'^^ LIBRA^RY Sihcobgical ^cmiiuuy, « PRINCETON, N. J. ! No. Case, .y,^-.,^ A- BR A5 .B35 1814 — - Barapton lectures *" 1 ■■- . 1 . V AN INaUIRY INTO THE GENERAL PRINCIPLES OF SCRIPTURE-INTERPRETATION, IN EIGHT SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD, IN THE YEAR MDCCCXIV, AT THE LECTURE FOUNDED BY THE LATE REV. JOHN BAMPTON, M. A. ^^0+ CANON OF SALISBURY. WILLIAM VAN MILDERT, D. D. REGIUS PROFESSOR OF DIVINITY, CANON OF CHRIST CHURCH, AND PREACHER TO THE HONOURABLE SOCIETY OF LINCOLN'S INN. OXFORD: AT THE UNIVERSITY PRESS FOR THE AUTHOR. SOLD BY MESSRS. PARKER, OXFORD J BY MESSRS. RIVINGTON, ST. PAUL'S CHURCH YARD J T. PAYNE, FALL MALL J AND J. HATCHARD, PICCADILLY, LONDON. 1815. TO THE RIGHT REVEREND AND REVEREND THE HEADS OF COLLEGES IN THE UNIVERSITY OF OXFORD, THE FOLLOWING SERMONS, PREACHED BY THEIR APPOINTMENT, ARE RESPECTFULLY INSCRIBED„ Jan. 9, 1815. :v ^'*^e.. contj:nt SEHMON I. Introductory Observations on Religious Contro- versy. Necessity of adhering to some general Principles of Scripture-Interpretation. Plan of the ensuing Discourses. Titus i. 9. Holding fast the faithful word, as he hath been taught, that he may be able, by sound doctrine, both to exhort and to convince the gainsay ers, SERMON II. Dispositions and Qualifications previously re- quisite in the Interpreter of Scripture. John vii. 17. If any man will do His will, he shall know of the doc- trine, whether it be of God, SERMON III. Authority of Scripture as the Rule of Faith and the Interpreter of its own Doctrines. 1 Peter iv. 11. If any man speak, let him speak as the oracles of God, VJ CONTENTS. SERMON IV. Continuation of the same Subject, with reference to other means necessary for the Interpretation of Scripture, in subordination to Scripture it- self. 1 Peter iv. 11. If any m Psal. cxxii. 3. Nor SERMON I. 13 Nor does this view of the subject de- rogate, in any respect, from the suffi- ciency of the Sacred Writings for the pur- pose they were intended to effect. For though it be most true, that they '' are " able to make us wise unto salvation ''," yet that implies not that the effect will be produced without due care and diligence on the part of those who receive them. The Scriptures themselves intimate the contrary, in their admonitions that we be- ware of ^' corrupting the word of God V' of being led away by '' false teachers'"," of '' handling the word of God deceitful- *' ly°," and of being ^' wise in our own ** conceits'".'' To prevent these evils, the providence of God hath ordained, that in this, as in other concerns, the strong should assist the weak, and they who have abundance should minister to such as are in need. Perhaps no man was ever en- tirely self-instructed in his knowledge of the Bible : nor do we read of any in- k 2 Tim. iii. 15. 1 2 Cor. ii. 17- ^ 2 Peter ii. 1. « 2 Cor. iv. 2. o Rom. xii. 16. stances 14 SERMON 1. stances of conversion to Christianity (ex- cept in cases purely miraculous) without the instrumentality of human teaching. The Word has never been, either under the Jewish or the Christian dispensation, unaccompanied with the ordinance of a ministry to promulgate its truth. Never- theless, the Word itself contains all that is necessary to salvation. Provision only is to be made, that neither the ignorant nor the unstable should " wrest it to their '' destruction." For we may affirm, on the authority of an Apostle, that to such a purpose, not only '' some things hard to '^ be understood p" in St. Paul's writings, but also '^ the other Scriptures" are liable to be perverted. The proficient in ecclesiastical history will require no detail of evidence to con- vince him that the Scriptures have thus oftentimes been forced from their direct and proper channel, to yield supplies to error. To a perverse endeavour thus to obtain a colour of sacred authority for its p 2 Peter iii. 17. opinions, SERMON L 15 opinions, religious error may indeed be chiefly ascribed. For, does not every sect or denomination of Christians maintain, that it has the sanction of Scripture for its own Creed ? And how could this be, if, among so many contending parties, some, at least, did not ground their interpreta- tion of it upon erroneous principles ? The fact speaks for itself, and shews that what- ever some may dream of the facility of ex- tracting from the Scriptures a correct and coherent system of Divine truth, this is hardly to be effected without such quali- fications and attainments as we shall in vain look for among a very considerable portion of mankind. It is a duty, then, which we owe to that God who caused these Scriptures to be ^' written for our learning^,'^ that we use our best faculties, and resort to the best helps that can be obtained, for secu- rity against their misinterpretation. More especially is this incumbent upon them who are called to the Ministerial Office. s Rom. XV. 4. An 16 SERMON I. An awful responsibility lies upon them, to ^' hold fast the faithful word as they have '' been taught, that they may be able, by ^' sound doctrine, both to exhort and to *^ convince the gainsayers." And since the effectual discharge of this duty demands a competent acquaintance, not only with the ordinary rules of criticism, the original lan- guages of the Sacred Writings, and the proofs of their Divine authority, but also with the leading: errors which have from time to time prevailed, and the sources from which they have sprung ; it will im- mediately be perceived how wide a field of inquiry presents itself to the sincere and diligent investigator of Scripture Truth. It may, therefore, be neither unseason- able with respect to the present state of religious opinions, nor unsuitable to the design of the institution which calls forth these annual labours in the cause of truth, if an attempt be made to establish some general rules and principles of Scripture- Interpretation, and to shew the necessity of adhering to them for the preservation of truth, and the refutation of error. ^' To '' confirm SERMON I. 17 ^^ confirm and establish the Christian faith, ^^ and to confute heretics and schismatics/' are among the declared purposes which the pious Founder of this Lecture had in view ; purposes, to which the proposed in- vestigation cannot be deemed irrelevant. And if any one period more than another may render a discussion of this kind ne- cessary, does it not seem to be when there prevails, as in the present moment, an ex- traordinary zeal for the dissemination of the Scriptures ; a zeal, which, however pure and laudable in itself, seems to call for a coiTespondent care to guard against the perversion, to which even that best gift of God is liable ? There would, however, be much diffi- culty to encounter, in the course of such an inquiry, were it necessary to exhibit in detail the vast mass of matter which the subject offers to our contemplation. The field of controversy is of wide extent ; and is so crowded with an intermixture of ob- jects not readily distinguishable from each other, that a full developement of what it comprises would hardly be attainable, c within 18 SERMON I. within the compass prescribed to the pre- sent undertaking. But to attempt this, is neither necessary, nor expedient. For, though Error is multiform, Truth is, for the most part, simple and undivided : and the straight line being once ascertainisd, every deviation from it will be readily discerned. Clear and distinct conceptions of the main points which constitute the system of our Faith, are, however, indispensable; because, these being accurately formed, every sub- ordinate or collateral topic will the more easily be arranged in its proper place ; and the difficulty will be much diminished, of shewing its agreement or disagreement with those essential parts of the system to which it appears to belong. That truths thus essential to the system are to be collected from the Sacred Writ- ings; and that, when established, they form the proper test of all religious opinions of minor consideration ; are positions virtu- ally recognized in every Creed or Confes- sion of Faith introduced into the Christian Cliurch. To regard such formularies as \inwarrantal)le impositions on Christian li- berty, SERMON I. 19 berty, is to overlook their obvious utility, if not necessity, towards the preservation of sound doctrine, or of any real unani- mity in articles of Faith. And though a liberty must be allowed of examining whether any such Creed, compiled by hu- man authority, declares the genuine truths of Holy Writ ; yet if, upon a fair examina- tion, it be found to preserve the essentials of the Faith entire and uncorrupted, no difference of opinion on lesser matters will warrant the violation of Christian unity. Were this duly regarded, it might tend to diminish considerably the number of con- troversial points : many of which would probably be dismissed as im worthy of se- rious contention ; while others, of greater magnitude and importance, would be so much the more prominent to observation, and, by being disencumbered of extra- neous matter, be so much the more easily defended against their assailants. It is important then to ascertain in what these essentials consist. But this can- not be done, without deciding upon certain preliminary questions which affect the whole c 2 inquiry. 20 SERMON L inquiry. To agree in the interpretation of Scripture, there must be a concurrence in the general principles of interpretation. Some variety of opinion may indeed be expected, notwithstanding such a general concurrence : but a variation so circum- stanced can hardly involve an error, on either side, dangerous or incapable of ad- justment. On the other hand, a radical disagreement concerning these first princi- ples of the subject to be discussed, pre- cludes the hope of bringing men to be '^ perfectly joined together in the same " mind and in the same judgment ^'' The method, by which it is intended to pursue the present inquiry, will be adapted to this view of the subject. There can be no necessity for a minute consideration of rules of criticism common to every species of writing, and on which scarcely any dif- ference of opinion may be supposed to exist. These appertain to the interpreter of Scripture as a general scholar, rather than as a theologian : and though it be f 1 Cor. i. 10. most SERMON I. 21 most true, that the theologian would be justly exposed to contempt, who, in his endeavour to expound the Sacred Word, should violate any established canon of ordi- nary criticism ; yet if the Scriptures them- selves have a pecviliar and extraordinary character impressed upon them, which takes them out of the class of ordinary writings, that character, whatever it be, ought un- questionably to form the basis of his judg- ment respecting the matters which they contain. The knowledge of Divine truth is in- deed perfectly distinct from human sci- ence, in that it emanates immediately from the Fountain of infinite wisdom. Yet has it this in common with human science, that it is made by its heavenly Author to flow through the channel of human in- struction. While therefore we ^' receive " it not as the word of men, but, as it is ^^ in truth, the word of God%'' we must nevertheless examine it as it is delivered to us, clothed in the language of men, and s 1 Thess, ii. 13. c 3 subject 22 SERMON I. subject to the general rules of human composition. The deference due to it as a Divine production does not interfere with this province of human learning; it only ex- acts submission with respect to the subject- matter of the revelation, to which the cri- tical investigation is entirely subordinate. For the fuller developement of these ge- neral principles, it is purposed to consider, in the first place, the moral qualifications requisite for a right apprehension of the Sacred Word \ An inquiry will then be instituted into the paramount authority of that Word as the rule of faith, and its own interpreter "^ : and, in connection with this, will follow a consideration of the subsi- diary means by which, subject to that au- thority, its interpretation must be sought ''. The ground being thus cleared of preli- minary difficulties, and a secure basis laid for a solid fabric of Scripture truth ; the question, how the superstructure is to be raised, will then remain to be considered. t Lect. II. u Lect. III. » Lect. IV. This SERMON I. 23 This will lead to some observations upon the proper mode of analyzing ^ the con- tents of Scripture, and of combining'' them again into a coherent and harmonious system. As supplementary also to this part of the inquiry, some remarks will be necessary upon the distinction between the literal and figurative sense of Scripture^; a distinction, affecting in its result many important controversies in the Christian Church. Under these several heads may be in- troduced all that is necessary for a com- pendious view of the subject ; and occa- sion will be given for as much detail of its particulars, as may suffice for the mere purpose of illustration. It will also in- cidentally be seen, how far an agreement on points essential to salvation has hither- to prevailed in the Church Catholic, and whence have sprung the leading errors and corruptions, which have from time to time made inroads on the Faith. The in- quiry may then be closed with a brief y Lect. V. z Lect. VI. a Lect. VII. c 4 con- 24 SERMON I. consideration of the sacred charge com- mitted to the Church'', of preserving the Truth inviolate ; accompanied with some not unseasonable observations on the con- duct of our own Church in particular, in this respect ; on its purity in doctrine and in discipline, its safety as a guide to Scrip- ture truth, and its adherence to those sound principles of interpretation, which afford the best security against the " per- ^' verse disputings of men of corrupt '^ minds %" and can alone prevent us from being '^ carried about with every wind of " doctrine^." Of the difficulty, as well as the import- ance of these subjects, none ought to be more sensible than he who attempts to discuss them. It is only a just sense of that difficulty, which can induce such a dispassionate and sober-minded considera- tion of them, as may be expected to lead to successful results. They indeed who have been most conversant with such dis- quisitions, will be the most cautious, and " Lcct. VIII. c 1 Tim. vi. 5. d Ephes. iv. 14. the SERMON L 25 the most candid, in forming their deci- sions. '^ Masters in Israel" will hardly expect, from a work necessarily so cir- cumscribed in its extent, any considerable accessions of knowledge on topics already familiar to their minds. But to less ex- perienced students, nothing is unimportant which may open a way for pursuing a safe and satisfactory course of inquiry into re- ligious truth. Knowing by what principles the Christian scholar is to conduct that inquiry, and what helps are necessary to insure its success, they will be better able to judge of the various matters of contro- versy presented to their view, and better armed against the errors of an age, un- stable and unwary, prone to follow every phantom that flits before it, and lightly to regard the attainments of former times. The labour will not be lost, if, through the Divine blessing on the endeavour, faith be, in any instance, strengthened by hearing, and hearing lead to a right un- derstanding of the word of God. SERMON SERMON II. John vii. 17. If any man will do his will^ he shall knoiv of the doctrine, whether it be of God. JMANY difficulties present themselves in attempting the solution of that important question, Whence comes religious error ? For, not only are the several species of error so various and discordant, as to make it scarcely possible to trace them all to similar causes ; but no less different are the dispositions, the habits, and the attain- ments, of those by whom they are up- holden. On the one hand, vre see the thoughtless and the considerate, the vain and the modest, the sober and the licen- tious, the illiterate and the scholar, linked together by some common bond of opi- nions respecting what they deem to be the truth : on the other hand, we see persons for the most part similar in their moral and 28 SERMON 11. and intellectual qualities, who, on these subjects, appear to be irreconcileably at variance. This anomaly in the human character it may not be easy to explain. But of one thing we are certain, that whatever is repugnant to truth, is repug- nant to the Divine will. That the mer- ciful God and Father of all would " have ^^ all men to be saved and to come to the ^' knowledge of the truth%" is a maxim entirely consonant with every notion we can form of the Divine perfections, as well as with the declarations of Holy Writ. No error can be supposed to issue from Divine wisdom, or to be the object of Divine ap- probation. Its source must be sought else- where ; since the very term error denotes a deviation from some line of rectitude : and what but rectitude can proceed from Him who is the acknowledged Fountain of perfection ? Searching the Scriptures for an eluci- dation of this subject, we there find not only unbelief, but heresy and schism also, =» 1 Tim. ii. 4. ascribed SERMON 11. 29 ascribed partly to human perverseness, and partly to the influence of a spiritual ad- versary operating upon fallen man's pre^ disposition to evil. This indeed is the solution there offered to us of moral evil in general, as well as of that particular species of it which leads men to " make '' shipwreck of their faith.'' The parables of the sower and of the tares place the subject in this point of view : and various apostolical admonitions concur in repre- senting that the will of man, whether yield- ing to its own inward propensities, or to some evil suggestions from without, is deeply concerned in every departure from the truth. Conformably with this representation, our Lord frequently charges the Jews with wilfulness and obstinacy in rejecting his doctrine. He addresses them as persons possessing the means of reasonable convic- tion, but not disposed to use them aright. He says of them, that they had '' no cloke ^^ for their sin*"" in this respect ; that b John XV. 22. they 30 SERMON II. they '^ would not come to him that they *' might have life*';'' and that they "loved ^' darkness rather than light, because their ^' deeds were evil'^/' In the words of the text he virtually conveys a similar reproof; intimating that their ignorance of the just- ness of his pretensions (if ignorance it might be called,) proceeded from an indisposition to do the will of God. The Jewish Scribes and Pharisees de- spised our Lord for the want of those at- tainments in religious learning, which they arrogated to themselves ; and they alleged this supposed deficiency on his part as the ground of their unbelief: " How knoweth '' this man letters, having never learned*'?" An ol)jection, the same in substance with that, of which we read in another part of the Evangelical history, '^ Is not this the '' carpenter's son ? is not his mother called *^ Mary ? and his brethren, James, and '' Joses, and Simon, and Judas ? and his ^' sisters, are not they all with us ? Whence c Jo])n V. 40. 'I John iii. 19. ^ John vii. 15. '' then SERMON IL 31 '^ then hath this man all these things^?" With such contempt did they regard that lowly station which seemed to have pre- cluded him from the advantages of a su- perior education ! To these cavils our Lord replies, that his pretensions were not founded on any such advantages, but depended on testi- monies of a very different description ; on proofs of a much higher nature, and such as they were well able to appreciate, if dis- posed to receive them. " My doctrine," says he, ^^ is not mine, but his that sent '' me^." ^' His word was with power*'." It was accompanied with incontrovertible evidences of its Divine original ; and so clear were those evidences, that he adds, with- out reserve, ^' If any man will do his will," i. e. the will of God, '' he shall know " of the doctrine, whether it be of God, ^' or whether I speak of myself" He then proceeds to shew their perverseness in sub- mitting to the Law, and to the authority of ^ Matth. xiii. 55, 56. 5 John vii. 16. h Luke iv. 32. Moses, 32 SERMON 11. Moses, and yet rejecting His claims, founded upon similar and even stronger grounds of acceptance : and he closes the conference with declaring, that, notwithstanding their pretended doubts, they '^ both knew him, '' and knew from whence he came'/' The words of the text, then, were ad- dressed immediately to the Jews, and had especial reference to their peculiar case. The Jews had advantages above other per- sons, for trying the validity of our Lord's pretensions and the truth of his doctrine. To them had been committed the ancient oracles of God, " the law and the testi- mony^," which were to form the criterion of every subsequent revelation. Our Lord declared, that '^ not one tittle of that law ^^ should pass away till all had been ful- " filled V His appeal therefore was made to their own Scriptures : and had they been sincerely desirous of conforming to the will of God, as set forth in those Scriptures, they would have found no difficulty in ac- knowledging his claims. But having per- i Johnvii. 28. ^ Isaiah viii. 20. ^ Mattli. v. 18. versely SERMON IL 33 Tersely corrupted their own Law, and being obstinately prejudiced against every thing interfering with their secular views, the light of preceding revelations shone upon them in vain, and their understandings were darkened, that they could not dis- cern the truth. But though this censure was specially applied to the Jews, it is not to be re- stricted to them alone. It is couched in general terms, and expressed as if intended to be taken in a more enlarged significa- tion. It is not said, If ye will do his will, ye shall know of the doctrine ; but, If any man will do it ; — any one who investigates the subject with a disposition to attain to such knowledge. Whence an inference ap- pears to be deducible, that every error re- specting the Christian Faith proceeds, more or less, from some perverseness in the mind ; or, at least, that an earnest desire to know and to do the will of God, is so far a ne- cessary preparative for a right understand- ing of its doctrines, that without it no pro- ficiency in that respect is reasonably to be expected. Caution, however, is necessary, D that 34 SERMON II. that while we maintain the general import- ance of this maxim, we do not strain it be- yond its probable intent ; lest, in regarding every deviation from the standard of per- fect truth as chargeable upon the will, rather than upon the understanding of man, and ascribing it to an intentional disregard of the will of God, we should seem unmindful of that Christian charity, which " beareth all things, believeth all " things, hopeth all things, endureth all " things "\" Endeavouring then to divest ourselves of any undue bias in this discussion, let us proi^eed to a more particular examination of the text, with reference both to its pre- cise signification, and to the application of which it is capable to our general subject. The disposition to do the will of God appears to be the point on which the great stress of our Lord's observation is laid : — £cty Tig 3-fA>i, if any man be willing to do the will of God, " he shall know of the doc- *^ trine whether it be of God/' This will- "» 1 Cor. xiii. 7. ingness SERMON II. 35 ingness relates simply to the Divine autho- rity of the doctrine propounded. It im- plies a readiness to abide by such a know- ledge of God's will as may be obtained from any well-authenticated revelation. It is not therefore the general disposition of a person habitually practising moral and re- ligious duties, which is here intended, (though this is unquestionably of great im- portance in all inquiries after Sacred truth) but it is the specific character of a person free from prejudices unfavourable to the object of inquiry, and prepared, nay de- sirous, to profit by its researches. To him whose mind is thus open to conviction, our Lord holds out the assurance of success ; prejudice and indisposition to the object of research being as films and mists to the sight, which render the objects of vision obscure and indistinct ; whereas, these be- ing removed, whatever is within reach of the faculty itself, is readily discerned. The question indeed, how far the un- derstanding is dependent upon the will, though, abstractedly and metaphysically considered, it appears to be of a subtle and D 2 diffi. 36 SERMON II. difficult kind, is practically easy to be ap- prehended. For, although we are con- scious that the will cannot absolutely con- trol the understanding, so as to make it believe or disbelieve, contrary to its own convictions, yet are we equally conscious that it can indispose it to the reception, or even to the consideration, of particular truths ; thus diminishing the force of that intellectual application which may be re- quisite for the purpose. And whatever be the nioti\e by which the will is thus prompted to Wind or to mislead the un- derstanding, the effect may be the same. Whether the bondage be that of igno- rance, of prejudice, or of moral corrup- tion, the mind may be equally debarred of the free exercise of its powers, and in the midst of hght remain in darkness. It does not, therefore, necessarily follow, that because religious error has gained pos- session of the mind, there must be totally vitiated affections or an incurable depravity of heart. Neither does it follow, on the other hand, that uprightness and sincerity, accompanied with well-disciplined and pure inten- SERMON 11. 37 intentions, afford entire security against the admission of error. As the understanding is in some measure dependent upon the will, so the will may be influenced by special motives and impulses, greatly altering the complexion of the case with respect to its moral aspect, although the result be sub- stantially the same. Hence there may not unfrequently be found a propensity to im- bibe false opinions in religion and a disin- clination to the truth, where it would be difficult to fix the stain of immorality or vice. Nevertheless, our Lord's aphorism is both just and of universal application. If there be, from whatever cause, an indispo- sition to do the will of God, there will ever be a proportionate difficulty in coming to the knowledge of the truth : and if the mind be free from adverse prepossessions, obstacles will be so much the more easily removed. This we may conceive to be the full scope and meaning of the text. Let us now consider how it may be applied to our general subject of Scripture-interpre- tation. d3 At 38 SERMON IL At first sight, it may appear that the position, '' If any man will do his will, he ^' shall know of the doctrine whether it be '^ of God," appHes rather to the belief or disbelief of God's word in general, than to the interpretation of its particular doctrines. We may easily perceive the influence of a predisposition to conform to the Divine will, in prevailing upon men to embrace what is proposed to them as a Divine re- velation ; but we may not so clearly discern how a right exposition of what is contained in that revelation depends on such a frame of mind. The connection between virtue and faith on the one hand, or vice and in- fidelity on the other, is undoubtedly much more obvious to common apprehension, than the connection of a right or wrong interpretation of the Scriptures with a good or evil disposition. For the elucidation then of this point, let it be observed, that in the pursuit of every kind of knowledge an earnest desire to obtain correct views of it, greatly facili- tates the labour, and is necessary to ensure its success. And if this be true of other studies. SERMON II. 39 studies, still more evidently is it so in that of Revealed Religion. It is a circumstance which distinguishes this from every other study, that the knowledge it obtains is de- rived from the authority of an Instructor whose wisdom is infallible, and whose will is above control. It is essential to the sincere inquirer, that he should enter upon the research with this consideration deeply engraven upon his mind. Such moral dis- positions as are requisite in other pursuits, and especially that love of truth which is the powerful stimulus to improvement of every kind, are doubtless indispensable also in the character of the Sacred interpreter. But to complete that character, something more is also required. The Bible has pre- tensions exclusively its own. In his inter- pretation of it, the critic must ever bear in mind, that it is the work of Sacred Penmen, not of unassisted human powers. There- fore, not only an ordinary solicitude to avoid error, but also a readiness to submit, where the subject requires it, the under- standing and the affections to what is pro- pounded on such authority, becomes the p 4 duty 40 SERMON IL duty of the theological student; a duty, never to be unconditionally exacted, where the comjiosition is merely human ; never to be on any pretence dispensed with, where it is confessedly Divine. This frame of mind is evidentlv included in that faith which the Scriptures repre- sent as the proper inlet to spiritual know- ledge. This is the main spring by which the work of religion operates both upon the heart and upon the intellect of man. It opens the eye to see the wonders of the Divine law : it opens the ear to hear the voice of heavenly wisdom : it removes mountains in the way to knowledge : it invigorates every faculty for the labour it has to accomplish. The Scriptures abound in declarations to this effect. Yet none of these may be understood to affirm, that faith, however lively or sincere, shall enable the inquirer to comprehend all mysteries and all know- ledge, by giving him powers of discern- ment beyond the reach of man ; or that he shall hence be qualified, without the aid of human learning, to interpret the Sacred Word SERMON II. 41 Word aright. On the contrary, a willing- ness to know and to do the will of God, implies a willingness to resort to all neces- sary helps for advancement in the truth, and for security against error. The mean- ing therefore of any such passages can only be, that without faith, without the disposition to conform to the Divine will, none will be adequately qualified for the purpose, however otherwise gifted with the best natural or acquired endowments. Hence St. Paul says, ''If any man think " himself wise, let him become a fool that " he may be wise";" that is, let him re- novmce any pretensions to a wisdom superior to that which the word of God imparts to him. Hence also our Lord warned his dis- ciples, that " except they became as little '' children "*," they could not enter into his kingdom ; and gave thanks to his heavenly Father, that he had " hidden those things '' from the wise and prudent, and revealed ^' them unto babes ^\" In the same sense we " 1 Cor. iii. 18. o Matth. xviii. 3. P Matth. xi. 25. may 42 SERMON II. may also interpret the promise^ that ^^ to *^ him that hath shall be given, and he '' shall have more abundance "i;'' implying, that where that which has been already communicated is carefully improved, there will be the greatest proficiency in religious knowledge. The interpretation of the Sa- cred Word will, doubtless, be most easily ascertained by those whose dispositions are most congenial with its character : and the tendency of all these Scriptural illus- trations is, to shew that the first requisite in the study of Divine truth (whether with reference to the general credibility of Re- vealed Religion, or to the interpretation of its particular doctrines) is a genuine sin- gleness of heart, which has one main ob- ject in all its researches, that of knowing and obeying the will of God. To the case of avowed unbelievers there cannot be much difiiculty in applying this criterion. For, though there mav be many whose generally virtuous conduct seems to give them a claim of exemption from the *J Matth. xiii. 12. charge SERMON II. 43 charge of intentional disregard of truth ; yet strong presumptive evidence will al- most always appear of a radical indisposi- tion in the will to a careful investigation of the subject. Few, if any, manifest a se- rious inclination to " receive with meekness '' the engrafted word/' as an authority to which they owe submission. On the con- trary, some principle repugnant to it, some root of bitterness that admits not of its cordial reception, usually betrays itself, where infidelity has taken fast hold upon the mind. This it is, which magnifies every difficulty, generates suspicion and distrust, and misleads the judgment by presenting the object of contemplation to the under- standing through a fallacious medium. Nor is it much more difficult to adapt this same criterion to those who, profess- ing a general belief of Christianity, main- tain opinions at variance with its essential doctrines. Want oi faith is more or less discoverable in almost all who depart from the standard of Scripture truth. Not that this is rashly to be assumed, in cases where only slight shades of difference prevail, or re- 44 SERMON II. respecting the exposition of doctrines tran- scending the com])rehension of the human intellect and revealed to vis only in general terms. But where a doctrine inseparable from Christianity itself is either rejected or misinterpreted, from evident preposses- sions of the mind against it, (for this it is which properly constitvites heretical pra- vity,) there we can hardly avoid imputing that perversity of the will, which our Lord teaches us to regard as the proximate cause of all religious error. The fact appears to be, that a very great proportion of the heresies, which have from time to time sprung up in the Christian Church, may be traced to some lurking principle of infidelity operating upon the mind. A favourite maxim of false philosophy, or a vain conceit of the imagination, takes possession of the un- derstanding; and, fully persuaded of the unanswerable truth of the opinions thus adopted, yet unwilling entirely to relin- quish the Faith, the slave of prejudices adverse to Revealed Religion commences the work of new interpretation, and ex- ercises SERMON II. 45 ercises his ingenuity in endeavouring to adapt Scripture to his preconceptions. Do we ask, then, how it happens that errors, even of the worst kind, are the fruit of liis labours ? Tlie answer is readily given. He is regardless of the Divine admonition in the text. Instead of being willing to abide by the revealed will of God, he is predis- posed to abide by his own will : and it being found impracticable to reconcile these to each other, without wresting the Scriptures from their obvious meaning, some more recondite sense is sought for, and the simplicity of truth is sacrificed at the shrine of vanity. The rule, then, that '^ if any man will *^ do his will, he shall know of the doctrine, '^ whether it be of God,'' admits, we may perceive, of a more special and circum- stantial application than might at first be apprehended : and although it may behove us to exercise the greatest charity and dis- cretion in judging others by this rule, it will, in scrutinizing our own opinions, be necessary to apply it with unsparing free- dom. A suspicion of some wrong bent in the 46 SERMON 11. the mind ought indeed ahvays to be en- tertained, when we are conscious of a se- cret wish to set aside any doctrine, appa- rently forming a part of that system which, in its general character, we acknowledge to proceed from God. If, however, it should still be asked, how the concurrence of the will of man with the will of God can thus facilitate either the belief or the right interpretation of the Sacred Word ? — this further answer may be given. The mere disposition to concur with the Divine will we may conceive to be pro- ductive of these results, both by its own natural efficacy, and by the powerful co- operation of that Divine aid which gives a blessing to human endeavours. Its natural and immediate tendency is, to eiT^sure earnest attention to the subject, diligent inquiry into proofs and evidences, perseverance in surmounting difficulties, deliberation in framing decisions, modesty in proposing doubts, readiness to retract error, firnmess in adhering to well-ground- ed conviction. The effect of these excel- lent SERMON II. 47 lent qualities, in removing obstacles to the tr^th, in disencumbering the judgment of what may impede its progress, and in- creasing the thirst for those acquirements which enlarge and strengthen the mental powers, may readily be conceived. Not to ascribe to them their due share in the ac- quisition of truth, would be to derogate from the wisdom of that Providence, who, in bestowing upon man the gifts of under- standing and of free-will, evidently design- ed that the honest application of these ta- lents should largely contribute to produce the desired effect. Nor is it less evident, that the inquirer after religious truth, cultivating this ge- nuine disposition to know and to do the will of God, may well confide in that com- munication of heavenly aid, which, if duly sought for, will not fail to be bestowed, as a blessing upon his endeavours, by him who " giveth to all men liberally, and up- ^^ braideth not'.'' For, if the Almighty hath actually imparted his will to man- ^ James i. d. ikind, 48 SERMON 11. kind, is it not with the intent that they should thankfully receive it, and diligently search its nieaninc:? And can we doubt that every indication of such a disposition will be regarded with special favour by the great Author and Finisher of our Faith ? Can we doubt that the grace of God will assist in perfecting what tlie humble aspirant after truth is already striving to accomphsh, by the use of those means which the providence of God has placed within his reach ? What further sa- tisfaction on this point can be requisite, than that assurance of our blessed Lord and Master, '' Ask, and it shall be given ^' you ; seek, and ye shall find; knock, *^ and it shall be opened unto you'?" In whatever point of view, then, we con- sider the subject, we shall find this position incontrovertibly estabUshed, that the wil- ling and ingenuous mind, the free and un- restrained surrender of every thought and purpose, of every imagination and affec- tion, to the all-perfect will of God, is the s Matth. vii. 7. first SERMON 11. 49 first principle of religious duty, the germ of every thing which is afterwards to ex- pand and ripen into action. It is that, which can alone produce the fruit of sound Christian knowledge ; and to which, when duly planted and watered by human in- dustry, the Divine Benefactor will assured- ly give the increase. Thus we have advanced one step in our inquiry, by shewing what disposition of mind is previously requisite in those who enter upon the interpretation of Holy Writ. The main source of all contentions respecting the sense of Scripture, on points of fundamental importance, may be traced to a reluctance, on one side or the other, to renounce prepossessions militating a- gainst an entire reception of the truth. Men are led by partiality to their own opinions, or undue deference to those of others, not only to irreconcileable dissen- sions among themselves, but eventually to a departure from the plain and obvious meaning of the Word of God. It was the error of the ancient Jews, that they ^^ set '' up idols in their heart,'' and '' put a E ^' stumbling 50 SERMON IL " stumbling-block before their face'," so that God would not be inquired of by them. And so it is with multitudes in the present day. They are in their hearts de- voted to some favourite object of pursuit, to some theory or opinion which they can- not relinquish ; and they consequently en- ter upon the research with ahiiost a cer- tainty of failure. But, perhaps, the force of our Lord's maxim in the text will be still more sensibly felt, by considering it in its negative as well as its affirmative sense ; as if it were said, (which indeed is implied in the terms of the proposition,) " if any man will not do '^ his will, he shall not know of the doc- ^' trine, whether it be of God." The moral qualities comprised in the character of a sound and faithful inter- preter of the Word, have been already enumerated. The dispositions repugnant to that character, are carelessness, indif- ference to truth, indolence, rashness, a spirit of scepticism and self-conceit, perti- ^ Ezek. xiv. 4. nacity SERMON IL 51 nacity in retaining opinions hastily taken up, love of novelty, and a proneness to abandon what is sanctioned by long esta- blished authority and well tried experience. It is easy to perceive how these disposi- tions must operate on the intellectual powers, in preventing the full and free ex- ercise of the faculties most necessary to be called forth in such disquisitions, and in diminishing the desire of such attainments as can give any reasonable hope of success. In a word, that which we understand by the term, docility, or an aptitude to re- ceive instruction, is the first requisite to- wards the acquisition of Scriptural know- ledge. The mind ought to be unbiassed by any thing that would lead it astray from the simple truth, and disposed to " lay aside every weight """ which may re- tard its progress. In this consists the will- ingness, to which is held out the promise of such a knowledge of the Divine word as cannot otherwise be obtained. We are not to wonder, then, if instances « Heb. xii. i. E 2 often- 52 SERMON II. oftentimes occur, where splendid talents and rare acquirements are employed in the service of Error, and even in endeav ouring to subvert the fundamental truths of Re- vealed Religion. These are, in themselves, no security against error. On the con- trary, when not controled by a powerful sense of duty, they rather incite to bold and hazardous speculations, by the vanity and self-confidence they are wont to create. Caution therefore is necessary, lest we be dazzled and led astray by genius and learning thus mischievously employed. For to this subject is our Lord's saying espe- cially applicable, ^^ He that exalteth him- *' self shall be abased, and he that hum- " bleth himself shall be exalted \'' That profound submission, that prostration of heart and mind, which desires instantly to receive and obey whatever comes from God, is the sentiment which best befits the inquirer after sacred truth. Hence, both in the general defence of Christianity, and in the successful interpretation of its ^ Luke xiv. \\ . essential SERMON II. 53 essential doctrines, none have more sig- nally distinguished tliemselves, than they, who, to a grasp of intellect above their fellows, have united the profoundest re- verence and humility, in exploring the depths of heavenly wisdom. Caution however is necessary, on the other hand, that we do not hastily im- pute either moral or intellectual defects, in every ordinary case of erroneous per- suasion. To lay these to the charge of the multitudes who are merely followers of specious heresies, and who, from early habits of edvication or other untoward cir- cumstances scarcely under their control, have pertinaciously adhered to them ; would be a precipitate, if not uncharitable, cen- sure. Perhaps too it may not unreason- ably be questioned, whether in some in- stances Heresiarchs themselves have not been rather misled by weak and erroneous judgment, than by deliberate and inten- tional opposition to the Divine will. The errors of such persons might, perhaps, have been rectified, under more auspicious circumstances. The questions, therefore, E 3 whether, 54 SERMON II. whether, in any particular cases, heresy be wilful, or ignorance invincible, should be regarded as of too momentous a nature to be lightly treated, and not always capable of being peremptorily decided by human authority. But the more necessary these cautions may be, respecting particular points of controversy, or the personal characters of the parties engaged in them ; the greater necessity will exist, for vigilance in guard- ing ourselv^es against any disposition that tends to darken the understanding and betray it into error. Here our Lord's ad- monition in the text demands the most profound consideration, as a fundamental maxim on which all consistency and cor- rect knowledge of religion must depend. With Solomon's exhortation to the same effect, the subject may, therefore, now be closed. '' My son, if thou wilt receive ^' my words, and hide my commandments ^' with thee, so that thou incline thine *^ ear to wisdom, and apply thine heart *^ to understanding ; yea, if thou criest '' after knowledge, and liftest up thy voice for SERMON 11. 55 " for understanding; if thou seekest her " as silver, and searchest for her as for hid ^'treasures; then shalt thou understand " the fear of the Lord, and find the know- " ledge of God V' y Prov. ii. 1 — 5. E 4 SERMON SERMON III. 1 Peter iv. 11. If any man speak, let him speak as the oracles of GocL 1 HE necessity of a constant recurrence to first principles, as a preventive of any deviation from truth, is in no case more apparent than in the study of Holy Writ. For, since the great foundation on which Revealed Religion is established is an abso- lutely Divine authority, ever}^ thing which tends to displace that its fundamental basis will endanger the whole system : and the consequences must be infinitely more in- jurious to the best interests of mankind, than any similar violation of j^rinciples in matters of human science ; according to the acknowledged maxims, that the worst of abuses is the abuse of that which is best in 58 SERMON III. in itself, and that no truth can be made more certain than by sufficient evidence that it proceeds from God. The apostolical injunction in the text evidently rests upon the supposition of this supreme authority of Holy Scripture, as the rule of faith and the interpreter of its own doctrine. ^' If any man speak, let *' him speak as the oracles of God:'* let him, both as to the doctrine and the inter- pretation, be careful to advance nothing contrary to those Sacred Oracles, nothing that may bring into competition with them authority of a different kind. But however indisputable the principle may appear on which this injunction is founded, it is not only continually violated through ignorance or inadvertency, but a very great portion of the errors and cor- ruptions prevalent in the Christian world evidently spring from systems, virtually, if not formally, opposed to it ; from main- taining the necessity of some ulterior tri- bunal of appeal, for the decision of con- troversies and for framing unerring stand- ards of interpretation. Besides SERMON III. 59 Besides the moral dispositions, there- fore, already shewn to be requisite in the search after spiritual knowledge, it is necessary to determine this great prelimi- nary question, Whether there be any au- thority paramount or even equivalent to the Sacred Word, which, either as jointly connected with it or as its judicial supe- rior, may claim our unreserved obedience? If there be any such, the sincere inquirer after truth must submit to its pretensions. If there be not, to admit such pretensions is not only superfluous but dangerous ; as derogating from the authority which pos- sesses the rightful claim. Upon this head St. Peter's admonition might be deemed decisive : and there are other texts of Scripture which ought to place it beyond dispute. Nevertheless, they who argue on the contrary side would fain allege the sanction of Scripture for their views of the subject : a circum- stance, which renders it so much the more necessary to examine their pretensions, lest we stumble at the verv threshold of our inquiries. And 60 SERxMON III. And here it will be found, that we have three distinct parties to contend with ; all widely differing from each other, yet all asserting principles injurious to the just preeminence of Scriptural authority. The first of these, the Papist, insists on the necessity of an infallible Judge or In- terpreter of doctrine, in the person of some visible Head of the Church, from whom there shall be no appeal. The se- cond, comprising various Sects, contends that every doctrine of Holy Writ must bend to the decision of human reason as the supreme judge in matters of faith. The third, a multifarious order of Inter- preters, gives supreme sway to a supposed inward light, or immediate communication from the Holy Spirit, supplementary to Scripture, and infallible as well as irresist- ible in its operations. An examination of the respective pretensions of these different claimants to assume authority above the Scriptures, will fully occupy us for the pre- sent. The regard due to them in a sub- sidiary and subordinate capacity must be made the subject of another Discourse. I. The SERMON III. 61 1. The great points in controversy be- tween Papists and Protestants, as far as relates to the present question , are the in- fallibility of the Church, and the authority of unwritten Traditions ; Traditions, sup- posed to have been originally of Apostoli- cal origin, but not recorded in Holy Writ. In arguing these points, it is presumed, on both sides, that the Scriptures are the Word of God, and therefore must be true. The Romanist, however unguardedly he may sometimes speak of the written Word, does not venture openly to contravene this position. Consequently, no arguments are admissible in the present discussion, which oppose what the Scripture itself affirms : and the debate might be reduced to a sim- ple inquiry, what the Sacred Writings de- clare upon the subject. The infallibility of the Scriptures is taken for granted : their sufficiency is the controverted point. If then it should appear that the Scriptures, which the Romanist confesses to be in- fallible, assert, either expressly or virtually, their own sufficiency as the rule of faith^ the matter at issue would be thus far de- cided ; 62 SERMON III. cided ; and even on his own principles, the opponent would stand defeated. The proof, however, of this point is not so clearly deducible from any parti- cular texts of Scripture declaratory upon the subject, as from the general scoj)e and design of these Sacred Records, and the extraordinary endowments of the writers themselves. It rests upon the plenary in- spiration of those writers ; upon their exclu- sive authority to declare the Divine will; and upon the want of satisfactory evi- dence, on the other hand, to prove any doctrine to be really theirs, which is not contained in the written Word. These po- sitions being established, the sufficiency of Scripture for its intended purpose will be fully made out, and all competition with its authority effectually precluded. There are indeed texts both in the Old and New Testament, which if understood, as relating to the whole Sacred Canon, might seem to put the question beyond dispute. Thus David, speaking of the Word as it existed under the Jewish dispen- sation, declares it to be ^^ a lamp unto the '' feet SERMON III. 63 *' feet and a light unto the paths*;" a '* perfect law, converting the soul ; and a ^' testimony that is sure, making wise the '' simple^." St. Paul likewise speaks of the Scriptures in general, as " able to make ^' us wise unto salvation," and '' making the '' man of God perfect, thoroughly furnished '' unto all good works ^" These expres- sions may be understood not only as ascrib- ing to the Sacred Writings a character and authority above those of merely hu- man compositions, but also as intimating, that nothing more was necessary for our instruction than what the Almighty had thus been pleased to reveal. But since every declaration of this kind (unless we conceive it to have been pro- leptically delivered) can in strictness have reference only to the writings extant at the time when it was used ; something more may be thought requisite for our present argument. And this may be obtained from the tenor of our Lord's promises to his Apostles. He declares, that the Com- a Ps. cxix. 105. * Ps. xix. 7- ^ 2 Tim. iii. 15, 17. forter, 64 SERMON III. forter, the Holy Spirit, should '' guide '^ them into all truth and shew them things '* to come^" should '' teach them all " things/' " bring all things to their re- '* membrance whatsoever he had said unto *' them%" and ^' give them a mouth and ^' wisdom which all their adversaries should ^' not be able to gainsay, nor resist V These promises were strikingly fulfilled in that preeminent degree of inspiration of which the Apostles exhibited most convincing proofs. Nor did they ever intimate that any other persons (not even those upon whom, through their ministration, many excellent and extraordinary gifts were be- stowed) were to succeed them in the spe- cial office of making further revelations of the Divine will. On the contrary, they affirm of themselves only, that they spake by that Spirit which " searcheth all things, *' yea, even the deep things of God^;'* that the mystery '' of Christ, which in other *' ages was not made known unto the sons ur- pose simply to ascertain the sense of such a work, that sense (whatever helps might be found useful for its illustration) would be sought for in the work itself, and the book be interpreted, as far as possible^ in conformity with its own declared prin- ciples. SERMON III. 69 ciples. Whether those principles be true or not, is a matter of distinct inquiry. But if we admit them to be true, what more is necessary for the satisfaction of the inter- preter, than to make it evident that he has elicited the author's meaning ? And how is that to be made evident, but by an ulti- mate appeal to the writing he undertakes to expound ; or, if that be possible, to the author himself? For, the mere interpreter and the author can never stand u{)on one and the same footing of authority : nor can it be otherwise, than that the work of interpretation must always lie open to the censure and revision of otlier interpreters competently qualified for the undertaking. But in this case, an appeal to the Author from the writing itself, is no less than an assumption of Divine inspiration ; and this assumption, whether on the part of the Church or of any of its individual mem- bers, calls for the same substantial proofs of the fact assumed, as those which the Sacred Writers themselves produced, and without which no such pretensions are admissible. It is therefore a mere fallacy, to put the F 3 Church, 70 SERMON III. Church, as the interpreter of Scripture, on an equality, in point of authority, with the Scripture itself. Nay, it savours of ha- zardous presumption. For here God is the Author, and nmn the interpreter : and unless the interpreter can produce evidence of Divine inspiration equal to that pro- duced by them whose ^vritings we receive as the Word of God ; to allow in both the same stamp of authority, is, so far, ex- altiuir the creature to a level with the Creator. There is moreover a want of faith and trust in God, as well as of due reverence towards him, in contending for the ne- cessity of such an expedient to carry on the work of Divine instruction. What ground is there for suspecting that the Apostles failed to conmiit to writing, for the benefit of succeeding ages, all that was necessary to salvation ? Being " guided ^' into all truth," is it to be supposed that they preached any thing essential to the Christian faith, which is not, in substance at least, left upon record in their writings ? If so, might we not reasonably have ex- pected SERMON III. 71 pected some intimation from them, that the Scriptures they had drawn up were not intended as complete instructions for after- ages ; bvit that their omissions were to be supplied by the authority, with which the ruling powers in the Church would after- wards be invested, to add to the Sacred Word as occasion should require ? As our blessed Saviovir said to the Apostles before his resurrection, " I have many things to " say unto you, but ye cannot bear them '' now"," would not the Apostles also in such a case have said to their appointed successors, " What we now write for your '^ instruction, is but a part of those saving '^ truths which ye are hereafter to promul- " gate to the world ; when the converts to '' the Faith shall be better able to receive '^ them, than thev are to whom we are " commissioned to make known the will of " God?" — But where are any such inti- mations to be found ? In truth, no reason can be assigned to justify the expectation of a continued in- "^ John xvi. 12. F 4 fallibility 72 SERMON 111. fallibility in the Church, for the purpose of interpreting the Word of God, or adding new articles of faith to those therein con- tained, w hich does not virtually arraign the perfection or the authority of the Word itself Nor can the Scriptures be properly called the Rule of Faith, if such additional security be necessary. For, whatever be the authority that assumes a power to de- termine, suojiire, the sense of Scripture, or to impose articles of belief derived from any other source ; that authority itself, if its right be admitted, becomes the Rule of Faith, and virtually supersedes the other. Here however some further inquiry is called for, respecting the avithority of un- written traditions, which the Romanist holds to be equal to that of the written Word. Traditions, in the sense in which the observance of them is enjoined by the Apostles, are received by Protestants with as much reverence as by the Romish Church. For, according to the apostolical usage of the word, the traditions enjoined to be observed, are the doctrines and precepts, delivered. SERMON III. 73 delivered, whether orally or in writing, by the Apostles themselves. " Stand fast," says St. Paul to the Thessalonians, " and ^^ hold the traditions which ye have been ^' taught, whether by word or our epi- ^' stle" :" that is, whatever has been per- sonally delivered to you by me, either in preaching or in writing. Protestants do not question the truth of the position, that the word of an inspired Apostle, whether written or unwritten, is to be re- garded with entire deference ; since, in what- ever way the Word of God be communi- cated to us, it has the same claim to our submission, provided we know that it pro- ceeds from Him. But here is the question from which the Romanist has no escape : — can after ages have the same kind of as- surance respecting the authenticity of the written and of the unwritten Word ? We contend, that there cannot now be suffi- cient evidence of the authenticity of any such unwritten traditions ; and that, there- fore, on the written Word only we can n 2 Thess. iii. 15. with 74 SERMON III. with safety rely. On this ground, the Scripture is maintained to be now the only Rule of Faith : and whatever benefit may be derived from other writings, re- porting to us, as apostolical traditions, ad- ditional matters illustrative of our faith and worship; to them is to be assigned no more than a secondary rank, as being subsidiary, not essential, to our Creed. In thus denying to unwritten traditions the same authority as to the Scriptures, no just prerogative of the Church is in- vaded, nor is any injurious reflection cast on the primitive Fathers, who, on this point, above all others, are entitled to our espe- cial regard. For it is evident that the go- vernors of the Church never intended such authority to be assigned to them ; since they record no intimation given by the Sacred Writers themselves, that their oral communications were to be transmitted to succeeding generations, or promulgated by the Church as authentic documents. On this is founded the distinction between Scripture and unwritten tradition. The former is a structure, compact, and resting on SERMON III. 75 on an immoveable basis ; the latter is com- posed of uncemented materials, and unsup- ported by any solid foundation. But here the subject is sometimes per- plexed by another sophistical kind of ar- gument. The Romanist will contend that the authority of the Church is above that of Scripture, because Scripture itself is re- ceived through the medium of the Church, from whose declaratory judgment it derives that stamp of validity by which it is recog- nized as the word of God. The fallacy of which reasoning consists in not rightly dis- tinguishing between the weight of testi- mony to the authenticity of a writing, and that of judicial decision upon its authority. ^' There is," says an incomparable writer on this subject % " no judge of faith, but ^' God : if the Church were judge of " faith, it would set her above God." The Canon of Scripture was determined by the Church, upon evidence of its genuine- ness and authenticity ; and to this the Church bears witness. The truth of Scrip- ture rests on other grounds ; on the ^' wit- ^ Leslie. '^ ness 76 SERMON III. '' ness of God/' as well as " the witness '^ of men." So is it with respect to Inter- pretation. The Church directs her mem- bers to the right sense and meaning of Scripture : but that sense does not depend on her judgment, nor is it imposed arbi- trarily as her own ; but she refers to Scrip- ture itself, for proof that there it is to be found. Were she to take upon her to be a judge of faith in a higher sense than this, she would assume the attributes of the Author of Holy Writ, rather than the character of its interpreter. Respecting traditions, therefore, as well as infallibility, Scripture must be resorted to, as the original fountain of authority, from which the pretensions either of the Church at large, or of General Councils as its representative body, or of the Pope as its supposed visible and universal head, ought to be derived. And this will follow from the concessions of the adversary him- self; who, in acknowledging the Scriptures to be Divine, virtually admits that there can be no higher jurisdiction to which sub- mission is due. II. We SERMON III. 77 II. We are next to consider the contro- versy with those who set up human Rea- son as the supreme arbiter in matters of faith. Here (since we are contending not with declared unbelievers, but with those who profess to receive the Christian Religion as a Divine revelation) the question seems to lie between what reason can make known to us on religious subjects with- out revelation, and what revelation has^ actually taught us : — whether the former be so clear and perfect in its conceptions, as justly to claim an ascendancy over the latter, or whether it ought to acknowledge its inferiority with respect to its means and sources of information ? Without intending any depreciation of reason itself, considered as the gift of God originally bestowed on man, for his guid- ance to truth and rectitude, it is necessary to examine, not only its abstract preten- sions, but its comparative claims when brought into competition with a Divine revelation. That human reason, as well as Revealed Religion, partakes of a Divine authority^ 76 SERMON III. authority, is a position, which, though true in a limited sense, does not reach the pre- sent question. For, the gifts, though be- stowed originally by the same hand, may differ in value and in kind, being adapted to different purposes, and sviited to dif- ferent exigencies : so that the superiority of the one to the other will depend upon the evidence to be produced of the degree of deference required to be paid to them respectively, by their all-wise and benevo- lent Giver. If reason, whatever were its original powers, were sufficient, when en- lightened by nature only, why was the light of revelation superadded ? and if the light of revelation has actually been super- added, how can the superior authority of reason be maintained, without depreciating the utility of the subsequent gift ? But it is also to be kept in mind, that man's reason, however originally perfect it might have been, is now, we are assured, in a deteriorated state, and, consequently, no longer sufficient, by itself, to secure us against error. Revelation, therefore, being given to supply its defects, and to impart to SERMON III. 79 to it knowledge otherwise unattainable, it must be the province of reason, with re- spect to the subject-matter of what is thus revealed, to submit, not to dictate ; to re- ceive the commandment, not to prescribe the law. The disproportion also between the subjects on which unenlightened reason ex- ercises its judgment, and those which Reve- lation presents to it, affords another argu- ment to the same effect. Scripture reveals such things as '^ eye hath not seen, nor '' ear heard, neither have entered into the '^ heart of man to conceive °." If it were otherwise, reason might, with less evident impropriety, advance pretensions to a co-or- dinate, if not to a supreme authority. But if reason be a finite power, (and surely none will deny this of human reason,) it cannot be a competent judge of infinites. Now, the Scriptures (those parts of them, espe- cially, which relate to its more myste- rious doctrines, and which are among the very essentials of its system) affirm many things of this description ; many truths <» 1 Cor, ii. 9. concerning 80 SERMON 111. concerning the nature, and attributes, and counsels of the Godhead, so entirely be- yond the limits of any natural faculty of our reason, that they can only be received upon the credit of the Sacred Oracles, being, to our apprehensions, incapable of any thing resembling scientific demonstra- tion. If, therefore, in matters even of this description, our reason might be allowed to overrule the written word, where could we cast anchor in the depths of moral and metaphysical speculation ? Where would be our security against errors, however pernicious, which the devices of human imagination niight suggest, and of which the capricious standard of every man's corrupt or fallible judgment would be made the criterion ? The dangerous position, (dangerous, that is, when taken in its broad and unqualified acceptation) that the authority of Scrip- ture must bend to that of reason, has been the source of numberless errors and corrup- tions among persons professing the Chris- tian Faith. In the earliest periods of its history, we find the Gnostics distinguishing themselves SERMON III. 81 themselves (as their assumed title implied) by pretensions to profounder attainments than those of their fellow Christians, and boasting of the improvements they were enabled to engraft upon the Christian re- ligion, by the aid of human philosophy. Of some who drew their notions of the Gospel from these interpreters, it is re- marked by Mosheim that " they looked '^ upon it as a noble and glorious task, to " bring the doctrines of celestial wTsdom '^ into a certain subjection to the precepts '' of their philosophy, and to make deep '' and profound researches into the inti- '^ mate and hidden nature of those truths ^' which the Divine Saviour had delivered *^ to his disciples." This vain affectation of a wisdom superior to that which dic- tated the revelation they professed to re- ceive, prepared the way for many a wild and incoherent system of imaginary truths, for daring innovations on the Faith, and, in not a few instances, for an almost entire desecration of the Sacred Oracles. Many of the early Heretics rejected large portions of Holy Writ, and even the whole of the G Old 82 SERMON III. Old Testament, not upon any alleged ground of their want of authenticity, but solely because they found them irrecon- cileable with the philosophical tenets they had espoused, and from the mere wanton- ness of speculation on matters above the reach of human conception. Tertullian, Ori- gen, Augustin, Jerome, and other Fathers of the Church, continually charge them with the rejection, or the mvitilation, of various parts *of Scripture, for the unwarrantable purpose of adapting them to their own ex- travagant persuasions. To the same source may also be traced most of the errors among philosophizing Christians in after times ; especially the many strange and fantastic theories which gained acceptance, respecting the doctrine of the Trinity, and that of the two-fold na- ture of our blessed Saviour. Vain attempts to explicate points which, to our present apprehensions, must ever remain enveloped in a certain degree of mystery, and to make them conformable to opinions wholly in- capable of proof or evidence, led multi- tudes to ^' make shipwreck of their Faith." This SERMON IIL 83 This evil is perhaps inseparable from the propensity to make Revealed Religion subservient to philosophical theories, and from regarding the Scriptures as secondary to human science. It arises from not rightly distinguishing between the objects with which each is exclusively conversant, and thus assigning to neither its proper rank and office. As the Scriptures were not intended to instruct men in human philosophy, so neither can human philo- sophy instruct them in the matters which the Scriptures reveal. This, however, is to be understood of that only which is properly the subject-matter of Revelation ; of facts and doctrines which it was its ex- press purpose to make known to mankind ; not of matters incidentally connected with it which may be capable of physical de- monstration. And surely there are truths of Revealed Religion sufficiently attested to us by its general evidences, which it is not in the power of the human understand- ing to refute, by arguments grounded on any antecedent principles. Can, for in- stance, the doctrines respecting the essen- G 2 tial 84 SERMON III. tial nature of the Godhead be brought to any test of human science ? Can the mi- raculous conception, the incarnation, the resurrection, the ascension of our Lord, or any thing properly miraculous in the Chris- tian dispensation, be proved or disproved otherwise than by competent evidence, on one side or the other, respecting the alleged facts ? Or can the doctrines of Atonement and Grace be established or invalidated by any abstract reasoning on their necessity or expediency ? The utmost that our limited reasoning faculty may, in such cases, at- tempt is, in the first place, to satisfy itself of the genuineness of the text and its Di- vine authority, and then so to interpret the doctrine that Scripture shall not be made to contradict itself; and, in the next place, to make it harmonize, as far as may be, with those moral and physical truths, of which we have, from other sources, clear and indisputable evidence, and which are even recognized as true by the general tenor of Holy Writ. Nevertheless, in these latter as well as in former times, Socinians and other sects, professing SERMON III. 85 professing more liberal and enlarged modes of thinking, are wont to contend if not overtly, yet by implication, for the su- premacy of the human understanding in all matters of Faith ; regarding it as its undoubted prerogative, to decide, by its own natural faculties, upon the truth of every doctrine of Revealed Religion and the wisdom and expediency of the Divine dispensations, as well as the testimony by which they are supported. It is mani- festly upon this principle, rather than upon the ground of any known law of evi- dence or legitimate canons of criticism, that considerable and very important por- tions, extending not only to single words or paragraphs, but even to entire chapters of the Sacred Writings, are regarded, by persons of this description, as spurious and interpolated ; or are made to undergo such forced and unnatural expositions, as would hardly occur to the thoughts of per- sons whose judgments were not warped by some strong prepossessions against their plain and obvious signification. In opposition to these or any similar en- G 3 deavours 36 SERMON III. deavours to elevate the uninspired critic above the divinely-inspired Authors of the Sacred Oracles, it behoves us to maintain our ground. Not that it is hereby intended (as will in the sequel more fully appear) to countenance the notions of those who would treat man as altogether incapable of under- standing religious truths without the im- mediate act of Divine inspiration ; still less, to depreciate the value of those attain- ments in human science and literature, which exalt and dignify our nature, and, together with that moral culture which is still more indispensable, prepare the soil for the reception of heavenly wisdom. The design is, merely to shew that the Word of God, as such, is not to be submitted to the human vmderstanding as to a superior power, or an authoritative judge, in mat- ters which are, from the very nature of the subjects, removed out of its reach, and placed beyond the limits of its proper ju- risdiction. III. It remains now to consider, in the last place, the pretensions of a very dif- ferent class of interpreters ; those who hold the SERMON III. 87 the necessity of a supposed inward light, or immediate communication from the Holy Spirit, as supplementary to Scrip- ture, and, when received, infaUible and ir- resistible in its operations. Here, as in the other cases, the question may be brought to a ready issue, by ad- hering to the proofs already adduced of the sufficiency and perfection of the Holy Scriptures. If these Scriptures are '' able '' to make us wise unto salvation ;"' if every man who speaks of Divine things, is to speak only as those Oracles direct him ; if our Lord declared that the Holy Spirit should guide his chosen Apostles " into ^^ ALL truth;" if one Apostle issues an anathema against those who preach any other Gospel than that he preached, and another Apostle denounces obliteration out of the book of life on such as should add to or take from his inspired volume ; — what further proof can we desire, that, in the estimation of these Sacred Writers themselves, no claim of special illumination might be brought into competition with what was thus attested to be in truth the G 4 w^ork 88 SERMON 111. work of God ? But if, on the ground of any such claim, a new sense may be imposed upon the Sacred Word ; or if inspired in- terpreters, as well as inspired writers, may be deemed necessary for Christian edifica- tion ; what security have we against the setting up of a criterion amenable itself to no superior authority ; or against the ad- mission of imposture and fanaticism, acting under no other guidance or control than their pretended or imaginary obedience to a heavenly mandate ? It is easy indeed to perceive, that, by the admission of such a plea, no less danger would ensue to the purity and just pre- eminence of Scripture truth, than by al- lowing to the Church itself the claim of infallibility. For this is, in effect, trans- ferring from the Church to individuals a privilege of a similar kind. The teacher who sets up a private spirit of his own for the introduction either of new doctrines or new interpretations of doctrine, and who founds his pretensions to do so on being specially gifted for the purpose ; — what does he but assume to himself a Divine commis- sion. SERMON III. 89 «ion, and so far virtually lay claim to infal- libility ? A bold pretence to such spiritual communications with God, like that of Papal infallibility, throws the authority of Scripture into the shade, obtruding upon our notice a new and more attractive claim. And, when it is believed that God hath spoken to the individual who takes upon him to instruct others, it is hardly to be expected that deliberate inquiry will be made into the conformity of his doctrine with preceding revelations. Whether he come in the character of a preacher of new doctrines, or an interpreter of old ones, implicit deference will be required to his authority ; and the credulous will fear to oppose it, " lest haply they should be found '' to fight against God p." The assurances therefore which we have of the absolute sufficiency of the Holy Scriptures, and of the exclusive authority with which their authors were invested for the revelation of the truths they contain, are strenuously to be pleaded in bar of any P Acts V. 39. subse- 90 SERMON III. subsequent pretensions of a similar kind ; it being manifestly derogatory to those writings and their authors, to deem any further communications from above to be requisite for the instruction of those who have access themselves to the Sacred Re- cords, and who have, together with the aid of appointed guides and pastors, such other means as Divine Providence affords them of applying these invaluable treasures to their spiritual improvement. This hypothesis, indeed, as well as that of an infallible Interpreter at the head of the Church, appears to rest on an assump- tion, that the knowledge of Divine truth cannot be perpetuated, without a continua- tion of the extraordinary and supernatural means by which it was at first communi- cated to mankind. But by what evidence or argument is this assumption supported ? Is it not repugnant to the ordinary deal- ings of the Almighty ; who is never found to incumber the work of his hands with unnecessary machinery, or to exert super- fluous powers for the accomplishment of his purposes ? Varying indeed in their spe- cific SERMON III. m cific characters, and wonderfully adapted to the exigencies of mankind under their respective circumstances, were the several Divine dispensations antecedent to our Lord's coming into the world. But God having ^^ in these last days spoken unto us " by his Son%'' whose doctrine and in- struction we receive through his Apostles and Evangelists, no ulterior revelation is to be expected ; nothing more is to be looked for in the way of immediate com- munication from above. The Sacred Vo- lume is closed : and with it terminated the age of special and extraordinary illumina- tions. Such pretensions therefore are now to be regarded not only with suspicion, but with dread, from their tendency to weaken that which is already stamped with the seal of Divine authority. Nor do they present themselves vmder a less formidable aspect, when advanced for the purpose of giving weight to particular interpretations of God's Word. '' The Faith once delivered to the " Saints" was committed to writing by the