ that appear diredrly Contradithry to each " other, as ftagger and fhock us, and tempt '^ us to believe they could not be Divinely '' infpir'd. In order to the Removal of this '' Objeaion, I fliall, 1. Make fome general Remarks upon this Head, of ContradiHions. And, 2. Confider fome of the Inftances that ar^ moft commonly produced, of Co?ttradlaions that appear in the Old Teftament, and th^ New, and reply diftincftly to them. I. Then upon occafion of this Charge o^Con- tradiclions on the Holy Scriptures, I fliall make fome general Remarks, which may be of ufe. I. I freely own that real ContradiBions are a juft and fufficient Proof that a Book is not Divinely infpir'd, whatever Pretence it makes to it. We this way prove, that the Alchoran of Mahomet could not be infpir'd, as much as it is extoird by his admiring Followers. The M ; whole i66 The Sixth Sermon^ * Dr. Pri- whole of that Rhapfody * was fram'd by Ma- ^^.^"^^ hornet, to anfwer fome particular Purpofe or jVlaho- other^ according as Occafions requir'd. If met, any new thing was to bs put on footj any f. 158, Objedion againft him or his Religion to be ''^•' anfwer'dj any Difficulty to be foiv'd, any Dif- content among his People to be quieted, any Oifence to be remov'd, or any thing elfe done for the Intereft of his Defigns, his conftant recourfe was to the Angel Gabriel, for a new Revelation j and out comes fome addition to his Alchoran herein to ferve his turn. So that the moft of it was made on fuch like Occa- fionsj to influence his Party to what he in- tended. And all his Commentators thus far acknowledge it, that they are on every Chap^ ter very particular in afligning for what Cau- fes, and for whofe fake it was fent down from Heaven unto them. Hereby it came to pa(s that abundance of real Contradidions got in^ to his Book. For, as the Intereft and De- figns of the Impoftor vary'd, fo was he forc'd to make his pretended Revelations vary alfo j which is a thing fo well known to thofe of his Sed, that they all acknowledge it.* And there- fore, where the ContradiBions are fuch as they cannot folve, there they will have one of the contradidiing Places to be revoked. And they reckon in the Alchoran above ijo Verfes thus revok'd. This is a full Evidence the Author of it could not be infpir'd. But no fuch thing can juftly be alledg'd as to cur Bible. It was indeed drawn up by Parts, and infpir'd upon particular Occafions : But nothing was ever given out as a Part of it tliat was afterwards call'd in ,• nor is there a- ny thing now there that we need to have revok'd» on 1 Tim. III. 1 6. 167 revok'd. As to (bme Chronological Niceties, 'cis not indeed impoflible but Tranfcribers may have vary'd ; ( and nothing lefs than a con- ftant Miracle could have kept them from it: ) but Real ContradUHom there are none. Where there is fuch Evidence as has been before given of a Divine Infpiration, 'tis re- ally a very bold Charge, to accule of Contra- didliof/s. Such Proof as has been given that the Old and New Teftament were infpir'd of God, if it be taken together, can't podibiy deceive. We can't ferioufly confider this Proof, and afterwards refufe to believe the Bible to be the Word of God, without being mani- feftly unreafonable. And if it be reafonable to believe the Scriptures to be the Word of God, upon the Evidence produc'd, then is it unreafonable to fuppofe it in any refped un- becoming, or unworthy of God : Unreafon- able in particular, to charge it with Contra' dlBions. If thefe Records (as has been prov'd) did really come from God, then let any Man judge whether it be not more likely that they that ftart and purfue this Objedion, fliould mift^ke, arid mif-conceive things, than that the Infallible God fliould contradid himfelf. He that demurs here, mult depart as much from Reafon as he does from Religion. Should then a fubtle Caviler produce fome feeming Contradi^ions in the Scriptures , which you could not reconcile, befides that it would be iSi great Weaknefs to conclude from thence, that no one elfe can reconcile them, you need not be mov'd, if you are but fatisfy'd upon good and fufficient Grounds, that thofe Scriptures v/ere Divinely infpir'd. If you arc but fatisfy'd upon good Evidence, that God M 4 - has 1 68 The Sii^th Sermon^ has attefled in the moft fit and proper ways their coming from him ^ you may fafely con- clude there can be no Contradi5Iions there. You may^ upon folid Reafons, be more cer- tain that your Evidence in this Cafe is good, and that God has attefted the Scriptures to be his Wordj than you can be that you are not miftaken in the Senfe of fuch Paffages as may feem Contradid:ory. Would it not be intole- rable in a young Scholar^ that is newly put to School, ifj inftead of humble Learning, and waiting for gradual Improvement in Under- ftanding, he fhould cry out againft his Gram- mar, as contradiding it felf in this, and that, and the other Place ? And is it not unfpeaka- bly worfe for us thus to treat the Blefled God with reference to his Sacred Records ? Ha- ving fufficient Reafcn to believe the Bible came from him, we ought in modefty to think, that he can eafily reconcile fuch feeming Contradictions y as may perhaps to us appear ir- reconcileable, Jufiin Martyr is h^vQin wonhy our Imitation, who difputing with the Jews about the Scriptures, has this noble Exprefli- Mar^t" °" • ^^'^^^ (^'^Y^ ^^) '^^^^ ^ ^^ fi ^^^^ ^^ ^° think Dial. ' ^^ f^y there are ContradiSlions in Scripture : But cum Try-jhoHld any PaJJage be propos'd^ that feefns to carry phone, a Contradict icn in it to other Farts^ being firmly f'^^^' per [waded that no one Scripture can be truly con- j^^^ ' ' trary to another , I ■will rather cofjfefs that I dont under fiand what is [aid in the place mention d • and rather flrive to bring thofe that fufpecl the Scriptures are contrary to themfelves, to be of the fame Mind with me. %. It deferves Obfervaticn, that they who are the moft forward to charge the Scripture \vith Contradictions^ are often very incompe- tent on 1 Tim. III. 1 6. 169 tent Judges of the matter. Perhaps they han*t Knowledge enough of the Phrafes and Idioms of the Original Languages of the Scriptures, to enable them to judge of any thing without a Tranflation, which may give, it may be, a needlefs Glofs that tempts them to fufped: a ContradiEiion. Or they are Strangers to the Guftoms referr'd to in our Sacred Volumes : Or they han't Induftry enough to enquire in- to the Particulars, an Infight into which is ne- ceffary. When fuch Perfons turn Accufers, (and moft that are fo are of this fort ) they neceflarily take things upon truft from Men, as backward as they are to do it from God : And they depend there, where they may be eafily deceiv'd, tho'they won't be pre- vailed with to have any Dependance there, where they cannot be impos'd upon : And the Scriptures bear the blame of their Ignorance ,- and are accus'd as ContradiBorj, becaufe them- felves are ftupid and negligent. 4. As Circumftances ftand, it is really una- voidable but that there ftiould be fundry Dif- ficulties in our Sacred Records, and there is not in this, any thing that is at all unfit : But to reprefent them as ContradiBions, is grofly un- reafonable. 'Tis not fitting that Writings that were Divinely infpir'd, fhould be confined to humane Forms and Methods. 'Tis but decent that they who fpeak to us immediately from God, fhould addrefs themfelves in a way fuita- ble to the Majefty of Heaven, to abate our Pride, teach us Humility, convince us of the fhallownefs of our Underftandings, check our Prefumption, rebuke our Negligence , and quicken our Induftry. 'Tis fo far from being liable to juft Exception, that 'tis highly pro- per 170 I he Si Pith Sermon^ per there fliould be in the feveral parts of Scrip- ^A^^' ^' ^^^^ ^^^^ things hard to be underfiood, as St. Peter fays there are in St. P 4i' Ifraelj -who divelt in Egypt, -was four hundred and thirty Tears : And it came to fajs at the End of the four hundred and thirty Years , even the felf fame Day it came to pafs, that all the Ho(ts of the Lord went cut from the Land of Egypt. Where?, as upon Calculation it appears that the real time of their Continuance in Egypt, was but two hundred fifteen Years, That it could be no more, appears plainly thus. Jofeph was thirty nine Years old when his Father came into Egypt ^ and he liv'd one hundred and ten * Gen. Years in all *. That Jofeph was thirty nine 50.ZZ, 26. Years of Age, when liis Father Jacob came with his Family into Egypt is prov'd thus. He was thirty Years old when he flood before Pharaoh t Gen.4i.Xiw^ of Egypt f, and gave that Counfel upon 4^- which he was fo highly advanc'd. Adding then the feven plenteous Years, vv'hich ran out before he heard any thing from his Father or Brethren ^ and the two Years of Famine which ran out before he fent for his Father {| Gen. and Brethren to him ||, we find he was juft 45. <5. thirty nine Years Old at their Arrival. If then we take thefe thiriy^nine Years of Jo- feph, which Vv^as his^Age at that time, out of the one hundred Jind ten Years which was the whole extent of his Life, we find that from Jacobh coming into Egypt, to the time of Jo- fepb\ on 0. Tim. III. i6. lyy fefh\ Death, there paft feventy one Years. To go on then : About fixty four Years ran outj between JofefVs Death, and the Birch of Mofes : (And if we confider the Account that is given us of the Years of Mofes's Father, and . ^ , , Grand-father f, we can't make more of them ,•) J is^ik And if we add, the eighty Years of Mofes^s Age when he led the People out of that Land 1|, we (| Exod.7* have the exad number of two hundred and fif- 7. teenYears. Now the Query is this ; whether it is not a direct Contradi^ion to this Calculation which is agreeable to the Scripture- Account, for mention to be made of four hundred, or four hundred and thirty Years ? I anfwer ; if we confine it ftridly to the time of the Abode in Egypy it is : But if we begin the Computa- tion higher, from the time of Abraham's being call'd of God out of Ur of the ChaUees, we fhall find it will anfwer, and there will be a moft exad Agreement. For from Abraham^ coming to Ur to the Birth of Ifaac^ were twen- ty five Years. There were fixty Years from his Birth, to the Birth of Jacob : And there were ninety one Years from thence to the Birth of Jojefh ^ who was thirty nine Years of Age when his Father came into Egyft. Put all together, and you have the exad Sum of two hundred and fifteen Years, from Abraham^ being call'd out of Ur to the Defcent of his Children into Egyp. And let them be added to the two hundred and fifteen Years that ran out between their going into Egyp, and the time of their return out of it, and you have the &xad Sum of four hundred and thirty Years. So that this, inftead of carrying in it any thing of a ContradiBion to fhakeus, accord- ing to fome Mens Reprefentation, may rather be an Additional Evidence to confirm us. The N four lyB The Sixth Sermon^ 19, 20 four hundred Years are not confin'd to their Abode in Egypf, but they were to run out from the time of God's calling Abrabamy to the time of his Seed's coming to take Poffeflion of the Land that was promis'd them. And this an- fwer'd fo exadly^ that the Agreeablenefsof the Event to a Predidion gi- ^ He that would fee ilh Diffi- ^^n out fo long before- ruity fully cleared, vtny confult hand, fliould rather en- Bp. StiUii gfleet'i Letter to a Dt- creafe than abate our Re- '^' ^- '^^' ^'' fpea for the Holy Scrip- tures *. The next PaiTage I fhall faften on, is in Mo- fes's Hiitory of the Plagues of Egypt, where We are told that God by Mofes order'd Aarotty to take kts Rod, and firetch out his Hand upon the Waters of Egypt, upon their Streams, upon their Ri'vers, and upon their Vends, and upon all their Tools of Water, that they might become Blood : and that they did fo ; and all the Waters that were in the River "were turned to Blood, &c. And yet we are told a little after, that the Magicians did fo too with their Enchantments, as well as he. This appears a Contradidion. For how could the Magicians have any Water to turn into Blood, when Mofes had turn'd all into Blood before r Some fay one thing and fome another to folve this Difficulty. Some think that the Magi- cians turn'd the Water into Blood, after that Mofes had turn'd it again out of Blood into Water : But then it would not have anfwer'd their End in confirming Pharaoh in his Adhe- rence to them. Others apprehend it was only the Water of the River that Mcfcs turn'd into Blood : But the Text plainly fpeaks not only of the Rh'er, but of Ponds and Fools, Others think that all their Water was not rurn'd into Blood at onccj but firit the River, and then the V. 2Z. on 2 Tim. III. i6. 179 the Ponds and Pools : and that while thQ Nile, their great River was turning into Bloody be- fore it Iiad reacht their Pondr; and Pools, the Magicians did the like by fome ftanding Wa- ters : Bat this can't be prov'd. Others fancy that thefe Magicians turn'd fome of the Blood into Water , and then turnM that Water into Blood again : But it's hard to fuppofe God ihould let them have a Power of deftroying his Miracles. That which is moft likely, andfuf- ficiently folves the Difficulty, is this : That tho' all the vifible Water of Egypt was by Mofes turn'd into Blood, yet that the Egyptians dug Wells about their River, and thence drew Wa- ter for theSuftenanceof themfelves and their Cartel, during the Continuance of this Plague ; and that it was fome of this Water that was chang'd by the Magicians. And this appears probable from what is added, when we are told that all the Egyptians digged round abour the'^' ^4* River for Water to drink ^ for they could n>j d>-ink of the Water of the River. And if notwithftand- ingthisPlatiue the People could find Water to drink , I think we need not make a Difficulty of it, how the Magicians could find Water to turn into Blood, in order to the hardening of Pharaoh's Heart. They muft be mighty defi- rous of fetting the Scripture at odds with it felf, that can make this a C(?«rm^it7io«. A third PalTage I fhall mention out of the Old Teftament relates to Michal the Daughter tiiSattl, as to whom we are told that Jlie h.zd noz Sam. 6^ Child until the Day of her Death ; and yet elfe-i?- where we find mention made of 5- Sons of i^^iiSim.ii. thai the Daughter of Saul^ born to Jdnel the * Son oiBarZaillai tht Meholathite. Now, fay lome, is not this a plain ComradiHion, for one and the N 2, fame^ i8o The Sipith Sermon^ famePerfon to have never a Child till the Day of her Death, and yet to have 9 Sons ? I an- fwer ,• thefe might be Children of A/ero^, SanVs eldeft Daughter, and Michal his next Daugh- ter might adopt and educate them ; and fo they might be call'd hers. When according to our Rendring it's faid, the y Sons of Michal the Daughter of Saul were taken^ there may be an Elkiffts : the Word Sifier may fafely be fupply'd in the Tranflacion, thus : yind the King took the ^ Sons of the Sifier - Bethlehemite fi^ew Goliah the Gittite 5 when yet we know he was flain by Da'vid long before. We are in that cafe, all agree^, to underftand , the Brother of Go/i^i6; and therefore that is ad- ded in a different Charader in our Tranflation. Now I think we may as well fupply the Word Sifrer in one Cafe, as the Word Brother in the iSam.iS.other : it being as evident from one Paffage '9- that Merab Saul's Daughter was married to A- iSam.iy.^^i^/^ as it is from another that David kill'd 5^* Goliah^ A fourth difficult PalTage, that is charg'd as a Contradiction^ is Chronological. We are told I Kings that Jehofaphat m^7;y_/7x;e and twenty Tears in zz. 41,41. Jerulalem ,• beginning ha Reign in the /\.th Tear of Ahab King cf Ifrael : Whereas we are elfewhere z Kings told^ that in the fifth Tear of Joram the Son of 8. i<5- Ahab, Jehoram the Son 0/ Jchofaphat King of Judah began to reign. So that it was while Js- hofaphat continu'd K-ing of Judah, th.at Jehoram his on 2 Tim. III. 1 6. i8i his Son began his Reign ; He was King in his Father's Life-time^ and reign'd jointly with him. And this way we not only folye this Chronological Difficulty^ but many others of the like nature that arife^ upon an exad Sur- vey of the Reigns of the Kings of Ifrael and ': Judah, which fome are willing fhould pafs for Contradictinns. The laft Inftance of this kind I'll mention out of the Old Teftament, is a Paflage in the Prophet Jeremy^ where God is brought in fliy- ing, I [■pake not to your Fathers , nor commanded ^tt. -j.zz. them in the Day that I brought them out of the Land of Egyptj concerning Burnt Offerings or Sacrifices. This feems a ContradiBion to the Book of Exo- dus, where God is reprefented as fpeaking to the Children of Ifrael by Adofes^ and giving him this Sign that he would aflift him in lead- ing that People out of Egypt, that he fhould offer Sacrifice on Mount Horeb : and God is afterwards brought in as giving a great many particular Orders and Commandments about Services of that fort. But the Difficulty difap- pears, if we do but obferve, that in the Pro- phet Jeremy God fpeaks comparatively : He did not require Sacrifices fo much as Obedience to his Voice. This is a Senfe which the Context leads to fo diredly, that 'tis needlefs to dilate upon it. And fo I proceed, 2. To add fomething with reference to fome PafFages in the New Teftament, which have been charg'd with carrying Contradiciions m them. And here the chief thing that is often harp'd upon, is the Difference between St.Mzf- tbew and St. Luke as to our Saviour's Genealogy^ which is fo great, that feveral declare it irre- eoncileable. But let it be obferv'd, they agree N ; in 182 The Sixth Sermon^ in their general Scope^ which is to fhew that cur Jefus is the true MtJJiah^ defcended both frcm Jbraham and Da'vid : And they agree in the Perfons of the firlt Clafs of Fourteens. For tho St. Luke afcends as far as Adam, while St. MiUfheiv does notj yet St. Matthew fuppofes the Perfons whom St. Luke mentions, tho' he derives the Birth of our Jefus no higher than Ahrah m. But then they differ in the Form of the Pedigree : St. Matthew defcends, and St. Luke afcends. And they fo differ in the Karnes that are mention'd, that one could hardly think it was the Pedigree of the fame Perfon. Waving the different Sentiments of the Learned about this matter, in order to a Reconciliation, I fhall only defire it may be obferv'd, that St. Matthew's Genealogy of our Saviour derives his Pedigree from the Stock of Jofephy who, as was fuppos'd, or as the Law al- lows, or in the Senfe of the Law, was his Fa- ther j while St. Liike derives it from the Stock of Mary his real Mother *. * Vide Spnhemii Dubia E- ^^^ ^^ 3,^ Matthew draws -angPiica, Part. i. Dub. XX, 1 t^ j. r ^ 1 sxf XXil. ^*^*^ Pedigree from Vavtd by his Son and Succeffor Solomon ; while St. Luke draws the Stock of y^'Iary from David alfo, by Nathan another 5. Sam. 5. of his Sons, who was horn to him in Jerufa- ^4- ler^, as well 2LS Solomcn. This fufliciently ac- counts for the Difficulty without any thing liike a Contradiction. For there may very well be fuch a Variation in the Names as there is in thefe t^^o Accounts, when two different Ftimiiies are trac d ; and each Account may anfvver the End of the Evangelift j and yet both may come out of authentick Jcwllh Ar- chives. vv*. : But on 0. Ti M. III. 1 6. 185 But if a late Author^ of whom fome are extremely fond, may be creditedj this of our Saviour's Pedigree is far from being the on- ly ContradlBion in the Gofpel-Hiftory. He would perfwade us fuch things arj^ com- mon. He tells iis in fo many words, that it is very flam that the Hiflorians of the Scrij:-^^''-'^ ^'^' tftre were vot mfpir''d^ by the Contradictions that '^^ ^^'^~ are fcmul In feveral Cirtumfiances of their Hlfio- lj,rpirt- rks. The Evangelifis agree ferfeBly among them' tio7i,\\ 3 j felvesj in what concerns the main of the Hificry of Jefus Chrifiy but there are fome Circumjtanas wherein they difagree ^ a clear Proof that every Particular was not infpird , &c. Herein he fets himfelf up in dired Oppoficion to all the a- ble Defenders of the Holy Scriptures, that have been in the Chriflian Church from Age to Age ^ who.notwithftandipgthey were aware of fome Difficulties, yet had a mighty Veneration for the whole Compofure, and :hs Hiftori- cal Parts among the reft, as coming from God himfelf. A Man had need be well alTur'd, that flies in the face of all of them at once, in a matter of fuch Confequence. He had need have very conftd Liable Evidence to al- ledge, or all mutt neceiTarily declare him infup- portably Arrogant. He fays, Tho' the Circum- fiances wherein they dijfa-, are things^ of jmall Cojjje^uencey yet if the -Holy Spirit had diola'ted all to them as is pretended, they would perfectly a- gree in every thing : Thefe Circumfianccs being as well known to God, as the maiji of the Hifory, But by the way, who is it that pretends the Writers of the New Teftament, had all the Circumftances of the matters which they Hiftorically relate, dictated to them in a way of immediate Suggeftion ? There is no ntct^- N 4 fity 184. T-be Ststh Sermon^ fity of this : 'Tis enough, that in drawing up their Hiftory , they were under the Spirit's infallible Condud,* under fuch a Condud as kept them from Miftake and Error, and fe- cur'd them not only from Contradiciions, but Mifreprefentations. This is what is general- ly held, and upon good Grounds. Tho' all Circumftances be indeed as well known to God as the main of the Hiftory, yet it does not therefore follow, that if they exprefs themfelves differently, they muft either contradid them- felves, or not be infpir'd. That there is a feeming Difference between the Evangelifts in fome Circumftances of their Hiftory, is very true • But their Accounts are eafily re- Mar. 17. concil'd. Thus St. Matthew tells us, that after fix Days our Sa'vlour was transfigur d before his Luk.p.28. Difciples : Whereas St. Luke tells us, that it was eight Days after. But the meaning is plain ,- and there's no real clafhing : It was a Week after what was before related ^ and a Week's time may be very fafely exprefs*d either way ; and be faid either to be fix Days after, or eight Days after ,• and 'tis much at one. So alfo, one fays, that our Saviour fuffer'd about the Sixth Hour. And another, that it was about the Ninth Hour ; without any real Difagree- ment: Becaufe, according to their wAy of reckoning, where the fixth Hour ended, the ninth began. In thefe things there's nothing of a ContradiBion. Neither have we in any thiug of this kind, the leaft reafon to believe the facred Hiftory was not infpir'd, as far as we hold it to be infpir'd. For, tho' God moft certainly knew all Circumftances as well as material Fads, yet might he keep chem in drawing up their Hiftorical Report, un- der on 1 Tim. III. i6. 185 der a peculiar infallible Condud^ and ftill leave them to themfelves in fuch Circum- ftances, fo far, as that they might exprefs themfelves differently. 'Tis enough to prove them infpir'dj if they virere under an infalli- ble Condud : And that being fecur'd^ fuch little feeming* Differences are a very good Argument, that the great Agreement there is between them, was not the effed of Contrivance, and mutual Confultation, which is a thing of weight, that deferves to be confider'd. After fo bold a general Charge, tending very much to diminifh the Credit of our facred Hiftorians, with all that regard it, the only Inftance that can be brought for a Proof, is the Cafe of Judas ^ of whom we have fo dif- ferent an Account given us by St. Matthew^ and in the A^s, St. Matthew tells us, that Matth. Judas ^ when he faw that cur Lord was condemn d^^^'^i^\'^'> relented himfelf^ and brought again the thirty pie- ces of Silver to the chief Priejis and Elders^ and cafi them down in the Temple^ and departed ^ and went and hangd himfelf : and that the chief Priefis took thefilver Pieces y and took Counfel, and bought with them the Potters Fields &c. Whereas St. -^^ ^* Luke brings in St. Peter, faying, that this Man ^ ' ^^* purchased a Field with the Reward of Iniquity • and falling headlong, he burfl afunder in the midfi, and all his Bowels gujUd out : And that this be- ing known unto all the Dwellers at Jerufalem, they called it Aceldama ^ that is to fay, the Field of Blood, Here, he fays, is a manifefl Contra- Five Let- diBi'on, which the Learned in vain endeavour to ^^^^^ P*3o« reconcile. But thefe two Accounts are eafily re- concile by one that has not a purpofe to lerve by fetting the Holy Scriptures at variance with themfelves. For, let us but fuppofe that Ju- dji4 1 86 The Si path Sermon^ dai hang'd himfelf over a fteep Precipice, and afterwards fell down by the breaking of the Cord, before he was throughly dead ; and fo had a final Period put to his miferable Life, by his burfting upon his Fall, and the gulh- ing out of his Bowels, and the feeming differ rence as to the manner of his Death vanifh- es. And as for tlie Purchafe of the Field, Ji*- das might agree for it, and the Priefts make the Payment afterwards, with the Money thaf he return'd to then?. * He that vould fee this matter- * The Criticks are often fullydehated.mnyconfuUD, Ed- fo^.^'^ ^^ ^^^g I^UCh ■WiTQs s J:.nqu2ry into fever al re- n r r ' ^\. ' markahle Text I of the Old and ftranger fuppoficions than New Teftment. Part z. Pag. 141, thefe to reconcile PaflV &^' ges in Pagan Authors : And methinks , none fhould grudge to make Suppoficion* that arc fo l^air, in order to the reconciling feemingly different Paffages in our Sacred Writings, that is not defirous, by making them appear Contraditt'ions^ to abate their Credit, and bring them into Contempt : Which yet, at long run, will be found to be one of the moft dange- rous Attempts in the World. He, as Mon- fieur Lamothe obferves, muft have declar'd open War againft the facred Writers, that calls this a manifejl ContradiSiton. He Tays, there are many other fuch like. But if they are but fuch like, we need not be diiturb'd at the thoughts of them : Since we find this fo eafily folva- ble, tho' he accounts it ^ ^^^wi/i;/? Contradiclion, This firit Objedion then , taken from fup- pos'd Cofjtradictiojis, being folv'd fufficiently ; I'll only fubjoin thefe three Refledions. I. We have good Reafon to be heartily thankful, that there's nothing that looks like a Con- on — ' — a Tim. III. i6. 187 a ContradiBion in the things that moft nearly relate to our Salvation. Seeming ContradiSii^ ons indeed there are in fome parts of our fa- cred Records ; but they are about things com- paratively minute^ and of little moment ,• a- bout fome fmaller Circumftances as to time, and place, and manner ,* about things, Exaft- nefs in which is of no Importance. The great things which we are concerned in, and are mainly to look after, are the matters which the Scriptures tell us our Salvation depends upon ^ in which there is in our facred Re- cords a full Agreement. If this be but fe- rioully confiderM, tho' we do find fometimes an appearance of Contradittions in fmaller mat- ters, we fliall rather be thence led to infer, that there was no Combination, or Defign among the Writers, to deceive us, than that they could not in Writing be under an infal- lible Divine Condud. Let us then be thank- ful, that we have fuch fatisfadory Evidence that they were under fuch a ConduA ,• in that all the Fundamental Points of our Religion are reported either in the fame manner ^ or with fuch Variety as tends but the better to explain them : So that there's no claftiing; no appearance of Concradidion in fuch mat- ters. Let us be fo fatisfy'd with that, as to adhere to our Bibles, tho' we Ihould meet with Difficulties we could not folve. Let us conclude, fince the Book came from God, that if he had not had vv^ife Purpofesto have ferv'd by the Method he has taken, he would have freed even thofe matters that are lefs ef- fential, of the Difficulties with which they Lire attended in fome Cafes ,• as he could eafily have done, had he thought fie. 2. We 1 88 The Sixth Sermon^ 2. We fliould alfo do well to take notice, that there is a Submiflivenefs of Spirit neceffary in any one that really puts himfelf under Di- vine Condud. We have very good Evidence that God has given us the Scriptures, as a Rule of Faith and Life : And if we'll apply our felves to them \yith fincere, and honeft Intentions, we ikall find them abundantly fuf- ficient to anfwer their End. He that will up- rightly and candidly enquire, and ufe the means which the Providence of God hath afforded him, by the Labours of pious Men, will certainly find Caufe to acquit the Holy Scriptures of thofe Imputations, which bold Cavillers have caft upon it. I don't fay he fhall have all the Difficulties he may meet with there, clear'd up to his full Satisfadion ; but he ftiall have Light in as many of them as (hall be needful^ and Ihall difcern fuch Rea- fons why the reft remain unfathomable, as Ihall incline him not only to juftify, but ce- lebrate the Wifdom of the Author. But then, this is only to be expeded by one that is wil- ling to learn ,• and ready to take Meafures from God, inftead of didating to him. 3. It may be farther obferv'd, that where fuch a fubmiflive fort of Temper is wanting, 'tis not to be wonder'd if God leaves Men to be bewilder'd. It need not be efteem'd ftrange at all, that they that come to the Scripture with a Defign, and Defire to find matter of Cavil and Accufation, fiiould find that Spirit of Frophanenefs that fent them thi- ther, meeting them there as a Spirit of Deluji- on. When notwithftanding our Saviour's migh- ty Works, many would not believe, but re- vil'd him, and blafphem'd the Holy Spirit, he on a Tim. HI. i6. 189 he did not think himfelf concern'd to work more Miracles for their Satisfaction,, or at their captious Demands. He plainly left them to a Spirit of Infidelity • and that juftly. 'Tis the fame in the general Government of the World. God has given fufficient Evidence of his Being, and Providence : But if Men inftead of belie- ving thereupon^ delight in Cavils , he does not work Miracles to filence^ confute^ and fatis- fy them^ but leaves them to themfelves. And 'tis the fame alfo with reference to the Ho- ly Scriptures. He hath given good Evidence they came from him. But if^ notwithftandmg this, becaufe of fome places that are difficult. Men will fancy they meet with Contradict- ens, and fo will flight the whole ^ if they will perfwade themfelves there can be no way of reconciling them^ becaufe they can't prefently find one out ,• he leaves them to themfelves ', and then they blunder moft woe- fully in the Dark : And this is moft highly juft. Such will moft certainly fall e'er long, under the fame Condemnation with thofe who deny the Being of a God^ becaufe they can- not fatisfy themfelves how he made^ and go- verns the World ^ and with thofe who would not believe our Saviour's Miracles, unlefs he would work them when, and where^ and juft in what manner they pleas'd. It is really enough to fill a ferious Heart with Horror, to think of the Prophanenefs of Politian, a Man of Learning. He did not ftick to declare, that he never read the Bible but once in his Life ; but that he thought it the worft time that ever he fpent. What in the mean time were the fruits of his Studies : A few trifling Criticifms difcover'd , that tend- i^o .The Sixth Sermon^ tended not to make him, or others either wi- fer, or better. Far be fuch a Spirit from us, as we would not curfe our felves for our Fol- ly another Day. I hope we can declare the contrary to that, from our own Experience : Can fafely fay, that we never fpent our time with more Profit or Pleafure, than when we have been converfing with our Bibles. Let us hold on, whatever fuch Wretches may fug- geft. Let us difregard their Clamours : Let us pity, and pray for them, but not be influ- enc'd by their Cavils. And when they, with all their Nicenefs, do but haften, and aggravate their Condemnation ; we may depend upon it, that we fhall grow wife unto Salvation. S E R^ 91 SERMON VII. a T I M. III. 16. All Scripure is given ly Infpira" tion of God^ and is profitable for 'Do<^rine^ for R ^ proof for Correili^ on^ for Infiruiiion m Right eouf^ nefs. Second Objedlon that is often in the At Sal- Mouths of thofe who undervalue our ters-Hall, facred Writings, is this. ' Tho* the ["J^;'^ Bible Ihould not dircAly contradiB it felf, it yet jyjay j* contains fo many things that are wonfiroujly ijo^. ahfurd, and fo many things that are flatly im- Ohj. *. foffibky that we can never believe (fay they) that as it is^it was given by Infpiration of God. For inftance : What can be more abfurd than the Account there given of the Conference between E've and the Serpent ? And afterwards between B-laam and his yifs ? Is it a thing any way fuppofable, that Bruits ihould ad like Rational Creatures, and have a power of Speech, tho' their Organs are utterly unfit for it ? Is not the fpeaking of Balaam's Afs much fuch another Story, as that of the fpeak- ing of Livfs Ox ? Or can any Man of Senfe believe, that a Rational Creature can betranf- form'd into a Bruit, which the Bible repre- ^ fents 1^7 The Seventh Sermon^ * fents as Nehuchadnez,zars Cafe ? Nay, that a ^ reafonable Creature fhould be tum*d into a ' meer fenfelefs Lump, which was the Cafe of ^ Lot^ Wife^ if fhe was turn'd into a Pillar of ' Salt ? Are not thefe things as incredible as * any of the Stories in OvUh Metamorphofes ? ' Are there not fundry things thererelated, that ' are abfolutely impojjlble ? Is it not impoflible ' that the M. fliould hold all the feveral Crea- * tures faid to be contain'd in it at the time of ^ the Deluge ? That all kinds of Creatures, not * only in their own Bulks, but with a compe- ^ tency of Food and Suftenance, fhould be ' preferv'd within the compafs of ;oo Cubits ? ^ Is it not impoflible the Sun fhould fiand fiilly ^ as it is faid to have done^ in the Days of Jo- ' fljua, without putting the whole frame of ' Nature into Confufion ? And that Jonah * fhould live, without any Refpiration, in the Belly of a IVhale^^nd not be digefted within him, ^ as his Food was ? And is it not flatly impojfible that there fhould be three^that equally polTefs all Divine Perfedions, and yet be but one God ? That God fhould become a Man ? And that a Virgin fhould conceive^ and bring forth ^ a Son, and the like ? Reafon plainly tells us thefe things cannot be ; they are impojfible : ' And therefore thofe Writings, in which fuch ^ things are contain'd^ cannot be given by the ^ Infpiration of God. I have given the Objedion as plaufible a turn, as thofe who are fondeftof itcan,I think, defire; and in great part in their own Words, without taking from it any of its feeming Force. Let us then fee whether, by confidering the matter of this Objedion more generally, and the Inftan- ces alledg'd more particularly^ we may not, in- ftead on 1 Tim. III. i6. 19^ Head of being fliaken, be the more confirm'd in the Belief of the Divine Infpiration of the Scriptures. In the General I defire the following things may here be noted. I. Would but they that make and lay mod ftrefs on this Objedion be prevail'd with fe- rioufly to confider their own Ignorance, Shal- lownefsj and Incapacity to judge, the appear^ ing Strength of their Plea would foon vanifli, Alas ! who or what are we, that we fhould pre« tend to call God's Revelations to the Bar and arraign them ? How can it be excused that we (hould fo take upon us, when we can fee fo little a way, even there where we have the freeft Scope ? and are fo foon puzzled in the plaineft things, and thofe that are moft ob- vious ? Is it for us to reprefent thofe things as ridiculottSj which God has thought fitted ! Don't we ftrangely forget our felves, when we pretend to fay that fuch and fuch things cannot be, as he tells us have been, becauie we it may be can't tell how or which way thtj could be ? Can any thing appear more ahfurd than this, to one that rightly takes his own meafure? Shall we queftion the Truth of fuch things as are reported by Perfons who gave fuch Proof of a Divine Commiffion as did our Sacred Penmen, becaufe we cannot , underftand the manner of the things, or their Gaufes, or dive into all Circumftances about theni, into which our Curioficy might tempt us to be inquifitive? We moft evidently ex- pofe our felves by but giving way to fuch a Thought. How fev/ things do we knov/ in their Caufes i How few Modes of things can 94- The Seventh Sermon^ wc account for, even where we have the plain- eft Evidence of their Truth and Reality ? What Mortal Man can give fuch an Account of the Formation and the Springs of Motion in an Human Soul j of Refpiration, Nutrition^ and Sanguification in an Human Body ; of the Flux and Reflux of the Sea,- of Earthquakes, Thundersj and Lighrnihgs ; nay of the mean- eft Plant, or the imalleft Infed, as fhall leave no Difficulties remaining ? And if fo, why fhouid it at all Teem furprizing to us, if in a Revelation duly attefted to come from Hea- ven, there ftiould be many things out of our Reach, and beyond our Grafp ? How little do we know tne Force of natural Caufes ; and how then can we tell what goes beyond the Verge of natural Poflibilities ? And fuppofing an Almighty Power at Helm, how can we pretend to fet bounds to it ? How many things occur, of which we may very freel}^ lay, that if they were not, we ftiould be apt to think they could not be ? Had we never feen this Earth that is fo beautifully and plentifully fur- nifli'd, furrounded with fuperior Orbs, that are adcrn'd Vvidi Sun, Mccn, and Stars, which have a mighty Influence on all things in this inferior Region, we ftiould be apt to think ftich things could riOt be : and vvhy then ftiould we fancy other things ir/ipajjible, becaufe they ex- ceed cur Knowledge ? Do we own the infi- nite Power of God, or do we not? If we don't, we had e'en as good deny his Being. If we do, our pietending to fet bounds to it is incxcufahle Arroga^ice. Let us but read and ib- beriy ^confider the tliirty eighth, thirty ninth, fcrtiethj and forty firft Chapters of Job, where God fo iK-fes poor jch as to his Povv^er and Know- on 1 Tim. III. i6. 195 Knowledge^ and we muft needs be aftiam'd of our Folly. We are unable fully to underftand the Nature and the Reafons of thofe Works of God that are daily before our Eyes : and how can we then pretend to fathom his Counfels, or cenfure his Revelations^ or pronounce "any thing impojjible^ which he tells us actually was ? The giving way to fuch a Temper would ar^ gue ftrange Forgetfulnefs both of God^ and our felves. 2. The way that they take who lay the moft ftrefs upon this Objedion^ would quite ex- clude all Divine Faith out of the World. What is Faith in the General_, but a believing things upon credible Teftimony ? And what is Di- vine Faith, but a believing things upon a Di- vine Teftimony ? No Teftimony fo credible, as that which is duly attefted to be Divine, But if we won't believe things that come to us confirm'd by a Divine Teftimony, we quite exclude Divine Faith, and confine our felves to Senfe and Human Teftimony, and deprive our felves of that way of Satisfadion which we- might have in our moft important Matters, by a Divine Report, upon which when well at- tefted, we may in any cafe have the firmeft Reliance. - To fee things in their own Evi- dence is not proper Believing. To a true Be-* lief it is neceflary that the Credit of tlie Tcfti- fier be the Reafon of our Aftent. Thus we re- fufe not to credit our Fellow-Creatures when they report to us many things upon their own Knowledge, which we are not able diftindly to conceive : That hinders not cur giving Cre^ dit to them, if we are fatisfy'd in their AbiUty and Integrity. And I may fay in this cafe as the Apoftle, If we receive the Witnefs of Men, the i]Qn,'j.g. O z Wit' 1 96 The Seventh Sermon^ IVitnefs of God is greater. He is infinitely Wife, and cannot be deceiv'd ; infinitely Good, and cannot deceive. If therefore when a Revela- tion is in all fitting Ways attefted to come from him, we'll take the Liberty to reject any part of it as incredible J we fhut out Di'vine Faith, and reprelent the Bleffed God as attempting to im- pofe upon us. If we muft fee the Manner and the Caufes, and be diftindly acquainted with all the Circumftances of fuch things as God has reveal'd, before we'll believe them, we in ef- fed; declare we won't believe at all. 5. It is not conceivable that there fhould be a Divine Revelation difclofing God's Methods of Procedure from the Beginning to the End of Time, that fhould not contain fome things as incredible, as any of thofe which the Objectors of this fort are won't to fingle out^ For in- ftance, if a Revelation begins with the firft Formation of all things, it muft let us know how they came into Being. It muft fignify to us that they were made out of nothing, by him who ever was • and who if he had not ever been, could never have been : For that, if there ever had been an Inftanc in which there was nothing, there never could have been any thing. If God then ever was, and that necef- farily, and there be nothing elfe befides him, but what owes its Being to him, then muft a Revelation by which he difcovers himfelf to us, reprefent him- as making all things out of nothing. And he that can believe all things were really made cut of nothing, to him no- thing can feem incredible, that he has Reafon so believe is reported by his Warrant, by whom all things were fo made. But befides, this God that fo made, moft certainly manages all things on 2 Tim. III. i6. 197 things in the Way that he thinks fitteft : and tho'he has a ftated Order^ yet he cannot but be at Liberty to vary from it, when his Purpo- fes would be more efFedually that way ferv'd. So that tho' there are certain Laws of Nature, which God hath wifely fix'd, yet it is not con- ceivable but that a Divine Revelation Ihould give an Account of fome Variations from thofc iettled Laws^ in a miraculous Way, in order to the awakening the World, and the rendring the Power and Greatnefs and Majefty of the Maker of it the more confpicuous. And nons of them can be impojjihle to one that could make fuch a World as this out of nothing. Again ; fuch a Revelation muft necefTarily contain Truths that we of our felves could not reach ,• and Hints that we muft have a great deal of time to learn the Meaning of: it muft take aCom- pafs, and not be confin'd to our little narrow Limits : it muft in the Language of this World , tell us fuch things of theGovernour, the Hap- piness, the Glory, of the other World above, as may be fuflficient to draw forth the Admira- tion, and inflame the Love and Dekre af llich as will believe the Report. A Revelation would not be truly worthy df God, if it were otherwife. And therefore fbr any upon fucii Accounts as thefe to attempt todifcreditfuch a Revelation, or reprefent thofe things that are miraculous as imfojjll'k ,• thofe things that we cannot fathom as utterly zwr/W/'/'/e^ is in effed to declare, that we won't believe that there can be any fuch thing at all as a Divine Revelation of the Methods of God's Procedure from the Beginning to the End of Time. Again, 4. Such an Objedion as thi^ would appear v-sry weak in other Matters. We fhould he O 2 sfhuyi'd 198 The Seventh Sermon^ . afham'd of fuch a Way of arguing as this Plea carries in it^ in other Cafes. For the Argu- ment lies thus : We can't believe the Scriptures infpir'd of Godj becaufe they give an Account of fundry things that are above our reach^ that are difficult to be conceiv'dj or that we cannot comprehend : And are we free to purfue this Argument as far as it will carry us ? Can we think our felves always oblig'd to doubt and he- fitate about things, the explaining which may puzzle and perplex us ? Do we queftion whe- ther or no we move, becaufe we can't give a full and exad Account of the Caufe and Laws of Mctipn ? Or do we refufe to eat, till we can give an account how and after what man- ner we are nourifh'd ? If fuch an Objection will not influence us in the common Affairs of Life, why fliould it in that which is vaftly more important? If in the one it would expofe us to Derifion to lay ftrefs upon it, why fhould it not in the other alfo ? Poflibly it may be faid that there is a great Difference between the two Cafes : That in fuch common Matters no Man queftions the ?oj]ibility of the thing, tho' he mayn't be able to give an account of the Man^ mr of it • whereas there are feveral things in Scripture, which we not only know nothing of the Manner of, but cannot conceive pojjible to be. But the Difference in this refped is not fo great as is pretended. For a Man may to the full as rationally queftion the VoJJlbility of Lo- cal Motion, notwithftanding that he fees and feels it, becaufe he can't diftindly account for the Caufe of it, as he can the Vofibility of the Creation when God affures of it , becaufe he can't conceive it. He may as juftly queftion t:ie ?oJ]lbUiiy of Nucriticnj becaufe of fome Diffi« on 1 Tim. III. 1 6. 199 Difficulties that attend it, tho' he really fenfi- bly perceives it ; as queftion the VojJibiUty of a future Refurrec^ion, notvvithftanding all its Difficulties _, when God plainly declares that he'll effect it. And if it be farther urg'd, that there is a greater Degree of Certainty in the Cafe^ that our Senfe affures us of Local Mo- tion and Nutrition, than there is that any fuch Declaration as to the Creation and tlie Refur- re(ftion truly came from God ^ I aniwer that the Evidence is of a different Kind, and not to be judg'd of the fame Way : But to a Mind that is well difpos'd, fuch Evidence as is truly Rational, is as fully fatisfadory, as that which lies openeft to our Senfes. And he that will not be fatisfy'd in any Cafe with fuch Evidence as fuits the Nature of the thing under Confide- ration, is grofly unreafonable : And let him make ever fuch Pretences to more Reafon and Philofophy than his Neighbours ^ he does but impofe upon himfeif. But it will be faid, 'tis unreafonable either in God or Man to require us to believe hn- pojjibilities. I anfwer ^ God never requir'd any Man to believe what is properly Impojjible : But there are many thing-, impojfihle with us, that are eafily pcjjihle for him. There are many things that we can't conceive how they could pojjibly be eife^ted, which he hath compafs'd without any Difficulty. And if God tells us that any thing is fo and fo, or has been done, no Man can bring any thing near the Evidence of the Iwpojjihility of k, as may be brought of ihQ IwpGjJlhilit)^ of his impoling upon us. But if we will give our felves the Liberty - of reprefenting thole things in our Sacred Re- cords that appear furprizing, as very unHkely ; O 4 " and aoo The Seventh Sermon^ and fancy them im^ojfible becaufe we can't con- ceive them ^ and then will conclude that thofe Records could not be infpir'd of God, in which fuch things are contain'd, we run into Infidelity without retrieve : And it will appear at laft, that it was not for want of fufticient Evidence to convince us j but becaufe we would be Infidels. For if when a Revelatioq is credibly Attefted to be from Heaven, we will cavil, inftead of humbly acquiefcing i will cry with Nicodemus the Pharifee, Ho-w can thefe things be ? And eaptioufly quarrel with God, becaufe all things are not exadly fuited to our Level ; we flie in God's Face, and in EiFe6t give him the Lie, and tell him we fcorn to be guided by him. But that I may yet more Diftindly Evi- dence the Futility of thefe Cavils, I fhall now proceed to confider the Particular Inftances mention'd in the Objei^ion ^ and give fuch Touches upon each, as may contribute to the Confirmation and Eftablifhment, of fuch as are willing to receive Satisfadion. I begin with the Conference between JE-ve pen. 3. and the Serpent , as Mofes has Reported it. This was derided of old by the Noted Enemies of Reveal'd Religion ; and has been of late expos'd D. Bur- by one of confiderableLearningjWho has fram'd netti a Comical Dialogue between them, which is PhM^r ;] ^^ manag'd as to have a manifeft Tendency to z. Cap.'-' ^^^'^ ^^^ fceptical Humour of the Age we live ^° in' Some I know chat have had no ill Defign upon Religion have reprefented Aftfes^ Ac- count of the Difcourfe between E've and the Serptnty in the Garden of Eden, in the firft and great Temptation, to be wholly Figura- tive, Afr^r Orige?)y feveral of the Farhers went that on 1 Tim. III. 1 6. aoi that way. And among the Moderns, Amyralil *, ^ Differtationes Theologicac tho' a Great Man, Unhap- fex •, quarum tjuinta de Serpeiue pily fell into this Snare ; Tentatore. Salm. 1660. and rais'd many Objedi- ons againft the Literal Senfe of that Hiftory ; which were fully anfvver'd by another Great Man of his own Nation, the Learned Bochart f. t Vide ^ocAarri Opera Tom. r. Several both more And- |;f '^^rd^s^^r TeVal ently and lately, that i^e, Paradifo Terrclli, C?c.-Vi- have had rich Fancies, de etiam Joh. Pafcha Traclat. dc have in this and other Serpente feduaorej inXhefaur. inftances been for turn- Theolog.Philolog.Par.i.p.6i,0.. ing the facred Story into an Allegory. But really our Allegorkk Inter- preters have done the Holy Scriptures great Diflervice. For according to their ufual Me- thod, let the Scripture be ever fo Exprefs, you may deny it, and fubftitute your own Fan- cies in the room of the Literal Senfe, and then after all the Pompous Elogiums you give the Scripture, it will at laft ftand for a meer Cy- pher. Thefe Men ferve our facred Oracles juft as youv Rofacrucians do Metals: They rack and torture them, and promife themfelves to extrad: Gold out of them, but at laft all va- nifhes into nothing but a little empty, tho* coftly Smoke. The Prevalence of fuch a Tem- per would eifedually overthrow Rehgion in the World. 'Tis eafy indeed to make any thing appear ridiculous, that Men afFed to reprefent as fuch : But really the Adofaical Ac- count of Eve's Temptation carries in it no- thing of Abfurdityy much lefs of IwpoJJlbility , if it be confider'd fairly, and without Prejudice. $o^ The Seventh Sermon^ Is it therefore ridiculous^ or therefore jm- pofible, becaufe a Serpent cannot fpeak r Alas^ we don't fuppofe he could or did fpeak of him- felf : We have nothing like that in the Text. 'Tis fuppos'd it was preter-vatural. But is it therefore prefently imfofihk ? Tho' Mofes is fi- lent as to the Manager of the Serpent j when he was the Inftrument in this Temptation, yet it is plain from other Places of facred Writ that the Devil fpake thro' him upon this Occa- iCor.ii.|^Qj,^ This appears from hence, in that the ^' Devil is in the New Teftament reprefented as Kcv.iz.p.a Serpent^ and the OU Serpent, from this very Account of Mo[es, at the * Mr. Witty in his Vindica- beginning of the Old tion of the Mofaick Hiftory of Teltament ^. And why the Fall, ^.13, ^c. very veil ar- might he not appear gues for the under Banding the Mo- g^^^ fpeak tp E've in faical Acount Literally from our .1 _. „^ ,„on o^ :^ r.«,, heing refer' d in the NeJ^arrtent, ^^l^ ^^ well as in any for fatisfafiion as to the Fall of Other Form or Shape i Man, to the Narrative of Mofes. Where lies the great .Ah- furdity ; and much more the Impojfihiltty of it ? His ufing a Voice upon this Occafion, without any Shape, might not perhaps be allow'd him ^ becaufe that was the way in which God himfelf then commun'd -With our firft Parents. His Tempting by i«- w^rd Suggeftion only, without any outward Propofition, was not fo feafible in it felf, nay indeed utterly inconceivable while Man was innocent. And if he could not take either of thefe ways, if he became a Tempter, he muft appear in fome Viftble Form and Shape or other. Had he alfum'd an Humane Form, the Fraud had immediately been difcover'd. For Eve could not be fo ignorant as not to know that there was no Man then in being but Adam. And on 1 Tim. III. i6. ao^ And had he aflura'd the Vorm of a Bird, or of any other Bead when he addrefs'd himfelf to her, there would have been the fame Queftion as now : Why that_, rather than any other ? But 'tis faid, that Ev2 hearing a Serpent fpeak, who fhe could not but know was naturally incapable of it, might very well be fufpicious of an Impofture : And that therefore this Me- thod diredly tended to ftrike her with Terror and Amazement. But let it be confider'd,- the Cafe in this refpe6l had been the fame, had he fpoken thro' any other Creature, that had the fame natural Incapacity of Speech. And withal ,• tho' the Serpent was unable to fpeak of himfelf, yet if the Devil fpeaking through him, reprefented his becoming capable of Speech as the efFe<5l of his eating of that Fruit, of which he was foliciting her to take a Tail, f which fome have apprehended was the real Cafe) it could not but have a mighty infmu- ating Force, and give an Edge to the Tempta- tion. For it naturally led her to think, that if he was this way advanc'd to the Perfedi- on of Spetchj (he by eating of the fame Fruit, might hope for a proportionable Advance- ment to higher Perfed-ion in fVifdomy fuit- ing her own more exalted Capacity, Or if this were not the Cafe, 'tis not impoffible but Ihe might think it was a Good Angel that fpake in the Trunk of the Serpent, and fo thro' miftake Ihe might unawares enter in- to Communication with the Devil. Befides ^ we can't fuppofe the Devil was at Liberty to ufe what Inftrument he pleas'd, upon fuch an Occafion as this. He that could not after- wards, fo much as enter into the Herd of Swine Mat. 8^ without Permiflion, could not, we may be ji. aflur'd. ^04- -[be Seventh Sermon^ ■ I T I I I III JJLJI ■ J. AM LI ^I—^^M^IMI^W ■ - ■- * affur'dj take any Creature in Paradife at plea- fure, to ufc as his Inftrument in the intended Temptation. Moreover, it was Very agree- able to the Divine Wifdom, fo to limit this malignant Spirit, as that he fliould not be able to ule any other Inftrument in his Affault, than Ihch as fliould be expreffive of his proper Genius; in which refped none could be found fitter than the Serpent ^ which our fa - cred Hiftorian feems himfelf to infinuate, when Gen 5. I. he takes notice that he was more fuhtil than a- ny Beafi of the Field : Which is alfo eafily ob- ferv'd by thofe that confider the Account gi- ven of that Creature by the moft fagacious Naturalifts. But, fuppofmg the Devil to fpeak thro' the Serpent, there is nothing incredible in that Relation, nothing that need fliock us. For, if God would give the Devil leave to affault jEw, (the reconciling which to the Di- vine Perfections, is not a matcer of prefent Concern) it was neither impojfihle for him to make ufe of a Serpent, nor thro' him to hold that Difcourfe with her which the facred Hi- ftorian relates. He that can poftefs humane Creatures when God gives leave, and fo do- ing, can help them to perform fuch feats of Adivity, as they are naturally incapable of^ which have been credibly reported, both by Antients and Moderns, might eafily, with Di- vine Allowance, fpeak thro' a Serpent's Mouth to our Grandmother Eve, and fo doing, rob her of her Innocence, and Integrity. And they that queftion this, know but very little of the Power of Spirits. Num. i2. As to the fecond Inftance, 'viz,. the fpeak- ?-8, &c. ifig ef Balaams Afs to his Rider, much need not be faid to it. The Vagans laugh'd at it. on 1 Tim. III. i6. lo^ it, and yet had many ftranger PalTages of Beads that had their Mouths opened, and that fpake upon fome extraordinary Occafions, in their moft celebrated Hiftories : As any Man may fee, that confults Eufebim, Tliny, Polybim, and Plutarch, and others. Maimonldes thought that the fpeaklng of this Afs was only in a Vifion : And that this Hiftory was of the fame nature with that of Jacob's wreftling with an ^^n, ^z. Angel. But I can't conceive what Satisfadi- ^^' on we could well have, that a real FaA is re- lated that we have not here. There is nothing in it that can appear impojfflble to one that be- lieves the Divine Omnipotence. The Text tells us, that the Lord opened the Mouth of the yifs. He that m.akes us to fpeak, or ftrikes us dumb at Pleafure ,• he that could have made the Beaft to be a Man, made him fpeak with an humane Voice, to ferve his Purpofe. Where's the Impojjibility ? Don't we our felves teach Birds to fpeak Sentences which they do not underftand ? We may wonder, but have no reafon to call in queftion, when we compare the Ad with the Author ,• to whom it was as eafy to create a Voice without a Body, as a Body without a Voice. Why fhould we que- ftion whether he, that cculd make a Crea- ture out of nothing, could make it ferve his Purpofe in a preternatural way ? If any pre- tend, that whatever God could do, abfolutely fpeaking, it yet feems utterly beneath him, and altogether incredible, that he fliould work a Miracle, in opening the Mouth of fo filly a Creature as an Afs, to make it fpeak ; I an- fwer : That is an Objection fo far from ha- ving any force, that on the contrary, the Wif- dcm of this Mirack of Providence was, as Cir- ao6 The Seventh Sermon^ Circumftances floods very confpicuous. The Folly of Baalam was this way mod efFedually reprov'd : Which the Apoftle takes notice of, 2 Pet. 2. when he faysj that the dumb Afs [peaking witio '^- Mans VolcCy forbad the Madnefs of the Prophet. The third thing mention'd in the Objedi- on^ is the Cafe of Nebuchadnez,z,af^ King of Dan. 4. Babylon. Of him we are told, that he was 33' driven from Men, and did eat Grafs, as Oxen, and his Body was wet with the Dew of Heaven, till his Hairs were grown like Eagles Feathers, and his Naih like Birds Claws. But what is there in this that is at all incredible , and much more, can appear impojfible , to one that knows any thing of the Power, and the fad EfFe<5ts of Melancholy ? The Text does not intimate that he Was turn'd into a Beaft : Nor have we any reafon to fuppofe it. His Cafe was plainly this, He loft the free ufe of his Rea- fon^ and his imaginative Faculty was let loofe upon him ,* he was Diftraded ; he fancy'd himfelf turn'd into a Beaft ; and his Fancy was fo ftrong, that he aded like one, as ma- ny Perfons have done in the height of Me^ lancholy. He had a Lycanthropj. And in thefe Circumftances being negledied, his Hair and Nails grew exceedingly, and gave him a very horrid Afped. And taking it thus, here was a very fit, and proper Judgment for fo proud and infolent a Mortal : It: was fo fuited to his Crimes, that it's liable to no Impeach- ment. But tho' in this Cafe there was no real Transformation, yet, 'tis faid, there was one in Gei). ip. the Cafe of Lot's Wife ; and fuch a Tra-asfir^ ^^- mation too as is incredible. We are told, fie became a Pillar of Salt. And why fliould this appear on 2 Tim. III. i6. aoy appear fo incredible ? May not God take what Methods he pleafes to inflidt his Judgments without our arraigning him ? Why fhould her Puniftiment appear more incredible, than that of the Inhabitants of Sodom and Gomorrah ? Why might not (he be ftruck dead with Light- ning, and ftifFen'd, and fix'd in the Place where fhe flood, and her Remains be of a fait and brackifh Smell, and fo be call'd a Pil- lar of Salt, as well as Sodom, and its neigh- bour Cities, be deftroy'd by a Shower of Fire and Brimftone ? Tho' for my part, I muft con- fefs, I fhould rather fay, that we are not to underftand the Pillar of common Salt which is diffolv'd by Water, but of a Metallick Salt, ^ . of which, Plifjy* tells us, they built Houfes, ^.\y^^j and which was drawn out of the Mountains cap. '7. like Marble. And fuppofing her turn'd into a Pillar of this Metallick Salt, we are to under- fland the Transformation only, as to the bodily Subftance, the immortal Spirit retiring, as it would have done at Death, or Expiration in a more common way. And if Nacuralifts are confulted, we fiiall find them telling us of fe- veral Tranfmutations of one Subftance into ano- ther, that have as odd an Appearance to the full, as this of humane Flefh into a Pillar of Salt. But whether we'll beliere this Punifli- mentof Lot^s Wife, yea, or no, 'tis plain our Saviour believ'd it : And therefore he bids his Difciples remember Lot^s Wife. He would have Luk. 17, them remember it for their Caution. And a 5^- dreadful Caution itwas againft Diftruft, Difo- bedience,Unbelief,and a Love for the forbidden Society of lewd and wicked Perfons. When any go out of the common way of Sinn,ing, we need not wonder if God comes with uncom- mon 2o8 The Seventh Sermon^ mon Judgments. But we may be alTur'dj as to this Hiftory, that if it had not been undoubt- edly true, our Blefled Saviour would never have confirm'd it with his Teftimony, and propounded it for our Caution. As for the Ark of Noah, its Capacity was greater^ and there was more room in it than we commonly apprehend. They that have taken the moft pains in computing exadly, find room fufficient for more Creatures than we are diftindly acquainted with, and for pro- per Suftenance for them, during the whole time of their continuance ^ Joan. Buteonis Delphinatis there. Buteo, * a Learned de Area Noe, cu jus FormaeCapa- Man, has plainly de- citatifqi fuerit Libellus. monftrated it : And we may fafely defy any Man to prove any thing like an Impoflibility on Gen. 6. the other hand. We are told that the Ark was ;op Cubits long, yo in breadth, and 50 in height, and divided into ; Stories. So that the Compafs of it would have contain'd four hundred and fifty thoufand Cubits fquare, had. there been no doping in the Roof. And if we abate 5-0000 Cubits for the floping, there was room fufficient. We may divide the Beafis that were to be hous'd here in the time of the Deluge, into three Kinds. The Oxen Kind, the Sheepijh Kind, and the WW-z/i//^ Kind. They that have been at pains in calculating^ and in canvaffing the Writings of Natura- lifts for that Purpoie, reckon there are under 60 Pair of the firft fort ; forty Pair of the fecond fort ,• and about as many of the third. And they have prov'd, that one of thefe Sto- rks would have room enough to hold all thofe Creatures; that the fecond Storj would allow Stow- IS on 1 Tim. III. 1 6. 109 Stowage for fufficient Provifion for their Sub- fiftence while they continued there : And the third Story would be fufficient for Noah, and his Family, and yet leave room enough for the feveral forts of Fowls that were to be pre- ferv*d, with the Suftenance proper for them alfo. J „ The next thing mention'd in the Objetai--' ^^' on, is the Suns (landing ftill in the Days of^^' ' Joflmay to give him time for a compleat Vidro- ry over his Enemies, which carries in it no- thing like an Im^oJJihtlhy. For he that .efta- blilh'd the fuperior Luminaries in their fet- tled Courfe, can moft certainly fufpend that Courfe when he thinks fit ^ and that without any thing of Difficulty. Neither does it at all follow, that upon fuppofition of fo long a Day, as the facred Hiitory mentions in that Cafe, Confufion muft enltie : For the whole Frame of Nature flood ftiil together. Jojhua, indeed, had no Power to procure this : But God, who has all things at his Difpofe, might at his Requeft, eafily fo order it, that he might have an Opportunity of compleating his Vi- ctory. To fay this is impojfihle^ is to exempt the Courfe of things from the Divine Con- troul, and exclude ail Miracles ^ and fo to difcard one of the ftrongeft, and cleareft Evi- dences that we have, or can have, in con- firmation of Religion. When the Europeans firft vificed the American Parts, they found thofe poor ignorant Creatures utterly un- able to conceive that it could be a pojfihk thing, for any Men to forefee, and calcu- late the Eclipfes of the Heavenly Bodies : And when they found that they could cer- tainly foretell them that the Mcon would P b^ aio T.^he Seventh Sermon^ be Eclips'd at fuch a time^ and obferv'd that the Event anfwer'd, they thought they were little Gods, or otherwifej they apprehended it mfcjfible they ftiould have lb much Saga.- city and Skill. But they are yet more brui- tifhly ignorant than thei^poor People were^ who fuppcfe and own that the Almighty God has the ordering, ajhd management of the Heavenly Bodies, and yet look upoti it as imf>oJJible for him to fufpend their Motion and Influence, when his fo doing would bell ferve his Piirpofes. If this be iwpajjible, then Is it impoJBble for God to govern the World. Blind Fate, and not Infinite Wifdom muft theft be at Helm , and manage all things. And as for Jonah'?, Cafe, 'twas very pecu- liar. 'Twas a marvellous thing that he Ihould live three Days and Nights in the Belly of a tVhale, and not be fuffocated for want of Breath, nor digefted by the prodigious Heat, of that monftrous Creature's Stomach : Btic alas, he that commonly preferv6s Life by the help of Nutrition, and Refpiration, can as eafily preferve it without either of them, when he thinks fit. And he that can reftore Life when it is loft, and raife Perfons again from the Dead, can eafily preferve it from thofe things which threaten it moft. He that could hold the Jaws of the Lions, and keep them^ tho' ever fo hungry, from touching his Belo- ved Da?iiel i he that could check , and re- ftrain the devouring Flames of the fiery Fur- nace, and keep them from hurting , or fo much as fingeing the three Ifraelitijh Wor- thies, tho' they furrounded them ,- could eafily keep Jc7iab as fate in the Encrails of the Whale, even as in his own Houfe, or Bed-chamber. And on 1 Tim. III. 1 6. 211 And why might not God as well fecure him of a fafe Subfiftence there, as he does an In- fant in its Mother's Womb? What fiiould hin- der him, that has all the Springs of Nature in his Hands, from fcrewing, or unfcrewing them at Pleaflire r To fuppofe the contrary, is not only a difmal Reflcdion on that Divine Revelation that gives us our main Security^ but takes away a chief Foundation of our Adoration of the Deity, For, 'tis im^ojjibk God fhould be an infinitely perfect Being, we could not be oblig'd to adore him as fuch, if he was fo ftak'd down^ that he could not re- lieve his Supplicants , by varying from the common Gourfe of things, when he faw it needful fo to do. But not to confine my felf wholly in this Cafe, to Hi/?(7r;c^/ Paflagesj I fhall touch up- on the three DoBrinal Points that are menti- on'd alfo in the Objedion ; which are, the Trinity y the Incarnation of the Son of God, and his Conception as Man, in the Womb of the Virgin. Thefe are often in the Age we live in, reprefented as things impojfibk ; but very unjuftly. I. It is impojjibky fay our Unitarians, that there fliould be three that equally poffefs all Divine Perfedions, and yet but one God. Bat' why impofjible ? Is every thing fo, that we can't diftindly conceive of ^ Can we ima- gine that God fhould reveal much more of himfelf to us than natural Light couid ever difcover, and there be nothing beyond our Fathom ? Can a fmali VelTel comprehend the vaft Ocean ? Hovv then can we exped to comprehend the Deity ? God muft'ceafe to be God, could we grafp his Nacure and Perfedi- P 2 ons. 2 12 The Seventh Sermon^ ons. We^ in eiFe<5t, undeify him, when we fancy our felves capable of underftanding his Ejjence. The Dodrine of the Trinity is own'd to be undifcoverMe by Nature's Light : It is therefore no wonder^ that we can find no fuitable adequate Refemblance of it, to help us either to conceive, or defer ibe it. But that it upon this account, muft be irnpojfibk, no more follows, than it does, that an Eclipfe of the Moon can't poflibly be difcern'd be- fore-hand, becaufe fome favage Creatures can conceive nothing of the matter. The Que- If ion is this : Does that Sett of Writings that are provM to be Divinely infpir'd, tell us of three that have all Divine Perfediions ? Are thefe three there fpoken of di{lindly,,andhave they diiFerent Offices affign'd them, yea, or no ? If not ^ there needs no Difpute. But if this be the real Cafe, we may leave it to God to anfwer for the Poif.bilitj of fuch a Tri^jity^ and, the Reconcileablenefs of the Doctrine of it, to the U?nty of his Godhead : And we lliall. be refponfible for refufmg to take his Word, if we disbelieve it. Does God know himfelf belt I Or do we know him yet better ? Shall he tell us there are three that equally pofTeft all Di- vine Perfedions, and yet but one God, and we tell him, that this cannot be ? Is not this ihfupportable Arrogance ? Shall he tell us in Job. 17.5- J^is Word, that the Father is the only true God ; Rorn.9. J. that Chriftj his Son, is alfo over aU, God hlej- 2 Cor. fed for ever ; and that the blelTed Spirit is the \- ^7' Lord, the Lord Jehovah j that very Jehovah It^iod, S^.-vvith whom ilfc/w fpake, to which the Apo- ^^' ftle alludes very plainly ; and fhall we pretend to cry out, this is impojjible , and cannot be I What is this, but to declare that we are wifer thaa on 1 Tim. III. i6. ai than he ; and know him better than he does himfelf ! Which makes it hard to conceive how fuch as take this Method^ can have any real Refped for the facred Scriptures remain- 2. It is alio impojfjblej iky thQ{^a.mQ Unitari- ans, that God fliould become Man ,• and that God and Man fhould make but one Ferjoft. But why fo ? 'Tis indeed, iwpojjihle^ that the great and blelTed God fliould be turn'd into a Man ; for then he muft ceafe to be God. Bur why may he not affume the humane Nature into Union with himfelf, fo as to be God and Man at oac^-? And why is this more impojji^lcy than for two Natures fo diftind as the Spiritual and Corporeal are, to be fo united together, as to make up the compound Creature Man ? 'Tis true, there is a vaftly greater Difpropor- tion between the humane Nature, and the Du vin^ej that are united in the Mediator, than be- tween the corporeal Nature, and the fpiritual, that are united together in Man : But tho' there is, 'tis not fuch as either warrants, or excu- fes our reprefentiiig one as lefs pojftble than the other, if God thinks (it. 'Tis, indeed, moil prodigious Condefcemion : 'Tis much more than for a Man to become a Flea, or Fly, or any the moft contemptible Creature that is : 'Tis the greateft Wonder conceivable : 'Tis what we, when we have done all we can;, can never fathom : But when God has expreQy faid, tfje Word -was mads Flcfu, for us to fay,' this is impojjibky and cannot be, is dire(ftly to con- front him 'j and tell him to his Face, that if he won't take care to fui: hisReveUtions to our antecedent Notions, we won't at all regard them,, or value them a rulli. P ; 3. Ic 114 ^^^ Seventh Sermon^ ;. It has alfo been reprefented as impojjibk, that our BlefTed Saviour fhould have been Conceiv'd in the Womb of a Virgin. This was a matter of Derifion with the primitive Writers againft Chriftianity among the Pagans j but very undefervedly. For why fliould not the Almighty be as able to ferve his Purpofe by a peculiar Formation, as by the natural Procefs ? Efpecially when the natural Me- thod would have been attended with that In- feBion, that is now common to all that par- take of the Nature, in the ufual way, with which had he been tainted^ it had hinder'd him from ading the Part of a Saviour. The Great Godj inftead of being Almighty, would be real- ly impotent, if this were a thing out of his reach and compafs. But, if either in this Cafe, or any other, we, becaufe of the ftrangenefs of the things related in the Scriptures, will fancy them impojjible to be true, we take a Courfe that leads diredly to flat Infidelity^ and make our felves incapable of any Benefit by what God defign'd fliould be our greateft Help. Upon the whole then, what has been fug- gefl:ed in anrwer to this Objedion, naturally leads us into fuch Refledions as thefe. I. How fad is it ^or Men that profefs them- B-om, I. felz/es wife, and pretend to more Wifdom than V' their Neighbours, to become errand Fools ^ in their chief Concern ! The Apoftle tells us, this was the Cafe of the poor Heathens. They were generally much in the dark, and not in- fenfible of it neither : But there were a fort of Men amongfl: them, that pretended to be wifer than the reft, call'd Philofophersy who,^ Vi zr. by indulging to the Fanity of their hnagina- uons had their fcoliji} Hearts darkned. But we on a Tim. III. i6. ii we have little reafon to wonde: it fhould be fo with them^ that had only the dim Light of Nature^ when we find it is fo even with us , who are favoured with Divine Revelati- on. It hath pleas'd God fo far to conde- (bend, as this way to make Difcoveries to us^ chat humbly receiv'd, and carefully comply'd with^ might be vaftly for our Advantage. Many things indeed are ftill conceal'd from us : But the Light that fhines on us, is clear enough to guide us comfortably, as well as fafely, in the way to Heaven. We in the mean time, inftead of thankfully receiving, and carefully improving fo great a Favour, are very apt to fall to Cavilling j and to be for bringing our facred Records to the Bar of our purblind Reafon, that we may fit in Judgrnent, and pafs our Cenfures : And if they fuit us not, we are apt, after all, to reject them ; till by contending with the Al- mighty, and vying with him according to our foolifh Wifdom, w^ provoke him to leave us to the Vanity of our own -Minds, and then we are "pe'rfb(5|ly bewilder'd, and wander a- bout in utter Uncer::ainty. Many an inge- nious Scholar lias bee^n this way fpoil'd, and ruin'd. Marty hofpeful Perfons, that might have been very ufeful in the World, have this way been drawn into Sceptlcijm, And this feems the growine Danger of the pre- fent Age. Is not this wd ? Is it not extreme- ly foolifh ? I appeal to any Man that will al- low himfelf liberty to ufe his' Reafon, whe- ther the ferious humble Chrilfian, that takes what he finds in his Bihle upon Truft, after, having fuflficient Evidence in the general, that it came from God, and who takes thence Pa the ^l6 The Seventh Sermon^ the ftated meafures of his Life and Actions, is not in a much fafer, and more comforta- ble State, and really at the fame time, much "wijer^ than he that is Witty and Polite, who carps at this part of his Bible, as ContradiEtory, and that, as impo/Jlhle^ becaufe he meets with things that he cannot account for, and folo- fes that Relifh of the Book of God, that is neceiTary to the making it the Rule of his Pradice, and by degrees cavils himfelf into a ccmpieat Scepkifm, and wanders about in Uncertainty, till he drops into the Flames of Hell. May it not be faid of fuch, as juft- ly as of any in the Tagan World, that />ro- ft^ffing themftlves to be ivifey they become Fools ? 2. Have we not all great Reafon to beware of fuch a Cavilling Temper ? There can be nothing more dangerous : And therefore we fliould watch againft the firft beginnings of it, as we would not give way to it, 'till we are bewilder'd.^ Shun that Company that would tempt you to join with them in carp- ing at the Holy Scriptures, or charging the matters of Fad, or Miracles there reported, as either imfojjtble^ or improbable. Be contented to come to the Scriptures as humble Learners. 3f ever you'd come to Heaven, you muft be dudile, ^nd fubmiffive to Pivine Light, as fo many little Children, and not pretend to challenge Infinite Wifdom to a Difputa- tion. God dclighrerh to fcatter the Proud in the Imaginations of their own Hearts ^ and will, in time, conv'nce the moft afpiring Sinners, that their fancy'd Wifdcm was the height of Folly. Beware, therefore, of liftning to fuch, if you would not become like them. Don't think your ft Ives fafficiently fortify 'd againft their on 2 Tim. III. 1 6. a 17 their Infinuations, but be afraid left your vain Minds fhould be as Tinder ^ and Ibon take Fire, as the Sparks fly upon them. Shun fuch Convcrfation, as infedious. :;. Tho' you fhould meet with ever fo many Difficulties in the Holy Scriptures, which you could not folve, yet keep up your Re- verence for them, if you defire, or expert any Benefit by them. When the Jewijli Rab- bins met with any Paffages of Scripture, which they were fenfible were too hard for them, they us'd to fay, Elias fhall anfwer this and that Doubt when he comes. The moft Learned Chriftians that have liv'd in any Age , have met with fome Difficulties that muft be ftill referv'd for the coming of Elias. Let not this feem ftrange to us : But let us dread difputing it with God. When- ever we find our felves at all inclin'd that way, let us imagine that we have that Que- ftion of St. Vaul founding as a clap of Thun- der in our Ears ,• Nay hut, O Man, who art Rom. 9. thou that repliefi again fi- God ? Let us ground ^-o. 1 our Faith on the plain Text of Scripture. There let us adhere, and we are fafe. Tho' we fliould have many things that carry in them matter of infuperable Difficulty, yet let us hope, that at the coming of Elias, we fhall fee things in a better Light. Let us not waver, but perfevere in the pradtice of true Godlinefs, and live up to our Light, and never defert the Scriptures, as long as we have reafon to believe that they were given by the Infpiration of God : For fince they were fo, tho' they have their Difficul- ties, we may yet fafely conclude, that they are 2 1 8 The Seventh Sermon^ are f rentable for DoBrine, for Reproof, for Vorre^fu on, for InfiruBion in Righteoufnefs, Let us be thankful that we have found them fo in a- ny meafure, by our own Experience ; And let us make it our daily Prayer, that we may find them fb more and more. S E R- on 1 Tim. III. i6, 21 SERMON VIIL ciTIM. III. 16. All Scrifture is given hy Infpira^ 1 tion of God^ and is profitable for ^o6lrine^ for Reproof for Correili^ on^ for InftruHion in RighteouP nejs. I Now proceed to confider a Third Plea a- ^^ Sal- gainft the Scripture, that is drawn from jJ^S* * the Style of it. The Style of Human Wri- le^ure^ tings difcovers the Imperfedions of their Au- July 10. thors ; nor is it to be any more wonder'd at, »7^5. than that EfFeds fhould correfpond with their Ohj. 5. Caufes. But when a Set of Writings is drawn up under a peculiar Divine Influence, in order to the ferving the higheft and the nobleft Pur- pofe, it feems agreeable to the Apprehenfions of fome Men, that the Style fhould be fo pecu- liar, as plainly to difcover the chief Author ; and fo free from all Imperfedions, as to be li- able to no Objcdion. This they fay they can- not find in the Scripture, and therefore they he- fitate as to its Infpiration, if they don't banter and ridicule it, in which fome take a Liberty without Remorfe. To avoid Ambiguity, it's not amifs to figni- fy, that under Style in this Cafe divers things arc ^^o The Eighth Sermon^ . O 1 are comprehended. It takes in not only the Grajnmatical Ranging and ConftrU(5tion of \yords, but the intire Fhrafeology^ with all the Idioms^ together with Rhetorical Trcpcs and Fi- gures, and every thing relating to the manner of Expreflion. This in the Apprehenfion of thefe Perfons is fuch, as extremely weakens the Notion of Infpiration, if it does not quite overthrow it. I'll give you their Senfe in a few Particulars^ with a plain Reply to each. I. How can the Scripture^ fay they, be in- fpir'dj when the Style is fo extremely idiotical, mean, and vulgar ? I anfwer ,• had the Style been Artful according to Humane Rules, it would have look d like the Work of Men : But when it is fuch as thattho' it may be lefs agree- able to nice Palates, it yet has feme Peculiari- ties, as to Majefty, Authority, and Piercing- nefs attending it, that conduce much to the furtherance of its great Defign, it appears the more Divine. If we'll judge aright in this Cafe, we muft confider that the Scripture was drawn up for Men of all Capacities, and de- /ign'd to be of ufe to the Vulgar and the Un- learned, as well as the more fagacious ; and Perfons of a Thilofopbical Genius. It muft con- -defcend und ftoop to their Capacities^ or it would not anfwer ics End. . Vulgar Language is far from being an Argument that God had not the Condud of the Compilers of a Set of Writings, by which the Vulgar were to be in- ftrudled. Had it fhot over their Heads^ it could not have been any way beneficial to them. However when we come to fuch Vul- gar Expreflions, we are not to rake them lite- rally, but accommcdately to the Nature of the things on a Tim. III. i6. ^2:21 things fpoken of. - Thus when we find men- tion made of the Ends of Hea'ven, which ws know properly fpeaking has no Ends at all, and are told that the going forth of the Sun ts ^f* i9- ^« from the End of the Heaven^ and his Circmt unto the Ends of it^ without fixing on the Letter of the Expreflion 3 we are to conceive, that all Parts of this Terreftrial Globe, fhare in the Infiuences of the Sun in the Firmament, which is the thing that is intended to be thereby fig- nify'd and reprefented. So alfo we are told that God hreath'd into Man the Breath of Life, and^^^''^' 7* Man became a living Soul ^ which is accommo- dated to the Vulgar : not to encourage in them a Conceit as if the Soul of Man were nothing but a fort of Vital Breath or Air ; but in a fa- miliar manner to imprefs them with a Senfe of the Soul's Immortality, by giving them to un- derftand, that the two Parts of Man, viz,, his Body and his Soul, had a very different Ori- ginal ,• the one arifing out of the Duft of the Earth, and the other proceeding immediately from God. This naturally leads us to conceive, that the one may eafily furvive the Diflblution of the other. It muft not in the General be difown'd, that there are a great many vulgar Expreflions to be met within Scripture. Thus to affed Men with a Senfe of the Majefty of God, he is reprefented to us, as riding upon the lyings of the Wind, and upon the Clouds ^ and (it- ting in Heaven, &c. and to infinuate the Reali- ty of God, and his Earneftnefs in any thing, the Scripture brings him in as ordering it a great while ago, and before the Foundation of th^ I'Vorld was laid : as if he more regarded that, than the raifing of the World. Hill alfo is re- prefented as U great Vally of Fire, like that of Hin-- 172 The Eighth Sermon^ Hinnonty prepar'd on pufpoie to tortUFC the Devil and his AlTociates : and Heaven is fet forth as a Place of continual Banquetting ; a Paradife furnifli'd with all manner of Delight and Pleafure. And as for Reprefentations of this Kind, it will be own'd by all that imder- ftand Humane Nature, that they'll be much more likely to imprefs the Generality, than ftrong and clofe and abftraded Arguings ; and therefore it is no way unbecoming God to make ufe of them. Had he fpoken to us in the Language of Eternity , we could not have un- derftood him, or interpreted his Meaning : Or had he us'd a way of Expreflion fuited only to the Learned, the illiterate part of Mankind had been wholly to feek. When then he hath condefcended fo far, as fo to influence the Penmen of Holy Writ, as that they fuit them- felves to the Meaneft ; for this to be made an Argument that they were not under his pecu- liar Influence, carries in it fo much Weaknels and Ingratitude at once, as makes it juftly que- ftionable which of the two there is moft of. But after all, the Language of Scripture is not fo mean, as fome would willingly have it account- ed. Take it as to the Gmrnmar o{ it, tho'*tis be- neath its Majelly to confine it felf to the Rules of Humane Critkifmy which perhaps is one of the moft precarious and captious Arts in the World, yet it is thus far unexceptionable, that 'tis apt to convey the Senfe intended. If it has fundry Speeches that have not a Critical Pro- priety, it is obfervable that like Inftances may be found in the moft celebrated Humane Au^ thors. And that alone might fatisfy fuch as confider, that the Defign of the Bible, was not ;o teach Men to fpeak properly or exadly, but to on 1 Tim. III. 1 6. 2^5 to live holily, that they might die comforta- bly, and live happily forever. Thz Metaphors and Rhetorical Schemes and Figures of Speech that are to be met with in the Bibky are fuch as were ufual in the Times and Places which the Writers liv'd in ^ and they are proportion'd to the End defign*d, which was the inftrudiing us in Matters of Faith and Obedience. By SimilU tudes borrowed from obvious things, the ufeful- left and fublimeft Truths are imimated to us : and if fome of the Allufions and Alhgories have a mean Appearance to us, yet they might have another Afped among the Eafiem People, with whom Reprefentations of that nature were more ufual than in thefe TVefiem Parts. As to things of this kind. People of different Climates^ and a different Education, have a different Guft. So that had the Bleffed God fo influenc'd the Penmen of Scripture, that they in Ornamen- tals of this Kind fliould fuit thofe amongfl whom they wrote, their Manner of Expreflion muft for that very Reafon be the lefs fuitable to others, living in Times and Places remote from theirs. Longinus, that was reckon'd a great Mafter of Oratory in the P^^^w World, could fee a great deal of Majefty in that Expreflion of Mojes * the Jewijh Lawgiver ^ Ths Lord faid^Ccn, i. 3. Let there he Light, and there was Light, There " ^*^"Si- feem'd to him a Majefty in the Expreflion that "^^^^^ was inimitable. When he took fuch notice of seftTviii. that Paffage in our Sacred Oracles, he was writing concerning "^fublime and majefiick Style^ of which he gives us this Defcription. That^ lays he, ts truly fublime, and great in a Difccurfe^ ivhich thd you think of it ever fo long, cannct be rais'd to an higher Fitch : And he produces that Paffage our of theFirft o^Genefs as an Inftance. I'll i^z}. The Eighth Sermon^ < ■ ■■ ril give you another, which at leaft equals^ if it don't exceed it. When God firft talk'd with Mofes, and he difcover'd his Difinclination to the Office he was call'd to, he ask'd of the Lord his Name, that he might be able to tell the Children of Ifrael, who it was that fent him. In this Cafe, if any Anfwer were given^ we might very well exped fomething fuh- lime. And indeed nothing can be greater or more majeftick than the Anfwer return'd : Exod. 5. ^ftJ God [aid unto Mofes, / am that I am : thus ^ ^' (halt thou fay unto the Children of Ifrael, I arU hath fcnt me unto you. Read over the PafTage a hun- dred times, and you'll but ftill be the more a- maz'd at the Loftinefs of the Expreffion. And indeed he that accurately furve}'s the Holy Scriptures , and without Prejudice, will find there an Autoritati'venefs that is peculiar j a certain God-like manner of fpeaking that is not to be parallel'd. It's not pofltble for any thing to be more majeftick than that Saying of our Saviour's, which he oft repeated : He that hath Ears to hear, let him hear. With what Fear and Aftoniftiment will many PalTages of Scripture ftrike the Hearts of thofe that will obferve and confider them I Take for inftance, that of the Pf. SO'2.1, Pfalmift. Theft things hafi thou done^ atid I kept ^^' . filence : thou thoughteft that I -was altogether fuch a one as thy f elf : hut I jvill repro've thee^ and fet them in order before thine Eyes. Notiv confider this^ ye that forget God, lejl I tear you in pieces, and there be none to deli-ver. I never met with any thing like it for Awfulnefs in an Humane Wri- ter. And how fharp and piercing are fuch Say- Rev, zz. ings as thefe ! He that is unjufi, let him be un- II* jufi fill : and he that ts filthy, let him be filthy I ^^^'^l-jl-jll^ If any Man be ignorant^ let him be ignorant* ^''* Ephra^ on 1 Tim. III. i6. 115 Ephraim is joind to Idols, let him alone. Such Hof.4.17. PalTages, together with many others that might be mention'd, are as full of Majepy, and carry in them as much oi Sublimity, as can well be conceiv'd. But as for fueh as objed: againft the Infpiration of the Scriptures from the Meannefs of the Style, they ad direttly as if they would oblige the infinitely Wife God to conform to their Models ; than which nothing can be more arrogant. Would they but weigh things well, inftead of complaining, they'd fee Reafon to admire. But I'll clofe this Head with a memorable Saying of St. Aufiin, which all that have a due Veneration for our Sacred Oracles will readily concur in. The Scripture, (ays he, fo fpeaketh^ that with the Height of it it laughs proud and lofty fpirited Men to {corn : "with the Depth of it it terrifies thofe "who "with Attention look into it : with the Truth of it it feeds Men of greateft Knowledge and Underfianding : and with the Affability and Sweetnefs ofit^ it nourijJjeth Babes and Sucklings. But, II. 'Tis farther query'd. How can the Scrip- ture be Divinely infpir'd, when the Style is fo Obfcure ? They that lay the greateft Strefs on this Plea, fancy, that if the Great God had a hand in any Set of Writings, the Expreffion muft be fo clear as to be liable in every thing to all Apprehenfions ,• fo perfpicuous as to carry in it nothing of an infuperable Difficulty. But that this Objedion, when urg'd ever fo ftrenuoufly, will fall far fhort of overthrowing the Infpira- tion of our Sacred Records, will be evident upon the Confiderations following. I. The Scripture is plain in all thofe things that are of the Greateft Importance. There aa6 The Eighth Sermon^ are indeed fome things to be met with that 2 Pet. 5. are hard to be imderfiood ; but it is but fome * things that are fo^ and the reft are plain and clear. The Scripture is far from being obfcure in thofe things in which it concerns us moft that it fhould be plain. All thofe things in which Our Salvation is concern'd, are deli- ter'd with the greateft Opennefs, and Vlainmfs^ and Perfpicuity imaginable. Any Man may eafily underftand fuch Declarations as thefe tol- Mic. 6. 8. lowing : V/hat doth the Lord require of thee, hut to l-Ieb.ii.6. do jujilj, and to love Mercy, and to Vfalk humbly Heb. li. jjjith thy Gcd.? That jvithout Faith it ts impoffible {''' , , to please God. T^h3.t without Holinefs, no Man (hall- \ Vim i,fi^ the Lord. That except a Man be born again, he 1 5. cannot fee the Kingdom of God. Th'dt God fent hts Job. 3.16. Son into the World to fave Sijiners : And that whofoe'ver believeth in him jlwuld not perip, but (Jootild have Eternal Life. Things of this kind are fo plai?i and clear^ that 'tis nothing but Mens fhutting their Eyes againft the Light,, that can keep them from underftanding them,, On v\?hich Account^ we may fafely fay with 2 Cor. 4 the Apoftle, if our Gofpel be hid, it ts hid to ?>'4- them that are lofi- ; in ivhom the God of this World hath blinded their Eyes, leafi the Light of the glo- rious Gofptl of Chrif- JJjould fliine unto them. When therefore the moft neceflary things are clear, to argue that the Scriptures cannot be from God, becaufe they have fome things that are obfcure, is a fign that Perfons are more dif- pos'd to find fault, than to be guided by him> who has an indifpatable Plight to have them under his Cpndud. 2. It is in the nature of the thing impofHble but that Writings drawn up at fuch a Diftance of time as the Holy Scriptures, and contain-. ing 071 1 Tim. III. i6. :::i7 ing fuch DoElrines and fuch Prophefies as are to be met with there^ and having fuch a Refe- rence to Antient Cuftoms and Ufages as is there obfervablej fhould in many Refpects be obfcure to US : Suppofing they were divinely infpir'd, they unavoidably muft be fo ,• and therefore it cannot be a good and juft Argu- ment that they therefore were not infpir'd,, becaufe we find them fo. Granting then that the Scriptures are Obfcure in fundry things, the Knowledge of which is lefs necelfary for us, it is no Argument againft their Infpiration, while we can give a fufficient Account of their Obfcurity, conliftently with their Infpi- ration : Which is no hard matter, with the help of a few Remarks. 1. The Obfcurity of feveral Parts of Scrip- ture lies more in the things difcours'd of, than in the manner of Expreffion that is us'd. 'Tis plainly thus, as to thofe PalTages that refer to the Decrees of God, the Trinity , the Incarna-. tion of our Bleffed Saviour, and the Influence of the Holy Spirit upon the Souls of Men. Such Doctrines as thefe could not be deliver'd fo plainly, but that there would be a remaining Obfcurity. Ic Gould not be otherwife unlefs our Natures and Capacities were alter'd. To have the Obfcurity of fuch things in Scripture made an Objedion againft its Infpiration, is juft as if Men fhould argue againft God's being the Ma- ker of the Oceaji, becaufe they can't contract it within a little narrow defpicable Veflel. 2. The Obfcurity of the Scripture as to us often arifes from our Ignorance of the Tope- graphy, Hiftory, RiteSy Opinions^ Se^s, and Cu- fioms of the Antient Jews and their Neigh- bours, That there fliould often be a Refe- Q 2 rence ido Hhc Eighth Sermon^ rence to fuch things as thefe in the feveral Books of the Old Teftament, tho' they were given by Infpiration of God, is no more to be wondred at^ than that he iliosild put his Sa- cred Oracles into thciji^Hands, defigning them particuhu-ly for their Ufe. And that we for want of a diftind Acquaintance with fuch things, fhould find many Parts of thefe Wri- tings Ohfcurc, is no more to be wondred at, than that Grecian and Reman Authors fhould be Objcure to US, whenever we cannot diftindly underftand their Allufions and References. But tliat becaufe thefe bur Sacred Writings are in feme fuch refped:, Ohfcure to us^ they muft there- tore not be drawn up- under a Peculiar Di- vine Conduit, no more follows, than that fuch Antient Writings were not really penn'd by the feveral Greek and Roman Authors to whom they have been all along afcrib'd, becaufe in many Palf^ges of them, we thro' our Defed-s in Antient Literature are to feek for their Meaning- ;. There are fome Parts of Scripture whofe Ohjcurlty Principally arifes, from cur Diftance from thefe Events which will abundantly clear and explain them. Many Predictions concerning the M-'V//^^, both Typical and Re- al, were extremely Objcure to fuch as liv'd un- der the Old Tellament Difpenfation, which the Iiventj (efpccially as attended with a New Divine Revelation) has made exceeding c/e^^- to us that live in Gofpel Times. Neither do I at all queifion but that many things in Daniel, and in the ylpccaljpfe^ and fundry other Scrip- ture Propheiies, that are now very dark and Ohjcurc to us, will be fully clear'd up upon their Accompliiliment, lomake tho, Ohjeu- ritj on 2 Tim. III. i6. 219 ■ rity of fuch things either as to Matter or Ex- preflion^ an Argument agiiinft the Divine In- Ipiration of our Sacred Wfitings^ is in effecit to tell ,^the Almighty^ that if he won't take hi? Meafures from us, we won't believe that h*? can have a hand in any Compofure. 4. Many Texis are Ohfcure to the Inobfer- vantj which when they are confider'd heed- fully appear plain enough. The not duly ob- ierving the Particles of the Sacred Languages, their Peculiar Idioms^ and the Travfitions fron'j one Perfon to another in the PaiTages under Confiderarion!, occafion much of that Ohfcu- rity that is complain'd of." To give an In- stance of the latter fort,- there is not perhaps an Ohfcurer PalTage in all the Bible^ than tha|: of the Prophet j The Bta-d-en of Dumalj.- /xVIfa. zt. calkth to me out of Seir, Watchman zvhat. of thf ^ i> ^ •'- ] Night ? TVatchman ivbat of the Ni§ht '^^ The Watchman faid^ the Aforning cometh and ^Ifo the Night: If ye "wid: enquire, en^'juire ys vRttttrn, j:ome. This is fo dark a Text_, that 'a^.. firft view fcarce any Man kriows what to make of it. But if we obierve the Tranfklan, and carefully diftinguifli between the Perfons fpeaking and fpoken to, we fhall find it very intelligible. Ic expreffes the Enquiries of a People in a very xiiftraeled hazardous Condition of a Prophet . of the Lord,, aj to v/hac was coming upon> fhemj together with his Reply to them. They - ask'd wi:.at..vvas likely to befall them ; and he told them-" that as certainly as the Night fuc- ceedstheDay, fb certainly would Deftrudioa and Mifery fhortly furprize them ^ and that if they fliQuld enquire ever fo often, chat woulci be his Anfwer. This being difcover'd, the Objctirity prefencly vanifhes. lu fuch Cafes t^ Q. 5 m.ikc 3 o The Eighth Sermon^ make the Obfctmty of our Sacred Oracles an Objedion againft their Divine Infpirationj is to argue againft God not only from our Igno- rancCj but from our very Carelefnefs. Thefe things being confider'd, it will evidently ap- pear, that they that objed the Ohfcurlty of the Bible againft its being Infpir'd, do more ex- pofe themfelves, than they do this Book of God. But, %. It is farther alfo obfervable, that an in- finitely Wife God ferves very valuable Purpo- fes, by the Ohfcuritj of fome Part of his Sacred Revelation. He has thereby left themoft Sa- gacious an Exercife for their Induftry, and laid a Foundation for the Convidion of the moft knowing, that they had need implore his Aids, and earneftly beg his Illumination, after they have carry 'd their Searches to the utmoft pitch. We are hereby engag'd to the more earneft Reading, and diligent confulting our Sacred Records ,• and doing fo, find that the Obfcurity lelTens. The Fable of the dying Huf- band-man is generally known, but very in- ftrudive. He told his Sons of a great Mafs of Wealth that was hid in a Part of his Vine- yard, which he would not name to them. They expecting to find it, dug the Ground molt carefully, and turn'd up the Earth fo dili- gently about the Roots of the Vines, that they really found a Treafure, tho' not in Gold, yet in Wine, which abundantly rewarded their Pains. So have there been many that enquiring into thofe Parts of Scripture that are more Obfcure and abftrufe, have obtain'd that Light in other Parts of it, and gain'd that Advance in Scripture Knowledge, as has been an ample Recompence for all their La- bcun on 2 Tl M. III. 1 6. ct;^! hour. Others at the fame time upon dili- gent Application even to the Ohfcurer Parts^, in Dependance on Divine Affiftancej have dif- cover'd Wonders. It was no way unbecom- ing the BlelTed God to aim at fecuring fuch Ends as thefe ^ and therefore 'tis far from be- ing a fufficient Argument_, that the Bible came not from God^ that it has that Ohfcurity which ferves luch Purpofes. St. Chryfofiom hath Homii. itated this matter very fairly when he tells us.> 5^'^. in i that all Pajfages in Scripture are not plain and per- ^^ 9"" fpicuous left ive jlwuld be laz-y j nor all Ohfcure left we jlwuld de/pond. Again, 4. Laftly, were there nothing in the Scrip- ture but what were plain, and obvious to eve- ry Underftanding^ nothing but what might be taken in at the firlt ElTay, that alone would have been thought to furnifh with a much ftronger Argument, that our Bible was not given by the Infpiration of God, than the Obfcurity that is now complain'd off can be conceiv'd to amount to. Were there nothing in our Sacred Records to exercife the Abilities of the more knowing Part of Mankind, no- thing to reward their Induftry, upon their ta- king Pains in a way of Difquificion, we fiiould have had a mighty Argument rais'd, that for that very Reafbn there could be no Divine In- fpiration. It would have been prefently faid ; had God had any Peculiar Hand in the Com- pofure of the Scripture, tho' the moil neceffary Parts of it were plain, yet there fliould have been at leaft fome hard and Obfcurc PaiTages intermixed, fuited to thofe among Mankind that were the moft inquifitive, and above the reach of Vulgar Apprehenfion.^ He that knows any thing of Humane Nature will.be -.. ... . ._ .Q4 a- , "2:2 2 The Eighth Sermon., apt to conclude^ that this would in fuch a Cafe have been very readily fuggefted. When then there are fome Ohfcurities and Difficulties leftj to excite and recompence the Induftry of the Inquifitive, to have an Objedion rais'd frcm thence^ as if thofe Writings therefore could not be Divinely Infpir'd, looks as if Men were come to a Pofitive Determination^ that they would own no Oracks as Divine^ and coming from Heaven, that were not exadly fuited to their Gull. But, III. As fome have Objeded the Meannefs, and others the Obfcurity of the Style and Lan- guage of the Scripture, againft its Infpirati- on, fo it has been and is ftill at this Day a mighty Plea with fome, that the Style of the Scripture is fiat and unajfeBing. They'll tell you they find none of that Streftgth and Poig- nancy as in other Writings. They can obferve no Life in the feveral Sacred Compofures ,- no- thing that can firike Intelligent Readers : But all is flat and hea-vy from End to End. An Objedion not at all to be wonder'd at as com- ing from thofe that fet up for IVits among us, who can relifh nothing but what is written in a Romantick Style '^ nothing but what favours of the Levity of the Stage. 'Tis not a very likely thing to prevail with fuch to give way to Confideration : And yet really the follow- ing things very well deferve it. I. The Scripture needed not any fuch Oma^ ments, as thofe are which thefe People efteem moft taking. The great Defign of this Book of God is to pierce the Confcience, produce an Holy Awe of God, and govern Men by the Believing Profpeci of their Eternal Hap- pinefs. on 1 Tim. III. i6. a^g pinefs or Mifery. The fineft turns of Wit could have no Efficacy for this Purpofe. The Impreffions they make are too light to pro- duce any luch EfFeds. 'Tis below God to afFed an Imitation of his Creatures in their Weaknefs. The int icing IVords of Mans IVifdom are difclaim'd ; on purpofe that the Power that produces fuch wonderful Effeds by thefe Writings, may appear to be wholly of God. 2. The Language of the Bible appears much lefs forcibk, fi'fong and affeaing, to thofe who read it in Tranjlations only, than to fuch as are capable of converfing with it in the Originals. OurTranflations are moftly Literal, by which they loofe the Emphajis of a great many Ex- preffions. While they Hick to the Lettpr, the Beauty is gone. ;. Many things were truly Noble and Ma- flerly Strokes in the Efteem of the Eaftern Na- tions, which have another Afped in thefe Wefiern Parts. Our Forwardnefs therefore to cenfure Performances, that might be incom- parably excellent in their feveral kinds, ac- cording to the way of the Times and Places which the immediate Compofers liv'd in, fhews our Petulance, more than our Ingenui- ty. Had it been NecelTary God fliould have fuited every Part of the World, in the Orna- ments of his Revelation of his Alind and Will, the Canon would fcarce have been finifh'd till the End of time. 4. There is no truer Eloquence in the World than is to be rqet vvich in the Holy Scriptures. All Parts indeed are not alike ; nor is it rea- fonable to expect they fhould : Different Sub- jeds require a different manner of treatment: But fuicably to the Subjedts treated on, vve hav:e ^ '^34 T"^^ Eighth Sermon^ have in Scripture^ inimitable Strains of the trueft Eloquence ^ Particularly in the Antient Prophets. Cicero was the Admir'd Orator of the Romans : But what Comparifon is there between his gentle Infinuationsj and often even childifh Excufes of his Ignorance, to the Lively, Weighty, Venerable and Majeftick In- troductions of ifaiah, with which he ufliers in his Prophefies ? What are his long jvinded Pe- riods, to the pithy and moving Sentences of the other ,• which fpeedily fierce even the moft Obftinate thro' and thro' ? Or what Compa- rifon is there between the Vehemence of De-^ mofihcnes, or ^i»^4>- nefs, and let m put on the Armour of Light. Let m walk honefily as in the Day • not in Rioting and Drunkennefs , not in Chambering and Wantonnefs, not in Strife and Envying. But put ye on the Lord Jefus Chrifi ^ turn'd St. Aufiin from a loofe and finfuljto an eminentlyHoly Life. And the Read- ing a 3 6 The Eighth Sermon^ pfal. 50. ing that of the Pfalmiftj Unto the -wicked God J<5. faith, what hafi thou to do to declare my Statutes^ or that thou pouldfi take my Covenant in thy Mouth ? Brought Origen to a foletnn Publick Repentance, after his fbameful Apoftacy. Many other remarkable EfFefe of tiais kind^ of the ferious converfing with our Sacred Re- cords, may be collected out of Ecclefiafiical Hiftory : Where we are particularly inform'd, of the High Value many Perfons of the Grea- teft Note and Eminence for Learning, and many that were diftinguilh'd from others by remarkable Worldly Honours and Dignities, have had for the Bible^ in comparifon of which they have reckon'd all other Writings empty, infipid, and defpicable. And fome few luch we have had even in Modern Times, that have not been afraid of undervaluing theii: Judgments;, by declaring their Peculiar Admi- ration of the Compofure of the Bible. And among the reft we may juftly reckon the truly Honourable Mr. Robert Boyle, who was the Glory of his Age ; who hath left behind hira a Dijcourfe concerning the Style of the Holy Scrips tares, that defcrves the careful Perufal of all that would have their Efteem for thofe Vene^ rable Writings confirmed, and heighten'd. ql\ . A Fourth Objediion againft the Divine In- fpiration of the Scripture, is taken from their feeming Immethodicalnefs. The Method of the Scriptures fay fome that undervalue them, is fuch as argues them not infpir'd. They re- prefent them as an unaccountably disjointed heap, without any Order, Coherence, or Con- nexion that can be difcern'd : And therefore they cannot think that God had any Hand in ^he Compofure. But alas who are thefe Ob- jedors. on 1 Tim. III. 1 6. 2^7 jeiftors^ that pretend to confine the Great God to their Pedantick Rules of Method! Cannot his Method of Providence^ and of Revealing his Mind and Will be orderly and regular, unlefs it exadly fuits their Fancies ! Is not the admitting fuch a Thought unaccountably ar- rogant I 'Tis true we have not in the Bible any fuch ConneSied Scheme of TruthSj as we have in our Creeds and Confcjjions and SyBerns of Divinity. There is in that Refped abun- dant room left for our Pains and Induftry in Colledions, in that way that to us appears moft Advantageous and Proper. There is hard- ly anything in which Fancy has more Scope, than about the Rules of Method .- For which Reafon it cannot be fuppos'd, but that had God dire61:ed the Penmen of Sacred Scripture to any particular Method, over and above what the Nature of the Relations they were to draw up, or the MelTages they were to deliver car- ry'd in them, there would have been a multi- tude of Complaints againft it, by fuch as would have been apt to think they could have mended it. But if we go to the ftridnefs of the thing, I mult confefs 1 can't fee, how a more proper Method could have been pitch'd on, than that in which the Scriptures are de- livcr'd to us. They begin with the On^m^l Formation of this Lower World, and the firft Produdion of Man its chief Inhabitant. They give a brief Account of his Treatment while he conti- nu'd Innocent and Upright ,• how he fell ^ and how God carry'd it to him afterwards. They inform us how the World was peopled ; how extremely Mankind degenerated ,• and what Marks of the Divine Difpleafure they here- a^S The Eighth Sermon^ hereupon were under. They fignify how Goi feleded a People for himfelf out of a parti- cular Family, and give us to underftand how- he gradually difclos'd his merciful Purpofes towards them^ from one Age to another, till after a Train of miraculous Providences, h& fortn'd them into a Church State, with a fett o£ Ordinances that were wonderfully defcriptive of the Mejjlah that was promis'd them, and the Benefits and Bleflings he was to procure. They give us the Hiftory of this Church in i^$; Settlement, in its Management, in the gradual dawningi of Divine Light upon it, in its Pre- fervations, in its Corruptions and Declenfi- ons ; and in its Captivity, and Reftauration. They particularly inform us, how God rais'd, up, and fent to them from time to time an Or- der of Prophets J who explain'd the Law, point- ed them to their Duty, admonifh'd them of their Sin^, v/arn'dthem of approaching Judg- ments, and made ftill clearer and fuller Difco- veries to them of the Mtjfiah, and his King- dom, as the time of his adual Appearance drew nearer and nearer. Then they proceed to give us an Account of the coming of this Mejjiahy that had been fo long expeded ; of his Birth, his Life, his Sermons, his Sufferings, his Death, Refurredion, and Afcenfion *, his Settlement of his Church in a new Form j and his Commiffionating his Twpive Apoftles, and their SucceHbrs to teach all Nations, the things that relate to the Kingdom of God.- To which is added a Narrative of their Pro- ceedings , in purfuit of this Commiffion ^ an Account of their Dodiine, their VVorlhip, rheir fettling of Churches , both among Jews and Gentiles 3 their management of them. on 2 Tim. III. 1 6. 2^9 thenij and their Letters to them • together with a prophetical Predidion of what (hould happen to the Chriftian Church in general, from one Age to another^ till the time of the Confummation of all things. Behold here's the Sum of the whole Bible; And could any Method be more accurate ? Could any Method more become the Bleffed God, or be more advantageous for us ? I muft confefs, I can't fee how any one can narrowly obferve it, and not applaud it. Would Men but ftudy their Bibles more carefully, 'tis with me paft Queftion, that the very Method oi Di- vine Revelation, take it together, would teach them to admire it, rather than incline them to carp at it : They would fee it fo worthy of God, as that, inftead of forming Difficul- ties, they would even hence be confirm'd in the Belief, th^t the Scripture WSLs truly gi-ven by the Infpiratioit of God, Let us then make a Paufe, and give way to a few Refledions. I. Let us be afraid of a cavilling Temper- Let us dread it as a fatal Infedion ,• as one of the moft dangerous Snares in the World. 'Tis nexta-kin to a Spirit of Delufion. 'Tis the Spring and Root of Infidelity. It's an Ene- my to Peace, an inexhauftible Fund of Unea- finels, a fpiritual Plague-Sore, an intolerable Reflecflion on the Bleifed God, and its own Torment. It would create a dif-relifh of what has a tendency to do us the greateft good j and involve us in an inextricable Laby- rinth of perplexing Difficulties, even where a well-difpofed Mind may meet with agree- able Satisfadion, upon folid Grounds. Lei us therefore, learn to be content with fuch /' Evi- lij.o The Eighth Sermon^ Evidence as fuits the Nature of the things we have under Confideration : And, v^hen we have fueh Evidence in any Cafe, let's not upon every little bold Infinuation call it in queftion, as we would not be entirely un- fettled and bewilder'd. 2. Let us take Courage in oppofition to fuch PerfonSj as audacioufly refleA on our facred Records, which we have fo much reafon to believe were gi'ven by the Inffiration of God. Let us not, by our fhynefs to applaud what we have fo much realbn to admire, give them a- ny occafion to think that their little flirts of Wit will put us out of Countenance. Let us hot be afham'd to own, upon all Occafi- ons, our Veneration for the Holy Scriptures. Let us depend upon it, that our Caufe will bear us out ; and be ready to manifefl to them, chat we are fully fatisfied it will do fo. And let us be fo fettled in the Grounds of our Eaith, as to have them at hand, ready to pro- duce when need requires ; and we may do more Service, than we can eafily be aware of. ;. I think, we that are Minifiers, have ve- ry little reafon to wonder, if People are for- ward flightingly to cenfure our Performances, when we find even the BlelTed God himfelf cannot efcape the Cenfures of the Perverfe^ We ought, indeed, to take care to give Peo- ple no juft Occafion for Contempt, and yet ihould not wonder if v/e meet with it, in the faithful and diligent Difcharge of our Duty. Can it feem a ftrange thing to us, that our Reprefentations of Truth and Duty ftiould be often carp d at, when we find fo many fwell to fuch a degree in their own Conceit, as to pretend to reach the BlelTed God himfelf^ how on 1 Tim. III. i6. 54.1 how he fhould have manag'd the Revelation of his Mind and Will to the beft Advantage ? Can it furprize us^ to obferve our Freedom, and Plaimiefs, and Clofenefs^dirpleafing, when we find fo many ufing fuch unbounded Liber- ty, as in efFed, to tell the moft High to his Face, that the Scripture cannot be of his in- Ipiring, if it is not fuited to their Guft_, and according to their Model ? The antient Hea- thens us'd to fay, that even Jupiter him felf could not fleafe all \ And we Chriftians may fay the fame as to the infinitely wife God. He can- not pleafe thofe in his Management, who will take their Meafures from themfelves only. When then we find the Perverfenefs of poor Creatures fuch, as that they'll not ftick to quarrel with the Revelation of the BlelTed God himfelf, as Well as his Providence, be« caufe it fuits not their Guft, and Humour : Why fliould it feera ftrange to us, if we, that are his Minifiers, ftiould alfo meet with our Cenfttrers^ while we are faithfully difcharging Our Duty, in the ill-natur'd World we live in ? However, fuch Perfons fHould rather be the Objeds of our Pity, than our Refentment. Finally,- let us all look upon it as our chief Concern, to order our Lives according to the Rules and Commands of the Holy Scrip- tures, and we lliall find v/e lliall have a grow- ing Satisfaction as to their Divinity : Which is but agreeable to our Saviour's own Mea- fure, who has exprefly declared, that if any Job.-;. r Man will do his IVill, he jhall know cfthe DoBrinCj Whether it be of God. S E R,-» a+a SERMON IX. 1 T I M. III. i6. All Scripture k given hy Infpira^ twn of God^ and is profitable for j)o(Srine^ for Reproofs for CorrecH- on^ for Inflrui^ton in Right eouf^ nejs, jtSA- r I 1 H E Great &nd Blefled God never was W.fr'"' I ^*"''^*^ ^^ ^}^^ Objedions of the bold- iS^'j^g -M' eft Caviiiers againft his Meafures^ juiy 2.1 and jMethods of dealing. He ever anfwers 17^5. his Endsj and fo fecures his Purpofes^ as that they efFedrually take place : And therefore it has been ufual with him to defy the moft Infclent ; giving them to underltandj that their Boldnefs in attempting to confront, or strraign him, would ilTue in their own Shame and Difgrace. It was ufual with the idolatrous, neighbouring Nations of old, to deride the Simplicity of the Jews^ for their Confidence in a God whom they could not fee, while they apprehended themfelves much wifer, in that they had Gods whom they could behold, and directly fall down before, to whofe Tu- telage they committed themfelves, and their All. 'Tis worth our obferving, how God If. 41. 21, challenges them upon tbis Head* Produce your on 2 Ti M. III. i6. 24.^ Caufe, faith the Lord : Bring forth your Jlrcng Reafons^ fays the God of Jacob. He defies them to prove the Deity of their dumb Idols j or to Tuggeft any thing that could juftify their Refufal, fupremely to regard, and adore him the great Lord of Heaven and Earth; the Signatures of whofe Power, and Wifdom, and Goodnefs, were fo confpicuous in his Works, and in his Word. The Challenge is fafely applicable to all fuch as cavil againft thofe facred Oracles which we have in our hands, and which are fo well attefted to have been given by Infpiration of God. As wife as they think themfelves, in refuling to yield to the Authority of thefe facred Writings, we may defy them to produce their Caufe, and need not be afraid of their Clamours. Their y?row^ Reafons^ which they fo much applaud, appear extreme- ly defpicable, when confronted with the Evi- dence that has been given by the God of Ja- cob, of the Divinity of thofe Records which he has put into the hands of his People, ta condud them in the way to Heaven. We have feen this in part already, and are now to take a farther View of it, in confidering a fifth Objedion, which fome feem to think unan- fwerable. Suppoling, fay they, there were not in the Olj. s. Scripture either ContradidHons, or Impoffibiii- ties,fuppofe the Stile and the Method of it were altogether unexceptionable, yet the Matter of it is in many Refpeds, fuch as feems to ar- gue it could not be infpir'd : 'Tis fo both in the Old Teftament, and in the New. I'll be- gin with the Old Teftament, and diftindly produce, and anfvver their Picas. R a 1. How* -44- The Ninth Sermon^ I. How can thofe Writings, fay they, be infpir'd, which reprefent fuch a Practice as Foljgamy as a grofs Irregularity, (as at leaft the great Admirers of the Scriptures commonly apprehend) and yet charge it upon thofe whom they moft celebrate and extol, without any Animadverfion. Our modern Anti-fcripturifts here mightily infult, and draw an Argument againft us both ways. Either (fay they) l-'olj- gamy is a lawful and a warrantable Pradice, or it is not. If it was lawful in the Tatri- archsj it is fo ftill. If fo, how can it be con- demn'd in Scripture, if that be Divinely in- ipir'd .'' Or it it was not lawful in them^ why were they never cenfur'd for it ? How can the Writings of the Old Teftament be gi- 'ven by the Inffiration of God, when they repre- fent thofe to us as Patterns to be imitated, who liv'd in fo foul a Pradice, as this of Tvlygawy is now commonly reckoned, without being reprov'd for it ,• without any fignifica- tion of the Divine Difpleafure, and without being ever brought to Repentance, as far as we c^n difcern. This being an Argument that often comes up in Converfi^tlon, in the prcfent Age, and a tiling in which I look upon Religion as much concern'd. Til take fomething of a Compafs, and endeavour to clear the Diflfi- culty by advancing a few Propofitions, which I'll endeavour to confirm and clear. I. Vclygcimy is no where approv'd of in the •'\^'ritings of the Old Teftament. Had we in- deed there met with any Juftification of that Pradice, any Plea in favour of it, it might have ftumbled us. We muft either have own'd the Pradice lawful^ or difown'd the Infpira- tien on 1 Tim. III. i6. ::4.5 don of thofe Writings which defended it : But as matters ftand, we have no reafon for either. Mofes does indeed tell us, that not only Lamechy but Abraham and Jacch, as good Men as they were^, and as much as they were favour'd of God, had more Wives than on^e : But he no where tells us that this was any part of their Goodnefs, or that it was juftift- able in them. He no more propounds them to us for our Imitation in this matter^ than he does Ahraba?n in his officious Lyings ox Ja- cob in his Diflimulation. We are to rank this among their Blemifhes and Defers. But we are told, that in the Law of Mc--^ fes, there were Precepts given to fuch as had a plurality of Wives : Which not only fup- • pofes ic a common Prac5lice, but allow'd too ,• or elfe 'tis not to be imagin'd the Law would have taken any notice of it. Thus, for in-Deut. zr. fiance, it is provided that if a Man have two 15. Wives, the firft-born fhould not be? difinhe- rited, if he were fo unhappy as to be Son of that Wife that was lead belov'd. And it was order'd, that when the Ifraelites fhould Deut. j-. come to have a King among thenij like other ^ '^' Nations, he fliould not have too great a mul- tiplicity of Wives ,• which yet implies (they fay) that he might have feveral. For if he "^ might not have more than one, why fhould he be caution'd againft too many ? We are alfo toldj that God charg'd it upon David as d great additional Crime, that he gave unto him his Majttr's JVives into h:s Bofo7n, and yet « ?^'^-. he finn'd againft him. Now, fay they, if God ^^'' ^' gave David his Mafter's Wives into his Be- Tom, he might certainly ufe them as his Wives v/ichout any S!n. Thcfe are the only Paflk- •4-6 Ike Ninth Sermon^ ges I have met with cited in favour of Polyga- my , and therefore I'll diftindly confider them. Deut. 21. As for the firft Place^ it runs thus --, If a Man ?5, i<5. ha've two Wi^ves^ cm belov'dy and another hatedy and they have born him Children^ both the belcvd and the hated ; and if the firfi-horn Son be hers that Tvas hated ■ then it jliall be jvhen he maketh his Sons to inherit that -which he hath, that he may not make the Son of the belofcd frjl-born, before the Son of the hated, which is indeed the firfi- horn. Where it is obfervablcj that it is only faid^ If a Man have two Wives, and Children by both of them^ he fhall then do fo and fo : ' But it is not faidj if he has two Wives at once, or together^ he fhall then be oblig'd. So that for any thing that the Text expreffes^ or that can be colleded from the Context^ we may underitand the place of a Man that had two Wives fuccejjively, one after the other's Death ; and Children by both. And as long as this Senfe will hold,, and the Text be clear^ there is no neceflity of having recourfe to any o- therj or of fancying it was meant of a Man that had two Wiva at cnce. But fuppofing (tho' not granting) that the place might be meant of a Man that had two Wives at once, it no more follows from the Provifion that is made for the Children in that Cafe_, that his having more Wives than, one was lawful, than it dees that Theft was lawful, becaufe Pro- vifion was made, that if a Thief was taken, he Exod. jhould refrore double. And indeed, 'tis eafy to ^-- I- be obferv'd, that the Mofaick Law provided for many Cafes that could not happen with- out plain Sin. As for the fecond Place mention'd, in which it is order'd;, that when the Ifraelites fhould ccm.Q on a Tim. III. 1 6. H7 come to have a King, like other Nations, he flwuU not multiply Wi-ves to himfelf, that his ^^"^' ^7- Heart turn not aivay, it \s evident that it was^''* the great Defign of that Charge , to pre- vent a Fault which Perfons in fuch exal- ted Circumftances might be under ftronger Temptations to, than other Men. And to find that becaiife their Kings might in all probability, be more tempted than others to multiply their Wives, they were therefore warned againft it, rather feems to argue, that God exped:ed they fliould look upon themfelves as Handing on a level with other Men in this re- fped, than that he gave them any thing like a fpecial Licenfe or Allowance. But from the Caution that was given them, not to multiply Wives, tho' they might be ftrongly tempted to it, it no more follows that they might law- fully have more than one at cnce, than from SamtteFs Defcription of what they might ex- pert would be /-^e w?^««er 0/ ^s: Xi«g- , who, he I Sam. foretells them, would ftrangely bear hard upon 8. 11. them, it follows that a King might warrant- ably, and without Sin, take fuch Meafures as thofe which he particularly mentions. The Jewipj Interpreters, it muil be own'd, tell us that eighteen Wives, or Concubines, were al- lowable for a King : But I can't fee whatRea- fon any Man can have to regard them^ who obferves the Charge that Vv'as brought in againft them by our Lord himfelf, that they made^'-"^^^- ^5. the Commandment of God of none ejfecl by their Tradition. In David's Cafe, God does indeed fay, Igave ^ ^^"^•^-" thee thy Ma (I ers Hotife, and thy Ma fieri Wives into thy Bofcm. But all that is meant, is, that ?. they were at his difpofe, to do what he pleas'd r< 4 wich Ill T .II W ■■■ ■ I ■! —— ^ III ■ ■ ■■■■■■■■111— 1— ^— ^M— ^— ^— 1— — — — — r^M— Mi— ■» ^4^ T^^ Ninth Sermon^ with them, there being none tocontroul him : But it does not therefore follow that he might live with feveral, as his Wives, at once, any more than it follows, that Abfolom might war- rantably live in a Conjugal manner with his. own Father's Wives, becaufe we are told but V, 1 1, three Verfes afterwards, that they jhould be given to him. The comparing thofe t\yo PalTages to- gether, plainly difcovers, that by God's giving the Wives of one unto another, no more is meant than the putting them under hi^ Power, to difpofe of them at Pleafure ,• and the ufing them as Wives is not thereupon either ap- proved, or allovi^'d. So that none of thefe Plapes do i*eally appear to carry in then-^ an Approbation of a plurality of Wives, if they are but duly fcann'd, and confider'd. But then 'tis faid, if having more Wives than one was a real Blemifh and Defed in fuch Men as Abraham^ and Jacob, and David, it feems ftrange, if the Scripture was really gi- ven by the Infpiration of God, that it ftiould not be more freely there dechr'd to be fo ; that fo they might be convinc'd of their S,i^j ^f^^ not left to live in it all their Days, and far what we know, tp die in it too without Repentance. Certainly if this Book, that was fo much efteem'd among the Je'u's^ had been Divinely infpir'dj it mun have declar'd more openly againft this Practice, (if it were really fo faulty as it is now commonly repre- fented) tho' it had been only to keep others from an Imitation. If it had been a Real Evil Abraham could not have been repref?nted as the Friend of God, and the Father of the Faithful 'y nor David have been exprefly faid I Kings to have doM that which li^as rilht in the Eyes af IS, 5^ V - ,. . . - ^^g on a Tim. III. 16. ^49 ?iie Lord, and not to turn afide from any thing that he commanded him all the Days of his Life^ fa'ue only in the matter of Uriah the Hittite • while yet both of them liv'd and allow'd themfelves in this Pradice^ and that vvithout Repentance too, as far as appears. At leaft, how could that Book be infpir'd of God, that declares fuch an Approbation of thefe Perfons, if this Courfe was really Vitious, as it is now com- monly held to be ? I anfwerj The Inftitution of Marriage at the firft, in which one Woman was by God given to Man for his Companion, not feveral Women, to thofe who duly confider'd it, had a tendency to make it appear, that it was God's Defign, that Man fhould be kept to one Woman, without a multiplicity of Wives. Our Saviour himfelf (as we ffiall fee prefently) af- ferts this, and therefore we may fafely lay ftrefs upon it, What it was that hindred fuch Perfons as Abraham and Jacob and David from difcerning this, is hard to fay. Perhaps a de- Hre of multiplying their Progeny, when the World was but thinly Peopled, might be a Temptation to Abraham "ind. Jacob : And David. ^nd they alfo might be infnar'd by too eager a Defire of Ufhering into the World the Pro- ^nis'd Meffiah, who they knew was to fpring put of their Eoins. Suppofing that they were more fway'd by thefe Inducements than by in- ordinate Luft, their Sin might be fomewhat leffen'd, tho' it does not therefore follow they were vvithout Guilt. And that the BlelTed God who in other Refped:s fo freely com* iTiun'd with them, fiiould here leave them comparatively to themfelves, tho' it may feem ftrangCj plight yet be defign'd to teach us, that 50 The Ninth Sermon^ that the beft of Men after the utmoft Inter- courfe with God to which they can be fup- pos'd to be admitted in this prefent State, have yet confiderable Blemifhes remaining, for which they may obtain Pardon thro' his ama- zing Grace, upon a General Repentance. However ; Abrahams being call'd the Friend of God, and the Father of the Faithful, no more ar- gues that his Pradice in having more Wives than one was warrantable, than it does that he did well when he deny'd his Wife, and fo expos'd her. And as to David, tho' it is in- deed faid, that he turnd not a fide from any thing that God commanded him all the Days of his Llfcy fave only in the matter of Uriah the Hittite ', yet that he in many Cafes grievoufly offended God, is too notorious to be contefted by any Man that has either read his Hiftory, or been COnverfant with his Fenitential Pfalms, which he pen'd upon Occafion of his various Falls in the Courfe of his Life. All that an unpreju- dic'd Perfon can fuppofe to be meant by that Commendation of David, was only this -, that |ie was upright in the main ; and that that matter of Uriah was his fouled Fault, That was indeed a Sin of a complicated Nature ; it was committed deliberately, againft the Light of his Mind, and the Convidionsof his Confci- ence ,• it was defended by a Succeffion of other horrid Sins ,• it was in reality a Vrefumpmus Crime,- and without doubt far exceeded his ha- ving a Multiplicity of Wives, that belong'd not to other Men : But after all, it no more follows from that Commendation of him, that he did not fin in having more Wives than one, than it does that he was guilty of no fault in num- bring the People, at which we yet know God was on 1 Tim. 111. 1 6. 251 was highly incens'd^ as appears by the Punifti- ment he infliAed on that Account. Da-vid tho' an upright Man might be miftaken in his Judgment^ and not be fully convinc'd of the Sinfulnefs of Poljgamj, and fo fall under Guilt ; and there might be no Comparifon between his Fault in that Cafe^ and in the Cafe of Bafb- fluhah the Wife of Uriah , and yet it might b& a Fault ftill j and as really a Fault as his mtm- bring the Feople, for which he was fo forely punifh'd. And tho' we cannot pofitively fay that he ever particularly repented of this his Faulty yet his ferious and hearty Concern that God would cleavfe him frcm ficrct Faults, isPfal.19.. fufficient to keep it from being a Bar to his^-* Acceptance with a Gracious God. Nay^ I'li addj that even the Old Teftament it felf, be- fore the Antient Canon was finifli'dj does de- clare againft the Pradice of Polygamy, in or- der to prevent others from imitating fuch In- ftances of that Nature as it contain'd : And if this be once clear'dj I think what of Difficul- ty may yet feem to remain in the Objedion will be fufficiently remov'd. And therefore, 2. This is my Second Propofition : That the Obliquity of this Practice of a Plurdity of Wives is plainly declar'd againft^by the Laft of the Old Teftament Prophets, in thefe Words : AiiddidM^l. z. not he make one ? Tet had he the refidue of the Sprit : i5- And wherefore one ? That he might feek a Godly Seed. Therefore take heed to ^cur Spirit j and let none deal treacheroufly againfi the Wife of his Touth, The Prophet refers to the Primitive Inftitu- tion of Marriage, and crys_, Did not he make one ? Did not God make one Woman for one .^ee Dr. Man ? Had the one Man that was the Com- Pocock mon Father of all Men, any more than one ^" 072 the •ace. ne a 5 'J The Ninth Sermon^ Wife provided for him ? And ysc God had the rejtdue of the Spirit, Eafily could he have cre- ated more Immortal Spirits^ and produc'd more Women^ fo as that one Man fhouid have had feveral Wives, had he fo pk:as'd. But now fays the Prophet, he gave Man only one VFife ,- he made only one Coupie : And that for this End, that they might in chaji his Wife, exec ft it be for Fornication, and (hall marrj another, committeth Adultery : Which plainly intimates that Plurality of Wi^ves is a thing utterly unlawful, and the Pradice of it a Great Evil. For our Lord affirms that he that marries another Wife upon an unlawful Divorce, (and the Cafe muft ro be fure be the fame when there i^ no Divorce) commits Adul- tery in fo doing : Which he could not do but upon this Ground, that the having more Wives than one at a time is a thing in it fclf altoge- ther unlawful. Indeed that PalTlige of our BlelTed Lord to thofe that have a Due Vene- ration for him, will be found to amount to a Demonftration of the Unwarrantablenefs of Polygamy^ on a Tim. III. 1 6. ^55 Polygamy. For if he that puts his Wife away for any other Caufe befides Fornication, and marries another commits Adultery, then is he much more an Adulterer^ who marries ano- thcr^ when his Wife is not put away, and hath not committed Fornication. I can't conceive how any Man that is wil- ling to be fatisfy'd;, can realbnably defire far- ther Evidence that Polygamy is an Irregular and Vitious Pradice, than all this amounts to. At leaft thus much I hope is evident from what has been fuggefted under this Head, that no juft Argument lies againft the Infpiration of the Old Teftament, from any thing that there occurs upon this Subject. 2. A Second Objection againfl the Infpi- ration of the Old Tellamentj drawn from the matter of it, is fetch'd from the Le'vitical Law, How (fay fome) can thofe Writings be in- fpir'd, that contain Injundions that are fo tri- vial, fo abfurd and ridiculous, fo unreafonable^, inconfiftent and unaccountable, as are fome of thofe in the Jewijh Code ? Nay they go far- ther, and charge feme of them as plainly /eW, and tending to corrupt the Fancy, and defile the Imagination. And here I might in the General very juftly obferve, that they who in this Cafe are apt to complain moft loudly, have commonly the leaft Underftanding in the matters of which they complain. And that it is not at all to be wondred at, if in things, the Ufe of which has fo long ceas'd in the World/, and where we have fo little Afliftance, thro' the lofs of the Antient Monuments of Jnvijh Literature, we fhould be now at a lofs about fundry Particulars, and unable diftindly to account for feyeral Laws, which among the 256 The Ninth Sermon^ Jews heretofore were eafily underllood and explain'd. But that it may not be thought that by fuch an Infinuation I feek to evade a Reply to the Difficulty, I'll touch on the par- ticular Inftances which in this Cafe the raoft flrefs is laid upon, and thence give a Speci- men of their Weaknefs who are led to dif. efteem and flight the Scriptures by fuch an Objedion. And, I. I'll begin with what was mention'd lafi:. They fay there are fome of the Levitical Laws that are plainly kvJd, and that tend to cor- rupt the Fancy, and defile the Imagination,; Deut. 21. What is mention'd by Mofes about the Tokens of ^li &c. Virginity, is the moil noted Inftance of this Kind. As to which, and other Laws of the fame fort, I have this to fay, that what they require might be needful as things then were, among a People fo difpos'd as the J^ws ; and yet it not be needful, for us now to pry into them. They were a People naturally very much inclined to be Jealous of their Wives / and apt to defame them without any Juft Oc- cafion, that they might excufe their putting them away, which tended to produce many publick Mifchiefs and Diforders. In this Cale it was a wonderful Mercy of God to them to» provide a Remedy by fuch fort of Injundions, by which the Innocent might be vindicated; Such Signs of Trial might never fail in that Climate, tho' they may in fome others. It was fo far from being unworthy of God to leave fuch things upon Record, that it may heighten our Admiration both of his Great Wifdom and Benignity in the Management of that People who were {o extremely perVerfe j and particularly fo addi^led to the Exorbitant on iTiM. 111. 1 6. 157 cies of Luft and Jealoufy. If however, any Perfons find that the reading Paffages of this kind excite bad Thoughts in them, I grant they had better wave them. But ftill let it be obferv'd, the Fault is in them, and not in the Scripture. There it hardly any thing can be mentioned, but a corrupt Fancy may make a bad ufe of it. The nioft Divine things that are, may be in that refped ftrangely abus'd. Nor is it a better Argument that the Scripture was not infpir'd of God, that there are fome Parts and Paffages of it that may be abus'd by Perfons that are lacivioufly difpos'd, than it is that the Sun is not God's Workmanfhip, becaufe the Light of it may be us'd by wicked Men, as afliftant to them in perpetrating the Villanies upJon which they are intent. A- gain, 2. They fay that fome of the Levltkd Laws are very Ridkulom. And for an Inftance they generally mention Circumci/iony which has been freely ridicul'd by Men of wanton Wits : But with very little Reafon. They that well confider it, will find there is much to be faid for it. Circumcijion was appointed by God as a Sign, and as a Seal. As a Sign it was DifiinBive .- Ic diftinguifh'd the People God had chofen for himfelf, from the reft of the Nations. It was a me?norative Sign ^ defign'd to put them irl mind of the Faith and Piety of AbraJoam theic Father, whom they were bound to follow ; and of the Covenant which God entred into with him ^ the Bleffings of which were fecur'd, and made over to them, if they trod iil his Steps. It was a figurati've Sign : Pointing then! to the neceffity of having their Hearts Cir« KHmcis'^i that they might walk in the way of S tb« 158 The Ninth Sermon^ the Lord, and keep his Commandments : And it was accordingly improv'd by feveral of the Prophets. It was an initiating Sign^ by which both Native Jews and Profelytes were initiated in their Religion^ and enter'd into a ftate of Devotednefs to the Lord JeJ:Hn;ah, And it was a Political Sign, by v/hich they were admitted Members of the Jewijh Commonwealth^ and to a Share in the Privileges of it. It was al- fo a Se^l, and that both on God's Part^ and Man'^ Part. It was a Seal on God's Partj that he would fulfill all his Promifes to Abrahamy and to his Seed : And on Man's Part alfo it was a Seal, binding and obliging to keep the Law, and adhere to the Worfhip and Service of the God of ifraeL And fliali we be tempted to make light of a thing ^o facred and folemny and that carried fo much in it^ by a poor little Whiffling Jeft ? They that are to be that way led into mean Thoughts of the facred Scriptures, are not argued^ but laugh'd out of their Re- ligion* which cannot be the part of wife Men. 5. They fay;, fcree of the Levitical La'ws ^rtmean and trivial ', and fuch as it was be- neath God to ^ive • and they inftancein thofe about the dijtinBion of Meats^ and Ammals. But how know they that bring this Objetftion^ what Reafons God might have for this part of his antient Conftirution .'' He might herein aim at the Health of his People : He might defign by Regulations of this fort ( as has been obferv'd by many) to convey ufeful mo- ral Inftrudions. We learn at leaft from the Gofpel, that they may be this way improv'dc I Cor. Doth God, C:\ysthQ Apo^iQ, take care for Oxen? 9' >• By which Qucr}' he plainly intimates it to be an on aTiM. III. i6. ^59 an Abfurdity to fuppofe that the Injundions of the Law concerning the bruit Creatures, did not principally relate to Man^ who was made their Lord ,• and were not defign'd for his Inftrudion. And it much more becomes us to endeavour to gather Inftru(5tionfromfuch Regulations for our own ufe, than to encou- rage our felves from thence in a cawlling Temper. It was not without a wife Defign that God in the Law made a DifiinHion be- tween fome Animals and Others. We may ob- fervcj that thofe Creatures are pronounc'd im- pure, which were us'd by the Egyptians in their Auguries and Soothfayings : As the t'Folfy the Foxy the Dragon, and the Vultur. God de- fign'd this way to teach his People utterly to abhor the Vanities of Egypt ^ after the fame manner as he that would keep Children from the Fire^ forbids them to go near the Chimney. And it does not follow but there might be various other Reafons for that Settlement, tho' we are not now able diftindtly to difcover them. But if God cannot be fatisfaclorily made appear to have infpir'd the Penmen of facred Scripture, till we can be able diftindt- ly to underftand all Particulars contain'd in their Writings, it will be impoflible for us ever to be fatisfy'd about a Divine Revelation. And fo, at the fame time as we upon fuch Grounds queftion whether the Scriptures we have, are infpir'd, we reprefent it as impoffible for us to have Satisfa(5tion that any Writings are in- fpir'd : Which is a moft monftrous Abfur- dity. 4. They fay, fome of the Levitical Laws are Unmerciful. The Inflance given is the Law , .. that fays, If a Mm fell hts Daughter to be a ^^^^'J"^" S 2 Maid-^ a6o H'he Ninth Sermon^ Mairl-Servanty jliejljallnot go out as the Men-Sen- 'vants do. If jlje pleafe not her Mafier^ "ivho hath hetroth^d her to himfelf, then (liall he let her be redeem d J 8zc. And if he hath betrothed her unto his Sen, he jhall deal with her after the manner of Daughters^ &c. Here a Man is fuppos'd to fell his cwn Daughter^ which^ they fay , 'tis inere- dible God fhould permit. But it Ihouldbeob* ferv'd that there is no exprefs permiflion of 2, Man to [ell his Daughter y in the Law j* but there was Provifion made by it, that if a Daugh- ter were fold by her own Father, in a cafe of extreme Neceflity, fhe fhould not be a meer Slave. But fuppofing the felling a Daughter re- ally were permittedj, where is the Unmerciful- fiejs of that Law, that provides fhe fhall b© betrothed to him that buys her, or his Son, and favourably dealt with by them ? How can it be unjuft, or unmerciful in a Father to part with his Daughter to a Husband, fo as to get Money at the fame time to fupply his own necelTary Wants ? They that will make fuch a thing as this an Objedion againft God's ha- ving had an hand in the Afo/^^ic^/ Conftitution, are much more vv illing to cavil, than to ac- quiefce in what may give them very ratio- nal and juft Satisfadion. Deut. 25. Laftly, 'tis objected that fome of the Levi- ^^* ^°* tical Laws are manifeftly unreafonable : As particularly that againft tffury, which, when duly moderated, moft certainly is a vaft Con- venience, and indeed fo necelfary, that it is hard to conceive how feme could be able to fubfift without it ,• that is, without receiving Profit by lending out their Money to fuch as are in a Capacity of employing it to Advan- tage, which they are not. But it is obferva- ble on 2 Tim. III. i6. a6i ble the Je7i^s have little or none of that Tr.iffick among them, which is common in thefe Parts of the World. Their Riches lay chiefly in Husbandry and Pafinrage, wherein Money is not ordinarily fo improvable as in our way of Tra- ding. And withal, tho' they were not al- low'd to take Ufury of their ov/n Brethren and Countrymen, yet they might take it from Strangers : Which he that confiders, will hard- ly reckon this a valid Objedion againft the Divinity of that Set of Laws, which has fo many Signatures of God upon it. I fhall niention but one more Objedion ta- ken from the Old Teftament, and that is this ; How can thofe Writings be infpir'd , which contain fo many Execrations and Impreca- tions, as we there meet with .** 1- 11 give you the Words of the Objedor. The Author, fays Five Let- he, of the 6<)th and lo^th Pfalms "was not imme-^^'^^t ¥-Hf diately infftrd by the Good and A/ir.://}// Spirit of^"^' Gody when he [aidj Let Satan fiand at his Right Hand ,• Let his VrUyer become Sin j Let his ChiU dren be fatherlefs and his IVife a IVidot}} ^ Let his Children continually he Vagabonds. ^ and beg ^ Let the Extortioner' catch ali that he hath ^ Let bis Tofieriiy be cut ojf^ and let the Imqmty af his Fa^ fhers be reme?nbred with the Lnrd^' &c. It is plain y fays he, that thefe are the Words cf a Man full of excejjive C holer y and of "an Extyxarn Defre to hs reveng'd ^. And from - ' ■ '^ Curfes of this kind that ^ Louth anfwcrs this Ol-jelhn dropt from our Sacred very fnli/ h hh .y indie uhm of Penmen he mnrhides ^'^^ -^^^J"- Authonry and I.ifpi- Fenmen , ne concmaes ^^^.^^^ ^^ ^^^^ Wntmgs of the Old they could not be in- and Ne-.v Teiiament, ChaP^ s- fpir'd as we pretend they ^.246. were. In anfwer to which^ let it bs obferv'd, thsj thofe Paflliges : .-■ S ; ' ■ -. of a6i The Ninth Sermon^ ■ of Holy Writ which we commonly trantlate by way of Imprecation, might for the moft part be as properly rendered in a way o( Prediction ; fo as rather to foretel what certainly would come to pafsj than to fignify a Defire of Re- venge, or a real Delight in the Calamities mentioned. And why might not the Penman of the Hundred and ninth Ffdlm be infpir'd of God, when he foretold the Miferies that would befal him (whofoever he was) under whom Judas was reprefented, who we underftand by the New Teftament was ultimately pointed at in the PrediAion. It was common with the Jews to denounce and forefignify the moft dreadful Evils in a way of Imprecation : and why mayn't this be allow'd of ? We find the fame way us'd even by St. Paul^ who cries out. If any % Cor. i6. Man love not the Lord Jefus, let him he Anathemn ZQ* Maranatha. And if fuch a Method was not difagreeable with a Gofpel-Spirit, why fhould it be reckon'd a thing unbecoming the Bleffed God , to infpire the Penman of thofe Tfalms mention'd, who in the fame way denounced heavy Judgments againft him by whom the Bleffed Jejus would be betray'd into the hands, of his mercilefs Enemies ? It is withal obfer- yable, that many of thofe Expreflions which we meet with in the Old Teftament, that are the harfheft, that fall under this Head, are us'd vvith reference to thofe Nations, upon whom after long Forbearance, God made the Ifrae- lites the Inftruments of his Vengeance. And then there are few of them are fo pofitive, but they leave room for an Efcape, upon fuppofi- tion of Repentance and Amendment. And if thefe things are well weigh'd , this Objedion will be found to have as little real Strength againft on 1 Tim. III. i6. ^263 againft the Infpiration of the Penmen of Scrip- ture, as thofe which were mentioned before. I fhall only add one Objedion more, rela- ting to the New Te (lament, which is this. How, fay fome, can the Writings of the Difciples and Apoftles of Chrift be divinely infpii'd, when they cite fo many PalTages out of the Old Tefiamenty in a Senfe widely different from what was intended ? But here let that be re- collededj vyhich has been before obferv'd as to the Interpreting of the Old Teftament in the firft Rife of Chriftianity, ^jix.. that it was a primary Gift of the Holy Gbojl, and is mentioned as fuch among the Followers of our Saviour in the Writings of the New Telia ment : And therefore 'tis but reafonable to believe either that the Holy Ghoft fuggefted to the Memory of the Compilers of the New Teftament thole Scriptures which they ufed in their Writings ; or elfe fo aflifted them, as not to fuffer theni> to make any Inferences from them, which were not agreeable to their true Intent and Meaning • tho' at this Diftance of Time we may not perhaps be always able to difcern the Strength and Clearnefs of the Confequence. Befides this, there are two other things vvhich, well obferv'd, would remove and fully folve this Difficulty. The firft k this ,• that all the Tejlimonies which are cited in the New Tefta- ment out of the Old, whatever may at firft View appear, are not produced with a Deilgn to prove that to be true and foretold which is affirm'd, but they are often cited to Ihew a Similitude, and a general Refemblance. The fecond is this ; That many of the Paflages that are cited have more Senfes than one. For the Holy Spirit in one and the fame Prediction or S 4 Afer- a6zj. The Ninth Sermon^ Aflertion, often defignedly comprehended fe- veral things at once^ fometimes with aii Inten- tion to conceal the thing niainly pointed at, till by the Event it fhould come to be under- ftood that it really was foretold, and princi- pally intended in fuch a Predidion : which tends very much to heighten the Admiration of the Predidor. Many Paffages of the Old Teftament are cited in the New, by way of Rom. 9. Accommodation only. Thus St. Taul cites ^?- out of Ifaiah that PalTage ; Except the Lord of ila. !• 9- ^^yy^Q^jj ^^J l^p ffj ^ Seed J ive had been as Sodom, avd made like unto Gomorrha : Not intending by citing it to intimate as if the Prophet there- in referr'd to the RejeAion of the Jews after . the Publication of the Gofpel, which was the thing of which the Apoftle was there diftind- ly fpeaking : But all that is intended is' to figni- fy, that in that cafe fomething of a like na- ture occurr'd, with that which the Prophet mention'd in that Saying, in which he referr'd to the People of God in his own Time. In % Cor.6.2Ji^s manner the fame Apoftle elfewhere cites that Saying of the fame Prophet, I have heard Ifa. 49. 8, thee in a time accepted , and in the Day of Salvation J have fit ccourd thee : not intimating thereby as if the Prophet Ifaiah therein had his eye upon the Corinthians • but he cites it as a parallel Cafe : intimating that it might be gather'd frcm that Saying of the Prophet, that there was a certain Accepted Time^ that might be calfd a Day of Salvation, in which God was ready to hear them, and which therefore it concern'd them not to let flip thro' their hands wirhout carefully improving it. There are fllfo other Citations out of the Old Teftament ip be met wiih in the New, which have more Senfes on a Tim. III. i6. 165 Senfes than one. Thus St. Mattht-w mention- ing our Lord*s going into Egyft with Jofe^h and his Mother, and flaying there fome time in order to his Prefer vation , and then returning from thence into Judea again_, fays. This 5i;^;i-Mat.2.i5. done that it might he fulfilled iv hi ch -was fpokeit of the Lord by the Prophet^ Out of 'Egypt have I called my Son. The Palfage is cited out of Hofeas Prophefy, and as it ftands there, is without all queftion to be underftood directly of the Peo- ple of Ifrael, whom he brought up out oi Egypt : And yet a fecond Senfe might be intended by the Spirit of God in the very fame Paffage, with an eye to our Saviour, to whom it is therefore apply 'd by the Evangel ifi. And we may fafely defy the molt audacious Caviller at Scripturg that is, to difcover any thing in this, that is unbecoming God. Nay really upon clofe Thoughts this will be found a confirming Argument of the Infpiration of the New Tefta- ment, rather than any thing of an Argument againft it. Upon the whole then, I. Let us remember we are to read even the Scriptures themfelves with Caution^ For they contain bad Adions as well as good ^ nay, and fometimes relate the Words of the Devil , as well as the Words of God. We muft not look upon the bell Men who are there mention'd, as Patterns and Examples to be imitated in eve- ry thing ,• but in fome things efteem them to be Warnings for our Caution. We have bad Examples there as well as good ^ and we crofs the Deiign of God in inferting fuch things in Scripture, if we let our Minds and Manners be deprav'd by them. St. Faul tells us how to ufe i Cor. icy things of this Kind. Thefe things, fays he, ivere^t 7? 8, 9* mx a 66 The Ninth Sermon^ our Examples, to the intent -ive Jlwuld not lufi after evil things y as they^ that is, the Ifraelites in the Wildernefs, lt4fied : Neither be ye Idolaters, as were fome of them : Neither let us commit Fornica- tion, as fome of them committed, and fell in one Day three and twenty thoufand : Neither let us tempt Chrifi, as fame of them alfo tempted, and •were defirofd of Serpents : Neither murmur you, as fome of them alfo mtirmured, and -were dcflroyed of the Defrayer . Now thefe things happen d unto them for EnfampJes, and they are ii^ritten for our Admonition, upon whom the Ends of the World are come. This good Ufe we may make of the Blemiflies of the Beft that are mention'd in Scripture, we may learn from thence the De- pravity of Humane Nature, the ftrange Depth of Corruption, the need there is of the utmoft Caution, and the Richnefs of the Grace of God, that he affords fuch Marks of peculiar Favour to Perfons fo unworthy. But to fancy that a thing is therefore good or excufablc, becaufe a good Man did it, who is mention'd in Scripture, which was an ufual thing with many of the Fathers, who upon that very- ground went about to excufe the Volygamy of the Patriarchs, is the ready way to make Reli- gion ridiculous, and expole the Scriptures to. Contempt. 2. We may fee good Reafon to lament the Degeneracy of the prefent Age, in which fuch a Pradice as Polygaray, tho' fo evidenly difplea- fing to God, fhali be fo ftrenuoufly pleaded for, and Perfons <;()penly defy'd to prove it un- lawful. AmongHeathens it were not fo much to be wonder 'd at , tho' even fome of them have freely declared againft it : But among Chriftians 'tis exceeding fhameful. That a- mong on 1 Tim. III. 1 6. C267 mong uSj who have fo long had the Holy- Scriptures in our hands^ and have had the Blef- fed Jefus fo plainly there giving us his Senfe about this matterj there ihould be any to be found, that fhould plead for a Multiplicity of Wivesy is really fcandalous. I won't pretend 'tis an unnatural Sin. The Light of Nature fuggefts much againft it, and yet I can't fay it gives full Proof that it is utterly unlawful : But the Scripture is plain enough on the Head, to any that are not unwilling to be convinc'd. It ought therefore to grieve our very Souls, that fo pernicious a Principle and Pradice fhould at all prevail ; a Principle and Practice which none can give way to, without difcrediting Revelation, flying in our Bleffed Saviour's Face, and opening a Sluice to the grolfeft Im- moralities. 3 . We fhould learn to adhere to Truth, when- ever we find it's well attefted, even tho' fome Difficulties may attend it. Whenfoever we are engag'd in a Search and Enquiry about any matter of Confequence, our way fhould be this : We fhould fee whether what is faid for it, does not outweigh what is faid againft it. If it does, we ought to adhere, tho' there might be feveral things which we could not fatisfa- diorily folve. God this way tries us whether we are of an ingenuous Make. Thofe Princi- ples which are truly of the greateft moment, and in which it mofl concerns us to be efta- blilh'd, are indeed often befet with Difficul- ties : fo that we muft take pains before we can be fully fettled : But the Blelfed God may very well exped thus much from us, that an over- bearing Probability, a Surplus of Weight that turns the Scale, (hould fuffice to fway us, anc^ give a68 The Ninth Sermon^ give us fuch Satisfadion, as to influence us ir^ Action. It does fo in common and Civil Af- fairs, and therefore it ought to do fo in Reli- gious. Till we come to this^ if we are at all thoughtful or inquifitive, we can exped no other than to be wandring about in a perpe- tual Uncertainty, not only about the Infpira- tion of the Sacred Scriptures, but even the Im- mortality of the Soul, and a Future State, and other the moft elTendal Principles of Reli- gion. 4. Let us ftudy the Moral Part of our Bibles well, and pradife agreeably, and we fhall find this will give us fuch a Relifh of thofe Sacred Compofures, as will much help to confirm us againft the maligaant Influence of the Cavils we may meet with, tho' we may not be able diftindly to anfwer them to our full Satisfa- ction. Converfing with fome that have been forely affaulted under this Head, they have frankly told me, that when they have found themfelves fo befet with Difficulties, that they were even bewildred, they have yet found that peculiar Pleafure in reading the Moral Part of the Scriptures ; they have therein ob- ferv'd fomething fo becoming, foniething fo worthy of God ; they have had their Defire of a Conformity of their own Morals, and an Abhorrence of the contrary fo rai^'d and heigh- ten'd, that this hath fupported their Faith, and kept them from Infidelity. Happy are they that have fuch a Prefer vative I Let a Man onc>; grow lewd in his Morals, and give way to a flagitious Temper, and 'tis no wonder if he proves an Infidel^ and comes in time to dif- beheve the Scriptures. He'll find it for his Intereft fo to do •, and that is a fatal Charm. . But on 1 Tim. III. 1 6. a6Q But let Men continue heartily to approve in their Judgment, and conform in their Praftice to the Morals of the Holy Scripture, and that will help to preferVe them from the fatal In- fluence of the Objedions of Unbelievers, till by diligent Search and Enquiry, and a ferious Application to the Fountain of Lights 2indi Father of Mercies, they obtain that Light that is necef- fary to their SatisfaAion and Eftablifliment, as to the Infpiration of the Scriptures, which are really frofit able for DoBrine, for Reproof for Cor- reHion^ for lnflru8ivn in Righteoufnefs, SER- .yo The Tenth Sermon^ SERMON X, LUKE XVI. 31. And he [aid unto him^ If they hear not Mofes and the ^rophets^ nei- ther will they he ferfwaded^ though one rofefrom the Deadi ■^^ ^h'u r §""111 E RE is one Cavil agalnfi the Scrip- Tuefday ' I ^"^^^ ^^^^ ^^ ^^^ untouch'd^ that is heHure^ ^M- perhaps as common as any that have Sept. 4. been mention'd • and to fome it appears moft ^7^-5. plaufible. God (fay they) might have taken other Methods that would have been more fa- tisfadory^ and that would have contributed more effedually to our Inftrudion, Convi- ction;, and Excitation in Religion, than this dull and heavy Way of a Written Volume, that is fo tediouSj, and made up of fo unaccountable a Mixture. And therefore truly they hope, that if they have lefs Veneration for the Bible than fome others, they may the more eafily be excus'd. Which Fancy is diredly obviated by this Text. Our Bleflfed Saviour, who frequently con- vey'd his Inftrudions in a Parabolical way, here tells his Hearers of a certain rich Man, who on Luke XVI. ^i. 7j who when he came to be in He!l^ was very defirous to have an Exprefs fent from the In- vifible World to his Brethren that remained on Earth, to give them warning of the Tendency of their evil Courfe of Life, in hope they might that way be recover'd and reclaim'd. Abraham, with whom he is reprefented as con- ferring, turns him off with this Reply, that they had Mofes and the Prophets : they had in their hands thofe Sacred Writings that were drawn up under God's peculiar and infallible Condud, for the Benefit of the Church in all Ages : And he in efFed intimates that they were indifpenfibly bound to liften to thefe Writings ; had all the Reafon in the World fo to do j and fo doing might be fafe and happy. The rich Man not fatisfy'd with this, returns upon him, and fays. Nay Father Abraham, but if one ivent from the Dead, they will repent, q.d. Tho' the Scriptures which they have fo long had in their hands, have loft their Force with them, tho' they are too much wedded to their Sins to be reclaim'd from them by their Means, yet fo unufual a Method as this could hardly be without Succefs. A MelTenger from another World would be fuch a thing as could not but awaken them, and fet their Thoughts on work, and ftrlke fuch an Awe as would not fuffer them any longer to perfift in their Impenitence and Infidelity. To which Abraham returns this peremptory Anfwer : If they hear not Mofes and the Prophets, neither 'will they be per f leaded, tho one rofe from the Dead, He gives him to underftand, that the Suppo- ficion he went upon was very deceitful : For that where God's ordinary Methods are fruit- lefs, andfufFieenct forConvidion, 2iny extra- ordinary ayi The Tenth Sermon^ ordinary Methods that might have in them fome- thing of Surprize , would not be more effe- ctual : The want of Satisfadion and Convi- in the prefent Argument of Difeourfe, which is this ; That He that being favoured with tbofe infpird Writings that are contain d in our Bihles, remains unconvinced as to the great Ejjentials of Religion, and continues an impenitent JJn' believer^ would not in all probability ^ be / ;- njingly wrought on by an exprefs Mcjjenger from the invifihle Pf'orld, I J3ut the niatter upon an over-hearing Froha- hilityj which givej fuffieisnt Foundation in any T f«ch 74 The Tenth Sermon^ fuch Cafe for a pofitive Affertioh, tho' We fhould not run it up to an abfolute Impoflibili- ty^ which I cannot conceive neceffary. Now that there is not any vQ2i\Prokihility that a Per- fon that remains unaffected with the ScriptureSj that were fo evidently giVefl by Ihfpiration of God, ihouid be to any great pur|)ofe wrought upohj by a Meffenger fent! from the Region of Souls departed J will plainly appear from the GonfideratiOns following. 1. Having the Hbly Scriptures in his hands that were infpir'd of God, he has Means fuf- pknt for his Inftruhlchthcy did -iu ell to take heed J &c. For his part he declares, that tho' he had heard that Voice from the glorious Cloud, he reckoned there was yet greater Se- curity by the Written Word , to which there- fore he chafges all to pay the utmoft Regard. And is he then, that can make light of this Word,., likely to be wrought on by a fingle Apparition ? Is it a thing fuppofable, that all the Evidence attending the Bulk of the Do- drine reveal'd from Heaven, in a Variety of well attefted, punctually accomplifli'd Prophs- ciesy in many open and uncontroulable Mi- racles, in its [anttifying Power over the Hearts and Lives of fuch as truly give it Entertain- ment, and in its providential Confirmation by God's general and particular Diftributions in the on Luke XVI. 31. ^77 the World ,• Is it^Ifay, a thing fuppofable, that all this Ihould be outweigh'd by the Re- port of a fingle MefTenger from the Dead ? is it for want of Light, and Evidence^ and cogent Arguments that Divrine Revelation is not now regarded ? That cannot be ; For if it came from God, (as I have prov'd it did) it muft fufficiently evidence its Author: And if yet 'tis flighted^ it plainly appears, that 'tis not for want of I-ight fufficient to convince the Judgment, but rhro' prevalent Malignity: Which is a Diftemper of the Mind, that fuch a Meffenger from the Dead would be as little able to cure, as we Minifters are by all our Pains with any that are fo difpos'd, in order to their inftrudion, and Excitation. 2. Suppofmg anything that were defirable, to be really wanting in Divine Revelation, as it is convey'd to us, and prefs'd upon us, yet can we not juftly apprehend that any fuch fpecial Mef- fenger, difpatch'd on purpofe from the invifible World,could be able to make any con(iderahle Ad- dition. Such a Meffenger from the Dead, muft either preach xhQfawe Dofirine to us as we have often heard already ^ or he muft preach another. and a different Doctrine. Should he come with a~ fiother DoHrine, we were bound to deteft him : We have a Caution alreiidy cnter'd againft him, that ought to keep u. from regarding him. Tho'' -we J fays the Apollle, or dn'Ang(lO,x\. i. 8, from Heaven freach any other Xjofpel unto ycUy than that which -we have preached unto yoit^ iet hi?n be Accurfed. It would be our Duty to abhor him, inftead of receiving him. Suppofe then he preaches to us the fame DoHri^te as we have had inculcated upon us fo often already, woiijd It have Power and Efficacy when coming front -■ T % .: -' him, 17S The Tenth Sermon^ hinij notwithftanding that it has been fo often rejeded, when it was deliver'd to us by Go- fpel-Minifters out of the Holy Scriptures? Is it not more likely that we fliould liften to thofe who are as much concern'd as our felves in the Truths they deliver^ than the Report of one that was an utter Stranger to us ? Is it not Rational to apprehend that we fhould much fooner regard Perfonswhofe Fidelity we know, and with whom we may converfe familiarly, than one whom we cannot caft an Eye up- on without being fcar'd and affrighted ? But let us take the matter at the beft, and fuppofe our felves got over the terror of the firft Ap- pearance, and able to ufe Freedom, and alfo to confide, what could we fuppofe fuch a Mef- fenger from the Dead could be able to fay to us, that we have not heard a thoufand and a thoufand times ? Would he tell us that all muft die ? That is what we have abundant Convidi- on of every Day. Would he afliire us that there will be a terrible Day of Judgment? That is wh^Lt we believe already, if we are not Infidel^. Would he then alTure us of the Certainty of the great Principles of the Chri- ftian Faith ? And urge us upon the Neceffity of a fui table Life ? Neither would this be any new thing to us : And his Pains in this refped- might leave us as great Strangers to the Pow- er of Chriflianity as we were before. Can you fuppofe that he could either cxprefs our jDuty, or our Danger, in clearer or fuller Words, or give more convincing Reprefen- tations of things, or urgeflronger Arguments, or give more Confirmation of his Alfertions, than God has done in Scripture? And if not, iipvv then can he perfwade thofe that are not '; to on Luke XVI. :^i. ^j^ to be convinc'd by the Revelation of Scrip- ture Having ferioufly weigh'd the matter, that which appears to me the moft plaufible Plea that could be us'd, is this : That one coming, and appearing to us, from among the Damn'd^ (which is the Circumftance exprefs'd in the Parable) might from his own Experience be a- ble, feelingly to aiTure us, that the Wrath of God is really infupportable, and the Torments of the Wicked, even in their prefent feparate Eftate, are dreadful beyond conception, or ex- preflion : And that therefore we muft repent, and amend our ways, orelfe wemuftexped, in a little time, to come and bear them Com- pany, in a State of Woe, in which we fhall be perpetually wifhing we hiid never been born : And that this from one that has, to his Sorrow, felt what he fpeaks, and is ftill feeL ing it, would come with fuch an Emphafis, as could not but caufe it to make Impreflioru But in this Cafe it would be requifice that we Ihould djftinguifli between the Report of fuch an Infernal MelTenger, and the Mode of its Delivery ^ between the Matter of fuch Dif- courfe, and the Manner of it. The Mannsr of it will be confider'd prefently. But as for the Matter of Difcourfe mention'd, 'tis not only agreeable to the Scriptures, but what you have there inculcated over and over. 'Tis no- thing but what you have founding in your Ears every Day. Neither is it reafonably to be fuppos'd, that fuch a Perfon could better illuftrate the Torments of the Damn'd, than God himfelf has done in his Word, where he fets before us the Horrors of an ev^erlaft- ing Darkqefs ; a Pit vyithout a bottom j a 'T 4 • - . Worm ■ a 8o The Tenth Sermon^ Worm that never dies ; and a Fire that never {hall be quench'd^, and the like. If you fay this MelTenger is fuppos'd to have felt them, and that therefore he might go further in his Account : I anfvver, ftill he that prepar'd them^, is better able to defcribe them^ than he that felt them. And withal, it ftiould not pafs without a Remark, that the Happinefsof the Blefled, and the Torments of the Damn'd in another Life, are both of them too big for our prefent lifping Language j nor would even the moft advantageous Difcoveries of them that could be made us, help us to full and adequate Ideas of them at the prefent ; and much lefs to cloath them with humane Language : And therefore is it that God hath thought fit to reprefent both of them to us un- der figurative Refemblances , and allujive Ir mages, taken from things with v/hich we are here acquainted. When St. Paul had been wrap'd up,into the third Heaven, and was let down again, he tells us, that he heard un- t Qcxi-fp^^^'^^h Words, which it Is ?jot lawful, or rather 4. podible for a Man to utter ; fo I doubt not but fuch a Melfenger from the infernal World ap- pearing among us, would tell us, that the Tor- ments there endur'd,were reallyianucterable,and mu::h too big for humane Language. He muft therefore,for our Inftru6tion,and in order to the conveying any thing of a Notion to us, have recourfe to a fort of fenfible Allufions : And thf^re, T think, 'tis hard to fuppofe he fliould go beyond the Difcoveries God hath made in his Word. So that as to the Matter reported by fuch a Meffenger, I don't fee how we could expe(5t from him any confiderable Addition to what »vs have already. .Again, • ?-Sup- on Luke XVI. 31. a^i ;. Suppofe fuch a Meflenger could come withfome peculiarly ^j/fe^^w^ Strokes, or could make Additions in the manner oi Delivery, yet would they not make their own way, or be able of themfelves to cure Malignity. No, no ; ^ They that can hear the Terrors of the Lord difplay'd under a lively Gofpel-Miniftry, and yet be unconcern'd, and fo ftupid as to run on freely in Sin, and venture the IlTue^ difco- ver fuch hardnefs of Heart as would not be foon cur'd, even by what might for the prefent ftrike, and a little affect them. Suppofe any of you, that have had the benefit of Revela- tion, and have fate under the Preaching of the Gofpel all your Days, and are not to be mov'd either by a fenfe of Duty or Danger ^ by the future Confequences of your prefent Courfe, or the Anticipations thereof in your improving Hardnefs and Infenfiblenefs ^ fhould fuch as you have fuch a Meflenger ccme to you, I can't perceive it likely that there would be any great EfFed:. Could fuch as you fee one afcending from the infernal Regions, tear- ing his Hair, wringing his Hands, gnafhing his Teeth, howling and yelling in the moft piteous manner, freely venting his Sorrow, and bewailing his Mifery with all the Bitter- nefs that can be conceived or exprefs'd : Should you have fuch a Perfon addrefling himfelf to you in particular, and with plentiful Tcars,and other Expreflions of the moft vehement Pafli- on, befeeching ycu, before it be too late, to abandon your wicked Courfes, turn to God, devote your felves to the Lord Jefus Chrift^ make Religion your Bufinefs, and follow after univerfal Holinefs of Heart and Life, as you wopld not have your perpetual A.bode with him iSs 37?^ Tenth Sermon him in the Regions of Sorrow and Darknels. As aflfeding as fuch a Sight as this might ap- pear likely to prove^ at a diftance, yet is there not the leaft reafon to apprehend that it would of it felf have any faving EfFed. It might put you for that time into a Fit of Sobrie- ty, and fet Paflion on work for a Moment ; or it might, perhaps, put you into fomefuch Pangs, as we ever and anon find poor care- lefs Sinners in, when they are, as it were, held over the Flames of Hell, and are under near Apprehenfions of another World : But as thofe Pangs foon wear off, when the Caufe of them ceafes, fo would thelmpreflions made by fuch an Apparition quickly ceafe upon its difappearing ; and you'd remain the fame Perfons as before. For tho' fenfible E'vidence be in it feif apt' to convince, yet it carries not along with it any fuch Power as can overcome the Corruption of a malignant Heart : Nei- ther is it appointed of God to produce any fuch Effed,- which are two very weighty and confiderable Thoughts. An Almighty Agency is necefTary ta. turn a Sinner into a Saint. No means that could be us'd, could effed that, without a touch of God's Hand. Un- der the prefent Gofpel-Revelation, God is rea- dy to afford his Agency ,• but it muff be to humble Souls, that will acquiefce in his Way, and fubmit to his Methods. Where a boifte- rous, alTuming, didacing Spirit prevails, 'tis net one Method or another can convince, and change. The Temper muft firft be alter 'd. Miracles them felves, even the greateft of them, won't convince the Obftinate. Our Bleffea Lord rais'd Laz^arw from the Grave, which was a thins: before unheard of. Were the Tha~ njees on Luke XVL 51. aS^ rifees hereupon ever the more pliable ? At all the more inclin'd to liften to, and comply with him ? No ,• far from it. They thereupon grew the more implacable in their Malice ^ and fet themfelves to contrive the Death, both of Laz^rus^ and of him that rais'd him out of his Grave. Our Lord afterwards rais'd him- felf, when he had been part of three Days dead ,• and there were many Witnefles of it ; and yet it had no effect. One well obferves, that tho' our Lord's Refurreclion was con- firm'd by the Teftimony of his Predictions, of their own Prophets, of the Guards that kept his Sepulchre, of their own Senfes, of the Apoftles, and five hundred WitnelTes, and all this back'd with the miraculous EfFufion of the Holy Ghoft on thofe thatbeliev'd on him_, and a continual throng of Miracles wrought in his Name, yet was all this infufficient to reclaim that wicked Generation from their In- fidelity, and to provoke them to Repentance, They did but hereupon fet themfelves with the greater Malice and Inveteracy, to oppofe both our Lord, and his Dodrine. Tho' we may fancy the Imprejfion that might be made by fuch an apparition would be lading, yet if our Hearts remained without a Change, we Ihould find the Dread produc'd would foon wear off. Affrighting Men, will never renew their Natures, nor kindle in them an hearty Love to God and Holinefs. 4. God's co-operating Influence, with fuch a Meffage from the invifible World, could not reafonably be expeded, by thofe on whom his Scriptural Revelations have no efl?ed. God^ who is infinite in Wifdom and Power, hath determin'd the way and means of the Conver- fioa aSzj. The Te77,th Sermon^ fion of Sinners, which is by his \Vordj and Minifters, and not by Mejfengers from the Dead. If they are Sav'd;, it muft be by his appoint- ed means. God is ready to blefs, and fuc- ceed his own means ; But when they are dis- regarded and flighted, vilify'd and abus'd, to fuppofe that God will concur with a peculiar means for our Convidlion, is to imagine that he will be at our Beck, as to which he has no way given us the lealt Encouragement. We have fuflicient Evidence of his readinefs to concur with his own Appointments : But that he will to fo great a Purpofe co-operate with any thing out of his ftated Courfe, is what we have no ground to look for : And therefore, tho' under Mofes a?jd the Prophets^ whofe Agency he hath ordinarily thought fit to ufe, he is ready to exert his Efficacy, and fliew forth his Power and Grace, yet that- he'll do fo in the cafe of a Mejfenger from the Dead, is a precarious Suppofition ; and there- fore we may well doubt of fuch a Meffen- ger's Succefs. Again, 5". The Report of fuch a Melfenger from the invifible World, would be liable to more Ca- Vils than God's Revelations are, with the E- vidence with v^hich he has attended them. It cannot indeed be faid, that the Evidence which backs our f icred Oracles is fuch, as that it will fatisFy fuch as delight in cavilling for cwviUing fake ; which I take to be really a thing impoffible : And yet they arefo well atteft- ed, that he that will be contented with an o- ver- bearing, out-weighing Evidence , may have full Satista• Divinely in- fpir'd, ue may fafely conclude them profita- ble ro all the Purpofes ^ which it can be ccnceiv'd mcft requifite for infpir'd Writings to ferve, and anfwer. Since they came from God, in the way that has been explain'd, they muft necelTarily be profitable for Doclrine, for Reprccfy for Corre8'i07i^ for InfiruBion in Righted (lufnejs : That the Man of God may be perfeB'^ throughly furnijh'd unto all good Works. If they were Divinely infpirM, they cannot but be a full Storehouiej containing all that is needful for our Condud and Afliftance in our way to Heaven. This Argument I take to be ftrong and conclufive. For^ if the Scriptures were not profitable to all the Purpofes here mention'd_, they would not anfwer the end of their Infpiraticn j which was not to fa- tisfy our Curiofityj or to amufe and divert us^ (which is all that the greateft part of meerly humane Writings drive at) but to en- lighten and fandify us, in order to our pre- fentj and our eternal Happinefs. It is not conceivable that God fhouid be at the pains to infpire the Penmen of Scripture, and their Writings be defedive in any thing neceffary to the anfwering this End ^ in any thing ne- ceffary to the regulating our Faith and Man- ners. To fuppcfe thi ., is in the nioft out- ragious maimer to refled: en the Bleffed God : Since therefore it is fo evident that the Scrip- tures ciime originally from G^od, and were of his infpii-ir.g, we may certainly conclude, that none of the Purpofjs here touch'd on by the Apcftle, can be left unanfvvcr'd. And that we may be the more fully c-.aivlnc'd of this, I conceive 'twill be wcrch our while, to con- on a Tim. III. i6. 93 confider them diftirKftly^ as they are here laid down. He begins with DoElrlney which is fitteft to lead the way^ becaufe all true Piety muft be founded in Knowledge. He gives us AlTurance that the Scriptures are fitted to lead us into all needful Truth ; and help us to the Knowledge of every thing that is necelTary to the ren- dring us Holy or Happy. Next follows Re- proof; and very juftly. For we could not be duly fettled and conftrm'd in all needful Points of Dodrine, if a Foundation were not laid for our Convidion of thofe Errors into which we are moft apt to run : And if fuch Confi- derations were not fuggefted^ as were in them- felves fufficient to feve, or recover us from them. The CorrccUon that comes in the third place, relates to Vice, that is to be carefully Ihunn'dj and avoided : As to which, we have in the Holy Scriptures fufficient Warning. And as for the In(iruclion in Righteoufnefs that is added, that takes in the whole compafs of Moral Duty, which lies in Piety towards God, Sobriety and Temperance in the management of our felves^ and Juftice and Charity towards our Neighbours : As to all which the Holy Scriptures give us abundant Diredion. In all thefe i^verai refpeds, the Apoftle alTures us the Scriptures are fully fufficient • to the ^nd, th."!} thrMan of God may be perfecf^ through^ ly furnijh^d unto aU Good Works. Our facred Writings are fo adapted to all thefe Purpo- fes, that every good Chriftian, whofe Heart and. Life is devoted to the Service and Obedi- ■ ence of God, and even Minifters and Paftors in the Church of Clirift, who are charg'd with the care of the Souls of others, and vyho - ■ ' U ; fhculd 194 ^^^ Eleventh Sermon^ fhould be Men of God in a peculiar manner, may thence be fufficiently furnifli'd with what is neceffary for their Condud, neceffary to the difchargin^ their Truft and Duty, in fuch a manner, as that they may be able to approve themfelves unto God, both at the prefent, and at the Great Day. And all this is eafily to be inf<;rr'd from their being given by the Infpira- tion of God. Let us take thefe things one af- ter another in their Order. I. Th^n^the Scripture IS profitable for DoBrine. It cannot indeed be pretended that this in- fpir'd Book contains all the Truth that might be known by reafonable Creatures : There is a plain Referve of much to be difclos'd in a future State. Nor does it difcover all that an infinitely Wife God could have reveal'd^ had he thought fit. Nor does it make fuch a Dif- CGvery of all the DoBrines which it contains; as to leave no Difficulties concerning them remaining. They would but expofe them- felvesj that Ihould pretend any thing of this Kind. But it reveals all that it is neceffary for us to know, in order to our Happinefs. God could not have been the Author of fuch a Book, and have left out any Doctrine, the Knowledge of which was effential to our Fe-* licity j any DoBrine which it was neceffary for us to believe. We have there a diftind Account given both of God, and of our felves. We have the Di-vitie Nature there difplay'd before us, in its moft effentiai Perfedions 5 fome Touches as to a Trinity of Perfons in the Deity ^ to- gether with many confiderable Hints as to the gre?t Works of Creation^ Trovidence, and Re- d^-fUptlcn : Of all which, if M'e have, not aa Account on a Tim. III. i6. 195 Account fufficient to fatisfy our Curiofity, we have yet enough to aiifwer our Neceffity. The Relations which the Bleffed God ftands in to us, are there diftindly infifted on ^ to- gether with the Claims and Demands that are bottom'd upon them. We are there told how he ftands affeded to us_, how much he hath done for us, upon what Terms he will treat with us, and which way we may cer- tainly reach his Favour, both in this, and a better Life. As to thefe things, wc have there a much more clear and fatisfying Ac* county than in any other Writings whatfo* erer. We are there pointed to our firft Original | certify'd of our happy State while innocent, and fully informed of the Rife of our Mifery from our Apoftacy from God. We have a diftind Account given us, both of our Ma- lady, and the Remedy. We .ife ftiewn hoW we fell fhof t of the Glory of Gad ,• what vile and degenerate Creatures we are become ; and how juftly obnoxious to the Diviixe Dif- pleafure, which might fall upon us here, and hereafter too. We are withal Ihcwn, how we may efcape it, and reco\'er, and certainly reach Remiffion of Sins, and the Grace and Favour of God .- How we may obtain a com- fortable and well-grounded Peace of Conlci- eftce at the prefent, and be alTur'd of certairP Blifs in another World. We are there certi- ' fy'd as to God's eternal Purpofes, concerning the way of His faving fallen Man by the Death of his Son; And are led to obferve much of the- Wifdom of God ifl his gradual difclo- " fing of thefe his Purpofes, for the fupporting the Faith and Hope of his Ser\'ants from Ager . . V A. to - ^9^ J^he Eleventh Sermon^ to Age. Perfonal Revelations were made to the Patriarchs. A numerous Company of • Rites and Figures reprefented fotnewhat of this Defign^ tho' it was but obfcurely, and at a diftance, under the Mofalcai Difpenfation. God ' ^' ^'fpake about it ^n fu?uirj iimes^ and in divers man- ners to the Fathers y by the Prophets •, and when the fullnefs of time was come^ at length the Dan. 9. 3qj^ himfelf appears, to make an end of Sins, "^* and to make Reconciliation for Ini/^uitjy and to bring in E'verlafiiv^ R:ghteoufnefs, In him we fee all Shadows finifti'dj and all Prophefies ac- complifh'd We have there alfo an Account of his wonderful Incarnation ; of his Holy Life, and excellent Inftru(Sions : of his Mi- niftry, and his daily Converfation ^ of his Mii-aclesj and the Divine Evidences of his Million' of his attoning Death and Pallion, and his glorious RefurreAion and Afcenfion ; his Seflion at the Right Hand of his Father ,• and his Miffion of his Spirit from thence upon his Difciples and Apoftles, with a De- lign he fhould be A-gent for him in his Church, in all fucceeding Times. We are there told of the Son of God in our Flefh, a walking Mirrour of Divinity ; and of his Advance- ment to the Right Hand of the Majefty on liigh, as our Advocate with the Father : Of his dying for us, that we might live for ever ^ and of his being gone before to prepare glo- rious Alanfions for his Followers, which he will, e'er it be long, come and take them ro. We have there a moft affecting Account of the Goodnefs of God ; of his Patience towards Sinners^ his Unwillingnefs they fhould perilh; his Readinefs to embrace them; his rorwardnefs to be reconcird unto them, thro' his on 1 Tim. III. i6. 197 his Son I of the Treafures of his Love that he has laid open before them, and made over to them, by a Covenant that is inviolable, and firmer than the Pillars of Heaven or Earth : And of the Glories of the upper World, which he is free, after all, to admit them to the Pof- feflion of. Life and Immortality is there brought to Light. ^^ * ^- A Judgment to come is there diftin<5Hy difco- Rom. 2. ver'd, in which the Secrets of all Hearts will be 16. judged : When all mufi appear before the Judg-"^ Cor. 5. ment Seat of Chrifiy that every one may receive ^'^' the things done in his Body, according to that he hath done, "whether it be good or bad. And we have as full Afllirance as we need to defire, that an everlafting State, either of Joy or Sor- row, awaits every Man living upon the Earth. We are there told how we muft worfhip the God we have to do with, fo as to be ac- cepted of him : Taught to honour the Son even as we honour the Father, by an hearty Love and Obedience : And to follow the Conduct of the Holy Spirit, and yield freely to his fandifying Operations, which are there di- ftindly unfolded to us. Having all this, what could we reafonably defire more ? What can there be befides what is here difcover'd and iufifted on, that can be fuppos'd neceflary to be believ'd by us .'' Can a Book be infpir d of God, with this Scheme of DoBrine, and there be room for any far- ther Additions ? Don't we thereby learn many things which we could never otherwife have known ? Don't all the Dodrines there deli- ver'd, come to us duly attefted ? And have we not then the higheft reafon to acquiefce in 7^i The Eleventh Sermon^ in them ? Could any Book teach us what con- cerns us moil, with that Satisfaction, as one that (lands proved to have been Divinely in- fpif'd? The more we confider matters^ th^ mote reafon cettainly Ihall we find to cty out with St. Paul, Should any Man living upon Gal. I, Earth , or an Angel from Heaven^ preach aftjf ■ *• fither DoBri»e^ Jet him he aecurfed. But, ^. The Scripture is as profitdble for Re- proof, and for Conviction of any Errors irt the Faith : And it muft be fo , becaufe k is to determine all Controvetjies. It hath evef been the Subtilty of the Evil one, to feek to caft '3 Mift over the Truths which God has reveal'd, and obfcure them in Dark- nefs: And he hath never wanted defigning Men to be therein his Inftruments and Af- fiftants, to ferve his Purpofes. Sometimes they have herein been a^ed by a difcern- abie Malignity ; tho' at other times they have had fomething of af plimfible Appea- rance, while they have only pretended to diftinguifhing, 9t\h explaining. Where things ought to be taken as God has thought fit to reprefent them. The Scfiptufe is here to be our Standard ; and it is very fit to be fo. If it really was Divinely^ infpir'd, as has been diftindly proved, what more be- coming, than that all have recourfe to it , fuhmit to if, and be decided by it. It wa^ rfai. 8. the antient Rule, to the La^i^, and tv the Te- ^'^- fiiviony ; if they fpcak not according to this IVdrdj it ig hicaufe there y no Light in theni. Our Saviour plainly charge^ the Erfor of the Sadducees^ v/ho derty'd a Refurre<^ion , and Mat. 21. a future State, upon their ndf kmf^/ng the ^^' Scriptures. Had they had due- j^ec«.;^ Uo be believ'd as an Article of the Reafoni. plain i tis be- ^^.^j^^ ^^ ^^ ^^^^^^^ requifiteor caule this Book was gi'ven neceffary to Sal vation. by the Infpiration of God. Whence did the Fathers prove the Arrians and Pelagians to be erroneous .'' and whence do we prove the fame as to the Tapifis and Sg- ciniansy but from the Scriptures ? The Arrians afferted that the Word was a Creature, but are refuted by that of the A po- ftle, who declares that in the Beginning M^^jr/jejoh. 1. 1. Wordy and the Word was with Gody and the Word was God, The Pelagiansy among other erroneous No- tions, deny'd the Dodrrine ot Original Sin^ and were refuted by St. Paul^ who declares that hj one Man Sin entred into the Worldy and Death by Rora. 5, Siny and fo Death pajjed upon all Men y for that nlhi-t i4» have finned 'y even over them, that never fmn'd,^^» '*" after the Similitude c/ Adara'x TranfgreJJion. That by the Ojfence of one, Jtidgment came upon all Men to Condemnation ,♦ and that by one Mans Difobc- dience, many were made Sinners. The Romanifisy among other very falfe Opi- nions, hold the Lawfulnefs of praying to Saints and Angels ,• and the Warrantablenefs of wor- fhipping God in an unknown Tongue ; but are plainly reprov'd and convinc'd of Error, upon our fober confulting the Scriptures. As to 500 The Eleventh Sermon^ to the former, from that Handing Rule pub- Mat.4.ic.H(h'd by our BlelTed Saviour,* thou fialt vjorjlnp the Lord thy God, and him only Jljalt thou ferve. If fo j Saints and Angels are to be excluded from Religious Worfbip and Service ; And as to the latter, from that Declaration of St. Paul, which one would think was plain enough. If iCor. 14. J know not the Meaning of the Voice, I jhall be ^h^^>^9'f4ffto fjijff t^at ffeaketh a Barbarian, and he that fpeakcth fijall be a Barbarian unto me. How fhall he that occupieth the Form of the Unlearned, fay Amen, feeing he under jhandeth not what thou fay- efi. In the Church, fays he, I had rather fpeak five Words with my Under fanding, that I might teach others alfo, than ten thoufand IVords in an un^ known Tongue. If the Apoftle was here infpir'd of God, then is the Method of the P^;»i/j, who encourage and applaud the Latin Service, prov'd grofly erroneous. The Socinians deny our Saviour to be the Supreme God -, but if they were open to Con- vidion, might eafily be prov*d from Scripture grofly erroneous. For does not St. Paul fay ex- Rom.9. 5. prefly concerning Chrift^ that he \s over all, God BleJJld fvr ever ? and does not St. John fay, I Joh. 5. We are in him that is true, even in his Son Jejin ^°- Chrifi ; this is the True God and Eternal Life ? Which PafTages are fo very plain, that 'tis hardly poffible for any thing to be expreft **\, more clearly. In thefe and all other Cafes we are to have recourfe to Scripture. Whatfoever is not agree- able to the Form of found Words there delivered, is therefore and upon chat account erroneous. 'Ti'. true all Errors are far from being alike dangerous. Some have much more of Malig- niLy in them than others. But whatfoever Notion on a Tim. III. 1 6. 901 Notion or Opinion contradids any thing that occurs in this infpired Book, is thence reprov'd^ and not to be adher'd to. *Tis a great Happi- nefs for us that we have fuch a Standard j fuch a Teft whereby to diftinguifh Error from Truth, or elfe we ftiould be in no fmall danger of being tojfed to atid fro, and carry d about -with Eph.4.14 e'very JVind of Doctrine, by the flight of Men, and cunning Craftlnefs, "whereby they lie in wait to de- ceive • which is the very thing which God by. infpiring the Penmen of Scripture, defign'd to prevent. Again, 5. The Scripture is alfo frofit able, for CcrreBion : that is, for reforming the Manners of Men, and the purging away whatfoever is vitious or impure. In order hereto, it has a Property that is peculiar to it felf, of ranfacking the Hearts of Men, and touching their firft Springs, and redifying thofe inward Motions, the Ir- regularities whereof are fo far from being cu- red, that they are not fo much as taken notice of in other Methods. For the FFord of God Is Heb.4.12. cfuick and powerful y and flyarper than any twc-edged Sword ^ piercing even to the dividing afunder of Soul and Spirit, and of the Joints and Marrow ^ and 15 a Dlfcerner of the Thoughts and Intents of the Heart, It fearches Hearts to the bottom, and difcovers and feparates Evil from Gcr-^, even in the melt fecret Thoughts and Work-, ings of the Mind. It correds the /r/ A^fotions ■ towards Diforder, which the moft accurate Philcfophers could not difcern to have any thing of Vitiofity in them. It goes to the very Bottom of the Sore, itnd the Root of the Dif- order ; andreprelTes Sin by checking the Prin- ciples w hence it proceeds. It not only forbids grofs Enormities, but requires a careful ab- flfiining ^02 Tbe Eleventh Sermon^ I Tncff. ") fiainingfrom all appearance of E'vil. It not only Ipk 5. 4 P^<^hibit5 Ribaldry, but Q\tnfooli(h Talking and Mat. 5. is. 5^^/^*^; that is, any fuch Difcourfe as might be likely to ftir up impure Luft \ for that is the proper Meaning of the Word. It not only correds Lafcivioufnefs, but a wanton lujfful Eye. It not only forbids Theft, but covetous Defires. In fhort, it correds the moft fecret Inclinations to any thing impure and vitious ; manifefts fuch Inclinations, tho' never fo in- tirely conceal'd from the Knowledge of others, and not at all difcover'd by any OvQrt-A^ts, to be yet finful in the Sight of God ; and it ac- cordingly warns againft them, out of a regard to one that fearcheth Hearts and trieth Reins^ and fees our Infide as well as our Outfide. It corrects thofe Perturbations of Spirit, for which the Generality of Men are readily apt to find Excufes : and binds down a Senfe of Guilt up- on the Confcience, even where there were the ftrongeft and the moft bewitching Temp- tations ; in that it unmasks Sin and Vice, and itrips it of its Vizors, and fets it before us in its native Deformity, and manifefts it to be as oppofite to our real Good, as k is to the Ho- nour of God. It manifefts Sin to be the Mo- ther of Sorrow, and Shame, and Death, that cheats us with imaginai-^' Pieafures, and mo^ mentany Satisfactions, while it produces real and lafting Pains, and without forrowful Re- pentance plunges us in Eternal Mifery. It purfues Sin in all its Windings and Turnings, and makes it under all its Dilguifes appear to be the greareft of Evils, and the Parent of all others. And unto all this, the Infpiration of this Book contributes not a little. For he un- der whofe Conduct it was drawn up, being inft- on 1 Tim. III. 1 6. 505 infinitely Holy, and moft earneftly intent up- on fpreading Holinefs v^mong his Creatures, it follows that in a Book drawn up under hisfpe- cial Condud for their Guidance, the jufteft and the fitteft Meafures muft neeeflarily be purfu'd, for the repreffing Sin^ and every thing that defiles. Farther, 4. The Scripture is alfo profitable for Infiru£tion in every way of Righteoufnefs : that is, in every part of Duty. It is a perfedRule of Life, It ihews us diftiruftly what is good and fit to be embrac'd. Since it came from God, we may be affur'd it urges nothing upon us, but what it every way becomes God to require '-, nothing but what it is highly fitting for us to perform. The Duties which are there urg'd upon us are fuch as are moft becoming God to require ^ fiich as tend to make us like unto himfelf in hife imitable Perfe<5tions, in his Goodnefs and Ho- linefs, in his Love and Mercy, and in his Ju- stice and Equity. And they are at the fame time moft reafonable for us to perform. A fan- dify'd Temper of Mind and Hearty which would difpofe us for every part of our Duty, carries its own Reward along with it. Nor is there any thing requir'd but what is for our trueft Intereft. We have mighty Encourage^ ments there given us. We are aiTur'd that our Faithfulnefs has the Divine Favour entail'd up- on it, as well as that Negligence draw.^ down God's Wrath. We are promised the Afliftance of God's Grace, and the Aids of his Holy Spirit ac the prefent,and an ample and abundant Rew2r4 in Heaven hereafter. And ftronger Motives and more prevaiimg Arguments could not be us'd. We are there put into the moft certain way of {)leafing God, and ac the fame time cf fecu- ring 504. The Eleventh Sermon^ ring our own Happinefs. In order hereto. Purity of Heart is requir'd of us, and an un- difguis'd Integrity ,• Calmnefs of Spirit, and a watchful Guard againft Temptation ; a Re- fignednefs to Providence, and Moderation as to all prefent Enjoyments ; living by Faith, and cafl-'mg all our Care on him that caret h for m. In this Book of God we are particularly di- rected as to the Faith and Love, the Truft and Obedience, we owe to our Maker and Prefer- ver, our Redeemer and Saviour, and our un- wearied Benefactor : as to the Temperance requifite in the Management of our felves, and the Juftice and Charity that is owing to our Neighbours. We are there directed how to fteer in all Circumftances, and how to behave our felves in all Conditions. The Duties peculiar to all Stations and Relations are there dilated on ,- and fuch Meafures are given us, as that if we'll but be faithful and impartial, and confult our Rule with Minds fmcerely difpos'd to follow it , we need not fear miftaking, in any thing capital and of moment* Nor can any Man have the leaft reafon to queftion this, that is convinc'd the Scripture is really given by Infpiration of God. For if the infinitely Wife and Good God gave it as a Diredory, it mud be fufficienc and compleat, or elfe it would be a Refledion upon him that gave it ; and we mud fuppofe either that he would not, or that he could not, give one that fliould be juftly chargeable with no Defects. To fuppofe he 7i^ould not do it, moft wretched- ly arraigns his Benignity ; and to fuppole he could not, impeaches his Wifdom and Sagacity. Take it either way, and it is unworthy of him, if on 2 Tim. ni. i6. 505 ■* . , ~ ■> ' ... ' — ^— — ^— ^ if it is not a perfeB Rule of Righteoufmfi.' - In all thefe refped:s the Scripture furpaffes all other Writings. For Experience has flievvn us how infufficient Philofophy and all other Methods of Humane Difcipline are, to teach - us Truth in things Divine, or to difcover with Certainty contrary Errors ,• to reform our Man- ners, or form us into compleat Vertue. But for the complement of all we are to add, 5". That the Scripture is able to make the Man of God perfect y throughly furnWd unto all Good Works. Where by the Man of God y we may underftand either Minifiers or private Chrifiians ^ and fhall upon Confideration find what is declar'd true as to both of them. I. The Scripture is able to furnifli Mlnifers for all the Parts of their Office. The Prophets of the Lord are in Scripture often peculiarly ftyl'd Men of God. This Title is given to M?-Deut, ^^^ fes in the Decalogue, and alfo in the Title of i- the Ninetieth Pfalm. 'Tis given to the Pro- ^ ^^"^^ phet Elijah, and to Elijlia alfo, and many o-^'j^j'^^s thers. And by the Apoftle 'tis given to the 6. 6. ^ Prophets in general. They were all of them 2- Pet. i.; the Servants of God in a fpecial manner, and^^' were fent peculiarly about his Bufinefs, and aded by his Order, and under his Diredion. 'Tis the like with Gofpel-Minifters, tho' in a lowef- Meafure and Degree. They are lent by God to his Church, and fettled among his People, to declare his Will unto chem, and by the moft prefling Arguments and Motives to engage them to a Compliance wich it; In this Senfe, as Timothy was a Gofpcl-Miniftei* , St. Paul (lyles him alfo a Man of God .- and as i Tim, 6. fuch he here tells him, he might be furnifli'dn. from the Scripture with what v/as necelBry in 306 The Eleventh Sermon^ the Dtfcharge of his Office. The Scripture which li^^ given by Infpiration of God, was there- fore enrich'd with all things requifite to an- fwer the feveral forementioned Purpofes, that the Paftors of the Church might be formed by it into aFitnefs for all the Fundions of their Miniftry, It will frrnijh them for all Good Works ; that is, for all the Good Works they are to be imploy'd in;, which are of the laft moment, i It will furniih them for Exhorta- tion, and Confolation, for demonftrating and clearing the Truth;, and refuting Error j for condud;ing of Souls, and adminiftring of Difci- pline. It will furnifh them wherewith to in- ftrudl the Ignorant, comfort the AfBided, fi- lence Gainfayers, reduce the Wandring, and form com pleat Chriftians. We are not indeed to take it , as if the fubfidiary Helps of //»- r»ane Learning were to be flighted Or negle(5i;ed j' which would draw difmal Confequences after' it : But the Meaning is, that the Scripture muft have the Preference ; and that all other Helps without that, would be infignificant and fruitlefs. And the ground of their exped- ing fuch Help and Affiftance in their Work, by conftant eonfulting the Scripture , is this : that it was infpir'd of God j and therefore in- fpir'd, that it might be a general Diredory. Minifiers therefore ought to ule and depend upon it accordingly. 2. The Scripture is able to furnifti private Chrlfiians alfo, unto all Good Works, fo as to make them perfeB ,• and this eafily follows up- on the former. For if it is a fufficienf Dire- ctory to Patters to fhew them what they are bound to teach, it mutt be fufficient alfo for their ievcrai FIcoks, and for all the refpedive Mem- on 1 Tim. III. 1 6. 507 Members of them^ to Ihew them what they are bound to know, believe, and do. It can- not be otherwife, becau(e of the Proportion which thefe two Capacities bear to each o« ther. Which is fo plain, as to make my in- fifting upon it altogether needle fs. Upon the whole then , my Inference ap- pears very juft and folid, that llnce the Scrip- ture was gi'ven by Infpiration cf Gody it muft therefore and on that account be profitable for DoBrine, for Reproof , f9r Correction, for In (tr net ion in Righteoufnefsy that the Man of God may be peV" feSf, throughly furnijlied unto all Good Works. And what learn we hence but this ; that we who have devoted our felves to the Sacred Mi- niftry peculiarly ftudy the Holy Scriptures, as we would be furnifli'd for our Work ; and that all of us, as we would approve our felves Chri- ftians of the right Stamp, fet a greater Value upon the Scriptures, and make a better Ufe of tnem than is ordinary and common with us. I. We that have devoted our felves to the Sacred Minifiryy and take upon us to be Tea- chers of others, ought certainly peculiarly to ftudy the Scripture, not only becaufe it was gi'ven by the Infpiration of God, which is more than can be juftly faid of any other Book in the World, but alio becaufe we can take no Method by which we can be fo well furnifli'd for Service and Ufefulnefs, and for doing good to Souls. Tho' therefore we value other Learn- ing in its place, let us not fail to give this the Preference. Let us purfue other Parts of Learning fubordinately to the Holy Scripture ^ and fo as to make them Auxiliaries to us, to farther us in Scripture Knowledge. Let us be fo wife as to take our Meafures from rherfce, X 2 ;-. joS Ti'he Eleventh Sermon^ as to our Notions, and as to our Mmiftrations, and the whole CoDrfe of our Actions. Let us not take our Opinions from Men, or from any Party of tlicm, and bring them to the Scrip- ture with a Refolution that we'll bend and bow it, till there appears fomething of an Agreeablenefs, which has been too often done : But let us take our Notions from the Scripture directly, and there ftrck and adhere, as knowing that there we are fafeft. Let us teach others nothing as 2. Matter of Faith, but Vv'hat is proveable by plain Scripture , either directly, or by confequence. Let us not only take out of the Scripture the Texts that we preach upon , but let the Matter of our Dif- eourfes be Scriptural. Let us look upon Scrip- ture-Proof,, as the beft and the molt cogent : and as carrying a peculiar Majefty and Au- thority along with it. Strong Reafon I readily grant may be very convincing to a Man of Thought ; but the very Words of Scripture, when they are quoted aptly and pertinently, have a peculiar Force, Let us remember thas the Word of God is more profitable for Doctrine, Hiproof, Correction, and InfiruBion in Righteouf- nefs, than all the antient Philofophers, Poets, and Hiftorians, all the Fathers and Schoolmen and modern Syftems put together ', and let us a6l as becomes thofc who believe it fo to be. Let us ftudy it diligently and with raifed Ex- pedations, digging deep for the rich Treafures which it contains. Let us Imbibe and publifh all its Dodrines without exception ,• and care- fuU}' follow its Inftrudions ; and we Ihall ma- nifeft our feives to be well furnifli'd for our Work, aiid flvall take the moft ready way to fave our feives and them that hear usi 2. This oit 0. Tim. III. 16. 509 2. This is the Concern of all the Sheep of Chrift, as well as of their Under-Shepherds. If Preachers may this way be beft accomplifli'd. Hearers alfo may this way be beft edify'd, and moft: alTuredly fatisfy'd of the Truth of what tliey hear. 'Tis a noble Charader that \% gi- ven of the Bereans, that thty fearched the Scrip- ARs 17. tures daily y to fee whether the things they heard '^^' were fo, as the Apoftles reported rhem to be. So doing, they took the moft efFedual way to be confirmed and eitablifh'd. This Heavenly Marjna is' to be the Food of all the Ifrael of God. We may all be nourifli'd, refrefh'd\, comforted 5 and ftrengthned by it, whatever our Cafe 01 Circumftances may be. Let us all fet our felves to make a ,due Improvement of fo great an Advantage. Let us heartily blefs God that we have in our hands this inipired Book, that is fo ufeful to all the moft delirable Chriftian Purpofes. Let us blefs him from the very bottom of our Souls, that we have the Great Truths which this Book reveals, opened to' us' arid inculcated upon lis from the Pulplf, inftead of thofe trifling Stories, and fulfome Legends, with which the People were gene- rally entertain'd, 'before the time of our Refor- mation from Popery. Let us all embrace the Dodrines which we find delivered to us in this Book, without Hefitation .' and let us adhere firmly to them tho' we cannot fathom them • tho' we are not ablediftinf fuch a Reprefentativc of the Church, as fijdi a Council, (without any regard to the rttaence of Infpiration) would be alfo bound upon on 0, Tim. III. i6. 319 upon the Authority of the fame to receive fuch a Decree as that, even tho' oppofite to Scrip- ture. For if their meer Authority fways and carries it, it ought to do it in one Cafe as well as another. And as for the Pope, they that hold the Au- thority of the Roman Church to be plac'd in him J and upon that account only receive the Scriptures, becaufe he authorizes them , they mull be inconfiftent with themfelves, if they don't own his Authority in all the Inftances in which he fhall think fit to exert it ; or if they pretend to fet any bounds to it. Now the Glojfary of the Decretals'^ (I give you the very* Deere- Words) obferves that every one [aid of the Pope^f^' Greg<. that he had all Divine PouJer : That hy reafon of J' ^*^' that he could change the Nature of things , applying Qaznto in the eJJentialProperties of one thing to another ; ThatGlofla. he could make fomething of nothing : That a Propc^ fition which was nothing he could make to he fome- thing : That in all thi?igs hejhould pleafe to do, his Will might ferve for a. Reafon : That he could dip penfe with whatfoever was right , and make In- jufiice to become Jufiice, by changing and altering of that which was right. And their great Cham- pion Bellarmine t fays. That if the Pope jhould'>^De Ton- err in forbidding Vet tues which God hath command-^^^' ^' 4* ed, and commanding Vices which God hath for- ' bidden, the Church would hs bound to believe Vices Zood and Vertues bad. There are fome indeed among the moderU Papifts who ftick not to declare, that they are not for carrying the Papal Power fo high : But in reality if they once give way to it, and lay ftrefs upon it, in fuch a Cafe as that is where the Divinity of the Scriptures is the thing depending, 1 can't fee upon what Pre- tence 210 The T^welfth Sermon^ tence they can afterwards withdraw or retreat. For if they upon the Papal Authority meerly, without enquiring, are oblig'd to receive the Scriptures as Divine , altho' they own either that the Scriptures would not have been fo, or that they fhould not have been oblig'd to have efteem'd them fo, if he did not atitho- rize them as fuch, I can't fee why they Ihould not be equally oblig'd to yield to it in every thing which it can be extended to. So that if the Pope fhould interpofe with his Authority to condemn certain Propofitions in fuch or fuch a Book as Heretical, as Pope Innocent the loth did in the Cafe of Janfenim, all his duti- ful Slaves muft not only be oblig'd to take thofe Propofitions for Heretical, but alfo to believe them to be in that Book, as being in which they are condemn'd, even tho' they are not able to find them there. The poor Janfenisfs . therefore were condemn'd for making this a Matter of Complaint, or reckoning it an Hardlhip. And really I muft confefs I cannot fee but that if they once give way, they muft be inconfiftent with themielves, if they don't fwallow every thing that comes back'd with the fame Authority. For what cannot he do, that can authorize the Scriptures, and by his Authority give them a Reception as Divine, to which of themfelves they had no Right. Give him way in that , and it's vain and ridi- culous afterwards to pretend to limit his Pow- er. There's no room for limiting fuch a Power afterwards, whether you lodge it in Pops or Council: And confequently, ;. They that are under fuch a Power and Authority as this, can have no Security, but their Reli^on may be cliiefly made up of Hu- on a Tim. III. i6. 321 Humane Figments. For if k be once yielded that any thing is fufficiencly auchoriz'd in which this Church Tcwer is exerted_, by a Pope or a Council^ or both in concert^ then fuppofing ever fo many Humane Fancies are by this Pow- er introduc'd, they muft be comply 'd with, tho' Religion by this means become^ ever fo unlike to that which is contain'd in the Ho- ly Scriptures : And confequently, 4. In procefs of time their Religion may lead them to Hell, inftead of leading them towards Heaven. Ai)d this it muft moft certainly do, if the groffeft and moft fatal Errors pafs for Truths ; and the moft extravagant Superftiti- on, and palpable Idolatry, for right Chriftian "Worfhip : Againft which there is lio Guard left, if we once fuppofe there is fuch a Power and Authority to be exercis'd in fuch Matters, as none have any Right to withftand. And this Authority becomes yet the more defpicable, when it is reqiiir'd that it fhould be yielded I'o, barely upon Evidence fetch'd from thofe very Scriptures, whofe Divinity depends upon that Authority. For if the Power of the Church to authorize the Scriptures as Divine, be fetch'd from thofe Scriptures^ whofe Divine Authority depends upon tlie Power of the Church aiithorizing them, we are got into a Labyrinth that is like to involve us in everlafting Confufion. Let us then behold and wonder at the rotten and de- ceitful Bottom of the Popipj Pveligicjl. It unites all to the See or Church of Rowcj take which you will. That Church authorizing the Holy Scriptures ^s Divine, they admit them as fuch; fhat is, they do fo as fir as that Church allows thetii fo to do j at the fame time declaring, that Y wich-^ 3^2 The Twelfth Sermon^ without her authorizing them they'd have no Right at all to any fuch Regard or Veneration. Their Faith therefore is refoWd into a nieer Humane Authority^ which they are forc'd to follow with a blind Obedience, whitherfoever it fhould lead them,, even tho' into the worft of Errors and Idolatries ; from which they have riot the leaft Security, faving a Promiie pre- tended to be made to that Church in Scripture^ which Promife could have no Force neither, if not authoriz'd by that Church, which yet re- ceives all its Authority from the Scripture : which authorizing Church has no other ground- to adt upon, bi3t a pretended Right which it cannot prove, and therefore won't allow to be difputed : and this Authority once yielded to, will admit of no Bounds ^ it muft be adher'd to, even tho' it fliould lead Men to certain De- ftrudion. If the Scriptures are Divinely in- fpir'd , this moft certainly is a rotten Founda- tion, and hazards the Salvation of all that build upon it. But, 2. If the Scriptures are Divinely infpir'd^ then the Faith and PForjhip of the Romanics is to be rejeded, becaufe oppofite to thofe Sacred Writings. And it is no very difficult matter to give good Proof of it as to both of them. I begin, I. With the Dof?n«f J of that Church. They have indeed the fame Chriftian DoBrine that we have, tho' fadly corrupted : But I here mean thofe Dothines which they have added to Chriftianicy, and by which their Church is di- ilinguifti'd. Thefe Vo^rincs of theirs are op- pofite to the Scriptures. I'll inftance in a few of them : As their Doftrine of hifallihility , of TraditiofiS} of the Obfcurity and Uncertainty of Scrip- on 0, Tim. 111. i6. 313 Scripture, of the apocryphal Writings, and of the Neceflity of keeping the Scripture out of the hands of the Common People • and the like. I. I begin with the DoBrine of Infallibility. If the Scriptures be Divinely infpirM, then this Do Icene on a Tim. 111. 16. fcene Thoughts with the Phrafes of our Sacred Penmen ,- which is a Piecs of Audacioufnefs to which it is really hard to give a proper Name. But if there be no Injury more pro- voking than Contempt, and that Contempt be moft provoking that is direct and immediate, becaufe it is an open Proclamation that the Per- fons concern'd in giving the Affront, are nei- ther afraid nor afham'd of angering, then to be fure their Crime who make the Bleffed God the Objed of their Derifion, and who put an into- lerable Abufe upon thofe infpired Writings by which he hath been pleas'd folemnly to declare his Mind to Mankind about their moft impor- tant Concernments, muft be extremely pro- yoking. And he that is in this way fo info- lently affronted, has it in his Power at any time to take Vengeance. Tho' he fhould in this life forbear (which by fome Inftances even in our own Days we find he does not always do) yet the After- reckoning will be moft dreadful. No Man that underftands himfelf,and confiders the Confequences, would be found in the Cafe of fuch a profane Wit at the Great Day for a Thoufand Worlds. Such Perfons now proclaim themfelves Fools and Mad-men ^ and their fu^ ture Punifhment we may conclude will be pro- portionable to their prefent Guilt. Where any Perfons are this way addicted, itdeferves their ferious Confideration,whether after all the bold jefts they have pafs'd on the Holy Scriptures^ they are fully affur'd they are not the Word of God. If they are not alfur'd of the Negative,how great a Hazard do they run ? And whatever their Apprehenfion may be about it, fuppofe they fliould at laft prove miftaken, how dearly muft they pay for that fiafliy frothy Wit^ which at 349 ^jo IChe Thirteenth Sermon^ at the prefent is the Sport and Laughter of Creatures as vain as themfelves ? It well de- ferves their confidering, what a Cafe they muft be in, if that Book which they have fo freely made the SubjetS: of their Satyr and Drollery, fhould be the Rule of their Judgment at the laft Day. They caft Firebrands, Arrows^ and Death, and cry. Am I not in Sport ? But the Voice of God to fuch is very terrible. Thou Ezek. ^5. jhalt know that 1 am the Lord, and that I have '^'^i^ly^^' heard all thy Blafphemies. Thus with your A^uth ye ha'Ve boajted againfi me, and have multiplied your Wards againfi me : I have heard them, t wiU make thee defolate. 'Tis true the Wickedneft of thefe Creatures is very great, and yet we have no reafon to wonder that there fhould be fuch Perfons to be found, fmce we have Warn- ing given us of them in our Sacred Records, zPet. 3. 3. We are told that there jhall come in the lafi Days Scoffers walking after their own Ljufis. But let us take heed of any (hare in the Infection. Let us remember the Admonition given by the Jude Apoftle. Beloved, remember ye the Words which V. 17, 18.5^^1.^ fpoken before of the Ape files of our Lord 'Jefus Chrifi, how that they told you there fhould he Mock- ers in the laft time, who (ho»ld walk after their own ungodly Lufis, Let us remember that the Scrip- tures were given by the Infpiration of God, and be confirm'd in that Belief, and we need not be mov'd by their ScoiFs, uniefs it be to pity and pray for them. Let us take heed of any thing that borders upon an Imitation. This I the rather mention, becaufe it is now grown mo- difh, not only among profane Perfons , but even among fome that pretend to Religion too, (the more's the pity) to bring in Scripture E^- preflions in their common Difcourfe about tri- vial on 0. Tim. III. 16. ^51 vial Matters, without any thing of a ferious Air^ with a Defign to produce a Smile, by an Allufion that may perhaps have fomething of Wit in it, and fometimes but the Appearance of it neither. This is a Guftom that is very fpreading among us, I pray God avert the Omen that it feems to carry in it. I am fo charitable as to beheve that many have often fallen into Difcourfe of this kind, without any thing of an ill Defign, or without being at all aware of the pernicious Tendency of fuch a Pradice. But I beg it may be confider'd, whe- ther it does not difcover too much Levity at leaft, forPerfons to bring in the Expreffions of Scripture in their common Converfation, with- out any thing of Serioufnefs, and only to cre- ate a Smile in the Company. Has not this a Tendency to diminifh the Awe of thofe Sacred Writings both in our felves and others ? Would it be well taken for us fo to ufe the Expref- fions of our Superiors among our Fellow-Crea- tures .'' and does it not tend to encourage M?c>^- crj, that pretend to no Religion, to carry the Jeft much farther, when they find even thofe that pretend to a great Veneration for the Scriptures, fiiall often ufe the Phrafes of it in their free Converfation, in fuch a Way as bor- ders upon Profanenefs ? and will not the fre- quent Repetition of fuch things produce a Ha- bit ? I pray God it may be laid to Heart. Fm abundantly fatisfy'd, that the more we are con- firm'd in the Belief of the Infpiration of the Holy Scriptures, and the more we confider what that implies, the more fearful ftiall we be of defecrating the Phrafeology of it, by the trivial Ufe of it, where no juft Occafion for ic can be fo much as pleaded. Again, If 352 The Thirteenth Sermon^ Infer. 6. If the Scdptures were really divinely in-= fpir'd, then have wq the higheft Reafon to ac- quiefce in all the Difcpveries and Reprefenta- tions therein made us_, tho' the things difco- ver'd ftiould be to us incomprehenftble. 'Tis highly fitting that this be well confider'd by us, in oppofition to the Infinuations of a fort of Men, who fetting up for great Matters of Rea- fon, can fvA/allow nothing of which they are not admitted to fee the Mode, and the intrin- fick Grounds. I'll freely grant that we have the higheft Reafon to fee to it, that the Grounds we build upon in Religion be firm. If we are impos'd upon there , the Error may be fatal. It cannot therefore but be highly defirable that we might have a Divine Revelation to . fettle us : and we had need have good Evidence of the Divinity of a Revelation, that we own for fuch. But that being well attefted, the Proof that is alledg'd for the Divinity of the Scriptures upon Comparifon fairly outweigh- ing any Objedions alledg'd to the contrary, ^( which is as good Evidence as a Man need de- llre) to be demurring at every turn as to the Particulars plainly contain'din that Revelation, becaufe we are not able to fathom them, is grofly unreafonable. Perfons guilty of this don't uie that Reafon fairly which they pre- tend to be fo great Matters of. For the very fame Reafon as forbids us to believe things evi- dently contradictory, requires us to believe things altho' they are Incomprebenfibky when God hath declar'd to us chat fo they are. And they that will believe nothing in Religion but what they can fathom, nothing but what they candemon- ttrate by natural Reafons , nothing but what chey can explain the manner of, whatfoever they on 1 Tim. III. i6. 355 they may pretend, don't really believe the Di- vine Infpiration of the Scriptures. If they did, they could not apprehend there was any real Reafon for fuch a Demur. If the Scriptures were really Divinely infpir'dj then if they tell us that there is but One Godj ^nd yet Three that equally partake of all Divine Perfedions ; that there is one Perfon that at one and the fame time had all the Perfedions of the Deity, and the fmlefs Imperfedions of Huma- nity ,• and that one and the fame Body which after Death is refolv'd into, Duft and Rotten- nefs, fhall hereafter be rais'd again to Immor- tality, I am evidently bound to believe^ tho' I cannot comprehend. The Proof of the Divi- nity of thofe Writings wherein thefe things are contain'd will abundantly juftify me. The Scriptures \>€m%givm by hfpiration of God, we may fafely make ufe of an implicit Faith as to all things we meet with in them. The Truths indeed which God hath reveal'd are able to bear the ftrideft Trial : But methinks 'tis hard that we who in many things can eafily refign Our Underftandings to fallible Men, fliould Hand fo upon our Guard with the infinitely BielTed God, as to make him difpute with us, for every Inch he gains upon us ; and that we can't afford him what we fcruple not to grant to a credible Man, which is to receive an Af- firmative upon Truft of his Veracity. In (horr, having pro v'd the Scriptures divinely infpir'd , I think I may juftly infer that we are to con- fult them, not in order to a Refolution whe- ther what is there declar'd and alTerted, be to be believ'd and entertain'd, but in order to the diftindly knowing what is there contain'd and reveal'd -, to all which we are readily to A. a give :554- The Thirteenth Scrmorv^ p;ive our Aflent, whatfoever the attending Dif- ficulties may be : And they who pretend to be- lieve the Infpiration of the Scriptures, and yet ad other wife, are guilty of the groflfeft Abfur- dity that could well be imagin'd. Irjer. 7. Since the Scripture was o/vew by Infpiration of God^ we have great reafon to be heartily thank- ful that it has been preferv'd in the World all along down to this Day, and that we of this IMation have fo long had it in our own Tongue. Many are the Confufions that have happened in the World fince this Body of Sacred Wri- tings that we call the Bible has been compil'd, and put together ,• many Fires have been kin- dled, many Towns and Countries have been madedcfolate, many cruel Maffacres have been committed, and many bloody Battels fought, againft that Religion which the Holy Scrip- tures aim at fettling and eftablifliing,- and yet the Oracles of God are continued to this Day, and have been preferv'd in fpite of Men and Devils. The Hand of a kind Providence that has effsded this, calls for our Obfervation and thankful Remembrance. Many other antient Writings chat were valuable in their feveral Kinds, are perifh'd and loft. Many Volumes againft which the Great ones of the Earth had no Spite or Ill-will, nor Reafon for any other DeHre or Concern than that they fhould be tranfmitted to Poftericy, are utrerly buried in Oblivion, and paft Recovery. ManyTrea- tifes of Hijj-orjy Politicks, and AntiquitieSy and divers Arts and Sciences, that would now be purchas'd at any Rate, have in great part dif- appcar'd, and of feme we have only poor tat- ter'd Fragm.ents left, that are highly valu'd. How comes it then about that the Holy Scrip- tures, on 1 Tim. III. i6. ^55 turesj fome Books of which are of greater An-r ti^uity than any other Writing, , and againft all of which there has been fo great a Spice in the World J fhould be preferv'd, but thro' the fpecial Providence of God I The Philofophi- cal Writings of King Solcwofj, againft which the World had no Spleen^ are long fince loft and gone, whereas his Canonical Writings are ftill extant, and in our hands. Many other Trads^ which it was for the Civil Intereft of M.ankind to have had perpetuated , are periih'd with Time, while thefe Sacred Records , that have all along had the moft Enemies of any Wri- tings under Heaven^ are yet preferv'd. If we confider this well, ic will appear furprizing. How often hath Perfecution open'd her Mouth from Age to Age , and f .vallow'd up Millions of Men and Books, while the Bible by the over-ruling Hand of Heaven has been ftill con- tinu'd. Antiochns gave ftrid Orders that all the Bibles that could be met with (hould be burnt, as we have an Account in the Hiftory o\ ih& Maccabees^ We are told, th-^zivhenthey ilsUccii had rent in pieces the Books of the Law which they 5<^> 57« found^ they burnt them with Fire. And ivherefc- ever was found with any the Book of the Tefiamenty or if any confenied to the Law^ the King's Cow- itinndment was that they jJjculd put him to DerJh. And the Roman Emperors DiocUjian and Julian afterwards did the like with refpedl to the New Teftament alfo. Eufebizts the Ecclefiaftical Hi- ftorian tells us, that hefawtbe Sacred Scriptures Lib 8, burning in the Market-place with his own Eyes, ac- cai- z, cording to the Imperial EdiB, which order d all the Chrijtians to deliver their Bibles to the publick Oj^- cersj^ that they might be corifum'd to jiflies. Could they have had their Will, there would »ot have A a 2 beeit g 5 6 I he Thirteenth Sermon^ been To much as a Bible left. And had all been of the Mind that fome then were, who call'd themfelves Chriftians^ who deliver'd their Bi- bles up to be burnt, who are by the Antients call'd Traditcres, they had reach'd their Defign. But God would not fufFer it. "The Bible out- liv'd their. Malice , and they had the Vexation to live to fee themfelves difappointed. Nay 'tis obfervable^ that an infinitely Wife God hath in this refpect fo befool'd the Devil, as to pre- ferve fome Parts of Scripture even by the Means of thofe who prov'd Enemies to him and that. Thus the Jfu-j preferv^d the Old Teftament, for the Benefit of us Chriftians, tho' they were bitterly againfl that Perfedion of it, which we have under the Nev/ Teftament. And as to one Bcok cf the New Teftament, which is the Reve- iknon tf St. John, it deferves a fpecial Remark, "that when it was heretofore queftion'd whe- ther or no it was a genuine Apoftolical Re- main, the Church of Rome by her Teftimony help d to keep it in the Sacred Canon, ahdfo contributed torheprefervingand perpetuating of a Teftimon}^ againft her felf in the Days of her Apoftacy. It hath been a mighty Controverfy with fome, whether or no any Writings that were truly Divinely infpir'd, have been ever loft • and it hath been Vv^armly debated : But the beft of it is, it is a Controverfy that is not very material : For what tho' fome infpir'd Writings rpay have been loft, yet as long as we have all thofe remaining, that God defign'd for the Ufe of his Church in all fucceeding Ages, that is enough for us, and ought to fatisfy us. As much is preferv'd as God thought fufficient. And that our Bible is preferv'd fo entire^ is one of on 2 Tim. III. i6. ^^y of the moft amazing Providencesj ail things confider'd, that we can well pitch upon. Tiie more valuable thefe Sacred Writings are^, (and what can make Writings valuable^ if their ha- ving been given by the Infpiration of God will not do it ?) the greater is the Mercy that they are preferv'd. 'Twere better a thoufand times that we had loft all the Books there are in the World befidesj than that thofe Sacred Volumes fhould be miffing^, wliich were given of God to make us wife unto Salvation, and to guide us in the Way to Heaven. We ought to blefs God for this^ as one of the greaceft Mer- cies imaginable. It becomes us alfo of this Nation to be very thankful to God that we have had the Bible fo long in our Mother Tongue. W'hen the Re- man Legions were in this Ifland^ we in com- mon with other Parts of this Weftern Empire, had the Scriptures in the prevailing Language. About the Year of Chrift 700 the Bible was * tranflated into the Si}Kon Tongue, which was then moft us'd in this Land, hy Adelm Biftiop of Sberhorn, ■ Venerable Bede, and others. Af- / ter wards, in the Reign of Kin^ Richard the zd, the hmous fVickliffe tranUared ic into the ErjgUjh Tongue. And trom that Day to this, we have never been without the Bible in our" Mother Tongue, tho' bleffed be God, Bibles v/ere ne- ver more plentiful than at this Day-. ' The Lord grant that they may always continue fo : and that our Unthankfulnefs for fo great a Mercy, and our Carelefnefs to improve it, may never prove a Forfeiture of it. Laftly I fince the Scripture was given by the hfcr, s. Infpiration of God, I think v^q have the high- eft. Reafon, not only to ftudy it carefully our . . A a 1 "~ felves. ^58 The Thirteenth Sermon^ felveS;, but alfo to inftrud our Children in it. ^Tis intimated in the Verfe next before my Textj that thro' the Care of his pious Parents, Timothy had knoivn the Scriptures even from a Child. And if we really believe the Scriptures to have been infpir d of God^ I can't fee how we can be fatisfy'd without endeavouring to poffefs our Little Ones^ who we hope are to rife up after us^ with a juft Veneration for thofe Sacred Writings ,• and without carefully training them up in the Knowledge of them, that they may be thereby made -ivife unto Sal- 'vation. Of this we ought to be the more care- ful^ as knowing how great an Advantage it is for Perfons from their Childhood to be accu- ftom'd to thofe things that they muftknow and pra6tife all their Days. Nothing makes deeper Impreffions upon our Minds than that which enters firft. We may therefore obferve^, that from the Beginning God earneftly recommend- ed it to the Care of his People, diligently to inftru(5t their Children in his Word. / know vf-ii. 18. ^/ibraharriy Ikys God_, that he ivill command h^s. Children, and they jhall keep the Way of the Lord. And 'tis Dazfid^ Direction to Toung Men^ to Pi. 1 19. 9. i^lcanfe their JVays by taking heed thereto y according: to the Word. This was one common Way a- mong the Jeii's, in which elder Perfons fliew'd their Veneration for their Sacred Oracles. They us'd before all things^ as Jofephus tells us, to teach their Children the Laws of God : and to this Day, they put the Bible into their hands from five Years of Age. Nor were the Primi- tive Chriftians lefs careful in this matter. A- Epin. ad mong the Writings of St. Jerome we have an Lstam. Epiftle in which he gives his Thoughts, about the Education of a youpg Lady^ pf a noblei Chri- on 1 Tim. III. 1 6. ^59 ChriftianFamilyj from her Infancy and Child- hood. As foon as flie began to fpeak^ he would have her learn the Vjalms, and Pro^uerhs^ and Ecclefiajles ; be taught to read the four Gofpelsy and have them always in her hands ,• and get the Jcls and Efifiles by heart ,• and afterwards pafs to the Prophets ,• and fo have her Mind be- times enrich'd with thefe inellimable Heaven- ly Treafures. And in reality^ we fhall fliew that we have but little Value for the Sacred Scriptures our felves^ in proportion to what they deferve, if we don't take care that cur Children be betimes acquainted vvith them. Nor can we take any fuch Method as this^ to have Comfort in the Fruit of our ou n Bowels. We are indeed as they grow up^ to teach them other things that may help to make them ufeful in the World ^ but all other Knowledge v\re can give them without this^ will in the liTue prove fruitlefs and infigniticant : Whereas this Knowledge may help to make them ivife unto Salvat'mt j which is that that we ought to be moft intent upon for them, as well as with re- fped unto our felves j and cur being fo is that that will yield us the moft Peace and Ccmfert here and hcreafcer. Aa \ SER. :^6o The Fourteenth Sermon^ SERMON XIV. a TIM. III. i6. All Scripture is given by Infpira-^. tion of Gody and is profitable for ^oBrine^ for Reproofs for Cor- reiiiony for Inftruciion in Kigh^ teotfnefs, ^^ ?i^ii T Sh^U now proceed to give fome FraBkd Tiffday I MtJice^ grounded upon the important Lcfiure, JL Principle which I have been endeavour- Mar. 19. ing to clear. Says our BleiTed Saviour to the 1706. Jews, Search the Script ures, for in them ye think Joh.j. 1>9' yc jja^s Eternal Life. Had they been miftaken in thinking fo, he'd certainly have fet them right. And having reafon to think fo, their Negled of the Scriptures would have imply'd a plain Contempt of that Eternal Life, to aflift them in the purfuit of which they were given them. Agreeably hereunto, my general Ad- monition to all is this , Search the Scriptures i for ye know they were given by the Infpiration of God. Being fatisfy'd in this, it ought to be a ftrong Motive and Inducement to you to, fearch and ftudy them. Refpe(5t to their Au- thor ought to engage you to confuk and perufe them. If a Man of any Fame writes a Book, be the Subje(3: what it will, they that have any thing on 2 Tim. III. i6. 361 thing of Curiofity are prefently defirous to fee it • and if the Subject be of common Concern, all are willing to read it. How earneftly defi- rous then fhould we be of converfing with a Book that fets before us the whole Counfel of God ? Could I give you aflurancej that be- yond the Seas^ were it even at the remoteft Indies, there was a Book to be met with, drawn up by God's ownOrder^ and under his fpecial ConduAj I believe feveral of you would ilick at no Charge to get it. Now behold yoii have fuch a Book by youj in your Houfes and Glofets : I befeech you don't defpife it^ be- caufe it is at hand, but be perfwaded to ftudy it. Therefore do fo, becaufe it came from God. If that Argument won't prevail, I can't fee it would be likely to fignify any thing to ufe any other Motives. Nay that one fingle Ar- gument carries feveral of the ftrongelt Motives that could be thought of in it. This Book coming from God^ we may be afTur'd it bears the Signatures of his Perfe<5fcions, efpecially of his Wifdom and Holinefs, Benignity and Truth. And coming from God for our Diredion, we may very well conclude that it runs upon things of the greateft Confequence and Ufe j and contains an Account of the things that are moft needful, moft comfortable, and moft ad- vantageous for us. 'Twould beftrangeif fuch a Book fhould not charm us. Should the Com- monnefs of it, make us at all difrelifti it, it muft argue our Minds to be moft wretchedly indifpos'd. In former Ages, not one of many were able to converfe with it. If we run back but Five Hundred Years, we fhall find things at that pafs, that fcarce one in a Hun- dred was able to read at all. We have a gooc^ ^6i The Fourteenth Sermon^ Evidence of this, in that bare Reading was then thought to merit a Malefador's Pardon ^ and • he was allow'd his Life and fav'd, if he could but read. Or if Reading had been a,s cpmmon then as it is now, many could not have the Privilege of free Accefs to 'Libraries^ where the Bible lay in Manufcript, that they might have the Advantage of an Opportunity to perufe it. But if the kind Providence of Almighty God, which has fo mercifully al- tered our Circumftances from thofe of our Pro- genitors in former Times, afFeds us fo little^ that we undervalue the Treafure which we in this refped have in our Hands, we fliall £hew our feives moil monftroufly ungrateful. And withal we^may take notice, that what is de- clar'd"of the Book of the Revelation in particu- lar, is as true of the whole Scripture in gene-. ^^' ''^"ral; BleJJed js be that readetb^ and they that hear the Words of this Book» Let us then converfe freely and familiarly with our Sacred Oracles j and that you may do it profitably and to the beft Advantage, I fliall lay down fome Direttionsy which I can venture to recommend. pireB. i. i. Be not contented with a bare reading the Scriptures, but endeavour to underjhmd them, and reach their true Senfe and Meaning. We ought not indeed to be fatiify d with the bare Notion even of what is to be met with in the pible, tho' it is the beft of Books ; and yet if we han't a right Notion of what it contains, we muft remain in the Dark, in the midfi of the cleareit Light. It was therefore a very proper Queftion th^tVhillp ask'd the Ethiopian A:\s. 8. Eunuch ; Under fandeji thou what thou readefi ? '^"- For they that read without Underftanding ar^ like on 2 Tim. III. i6. 565 like to read without Benefit. Our Saviour alfo prefs'd his own Difciples as to this. Je/z/yMat. 15. faith unto them, Ha%ieje under (^ood allthefe things^ ^i* Unlefs we fo read as to underftand , tho' we take abundance of Pains^ and task our l^iliies to a great many Chapters within fucli a compafs of time, and fpend a great many- Hours every Week in the Employment^ it will be all but meer trifling. We fliould be the more careful about this^ becaufe the Scrip- tures have many Difficulties. What St. Veter fays of the Epiftles of St. Paul, that there are z Pet. 3, in them fome things hard to he underfiood, is as 16. true of the Scriptures confider'd in general. Many things are difficult as to the matter of thenij and many as to the manner of Delivery. \Ve muft therefore take Pains in diving into the true Senfe and Meaning of what we read in the Word of God, The right way of interpreting Scripture, Is a very fit Subject of ferious Enquiry. My Defign will allow mc only to give Hints. In the general it is plain, that if we would read the Scripture with Underftanding, we muft take the very fame Ways and Methods, as we do in order to the underftanding any o- ther Writings that we deal fairly by ,- and as for thofe Methods that would be intolerable, and unfair in the cafe of common Writings, they are by no means to be praclis'd upoa the Holy Scriptures. We are to confider care- fully the Signification of the Words that are us'd, and whether they are to be underflood pjoperly or improperly. We fliould confider the Occafion, Scope, and Drift of the feveral Paffages of Scripture before us, and compare cyi'^ place with another, and expound darker Places 5,64- T&^ fourteenth Sermon^ Places by the help of the more plain ^ and the Expreflions that are lefs frequent, by thofe that are more common and ufual. And if after all, we are to feek, I can't fee that we are in danger of erring, if we take things in the large(t Senfe. We muft, to be fure^ al- ways adhere to the Literal Senfe y unlefs it be contrary to our Senfes, Reafon, univerfal Experience, or the Stream of our facred Wri- tings. We are to take Words in the ordinary Senfe wherein God ufeth them in Scripture, except there be a palpable,, unavoidable Ne- ceflity of underftanding them other wife. We ihould allow the words of Scripture a full La- titude^ and yet take heed of ftraining them. In the Hiftorical Relations v/e meet with in' our Bibles, we fhould look upon the things re- lated, as aded in the very order that is men- tion'd, unlefs fome Circumftances oblige us to allow of an Anticipation. We fliould re- member that no place of Scripture can have more than one prefer Senfe ,• tho' befides the Droper Senfe, there may be alfo a Myfticai and an Allegorical Senfe, which we need not fear admitting, when, and as far as the Scrip- ture warrants it. And as for Parables, they are to be extended no farther than the Holy Ghoft intends them, which may be eafily difcover'd by the Occafion, and Scope of the Text. And becaufe the \J{q of Figures is ve- ry frequent in our facred Writings, and with- out underftanding fomething of them, fre- quent Miftakes will be unavoidable, I fhould recommend to the Perufal of fuch as therein defire Afliftance, worthy Mr. Lukins Intro- duclion to tl>e Holy Scripture. Blelfed be God, we have many helps of that Kind at hand, in Books on 2 TtM. III. 1 6. 3^5_ Books of Annotations, and Expofitions , as well as Perfons to whom we may at any time repair, that are able to explain the Scriptures to us : So that if we read without Underfiand- ingy the Fault will be our own. And if we do but underftand what \v'e read, we ihall find new Mines will be continually opening to us, and we fhall, by diligent Application, be enrich'd and improv'd to a Degree beyond what we at a diftance could have been able to have imagin'd ; fo that, as our Saviour has exprefs'd it, we fhall be able as Scrlhes infiru^-Msit. tj. ed u7jto the Kingdom of Hea^ven^ upon all Occa- ^** ilons to bring out of our Treafure things new and old. 2. We (hould do well to read and ftudy the ^'''- ^* Scriptures methodically i that is, according to the Hiftorical Order of time. This is a way of reading our Bible, that would at once help both the Memory, and the Judgment. It would difcover to us thofe Connexions and Dependencies, that are otherwife altogether un- difcernible. Many Chapters, and Books of Scripture are out of the Place that is proper for them, according to the Order of time, which being put into their proper Place in the Courfe of our Reading, would refled not a little Light upon each other. And this be- ing a matter of fome Confequence, I (hall add a few Hints that may help to make it plain. In the Book of Genejis, with which our Bi- bles begin, we havea. 4. 2. which, we are fairly told, that the Word cannot profit us. Whenfoever we read the Word, we fiiould flir up our felves to thofe folemn Ap- prehenfions of its Dignity and Authority, as may render us pliable and yielding, and apt to receive fuitable Impreflions from it. Re- z Chron. membringthat it was the tendernefsof J'^/^^'s 34. i9,zi,Heart which caus'd the deep Impreflion up- i7- on his Spirit, by reading of the Law, that is taken notice of by the lacred Hiftorian. P'y- 6. 5^ y^^ fnould alfo read the Holy Scriptures with Attention. And what can command or draw forth our Attention, if this Confideration will not do it, that they were infpir'd of God^ on purpofe to guide us in the way to Heaven ? In reading them, we read our only Security from everlafting Deftruclion ; the Charter of all our fpiritual Privileges, and the Rule to dired us in our Marches thro' the Wilder- nefs of this World, to the Heavenly Caitaan : And does it not then become us to attend to what we are about ? How common is Attention with us in Cafes that are not by far fo mo- mentous ? Hovv great will be the Attention of a condemn'd Criminal at the reading of his Pardon ? Or how earncft will he be v/hen he is reading his Neck-Verfe ? How diligent- ly will one that is Sick, and in Pain, liften to an Account that is given of the way to Health and Eale? Nay, how common is it for us to be attentive when we are hearing any on a Tim. III. i6. 27:? any pleafant, entertaining Stories ? And would it not be unaccountable Stupidity for us then to be heedlefsj when God is fpeaking to us in^ and by his Word, about thofe things that are of everlailing Concernment ? We are not to read the Bible for reading fake ; or to run it over as a Charm, as if the bare muttering over the Words were of it felf likely to prove at all to our Advantage : But we fhould read it that our Minds may be inftruded, and our Hearts fuitably imprefs'd ; And this can- not be^ without Attention. If we take any common Writing, tho' we run it over ever fo often, yet if we don't attend to what we read, it fignifies nothings we are but where we were. And if it be foolilh to deal fo by humane Authors, how much more foolilh is it to deal fo by the Oracles of God ? If we at any time are in the Company of one that is much our Superior , 'tis reckoned highly Contemptuous not to liften while he is fpeak- ing to us, and not to mind what he fays : Such Carriage is commonly refented as highly affronting. And is it not then a vile Affront to the BlelTed God, for us, while we pre- tend to be perufing thofe Writings which he infpir'd on purpofe for our DireAion, both as to Truth and. Duty, and for our guidance to Heaven and HappineG, to let our Thoughts wander and rove we know not whlcher, and give no Attention? There's really no room for any Good , where Perfons read heedlefly. For, tho' God is the Speaker himfelf, yet it is not poffible that the Mind fhould be intrud- ed, or the Judgm.ent convinc'd, or the Con- fcience fiirr'd, or the Affections perf waded and mov'd, where what is read, is not at- B b 2 tended 10. 35. 374 ^^^^ Fourteenth Sermon^ tended to. When therefore we at any time pretend to perufe our facred Records, we ihould endeavour to unite our Thoughts to- gether, and bend^ and fix them upon what we read. The Authority and Wifdom of him that is there the Speaker, calls for, and claims At- tention. Should not Children attend unto their Father .'' And Subjects to their Prince ? And Creatures to their God ? Can any thing pof- fibly concern us more, than \a hat we have there related and enjoin'd, and fuggefted ? We are 2 Kings told that the Servants of King Btnh.idad moft beedfully liften'd to the Word of King ^hab; they diligently obferv'd what came from him, that they might make their Ufe of it. And have not we reafon much more diligently to attend to every thing we meet with in that Book of God, which was written for our In- flruction ^ Does not what is there ofFer'd, more nearly concern us, than our Eftates, our Liberty, or Peace, or even our very Lives ? And can we believe this, and not read with Aitention ? And befides, the Language of Scrip- ture is fo particular, that it is not likely we fhould underftand it, unlefs we carefully ob- ferve it. The Scriptures are generally copi- ous in Matter, but brief in their Expreffions, <5n which Account they cannot but be of large Signification j and fo if they be not needfully obfeiv'd, much of that that is intend- ed in them will be loft. And withal, all things in Scripture are not alike important, or ufe- fal. Some things are more weighty in them- lelves, and more necelTary and proper for us, in our particular Cafe and Circumftances^ than other things can be fuppos'd to be. ThefeK things we ought in our reading to feled. We ■ ought on -2 Tim. III. 1 6. 375 ought particularly to remark thofe things which moft fuit our Occafions, and this cannot be done without Attention , which t-herefore we ihould make as much Confcience of in read- ing, as we do of the Reading it felf. 7. We fliould read the Holy Scriptures with ^'''' 7* Delight : And that we may do fo, we fhould fet Holy Da'vid before us^ as our Pattern. It was but little, comparatively, even of the Old Teftament, that was drawn up in his Day, and put into his Hands to perufe : And yet does he various ways llgnify to us the pecu- liar and moft exquifite Delight that he took in converfing with what of the Word of God was then extant. It is worth our while to obferve how varioufly he hath exprefs'd this. Speaking of the Judgments of God , he cries pf. 19. out. More to he defird are they than Cold, yea^ 10. than much fine Gold : Sweeter alfo thajt Honey, and the Honey-Comk And in another place. The Law of thy Mouth is better unto me than?i. 119. "Thoufands of Gold and Silver, And I love thyl'^^ ^^7i Commandments above Gold-) yea, above fine Gold : 1°^'^'^^ ^wd how fweet are thj Words unto my Tafie, * yea, fweeter than. Honey to my Mouth : And \\t calls God's Teflimonies hts Delight. The utmoft Delegation could not have been more fignift- cantly exprefs'd, than it is in fuch Strains as thefe. And if the Word of God was fo pre- cious in his Efteem ,• if it was fo exceeding fweet and delightful to hini, who had fo lit- tle of it in his hands, in comparifon of what we are favour'd with : Then how delightful fhould it be to us, who by the Parts of it that have fince been added, liaye fo much more clear Difcoveries, and confiderable Helps, than were at leaft, common in his Day. Tho' David B b 4 had 57^ The Fourteenth Sermon^ had many ways exprefs'd his tranfcendent Love of the Word of God, yet at laft he found himfelf quite at a lofs ; Words fail'd him, and could not help him to exprefs the height of his Value for it,, and Delight in it, at the rate he would willingly have done : And therefore _* ^^9* he cries out, O ho7i^ love I thy Law I Which is as if he had faid, I love it to a Degree be- yond what I am able to fignify in Words : And had we but a like Love to the Word of God, it would very much promote our profit- ing by it. It was St. Jufiins common Petiti- on j Sint cafia Delicice mea Scripture Santla. Lord, let thy Holy Scriptures be my chafie Delight. There's no Danger here of our exceeding, or over-doing. The Word of God contains the Charter of Pardon and Life. You fhould therefore value it beyond the Writings by which you hold your Eftates. Here is the Food and Nourifhment of your Souls in the way to Life Eternal : And therefore it oug|ht to be vaftly more delegable to you than the greateft Dainties that would entertain your Jiodies only. Then will your Converfe with the Oracles of God be molt profitable, when it is moft delightful. If Plays and Romances beft fuit your Palates, and give you the moft agreeable Entertainment, I can't apprehend why it fhould feem at all ftrange to you, that a glance now and then at a Bible, fliould be of no great Advantage to you. But let your Hearts fall in with that, which it is the great- eft Dellgn of the Bible to promote ^ become but once enamourM of that univerfal Holi- iiefs and Purity, fpreading which in the World was God's grt^at Aim, in infpiring the Holy Scriptures : Do but encline thine Ear unto Wij- Pk.v. 1, 5. dom on 1 Tim. III. i6. ^yy dom • and apply' thine Heart unto Under fianding : Then fljalt thou underfiand the Fear of the Lord, and find the Knowledge of God. Then fhall you find that Benefit by Converfe with the facred Scriptures, that the moft careful perufal of all the other Books there are in the Worlds put to- gether, could never help you to. 8. We fhould accompany our reading theo/y. 8. Holy Scriptures with Prayer to him that in- fpir'd them. We fhould remember, that the Scripture owes its fand:i tying and faving In- fluence to that Spirit that had the main Hand in compofing it. We fhould therefore be of- ten employ'd in imploring his Help,* not rec- koning it enough to get acquainted with the Literal and Grammatical Senfe of the Word of God, or to have the Notions of it in our Heads, unlefs we experience its Vital Energy in our Hearts. Whenfoever therefore, we take the Bible into our Hands to read, we fhould atleaft, lifting up our Hearts to God in a way of Ejaculation, fay as David did ,• Open thou mine Eyes, that I may heboid the 22'o«-PraI. np^ drous things of thy Law : And Blejfed art thou, O ^-» ^8. Lord^ teach me thy Statutes. We Ihall fee things in Scripture, according to that Light in which it ftiall pleafe God to reprefent them to us. Tho' the Scripture be perfpicuous enough in its Kind, yet our Underfiandings muft be cpend^ Luk. 24. before we can rightly underftand it. There 45- is indeed a common fpiritual Illumination, by means of which. Men may know much of the Mind of God in Scripture, in a Notional way, and be able to difccurfe of it pertinent- ly, and profitably too, for the Benefit of o- thers, without any faving Eflfed : But we ought to aim at fomething higher. We fhould pray 5^8 The Fourteenth Sermon^ pray with St. Paul, that God would give us a Ephef. I. spirit ofWifdom and Revelation in the Knowledge ^^7' ofChnjt, and fo imprcfs the Word we read up- on our Hearts, that it may have faving EfFeefts upon us. Would you read the Scripture to the beft Purpofe, beg earneftly of God that he would preferve you from Unbelief and Error \ that he would lead you into all Truth ; and keep you from holding the Truth in Unrigh- teoufnefsj that he. would illuminate your Minds, incline your Hearts to a full and well-grounded i^erfwafion of the Truth and Divine Authority of his Word , and bring over your Wills to a fmcere Obedience to and Compliance with his Will there manifefted and reveal'd. Beg of him that he would enable you to make all thofe Ufes of his Written Word, that he defign'd it fhould be capable of to your Advantage. Such Requefts humbly, and ferioufly, and fervently ofFer'd up to the God of all Grace, and oft repeated, cannot be fruitlefs, and without a good EfFed. Dir. 9. 9- Let your reading the Scriptures be flill accompanied with ferious and devout Medita.- tiony when you have Time and Opportunity for it. Under the Law, thofe Beafts only were reputed clean, and fit for Sacrifice, that J.ev.11.^. chewed the Cud. So are they moft likely to pro- fit by the Scriptures, who moit carefully recoi- led what they read there. This is a Duty • for it is commanded. God order'd JoJhHa not to let the Law depart out of his Mouth, but to Tolh.i. 8. f^sditate therein Day and Night, that he might ob- fcr-ve to do according to all that was written therein. And indeed they are the rnoil likely to obfervei the Word and keep it, who are moft diligent in meditating upon it. We ftiould therefore in our on a Tim. 111. i6. 379 our common Courfe of reading the Scripture feled fomething to meditate upon ,• fomething that may be of ufe for the ftrengthening of our Faith, or the DireAing of our Pradice. And we fhould endeavour to imprefs it on our Hearts, that it may have a due Influence upon us. We have David herein fetting us an Exam- ple. He tells us that the Law of God was his Meditation all the Day: and that a good Man ^^' '^P- meditates upon it Day and Night. And it wiUpf'j ^ moft certainly be a v/ife and an advantageous Courfe for us, to entertain our felves with the Word of God in the Morning, and pitch on fomething that we read then, for our Thoughts to turn to, and run out upon, in the fucceed- ing Day, to fill up the Vacancies of it , when the Works of our general or particular Calling give us not any prefent or immediate different Imployment : And in like manner to take our Bibles again in the Evening, and fallen upon fomething that we read then, to be the Subjed of our Mufings upon our Beds, when we are going to reft, or. when we are not fleeping in the Watches of the Night. This is a Courfe which might prevent much Vanity, Sin, and Folly ; and has prov'd highly profitable and advantageous unto many. We fhould never read any Portion of Scripture without fome- thing of a Self-Application, either at that time or afterwards ; Tho' I muft own this needs more Skill in order to the managing of it to the beft Advantage, than all are Matters of. And we fhould do thus as to each part of Scrip- ture, tho' with a difference in the way of Ma- nagement, according to the Difference of the feveral Parts, As ^8o The fourteenth Sermon^ As to the Dothinal Part of Scripture, a great- er Regard is to be fure to be had to, and more ftrefs is to be laid upon what relates to the Foundation, than what regards only the Su- perftrudure of our Religion. We fhould there- fore principally feled for our Meditation, thofe Texts that contain the necelTary Points of Faith ; and on them we fhould meditate moft intently and clofely, that fo we may be ready to I Pet. 3. gi^g fQ every Mart that asks us, a Reafon of the '^' Hope that is in m. Being well fettled in fuch things, we may gradually advance to higher Points. And yet it fhould ftill be the matter of our Choice and Care to feled thofe for the Subjeds of our Meditation, that having the di' redeft Reference to Pradice, are the moft un- d:uous and nutritious. In the Preceptive Part of Scripture, we muft diftinguifti between Temporary Precepts, and thofe of perpetual Obli- gation. For want of diftinguifhing here, we may bring our felves into Bondage to the Levi- tical Laiv, or fancy our felves bound to make away all we have for the Relief of the Poor, as was requir'd of the Rich Man in the Gofpsl. Mat. ip. In the Hijlorical Part, we muft lock upon all -^' as written for our Jnftrudion ,• and apprehend our felves concern'd in every thing that occurs, as far as Circumftances agree. We fhould look upon our felves as the Perfons fpoke to in the Prcmifes and Threatnings, the Reproofs and Comforts of the Word. Thus when we read Luk: 13. Qm- Saviour's Declaration to the Jews, Except ye ^' repent ye flmll all likewife perijh, we fhould apply it home, and ferioufly weigh the abfolute Ne- ceffity of true Repentance in our own Cafe, in order to the avoiding Deftrudion, and obtain- ing Salvation. And when we read that God fo loved on a Tim. III. i6. 581 loved the World, that he gave his only begotten Son, I'^'^-l- i<^- that luhofoever believeth on him, (Ijould not peri^i, but kive everlafiing Life, we Ihould meditate on the Neceflity of faving Faith, and the Secu- rity of thofe who accept of Chrift as their Lord and Saviour ^ and enforce upon our felves the Neceflity of our fo doing, in order to our having any fpecial Benefit, by that in- eftimable Gift of the Love of God. And when we read Black Lifts and Catalogues of Sinners ' ^°^* ^• that are poficively and peremptorily excluded q°j.j„ the Kingdom of Heaven, we are to confider io, z'l. and conclude , that the fame Crimes will as certainly exclude us, as they would the parti- cular Perfons to whom thofe Epiflles were im- mediately direded. And when we read of adding one Grace unto another, and are told that if -we do thefe things v^e fliall never fall, we fhould look upon our felves to be as much concern'd as any, by our Growth in Grace to fecure our ftanding. And fo when we read of the Mcek- nefs of Mofes, and the Patience of Job, and the Faith of Abraham, and other eminent En- dowments and Attainments of the Saints of God in Scripture, we fhould confider the Ex- cellence of thofe refpedive Graces, and ftir up our felves to an Imitation of their good Exam- ples, in hope of a like Approbation of God, and the fame comfortable Iflues and Effects as we find in their particular refpedive Cafes. This is the way to have things imprefs d. This is the way to have the Truths, the Precepts, the Promifes, the Threatnings, the Examples of the Scriptures at hand to ufe upon cccarion. This is the true way net lo be unskilful in rZ-eHcb.; 15. Word of Right ecu fnefs ; and the way to have the JVcrd ofCbrijl dwell richly in us in all Wifdofn. Col. j. 16. 10. And 5 8a The Fourteenth Sermon^ Dir. lo. 10. And laftly ; we fliould apply our felves to the Holy Scriptures with a Defire to know the Will of God in order to the putting it in Pradicej and we ftiould carefully and con- fcientioufly regulate our daily Pradice by the Scriptures we read. He that feeks to know God's Will with any other Aim than faithfully to pradife it^ is ftudious to entitle himfelf to Luke 12. wany Stripes. The Word is defignd to be a J7- Light not only to our Eyes to mend our Sights a. iip-y^m- aifQ fQ ^^^ p^gf (.Q mend our Walk. If it helps us to fee better^ but not to live better^ inftead of making our Condition better, it will in the ilTue make it worfe. Let us fo read the Bible as to get it ftrft imprefs'd upon our Hearts, and then let us tranfcribe it in our Lives, and it will efFedually fecure us of Happinefs, both in this Life and the next. The Bible was in- fpir'd of God to be a Rule of Life : Let us ufe it as fuchj and we fhall ftiew that we read it to purpofe. That we may not be herein hindred, let us take care that we have no fecret Referves in our Hearts that fhould caufe us to baulk any of the Precepts of the Word ; no Dalilahs that . ihould lead us afide in crooked Paths. Let us ' fhun every thing as fmful, which the Holy Scriptures difTwade us from ,• and mind every thing as Duty, which we find to be there re- commended. Let us with David have refpeB Pf.iip. 6. K»fo all God's Commandments ', efpecially thofe in which the Credit of Religion is moft con- cerned J- thofe of which in reading the Word pr, I ip. we are minded moft. Let us hide the V/ord in II. our Hearts. Let us therefore confult the Scrip- tures daily, that our Tempers and Lives may be amended : And we fliall find that our Knowledge and Holinefs will encreafe jointly. This, on a Tim. III. i6. 385 This, as the Apoftle expreffes it, 'will make m * Pet 1.8. tJiat -we Jljall be neither barren nor unfruitful in the Knowledge of our Lord and Saviour, J^fu^ Chrift, I conclude with that pathetical Recommen- dation of St. Paul : jind no-nf Brethren, I com- ^^^ ^^' mend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are fanBify^d. SER. 384- The Fifteenth Sermon^ SERMON XV. EPHES. IV. 10,11. And he gave fome Apofiles^ and Jome Prophets^ and fome Evangelifis^ and fome Pafiors^ and Teachers : For the perfecting of the Saints^ for the Work of the Minifiry^ for the edifying of the Body of Chrijl, At Sal- r P AWO things have a threatning Afped ters-Hall, I upon Religion in our Times : And Tuefday J^ they are the Sceptical Spirit that fo Leflure, j^^^j^ prevails^, and the general DiJJ'olutenefs of 1706. ' our Manners. 'Tis. hard to fay which of thefe two threatens us moft^, or which is likely to have the moft fatal Influence. They have a plain Dependence upon each other. For Scep- tictfm naturally leads to Immorality ^ and a vi- tious Life naturally tends to confirm Men in their Sceptkifm. Our firmeft Principles are ve- ry commonly call'd in queflion^ and under- raln'd, that Men may have the more Scope to gratify their Lufts : And reigning Luft is a very unfit Companion for fuch as pretend to fearch for Truth ; nor is it at all likely that Men fhould ever find it, and be firmly fettled, un- lefs they are free to be entirely under the Go- vernment on iipHES . IV. lo, II. 385 vernment of it. 'Tis happy for us that there is a Wife over-ruling Providence that can bring Good out of Evil. 'Tis no eafy matter to forefee where things that are moft furprizingly involved at prelent, will ilTue at laft : But if a Moml Prognvfiication may be allowed of, I don't fee but that we may have fome hope, that when the Profeffors of Religion of all Denominations^ and they alfo that officiate as Minifters among them , are fufficiently rebuk'd of God ^ for their fo com- monly taking things uponTruft, without exa- mining the Grounds tney go upon ^ and are brought to view things in their proper Evi- dence^ and proportion their Pofitivenefs and Warmth to the Degree of Evidence and Weight that is difcover'd, God may then caufe his alTaulted Truths to fhine forth again in their native Luftre, to the efFedual difcountenan- cing of pernicious Errors, and attend them more remarkably with his own Power and Energy, fo as to caufe them to have a greater and a more general Influence upon the Hearts and Lives of Men. Of all the Efforts of Scepticifm, I cannot per- ceive that any have a more fatal Tendency than thefe two : The weakning the Authority of the Hoi/ Scriptures, and the imparing the Credit of the Mlnlfiry as an Office of Divlm Ap- pointment in the Church. Let the Scriptures once lofe their Authority, and the Minijlry its Credit, and Religion will foon become one of the moft wild and loofe, moft uncertain and precarious things in the World. It there- fore becomes us to be peculiarly careful to be well eftablifh'd in thefe two Truths •, That the Scripture is of God's infpiring, and the Office of 3 86 The Fifteenth Sermon^ the Miniflry of his appointing. Having en- deavoured to clear the former in the foregoing Sermons, I thought it might be of ufe to add a fmgle DifcGurfe concerning the latter, hoping that the giving you a eomprehenfive View of it , may with fome Advantage contribute to your Conviction and Eftablifhment. I take my rife from this Paffage of the Apo- ftle, in which he gives us AlTurance that our Saviour did not quite leave his Church, when he withdrew his bodily Prefence from it ; but was no fooner out of fight, and received into his Glory, than he gave Gifts unto Men ; diftri- buted fuch Gifts as were defign'd to be ftanding Marks of his Love, and Evidences that his Church was not abandon'd his Care. The Gifts v/hich he gave were Minifters of fe- veral forts, who were given to ferve very great and excellent Purpofes. So that the Mi- nijhy in the Church was no Humane Inven- tion at the firft: it did notftartupof it felf; but was a Gift or Prefenc of Chrift unto it, highly to be valu'd, and of confiderable Ufe : Othervvife it had never been reprefsnted by the Apoftle as the Fruit of our Lord's Afc^n- fion to Glory. But then it is to be obferv'd, that he did not give one Rank of Minifters on- ly to his Church , but feveral j and none of them without need. He giit'e fome Jpoflks, They were to have the Care of all the Churches upon them j to preach the Gofpel every where ,• to atteft our Saviour's Refurredlion ^ to confirm their Do- ctrine by Miracles ; and to fix particular Chur- ches, where theygain'd a fufhcient Number of Converts, and fettle them in that Order,^ that was appointed by him from whom they re- ceiv'd on Ephes. IV. lo, II. 387 ceiv'd their Commiffion. And fo?ne Prophets .- They had a fpecial Gift of interpreting the Scriptures of the OldTeftament, and explain- ing their Reference to the Difpenfation of the New ^ and alfo of foretelling things to come : and in thefe refpeAs^ we find there is frequent mention made of them in our Sacred Records. j4nd fome E'vangelifis : wlio were to be Com- panions of the Apoftles, in their Travels and Labours, and to fupply their place upon their abfence, and to plant and fettle Churches ac- cording to the Diredions received from them ^ of which we have a Specimen in the Epiftles to Timothy and Titmy who were Evangelifis by Office. And fome Vafiors and Teachers ,• who were to manage, inftruet, and infped parti- cular Societies of Chriftians, according to the Rule of the Gofpel. Some have taken pains to aflign a difference between Vaftors and Tea- chers, but I flian't enquire into the Grounds of it. It fuffices to my Purpofe to obferve, that over and above Apofiksy Prophets, and Enjange- lifis, who were general and unfix'd Church- Officers, our Lord alfo appointed fome to take care of particular Flocks that were committed to them ; and made it their Duty to feed them with the Wordj and keep up a Gofpel-Order among them ^ to tend them with Diligence^ and take pains to reduce them when wandring, comfort them when drooping, preferve them from Seducers, inftrud: them in the whole Compafs of their Duty and the Grounds of ir, and lead them in Paths of Righteoufnefs -, and in a word, manage themfelves amongft them in fuch a manner, as that they might both fave themfelves and thofe that beard thenf<. C c 2 All 3 8 8 The Fifteen th Sermon^ All thele fcveral forts of Minifters were gi- ven by our Lord for the Good of his Church, The Church and they can have no oppofite In- terefts to interfere , if the Scripture- Rule be but conform'd to. As any of thefe Minifters Col. 4. 1 7. were to blame, if they did not take heed to the Minijhy -which they received of the Lord, that they ftdfiWd it ; fo was the Chriftian Church alfo much to blame, if in the Difcharge of their fe- veral Duties , they did not regard them and fubmit to them. The Body of Chriftian Peo* pie were to have the Benefit of the Miniftra- tions of thefe feveral Officers which our Lord fix'd in his Church, and yet they were pro- perly to be his Officers ftill, and to receive their Minijtry, either immediately or mediately of the Lord. They were all in common ap- pointed, for the perfefting ef the Saints, for the Work of the Minifiry, for the edifying of the Body of Chrifi ^ for the fettling of the Church , the bringing in of Converts, and the training up of Souls for Heaven. It deferves a Remark , that tho' our Apoftlc is here reckoning up the feveral Officers fix'd by our Lord in his Church, he yet makes not the Icaft mention either of the Pope of Rowe or his Hierarchy. This is the rather to be noted, becaufe in the very Verfe next after my Text, Unity is mentioned as one Great Defign of the appointing of the feveral Officers enumerated. Were the Pope, as he is reprefented by his Ad- mirers, the Centre of Unity, 'twould be alto- gether unaccountable, and fuch an Omiflion' as would be inexcufable, that no notice ar all ftiould be taken of him here, where it was fo , ■ proper and fo neceifary for the Church to have been direded co pay him the due Refped. But . not onEpKES.TV. lo^ii. 389 not dilating upon that , I leave thofe whofe whole Hierarchy fadly (hakes, as to its Divine Inftitutionj becaufe there is not the leaft notice here taken of it^ to account for- the Omiflion at their leifure. Nor fhall I (lay to manage a Debate with thofe who zealoufly contend that the Affiles and Evangelifls, who were fuperior Officers, were,as fuch^ to harve^ucceflbrs in the Church, and fo be perpetual. I fhall only fay, that I cannot apprehend that the Warmth of fome upon that Head, has done any great Service to the Office of the Miniftry in the general. For when the Proof which they alledge for the Perpetuity of thofe fuperior Officers, has upon fearch been found defedive, (or at leaft appre- hended fo to be) I doubt it has prov'd no fmall Temptation to fome to think that the whole Mimfiry might as well be fpar'd ,• and that P^- fiors and Teachers were no more defign'd for Continuance, than thofe Officers who in a little time ceas'd. But it is the laft Order of Minifters that my Text mentions that I fhall confine my felf to. I fliall confider Vafiors and Teachers as given by Chrift to his Church, to ferve the Great and Good Purpofes here particularly mentioned. He gave their Office to his Church for its ftand- ing Benefit. He gave thofe whom he put in- to that Office the Gifts and Graces that were neceffary for the difcharging it. For tho' Men may give Perfons to officiate in the Church, who are unqualify'd for Work, yet Chrift never gives, never calls any whom he has not qualify'd. He gave the Paftoral Office to his Church as a Benefit, which he intended not CO withdraw, till the Confummation of Cc ; Ages, Q^<^o The Fifteenth Sermon^ Ages. This is a Grant was not defign'd to be revok'd. That my Difcourfe on this matter may be the more clear and Methodical, I fhall, I. Premife a few things to prevent Miftakes. II. Give you fuch Proof of the Divine Infti- tution of the Minifterial Office, as may and I think ought to fatisfy a fober En- quirer. II!. 1 fhall fuggeft fomething by way of An- fwer, to the moft common, and moft plaufible Cavils and Objections. And, IV. Conclude with a fuitable Application. 1. I begin with premifing a few things, which I therefore lay down, that I may pre- vent Miftakes, as to the Point afferted, and uflier in the Proof to be propos'd v/ith fome Advantage. They fall under thefe fix Heads. I. I take it for granted , that the Notifica- tion of the Will of Chrift , who is the Great Lawgiver of his Church, is fufficient Evidence in fuch a Cafe as this ; and if that be but pro- duced , the Point is gain'd. Should ic be que- ftion'd whether or no the Office of Conftable be legally requifite in the feveral Parts of this Kingdom, in order to the keeping of the pub- lick Peace and Quiet, it fufficiently determines the Matter , if an Ad of Parliament be pro- dcc'd, in which there either is an Appoint- ment of that Office, or fuch Regulations fix'd, as plainly imply and fuppofe it. The Reafon why this mult be allow'd to be a fufficient Proof in fuch a' Cafe, is becaufe fuch an Ad of Parliament difcovers the Will of our Law- givers, who have the fole Right to order Vjch Matters. And there is as much Reafon to on EpHEs. IV. lo, II. 39 to the fullj that the producing a Signification of the Will of Chrift^^ fhould be allow'd a Proof as to an Office in his Church : For I think it cannot be deny'd by any, that he hath as great a Power in the Church, as Civil Rulers have in the State, 2. I alfo take it for granted, that if I pro- duce PafTages out of the NevvTeftament, which either diredly alTcrt that the Minifierial Office is of Divine Appointment, or lay down that from whence it follows by neceiTary Confe- quence, I prove a fufficient Signification of the Willof Chrift, who is the Great Lawgiver of his Church. As it is not necelTary in every fuch Cafe as that foremention'd, where an A(^ of Parliament is the proper Proof, that a Man fhould take pains to prove that the Body of our Statures out of which an Ad is produc'd , is genuine and not forg'd ^ fo neither is it in this Cafe neceffary to run back to prove that the Scriptures are really the Word of God, and the Signification of the Mind of Chrift. I here take that for granted , and argue from it , as fuppofing it proved. And Were that bur allow'd and heartily believ'd, I can't tell how to fup- pofe that Men of good Senfe in otiier things, could lay ftrefs on fuch Arguments againfl the Divine Inftitution of the Minifierial or Pafto- talOffice, as are often alledg'd, andfometimes too with no fmall boafting. ;. Tho' I confine my felf in this Cafe to Scriptural Proof , and that out of the Ne-w Tefia- ment too, as thinking it the propereft for a Point of this Nature to be that way decided, yet is there confiderable Rational Proof in the Cafe that would bear fome ftrefs ; and fuch Proof may be dfawn from the Old Tefiament C c 4 alfop 59^ T7j^ Fifteenth Sermon^ %lfo, as is far from being contemptible. There is, I fa}^, confiderable Rational Proof in the Cafe that would bear fonie ftrefs. For there's as good Rational Evidence to prove the Necef- fity of a Minifiry in the Church, as of a M^^i- _/?rZ EpHES. IV. lO, II. 597 •) threefold End of this Office diftindtly mend- on'd : It being declar'dj that God gave fuch Officers in his Church, for the perfe^ing of the Saints^ for the work of the Minijhj, and for the edifjing of the Body of Chrifi. 1. For the ferfeB'ing of the Saints ,• that is, the compleating of their Knowledge , which is often the Senfe of the word perfecfy and perfe^- ing, in the New Teftament. We^ fays the A- ^ Cor. poftle, fpeak P/ifdom among them which are per-^' feB : That is, among fuch as are fully inftrud- ed in the Chriftian Faith. And in another place. Leaving, fays he, the Principles of the Ksb. 6.1, DoBrine of Chrifi-, let us go on to Perfe^ion : That is, let us advance to a more compleat Inftrudii- on in the Faith, and the Knowledge of Chrift. And elfewhere. Let us therefore, as many ^/^rePhil. 3. pe:fetl, be thus mifuled : That is, let itbefo^J* with as many of us as are fully inftruded. And again. Teaching every Alan in all Wifdom, that Col. i. we may prefcnt every Man perfecl in Chrifi J-efm : ^^• That is, that every Man may at the Great Day be found fully inftruded. This then is one Endo{ a Gofpel Miniftry^ that a fuitable Su- perftrudure may be raisM when a gocd Foun- dation is once laid, and that the Knowledge of fuch as make a Chriftian Profeffion, may gradually be compleated : And this is an End that will make that Ojfice always necelTary. 2. Another End of the Ofice^ is for the work of the Minifiry : That is, for the miniftring in all Holy Offices, and for the adminiftring of . all the Ordinances that Chrift h'ds appointed, and the making fuitable Application to Chri- ftians of all Ranks, according to the variety of their Circumftances. And this is whac calls for SoiicitudCj Induftry, and Appliciition,; and 398 The Fifteenth Sermon^ I Tim. 4. and requires that Perfons fhould give tbemfelves 1 J- wholly to it. The Miniftry is not aDiverfion, or an Amufement, but it calls to a great deal of Workj and feme of it difficult enough too. 'Tis not an exercifing of Dominion, but a Service, and a painful Service ; and they that are faithful in it, will find it fo. St. Paul Afts 20. tells us, that he ceafed not to warn every one 5^* Night and Day, as there was occafion. And that is the Work of all Gofpel-Minifters. They are to give Warning to all People, as they have Calls and Opportunity \ and to deal with them in their own Houfes, as well as V. i8. in the Houfe of God. They are to take heed 2 Tim. to the Flock. They are to preach the Word ; and ^' ^' he infiant in feafon, and out of feafon j and rc' prove, rebuke^ and exhort ^ with all Long-fuffering z Tim. I' and DoBrine. And they are in metknefs to in- *^* firuB thofe that oppofe thcmfelves. And this will be found Work enough for any Man that duly difcharges his Duty. He won't need to feek for any other Employment. ;. Another £«^ of the Oj^ce is, for the edi- fying of the Body of Chrisf. For the making an Addition to the Church of fuch as fhall be faved; and for the flrengthning and improving of fuch as are already brought in, in Faith and Holinefs. For the bringing Perfons in the Unity of the Faith, and of the Knowledge of the Son of God^ unto the meafure of the Stature of the fullnefs of Chrifl : That they may not be ChiU dren tojfedto and fro with every wind ofDoBrine ^ but may gro7V up into him in all things, which IS the Head, even Chrifi ^ as it is particularly exprefs'd in the Verfes that follow the Text. Thefe Ends of the Office are the Reafons why our Lord at all made ufe of it in his Church : And on Ephes. IV. lo, II. 599 And where the Reafon holds, the Inftitution muft hold. If thefe Endi are to be anfvver'd now as well as heretofore, then the Office muft continue. Was it not enough for them in the early Days of the Church, to have fuch ex- traordinary Officers as Jpofiles, Prophets, and Evangelijlsy with their extraordinary Gifts , but muft they alfo have fome Pajhrs by Office, to look to the feveral Flocks committed to their Charge, as they th^it mufl give an Account i^^h. 15. and is there not rather a greater Neceflity 01 '7« fuch Pajlors now, when thofe extraordinary Gifts are gone .'' Very fafely, I think, we may conclude, that as long as thefe Ends remain to be anfwer'd ; as long as there are Sinners to be awaken'd and converted, and Saints to be further inftruded and perfeded ,* as long a5 there are Souls to be watch'd over. Sins to be reprov'd, Graces to be compleated. Ordi- nances of Divine Appointment to be admini- fter'd in worftiipping Afr£mblies,and Truths to be apply'd to Perfons privately from Houfe to Houfe ,• falfe Dodrines to be confuted, and a Body of Chrift to be edify 'd, fo long it i$ the Will of Chrift that the M'mljlry fliould be kept up as an Office in his Church. 2. As the Ends of the Office are fpeclfy'd, fo alfo the Extent of the Office is bounded. It is pofitively declar'd how far it fhall go ,• and to what it fhall reach. The New Tefta- ment is not confus'd, but clear enough in this refped. You have the Bounds of the O/- /ce plainly fix'd in our Saviour's Commiffioo. Goy fays he, a7id teach, or Difciple ;?// /V^rie»;, ^ ^^- -''- haptiz>ing them in the Name of the Father , and of the Son, and of the Holy Gboft, teachi'ug them to oh- jerve all things ■mhaffoivcr I havi iomm&nded jcu. There 400 The Fifteenth Sermon^ Their Work has three Parts. Firft^ they are to Difciple the Nations ; to make Profelytes of them to the Faith of a Crucify 'd Jefus^ and thro' him to bring them home to God. They 2 Cor. 5. jjj-e to make it known to all, that God was in ^9» 20. Qljyijf reconciling the World unto himfelf^ not tm- futing their TrefpaJJes to them : The -word of Reconciliation therefore is committed to them ^ and they are to hefeech People in Chrifi*s Jleadj to be reconcil'd to God. The fecond Branch of their Work, is to adminifter the Sacraments, which our Lord has appointed in his Church. To initiate Perfons by Baptifm ,• and afterwards confirm and ftrengthen them by the Lord's Supper. And the third Branch, is to teach all things that Chriji has commanded. To inculcatS his Commandments, and not add to them, by impofmg new Burdens, in making indiiFe- rent things necelTary. To keep up all his Or- dinances ; aad that of Difcipline among the reft. To take care of a SucceJJion ; and to manage the Souls committed to their Charge, as thofe that muji give an Account. It was for this Work that Chrift inftituted Officers in his Church at firft ; if therefore the Work con- tinues to be done, 'tis but reafonable to fup- pofe- it was intended there ftiould be Officers to do it : And thofe Officers are not to cut out Work for themfelves, but to take it as it is order'd them, by him that appointed them. If there was reafon for Favors to ferve fuch Purpofes as thefe in particular Flocks, even while the Apoftles^ who were general, and un- fix'd Church-Officers, were living, there was rather more reafon than lels for them after their Deceafe, and from that time to this. The fame Law that appoints Jufiices of Peace on EpHEs. IV. lo, II. 401 Peace in this Kingdom for fuch and fuch Work as is aflign'd them^ in efFed appoints that while there is fuch Work to be done^ there fhould be Jufiices to do it , and at the fiime time helps to difcover whether or no they keep within the proper Bounds of their Office. So that we muft either hold^ that our Lord need- lefly appointed Minifiers at firft for the Work mention'd ; or that while it continues need- ful thsrt this Work fliould be done^ it fhould be his Intention that there fhould be Mini- fters to do it ,- and that while they keep with- in the Bounds that he has fix'd_, they ad by his Authority. But farther, ;. The Salifications requillte for the Mini- Jierial Office, are particularly defcrib'd to us. Did our Law-givers in this Land intend no more than that every Man fliould keep the Peace as he could^ without obliging any Per- fons peculiarly to apply themfelves to it as their proper Bufmefs^ our Law would never have particularly limited the ^salifications of Jujllces, but would have left it to every Maa to have fet up for a Jujlice at pleafure, that would or could do it .'* And had our BlelTed Lord intended that every Man fhould fet up for a Difpenfer of his Ordinances to his Church at pleafure^ he never would have Hmited it to Perfons fo qualify'd ,• never would have re- quir'd any thing peculiar in thofe that fliould have the management of them. Whereas it is eafy to obferve^ that over and above vv^hac is requir'd of all Perfons, as they are Chrifti- ans, there are peculiar Qualifications requir'd in thofe that are Bifpenfers of Goljpel-My- . fteries. They muft be apt to teach. They muft J ^'^' be not only faithful Men, but ahle to teach ethers 2, Ti'iru D d alfo. 3. »- 4-02 The Fifteenth Sermon^ Tit. I. 9. alfo. They muft be al^le. by found Doctrine both to exhort^ and to convince the gain-fayers. They z Tun. fjm{^ be ^yie rightly to divide the Word of Truth. ^* Our Lord's thus appropriating the Work of the Alinijlry to fomej is a plain Evidence that he did jiot defign that it fiiould be common to all at pleafure. 4. Our Lord has alfo enjoin'd the People certain Duties towards thofe that ad as Mini- flers among them ; and this is a plain Argu- ment, that he defign'd the Office fliould be an Inclofure, and not lie open to all in common. iThe{T.5. Yhe People are to kno7v their Minifiers^ and e- T Tm* (^^^'^ them very highly in Love for their Work fake, 5. ly. They are to give them double Honour : That is, an Honour over and above what is due to o- Heb. 15. ther Chriftians. They are to obey them^ and *7' fuhmit to them: That is, 'tis their Duty to do foj as far as they urge upon them the Com- mands of Chrift. Should any objed:, and fay, that as far as that goes, Perfons are oblig'd to obey and fubmit to any Fellow- Chriftians whatfoever; for that they can have no fha- dow of a Reafon to refufe to comply, where the Commands of Chrift are urg'd, be it by who it will : I reply, that tho' that is not to be deny'd, yet is there a Reafon added by the Apoftie, that is peculiar to Minifiers. Peo- ple muft obey and fubmit to them when they urge the Commands of Chrift, becaufe they watch for their Souls, as they that muft give an Ac- count. People muft fubmit to them, as to Officers that Chrift hasfix'd In his Houfe,- and they muft therefore obey and fubmit to them, thattl^y may give up their Account with Joy, and not with Griefs which wouid be unprofitable for any People : And this is a Confideration that has not the fame on Ephes. IV. lo, 1 1. 40:^ fame Force in the cafe of all Fellow- Chrifti- ansj as it has with refpeA to Minifters : And being taught in the Word^ they mull: alfo communicate to him that teachcth them in all good ^^1. 6. 6. things. Now, as that Law of the Land that requires People to fubmit to Jn{iiccs of the Peace, and direds them in their Carriage to- wards them, is a Proof of their Office.^ fo is the Refped and Regard that is required to Ml- nifiers in the New Teftament, a Proof than the Minifiry is an Ojfice. Again, f . The Perfons that fhould ordinarily fepa- rate others to Minifierial Service, are alfo point- ed out in Scripture. St. PW charges Tiwof/jj, that as to the things that he had heard of him a- 2 Ti.n, mong many IVitneJJes, he (hould commit the fame^'"^' to faithful Men: Which naturally leads to this Thought j that the Gofpel-Dodtrine ought to be committed as a Truil from Minifters to Mi- nifters fucceffivcly. And if we confult our fa- cred Records, we fliall find that none feparated others to Minifierial Service, but fuch as were themfelves engag'd in the fame Service : Which feems to be a Signification of the Mind of Chrift, that fuch as they (who may bereafon- ably conceived to be the moft competent Judges of the Salifications requifite) fhould ordina- rily be the Perfons that fhould fet others apart ^ to the fame Work and Service *. Which is ^^ prfjf^lf good an Argument of an Office in the Church, ^Z,/^^ /^,, as a folemn Inveftiture is of an Oiiice in the/f>- /» my State. Defence 6. ThQ Stthfiflence oi Perfons in this Service ^J.J^'J^.;; is provided for. Many Hints are interfpers'd foJmky' in the New Teftament about this,- and inRi>?i.' one place there is almoft a whole Chapter fpsnt ^~ upon this Head. Dor^t you know ^ fiys thef^^^^/J,;^^ Dd 2, Apoftle//jjp^ 4-04- The Fifteenth Sermon^ ApoftlCj that they which Tninijier about Holy things y live of the lemple ? And they which wait at the Mtar, are Tartakers with the Altar ? He could not tell how to fuppofe them ignorant of this. And then he adds. Even fo bath the Lord ordain d, that they which preach the Gofpel fliould live of the Gofpel. And this is as good an Argument that the M'^nifry is intended for a (landing Office in the Church, as a fix'd 5^- lary is, with reference to any civil Place in the State. 7. The Duration of this Work and Service in the Church isfecur'd. The Apoftle char- I Tim. ges Timothy the Evangelift, to keep the Com- ^' *4- niandtnent given mi\\'3it'E^i^\t 3 without Rebuke, until the appearing of our Lord Jefts Chrift. The Cori^?nandment given had feveral Parts and Branches. Among the reft, it takes in the fetting others apart to the Miniflry, who were quality'd as had been before directed. For him perfonally to keep this Commandment until thetiwe of our Lord's appearing, was impoffible. But he and his SuccelTors together might do it. And whe- ther it was to be done by him or others, if it muft be done till then, 'tis plain that till then the 0:fce muft lift in the Church. And there is a Prcmife that it ftiould do fo in the very laft words of the Gofpel by St. Matthew. Our Lord makes this Declaration : Ln, I am with ^ou a'vrays, cvtn to the end of the World. That is, with you Teaching and Baptizing ,• with you acting in purfuic of my Cc'f}vnif[ion : with you attending the Work and Service unto which I have call'd you : and if fo, to the end of the JVorld ; it muft be with you and your Succef- fors in that Ofpce. Many Endeavours have been us'd to turn the Senfe on KpHES, iV. lo, II. 4.05 Senfe of that Promife another way. Some are mighty zealous for this Senfe ^ that Chriit would be with them to the end of that Age : And lb they confine it to the Apoftles in Perfon. Bu; the Learned Stilling fleet in his Irenicumy has fully ftiewn theWeaknefs and Abfurdity of that Glofs. To the end of the World, in that very Evangelift,, ilgnifies to the time of the general Judgment. 'Tis to be taken in that Senfe no iefi than three feveral times in one Chapter. And fo taken, it Mat. 15. was a very comfortable Promife both to them, »9, 4o»49« andjfuch as came after them. But, if hejwould be with them only to the end of that Age, that is, till the Deftrudion of Jerujakm, and the JewijJ] State, it would have been but a forry Comfort to the Apoftles : They'd have loft his Prefence then, when they might rationally have expeded moft of it. Nay, it was not true in Fad ,• for he was with them after ;r?- rufalem was deftroy'd, as much, and as really as he was before. And fhould any fay, that that Promife is made to the Church in general , without any regard to Miniflers, 'tis defir'd it fhould be remembred, that they were Perfons that were in the facred Aiinijlry to whom the Promife was diredly made ,• and therefore tho' the whole Church be taken in in the Promife, yer Minijlers can't be excluded. How- ever, let us fuppofe the Promife to be made to , the whole Chriftian C/j«rc/:>, and that our Lord promis'd them, that he would be with them al-ivays to the end of the World, it muft be while they kept clofe to him in his Ordlnnnce^, and took care of his Appointments : And fo it takes in Minijlers as well as People ; becaufe they by that very Commijjlon were D d : to 4o6 The Fifteenth Sermon^ to keep thofe Ordinances of Chrift on foot, in which his Vrefence wich his Church ispromis'd. X.et but all this be put together, and I can't conceive further Evidence of the Minijierial Office^ as fix'd in the Chriftian Church, need- ful to any that are willing to be fatisfy'd ; any that have not a Turn to f^rve by oppofing it. I now go on, III. In the third place, to fpeak fomething in Anfvv/er to the Cavils and Objeciicns of the Enemies of the mini(ierial Office ^ or that have a mean Opinion of it, which in our Days takes in no fmall number of Perfons. Little flirts of Wit in this Cafe ufually pafs for Argu- ments, or Anfvvers to Arguments, which is far from being reafonable. However, I'll take what has been offer'd , that appears molt fpe- cious and plaufible, and endeavour not to de- prive the Obje(5tions ftarted, either of the Beauty, or the Strength that is boafted of. And, I. 'Tis faid, 'tis but to little purpofe to talk of the Divine Inftitucion of the Office of Mi- .nifiers, and of their having their Commiffioft from God, fmce 'tis plain, not only that Vv^ith- out the Confent of the People they can hav« no- thing to do with them, but alfo, that they have no other Power, than what they who choole them, to minifter among them in Holy things, are pleas'd to intruft them with; and that all their Power depends entirely on the Confent of the Farries concern'd. In return to which Sugr ^geftion, 1 freely grant, that the Concern of j^-iiniih'rs is properly with Volunteers,- nor cjtti 1 f^e with what Heart or Profpedt they can in-iiijy Cule pretend' to officiate among a Peo- ple on Ephes. IV. lo, II. 407 pie without their Confent : And yet, as it is not deny'd but that where Magljlrates are chofen by the People, and make an Agree- ment with them as to the Meafures they'll pur- fue, their Office is ftill Divine ; fo neither can the fame thing hinder the Office of the Aiini- firy from being Divine, and from God. If the one may be fo, the other may be fo too, notwithftanding any Agreement that may be made either in one Cafe, or in the other, as to any particular Circumftances or Methods -of Procedure. And befidcs , both in the Cafe of Magiflrates and Aftnijlers, there is a Power elTentially belonging to the Office that is from God, of which no Agreements can juftly de- prive Men. When People choofe any one to be their Minijicr^ he muft have the Power that God has annex'd to his Office in Scrip- ture. The People muft not pretend to drop that, if they'd keep to their Rule. As they cannot give him more Power than God gives, fo he muft not take lefs. 2. 'Tis objected. They that have pretended 1:0 a(5t in the M'mijtry as Officers of Chrift, from Age to Age, have been a parcel of in- trigueihg, defigning Men. They have divi- ded the Church into Parties. They have been for encroaching on the Power of Princes ^nd invading the Civil Rights of Mankind. They have naturally been in Love with Power, and had their holy Artifices to acquire and en- large it beyond all Bounds. They have been fpiritual Make-baits, Bareters, Eeautifemy and Incendiaries. They have been vain, giddy, and infolent ; perpetually quarrelling one with a- nother ,• and doing more Mifchief than Good in the Church : And that therefore it is now P d 4 'fie 4o8 The Fifteenth Sermon^ fit to give things another turn, and fee whe- ther making Minifters the Officers of the People won't tuend the matter. To which 'tis an- fwer'd, that if by Officers of the People, be meant zCor. 4. their Ser'vantsforjefus fake^ that we have been 5* from our firft Inftitution j and the Apoftle very plainly declares as much : But if it be there- by intended, that the Commifjion from Chrift fhould be quitted and given up, that fo the Fancies of the People may become the Stan- dard of facred Miniftrations, there we muft beg Pardon : We are afraid of complying, left under pretence of pleafing the People, we highly affront their Lord and ours ^ and left under pretence of fecuring the Rights of the Chrifiian Church, we betray its Purity, and introduce Confufion. That fome that have been Minifters have been very fond of Po7ver, and Hs'd unbecomirig Artifices to acquire and en- large ity is not to be deny'd : But ftill 'tis plain that rhey that have juftly born this Cha- racter, have forgotten the ftrict Charge of their Mafter,- who upon occafion of a Motion made by two of his Difciples for fome pe- culiar Advancement above the reft, addrels'd himfelf to them all in thefe Words : Te j^st. 20. J^notv that the Princes of the Gentiles exerclfe Dc- ^^* '^'^' ri^in ion over them y and they that are great exercife Authority upon them. But it Jhall not be fo among you ; but 7uho(oei'er ivill be gr^at among you, let him be your Mini ft er : And yvhofcever will be chief among you, let him be jcur Servant, ^nd where any that have officiated as Minifiers in the Church have been Incendiaries , they have aft- eddiredly contrary to our Lord's Order, who Joli 15. told them that by this jlwuld all Men hnoiv that 3 i^, thty were his Difciples, if they had Love one to ano- ther on EpHEs. IV. lo^ II. 409 ther. This is what they muft anfwer for. In fuch things let them be reftrain'd. I have not the leaft Word to fay in vindication of any fuch Inftances of Mifmanagement. If a thing be in it felf really faulty, and if it agrees not with the Gofpel-Rule, I for my part muft free- ly own, that inftead of conceiving it to be at all lefs, I look upon it as rather more faulty in Minifiers than in other Perfons. And yet I can't fee how their pretending to adt in the Miniftry as Officers of Chrift, has tended to make them ever the more guilty of fuch Faults as thofe mention'dj than they would have been otherwife j when without going diredly con- trary to his exprefs Orders in whofe Name they profefs to ad, they could not have run into thofe Faults *, and could never have been guilty of any fuch Excelfes as thofe mention'dj had they but confider'd as they ought that they had no Authority but from ChriB ,• and that they were limited by him, and accountable to him. But this is certain, that tho' fome, and too many, have been guilty of fuch Faults as the Objedion dilates on, yet it has not been fo with all. There have been fome engag'd in the very fame Service, that have been bright Examples of the contrary Virtues : I Ihould have been glad that it had been fo with the Generality from one Age to another. But fuppofe it othervvife, I can't fee how a juft Ar- gument can be drawn from thence to anfwer the Purpofe intended. I'm fure fuch Arguing would not be allow'd to have any thing in it in other Cafes. 'Tis too evident to be deny'd, that the Body of Chriftians has not, generally fpeaking, anfwer'd the Demands of their Holy Profeflion : But is that an Argument that Chri- ftianity i(.io The Fifteenth Sermon^ ftianity was not from God ? We were in a wretched Cafe if it were. It muft indeed be own'd , that the bad Lives of Minifters has very much prejudiced many againft Religion. When Men have obferv'd that they that have been pofitive in affirming the Truth of the Dod:rines they taught, have by their unfui- table Lives fliewn that they did not themfelves believe them^ it hath proved a ftrong Tempta- tion to Infidelity. And yet the Faults of Mi- nifters, let them be ever lb great, is not a juft Proof that their Office is not Divine. If ")er- fonal Faults would prove that an Office vas not from God, Magtfiracy (which to be iw ^ is equally liable to the fame ObjeAion) muft have been long ago difcarded. And therefore they that argue at this rate had need take heed left they run too far, and thruft a Magiftracy out of the World , as well as a Mlnifiry out of ■the Church. 'Tis farther pleaded, ;. That there's no need in the World of an Order of Minificrsy Or a Set of Men in Office in the Church : For that , wherefoever two or three are met together in the Name of Chrifl, they have a Promife of his being with them, whether with or without a Mimfter. ' To which 'tis anfwer'd, that there's no Reafon indeed to doubt but that ferious Chriftians may hope for the Prefence of their Saviour , whenfoever they addrefs themfelves to him v/ith true Se^ rioufnefs and Devotion, whatfoever be the Time, or Place, or Company : But that they would have like reafon to expert his Prefence, if they met for publick Ordinances in contempt of his Minifiersy when they might eafily have them , as they might have , if they were under their Condud , won't be eafily prov'd. But on EpHEs. IV. lo, 1 1. 4.1 1 But they that have the Art of turning any Wafhing of the Face into a Sacred Bap- tifm, or any civil Entertainment into an Holy Banquet ,• nay that can make a Bit of Bread and a Glafs of Wine in a Club at a Tavern, that Commemoration of the Body and Blood of Chrift that the Gofpel enjoins , (hew but very little Senfe of the Importance of the Pre- fence of their Saviour with them ^ nor are ve- ry likely, till their Temper is alter'd, to reach it, either with a Minifter or without one. 4. 'Tis alfo faid, that any one that has com- mon Senfe may be able to teach others the plain Truths and Duties of Religion , which are foon and eafily learnt, and don't need that fuch a Pother and Stir Ihould be made about them : and that the keeping up an Office for this purpofe, only tempts Men to fliew their Skill in making eafy things hard, and plain things myfterious, on purpofe to heighten Ve- neration. But they that are of this Mind, widely differ from St. Vaul, who fpeaking of the Work that lies upon Minifters, cries out. Who ts fufficient for thefe things ? Their Cry in 2, Cor. 16. the mean time is directly oppofite, when they fay, Who is not fufficient ? So that if he was in the right in making fo much , of that of which they make fo little, they expofe them- felves, while they feek to expofe us. And if they fo widely differ from him, we need not wonder they differ from us, who defire to take our Notions from him, who was one that had a confiderable hand in fettling Chriftianity in the World. As for the making eafy things hard, and plain things myfterious, tho' I vvon't fay all are innocent, yet 'tis enough if the Guilty are put to anfvver. However St. Perer hints /^ 1 1 I be Fifteenth Sermon^ hints an End and Defign of the Office, for which there will always be occafion. 7, (I^ys zPet. I. he, Ji^iU not he negligent to put you always in re- ^^* 7nembrance of thefe things^ tho'' ye know them ^ and be cftablijhed in the prefent Truth. And if People need Remembrancers, need to be excited and warn'd ; then the Eafinefs of the Work of Mi- ■nifters in teaching, is no juft Argument that the Office is not from God, Again, y. 'Tis farther urg'd, that all the Lord's People are now Triefts : and that the' only Chriftian Sacrifices are Prayers, Praifes, and Thankfgivings, which any one in the Con- gregation may offer as well as a Minifter. I anfwer ^ This is a Repetition of the Plea of Korah, who many Ages ago, in oppofition to yl'/ofes and Aaron, whoaded as Officers of God's Numb. Appointment , cry'd out to them, Ye take too i6. 5. much upon you, feeing all the Congregation are holy, C'very one of them, and the Lord is among them : •wherefore then lift you up your felves above the Congregation of the Lord ? But the IlTue of fijch Carriage in their Cafe, might very well dif- courage fiich as confider'd it, from an Imita- . tion. 'Tis true the difmal Punifliment of Korah and his Accomplices has been often urg'd to ftrike a Terror where there was not the leaft Occafion for it ; but it does not therefore fol- low that it does not deferve ferious Confedera- tion in this Cafe, which is truly parallel. It cannot be deny'd but that the whole Body of Believers are now under the New Teftament I Pet.2.9. m;ide ^ Royal Priefthood ; and we have it ex- prcdy declar'd that Chrift has made all his real Rev.x.i 5. Servants, Kings and Priesfs unto God: But it does not therefore follow chat all are call'd to pubiick Miniftrations in the Church, for which •' • all on Ephes. IV. lo, II. 4.1^ all are far from being qualify'd. But if this way of arguing is good J and purfu'd, it will take away Magiftracy as well as a Mlnifiry from among us. For if our Lord's having made all his People PrieHs is a fufficient Argument there ftiould be no Mmifters, then is his having made them all Ki77gSj a good Argument alfo, that there ihould be no Magifirates. 6. 'Tij alfo objected, that if the Miniftring in Holy things belongs only to an Order of Men^ then it is an Invafion of the Office, for others at any time to pretend to meddle in it, tho' the Cai'e were ever fo preffing. Then it would be no lefs than Sacrilege in others to preach the Gofpel to Heathens, or to form them into a Church : nay it would be a Sin in Infidels to encourage fuch lacrilegious At- tempts by being converted by them. Then Frummtim, and other private Chriftians did ill to pretend to preach in Pagan Countries, where they travel'd, before they were ordain'd to the Of!ice, while yet (fuch is the Force of Truth) they have geneially been commended. I anfwer , That Frumentltts and others of the fame Stamp undoubtedly did exceeding well, in communicating the Knowledge of Heaven- ly Truth, to fuch as had otherwife continued in Ignorance ; they deferve to be commended, and their doing otherwife had been blam cable : But that's no more an Argument that God has not appointed Mi«i/?erj, than the reprefenting every one that is among a People that as yet have no Civil Government, as oblig'd to the utmoft of hi^ Power to defend the Innocent, right the Injur'd, and relieve the Opprelfed, is an Argument that God hath not appointed Magijcrates. God Vvill have M-acy and not Sa^ C'ijlci, 414 The Fifteenth Sermon^ crifice. And extraordinary Cafes are no juft Objedion againft a ftated Order, under the New Teftament any more than under the Old. Finally 'tis objected, that 'tis declar'd by the Prophet, that in Gofpel- times, they fhould m Jsr-ii.l^. more* teach every Man hts Neigh hour ^ and every Man hu Brother : and by the Apoftle, that Be- I Joh. 2. lievers had an UnBion from the Holy one^ and kne'iv i^i 17. aU things^ and needed not that any Man JJjoidd teach them ; which it's faid feems to argue Mi- nifterial Teaching to be now wholly needlefs. I anfwer • fuch Paflages of Scripture as thefe are to be underftood comparatively ,• juft in the fame manner as we are to underftand that Declaration of God juft now mention'd, that he would have Mercy and not Sacrifice. Abfo- lutely fpeaking, it could not be faid that God was 10 in love with Mercy, that he would not have Sacrifice ; for he at that time poficively infifted upon Sacrifices, and theNegledof them had been a great Sin, and punifhable as fuch : but he was rather for Mercy than Sacrifice, and did not reckon Ads of Sacrificing fit to be com- par'd with fmcere Works of Mercy. So alfo when it is intimated that in the time of the Gofpel, the Saints fliould be all taught of God, and not nsed others to teach them, we cannot underftand it abfolutely, without a grofs Mif- reprefentation. And that admits of eafy Proof; becaufe when the Saints were taught of God in the moft remarkable manner, they yet had an external Miniftry, and it was by that that they were taught. And when their UnBionfrom the Holy One was moft fragrant, they yet had A- poftles. Prophet!, Evangelifts, Paftors, and Tea- chers ; and to be fure they could not be need- lefs or ufelefs. Befidcs, if we take fucbPaifa- ges ^;^ Ephes. IV. lo^ii. ^15 ges as thofe mention 'd abfolutely, and under- Itand them rigoroufly according to the Letter, we fhall not^only difcard all Minifterial In- ftruction^ but all brotherly Admonitions too ; becaufe it is faid^ that they jhonlJ teach no moye e'very Man his Neighbour , and every Man his Brcther, faying, Know the Lord : and this I fup- pole will be own'd to be a carrying the matter too far. That therefore that is hereby meant is this 3 that Knowledge ftiould fo abound mir- dertheGofpel-Difpenfation, that there (houla be near upon as great a Difference between the Body of Believers under the Old Tefta- ment , and under the New, as between thofe that needed Teachers, and thofe that needed them not : And that they fhould not need fuch Teaching as thofe did, that had not fuch a confirming Evidence and Witnefs of the Holf Spirit as they were favour'd with. It only remains then, that I add fomething of a fuicable Application. And, I. This gives an Occafion to deal freely with fuch as reckon themfelves advanc'd above a {landing Miniftry, and Stated Ordinances. Our Lord Jefus Chrift has out of pure Tender- nefs and Love beftow'd a very valuable Gift on his Church, but they make light of it. They need not the help of Minifters. They can teach them nothing. And therefore to what purpofe (fay they) is it that we ihould attend upon them .'' I'm afraid, upon a narrow fearch, fuch People would be found Ignoranc both of the intent of the Aiiniftry, and of the State of their own Cafe. I'll fuppofe for once, that you are fo well inft ruiled in the whole Compafs both of Truth and Duty, as that A-ii- mflers could not be capable of makine; any Addi- 4.16 The Fifteenth Sermon^ Addition to you^ or helping you to any far- ther Light j ril fuppofe this^ for Argument fake, tho' I m afraid ic is not the Cafe of very many -, yet may not your AfFettions be ex- cited and quickned, your Corruptions wea- ken*d, and your good Inclinations ftreng- then'd and confirm'd ? May it not be an Ad- vantage to ycu to be put in mind of fuch things as you are already acquainted with, but too apt to forget, when you fhould be moft influenc'd by them ? May not this be particularly advantageous to you, in an Hour of Temptation, or under Spiritual Trouble, when the Evil one will labour moft induftri- oufly to prevent your Remembrance, or your Application of thofe things that might be of the greateft Ufe ? And may you not by a va- riety of fuirable Motives, according to Sea- fons and Circumftances, be ftir'd up to the diligent Difcharge of thofe Duties that are better known than they are pradii'd by you ? Can your Souls thrive and profper in Grace if you have not the Prefence of God with you? And is that as much to be expeded while you flight and negled his Inftitutions, as while you are Serious and Diligent, and Confcientious in your Attendance upon them ? Be wife therefore ^ and conclude that God knew you better than you knew your felves, when out of meer Compaffion and Kindnefs to you, he fix'd a Mniftry in his Church. 2. Since our BlelTed Lord Jefus took Pafiors and Teachers into a part of the fame Miniftry with the Apoftles, I think we may very juft- ly conclude, that as far as their Miniftry is the fame with theirs, and as far as they keep clofe to the Rule given them for their Management, they on EpHES. IV. lo, 1 1. 417 they may upon Good Grounds apply to theni- felves the Promifes and Declarations^ that were immediately addreft to the Apoftles themfelves. Such as that , He that receiTjeth^^^- i^« yoti, recei'veth me ^ and that. He that ^'^j^^/^'^'^^Luke 10. you, defpifeth me : And that. He that defpifethj j^^ deffifeth not Mem but God. As far as the Office >. ineff, is the fame, and the Rule adher'd to, (uch an 4* S« Application is Juftifiable : Which is what I reckon very well deferves the Confideration of thofe who often take fo much Liberty in this Cafe of running out in a way of Banter and Contempt. We have fome that can by no means bear that Minifiers in our Times fhouid pretend to pafs for the Embajftdors of Chrifl. That they fay belong'd to the Apoftles only, and can't be apply'd to Ordinary Mini- fters. They are at the belt only Commenta- tors, Note-makers, or Sermon-makers. They will have it to be arrogant Alfuming, for them to apply thofe Texts to themfelves, which be- long only to the EmbaJJadors of God. And in this Cafe taking the New Teftament for our Standard, I'm free that any unprejudiced Per- fon ftiould judge between them and us. When St. Paul fays of himfelf and his Fellow Labour- ers, "we are EmbaJJadors for Chrifi.j he does noc fpeak with a reference to any thing that was peculiarly Apoftolical, or any thing of which ordinary Minifters were incapable : The con- trary is very plain from the Text it felf. He^ fays the Apoftle, hath given to us the Minifiry cf^ Cor. 5, Reconciliation : He hath committed unto us the iOj^9)^®' Word of Reconciliation. Now then we are Em- baJJadors for Chriii, as tho^ God did bejeech you by us J we fray you in Chrift s Jtead, be ye reconciled to God. And if St, Paul therefore was the /^ .^- E @ baffador 4- 1 8 The Fifteenth Sermon^ bajf^dor of ChriH, becaufe he had the Word of Reconciliation given or committed to him, then all true Minifters of the Gofpel are Embajfadors of Cbrift, for the fame Reafon, becaufe they have the Word of Reconciliation given to them as really and truly as he , tho* not in the fame extraordinary manner : They bring the fame MelTage as he did, and they bring it by Depu- tation too, as well as he • and therefore they are ftill his EmbafTadors by whom they are deputed. The Liberty that fome take to de- fpife their Pulpit- Speeches, as they call them, need not difturb them, as long as God is pleas'd often to make ufe of them as the Means of Sal- varion. The Conternpt that is poured upon them, when they are reprefented as falfly pre- tending a Commiffion from Heaven to be the Emballadors of God to Mankind, redounds to him that fends them, to fray Sinners in Chrifi's /read to be reconciVd to God. Again, ;. Since a Miniftry was appointed by Chrift in his Church, to carry on his Work among them, I think we cannot well wonder that the Devil fliould oppofe and traduce fuch as faithfully officiate in it, and ftir Men up to flight them, and do what they can to obftrud their Ufefulnefs. We have the lefs reafon to wonder at any thing of this nature, when we obferve and remember the Treatment which was met with by thofe who were call'd of God to officiate under the Old Teftament. Tho' the Miniftry that then was, was generally ac- knovvledg'd to be of Divine Inftitution, yet even then the carnal part of the World oppo^'d it as a fuperfluous humane Invention ; and fuch as were imploy'd in it were in their feveral Ge- nerations vilify 'd, and afpers'd as a Society of Men on Ephes. IV. lo, II. ^i^ Men that rather fought fome worldly perfonal carnal Intereft, than the building up the King- dom of God. And afterwards the Holy Apo- itles of our BlelTed Lord, of whom the World was not thought worthy, were defpis'd and re- jeded of Men, and accounted the Scum and Ojffcour'ing of all things. We need not wonder at like Treatment in our Times. Whofoever the Inftruments of it be, we need not doubt but it is originally of the Evil one, who knows very well, that if the Office of the Miniftry keeps its Credit, his Kingdom muft fall before it. We that are Minifters upon this account deferve the Pity of thofe amongft whom we officiate. For a Man to take pains in a fevere Courfe of Study for feveral Year, in order to the qualifying himfelf for Service in the Church, and to be at the Expence of fome Hundreds of Pounds, which would have been a tolerable Foundation to have begun the World upon in a Secular way, and after all to be flighted and fleer'd at, and reprefented as unworthy of any Regard, and unfit for Converfation, is very heartlefs. If humane Nature be confider'd, this will appear to be a very great Difcou- ragement. And they that duly confider it, will cxercife Tendernefs toward their Afmi" fiers, inftead of infultingthem. 4. From the Prcmifes it plainly appears that the Miniflry ought to be eftccm d a very great Blefling. What would the Church ordinarily have done without it ? How could Divine Inftitucions have been fo well kept up ? How could the various Circumftances of particular Chriftians have been fuitcd ? How could t!,rror have been guarded againft, and Deligas of the Evil one againft Peace and Truth in the E e 2 Qhurch /L10 The Fifteenth Sermon^ Church have been obviated, if there had been no Miniftrj ? How could the Saints have been perfeded, Minifterial Work have been dif- charg'd, and the Body of Chrift edify'd with- out it ? If you once come to have mean thoughts of the Miniftry, you are never like to profit by it. Watch therefore carefully againft that, as a dangerous Snare of the Devil. 5-. Pity thofe that have not the Blefling of Go(pd-Minifiers among them. And out of Pity 3 be mov'd for them. This is the Cafe of many poor Creatures in the Kingdom of France. They once had learned, and able, and faithful Mlnifters among them, and fiou- rifhing Churches too : But now 'tis otherwife. This is alfo the Cafe of the poor Remains of the Proteftants in Hungary and Bohemia, and feme other Parts. All fuch are not to be con- demn'd as incapable of reaching the Mercy of God, for want of Minijlers to aflift them, when they gladly would have them, did they know but how. But inftead of cenfuring, you fhould pity them, that their folemn Af- lemblies m,ourn ^ and that when a few of them can at any time get together, they can only read and pray, without the help of Minijiers to go before them, and dired them, and im- prefs Divine Truths upon them, and apply the Seals of the Covenant to them. It would become us to beg of God, that he will make up all their Difadvantages to them, with the fpecial, powerful, and peculiar Prefence of his Grace, and open a way for the fending faithful Labourers again into fuch parts of his Harvefr, that fo ferious Religion may come ro fioiiri(h among them as much, or more than ever. 6. We on EpHES. IV. lo, 1 1. 4.11 6. We ought all in our Places, to be concern'd for the Credit of a truly Gofpel-Miniftry . Plead for it Chriftians, when you find it run do- n, which in our Days is very common among Men of all Ranks. Do what you can to fup- port this Office, as knowing that it comes from Chrift, and that the Credit of Religion will ftand or fall with it. The pooreft Mechanick that is ordinarily to be met with, can in our times very freely tell ycu, that it never was well with the World fmce Minifters were fo much regarded ,• and that things will never be right till they are difcarded. And fhall any that have a value for Religionj fit by and hear fuch things as thefe contented iy, and without Concern ? 'Tis but a bad Symp- tom if it fhould be fo. Can any of you fall in with Difcourfe of this fort ? 'Twcre certainly better, and more confident, to quit all Pretence to Religion at once. He could have little Refped for her Majefty, that could hear her Faithful Miniftry traduc'd , and difcover no Refentment. And he can have but little Love to Chrift in his Heart, that can hear his Miniflers as fuch, and on the ac- count of their Character, contemn d and vili- fy 'd, banter'd and abus'd. Beware of this, as you would not fhew that you have little or nothing of Chriftians but the Name. 7. Take heed of being prejudiced againft the Office of the Miniftry by the perfonal Failings of any that are in it. 'Tis the way of fome, that if they know a Man in Black, as they often call a Aiinifler^ in a way of Contempt, guilty of any Mifdemeanors, they prefemly cry, they are all alike^ and. they'll run them down without Mercy. But is this rea* 4-1 '2 Tbe Fifteenth Sermon, reafonable ? 'Tis plain that fome Gentlemen are meer Rakes; and fome Tradefmen are errand Knaves ; bat does it therefore follow that they are all fo ? And fome Magijlrates fetthemfelvesagainft the publick Good, which they ought to ftudy to promote : But does it therefore follow that 'tis fo with all I Why then fhouid the Office of the Miniftry fuffer for the Faults of particular Perfons ? 8. Beware of defpifmg any that are quali- fy 'd for Mimfterial Service, and faithful in it. Tho' you may have a particular Value for any that you have profited by, yet you Ihould take heed of difcouraging, and defpifmg any that are qualify'd and faithful. Don't grieve and difiiearten them ; but value them for the lake of their Office. $. When you attend upon Gofpel- Ordinan- ces, don't attend upon Men, but God , and look to Chrift, who gave his Minifters to his Church. Be affur'd, that tho' a Paul ihould plant, or an ^polios water, yet God alone can givQ the Encreafe. Expeft therefore more from him, and lefs from Men. Make Con- fcience of praying heartily to God for his fpe- cial Blefling on thofe Minifterial Labours ' which you ordinarily attend upon ,• and take heed of provoking him to blaft them to you, either by your Contempt, or by your Negli- gence and Carelefsnefs. And after all, I know not how to conclude better than with thofe words of the Apoftle, Hcb. 15. Ol;ej them that have the Rule over you ^ and fubmit *7* your felves ,• for they watch for your Souls^ as they that muft give Account : That they do it with yoyy and not with Grief , for- that is unprofitable for voK, FINIS. This Author hath already Pub- lifli'd, A Funeral Sermon preach'd at the Inter- ment of Mr. Samuel Stephens, for fomc time employ'd in the Work of the Miniftry in this City. ^arto. 1694. A pradical Difcourfe concerning Vows, with a fpecial Reference to Baptifm and the Lord's Supper. Octavo. 1694. Which has been (ince Reprinted in a fmaller Volume. A Funeral Sermon preach'd upon Occafion of the Deceafe of the eminently Pious Mrs. Elizjabeth WiUiariis, late Wife of the Reverend Mr. Daniel IVilliams, with fome Account of her exemplary Charader. 0(^.1698. A Sermon to the Societies for Reformation of Manners in London and Middkfex. Tivclves. 1699. An Abridgement of Mr. Baxter's Life, with a Continuation ,• and an Hillorical Account of the Minifters that were eje(5ted for Non-con- formity , in 1662. A Defence of Moderate Non-conformity^ iij three Parts. O^avo. Divine Mercy exalted, or Free Grace in its Glory. A Sermon on Rom. 9. r6. Preach'd at the Merchants Ledure at S«/ferj-//