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A N 
 
 y 
 
 I N Q^ U I R Y 
 
 INTO THE 
 
 POWERS 
 
 O F 
 
 ECCLESIASTIC S, 
 
 ON THE PRINCIPLES OF 
 
 SCRIPTURE AND REASON. 
 
 Beware of false prophets which come to vou in 
 
 sheep's clothing 5 BUT INWARDLY THEY ARE RA- 
 VENING WOLVES. 
 
 LONDON: 
 
 PRINTED FOR J. MURRAY, NO. 32, FLEET-STREET, 
 
 M D C C LXX V I. 
 
T O T H E 
 
 PATRONS 
 
 O F 
 
 RELIGIOUS LIBERTY; 
 
 THE GENUINE FRIENDS OF CHRISTIANITY, 
 
 THE GUARDIANS OF THE MOST IMPORTANT 
 RIGHTS OF MANKIND, 
 
 AND THE SUREST BULWARK OF OUR 
 CIVIL CONSTITUTION; 
 
 ••• 
 
 THE FOLLOWING TREATISE 
 IS 
 
 WITH ALL POSSIBLE DEFERENCE 
 AND RESPECT, 
 
 INSCRIBED BY 
 
 THE AUTHOR. 
 
PREFACE 
 
 OF all the caufes that have combined 
 to injure the caufe of Chriftianity, 
 and to prevent its fuccefs ; the au- 
 thor of the following (heets hath 
 been long of opinion, that the pride and arro- 
 gant claims of Ecclefiaftics, and the mifrepre- 
 fentation of certain parts of fcripture to fup- 
 port thefe claims, have been none of the leaft 
 confiderable. 
 
 As the moft effedual fervice, therefore, he 
 was capable of doing to the interefts of religion 
 and fociety, — this little, work is intended to 
 explain, and vindicate the common rights of 
 chriftianity ; — to expofe the falfe pretenfions 
 of pricjts of every denomination, and to efta- 
 blifli the real value and importance of the mi- 
 nifterial charafler. 
 
 A3 At 
 
6 PREFACE. 
 
 At the fame time, he is not without fome 
 apprehenfions, notwithftanding the integrity 
 of his views, and his favourable intentions 
 to the caufe which he profefies to efpoufe -, 
 and, even amidft all that freedom of inquiry, 
 enlargement of mind, and liberality of fenti- 
 ment, by which the prefent age is diftinguifli- 
 ed ; that lb much of the old leaven may ftill 
 remain, as to embitter the fpirits of fome a- 
 gainft him as a miftaken friend, perhaps an 
 infidious foe to it. Regardlefs, however, of 
 every cenfure of this kind, he is not afraid to 
 make his appeal to the judicious and candid 
 chriftian. But, fhould he flatter his readers 
 with the hopes of finding here any thing ori- 
 ginal, he is afraid he fhould only deceive him- 
 felf. He affumes not the honour of being 
 ranked among th? learned or ingenious fons of 
 fcience. He is a plain man. He hath read 
 his Bible, and thinks he hath entered into the 
 fpirit, and underllands the leading defign of 
 it; and he is well pleafed that by that fpirit, 
 and this defign, his performance, fuch as it is, 
 Ihould be examined. Nor will he decline to 
 be tried on the principles of reafon, nor to be 
 judged at the bar of common fenfe. 
 
 But, 
 
PREFACE. 7 
 
 But, though he can promife nothing ori- 
 ginal — attached to no religious party, warped 
 by prejudices to no eftabiifhed creed, and un- 
 der the influence of no authority, but the au- 
 thority of the fcriptures — he hath, at leaft, 
 the merit of treading in a track wholly his 
 own. He hath borrowed froni no one. The 
 materials are v/holly drawn from his own ideas, 
 and the bed judgement he could form from 
 the divine record, and the malignant tendency 
 of thofe tenets he hath attempted to overturn •, 
 and will therefore, in all probability, exhibit 
 fome features fufficient to mark a difference, 
 in the manner and execution, from any other 
 who may have written on the fame fubjed. 
 And it is not impofiible, that what made fome 
 imprefTion upon his own mind, if he hsth been 
 happy enough to exprefs himfelf with perlpi- 
 cuity, may have a fimilar effed upon the 
 minds of others. 
 
 There are two objeflions that may occur 
 to the defign and plan in general, which he 
 begs leave to obviate. It may be faid that 
 an attempt of this kind comes by far too late ; 
 that the author hath figured to himfelf preten- 
 fions to which no order of ecclefiaflics now 
 A 4 lay- 
 
B PREFACE. 
 
 lay claim, and which no layman in his fober 
 fenfcs would liften to with patience, much lefs 
 deliberately adopt as a part of his creed. In 
 anfwer to this he will only fay, that, though 
 his obfervation and experience have led him 
 to very different fentiments, he would feel a 
 pleafure in being fatisfied of the juftnefs of 
 this objeftion, more than fufficient to overba- 
 lance any little difappointment in having em- 
 ployed his time and attention to no purpofe. 
 The frj} would be a matter of the lad im- 
 portance, in his judgment, to the happinefs 
 of fociety, and the interefts of primitive chrif- 
 tianity ; the Iqfi of no confideration at all. 
 
 It may, perhaps, appear to fome as another 
 objeftion, that the feveral parts of this inquiry 
 are too detached, and feem to have too little 
 dependence upon one another. He can offer 
 nothing in excufe for this. A writer of more 
 difcernment and acutenefs might have been 
 able to have converted feparate chapters, and 
 to have formed the feveral parts, into a train 
 of arguments iffuing in one general conclu- 
 fion : but he could not, without weakening, 
 in his apprehenfion, the evidence upon the 
 whole. And, perhaps, the manner of treat- 
 ing 
 
PREFACE. 9 
 
 ing the fubjed: he hath purfued, may have a 
 better effed upon the generality, little accuf- 
 tomed to conned diftant arguments, and to 
 eftimate their combined force. He will only 
 add, he hath done his beft. If his perform- 
 ance hath any merit, it will be read ; the 
 publick are candid. If it hath none, let it 
 be treated with the contempt it deferves. 
 
 A N 
 
A N 
 
 1 N Q_ U I R V 
 
 INTO THE 
 
 POWERS OF ECCLESIASTICS. 
 
 CHAP. I. 
 OF PRIESTS. 
 
 SECT.!. 
 
 Of xhs state of the quESTio.v. 
 
 AS the Minifters of the Chriftian Religion 
 have been confidered under the general de- 
 nomination of Prjcfts ; as, for many centu- 
 ries, they feem with one voice to have af- 
 fumed, and, it muft be acknowledged, not a few ftill 
 do affume powers peculiar to that office — - powers which, 
 in the judgment of the author, never di.l, nor ever can, 
 in the ordinary difpenfarions of Providence, belong to 
 any mortal : to prevent miftakes, and obviate refleftibns 
 that might be injurious to his real fentiments concerning 
 the minifterial function, he begs leave to begin with ex- 
 plaining fhortly what precife idea he aflixes to this extra- 
 ordinary charafler. 
 
 A PRIEST- 
 
 V 
 
12 OF PRIESTS. Chap. L 
 
 A PRIESTHOOD may be defined, in a few words, to 
 be — an order of men appropriated by divine inftitu- 
 tion for performing certain offices in religion, which 
 offices cannot be performed by one not thus authorifed, 
 without lofmg their efficacy, or that bleffing with which 
 they are fuppofed to be attended. Or ftill more expli- 
 citly — A priejihood is an order of men governed by cer- 
 tain laws, and poffeffed of certain privileges, indepen- 
 dent of fociety, and fuperior to the civil, moral, or com- 
 mon religious rights of mankind ; whofe office is facred, 
 not from what they do, but in confequence of certain 
 powers with which they are veiled, either mediately in 
 a fixed eftablifhed order and fucceffion, or immediately 
 by God himfelf. This he apprehends is the proper idea 
 of a priejihood : and fuch a priefthood, it is affirmed, 
 never did exift in any age, or among any people, fo far 
 as fatisfying evidence can be offered, but under the Jew- 
 ifh theocracy alone. He therefore who pretends that the 
 miniflerial afts which he performs, whatever their nature 
 may be, or by whatever facredname he may be pleafed to 
 call them — whether accounted more ordinary, or more 
 folemn — derive their value, not from particular qualifi- 
 cations natural or acquired, not from decency or order, not 
 from the ftation of prefident in a religious affembly, but from 
 a certain myfterious connexion, which is either primari- 
 ly, or ultimately refolvable into a peculiar divine con- 
 ftitution and energy, diflindl from the laws by which 
 fociety is diredled and governed : this man — whether 
 he be a papifl or a protellant, whether he be a minifter 
 of the church of Rome, of the church of England, or of 
 the church of Scotland ; or whether he be a profeffed 
 dillenter from all ellablilhments — is a deceiver j and 
 
 they 
 
Chap. I. OF PRIESTS. 13 
 
 they who believe his pretenfions, and are under the fpi- 
 rit and influence of them, are, in the ftrideft fenfe, the 
 dupes of their own credulity and fuperflition. It may 
 here not be improper, however, to advertife the reader 
 that the word prie/l is commonly uTjd, in the following 
 flieets, for every fuch claimant, or protendVr to fuch 
 extraordinary powers. 
 
 This is the arrogant and afluming charadcr, equally 
 injurious to the moral and civil rights of fociety, which 
 the author hath attempted to expofe ; without one infi- 
 nuation, 'tis hoped, unfriendly to the genuine minifters 
 of religion : he can fay further, that he is well difpofed 
 to make every concefuon that the duties of publick and 
 fecial worfhip can poffibly demand, and to acknowledge 
 every degree of authority and refpeft, that publick 
 teachers can in juftice derive from thence. In order 
 to inveftigatc this fubjcdl as far back as poffiblc, we 
 Jhall inquire, in the firft place, what light revelation, 
 from its earlieft period, gives in this quellion. 
 
 SECT. II. 
 
 Of the light which the Old Testament 
 furnishes in this qjjestion. 
 
 FROM the creation to the eftabliihment of the 
 Jewifh commonwealth, the facrcd record will af- 
 ford us but little information with regard to the o- 
 rigin or nature of this inftitution : it being confined almofl 
 entirely to a few general hints concerning the Antedilu- 
 vian world, the deluge, Noah and his family, Abraham, 
 
 and 
 
14 O F P R I E S T S. 
 
 and what fpecially relates to his family : fo that all we 
 know of the patriarchal Itate, may be fummed up in a 
 few words — That in procefs of time it came to pafs 
 that Caiii brought of the fruit of the ground an offering 
 unto the Lord ; and Abel brought alfo of the firftlings 
 of his flock; that afterwards Noah, then Abraham, and 
 laftly Jacob offered facrifices unto the Lord — That ig- 
 norance overfpread the face of the earth ; the original 
 imprcfTions of the Deity being almoft extinguilhed, and 
 every corner filled with violence ; fo that all flefh had 
 corrupted their ways — That to punifh a world thus 
 funk in wickednefs, an univerfal deluge was fent, which 
 fwept away its inhabitants : Noah and his family being 
 alone diflinguiflied amidft the dreadful cataflrophe — 
 That the world again multiplied, and as it multiplied, 
 that afenfe of religion again decayed — That to preferve 
 jull notions of the true God, and prevent the world from 
 reverting into a ftate of total ignorance and degeneracy, 
 Abraham was felefted, a man eminent for his piety j 
 and both he and his defcendants marked as the diftin- 
 guifhed and peculiar favourites of Heaven. This is a 
 general view of the hiflory of the world for two thoufand 
 years : during which period we have not one public in- 
 ftitute with regard to any external form of religion. 
 
 From what hath been taken notice of, indeed, we are 
 led to conclude that facrifices and offerings made a part 
 of the primitive religion ; but in what manner, or by 
 whom they were performed, we are left entirely in the 
 dark. The examples before us were, certainly, perfo- 
 nal afts of devotion. Religion wrought up into no 
 artificial form would be very fimple : and it feems pro- 
 bable 
 
Chap. I. OF PRIESTS. 15 
 
 bablc that till matikind had encreafed, every individual 
 would be left to officiate for hitnfelf. But as fecial wor- 
 /hip, which confills in certain external ads which all 
 cannot perfoim with propriety, necefiarily fuppofes, 
 when fociety became more numerous, that one muft have 
 afted in a puLlick capacity as niinifter or prefident, it 
 is reafonable to tliink that the heads of the refpeftive 
 families would be honoured with this character, or 
 confider themfclves as naturally entitled to it, and con- 
 tinue to officiate as miniflers within the circle of their 
 own immediate defcendants ; and that when more widely 
 diffufed and mixed, fo that it became impoffible to join 
 in afts of worfhip under one common head, fome idea 
 iimilar to this would direft different focieties in their 
 choice : that is, there would appear fome one who, 
 by age, Connexions, fuperior wifdom or piety, claimed 
 a preference. Minifters of religion, therefore, we are 
 naturally led to fuppofe, muft have been coeval with the 
 firlt publick forms of devotion. But the divine record 
 affords nothing, from the creation to the Abrahamic 
 perted, that can convey the moft diltant idea of a prieji. 
 
 Let us new inquire whether the fuccceiing period, 
 from Abraham to the commencement of the Jewifh com- 
 monwealth, furniflies any new difcovery. And here we 
 find two fliort anecdotes concerning this office. " And 
 Melchifedec king of Salem brought forth bread and 
 wine ; and he was a prieji of the moft high God ; and 
 he bleffed him, and faid, bleffed be Abraham of the 
 moft high God, poffeffor of heaven and earth." The 
 hiftory of Jofeph, who feems to have been a moft poli- 
 tical prime miniftcr, prefents us with the other. Con- 
 cerning 
 
i6 OF PRIESTS. Chap. I. 
 
 cerning whom we are informed, that " when he bought 
 the lands of Egypt for his mafter, only the lands of the 
 friejls bought he not, for the priejts had a portion af- 
 figned them by Pharaoh, and did eat of the portion 
 which Pharaoh gave them ; wherefore they fold not 
 their lands." This is all the light that can be derived 
 from the facred hiftory, and which can avail nothing by 
 way of precedent. For with regard to Melchifedec, as 
 the fhort hint given by the hiftorian can lead us to no- 
 thing certain concerning the nature of his office, or the 
 extent of his prieftly powers ; from the further accounts 
 given of him (which is all we know of the matter) by 
 the penman of the hundred and tenth pfalm, and the 
 author of the epiftle to the Hebrews, it evidently appears 
 that he was a prieft of fo extraordinary a nature, that 
 we cannot fo much as form any idea of it ; except in 
 general, that he is exhibited as a .ftriking type of the 
 great high prielT: over the houfe of God, and therefore 
 can bear no fimilitude to any fettled order of priefthood. 
 And with regard to the Egyptian priefts, it is fufficient 
 to obferve, that they were the minifters of the groflell 
 fuperfiition and idolatry, of whofe powers or fucceffion 
 ♦ve know nothing. 
 
 One thing, however, we may learn from this ftory, 
 that an order of men thus diftinguiflied, and who had 
 acquired fuch credit with the ftate, as to have lands af- 
 figned to ihem, and befides a daily portion of meat from 
 Pharaoh, had not attained to this influence all at once. 
 It feems rather to have been the work of time ; and 
 confequently that their origin is to be traced much high- 
 er J though it is impolTible to affirm any thing with cer- 
 tainty 
 
Chap. I. OF PRIESTS. i]^ 
 
 tainty cu r. fubjccl, Vv'hcrc the Ciily jccord that coulJ 
 give lu r.iiy inforrratioa is entirely filent. Fror,i this 
 filcncc, liowrver, the prolumptian is, that, at whatever 
 time, or from v/hatevcr caufcs, the office of a prhjl be- 
 came venerable among the nations ; this inflitLition, a? 
 pccT:!iarly confined to au ei-.ibiifhed order eflentiall}' 
 di.Qin-fr. from the psople, •haklin.'j a 'comiT;2Tion, and 
 pofibffed of pov/crs not rr.-.:rc]y huir,.-.;!, had not yet re- 
 ceived the iliv:';? fi'..^''.':>«'i. 
 
 It may be faid, thai \i il::l no: fail iii Vvi'.!i rho ckiigu 
 of the hifloflan to rive an account of things atlarg..-; but 
 only fome general out-rir.r.' ! itrodin^cry to the eltabiilh- 
 ■jncnt of the family of Abraham. That this is the chief 
 view of the facred writer, i • readily admitted ; but, as 
 Mcfes wrote more probably from immediate revelation, 
 ■hin from any traditions that might have been preferv?d 
 in the family of Abraham —it being far from probably 
 that divine vvifdom fhould r'-fr the authority of an ori- 
 ginal record upon tr-idition— it being even abfurd to 
 fuppofe tradition of z\y kind a folid ground of divine 
 ^fiiith through fucceilive ages, as it is hoped will appear 
 with deciuve evidence r.ftc.wards as Mofrs, there- 
 fore, wrote from iminec'ilite revelation, it is dijncult to 
 conceive that God fl\ould have made any difcuvery to 
 the iiril inhabitants of the earth, ccncerr.ing an inliitu- 
 ticn of fuch importance to mankind, as the nature and • 
 extent of the pricftiy cfiicc and powers ; and at the fime 
 tin:e, that, in a fubfequept revelation to be cojamitted 
 to writing, ccnt.^ini>-ig every thing from the creation 
 downwards, and defignsd to rr-inain as ft flandin!^ cri- 
 ginai record, not one hint (hould have been given con- 
 B CCrning 
 
it OF PRIESTS. Chap. I. 
 
 cerning fuch an inftitution. The Almighty was now 
 about to eltabliih a real priefthood ; to delegate an order 
 of men honoured with fingular powers, where his au- 
 thority and the fignal interpofitions of his providenc« 
 were to be vifible to all ; and where the evidence of the 
 divine fandion depended not on the bold affeverations 
 of defigning men. If a fimilar inftitutioiv had ever ob- 
 tained, is it probable that we fhould have had no notice 
 concerning it ; how long its authority remained, when 
 and where it had been corrupted, and in what refpefts 
 the firll inftitution was the fame, or different from the 
 fubfequent one ? The filence of the hiftorian, therefore, 
 we may hold a prefumption, not ^ feeble y hat a Jlroftg 
 one, that the priefthood, as limited by divine appoint- 
 ment to an exclufive order of men, had not, till tha 
 commencement of the Jewifti Theocracy, received the 
 divine fandlion. But, admitting that Mofes Jiad his in- 
 formation wholly from tradition, can we fuppofe that a 
 tradition which ha,d preferved, an account of fafts feem- 
 ingly trivial in their nature, Ihould have failed in tranf- 
 mitting an account of one profefledly of the higheft im- 
 portance, of an inftitution of fuch univerfal concern ? 
 Could Noah have been ignorant of it ? or would he, as 
 a preacher of righteoufnefs, and in whofe family tlie 
 fole powers of priefthood, after the deluge, muft have 
 remained — would he, it is afked, have neglefted to 
 perpetuate fuch an eftablifhment agreeably to the divine 
 appointment and model ? or could fuch an appointment 
 and model, eftabliftied after the flood, have been for- 
 gotten by Abraham and his defcendants, among whom 
 it muft have been particularly obferved ? or finally, 
 could the order and fucceflion of priefthood have been 
 
 known 
 
Chap. I. O F P R I E S T S. 19 
 
 known and obferved by them aa a facred inititutlon, 
 and no notice have been taken of it by the hiflorian ? 
 Admitting therefore, that Mofes had his information from 
 tradition, we are, on all the principles of probability, in 
 other words, led to the fame conclufion — that Levi 
 and his fons v/ere the firil who could claim the honour 
 of priefthood. 
 
 SECT. III. 
 
 Of the improbability of preserving an in- 
 stitution OF priesthood without a written 
 
 RECORD. 
 
 IT may not be improper to inveftigate this fubjeft a 
 little further, by enquiring what »vas moft likely to 
 be the ftate of things, upon the fuppofitlon that the 
 moft rational forms of religious worfhip, and a regular 
 order of priefts had been inftituted by immediate divine 
 appointment, but without any written record to which 
 a conftant and unerring appeal could have been made. 
 The queftion then is, could fuch an inftitution hare 
 been preferved, fo as to enable us to judge with any cer- 
 tainty, or to give fufficient fatisfaftion to the human 
 mind concerning the divine origin of it, and its real fj- 
 militude to its antient form ; what innovations might 
 have been introduced, or what changes it might have 
 undergCHie ? The probability certainly is, that it could 
 not. It is morally impoflible it Ihould. Pofitive infti- 
 tutions are fubjected to innovations from a thoufand 
 caufe^, which, if they are not futficient to change their 
 B 2 nature 
 
-^o OF PRIESTS; Cha?.. J. 
 
 nature altogether, make them fomethirrg To diires'ent 
 from their orlgLpal form, that you cannot without the 
 Htmoft diiEculty mark s.mr Ukenefs. Even thofe truths that 
 ire'fuppofcd to have been origin ally difcovcrcd b'^ reve- 
 htlon, thoQc^-H t^giceable to the natural feelings of the 
 human mindj a:i:l fonnded Cn the foundcft deduflions 
 of reafon, cannot be tranfmiited through fucceffive ge- 
 nerations v.itl.out a pcjfefl f^r^r.lard to which v/e can 
 appeal, but with the. utmcft danger of being greatly 
 perverted, if r.Jt totally IdCc. From ias accounts of the 
 Antediluvir.n age, itfeems felf-evid.?nt that tlte rr.cltper- 
 feft oral inraudlion affords bat wry impc^fedl grounds of 
 probability ; that is, while perfons Hill living, and of 
 undoubted veracity, could atteil the fafts, and carry 
 down throflgh many centuries what they thernfelves had 
 been eye and ear v/Itnefles of j while tliey could unite 
 the knowledge and crcperience of feven, eight, or nine 
 hur.ured years as a direction to thcfe who v, ere, more or 
 lefs, their colemporaries. When, under fuch circum- 
 llances of advantage, tradition proved utterly inadequate 
 for preferving juft notions of God and his v/orihip, 
 what are we to lock for afte: vvards — when humr.n life 
 became dimlriiihed to a fpah^ When Gcd confounded the 
 language of men, and fcattered them abroad upon the 
 face of the earth — but fable and abfurd ty ? If at this 
 period, the wickednefs of men had become fo great, 
 that on this account, the inhabitants of the earth were 
 driven r,s vagabonds without union, and incapable of 
 intercourfe, fo that they could not affift one ano- 
 ther in forming, or tranfmitting one common or re- 
 ligious theory ; what mull have been the fiite of the 
 world in the courfe of fucceeding ages, fuppofmg an 
 
 original 
 
.Chap. L O F P R I E S T S. ^ 
 
 original infUtutlon of prieilhood immediately appoinied 
 by God, or handed down from Noah — th.at the admi- 
 niftratioH of certain facred rites and orJinaiices, and tae 
 performance of certain oflices had been comir.itted to a par- 
 ticular family, or one oi;der of men exclufu e of all others? 
 It may be affirmed, on all the principlco of probability, 
 that if any traditions had remained coHC';rnipg fuch :.a 
 inllitution, they muft have been fo vague a'ld imperfeft ; 
 they mufl have been traced amidil fo many abfurdities, 
 and even impieties ; as to reader it iaipo-'ible, v/l .^-out a 
 new difcovety, to have cUabliOied u^jun this foi.iidatioa 
 any confident ritual or external foiifl.oi^ worlhip. Na- 
 ture alone — what principl-i of rea>Jv9. ieflaain^d uncor- 
 ruptod in the human mind — could have qi\y3k coxifultcd 
 with fafety, without deriving the Icaft ad^'untage frcra 
 this fuppofcd original difcovery and ini'd.ivic:. 
 
 It hath been ac'rullted, tliat,, from obf-jr;:.;;^- z.b:.zjc 
 nwong all nations a ritual, hov/ever diiFering ia others, 
 ;igreeing in tlic o^mmon points-. of prieil ar-u .hcrifice, 
 ihe mind would b : n.iturr.l!y led to think, that l^xrifices 
 had conftitut-.d a pajt of *he aiatieiff veJigion, and tha.t 
 au order of meii>' ca!J:4 pricfts, ha^. hild a certain de- 
 partment in the '-public v/eJigious fc.'Vit'i. '"©ut, frcv 
 havin'.;<een an t.^^:-p^ian''&s^Qrnhj'.giti^V frf.^- or hav- 
 ji> \?.'imeircd thf? v?.ift laiftd ridieuloao, or thse'immora^, 
 the iifinatUial, the barbarous h:^ :! ^^1 ,.- 
 
 Ciibllcwerriiip, Ci'M'srs inter.d:.! toi. . „i.. ; 
 
 v/ould it have bee-! poifible to ir.va ioi.uri avi i;Iea of 
 vvhat a • priefl: v/as befdrfe the fi^od? Cc':.' cae huvc 
 figured, it is aiked, • wiJat, at the c' T :L i, 
 
 r'::M= cib'ic ritual was, ot iiiv/hat :.. , c ,p.- 
 
 Hi .....If 
 
ZZ OF PRIESTS- Chap. I. 
 
 dudled ? To what tribe the order of prie^hooiihelongedy 
 in what manner priefts were inftalled, what precife de- 
 partment they held, or what authority belonged to them ? 
 The one certainly could lead him to no idea of the 
 other. The faft is, a few pofitive precepts perhaps ex- 
 cepted, the firft inhabitants of the earth feem to have 
 been left to the original impreffions of nature, which, 
 by proper attention, were fufficient to have direfted to 
 every nece/Tary mode of worfhip : or if any particular 
 revelation was originally vouchfafcd, we have no inti- 
 mation concerning it, except fo far as relates to the 
 grand promife of the feed of the ^ivoman. While this was 
 kept in remembrance, and underllood, nothing further 
 was nece/Tary. 
 
 SECT. IV. 
 
 Of the natural suggestions of the human 
 
 MIND ON this subject. 
 
 IT is impoffible, perhaps, to affirm with abfolute cer- 
 tainty concerning the feelings and operations of the 
 human mind in a ftate greatly diffimilar to our own : 
 and ye^ we cannot fuppofe a reafonable and moral being 
 in circumftances, in which we do not naturally figure to 
 ourfelves, what ideas it muft unavoidably form of it$ 
 dependence and obligation, what hopes and fears muft 
 occupy its mind ; and our conclufions in every cafe of 
 this kind, are not deduced from mere theory or abftracl 
 reafoning, but from an analogy in the human mind, 
 that feems immediately to lead us to judge, from a cora- 
 
 parifoa 
 
Chap. I. O F P R I E S T S. 23 
 
 parifon with ourfelves. Thus, if we fuppofe the fiift 
 inhabitants of the earth to have been impreffed, whether 
 from the internal frame of their own minds, or from re- 
 velation, with a fenfe ofdeity, the beneficent author of 
 nature, the moral and righteous governor of the world ; 
 while f«ch impreflions remained, they would naturally 
 be accompanied with correfpondent feelings ; they 
 would fill the heart with chearful gratitude and humble 
 hope ; gratitude from a fenfe of dependence and obliga- 
 tion ; hope founded on the benignity and goodnefs ma- 
 nifefted fo confpicuoufly in the whole order of nature, 
 in life, and the various bleffings of it, and which they 
 had not altogether rendered themfelves unworthy of. 
 Thefe would appear to be the feelings of the human 
 mind in a Itate where the moral powers were not greatly 
 depraved. And while we could fuppofe mankind to 
 remain in this ftate, religion, with regard to the exter- 
 nal mode of it, would, no doubt, be very plain : — di- 
 vefted of every artificial ornament, and confined to a 
 few obvious cxpreffions of gratitude and devotion ; or 
 the fimple obfervance of any religious rite the Almighty 
 might appoint, or any public fervice that focial worfhip ■ 
 might require. There would be uo occafion for an or- 
 der oi priejis ; no one amidll the purity of fuch impref- 
 fions, and fuch juft and rational views of religion, 
 would think of fuch a charafter. A fpiritual wor/hip 
 rifes fuperior to every idea of this kind, and rejeds every 
 intermediate human office, except what public order and 
 decency may render expedient, or neceflary. — But when 
 did this ftate exift, wherein the moral powers were not 
 greatly depraved ? From the creation to the tranflation 
 «f Enoch,,! fhould apprehend, containing a fpace of 
 B 4 almoil 
 
24 OF PRIESTS. Chap. I. 
 
 almoll a thoufand years. As we can hardly fuppofe that 
 the fall, whatever, upon the whole, might be the natu- 
 ral or moral confequences of it, would deface the origin 
 nal features of the human mind, or obfcure any revela- 
 tion concerning God and religious duty, fo far as to 
 leave no certain rule of conduft ; we are naturally led 
 to think, to whatever degree of wickcdnefs individuals 
 may have arrived, that the original impreffions of divi- 
 nity would not, all at once, be crafed from the foul of 
 man ; and that with regard to communities, or diftinft 
 tiibes, a fenfe of moral obligation, and of the duties of 
 natural religion in general, v/ould diminifh gradually. 
 The fcriptures no where lead the mind to a rapid tranfi- 
 tion from the ftate of perfection, in knowledge and vir- 
 tue, in which Adam was Cicaced, to the extremeties of 
 ignorance and vice. Thofe feeds of corruption, which 
 were by fm introduced i.ito his natural and moral con- 
 ftitution, operated by gradual and progreffive fteps : 15 
 the one they i/Tued in death, in the other in univerfal 
 ignorance and depravity of manners. 
 
 But without infilling upon this, let us fuppofe man- 
 kind in a difFerent ilate, — in a llate of ignorance, cisgc- 
 nenicy, and guilt; this very feeling, the fource of devo- 
 tion, <;ratltaJe, and hope, would produce a contrary 
 effcft — a flavifh fear and dread of the Deity, from the 
 apprelienfjons of having cxpofed ourfelves to his juft dif- 
 pieafure : and the mind, under the influence of grofs 
 mifconceptions of the Divinity, and diftreffed with 
 gloomy i.]>prehenfions of impending juftice ; or defirous 
 |o obtain certain blciring, or to avert certain evils, with- 
 out knowinj in what manner it Ihall proceed, will be 
 
 infallibly 
 
Chap. I. O F P R I E S T S. 25 
 
 infallibly led to fome external ritual, more or lefs abfurd 
 according to its external complexion, the prejudices by 
 which it may be influenced, and the ideas of that 
 Supreme Power which it hath offended. But as man 
 come to lofe fight of the fpiritual nature of rcligioii, and 
 fubftitute an external ritual in the place of it, which is 
 fiippofcd to render us acceptable to the Deity, the pcr- 
 foii emploved in peiior/.iing thofe ceremonies, or ofli- 
 ciatlng in tiiofe forms, i\ which this jitual may lonfift, 
 \siU grow into a fort of veneration, and Jbc deemed 
 facred ; and the divine efficacy which is thought to ac- 
 company them, will either be gradually transferred to 
 him, or be confidered as infeparably conntfted with his 
 office. Now, a veneiutlon founded on ignorance and 
 fear will naturally Cucrtafe. Supcrltition and credulity 
 Kiiow no bounds; and a power in religion, being jJie 
 fupieme power, will be artfully preferved, and ilcjJi- 
 ouly improved. The multitude, iiiiufnv:.\i by cuftom, 
 r.nJ governed by authority, would quickly iiibmit to any 
 eftabliHiment which would raake tiicir coiucienc^s oaiV> 
 andf at the fame time, leave them inq^ictp^ffeiiion of 
 their favourite purfuitj. The holy fi«tcralty, iea^ymi 
 by intereft and ambitious views, undci; Viul-^i, 3. pretwMices, 
 would ailume new rights, and ci;.i..i f.^ih, do;niiiion 
 ovt; the conferences of tl:cir flmple, igaoraht, votariesi 
 The Deity would be i«p.cfeuted as too i3\iie to hold im- 
 nediate communication with profane wo. ihippers, and^ 
 therefore, acceffible only through th& intermediate offices 
 of his holy miniileis.— And thus their decifions vvjuld 
 becc.T.e facred ; few b .Ing able to inveftigate the ti uth, 
 and fever daring to difpute v/ith an order of men, no-v 
 
 fappolei 
 
z6 OP PRIESTS. Chap. L 
 
 fuppofed to be poffeffed of certain unalienable divine 
 powers. 
 
 In this manner alone, in a ftate of general corruption, 
 would ignorance and fuperftition — a flaviflv fear of the 
 Deity, arifing from a fenfe of guilt, without a proper 
 difcovery of his moral perfeftions — operate on the mind, 
 and lay the foundation of all that fpiritual jurifdidion, 
 and unlimited ufurpation, over the confciences of men, 
 which the pride or policy oi priefts have hitherto aimed 
 at, or polTefTed. One ftep would lead to another. — Now 
 become neceHary and venerable by their profeffion, they 
 would think of enlarging their fphere of aftion, and by 
 gradual advances would affume a direftion in civil, as 
 well as religious concerns ; it being almoft impoffible to 
 feparate thefe two. — He to whom I have fubmitted my 
 underllanding and confcience, without referve, in mat- 
 ters of greater concern, will think himfelf entitled to 
 advife and diredl me in thofe of leffer ; and by yielding 
 up the leading faculties of my mind, I have left myfelf 
 no capacity of refillance, Ihould he who pretends to ad- 
 vife and direft me, infift on abfolute obedience ; becaufe 
 he has it always in his "power to make a laft and decifive 
 appeal to that faculty which I have already refigned to 
 him, and which is the fupreme and final judge. •^— And 
 in this manner things would probably go on, whether 
 on the plan of natural or revealed religion, if we fuppofe 
 that the one or the other is greatly corrupted, till, by 
 fome extraordinary interpofition of Providence, the minds 
 of men fliould become enlightened, the knowledge of 
 our duty as rational and moral agents, and that worlliip 
 which is acceptable to the Deity Ihould be clearly exhi- 
 bited ; 
 
Chap. I. O F P R I E S T S. 27 
 
 bited ; and the minds of men opened to impartial in- 
 quiry, and fet free from every unnatural reitraint. 
 
 How far this defcription is a natural reprefentation of 
 the progrefs of the human mind, from its firft feelings, 
 to the eftablifliment of a public ritual, and external 
 mode of worlhip, of the origin and ufurpation oi priefis, 
 and of the veneration they have acquired in every age 
 from their deluded votaries, is readily fubmitted to thofe 
 who can judge with propriety, and cenfnre with can- 
 dour. To fome it may appear wholly chimerical. It 
 may be fo. They will be good enough, however, to 
 point out fome more probable origin of that eftablifh- 
 ment we have endeavoured to fearch for, fo far as the 
 antient record, and attention to the human mind could 
 direft us. To others it may appear juft, but drawn 
 rather from experience, and what hath been obferved, 
 in faft, among the nations, than from any antecedent 
 principles charafteriftic of our natures. That what we 
 have here fuppofed to be the natural progrefs of the 
 human mind, is agreeable to faft, and what experience 
 hath every where difcovered, where a priejihcod hath 
 been eflablifhed amidft univerfal ignorance and corrup- 
 tion of manners, is admitted : but it feems.no lefs cer- 
 tain, that the principles taken notice of would produce 
 the fame effefts, and, therefore, afford the mofl pro- 
 bable account that can be given of what experience and 
 obfervation confirm. 
 
 h E C T. 
 
2.8 OF P k I E S T S. Chap. I. 
 
 SECT. V. 
 Of the design of the Jewish Priesthood, and 
 
 THE necessity OF A NEW REVELATION TO FIX 
 OUR IDEAS OK THIS SUBJECT. 
 
 IT muft be acknowledged that other caufes, befides 
 an immediate difcovery from God fixing a ftandard of 
 duty and worlliip, might combine to introduce a change 
 in a national fyftem of religion. An ambitious political 
 prince, raifed above religious fcruplcs, might mount the 
 throne, choofe to limit the powers of eccIefialHcs, and 
 touch their coffers : a people might be conquered, and 
 obliged to receive their religion and laws from the point 
 of the fword : amidft civil commotions, certain concef- 
 fions might be made, where different parties had been 
 ftruggling with one another : or, amidft the progrefs of 
 fcience, a ray of light might poffibly dart forth, owing 
 , to different natural or political caufes, and point out 
 fome of the more abfurd or pernicious opinions, or mere 
 grofs and ridiculous rites and praftices. But, upon the 
 whole, it may be affirmed, that whatever change might 
 happen, would be a change, at heft, but of one foolery 
 or abfurdity for another, Ecclefiaftics would either keep 
 or regain their hold ; and the minds of the multitude 
 would be gradually prepared for new ufurpations. It is 
 a fixed ftandard alone, bearing the certain marks of divi- 
 nity, that can prove fufficicnt to afcertain, with precifi- 
 on and authority, the boundaries between civil and ec- 
 clcfiaftical powers, the claims of prie/fs, and the religious 
 rights of mankind. That certain circumftances may 
 
 unite 
 
CiiA?. I. O F P R I E S T S. 29 
 
 unite to ilivert the attention of men, even from fuch a 
 J>andara, and render it the means by which eccl^fiallica 
 mr.y afTume that very power which it tiifclaims, experi- 
 ence will not permit us to doubt ; bat while itfelf re- 
 gains uncorrupted, there are ftill hopes, that, amidH 
 every partial and temporary impofition, the human niind 
 will be brought back again to its native vigour, and to 
 vindicate its genuine rights. 
 
 There are only two religious fyucrns, that c?.n lay 
 claim, with any probable degree of evidence, to divine 
 nuthority — the Old and the New Teflaments, The 
 fifll hath been examined fo the date of the Jewilh theo- 
 cracy ; and it is prefumed, that a very litclc r.tlentioa 
 to that religious theory will eafily fatisf)- ihe mind, that 
 It could not be defigned for perpetuity, nor can pofiibly 
 1.C cJlabliihed ir.to a model. It was a fyflcra of a very 
 peculiar and cxcrr rrdinary nature ; intended, 11 the 
 /■;;/? place, to preierve the Jefcendants of "Abra'nm fro.n 
 the idolatry of the nations, and thus to m?.?ntain the 
 puritjw)f the worlhrp^of the true God, and the ciTcntial 
 Outies of religion. Now, for this purpofe, it was ne- 
 ccfTacy that their public litual fhould bear as near a re- 
 fcmblan-ce as polfible, without partaking of their folly 
 or inhumanity, to the forms to which they liad been ac- 
 cuftomed, and which ftill fu'i rounded theva on ?1I fides. 
 They v/ou!d have been imn-cJiately fb.od-zA by the ap- 
 pearance cf a religion ta;:;: liad left nothing to Urike 
 their fenfes, or to correfpond v. illi their former ideas. 
 But while the fame e;:tcrnals were e;;hibited, of temple 
 and altar, of prieft and facirifice, they would be more 
 «fily reconciled to ^vhat liiJght appear to them but le.Ter 
 
 difiererice?. 
 
3C 
 
 OF PRIESTS. Chap. L 
 
 differences. — But, beiides preferving them from idolatry 
 by a fimilarity of externals ; by the frequent and fignal 
 interpofitions of the Almighty, by which he appeared 
 to adl as the fupreme magiftrate in their commonwealth, 
 added to the majefty and glory of his houfe, and the 
 diftinguifhing fplendour and power of his minifters, the 
 minds of the people were overawed with a juft and abid- 
 ing fenfe of the divinity ; the name of Jehovah, as the 
 true God, was made known among the heathens ; and a 
 counter-part to their worfhip was publicly and folemnly 
 exhibited, that rendered all their idolatrous and fuper- 
 ftitious machinery mean and contemptible, and that in- 
 finitely outdid every pretenfion of their lying pnejis.~— 
 Thus, the nations were made to fear and ftand in awe, 
 their deceiving minifters were confounded, and an early 
 light appeared in the Eafl:, fufficient, at leaft, to lead 
 thofe who were willing to be direfted by it, to juft 
 notions of God and their duty. 
 
 But the New Teflament gives us, in the y^fo«^ place, 
 2 key that opens to a new view, and throws a light 
 upon the darkefl: parts of this difpenfation. It informs 
 us, that the whole .ceremonial was typical, " that the 
 tabernacle was a figure, for the time prefent, which 
 Hood in carnal ordinances impofed on them till the time 
 of reformation, and which could not make them that 
 did the fervice pcrfeft as pertaining to the confcience :"— 
 That in ///r^the whole ritual was to be confidered as 
 beggarly elements, — but as pointing at the future defigns 
 of Providence, richly fraught with ^/V/Vwa/ bleffings : — 
 That it was dcfigned not only for preferving juft notions 
 of the true God, but likewife a deep fenfe of guilt, for 
 
 the 
 
Chap. I. O F P R I E S T S. 51 
 
 the expiating of wliich one was to appear in the end of 
 the world — at once both the priell and the facrifice. 
 " For the law was added becaufe of trail fgreffion, till 
 the feed Ihould come to whom the promife was made." — 
 That, therefore, in the perfon of Jesus of Nazareth» 
 who is ** the end of the law to them that believe," the 
 whole terminated as plainly exprefled by an Apoftle, •— 
 <' When thefe things were thus ordained, the priefts 
 went always into the firft tabernacle accomplilhing the 
 fervice of God j but into the fecond went the high 
 prieft alone, once every year, not without blood, which 
 he offered for himfelf and the errors of the people — 
 but Chrift being come an high prieft of good things to 
 come, by a greater and more perfect tabernacle, not 
 made with hands — by his own blood entered \x\ once 
 into the holy place, having obtained eternal redemptioa 
 for us." Priejls, and facrifices, and altars, therefore, 
 are no more. " Our fathers worlhipped in this moua- 
 fain, and in Jerufalem ye fay is the place where men 
 ought to worfliip— T.Jefus faith, Believe me, the hour 
 comeTh, and now is, when ye fliall neither worftiip ia 
 this mountain, nor yet at 'Jerufalem j but when the true 
 worlhippers fhall worfhip the father in fpirit and in 
 iruth" Thus, it is demonftratively evident, that we 
 have nothing to do with this difpenfation, with, the order 
 of its priefts, or the forms of its worfliip. Its whole 
 value refts on the importance of the evidence it furniflies 
 for its own diflblution — the fulfillment of the types, 
 and the accomplifliment of the prophecies in the perfon 
 of Jesus, which prove that he is the Christ. For 
 with regard to what is moral, it rclls upon its own foun- 
 dation, 
 
i2 OF PRIESTS. Cha?. L 
 
 dation, it is of perpetual obligation, and mufl: be the 
 fame under every divine difpenfation. 
 
 To the religic'ii of Chrifl, therefor-:, v/e muft appeal. 
 We have no other law or dire/ftory. Here we muft 
 learn, if the;-? is ?.ny external mode of woi-lhip prefcrib- 
 <ed, what rites znl ceremonies are peculiar to it, how 
 far they bind the confcience, and arc of a perpetual 
 nature; if an order of/r/V/'y&oWis eftabliihed, with what 
 powers they are entrufted, and what is the extent of 
 their commiliion ; whether in religion every thing is 
 perfonal, and the right of every individual, at leaft 
 till it is by common confent transferred to one or 
 more ; or v/hcther, with regard to certain ails necefTary 
 to falvaticn, we mufl depend upon the inlermeduite nii- 
 flillry of others, to whom the cxclufive right of perform- 
 ing them is committed by an immediate divine inflitu- 
 tlon. Thefa arc queftions, furely, of the highcft and 
 mofi: l(:rIous concern. To throw fome light, therefore, 
 on a fubjefl of fuch infinite importraice, is the defign of 
 the following chapters. And to pave the way, by fet- 
 ting afide ever/ adventitious authority, it will be nccof- 
 fn:y to ftiew, that the Scriptures are the only rule of 
 faith, and can }i..?.ve no dependence on any hum:u.-; ir-i- 
 ditions. 
 
 C H A P. 
 
C II A P. II. 
 OF TRADITION. 
 
 SECT I. 
 
 Of the importance of the question. 
 
 T T may be thought, perhaps, that the queftion con- 
 A cerning tradition, is a queftion with the papifts only; 
 but this would be a miftake ; though even in this poinp 
 of view, it would not ceafe to be a queftion of great imr 
 portance, confidering the growth of popery in thefe 
 kingdoms, for almoft a century paft, and that a decifion 
 of this fiagle point, without defcending to particulars, 
 would go well nigh to fhake the foundation of this for- 
 midable fabric. For, as clear as noon day, if the Scrip, 
 tures^re a perfeft and exclufive rule of faith, popery 
 refts its diftinguilhing doftrines on a falfe bottom, and 
 is a moft prefumptuous impofition upon the faith of 
 chriftians. But, fatting popery afide from the queftion, 
 whoever is at the pains to attend to the nature of feveral 
 tenets, opinions, and ufages, maintained by proteftants, 
 and by which they have expofed their caufe to the fame 
 objeftions from every fober and impartial inquirer, with 
 popery itfelf, will immediately perceive, that they derive 
 their weight, not from the Scriptures, not from the 
 reafon of the human mind, but from a very difterent 
 fource — from antiquity : that is, from the praftice of 
 C whai 
 
34 OF TRADITION. Chap. If. 
 
 what they are pleafed to call the primitive church, from 
 the writings of fome venerable father, or from the deci- 
 fiou of fome national or general council : in fliort, from 
 fome quarter or other, which, in the laft refort, may be 
 properly refolved into human authority. 
 
 From whatever caufe it arifeth, there feems to be in 
 th*! minds of men fome fecret mifgivings, that the New 
 Tellament is not a foundation, broad and fecure enough 
 to rrll their faith wholly on ; and till thefe mifgivings 
 are fairly removed, by eflablilhing the authority of the 
 Scriptures, as a perfed and infallible rule of faith, in- 
 dependent upon every tradition, every praftice, how- 
 ever hoary with age, or venerable from cuftom — inde- 
 pendent upon every human doftrine, though fupported 
 by the greateft authority on earth ; we Ihall never be 
 difpofed'to pay them that reverence which they deferve, 
 nor to commit our caufe wholly to them. But bring 
 men once to place unlimited confidence in the Divine 
 Record ; emancipate the_ mind fairly from the Ihackles 
 of human authority, and the word of God would run 
 and be glorified ; credulity would be converted into ra- 
 tional inquiry, fuperltition and ridiculous forms into li- 
 beral devotion, and every traditionary doftrine, or 
 praftice, introduced as an eflential part of religion, 
 would be treated as a bafe defign to leflen the credit of 
 the authenticated canon, and to enflave the confciences 
 of men, by fubftituting in the place of it an ufurped au- 
 thority. — Some obferv.ations, therefore, upon this fub- 
 jeft, are humbly oftered to the reader, which, if they 
 are not neceflary to thofe to whom it may appear fuffi- 
 ciently plain, it is hoped, will be excufed for the fake 
 
Chap. II. O F T R A D I T I O N. 35 
 
 of others, who may have beflowed lefs attention upon 
 it. 
 
 SECT. n. 
 
 Of the design ok committing the sacred 
 oracles to writing. 
 
 IT deferves particular attention in this difquifition, 
 that the great defign of committing the facred oracles 
 to writing was, not merely to be a ftandard to which the 
 age in which they were written might appeal, but every 
 fucceeding age. They feem particularly defigned in this 
 latur view ; becaufe the chrillians, to whom the infpir- 
 ed writers addrefs themfelves, are every where fuppofed 
 to be well acquainted with the diftinguifliing fafts, and 
 doftrincs of their religion ; thofe at Rome excepted, to 
 whom, therefore, the Apoftle faw it necefTary to give 
 an account of chriftianity more at large, as a fyftem 
 which they had, yet, but an imperfeft knowledge of. 
 He jyrites not to admonifli, or put them in mind of 
 dodlrincs that had been formerly taught and explained 
 to them, but to inform them of things of which hitherto 
 they feem to have been, in a great meafure, ignorant : 
 but, at the fame time, he exprefles himfelf with a free- 
 dom and confidence, which evidently arofe, from the 
 full knowledge and conviftion, that the doftrines which 
 he explains and enforces were generally believed, and, 
 at the fame time, received among chriftians. The de- 
 fign of the written record, therefore, was chiefly to be a 
 perfedl and permanent ftandard, by which the body of 
 chriftians might be enabled to judge, with certainty, 
 C 2 between 
 
36 OF TRADITION. Chap. II. 
 
 between doftrines revealed, and authorifed by God, and 
 every human pretenlion, to the end of the world. This 
 conclufion cannot be got over, but upon one or other 
 of thefe fuppofitions — That the facred penmen were 
 not, at the time of writing, fufficiently inilruded in the 
 chriftian fyftem — That they had forgotten fome things 
 of importance, which they afterwards called to their re- 
 membrance, and delivered orally to be tranfmitted by 
 tradition — or, that they judged tradition a manner of 
 conveying fafts, and doftrines, equally certain ; and, 
 in every future age, as much to be depended upon, as 
 committing them to writing. Let us examine into each 
 of thefe. 
 
 With regard to the_/f;y/, then, there can be no doubt. 
 The facred writers were fully inftrufted. They were 
 with their Lord on all occafions, they faw all his mira- 
 cles, they heard all his difcourfes ; and they had oppor- 
 tunity to be thoroughly fatisfied by after-inquiry, where 
 through their own weaknefs and prejudices, they could 
 not readily enter into the Tpirit, or perceive the defign, 
 tendency, or extent of his doftrines. Before his depar- 
 ture from them, he opened their underftanding, that 
 they fhould underfland the Scriptures ; and was feen of 
 them, after his refurredlion, forty days fpeaking of the 
 things that pertain to the kingdom of God. — The 
 Apoftle Paul, who writes more than all the other 
 Apoftles, not being a fellow attendant with the other 
 difciples on their Lord, was called afterwards, in an 
 extraordinary manner, and immediately taught from 
 heaven. — The Apoftles, therefore, had every advan- 
 tage 
 
Chap. II. O F T R A D I T I O N. 37 
 
 tage neceffary to a knowing and faithful difcharjge of 
 their office. 
 
 Nor, in the y^roW place, was it poffible for them to 
 have forgotten the divine inflrudlions they received, 
 " The Comforter, which is the Holy Ghoft, which the 
 Father will fend in my name, he Ihall teach you all 
 things, and bring all things to your remembrance, 
 whatfoever I have faid unto you." So that had they 
 been partially inftruded during their Lord's continuance 
 with them, they were afterwards under the guidance of 
 the unerring fpirit of knowledge and truth. 
 
 If any thing, then, of importance to be known was 
 omitted, it muft of neceffity, in the lajl place, have 
 been owing to this — that thofe facred writers were of 
 opinion, that this omljjion might be fupplied with equal 
 certainty and advantage by tradition. This is the capital 
 point^ and on which, it fhould appear, that the final 
 decifion of this quellion muft reft. — And here an at- 
 tempflhall be made, from every reafon that can fatisfy 
 the human mind, to prove that the infpired penmen 
 neither did, nor could have intended fuch a manner of 
 conveyance. 
 
 SECT. III. 
 Of the absurbity of supposing a double 
 
 RULE OF faith — OME WRITTEN THE OTHER. 
 
 TRADITIONAL. 
 
 IT will be allowed, on all hands, that to deliver 
 doftrines, or an account of fafts and tranfaftions 
 orally, is by far more eafy than to commit them to writ- 
 C 3 ing: 
 
38 OF TRADITION. Chap. II. 
 
 ing : fo that he who fits clown to write a book or epiftle 
 containing fuch doftrines, fads, or tranfadions, mull 
 be fuppofcd to do it under tliis convidion — that the 
 method he purfues is necefiary for prefcrvi ng the memo- 
 ry, and tranfmitting to future ages a jufl. narrative, and 
 an impartial account of them. Now, it will be likewife 
 admitted, that men calling themfelves the apofiles of 
 Jefus Chrift, have committed to writing the tranfaftions 
 of his life, befides other fads and dodrines of the high- 
 eft importance. In this cafe, they either did confider 
 writing as a more certain manner of conveyance than 
 tradition, or, I defire to know, why they came to write 
 at all ? Their time feems to have been but ill employ- 
 ed, if, with greater eafe to themfelves, and equal fecu- 
 rity to mankind, they might have committed the whole 
 into the bofom of the church, by her to have been faith- 
 fully communicated to her implicit fons. — It feems, 
 at leaft, difficult to juftify the condud of the facred pen- 
 men, if tradition is to be confidered as on a foot with 
 writing. They, certainly ought, either to have written 
 nothing at all, or to have written the whole : nothing, 
 if tradition can give equal affurance to the human mind 
 with a written record : the whole, if writing is not only 
 the beft fecurity, but the only credible evidence. Their 
 having committed any thing at all to writing, therefore, 
 is a moral demonfiration, that they have committed the 
 whole, and trufted nothing to another channel. Let it 
 not be faid, that the Apollles might have, occafionally, 
 delivered things orally to certain chriftian focieties, to 
 whom they have not written at all : for what the Apoftles 
 might have done we know not, but fo far as we are 
 informed of what they did. But fuppofmg the fad, 
 
 would 
 
Chap. II. O F T R A D I T I O N. 
 
 39 
 
 would they have delivered to one fociety of chriflians 
 doflrines or pradices of univerfal obligation, which they 
 had, in no part of their writings to the other churches, 
 taken notice of? Were the many to fubmit to the autho- 
 rity of the few ? Were the churches to whom the 
 Apoftles had particularly written, to take a report, at 
 fecond hand, from others to whom they had not written 
 at all ? — Or could the infallible infpired preachers fe- 
 rioufly intend to bind the confciences of the chriftians to 
 whom they wrote, and the confciences of chriilians in 
 every future age, by doftrines, practices, or inftitutes 
 of any kind, without one intimation in all their epiftles, 
 that they had done fo, in what manner they were to be 
 tranfmitted, what were their importance and obligation, 
 and what marks of credibility they were to carry in 
 them? On the anfwer.to thefe queftions we might reft 
 the decifion of this argument ; but as it is a capital one, 
 and it is hoped will appear plain, at the fame time, to 
 every reader, we beg leave to explain our ideas, and 
 throw a little light further upon it, by the following 
 plaiiTilluftration. 
 
 Let us put the cafe, then, that one writes a book to 
 preferve the memory of fome recent tranfaflion, or fame 
 important difcovery to mankind ; but wherein certain 
 things are of defign omitted, no lefs important and ne- 
 ceffary to be known than thofe with which the public is 
 made acquainted ; nay, without which the knowledge 
 of every other difcovery or tranfadion would be imper- 
 fed. — That, in order to fupply this defed, the author 
 did intend, at the time of writing, another channel of 
 conveyance, and had adually committed the fecret to a 
 C 4 ' feled 
 
40 OF TRADITION. Chap. II. 
 
 feleft few, by them to be communicated to the public at 
 difcretion ; without one reftriftion as to time, place, or 
 manner. On this fuppofition, what opinion fhould we 
 form of the writer ? That he was a fool, or a knave, 
 beyond all doubt : moft probably that he was a knave ; 
 and that, whatever he might pretend, or whatever apo- 
 logy his friends might offer for him, he had fomething 
 farther in view than to eftablilTi a faithful repofitory for 
 the public. — That there mull have been a ferious and 
 deliberate defign of putting fomething into the hands of 
 favourites, of which they might avail themfelves : — • 
 That their intereft was more at heart with him than the 
 benefit of the public ; and, rather than fruftrate this 
 end, he was willing to rifque the abufe, if not the total 
 lofs, of this difcovery to mankind. Who, poflefled of the 
 leaft degree of difcernment, would hefitate a moment in 
 pronouncing fuch a writer, be who he will, a defigning 
 knave ? — Or, put the cafe, that one ihould fend a letter 
 to a friend, informing him of matters of great impor- 
 tance, in which he was immediately and nearly intereft- 
 ed, and this with all the attention and warmth that 
 honeft zeal could poflibly infpire ; and yet, without 
 giving one hint concerning it in his whole letter, ftould 
 intend to truft the bearer with many things of great 
 confequcnce relative to the fame fubjeft, and, without 
 which, the letter could not anfwer the intention of the 
 writer with regard to the capital information defigned 
 by it ; — nay more, without the interpretation of the 
 bearer, that the letter itfelf could not poflibly be under- 
 ftood : what judgment, it is aiked, would any man of 
 common fenfe deliver upon it ? — That the writer was a 
 fool ; — he could deliver no other. And yet who does 
 
 not 
 
Chap. II. O F T R A D I T I O N. 
 
 41 
 
 not fee that your traditionary pretences throw the fame 
 imputation of knavery or folly on the facred writers ? — 
 Here is a record, fuppofed to be divine, written on pur- 
 pofe to preferve the memory of the mojl important tran- 
 faftions ; a difcovery of fafts and doftrines, of infinitely 
 more concern to mankind than any human difcovery 
 whatever. — The New Teftament is a letter from Chrift, 
 and his Apoftles, concerning a new and gracious fcheme 
 of falvation to guilty men ; who are addreffed with all 
 the attention to their fpiritual concerns, all the impor- 
 tunity and fervour of fpirit that the fulnefs of divine 
 affedlion can poffibly exprefs ; who are inftrufted, ad- 
 monilhed, and, in particular, are guarded againll de- 
 ceivers and falfe fpirits pretending to another gofpel ; 
 and yet by this claim to tradition, they are fuppofed to 
 have left both doftrines and practices necelTary to falva- 
 tion, to be publifhed, at fecond hand, and to be tranf- 
 mitted orally through fucceffive generations : they are 
 fuppofed to have written things by halves, and then to 
 have eftablifhed truftees for fupplying their defefts. This 
 woulJ be fuch an imperfeftion in the Apollolic writings, 
 and render them a rule of faith fo precarious, as muft 
 necelfarily leffen our efteem, if not ftrike at the credit of 
 them altogether. 
 
 SECT. IV. 
 
 Of the imperfection and uncertainty of 
 tradition in general, as a grouitd of cre- 
 dibility. 
 
 THE practice of all civilized nations is fufficient 
 to convince us, that they have judged tradition a 
 
 channel 
 
42 OF TRADITION. Chap. II. 
 
 channel no ways adequate for tranfmittlng hiftory, fci- 
 enC9, or law ; becaufe no event of any importance, no 
 difcovery of any benefit to mankind, no laws formed to 
 regulate foeiety have been, in fad, left to reft on {o 
 precarious a foundation. No fooner do we find a peo- 
 ple emerging from a fcate of ignorance and barbarifm ; 
 no fooner doth the dawn of knowledge and improvement 
 appear, than we perceive the hiltorical page beginning 
 to unfold itfelf, and fome public code, however imper- 
 feft, to be eftablifl^ed — fafts colledled from the beft 
 traditional authority — laws that depended on cuftom 
 alone, converted into a written common law, with fuch 
 alterations and additions as appeared, at that time, ne- 
 cefTary for the publick fecurity and happinefs. Or if 
 cuftoms obtain in any country that ftill have the force of 
 law, and are confidered as a fupplement to the public 
 code, they are fuch as appear not inconfiltent with the 
 written law, and by univerfal precedent are fo fixed and 
 explained, in every pofiible cafe, that they cannot be 
 miftaken. No wife people, where the ufe of letters had 
 been known, ever did, or could think of leaving laws, 
 upon which the public order and utility depended, to be 
 handed down by tradition ; much lefs is there a cafe to 
 be found, -where they have committed to writing certain 
 laws, and left others of equal importance to be tranfmit- 
 ted orally to pofterity ; ftill lefs, where they have been 
 entruftcd into the hands of a few, with an exclufive pri- 
 vilege of explaining and declaring what their nature, 
 extent, and obligation fhould be ; who from every mo- 
 tive of intereft and ambition that could bias the human 
 mind, would be led to impofe upon the public. 
 
 As 
 
Chap. II. O F T R A D 1 T I O N. 43 
 
 As the laws of all civilized nations being committed 
 to writing is a demonlliation, on the one hand, that 
 they had judged tradition an imperfedl and uncertain 
 manner of conveyance; on the other, the fables and ab- 
 furd theology, the unconncfted fadls, the marvellous, 
 and incredible abounding in every nation^ where, either 
 the art of v/riting had been unknown, or uncultivated, 
 is a demonftration no lefs clear, that little or no credit is to 
 be given to the moftperfeft accounts tranfmitted this way. 
 Experience will enable us to bring the matter ftill near- 
 er home, and within a narrower compafs. It will fhew 
 us, that evidence, even at firft hand, when men are un- 
 der the power of prejudices, or have any intercfl to de- 
 ceive, deferves but little credit : nay, which is more in- 
 explicable, it will fhow that, where there can be no 
 profpedl of intereft, no prejudices' arifing from ill will 
 or oppofition, there appears in the human mind a flrong 
 propenfity to falfify, to invert, to add, to diminiOi, 
 or to throw a falfe glofs over the plaineft fafts ; fo that 
 feldom the fame liory is told the fame way, though it hath 
 happened in our time, — yefterday, — in our very neigh- 
 bourhood. Upon what principles, then, are we to con- 
 clude that credit is due to tales that have parted through 
 the hands of thoufands, all having a common intereft to 
 deceive ? or, fuppofing that they have been told the 
 fame way immemorially, how (hall we trace them to 
 their original, or arrive at any certainty concerning the 
 authenticity of them ? neither the confiftency of a ftory 
 in itfelf, nor its antiquity, nor both, are a fufiicient 
 ground of credibility, without being further afcertained 
 when it was firft broached, and by whom : what evi- 
 dence, at that time, was laid before the public, and in 
 
 what 
 
44 
 
 OF TRADITION. Chap. II. 
 
 what manner it was received, and came to acquire credit 
 —and this we may venture to fay, with regard to tradi- 
 tions, in general, and with regard to the traditions in 
 queftion, in particular, is impoflible. Let us, even, 
 fuppofe that we could tell the perfons by their .names, 
 charaders, and places of abode, who pretend firft to 
 have received traditions from the apoftles, or from o- 
 thers who had received them from the apoftles at firft, 
 fecond, or third hand ; or by revelation immediately — 
 let us fuppofe that we could precifely fay, where, when, 
 and by whom this or that tradition was firft uftiered into 
 the light, and under pretence of what authority ; it 
 wou!d ail amount to nothing as a rule of faith, which 
 inuft ultimately reft on the divine record either immedi- 
 ately, as to what it contains, or mediately, by authori- 
 fing us to transfer our faith, in particular circumftances, 
 to human authority — efpecially if we add that all eccle- 
 fiaftical traditions are fo diftant from, fo inconfiftent 
 with the fpirit of Chriftianity, and fo entirely calculated 
 to aggrandize the Church., that they exhibit a ftronger in- 
 ternal evidence of their being fpurious — the artful fa- 
 brication o( priejlsy than could arife from every other 
 argument. 
 
 SECT. III. 
 
 Of the abuse with regard to doctrines and 
 practices in the primitive ages of chris- 
 TIANITY. 
 
 WHAT hath been advanced under the foregoing 
 feftion will appear with additional evidence, if 
 we obferve, that in the very times of the apoftles them- 
 felves, no fmall part of the churches they had planted, 
 
 inftead 
 
Chap. II. OF TRADITION. 45 
 
 inftead of being pure and faithful repofitones of the pre- 
 cious truths they had been carefully inftrufted in, was 
 become infefted with the moft futile conceits, and mofl 
 dangerous errors ; and, on the apoftolic foundation, had 
 reared up a heterogeneous fup'- j lb ufture of pagan, and 
 Jewifh materials. Ko admonitions, though under the 
 immediate eye of one or other of thefe extraordinary mi- 
 nifters, could prcferve them from corrupting the fimpli- 
 city of the gofpel. If they had been converted from Ju- 
 daifm, with what difficulty were they brought to depart 
 from circumcifion, from meats, from drinks, from holy 
 days, and new moons, and this after their errors and 
 danger were repeatedly fet before them ? Many who pro- 
 feflld Chriftianity, after every remonllrance adhered ob- 
 ftinately to thefe, and maintained them with greater 
 zeal and ftridnefs than its moft diftinguifhing and impor- 
 tant doftrines. If from heathenifm — the fame propenfity 
 appeared in adopting pagan tenets, and conforming to 
 their modes of worlhip ; feafting in their temples, eating 
 things offered to idols, and a voluntary humility in wor- 
 ftiippin^ angels. " Stand faft in the liberty wherewith 
 Chrift hath made you free, and be not entangled again 
 in the yoke of bondage. Behold I Paul fay unto you, 
 that if ye be circumcifed Chrift fhall avail you nothing ; 
 for I teftify to every man jhat is circumcifed that he is 
 a debtor to the whole law — How turn ye to weak and 
 beggarly elements, ye obferve days, and months, and 
 times, and years j I am afraid of you, left I have be- 
 ftowed labour in vain — I marvel that ye are fo foon re- 
 moved into another gofpel — Let no man beguile you 
 of your reward in a voluntary humility and worlhipping 
 of angels — The things that the gentiles facrifice, they 
 
 facrifice 
 
46 OF TRADITION. Chap. If. 
 
 facrlfice unto idols, and I would not that ye fhould have 
 fellowfliip with devils. — Flee from idolatry." Now, 
 if it was fo difficult to preferve the firft churches under the 
 influence, even, of an extraordinary difpenfation of Pro- 
 vidence, and the immediate diredlion of infallible 
 guides, from dangerous errors both in doftrine and prac- 
 tice, what was to be looked for when they were gone ? 
 Where the unhappy influences of a fpirit of prejudice, 
 novelty, and innovation had already fo remarkably ap- 
 peared J what was to be looked for but that the written 
 record itfelf, however plain and definitive with regard 
 to every article of faith and duty, would prove infuffici- 
 ent to correft, and reftrain fuch a difpofition ? — That 
 notions and tenets would be broached and propagated, 
 and particular rites, praftices and ufages, fupported by 
 certain explications of fcripture, with which in faft they 
 had no concern, or by apoftolic praftice and authority 
 would be recommended ; wherein one fociety of chrilti- 
 • ans would diifer from another, according to the notions 
 and views of their refpc£live leaders. As this is what 
 might have been looked for, from minds under the pre- 
 poffeflion of fo difterent, and often contradidlory religi- 
 ous tenets, before their converfion to chriftianity j fuch 
 were in rea'lity theeffefts, immediately to be taken notice 
 of, which early appeared among the chriftian fedlaries ; 
 among whom we obferve fo much arrogance and en- 
 thujiafm, on the one hand, fo much credulity and fu- 
 perjlitioriy on the other, that thofe only, who have read 
 the hiftory of the firft centuries can believe it. I fliall 
 prefent the reader, unacquainted with this fubjeft, with 
 an example of both. 
 
 The 
 
Chap. II. OF TRADITION. 
 
 47 
 
 The divine Ignatius fhall furnifh xhtfirji, where the 
 inquifitive may find a curious fpecimen of primitive chri- 
 ftianity. " All of you, fays he, i.i his epillle to Smyrna, 
 follow after the Bifhop, as Jefus Ghrift follows the 
 Father. — Let no man without the Bifhop do any of thofe 
 things that ought to be done in the church. — Let that 
 worlhip be accounted lawful, which is either performed 
 by the Bilhop hlmfelf, or permitted by him. — Whatfo- 
 ever he approves is acceptable unto God." In his 
 epiftle to Polycarp. — " Attend to the Bifliop as God 
 doth to you, my foul for fuch as obey the Bilhop, pref- 
 byters, and deacons, and with fuch let me have my por- 
 tion in God." In his epiftle to the Ephefians : — " Let 
 us manifeft that we ought to receive the Bifhop as the 
 Lord." To the Magnefians : — " Study to do all things 
 in the concord of God, the Bifhop prefiding in the place 
 of God, the prefbyters in the place of the council of the 
 Apoflles, and my moft fweet deacons having committed 
 to them tlie fervice of Chrift : — Therefore, as the Lord 
 doth nothing without the Father, being one with him, 
 fo do yfi nothing without the Bifliop and the prefbyters." 
 In his epiftle to the Philadelphians : — •' As many as 
 remain with the Bifhop, thefe belong to God in Chrift 
 Jefus — I had this knowledge from no man, but the 
 fpirit preached, faying, without the Bifnop fee that ye 
 do nothing." Once more, in his epiftle to the Tralli- 
 fians : — " Let all reverence the Deacons as the com- 
 mand of Chrift Jefus, the Biftiop as Jefus Chrift, and 
 the preftjytery as the council of God and the fenate of 
 the Apoftles, without which there is no church — lam 
 not bound in any refpeft, but can be able to know things 
 heavenly, the orders of Angels, their conftitutions, prin- 
 cipalities. 
 
48 OF TRADITION. Chap. II. 
 
 cipalitles, things vifible and invifible." Was ever fuch 
 wild raving heard from a man in his fober fenfes ? 
 
 I AM fufficiently aware, at the fame time, that thefe 
 very paffages, the effufions of a difordered brain as they 
 may appear to thofe who take their religious creed en- 
 tirely from the fcriptures, have, by the patrons of the 
 hierarchy, and the • fticklers for facerdotal power, been 
 confidered as an ineftimable treafure, and quoted with 
 mighty triumph. And, perhaps, it may be thought, 
 by fome of more moderate and rational principles, that 
 lb early a claim to Superiority and direflion, by a man 
 fo highly revered for fanftity, cannot fail to have fome 
 weight. 
 
 Before we proceed, therefore, we beg leave to offer 
 the following confiderations to the attention of the can- 
 did reader, — That, a man's having had an opportunity 
 of knowing the mind of the Apoftles, does not afford 
 us fufficient evidence that he was, in faft, properly 
 informed, did not labour under fome miftake, or was 
 »ot influenced by other motives than the knowledge and 
 love of the truth. The Gofpel was preached to all the 
 churches in its moft pure and fimple ftate, in fpirit and 
 in power ; by a divine commiffion, and with the pro- 
 mife of fuccefs : did they thefore obey the truth ? did 
 not a fpirit of innovation and error, as we have had already 
 occafion to obferve, appear with unconquerable obilinacy, 
 after every apollolic remonftrance and admonition ? and 
 are we to wonder if one man, amidfl. all his advantages 
 of information, and reputed fanftity, fhou Id have been 
 led into errors ? The apoftles had magnified their office; 
 
 are 
 
Chap.II. of tradition. 49 
 
 are we to wonder, that, in fuch circumftances, the whole 
 dignity and power which they claimed fhould be tranf- 
 ferred to the fucceeding order of ecclefiaftics ; where the 
 office in general bore fuch a fimjlarity ? ' are we even to 
 wonder, that religious enthufiafm mingling with the 
 human paffions fhould have led to a few unguarded ex- 
 preffions that fcem to carry the point ftill higher than 
 the apoftles themfelves had done ? If you are to fearch 
 for the time when religious fervours, and a heated ima- 
 gination are likelicll to operate upon the mind, and 
 hurry men away before their underltandings are fufii- 
 ciently informed, and their views corrected by different 
 obfervations, you will find it in the violence of firft 
 imprefTions, and the fucceeding ferments of a newly 
 awakened zeal. The mind, in fuch circumftances, is 
 raifed above its native tone, and fcorns the cool bounda- 
 ries of reafon and moderation. Neither, therefore, the 
 fuppofed fanftity, nor the antiquity of this father's telti- 
 mony are, of themfelves, fufiicient to render his autho- 
 rity valid. 
 
 But in every queflion of this kind, there is one of 
 tv\'0 things necefTary, I apprehend, to fatisfy every fair 
 inquirer : — That a writer's- tefHmony is properly fup- 
 ported by the Scriptures ; — or, that it carry the marks 
 of credibility in itfelf. With refpeft to the//y?, it will 
 no doubt be urged, in the prefent cafe ; that, however 
 arrogant thefe expreflions may appear to be, or however 
 afTuming the facerdotal claim implied in them, they 
 are fufHciently jultified by the words of our Lord him- 
 felf : — " He that heareth you hearelh mc, and he that 
 defpifeth you defpifeth me." Now if thefe words, 
 D which 
 
so OF TRADITION. Chap. IL 
 
 which it is acknowledged, exprefs a very high authori- 
 ty, be, indeed, a good plea for the venerable father, 
 or hath any argument in it for the pretenfions of priefts^ 
 why flop ftiort without taking in the whole extent of 
 the commiffion ? " Behold I give unto you power to 
 tread on ferpents and fcorpions, and over all the power 
 of the enemy, and nothing fhall by any means hurt 
 you." This is certainly comprehended in the original 
 commiffion : why then not include both parts of it as 
 they ftand connefted together, and ferve to explain one 
 another ? But as this would exceed the higheft preroga- 
 tive that Ecclefiaftics have alTumed, it may be thought 
 more modeft to plead on the laft commiffion given to 
 Apoftles, and which, it may be faid, defcends in all its 
 force, and extent, to every minifter of religion to the 
 end of the world — or, at leaft, to Bilhops, the fuccef- 
 fors of the Apoftles, agreeably to the plain words of it, 
 " Lo I am with yoa even to the end of the world." 
 And again, ** The glory which thou gavefi: me, I have 
 given them, that they may be one, as we are one." To 
 ihow the fallacy of every argument of this kind deduced 
 from thefe, or any fimilar texts of Scripture, it is only 
 neceffary here to obferve, J^rJ^, that it is eviaent, from 
 fad, that this commiffion to the Apoftles did not defcend 
 in all its force, and extent, to any fucceeding Eccle- 
 fiaftic, or order of Ecclefiaftics, even in the age imme- 
 diately fucceeding the Apoftles : and it will be allowed, 
 on all hands, that, fo far as it regards vifible and extra- 
 ordinary powers, the efficacy of it hath ceafed for up- 
 wards,, at leaft, of fourteen centuries, without one pre- 
 tence of performing works above the ordinary ftandard 
 ofhumafiity, where ignorance and fuperltition had not 
 
 afforded 
 
Chap. ir. OF TRADITION. 
 
 51 
 
 afforded an eafy opportunity for tvtxy prieftly delufion : 
 fo that this commilfion, if it refpeds modern Eccle- 
 liaftics, is indifputably limited in the order of Provi- 
 dence ; and how far this limitation extends, and what 
 powers are derived from it, is the only queftion — a 
 queftion which we fhall have occafion to difcufs in the 
 fequel at large. Secondly, the glory which Chrift gave 
 his Apoftles was neither the fame in kind, in enjery 
 refpeft, nor in degree, in ayiy, with what he had re- 
 ceived from the Father ; not can it be pretended, from 
 what hath been obferved, that it was the fame, in either 
 view, that the Apoftles gave to the fucceeding minifters 
 of religion : fo that all fuch Scriptural authorities are 
 utterly vague and indefinite with regard to the tranf- 
 miflion of Ecclefiaftic powers. — They either juftify the 
 claim to every Apoftolic power, or to none. 
 
 But what have the Scriptures to do in this matter? 
 The good father doth not fo much as claim this autho- 
 rity : he foars higher, " He had knowledge of it from 
 no man, but the fpirit preached, faying, without the 
 Bifhop fee that ye do nothing." Now do not imagine, 
 reader, that this preaching is the preaching of the Apo- 
 ftolic word, or information in any fhape communicated 
 by the Apoftles, which, in a general fenfe, may be cal- 
 led the preaching of the fpirit. By no means ; for the 
 Apoftles were men, and fpokeimd afted as men, how- 
 ever aided by the fpirit ; but he had the knowledge of it 
 from no man. He had it, therefore, by immediate reve- 
 lation from God, which rendered every other ftandard 
 not only unneceffary, but made difcoveries to him of 
 which the Scriptures give no account. ** I am not bound 
 D 2 in 
 
^2 OF TRADITION. Chap. IL 
 
 in any refped, but can be able to know things heavenly, 
 the order of Angels, their conftitutions, principalities, 
 things vifible and invifible." Who, after fo modeft a 
 teftimony in his own favour, would be bold enough to 
 call in queftion the authority of this champion for the 
 hierarchy ? 
 
 The/t^W thing neceflary to fupport the credit of a 
 writer is, that what he afferts carries the marks of credi- 
 bility in itfelf — if it is a faft, that it is not improba- 
 ble — if it is a doftrine, that it is not repugnant to our 
 ideas of God, as the moral and righteous governor of 
 the world ; or to the nature of man, as a moral and ac- 
 countable agent. Now, the queftion before us is, whe- 
 ther it be confiftent with thofe ideas, to fuppofe any de- 
 nomination of men on earth, whether bifhop, prefbyter, 
 or deacon, veiled with thofe unlimited powers, which 
 this writer would afcribe to thofe charafters ? It is here 
 fuppofed, that the Eijhop is to i\\&fiockt over which he 
 preiides, what the Father is to the Son, which, without 
 fuppofing the Bifliop pofTeffed of infallible and uncon- 
 troulable powers, is perfeftly abfurd. Now to fuppofe 
 a Bifhop, as fuch, v.efted with unlimited and uncon- 
 troulable powers, and without which the argument can 
 be of no avail to Ecclefiaftics ; — that is to account 
 every aft of worfhip lawful which he performs, and to 
 believe that whatever he approves is acceptable unto 
 God : — is an unlimited confidence which no man owes 
 to another, and is utterly inconfiflent with our rational 
 and moral powers; and, therefore, utterly inconfiflent 
 with every idea of that wife and moral Being who hath 
 endowed us with them. — The Apoftle Paul himfclf 
 
 claimed 
 
Chap. II. O F T R A D I T I O N. 53 
 
 claimed no more, than that the churches fhould be fol- 
 lowers of him, as he was of Jefus Chrift ; — not as Jefus 
 Chrift was of the Father. They claimed obedience in 
 the Lord, that is, agreeably to the evidence they exhi- 
 bited of their divine commiflion, and the iuftrudions 
 they had delivered to the different focieties of chriftians 
 by authority from their Lord ; and therefore cannot be 
 fuppofed, as fhall be more fully explained afterwards, to 
 have given unlimited and unconditional powers to any 
 nian, or number of men, to propofe new articles of 
 faith, or new rules of obedience to chriflians in any fu- 
 ture period. 
 
 But, however men may be led through ignorance, 
 enthufxafm, prejudices, or party views, to pervert doc- 
 trines, it may be thought, that praftices or inititutes 
 are by no means expofed to the fame danger, and, 
 therefore, that traditions relative to thefe might with 
 fafety have been committed to the primitive focieties of 
 chriftiajas, and with unlimited confidence, and abfolute 
 fecurity, received from them. — We have a direft proof 
 of the contrary, and how far a fuperftitious credulity 
 prevailed, in the grand controverfy concerning the cele- 
 bration of Eafter j an early controverfy that divided the 
 eaftern and weftern churches : — Polycarp, in the one, 
 alledging the authority of John, whofe difciple he had 
 been : — Anicetus, in the other, that of i^eter and Paul. 
 " Here, fays a judicious writer, it is mole remarkabk% 
 how, even, in the moll early times they heaped falfehood 
 upon falfehood, and fupported one forgery with another. 
 The fable of Peter's being at Rome, and of conjuring 
 Simon Magus there, was even then begun to obtain ; 
 D 3 wliereof 
 
54 OF TRADITION. Chap. 11. 
 
 whereof the Romanifts made their advantage, and began 
 to afcribe to him fome headmip over the reft ; and then 
 averred, that he had appointed them, not only to cele- 
 brate Eafter, but alfo had enjoined them to keep it on 
 \}pLt fifteenth y and not on x)ixQ fourteenth day of the month, 
 as did the eaftern churches. Now that they, in their 
 turn, might be even with the Romanifts, and meet them 
 after their own fafliion and arts, the Aiians invented 
 the like legends of the Apoftle John, who, as they al- 
 ledged, died at £phefus, and enjoined them to keep 
 Eafter on the fourteenth day, but by no means on the^- 
 teenth : and the better to fet off the fable, Polycarpus 
 of Ephefus, in his letter to Vidlor, harangues the 
 praifes of John, that thereby they may be induced to 
 prefer him to Peter ; and flicks not to affert, that John 
 was a prieft, and wore a high prieft's golden crown : 
 and yet, it is acknowledged, that John was not of the 
 prieftly race, and far lefs was the high prieft, to whom, 
 of all the priefts fuch a crown was peculiar." — Now here 
 it is to be obferved, that the probability is, that there 
 were not any fuch injunftions left to one or other of the 
 churches concerning the celebration of Eafter. It is an 
 inftltution no where mentioned in the New Teftament. 
 The word is not to be found, but in one place, " In- 
 tending after Eafter to bring him forth to the people,'* 
 and where, it is evident, that the plain Englift^ ought 
 to have been, after the paflbver. — But fuppofing the 
 fad, that certain injunftions and direftions had been 
 given by one, or more Apoftles, concerning the time, 
 inanner, and obligation of obferving this inftitution ; 
 we evidently fee, from this early and violent oppofition, 
 that it is impoflible to arrive at any certainty, where 
 
 the 
 
Chap. II. OF TRADITION. 55 
 
 the written record doth not furnifh a plain and unerring 
 fiandard. — The chief leaders in religion had fo early 
 run wild after their own fancies, or were led to deviate 
 from the Scriptures to fupport fome political views, or 
 fome favourite fyllem of their own ; that neither doc- 
 trines not inftitutions could have been fafe in their 
 hands. — While chriitianity was yet in its infancy, the 
 memy had begun to fcatter tares among the wheat ; and 
 thus, gradually, to colled materials for rearing up the 
 monftrous fabrick of the myfiery of iniquity : fo thr.t, if 
 the facred writings, by the lignal interpolation and fu- 
 perintendency of Providence, had not been preferved fo 
 genuine and unadulterated, that their authenticity is 
 admitted on all hands, it would have been irapoihble to 
 have known what to have admitted, or what to have 
 rejefted ; what had been originally the revelation of 
 God, or what, under that facred authority, through 
 weaknefs had been adopted, or by policy had been im^- 
 pofed upon mankind. 
 
 In iWuItrationand fupport of this argument, we may.^ 
 with propriety, obferve here, that the fame pretenfions 
 to traditions, and the fame abufe of them appeared in. 
 the Jewifti church. — The Jews were poffefled of thi 
 only written infpired law ; a law given with the utmofl 
 folemnity, and held in the raoft profound veneration ; a 
 law wliich defcended to the molt minute circumftances 
 of worfhip, and fufficiently definitive with regard to 
 moral and political duties; a lav/ which they were at 
 liberty, neither to add to, nor diminifli from : " The 
 book of the law fhall not depart from thy mouth, but 
 thou Ihalt meditate thereon day and night ; — ye fhall 
 D 4 not 
 
56 OF TRADITION. Chap. 11. 
 
 not add to the word of this commandment, neither fhall 
 ye diminifli from it." But could this people be re- 
 ftrained from their own inventions and fuperadditions, 
 even by an inhibition fo plain and abfolute ? They 
 could not. There \NttQ. fathers in the Jewifti, as well as 
 the Chriflian church : good men no doubt, and who 
 were fuppofed to carry authority in all their decifions ; 
 but unhappily credulous in adopting, or ingenious in 
 contriving new tenets, and pofTeffed of a truly priefily 
 zeal in laying burdens on the confciences of men, fome- 
 times as an addition, fometimes in direft oppofition to 
 the written law. The traditional reveries of the elders 
 were held, not only of equal importance with it, but 
 had, in many inftances, corrupted, and, in fome, fu- 
 perfeded it altogether. Of this Chrill Jefus repeatedly 
 complains, and charges them exprefsly with having 
 made the word of God of none effeft by their tradi- 
 tions. 
 
 This obfervation leads us to two things equally plain 
 and conclufive in this argument : — It confirms the ac- 
 count that hath been given of the mifchievous tendency 
 of traditionary pretences, in corrupting the purity both 
 of dodrine and worfhip ; and that, whatever we may 
 fuppofe traditions to be in their original form, it feems 
 impoffible, in the ordinary courfe of things, to preferve 
 them from degenerating into fable and abfurdity, or 
 being employed by defigning men for their own ambi- 
 tious purpofes. — It ihows, by itfelf, and exclufive of 
 every other argument, the abfurdity of imagining, that 
 the Saviour of the world, or any of thofe immediately 
 authorifcd by him, in the immediate view of fuch pre- 
 tentions. 
 
Chap. II. O F T R A D I T I O N. 
 
 57 
 
 tcntions, and fuch abufe founded on tradition, whether 
 fuppofed or real, fhould have expofed his perfect law to 
 the fame danger ; fliould have committed orally any 
 doftrines, precepts, or inllitutes of hrs religion to any 
 man, or number of men, to be handled by them at dif- 
 cretion. Whoever will beftow but half a thought in 
 comparing thc^Old and New Difpenfations, will imme- 
 diately perceive, that the laft is much more liable to 
 abufe than the firft ; it being far eafier to preferve by 
 tradition an external mode of worfhip, confining of cer- 
 tain rites and performances peculiar to itfelf, and which 
 foon becomes familiar, is confirmed by habit, and na- 
 turally acquires a fuperflitious veneration ; than to pre- 
 ferve doftrines, and a fpiritual worfhip, wholly intend- 
 ed to cultivate an inward temper of virtue and devo- 
 tion. — And if infinite wifdom, even with regard to that 
 difpenfation, faw it not fit to truft any thing to tradi- 
 tion, to fuppofe that this ground of evidence is admifii- 
 ble in the chriftian fyftem, would appear, on all the 
 principles of analogy, utterly inconfiftent. 
 
 SECT. VI. 
 
 Of the Scriptures as a i'erfect Rule of 
 Faith. 
 
 HAVING proved, it is prefumed, on all the prin- 
 ciples of reafonj experience, and analogy, that 
 tradition is not to be admitted as a proper fource of in- 
 formation, or an authentic ground of credibility : it re- 
 mains, that we endeavour to prove, that the Scriptures 
 are a perfect and compleat rule of faith, independent of 
 every fupplemental aid. 
 
 It 
 
58 OF TRADITION. Chap. II. 
 
 It hath already been fliown, that to fuppofe the facred 
 penmen committed one part to writing, and another to 
 tradition ; both ftamped with the fame divine authori- 
 ty ; — would be perfeftly abfurd. Let us now appeal to 
 the Sacred Record itfelf. 
 
 At the time of our Lord's appearance, the divine 
 law had, in a great meafure, loft its authority, and the 
 people had become the mere dupes of legendary tales. 
 The prophets, it feems, had early difcovered the pre- 
 lude to this abufe — a licentious fpirit in wandering 
 after lying priejis ; and, therefore, as the only efFe£lual 
 cure, reminded them of the perfedion of the divine law, 
 and referred them to it, " Should not a people feek to 
 their God?" True; but might they not feek to their 
 God by confulting every fource of information ; — and 
 might there not be other means befides the written laws ? 
 No; *' To the law and the teftimony, if they fpeak not 
 according to this word, it is becaufe there is no light in 
 them." They, who ? "-Familiar fpirits and wizards 
 that peep and mutter." Now whether thefe familiar 
 fpirits fpoke by falfe prophets, or elders, uttering lies 
 in the name of the Lord, and pretending to things not 
 authorifed by the written record, made no difference : 
 every truth neceffary for them to know was contained in 
 the law, and an appeal to every other ftandard is pre- 
 cluded. 
 
 Our Lord confirms the fame doftrine. For a difco- 
 very of his true charafter, and the nature of his miffion, 
 he appeals to the Old Teftament, which, if confulted 
 >vith candour and attention, he declares fufficient to re- 
 move 
 
Chap. U. O F T R A D I T I O N. 59 
 
 move ever)' prejudice the Jews entertained agalnft him. 
 ** Search the Scriptures, — for they are they which 
 teftify of nr? ;" again, when the rich man is reprefentcd 
 as humbly fupplicating Father Abraham to fend a mef- 
 fenger from the other world to warn and admonifli his 
 brethren ; — the anfwer is a remarkable and decifive evi- 
 dence in what view the antient law was to be confidcred : 
 " If they will not hear Mofes and the Prophets, neither 
 would they beperfuaded, fhould one arife from the dead." 
 The law of Mofes, and the Prophets explaining, and 
 inculcating that law, was alone fufficlent for the attain- 
 ment of that happlnefs, and avoiding of that mifery 
 which the rich man had in his eye, till God (hould fee 
 fit to impart fome additional difcovery of his will.— 
 Now, if the law given to Mofes, if the inftruftions and 
 admonitions of the Prophets committed to writing, and 
 preferved by the Jewila Church, were thus perfeifl for 
 all the purpofes for which that difpenfation was intend- 
 ed ; can we reafonably fiippofe, that the grace and truth 
 whicb-came by Jefus Chrift, and which comprehended 
 the moral part of the former ; — that this difpenfation 
 which included the laft difcovery of God to man, is lefs 
 perfeft as a rule of faith ? Can we poffibly allow our- 
 felves to think, that every thing oral was excluded from 
 the former, and that the perfeftion of the latter Hiould 
 depend on a multiplicity of unwritten traditions ? No- 
 thing could be more abfurd. From the perfection of 
 the one, therefore, we have the llrongeft prefumptivf. 
 proof of the pcrfeftion of the other. 
 
 But independently of every prefumptive proof, v/» 
 have a variety of intrinfic one^ from the difpenfation it- 
 
 felj- 
 
6o OF TRADITION. Chap. II. 
 
 felf. As every fedlion in this chapter hath an immediate 
 tendency to corroborate the point in view, I confine my- 
 felftoone. *' All fcripture is given by the infpiration 
 of God, and is ufeful for doftrine, for reproof, for in- 
 ftruftion in righteoufnefs, that the man of God may be 
 perfeft, furnifhed unto good works." It may, perhaps, 
 be faid that by fcripture here is meant the writings of the 
 Old Tellament : and I do not pretend to fay they are 
 excluded, or that by fcripture, in the apoftolic writings, 
 is not generally underftood the old difpenfation : but that 
 the words muft have a particular reference to the peculi- 
 ar doftrines of chriflianity recorded in the new, which 
 were now generally committed to writing, and in the 
 hands of the diiferent chriftian focieties, can admit of no 
 doubt — this being one of the laft, if not the laft of St. 
 Paul's epiftles. But whether we confider the words as 
 including both difpenfations, fo far as regards the moral 
 and fpiritual part, and as the firll ferves to prove and il- 
 luftrate the laft ; or whether as refpedling the chriftian 
 only, the argument is the fame : It is of fcripture the 
 apoftle fpeaks, fome thing written in which Timothy was 
 taught, and which, exclufive of every other fource of 
 information, was able to make him wife unto falvation. 
 This will appear more fully from a fhort review and ex- 
 plication of the words — " Profitable for doftrine," for 
 a difcovery of our duty ; for what is doiElrine but fome- 
 thing taught that was not known before, or fomething 
 formerly taught enforced from new arguments and mo- 
 tives ? "fo that by profitable for dodrine", the apoftle e- 
 vidently means, that the great excellency of the written 
 word is, that herein we are inftrufted in every doftrine 
 neceirary for ui to be made acquainted with for attaining 
 
 eternal 
 
Chap. II. O F T R A D I T I O N. 6i 
 
 eternal happinefs— " For reproof, for correftion," — for 
 difcovering errors either in faith or praftice, removing 
 prejudices, bringing us to a fenfe of duty when we have 
 erred, and in every matter of difpute holding up a per- 
 fcft and infallible rule ; for awakening obftinatc and 
 prefumptuous finners, and carrying home convi£lion 
 with force and propriety. " For inftruftion in righte- 
 oufnefs ;" what thofe duties are which we owe to one 
 another, wherein that holinefs confifts which is the foun- 
 dation of true happinefs, and by what means it is to be 
 carried forward, and perfefted in the foul. — Thefe are 
 the great things for which the written record is profit- 
 able, according to the Apoftle ; and, to every attentive 
 reader of the New Teftament, it muft appear plain, that 
 this is the fummary of it ; and that the great defign of 
 the facred writers is, to unfold, and enforce thefe ff- 
 veral points at large. 
 
 If it fhould be objected, that, though thefe are things 
 highly profitable — even neceffary, it doth not from 
 thence follow, that nothing farther is neceflary : be- 
 caufe, what is neceffary to a fubjeft, is not, therefore, 
 fuppofed to contain all the conftituent parts of it. And 
 fo far it mult be allowed, that a thing may be effential 
 to a fubjeft, that doth not conftitute the whole of it — 
 in other words, that we can fuppofe a written record, 
 and tradition, neceffary in their feveral degrees to per- 
 fe£l an evidence. Bat this delliniSlion cannot take place 
 here. The Apoftle exprefly precludes it, by explaining 
 immediately what he means by profitable. — That the 
 Scriptures of the infpiration of God, are profitable, not 
 merely by comparifon with other things which are un- 
 profitable. 
 
62 OF TRADITION. Chap. If. 
 
 profitable, or lefs profitable ; but that they alone are 
 profitable, fo as to anfwer the feveral purpofes he enu- 
 merates ; and which put together, furnifli the man of 
 God unto good works ;- — make him wife unto falvation, 
 and render him perfeft. Now, what furnifhes every- 
 thing neceiTary for accomplifhing an end, is perfeft with 
 regard to that end, and excludes every thing elfe. 
 What renders the man of God perfeft is a perfefl rule, 
 and requires no addition. 
 
 SECT. VII. 
 
 Exceptions against the reasoning in the 
 foregoing sections removed. 
 
 TO invalidate the force of the reafoning againft 
 tradition in the foregoing pages, three things 
 may be urged — That natural religion, or the firA dif- 
 coveries of God to man, were tranfmitted through this 
 channel to fucceeding ages- — That the purity of the 
 Scriptures themfelves muft have wholly depended on the 
 fidelity of the Church, and if Ihe deferve credit with re- 
 gard to the Scriptures', why not with regard to traditi- 
 on ? If Ihe hath been accounted a faithful repofitory in 
 the one cafe, why not in the other ? — That the Scrip- 
 tures themfelves plainly refer to Apoilolic traditions, as 
 a rule of faith. 
 
 It doth not appear to me, that any thing elfe having 
 the colour of argument can be offered. Thefe therefore, 
 we Ihall examine into, and be able, it is hoped, to fhow, 
 that, however feemingly plaufible, they have no weight 
 in them. 
 
 FirJ}, 
 
Chap. II. OF TRADITION. 63 
 
 Firfty with regard to natural religion, let it be obfcrv- 
 ed, that it did not confift, as is here fuppofed, in direc- 
 tions and precepts delivered to our common parent — 
 The knowledge of God, tnd his duty arofe from the fa- 
 culties by which his nature was diftinguiflied ; that is, 
 the original impreffions ftamped on his mind by the hand 
 of the Creator, along with the conclufions he was fitted, 
 by the exercife of his reafon, to draw from the works of 
 nature, his own frame, and the ceconomy of Providence 
 around him. Of any other difcovery, at leaft, we know 
 nothing to the calling of Abraham, the original pro- 
 Jnife, and the prohibition to Noah excepted, and what 
 may, in general be gathered from the external rite of 
 facrificing ; which, being deducible from no known 
 principle in the human mind, feems to have drawn its 
 origin from revelation. And fo long as mankind were 
 difpofed to pay attention to thefe facred impreffions, to 
 the diftates of found reafon, and this benevolent, and 
 wife order of nature, nothing further feems to have been 
 neceflary — Without, indeed, fuppofing reafon and con- 
 fcience, charafteriftic faculties of our natures, every 
 revelation would have been in vain ; and to fuppofe 
 thefe original and diftinguifhing faculties without any 
 impreffions of a Divinity, or any capacity of tracing the 
 Creator in his works , any fenfe of dependence or moral 
 obligation feems perfeflly abfurd. — It may be aflced for 
 what end were they given ? To form a capability of 
 feeling the obligation of moral duties, will it be faid, 
 and of reafoning from thofe ideas, with which his mind 
 would be furnilhed by an after revelation? This is, at 
 heft, but an idle round about, and, which is more, fup- 
 pofes that a moral and reafonable being was made by 
 
 the 
 
64 OF T R A D I T 1 O xNT. Chap. II. 
 
 the conlHtution of his nature incapable of feeling or 
 reafoning. For if he was capable of either, what was 
 more natural, what was of more importance to him, as 
 an immediate objedl, than God and his duty ? 
 
 Admitting, however, at prefent, that our ideas of 
 God and our duty were originally derived from revela- 
 tion alone, and tranfmitted by tradition. It is fufficient 
 to oMerve ^ere — That the prodigious duration of hu- 
 man life previous to the flood, between which, and the 
 creation, there were fcarcely two generations, muft have 
 proved the moft probable means of preferving oral doc- 
 trines, fuppofing any fuch to have been given during 
 that period — That, even in this period, and notwith- 
 llanding all the advantages of ^tranfmiffion by which it 
 was diiHnguiflied, the knowledge of God and a fenfe of 
 duty, a few inftances excepted, were almofl extinguifhed 
 amidft univerfal idolatry and impiety — That after the 
 flood, whatever traditionary information might have 
 , been tranfmitted from Noah or his fons, an univerfal 
 ignorance and corruption of manners foon followed — 
 *' The knowledge of God, and thememory of the crea- 
 tion began to decay gradually, and the fables which fuc- 
 ceeded the ancient tradition retained but grofs ideas of 
 them." This gave occafion to the calling of Abraham, 
 in lefs than five hundred years from the deluge ; in 
 whofe family a fenfe of religion was preferved, not by 
 tradition merely, but by various and fignal manifeflati- 
 ons, and interpofitions of Providence, The argument, 
 therefore, from the topic of natural religion lies the o- 
 riier way, and concludes, not in favour of tradition, 
 but for the neceflity of a written law. 
 
 The 
 
Chap. II. OF TRADITION. 65 
 
 The >fw^ exception is, that the authenticity of the 
 written record refts entirely upon the fame authority 
 with tradition — the fidelity of thofe who have tranfmit- 
 ted both ; that it is, therefore, unreafonable to receive 
 the one, and to rejed the other. This is the fum of an 
 argument, artfully coloured over, and fpecioufly de- 
 claimed upon, — and which your traditionary men ex- 
 hibit on all occafions with an air of decifion to their im- 
 plicit votaries. But a few fentences will fatisfy the im- 
 partial and attentive reader that it is mere fophiftry. For 
 firfiy this fort of reafoning in favour of tradition, if it 
 proves any thing, proves too much : it fets afide the ufe 
 of writing altogether, fo that there never had been occa- 
 fion for any book to this day ; becaufe every book mult 
 have depended on the fidelity of thofe through whofe 
 hands it hath paffed down from age to age, and every 
 book that ftiall be written muft depend on the fidelity of 
 fucceeding ages ; now if thofe who have been the inftru- 
 mcnts of tranfmitting a book for feventeen hundred years 
 pafl:, or fhall be the inftruments of tranfmitting one for 
 feventeen hundred years to come, if the world fliall lall 
 fo long, fhould have been, or are to be confidered as 
 equally fit for tranfmitting the contents of it by tradition, 
 as the book itfelf ; it may be affirmed, that there never 
 was any occafion at all for writing a book, if the.fubjefl: 
 of it were fairly made known, and never will to the end 
 of the world. — Ytwl fecondly, the faft is, that there is 
 an immenfc difference between preferving the contents of 
 a written record pure, and tranfmitting traditions \.ith 
 any degree of credibility, could their origin be afcer- 
 fained, which is impolTible ; — a difference fo obvious, 
 that the very men who may be difpofcd to propagate 
 E the 
 
66' OF TRADITION. Cha-p. IL 
 
 the fiftions of fancy, or the dreams of a difordered 
 mind; the fpefties of fuperllition, qr the delufions of 
 enthufiafm ; the wonders of credulity, or the more art- 
 ful inventions of priejlcraft, may not have it in their 
 power to adulterate a written record : it being extreme- 
 ly difficult to introduce any material alterations into a 
 book, without a difeovery, after it hath pafled through 
 many hands, and been generally read and known. And, 
 with regard to the book in queftion, there are peculiar 
 circumftances, that would have rendered any defign of 
 this kind morally impoffible.-r-A book held fo facred 
 fo generally fpreatl, fo frequently and publicly read, 
 appealed to on fo many difterent occafions, oppofcd by 
 enemies, defended by friends, tranflated into different 
 languages, and almoll tranfcribed into different authors ; 
 thefe and many more circumftances, afford all the evi- 
 dence the fubjeft is capable of, that no material altera- 
 tion could, have been introduced into the facred record : 
 an evidence infinitely fuperior to any thing that can pof- 
 fibly be alledged in favour of tradition, where there is 
 no public, original, authenticated ftandard to which, in 
 cafe of doubt or oppofition, we can have feccurfe. 
 
 Will it be aflced, by way of objecTtion, — do the 
 epiftles then, contain all that the infpired writers 
 taught ? Are all the tranfaftions of the firft minifters of 
 religion, fo numerous, and who laboured fo abundant- 
 ly, confined to the narrow limits of a little volume ? 
 No indeed ; no more than all that our Lord faid and 
 did is narrated by the four Evangelifts. The latter in- 
 forms us of every thing neceffary for us to know during 
 his al^ode on earth; and the former, of every thing lefr 
 
Chap. II. O F T R A D I T I O N. €-; 
 
 in commiffion to his Apoftles, now that he is goi\c to 
 heaven, till he come again. — The Apoltolic manner of 
 inllrudion and addrefs, and the fcveral topics infilled 
 upon, would, no doubt, be different- according to the 
 temper, prejudices, degrees of knowledge, and peculiar 
 circumrtances of the churches ; a fample of which almoll 
 every epillle furnifiies : but they had but 07ie gofpel to 
 pi-each, in its leading and capital doctrines the fanr.e to 
 all. From this variety, great indulgencics, in particu- 
 lar cafes, to the prepoffcffions of its new converts might 
 be neccflary ; hence different praftices, and different ex- 
 ternal forms, would prevail ; not owing to an^ pofitive 
 law, or, even, to the genius of Chriftianity, but mere- 
 ly to that prudence and wifdom which are always dif- 
 pofed to yield in leffer, and in themfelves indifferent 
 things, to obtain greater : of this prudence the Apoftle 
 Paul was himfelf a flriking example ; and he fcems to 
 have eftablilhed it as a rule among the churches. — But 
 bccaufe Paul purified himfelf according to the law, took 
 a vow and ftiaved his head, that he might not give 
 offen(!5 to the zealous Jews, will it therefore follow, that 
 this ought to be a Handing ordinance in the church of 
 Chrift ? Or, becaufe certain Chriftian Societies might 
 have been indulged by the Apoftles, or firil minifters 
 of religion [in fimilar praftices in condefcenfion to cer- 
 tain prejudices, which it would have been imprudent to 
 oppofe ; is their example to be eftablifhed into a model 
 carrying the authority of law in it ? Nothing could be 
 more abfurd. 
 
 But are not traditions referred to by the apoRle Paul 
 
 himfelf.? " Therefore brethren, ftand fall, and hold 
 
 E z xU 
 
68 O F T R A D I T I O N. Chaf. ir, 
 
 the traditions which ye have been taught whether b)r 
 word or epiftle." That the Apoftle fpeaks here of tra- 
 ditions is not difputedy but what thefe traditions were 
 becomes the queftion — whether traditions exclufive of 
 the written word, and intended as a fupplement to it 
 bearing the force of a law to all the churches of Chrift 
 to the end of the world ? — Whether peculiar to the 
 particular fituation of thofe to whom he writes ? — Or, 
 whether certain points that had been preached to the 
 churches, but not yet committed to writing ? The laft' 
 evidently appears to have been the cafe. The canon of 
 Scripture was not only not compleated at this time, but 
 this was among the firfl: epiftles written to the churches ; 
 and, therefore, the Apoftle may well be fuppofed to re- 
 fer to feveral things not particularly mentioned in his 
 epiftles to the ThefTalonians ; what had been delivered 
 orally to them, or to the other churches, but afterwards 
 committed to writing, would juftly be confidered as tra- 
 ditions, till the whole epiftles were collefted, and every 
 particular Chriftian Society had opportunity to examine 
 and compare the whole facred code : for it will not be faid, 
 that every particular, epiftle contains the whole doftrines 
 and precepts of Chriftianity. — Or, we may fuppofc, 
 with great propriety, that particular directions were 
 orally delivered by the Apoftles, relative to the extra- 
 ordinary circumftances of the churches at that time, 
 which it was, by no means, neceftary to commit to 
 writing, as being of little confequence to the ordinary, 
 and fettled ftate of Chriftianity : — What could not take 
 place in any other fituation, or, but in one fimilar, 
 could not be defigned as a permanent and unalterable 
 direftory. — Something analagous to this, is always the 
 
 cafe 
 
Chap. II. O F T R A D I T I O N. 69 
 
 cafe in every infant fociety. In one or other of thefe 
 views, the words admit of a plain and fenfible interpre- 
 tation, without fuppofing that the Apoftle intended to 
 eftablifli a fyftem of traditions as an additional rule of 
 faith : traditions of which we know nothing, and which, 
 therefore, under this general denomination, might be 
 rendered fubfervient, at pleafure, to the purpofes of 
 thofe who had prefumption enough to impofe them upon 
 the weak and credulous. — It were juft as much to the 
 purpofe to tell us what the parchments contained which 
 the fame Apoftle left at Troas. From this facred roll, 
 for ought I know, a new gofpel might have been made 
 out. The authority of the Church was equally good for 
 both, feeing we are equally ignorant of either : for it 
 only required boldnefs enough to maintain, that they 
 were found at fuch a time, and in fuch a place, and 
 contained fuch doftrines and inftitutions, as one was 
 pleafed to authenticate ; and the whole matter was at an 
 end. For, if once we are brought to refolve our faith into 
 an implicit affent to any tribunal upon earth, fenfe or 
 nonfenfe, truth or falfehood, poffibility or impoffibility, 
 are admitted with equal eafe. 
 
 CH4P- 
 
RIGHTS OF CONSCIENCE Chap. III. 
 
 CHAP. III. 
 
 Of the rights of CONSCIENCE and 
 PRIVATE JUDGMENT. 
 
 SECT I. 
 Of the reasons of this inquiry. 
 
 THE ground we have gained in the preceding pages, 
 in expofing the weaknefs and abfurdity of all tra- 
 ditionary pretences, and eftablifliing the Scriptures as 
 a perfed rule of faith, is of no importance at all, if it 
 ftill remain a queftion — Whether individuals have a 
 right of inquiry, and judging for themfelves ; or whe- 
 ther any man, or number of men upon earth, the Church, 
 a general council, or the fupreme PontiiF dictating from 
 his chair, are vefled with the exclufive privilege of in- 
 terpreting the facred record, and determining finally 
 in all religious controverfies ; it precifely amounting tQ 
 the fame thing in this cafe, whether you hold or rejeft 
 traditions, how many, or of what kind thefe traditions 
 are. If I am not at liberty to ufe my own underfland- 
 ing, he, or they who have affumed the leading of it, 
 and to whom I believe in confcience, I am bound to fub- 
 rnit, may make Scripture tradition, or tradition Scrip- 
 ture. 
 
 It will be of importance, therefore, if we can throw 
 fome light upon this queftion : a queftion however in- 
 
 terefting 
 
Chap. III. AND PRIVATE JUDGMENT. yj 
 
 terelHng to proteftants, as the bulwark of thofe ci\il 
 end religious rights which they profefs to hold moll; fa- 
 cred, and, however fully explained, and warmly defend- 
 ed in oppofition to the claim of the church of Rome, 
 which, neverthelefs, they feem wholly to forget in their 
 rcafonings, and conduft to one another : fo that while 
 they acknowledge, in words, that the Scriptures are the 
 rule of faith, and alone fufficient to make men wife un- 
 to Salvation, and every party is well difpofed to judge 
 for themfelves ; they appear extremely jealous of grant- 
 ing the fame liberty to one another ; and, inftead of the 
 Scriptures, would flip in their own explications an-l 
 comments, bind their decifions .upon others an infal- 
 lible llandard, and oblige them to fee with t/.'eir eyes. — 
 And what is this but popery under another name.? It 
 is the worft, and moft pernicious part of it. For of 
 what importance is it to fociety, whether I believe in 
 tranfubibintiation or not, whether I fall down before an 
 image, or pray to a Saint or not. If I err, I err alone: 
 but he. who claims a right over my underftanding, an-d 
 pretends to eftablifli a creed to which I muft declare my 
 aflent under certain pains and penalties, injurious to my 
 .rights as a good member of the commmonwealth, at- 
 tacks the co;nmon privileges of fociety. From the fame 
 principles he would be led to cnflave mankind altoge- 
 ther ; however at prefent he may intend no fuch thing, 
 however he may dirtemble his purpofes, or, however he 
 may not have in his power a proper opportunity of exe- 
 cuting them. 
 
 It is intended, however, in treating of this fubjcfi, 
 
 to take a more extenfive view of it, and to inquire how 
 
 SsLT the rights of confcience, and private judgment, are 
 
 E 4 affeded, 
 
72 RIGHTS OF CONSCIENCE Chap. III. 
 
 afFefled, firjl, by the laws of political government — 
 and, fecondly, by the laws of chriftianity j that is, as 
 members of civil and chriftian fociety. 
 
 SECT. l\. 
 
 Of the influence of society upon the rights 
 OF conscience and private judgment. 
 
 IN attending to man as a focial being, or a member 
 of civil fociety, we muft not overlook the higher re- 
 lation he ftands in as a moral agent ; becaufe this is 
 charaderiftic of his nature. It is the primary law by 
 which the great Creator intended to diredl our conduft, 
 and is the foundation of every other duty ; and from 
 which, therefore, we cannot poffibly be abfolved by any 
 human authority. It is in its own nature unalienable 
 and incapable of being transferred. It is univerfal, im- 
 mutable, eternal. Now it is confcience that feels the 
 force of this law, and the obligations we lie under to 
 comply with it — or in other words confcience, which 
 properly conftitutes a moral and accountable agent, is 
 the diftinguilliing" law of our natures. As beings, 
 therefore, immediately under this law, every individual 
 is obliged to conform himfelf to his own ideas of right 
 and wrong; that is to thofe intimations of duty and 
 thofe obligations which arife from his Hate of depen- 
 dence, the bleffings he enjoys, and the future hopes he 
 entertains. — Indeed nothing could be more abfurd than 
 to fuppofe, that the all-wife, all-gracious Author of 
 cur beings ihould have ccnllituted our natures fo, as to 
 make our happinefs, or our mifery to refult from the 
 approbation, or difapprobation of our own minds, aud 
 
 ye? 
 
Chap. III. AND PRIVATE JUDGMENT. 73 
 
 yet that it ftiould become our duty, not to judge for 
 ourfelves where confcience alone was concerned. This 
 would be to counterafl the very deugn of underllanding 
 and confcience, and to fuperfede, at once, the great law 
 of our creation. 
 
 Hence if appears, that the relation in which we 
 ftand to fociety cannot pcflibly encroach upon thofe 
 rights that belong to us as moral beings ; becaufe a, pri- 
 or or fuperior obligation cannot polfibly be weakened, 
 much lefs fet afide, by that which is evidently fubfequent 
 and inferior — Aud yet, it cannot be denied that this re- 
 lation doth oblige us to certain conceffions, and to fub- 
 mit to certain laws and conditions founded merely on 
 human authority, to which antecedently, and confiJcred 
 as individuals, we were not bound. 
 
 As it is of importance to mark with fome precifion, 
 how far thefe obligations extend, I beg leave juft to men- 
 tion thofe cafes, where, from the nature, and by the 
 fundamental laws of all civilized focieties, individuals 
 can transfer their rights to others, and are bound to con- 
 form themfelves to meafures eftablifhed by lawful autho- 
 rity, and not to their own ideas of right and wrong. 
 
 j'^ND, in general, the great end of all civil fociety 
 being to procure, and maintain, fuch temporal articles 
 and outward advantages, as in a feparate and fingle (cate 
 would be impoflible ; it is obvious that for this end cer- 
 tain general laws are necelTary. Now, as laws cannpt 
 be made, all at once, fo as to be adapted to every pof- 
 iible cafe ; as they muft receive additions, improve- 
 pjcntfj and j^hcrations according to the growth, and 
 
 diilerent 
 
74 
 
 RIGHTS OF CONSCIENCE Chap. ill. 
 
 difl'ercnt circumflances of fociety ; fome perfon, or per- 
 fons, mufi be entrufted with this power, as the variou* 
 exigences of the riatc may require ; that is — there muft 
 be a LEGISLATIVE power. But as laws are of no avail, 
 but as they are properly enforced and rendered efFeftual/ 
 the right of executing the laws, and judging finally in 
 all queftions where individuals cannot agree, muft be 
 lodged in hands different from the legiflative ; that is 
 there muft be an executive power. Both thefe pow- 
 ers muft neceftarily take place in every well regulated 
 fociety ; becaufe they are equally neceflary for the com- 
 mon fecurity. This being obferved it follows ; 
 
 Firji, that government ought to be conndered as a 
 part of the divine conftitution for promoting the happi- 
 nefs of mankind — That as the all-wife Creator hath 
 formed us with natures that lead us to fociety, and with 
 wants that cannot be fupplied but in a focial ftate, what- 
 ever regulations, laws, ordinances, offices, are neceffa- 
 ry, and moft fubfervient for promoting this end, are ap- 
 proved of, and authorifed by him ; and confequently 
 that obedience to the higher powers, and fulfilling the 
 engagements, thaf either formally, or virtually arife 
 from the different ftations we hold, is a moral duty — . 
 where fuch obedience, and fuch engagements do not 
 obvioufly contradidl that higher allegiance, which we 
 antecedently owe to the great Lord of the world, which 
 no fubfequent relation can poffibly vacate or diffolve. 
 
 SeccnMy, that whatever advantages we enjoy as mem- 
 bers of any particular fociety, may be defined and limi- 
 ted by that fociety, or thofc to whom the powers of 
 
 hgif,atim 
 
Chap. III. AND PRIVATE JUDGMENT. y- 
 
 Ugijlation arc committed ; and the minority are not only 
 bound to fubmit, but to co-operate with the general 
 laws: or, if individuals will refufe to acquiefce, much 
 more if they will refill and oppofc, they are to be confi- 
 dered as enemies to, and counterafting the fundamental 
 laws of fociety. — If I purchafe an ertate or landed pro- 
 perty for a juft equivalent, it becomes my own perfonal 
 right, and he who would attempt to fcize any part of 
 it by fraud or violence, would be guilty of a manifeft in- 
 jury, and be amenable to the laws of the fociety of which 
 1 am a member ; but though this eftate is my own per- 
 fonal property, it is a property thus rendered fecure by 
 \\\cj'ame laws ; as this fecurlty, therefore, is of real va- 
 lue, and as a public aflelTment or tax may be necefTary 
 for the fupport and prefervation of the common iiiterell:„ 
 I am undoubtedly bound to contribute the rate or pro- 
 portion of fuch tax or afi!efl"ment as ihall be laid upon 
 k by truflees appointed by the public for that end — Ad;- 
 ing on the fame principles, Ihould a difpute happen con- 
 cerning property, or any emolument I had laid claim 
 to as a member of the fociety, I am bound to fubmit to 
 the decifion of judges ellabliflied by the general laws, 
 and veiled with the fole jurifdiftion of deciding finally 
 in queftions of this nature : I may think myfelf injured, 
 perhaps I am.fo, but the objeft of difpute being plainly 
 cognizable by the public, and determined in the lalt re- 
 fort, agreeably to the common fdrms, it becomes my 
 duty quietly to fubmit, and hold the decifion a legal 
 and valid one, for the fame reafons that I ihould approve 
 of, or j udge any reference neceflary at all : for all fuch calc^ 
 ought to be confidered as of the nature of a reference or 
 
 fubmifilon 
 
76 RIGHTS OF CONSCIENCE Chap. III. 
 
 fubmiffion for terminating differences about which in- 
 dividuals would never agree. 
 
 Thirdly^ with regard to meafures planned and carried 
 forward for the public weal,' it ought further to be ad- 
 mitted, that individuals are not at liberty to ad on the 
 principles of private judgment, or to regulate their con- 
 duft by their own ideas of fitnefs and unfitnefs ; becaufe, 
 in this -cafe, it is felf-evident, that univerfal anarchy 
 would enfue, and all government be at an end ; which 
 would neceffarily iiTue in one of two things : < — That 
 fraud and violence would prevail, till the ftronger party 
 fliould enflave the weaker : — Or, that reverting by 
 joint confent to the fecurity of common laws, indivi- 
 duals would be brought to fee the neceffity of adling, 
 not according to their own ideas, but the decifions of 
 the public ; fo that, in the nature of things, common 
 laws, and meafures enafted by legal authority, are fup- 
 pofed to preclude the right of private judgment. 
 
 Fourthly, that in every well conflituted fociety there 
 muft be certain llations, where inferiors are obliged to 
 execute the fenterices of fuperiors in contradiftion to 
 their own opinions ; becaufe without fuch implicit obe- 
 dience, the ieveral departments of government would 
 not be carried forward, nor the laws rendered eftedtual. 
 Nothing could be more abfurd, than a fcheme of go- 
 vernment, where the loweft officer in the ftate was left 
 to judge for himfelf, and to plead his own conviftions 
 in oppofition to the indifpenfable duties of his ftation. 
 His condu£t, in this cafe, hath no concern with the rule 
 of his private judgment; implicit obedience is the fup- 
 
 pofed. 
 
Chap. III. AND PRIVATE JUDGMENT. 77 
 
 pofed, and neccflary condition on which he holds his 
 office, and, while he continues in it, his obligation is 
 abfolute. — In all thcfe cafes private judgment is bound 
 to fubmit to the public : — and, in general, while things 
 remain in a doubtful ftate, and meafures appear in one 
 light to one, and in another light to another, and thefe 
 meafures merely regard the political advantages we hold 
 as members of civil fociety, the fubjeft is not abfolved 
 from obedience, and inconfiftently offers the plea of 
 confcience. Or, if he fhould call in religion in fupporf 
 of his oppofition, or difobediencc, he may, perhaps,, 
 aft confidently with regard to his own ideas of right and 
 wrong, but he evidently betrays his want of underftand- 
 ing ; and the execution of the laws neither can, nor 
 ought to pay any regard to his fcruples. The public 
 order and fafety is the grand objeft in the eye of the 
 law, which cannot pofTibly admit of condefcenfions to in- 
 dividuals, which would neceffarily imply a toleration, 
 utterly inconfiltent with the foundations of government. 
 But if, ceafing to be doubtful, public meafures fhould 
 appear to the majority, nianifellly inconfiUcnt with the 
 efTential laws of the conftitution, and a direfl violation 
 of the common rights of fociety ; the grand defign of 
 government being hereby overturned, the fociety ii 
 thrown upon its original ground, and called upon to aft 
 for its own fafetv. 
 
 SECT. 
 
RIGHTS OF CONSCIENCE Chap. III. 
 
 SECT. III. 
 Of the influence of Christianity on the 
 
 RIGHTS OF conscience AND PRIVATE JUDG- 
 MENT. 
 
 HAVING drawn a few outlines fufficient to mark 
 the authority and extent of civil prerogative, and 
 how far fubmiflion is due confillently with the rights of 
 confcience and private judgment, upon the principles of 
 natural religion ; it is now proper to inquire, if, by the 
 laws of Chriilianity, thefe diflinguiihing faculties of our 
 nature are laid under any further reflraints. 
 
 And, in order to illiiftfate this queftion, it may be 
 in the general obferved, that no revelation from God 
 can poffibly contradift thofe original feelings that are 
 characleriftic of our natures ; becaufe this would deftroy 
 every teft by which we could poffibly judge of truth or 
 falfehood, virtue or vice : for what tefl: or rule of aftion 
 could be eftablifhed more authentic, or more facred ? 
 Or, if it could,, by what evidence are you to judge of 
 it ? There mufl be fome ftandard within yourfelf, call 
 it by what name you pleafe, to which, upon the whole, 
 you mufl have recourfe, and by which you are enabled 
 to judge of ultimate, or mediate, fitnefs and propriety. 
 Without this you are incapable of direfting your own 
 conduft, or receiving diredion from any other quarter. 
 However, therefore, it may be true, that the mind of 
 man, without any further difcovery from God, is unable 
 to furnifh a compleat rule of duty, or to lead us to the 
 
 whole 
 
Ghap.JIL and private JUDGMENT. 79 
 
 whole extent of that happinefs of which our natures arc 
 capable ; it may be affirmed, without exalting the hu- 
 man powers above what they really are, that they are 
 ftill poflefled of a capacity of judging, by an appeal to 
 our own minds, whether a revelation pretended to be 
 from God be worthy of him, and carry marks of ere- 
 debility in it, with regard both to its internal and exter- 
 nal evidence. — One may be fufficiently confcious of his 
 own ignorance, and fee the neceffity of fome additional 
 Uifcovery, and yet be able with fome certainty, from 
 the ideas of moral fitnefs and probability, of which he 
 is ftill polTeflcd, to fay whether he be greatly miflcd or 
 not, if fuch a difcovery fliall be made to him. — In the 
 Gime manner that a traveller, who may be incapable of 
 directing his own way without a guide, may yet remember 
 fo many ftanding confpicuous marks, as to pro- 
 nounce, with fome aflurance, that his guide doth not 
 impofe upon him. Now^'as underftanding and confcience,^ 
 fo far as thefe do not exceed their proper limits, by prc- 
 fuming to encroach upon the fundamental laws of focie- 
 ty, are undoubtedly the rule of our conduft, as rational 
 and moral beings ; (fee p. 92, 93 of this fedlion) it 
 appears that a revelation from God cannot deflroy the 
 privileges included in thefe leading faculties of our na- 
 tures ; and confcquently that all the arguments which 
 tyrants and prieps would deduce from the Scriptures, to 
 fubjcft thefe higlier powers in matters u holly moral, to 
 human authority, can fcrve only, in proportion as they 
 .nppcar conclufivc, to beget fufpicions againll Chriftiani- 
 ty as unfriendly to human nature; and, inftead of prov- 
 ing a valuable acquifition to our knowledge and improve- 
 ment — tf5 render ouf (late infinitely more wretched. 
 
 Tai. 
 
So RIGHTS OF CONSCIENCE Chap. III. 
 
 This rcafoning, it may. be thought by fome, is in- 
 tended to furnifti a pretence for rejefting any evidence, 
 that may be fuppofed to be derived from this quarter, 
 againft the claim which we would here explain and vin- 
 dicate. Far otherwife — we are certain no fuch evidence 
 can be produced ; nor are we afraid of any attempt this 
 way — on the contrary, we (hall make it appear that, 
 while the New Teftament confirms the account we have 
 given of thofe obligations we owe as members of ci-vil 
 fociety, it leaves the rights of confcience and private 
 judgment entire, as members of chriftian fociety — The 
 former reafoning, therefore, hath been chiefly introduc- 
 ed to ihow, that chrillianity fupports and fortifies this 
 claim, and thereby receivesf additional luftre, and con- 
 firmation of its divinity. 
 
 For, in the frji place, it confiders the king as fu- 
 preme, and governors, in general, as the ordinance of 
 man ; and yet the powers that be as ordained of God : 
 that is, government, -as refpedting its external form, de- 
 pending on variable caufes — times, circumftances, and 
 the genius of a people ; but under fome form or other, 
 necefTiiry for the order and happinefs of fociety and, 
 therefore, divine or immediately authorifed of God, 
 and binding on the fubjeft in point of confcience, fo far 
 as regards the publick utility and welfare- — but not ex- 
 tending further, or fubjefting the confcience, in gene- 
 ral, to the decifions of any huipan tribunal ; " Be fub- 
 jeft not only for wrath, but alfo for confcience fake ; for 
 this caufe ye pay tribute alfo." Where, it is evident, 
 that, with regard to fuch things only as are included in 
 the idea of civil government, the Apoftle extends the 
 
 obligations 
 
Chap. III. AND PRIVATE JUDGMENT. 8f 
 
 obligations of confcicnce. The command of the civil 
 magillratc is of no force when it exceeds thefe bounds ; 
 " Did not we ftriftly command you that ye fhould not 
 *' preach in this name ? And Peter and the other Apof- 
 tles anfwered and faid, we ought to obey God rather 
 than man." 
 
 But the fenfe of the facred writers, on this part of 
 our fubjeft, may be collefted into one point of view 
 from a fingle paflage — the decifion of our Lord himfelf 
 in this very cafe : " Render unto Csefar the things that 
 are Cjcfar's, and unto God the things that are God's." 
 To underftand which it may not be improper to obferve, 
 that Judea had lately become a Roman province ; and 
 though, in general, permitted to be governed by 
 its own laws, and to enjoy the exercife of the national 
 religion, confeffed its allegiance by fubmitting to the 
 appointment of a Roman governor, or nominnl king, 
 the payment of public tribute, and an appeal, in the 
 laft refort, to Czfar. The Jews, diffatisfied with their 
 now mafter, as might be naturally looked for, bore the 
 yoke with extreme impatience. They, therefore, pro- 
 pofe a queftion, probably devifed to infinuate their dif- 
 fatisfadlion with the authority which the Roman empire 
 had affumed, certainly to enfnare Jefus, and to expofe 
 him to the refentment of the civil powers by the anfwer 
 which they expecled from him., — Mark with what ad- 
 drefs they introduce themfelves, " Malter we know that 
 thou art true, and teacheft the way of God in truth, 
 neither careft thou for any man, tell us, therefore, is it 
 lawful to give tribute to Caifar or not?" What a fine 
 compliment this, and how artfully formed to throw one 
 F oiF 
 
S2 RIGHTS OF CONSCIENCE Chap. III. 
 
 ofFhis guard. They would feem to acknowledge his 
 claim to a divine charafter, and fuch an unlimited con- 
 fidence in his authority, as to be finally determined by 
 his decifion of the queftion ; but well knowing their in- 
 fidious intentions, with admirable juftnefs and propriety^ 
 he returned the following anfwer : " But Jefus perceive 
 ed their wickednefs, and faid, why tempt ye me ye hy- 
 pocrites, fhow me the tribute money; — v.hofe is this 
 image and fuperfcription ? And they f:iid, Cnefar's: then 
 faith he unto them, render unto Caefar the things that 
 are Casfar's, and unto God the things that arc God's.'* 
 This money is a plain proof of the authority of the 
 Roman empire ; it bears the image ci Czefar as your fo- 
 vereign, and your admitting it as the lawful and cur- 
 rent coin of this country, is an implicit acknowledg- 
 ment of his authority in civil and temporal articles : 
 neither can ye plead confcience, with any confiltence, in 
 refufing to pay it : political confcitutions are daily ex- 
 pofed to changes, and are obliged to fubmit to great 
 innovations : this is the order of Providence, which pulls 
 down one ftate and raifes up another, feemingly at plea- 
 fure, but, in truth, for wife and important reafons, of 
 which we can fometimes, but more frequently cannot 
 poffibly judge. It is the wife order of Providence, in 
 particular, with regard to you, as now a dependent 
 nation and people ; — and as to the paying tribute, it is 
 in itfelf an indifferent thing, and may be lawfully paid 
 under one form of government as well as another.— 
 While the civil powers, therefore, do not tranfgrefs 
 their proper limits, and affume a right of violating the 
 facred obligations of confcience, never pretend to call 
 in queftion thofe duties that arife from the dependence 
 
 of 
 
CHAP.irr. AND PRIVATE JUDGMENT. 83 
 
 ofafubjett, and tlie circumftanccs in which he is un- 
 avoidably placed. — But, if thefe fliould at any time be 
 invaded, remember you mull render to God tfae things 
 that are God's ; feeing no human tribunal has a right to 
 determine for another, where the queftion is, what am 
 I to believe concerning God, or what is that worfliip 
 which he requires, and is alone acceptable to him ? 
 Every thing in this queftion is an appeal to man, as a 
 rational and moral being, and he is accountable to God 
 only. — If this comment appear juft, the reader, it is 
 hoped, will excufe the length of it, as it contains an 
 explicit declaration, from the higl.ell authority, con- 
 cerning the rights of confcicnce, and the duty we owe 
 as fubjefts to civil government. 
 
 Let us now enquire, in the y^fo»^ place, whether the 
 facred writings leave the rights of confcience and private 
 judgment entire, as members of Chrijlian fociety ? — 
 Whether they conftitute any fpiritu:il guide, or any par- 
 ticular order of men, with paramount and exclufive 
 powers of diredlion over the confcience, and decifion in 
 matters of faith ? — Or whether they appeal to the col- 
 ledlive body of Chriftians, in general, and every indi- 
 vidual, in particular, as having a right, from the nature 
 of their character as men, and the religion propofed to 
 them ; — founded upon proper evidence, and, implying a 
 perfonal intereft ; — to think, to enquire, to judge for 
 themfelves. 
 
 When the Saviour of the world appeared in the exer- 
 
 cife of his public charadler, the fimple queftion was — 
 
 ** Art thou he that ihould come, or do we look for ano- 
 
 F 2. ther?" 
 
84 RIGHTS OF CONSCIENCE Chaf.IH. 
 
 ther?" Now there was no way of determining this 
 queftion with any certainty, but by an appeal to the- 
 Scriptures of the old Teftament concerning him, or by 
 feme evidence he was to exhibit of himfelf, or both -— 
 With regard to the firjl, as by the Scriptures his real 
 charafter was to be determined, to the Scriptures he di- 
 refts the inquiry of his hearers, and calls upon &\try 
 individual to fearch and judge for himfelf, even in op- 
 pofition to Church authority, which was exercifed, at 
 that time, as it hath been in every age where it hath 
 aifumed a dominion over the confcience, without regard 
 to truth or humanity — "They bind heavy burdens 
 and grievous to be borne, and lay them on men's fhoul- 
 ders, but they themfelves will not move them with one 
 of their fingers. " He, therefore, warns the people on 
 all occafions againft the impofition of thefe arrogant 
 guides, however clothed with the moft venerable names 
 of Rabbis, Dodors, Elders, — of the fynagogue, or fan- 
 hedrim, " Call no man mailer upon earth ;" and he never 
 fails to lead them back to the law, and to direft them to 
 an impartial inquiry there, when through falfe glofTes, 
 and artificial interpretations put upon it, he perceived 
 their underftanding had been mifled, and their fenfe of 
 divine things grofsly corrupted. 
 
 With regard to x!ciQ fecond, the evidence our Lord 
 exhibited of his divine character — the miracles which 
 he wrought, the doftrines which he taught, and, in ge- 
 neral the conformity of his whole appearance to his pub- 
 lick miffion — all thefe were expofed to publick view 
 and examination. His miracles were wrought openly, 
 and a fair opportunity afforded of publick and private in- 
 quiry 
 
Chap. UL AND PRIVATE JUDGMENT. Sj 
 
 quiry^** thefe things were not done in a corner." His 
 doftrines were delivered to the multitude, and were 
 unfolded gradually as they were able to bear, or to un- 
 derftand them. As he afTumed the charader of a teacher 
 come from God, fo he improved every opportunity of 
 divine inftrudlion, removing prejudices, and furnifhing 
 every means of conviftion. — Hence he tells them, "If 
 I had not come and fpoken unto you ye had been with- 
 out fin, but now ye have no cloak for your fin." He 
 no where attempts to fubftitute authority, not even the 
 higheft, in the place of evidence^ but reafons with his 
 hearers as moral and intelligent beings, who, there- 
 fore, had a juft claim to demand fatisfaftion with regard 
 to the grounds of their faith. He doth not, even over- 
 look the objediions of his moft unreafonable oppofcrs, 
 and moft inveterate enemies, but anfwers them on their 
 own principles, with a clearnefs and energy, that no- 
 thing but the moft invincible prejudices could poflibly 
 refift. — In one word, on the evidence which he exhi- 
 bited; fo as to render all inexcufable, he refts the whole 
 decifion of his public charafter, " If any man hear my 
 words and believe not, I judge him not; he hath one 
 that judgeth him, the word that I have fpoken, the fame 
 Ihall judge him in the laft day." 
 
 The Apoftles who were immediately commifiioned 
 by their Divine Mafter, follow the fame plan. They 
 had received no authoritative power over the confcien- 
 ces of men. They were commanded fimply to teach; 
 and for this end were inftruiled in all the laws of his fpi- 
 ritual kingdom, and ^11 the dodlrincs of the new difpen- 
 fation they were called to eftablifh — Agreeably to this 
 F 3 commiilioa 
 
86 RIGHTS OF CONSCIENCE Chap. HI. 
 
 commifTion they explain, in different points of view, 
 and enforce the diltinguifhing tenets of Chriftianity from 
 the moft convincing arguments, diredling thofe to whom 
 they addrefs themfelves to perfonal inquiry, fo as to be 
 able to give a reafon of the hope that was in them ; and 
 on all occafions, while they alarm the confcience, they 
 convince the judgment. There were early pretenders 
 to Apoftolic powers. What courfe were chriftians to 
 take? were they to compare the Jpiriis together, aud to 
 judge from their characters and dodlrine ? were they to 
 judge from what their underftandings might fuggeft, 
 aflilted by any more perfedl rule of v/hich they miglit be 
 in pofleffion ? or were they to appeal to church authority ? 
 There was no fuch ftandard as church authority in thofe 
 days. They were to judge for themfelves by the beft 
 means with which Providence had furnifhed them. 
 '* Believe not every fpirit but try the fpirits whether 
 they are of God, for many falfe fpirits are gone out in- 
 to the world," a caution and direftion that muft have 
 been interpreted as the crueleft of all infults, if they had 
 no right to inquire and judge for themfelves — But that 
 a fpirit of honeft in miry was accounted not only a lau- 
 dable temper of mind, but necefTary to lay a folid 
 and rational foundation for the faith of chriftians to reft 
 upon, appears with the moft convincing evidence from 
 the high eulogy which the facred hiftorian makes on 
 the Bereans. " Thefe were more noble than thofe in 
 Theffalonica, in that they received the word with all 
 readinefs of mind, and fearched the Sciiptures daily, 
 whether thefe things were fo or not." They received no- 
 thing upon report, or mere authority — even Apoftolical, 
 but fearched the Scriptures of the (Jld Teftamcnt, com- 
 
 pajing 
 
Chap. III. AND PRIVATE JUDGMENT. 87 
 
 paring them with the doftrines of the New, and found 
 that they fupported and mutually illuflrated one another. 
 Noble Bereans indeed ! but how unhappy would your 
 fate have been, had your lot fallen in days of church 
 authority ; ye would have been denounced heretics, 
 and pioufly configned to the flames. 
 
 If ever any man had a claim to authority in the 
 churches, the Apoltle Paul was he : his call was extra- 
 ordinary, the means of his inftruftion were extraordina- 
 ry, his learning and addrefs were extraordinary, and 
 his influence among the churches was very great. But 
 doth he at any time employ this authority, or the in- 
 fluence he had fo juftly acquired to check a fpirit of in- 
 quiry, or to overawe the confcience ? His views were 
 very different, " Moreover I call God for a record upon 
 tny foul, that to fpare you I came not as yet to Corinth." 
 He had ufed all the plainnefs, and all the prudent feve- 
 rity that became a wife inltruftor, a tender fpiritual 
 father. He had reproved their errors, and admonifhed 
 them for their faults, he had fet their danger before them, 
 and given them his beft advice — in which he aimed at 
 no authority, but what arofe from their conviftion of 
 the truth, and their fenfe of having been in the wrong. 
 He durft go no further. " Not that we have dominion 
 over your faith, but are helpers of your joy." And he 
 gives an excellent rcafon for his not attempting fo inju- 
 rious an ufurpation — a reafon that ought to have pre- . 
 eluded every future attempt of this kind ; •* For by 
 faith ye Hand." — Your faith is your fecurity amidfl all 
 the dangers to which ye muft be expofed on account of 
 your pi-ofeflion, and amidft all temptations arifing from 
 F ± fenfiblc 
 
88 RIGHTS OF CONSCIENCE Chap. III. 
 
 fenfible objefts, by which ye are in hazard of being ie- 
 duccd ; it ought not, therefore, to be blind faith : your 
 convidions, the grounds on which your hopes are form- 
 ed ought to be rational, and the efFeft of the moft im- 
 partial and fatisfying inquiry : ye ought to be fully per- 
 fuaded in your own minds independently of any perfonal 
 authority of mine. It were endlefs to quote paffkges 
 in fupport of the rights of confcience and private judg- 
 ment ; they are innumerable; and we may defy all the 
 fons of Levi to produce one fingle text, from whence it 
 fhall appear that the infpired penmen have eflabliflied a 
 feledl junto to judge authoritatively of their writings, 
 have diredled any part of them to an order of Ecclejiajiics 
 to be explained only by them — or finally, that they have 
 eftablilhed any human jurifdiftion to which we are fub- 
 jefted, and by which our opinions and aftions are cog- 
 zible as moral and accountable beings — The Scriptures 
 are evidently direfted to the whole body of chriftians, 
 or to ditterent chriftian focieties as reprefentative of them. 
 By thefe focieties they were read and ftudied, no man 
 pretending to dominion over another ; not even thofe 
 immediately commiffioned by the Apoftles. They would 
 not claim what their conftituents had formally difclaim- 
 ed. Their work was to feed the flock of God, and to 
 be examples to it, to admonifh them in the fpirit of love 
 and meeknefs, and not to lord it over God's heritage : 
 they defired no more— Holding the truth in unrighte- 
 oufnefs or an obllinate oppofition to the diftates of con- 
 fcience, by which the offender ftood evidently felf con- 
 demned, conftituted, in thofe days of Apoftolic fiinpli- 
 city, the idea of an heretic, and was the capital ground 
 of public cenfure. 
 
 But 
 
Chap. III. AND PRIVATE JUDGMENT. 89 
 
 But why do we appeal to any particular difpenfation ? 
 The great Lord of the univcrfe, in the general order of 
 Providence, doth not deal with his rational creatures by 
 mere authority, but agreeably to their moral and intel- 
 ligent natures — If, in particular inllances, he hath con- 
 cealed the immediate end he had in view, or the propri- 
 ety of the means for accomplifhing it ; if he hath done 
 this to teach men fabmiflion, and to preferve upon their 
 minds a fenfe of their own imperfedlion, and entire de- 
 pendence upon him, it is becaufe, on the whole, he hath 
 given them the fuUeit evidence and llrongefi: conviction 
 that his v.-ays are jull and equal. *' Judge, 1 pray you, 
 betwext me my and vineyard, what more would have 
 been done to my vineyard that I have not done in it?" 
 Thus he condefcends to appeal to the reafon and the 
 confciences of men, and permits his ways to be tried at 
 that bar, in thofe inftances where his moral adminiftration 
 is properly the objeft of thofe powers — And can we fupr 
 pofe, that he hath entrulled any created being with an 
 authority, which his own perfeftions, and the faculties 
 by which he hath diftinguifhed the nature of man, will 
 not permit him to exercife ? It cannot be fuppofcd 
 without the higheft impiety and abfurdity. 
 
 SECT. IV. 
 
 Of the capacity of the greater part ok 
 judxjing for themselves. 
 
 WHAT hath been offered in fupport of the rights 
 of private judgment, may, perhaps, appear to 
 
 fomc 
 
90 RIGHTS OF CONSCIENCE Chap. III. 
 
 fome as mere fpeculation — afl idle philofophlcal reverie 
 in direft oppofition to faft and experience. And, by 
 fuch, it will, no doubt, be urged, that a religion de- 
 riving its chief credit from authority, in whatever con- 
 tempt it may be held in theory, hath been, and will 
 continue to be the religion of the multitude in every age 
 and country ; that the greater part are not formed nor 
 placed in circumitances for examination ; efpecially 
 where tedious refearches, deep difquifitions, and criti- 
 cal inquiry are neceflary to afcertain the precife idea and 
 meaning of the author, and where men of learning and 
 great abilities differ among themfelves ; that this holds 
 true, in particular with regard to the Scriptures, efpe- 
 cially Paul's epillles, where the fenfe is often obfcure, 
 and the reafoning broken by long digreffions ; that, in 
 fuch circumftances, we cannot fuppofe that the bulk of 
 mankind are capable ofperfonal inquiry, and judging 
 for themfelves. 
 
 This it mull be acknowledged, is plaufibly enough 
 urged, becaufe it feems to reft upon, and to derive its 
 chief force from the general circumftances of mankind j 
 but a little attention will fatisfy every man of common 
 underftanding, that there is no real weight in in it — For 
 
 Firji, the ignorance of the bulk of mankind is not 
 owing to incapacity, or the difadvantageous circumftan- 
 ces in which they are placed ; but, more generally, to 
 a moft criminal inattention to every moral and religious 
 concern. — Men are early taught, and foon learn from 
 experience, that every occupation, art, or fcience, re- 
 quires time, labour, and attention to arrive at any per- 
 feftion in it ; and, therefore, never think of becoming 
 
 artifts. 
 
Chap. III. AND PRIVATE JUDGMENT. g, 
 
 artifts, or fcholars, without proper application : but, 
 with regard to religion, they fee almoft every one dif- 
 pofed to truft to accident, or to fome fpiritual guide, 
 whom they have been accuftomed to confidcr as led by 
 their trade to make the proper inquiry; and as they 
 have not obferved any fenfible inconvenience arifing 
 from this manner of adopting a creed, they can perceive 
 no neceflity of leaving the beaten traft, or giving them- 
 felves any further trouble about the matter. They are 
 well fatisfieJ with the religion of their fathers, or the 
 fed whofe tenets they have been taught from their in- 
 fancy to hold facred : and thus a particular mode of re- 
 ligion becomes a family diftinftion, and is faithfully 
 tranfmitted from father to fon without examination, or 
 knowing any thing further on the fubjeft than certain 
 names and forms that mark difFerenfcontending parties. 
 Hence, whatever taleuts or abilities men are pofTefTed of 
 in other rcfpeds, few ever think of becoming wifer, or 
 receiving any improvement in their religious knowledge. 
 The defed arifes not, therefore, from want of under- 
 ••ftanding, but from inattention — For it will be found, 
 I apprehend, that the underftandings of men are more 
 on a level, than is commonly imagined, where they have 
 the fame motives to confideration and inquiry; and how- 
 ever learning may ferve to lay open new fources of know- 
 ledge, it will never make that underftandingdiftinft and 
 vigorous, which was before incorreft and feeble. Itmav 
 enlarge the fphcre of our ideas, and give the mind a • 
 wider compafs to range in ; but that power which adopts 
 or rejefts firft principles, which perceives the agreement 
 or difagreement between ideas, which conneds or fepa- , 
 rates them, and leads us to certain conclufions, muft 
 
 have 
 
92 RIGHTS OF CONSCIENCE Chap. III. 
 
 have been antecedently the gift of nature, and cannot 
 fail to difcover itfelf, when a fubjedl is fairiy propofed, 
 and rendered in any meafure interefting to us. — Lef us 
 fuppofe, for inllance, that every individual were as 
 much convinced, that it was neceffary for him to under- 
 iland the New Teftament, as to be acquainted with a 
 deed, conveying to him a fortune, or legacy of great 
 value, but left him on this fole condition, that he Ihould 
 be able to read and explain the capital articles contain- 
 ed in it ; and what would be the confequence > It might 
 be pronounced with affurance, that there are few, in 
 fuch a cafe, that would not be able to give a tolerable 
 account of it. For, 
 
 Secondly, it is by no means true, that the New Tefta- 
 ment is fo unintelligible, even to ordinary underftand- 
 ings, as is pretended. — Nothing could be more injurious 
 to the moral perfections of God, than to fuppofe, that 
 he fhould have given a rule of duty not to be under- 
 ilood by thofe for whom it was intended. It would be 
 to fuppofe the Deity afting below the ftandard of com- 
 mon fenfe and common h\imanity. It ought, therefore, 
 to be maintained, and it is certr.inly fad, that the 
 Scriptures, with regard to the great and leading doftrines 
 and precepts contained in them, are plain, and may be 
 iinderltood by every individual of common capacity, 
 who is truly difpofed to pay due attention to them. — 
 Many things, indeed, may appear dark and intricate; 
 they do fo to men of the greatell: capacity and learning. 
 What then ? Doth not the natural world abound with 
 difficulties which no human underftanding can refolve ? 
 But vyill it follow from thence, that the works of the 
 
 gre.it 
 
Chap. III. AND PRIVATE JUDGMENT. 9? 
 
 great Creator were not intended to difplay, and do not 
 aftually difplay his glory ; that, notvvitlilbnding thefe 
 difficulties, which puzzle the human underftanding, they 
 do not exhibit the cleareft, and moil: convincing proof 
 of fupreme intelligence, wifdom, and goodnefs ? The 
 Scriptures, therefore, in pcrfcdl analogy to the general 
 order of Providence, may contain many things hard to 
 be underftood, and which they that are unliable and lin- 
 learned wreft to their own deftrudion, and yet may ex- 
 hibit a fyftem of doftrines, as a rule of faith, and of 
 duties and precepts, as a rule of life and conduct, 
 adapted to the capacities of all. — Obfervation and ex- 
 perience have been daily contributing their aids in 
 throwing new light on fome of the mofl: oblcure paf- 
 fages. ; and, no doubt, ftill additional light will be 
 thrown on parts yet hid from us, as it ihall be fubfer- 
 vient to the great defigns of divine wifdom, in gradually 
 unfolding his moral plan ; when things that no human 
 underftanding could Jiave difcovered, will appear fuffi- 
 ciently plain. — In the mean time, no man is account- 
 able further than his underftanding can penetrate, and 
 a^d he has the opportunities of enquiry ; if he hath not 
 wilfully neglefted the means of improvement, and ar- 
 riving at the knowledge of the truth. If he ufes the 
 advantages he enjoys, if he fearches with candour, if he 
 a€ls with honefty, he has nothing to fear. He has much 
 to hope. He has reafon to believe, that he fhall not 
 fall into any dangerous miftake. " If any man do his 
 will, he ftiall know of the dodlrine, whether it be of 
 God or not." That honefty of heart, and uprightnefs 
 of temper, which leads to a. confcientious performance 
 of duty, fo far as it is known, is the beft prefervative 
 
 againft 
 
94 RIGHTS OF CONSCIENCE Chap. III. 
 
 againft error, into which men are more frequently led 
 by a bad difpofition and irregular paffiotis, than the 
 weaknefs of their underftandings. 
 
 It may be thought that the difficulty of afcertaining 
 whether the originals are faithfully tranfmitted and tran- 
 flated, muft Hill remain an invincible draw-back againft 
 the unlearned judging for themfelves. But one obfer- 
 vation is fufficient to remove every difficulty on this ar- 
 ticle, and give perfedl eafe to the underftanding — That 
 without fuppofing the whole body of the learned uniting 
 in one common defign of impcfing upon thofe who can- 
 not examine into the originals with their own eyes, there 
 can be no poffible deception in this matter; which, con- 
 fidering the diftance of countries, and ages, feparate in- 
 terefts, and the oppofition of difre:ent religious parties, 
 is morally impoffible. The unlearned, therefore, have 
 all the fecurity their hearts can defire concerning every 
 thing of importance in Chriftianity, They have more 
 fecurity for the authenticity of the fcriptures, and the 
 genuine fenfe of the originals, where a fpirit of liberal 
 examination is permitted, than that the tranflation of 
 any other book on earth exhibits fairly the fentiments of 
 ,its author — Amidft all the various tranflations of the 
 facred volumes, and all the variety of deep and ingeni- 
 ous criticifms, fo far as we are acquainted with them, 
 there ftill remains a unity fufficient to diredl our faith 
 and morals, and that truly may be faid to leave the ca- 
 pital doftrines and duties of Chriftianity unaftefled. 
 
 But thirdly, ifitfhould be admitted that many by 
 themfelves are incapable of underftanding the Scrip- 
 tures, 
 
Chap. III. AND PRIVATE JUDGMENT. 95 
 
 tares, what, fhould hinder private Chriftians of weak- 
 er capacities from the advantage of thofe friend- 
 ly aids that are freely offered to themfrom all quar- 
 ters — the labours of men of clear heads, great e- 
 rudition, and honeft hearts, who feem evidently to 
 have fearched the truth for its own fake, who never 
 once entertained a thought of making a monopoly of 
 the Scriptures, or eftablifhing their own judgments into 
 a public ftandard ; and who were incapable of the wick- 
 ednefs, had it been in their power, of rearing up a fpi- 
 ritual jurifdiflionon the ignorance, credulity, and fuper- 
 ftition of mankind ? While fuch friendly aids remain, 
 the moft ignorant may be inftruded, and, if they are 
 truly difpofed, arrive at fome confidence in their own 
 minds that " thefe things are fo." 
 
 But learned and good men may differ. So they may, 
 and fo they do, and it is of importance that they fhould : 
 becaufe thofe points in which they agree, and which, as 
 hath been juft now obfcrved, are tlie capital doftrines 
 ^nd duties of Chriltianity, are hereby rendered more 
 certain, and free from every fufpicion of fraud and de- 
 fign. — Now while thefe doftrines and duties are univer- 
 fally acknowledged, every honefl man of a plain under- 
 flanding may certainly determine, from their nature and 
 tendency, the real fpirit and genius of Chriftianity, and 
 may thereby be enabled, in a great meaiure, to fix a 
 tefl by which he may fatisfy his own mind, concerning 
 differences of leffer importance that may happen among 
 the learned ——But if, after all, private Chriftians 
 fliould on fome occafions be at a lofs to arrive at certain- 
 ty amidfl contending parties, there is no remedy j they 
 
 mufir 
 
96 RIGHTS OF CONSCIENCE Chap. HI. 
 
 muft make the baft ufe of their underflandings they can, 
 and refl there. For who doth not fee that it is infinitely- 
 preferable to fubmit to a partial evil, than to eftablifh a 
 general rule that would deftroy liberty of inquiry alto- 
 gether, with regard to thofe who had capacity and op- 
 portunities, without furniftiing thofe who had neither 
 with one degree of more certainty as to the grounds of 
 their faith ; but, on the contrary, would expofe both 
 learned and unlearned, wife men and fools, to every 
 error and fuperllitious delufion, that would moft eftec- 
 tually anfwer the purpofes of thofe ccclefialHcs, who, 
 under pretence of divine authority, had aiTumed the 
 leading of their underitandings and confciences. 
 
 It is of no purpofe to fay, that ilill the weak and 
 the ignorant would be dircfted in their creed, and led 
 by fomebody : becaufe, fuppofing the fad, it . is a vo- 
 luntary fubmiffion. It is a fubmiifion that arifes, or is 
 fuppofed to arife from their own choice. They are 
 bound down by no coercive power, nor obliged to re- 
 ceive, under the terror of the moft dreadful penal 
 fandlions here^ and damnation hereafter, whatever 
 opinions or praftices may be ftamped with church autho- 
 rity, and injurioufly 'obtruded upon them. What they 
 aflent to this day, upon further inquiry, and better in- 
 formation, they may retrad to-morrow ; and are under 
 no reftraint, but what arifes from the free exercife of 
 their intelleftual powers, and the genuine didlates of 
 their own confciences. — This is religious liberty, 
 which, next to the proper improvement of it, is the 
 moft valuable blefiing that heaven can beftow on man. 
 
 SECT. 
 
Chap.IIL and private judgment. 97 
 
 SECT. V. 
 Of religious order. 
 
 THERE is not any thing that feems to be lefs un- 
 derftood than order in religion. In its general 
 idea, it is fuppofed to include uniformity with regard to 
 certain articles of faith, and a certain mode of external 
 worfliip. This is a notion that priejis in every age and 
 country have been at the utmoll pains to inculcate. 
 Here they have exhaulled much eloquence, while they 
 have declaimed in all the rage of holy indignation a- 
 gainft herefy, fchifm, feftarifm, free thinking, and all 
 the myriads of evils that fpring from divifions in religi- 
 on. Nor is it to be wondered at, that they fhould. It 
 is one of the moft fuccefsful engines of their craft — For 
 this uniformity of opinions, and mode of worfhip, be- 
 ing impoffible if men are left to confult the Scriptures, 
 and their own underflandings, or to form a judgment 
 •from the belt helps that their opportunities in life can 
 furnifh ; it follows that fome public eftabiifliment is ne- 
 cclTliry, by which common articles of faith, and a com- 
 mon ritual ought to be defined and afcertained ; and 
 who is able, or who hath a right in an article fo facred 
 — but the church F 
 
 That the Romanifts ihould have availed thenifelves 
 
 •f this fort of reafoning, with thofe who were weak 
 
 and fuperftitious enough to be fatisfied with it, is by no 
 
 means matter of furprife ; and they are, at leall con- 
 
 G fiftent 
 
98 RIGHTS OF CONSCIENCE Chap. III. 
 
 fillent with themfelves : but that it ever fhould have en- 
 tered into the head of proteftants, is aftonilhing ; be- 
 caufe, if the argument be good for any thing, it is good 
 for eftablilhing an univerfal fpiritual monarchy ; and 
 there it would infalliby iflue, if thofe who are pofTefled 
 of fuch notions of religious order, as to brand all that 
 differ from them with odious epithets, were veiled with 
 adequate powers. 
 
 What hath led men into this pernicious miftake, 
 feems in a great meafure, to have been the ftating an 
 analogy between religion and civil government, where, 
 in this point of view, there is no analogy at all — A cer- 
 tain, determined, order is neceffary in civil govern- 
 ment to the very exiftence of it, becaufe, a conformity 
 to certain external regulations being the foundation of 
 its fecurity and prefervation, mufi: neceffarily be the 
 grand objcdl of its cognizance ; fo that he who enjoys 
 the benefit and proteflion of the laws, and yet pretends 
 to aft in oppofition to them, is properly a diforderlj fub- 
 jeft ; but with regard to religion the cafe is quite differ- 
 ent. Order here hath little dependence upon the exter- 
 nals of any kind, and fuch externals as conflitute this 
 order extend no further, as a law, than the fentiments 
 of the fmalleft religious focieties, fhould it be but two 
 or three in the name of Chrift, that may affemble for 
 worfhip. The order of religion is a moral order. It is- 
 the order of a good heart, and a converfation becoming 
 the Gofpel — Order, ifit carry any idea at all in it, is 
 the proper arrangement and relation of certain parts, 
 as thefe parts are connefted with a particular end or 
 defign : nothing, therefore, can be diforderly with re- 
 gard 
 
Chap. III. AND PRIVATE JUDGMENT. gr, 
 
 gard to that end which is molt fuhfervient in promoting 
 it. Now in religion, beyond all doubt, the great end 
 is approving ovrfelves to God; and the means moft fuh- 
 fervient to this end — doing his will. Hence he is the 
 moft orderly chriftLin who is at the greateft pains to know 
 the will of God, and moft confcicntious in performing 
 it. 
 
 But though order, as denoting uniformity, can never 
 become national, nor prevail to any confiderable degree, 
 where men are left to the free exercife of their under- 
 ftandings — unawed by Ecclefiaftic terrors — unbribed by- 
 public rewards ; ftill there will be found union fuffici- 
 ent to form little focieties, connefted by common opini- 
 ons, one common mode of worftiip, or fome more ge- 
 neral principles, who refting, each upon their own bot- 
 tom, could never think, confiftently with themfelves, 
 of alTuming an authority over, or pretending to di£tate 
 to one another. 
 
 ^ But fappofing what variety in religions fentimenta 
 and modes of worfliip you pleafe, may it not be modeft- 
 ly afked, what harm, what real injury to fociety or in. 
 dividuals can arife from this variety ? Are any of thofe 
 laws violated on which the publick v/elfarc depends ? Is 
 there any ufurpation attempted upon the property, the 
 underftanding, or confcience of anotiier ? Is any man 
 his brother's keeper, or is he accountable for him ? To 
 thefe queftions it furely may be anfwered with great 
 confidence — that, if the fubjcft be confined wholly to 
 religion, there can be no harm at all, no injury to pub- 
 lic or private happinefs. " If thou doft well flialt thou 
 G 2 not 
 
lOo RIGHTS OF CONSCIENCE Chap. III. 
 
 not be accepted ? And if thou doft not well, fin lieth at 
 the door." Worldly ends and the means neceffary for 
 accomplifhing them may juftle together, becaufe thofe 
 means are very limited, and the point we aim at, if oc- 
 cupied by one, cannot be poflefled by another : hence 
 a thoufand accidents may every day occur to produce 
 jealoufies and oppofition : but what fliould difturb one 
 man about the religious fentiments of another — where, if 
 tlie means ihould differ, or if they fhould agree, they do 
 not interfere with one another — where, they may dif- 
 fer and the fame end be obtained ? What, but an into- 
 lerating fpirit, the efFeft of a mind contrafted by the 
 moft illiberal prejudices ; what, but an arrogance of 
 foul, the efFeft of intelleftual pride, rendered fierce by 
 fuppofed oppofition ; what, but the lull of fpiritual do- 
 minion, the effedt of priejily policy fhould awaken ani- 
 mofity and ill nature here ? " We are aftuated by no 
 fuch illiberal views : no animofity, no ill nature. We 
 are prompted by a warm fenfibility — a generous ^on- 
 cern for the belt interefts of our fellow men. Can we 
 fee them expofed to fuch imminent danger — wander- 
 ing in the paths of error and ready to perifti, without 
 one friendly emotion, or one endeavour to reclaim 
 them ? What you moft uncharitably call prejudice, po- 
 licy, pride, and fiercenefs of temper, is truly the over- 
 flowing of a benevolent heart, touched with a fenfe of 
 human mifery — that would " have compaflion, pulling 
 them out of the fire. " What furprizing care do thefe 
 patrons of religious order take of other peoples confci- 
 ences ! This is furely amazingly generous and kind 
 hearted ; and it were a pity not to permit them to lend 
 their bell affiftance, and to adminifter their kindefl of- 
 fices 
 
Chap. III. AND PRIVATE JUDGMENT. loi 
 
 fices — Well, be it fo : but let me afk in what manner 
 would ye gratify thefe very tender feelings ? " We 
 would convert fchifmatics of every denomination to the 
 purity of faith and worlhip — one faith, one Lord, one 
 baptifm ; " that is, you would endeavour to make them 
 think jull as you do ; quite right. But by what means? 
 '* We would be at all pains to convince them by reafon, 
 by argument, by informing their underllandings and 
 removing every confcientious fcruple — We would weep 
 over them, we would pray for them." Still excel- 
 lent — But if after all your pious labours they fhould 
 remain obllinate fchifmatics, would you proceed one 
 Hep further ? You are filent, and fo far you are ho- 
 neft ; for you cannot fairly confult your own hearts and 
 fay you would not. No man knows where he is to 
 flop, once he begins to meddle with the religious opi- 
 nions of another ; becaufc the very attempt muft pro- 
 ceed from want of that candour — that charity and en- 
 largement of mind which is formed by rational inquiry, 
 and a real conviftion of the truth. Such have been led 
 to believe through accident ; and they can perceive no 
 reafon why others fliould not believe in the fame man- 
 ner. They depend not, therefore, upon argument but 
 authority. If you fee with their eyes, it is well ; but if 
 you will ufe your own, you may be fully affured, that 
 the feverity of penal laws, if the power fhall be unhap- 
 pily lodged in their hands, will convince you of your 
 obflinacy — Or if they can go no further, they will 
 Ihow what manner of fpirit they are of, by giving you 
 fairly over to the devil, fo far as their interell goes — 
 In vain, therefore, do thefe patrons of religious uni- 
 formity talk of liberty, of confcience, of reafon and ar- 
 G 3 gument. 
 
102 RIGHTS OF CONSCIENCE Chap. IV, 
 
 gument. They are at bottom the enemies of confci. 
 ence and private judgment — Their fympathy is all 
 grimace — Their tears would bring tears of blood from 
 the eyes of thofe they pretend to pity — Their admoni- 
 tions would be more wounding than the fting of a fer- 
 pent — and their prayers but a gloomy prelude to the 
 flames. 
 
 CHAP. 
 
Chap.IV. of the church. ioj 
 
 CHAP. IV. 
 OF THE CHURCH. 
 
 SECT I. 
 Of the idea of a Christian Church. 
 
 AS this term hath been made ufe of in the preceding 
 chapters as generally underftood by ecclefiaiiics, 
 for an order of men, not only diltinguifhed from parti- 
 cular chriftian focieties, but the colleftive body of chri- 
 ftJans ; — an order of men fuppofed to be pofTefled of cer- 
 tain exclufive fpiritual powers ; we Ihall now endeavour 
 to fix the genuine meaning of it from the facred writ- 
 ings. 
 
 If we look into the gofpels, we find the word not 
 -mentioned but on two different occafions. The one is, 
 where our Lord refers the cafe of contending parties to 
 the church, *' If thy brother negleft to hear thee tell it 
 to the church :" and here it is fufriciently plain, either 
 that the ordinary forms of decifion in the Jewilli eccle- 
 fiaftic courts are intended, or the particular religious 
 community, of which the perfon offending was an im- 
 mediate member. Before one or other oi thefe, the com- 
 plaining party was to bring his caufe, and cxpeft re- 
 drefs. — The lall, however, fecms to have been the 
 method approved of by the Apoftle, of deciding contro- 
 verfies among the primitive Chritlians j *' I fpeak to 
 G 4 your 
 
104 OF THE CHURCH. Chap. IV. 
 
 your fhame, is there not a wife man among you, not 
 one who fliall be able tq judge between his brother, but 
 brother goeth to law with brother, and that before the 
 unbelievers." But whether this reference was to be 
 made to the fanhedrim or the fynagogue, it makes no 
 diiFerencc. It can throw no light upon our inquiry into 
 the nature and conlHtution of a chriltian church. 
 
 The other paflage, where this word occurs, deferves a 
 little more attention ; ** And I fay unto thee, thou art 
 Peter, and on this rock will I build my church." Here, 
 it muft be acknowledged, that Chrift evidently points to 
 the conftitution of a Chrijiian church ; and it is well 
 known what a handle the Romanics make of thefe 
 words ; — prefumptuoufly pretending, that Peter is here 
 veiled with the fole headfhip of the church of Chrift, 
 with the exclullve right of the keys ; and thence deriv- 
 ing the exorbitant and impious claims of the Pope — 
 But, how is it poffible for one to determine any thing 
 with certainty from this general declaration, fuppofing 
 the purpofe to have been of building a church upon 
 Peter ? A thoufand difterent conjeftures, as the fancy or 
 views of individuals fhould lead them, might be form- 
 ed concerning this church and its foundation j but no 
 man of a found underftanding, or honeft heart, would 
 pretend to affirm, that, from this fingle paflage, any 
 decifive conclufion could be deduced, in fupport of any 
 particular model or conftitution of church government. 
 
 But, perhaps, the hiftory of Peter, in other parts of 
 the facred writings, may clear up, and direft us in, this 
 matter. Then we may be more particularly informed 
 
 what 
 
Chap. IV. OF THE CHURCH. ,05 
 
 what pre-eminence he had above the other Apoftles, 
 and by what peculiar powers he was diftlnguifiied ; what 
 regulations he hath left concerning the ellablifhment 
 and government of a chriltian church, to whom he hath 
 bequeathed his paramount powers, by what particular 
 characters his fucceflbrs are marked out, and in what 
 manner the fucceffion is to be carried forward and per- 
 petuated. All this had been very well, and would have 
 certainly ended the difpute ; but there happens unlucki- 
 l)'^no fuch inftruftions to be found ; not one hint of one 
 or other of thefe particulars in his own epiltles, nor in 
 any part of the book of God. We read of no pre-emi- 
 nence, no delegated powers, no eftablifhed fucceffion, 
 no model of a chrillian church, no fixed ftandard, by 
 which the order and difcipline of it was to be conduced. 
 So that confidering the pallage, as having an immediate 
 reference to the conltitution of a chriltian church built 
 on the authority given to Peter ; — it leaves us without 
 ideas altogether. 
 
 ^ But there is another view, in which it is commonly 
 underllood among proteilants, that has a plain, fenfible, 
 and pertinent meaning ; — that by the rock on which 
 Chrift was to build his church, our Lord intends the 
 particular do£lrine which Peter exprcfTed in his confef- 
 fion, and which he declares flefli and blood had not re- 
 vealed to him. In this fenfe^ whatever is intended by 
 my churchy the foundation of it was to be laid in the be- 
 lief and acknowledgment of this propofition, " That 
 Chriji is the Son of the living God -,'' for this is the very 
 acknowledgment or confeflion which our Lord takes 
 notice of, and immediately afcribcs to a higher origi- 
 nal 
 
io6 OF THE CHURCH. Chap.IV. 
 
 nal than flefh and blood. — Wherever, therefore, this ca- 
 pital article is believed, and openly expreiTed in the 
 fenfe in which Peter exprefles it, and the New Teita- 
 ment explains it ; — there doth the church of Chrill exift 
 in its original purity — Every diftind fociety profelhng 
 this faith, is a dillinft church ; and the whole body of 
 believers taken together is the church univerfal, or ca- 
 tholic, redeemed by his blood. 
 
 It hath been obferved by a late author, that Chrill 
 herct more probably refers to Peter's teftimony, or his e- 
 vidence as a witnefs, than to his confeffion — as if he 
 had faid, *^ I conftitute thee Peter a witnefs, and upon 
 this teftimony of thine I will build ray church." ^ But 
 with all due deference to the fuperior erudition of this 
 writer ; we cannot poffibly conceive the propriety or juf- 
 tice of this explication ; becaufe there is evidently zfpe^ 
 tiality intended in this pafTage, and there appears no- 
 thing peculiar to Peter as a witnefs of his Lord — Be- 
 ijdes, the church of Chriil is built, not on the teftimony 
 of one Apoftle, but on the foundation of the prophets 
 and aiK)ftles ; on the colledive evidence that arifes from 
 the oldVnd new difpenfation. — But there is one trutfe 
 that lies at the foundation of Chriftianity, and without 
 which it hath no exiftence, " that Chrift is the foi^ of 
 the living God ;" and therefore the apoftoJic writings 
 refolve the whole of Chriftianity into the belief of it : 
 *' Whofoever Ihall confefs that Jefus is the fon of God, 
 Cod dwelleth in him, and he in God —He that believ- 
 eth on the fon of God hath the witnefs in himfelf— That 
 is the word of faith which we preach, that if thou fhalt 
 confefs with thy mouth the Lord Jefus, and fhalt believe 
 
 in 
 
Chap. IV. OF THE CHURCH. 107 
 
 in thine heart that God raifed him from the dead, thou 
 (halt be faved — Whofo belicveth that Jefus is the Chrifl 
 is born of God." This truth., therefore, may be juftly 
 confidered as the rock intended by Qur Lord. And, in- 
 deed, what can be a more fignificant fymbol of it than a 
 rock — an immoveable fccurity and defence — a hiding 
 place from the wind — a covert from the tempeft — a re- 
 frefhing fhadow in a weary land ? A ftone erefted into 
 a pillar, or ftones piled into a heap, it is acknowledged 
 were anciently ufed as memorials of perfonal covenants 
 and mercies as well as public tranfadlions ; and feem to 
 have been continued in one or other of thefe views from 
 the firft ages to monuments that IHII remain ; and there- 
 fore may be allowed to be proper fymbols of teftimony ; 
 but a rock leads us to the jufteft idea of this grand 
 truth, on which all our hopes as Chriftians are founded. 
 And are not the foundations of the Chriftian's hope, and 
 the foundations of the Chriftian church the fame ? Our 
 Lord, therefore, aflures Peter, that the belief of this 
 truth fhould in all ages unite his followers into one 
 .body, be the common objeft of their hope and joy, an4 
 render them, in oppofition to all the inftruments and 
 defigns of hell, impregnable like a rock. 
 
 SECT, n. 
 
 Of THE CONFORMITY OF THIS IDEAOF A CHRISTIAjif 
 
 Church to the Apostolic Doctrine. 
 
 THE number of chriiHan converts who afTembled 
 together after our Lord's refurreftion were one 
 hundred and twenty. Soon after, by means of Peter'* 
 preaching, there thoufand fouls were added, fo that the 
 
 whole 
 
io8 OF THE CHURCH. Chap. IV. 
 
 whole chriftian fociety, at time, amounted to three thou- 
 land one hundred and twenty, who, " continuing daily 
 with one acccord in the temple, and breaking bread 
 from houfe to houfe, did eat their meat with gladnefs 
 and finglenefs of heart, praifing God." What is fub- 
 joined by the facred hiftorian defervcs attention — " And 
 the Lord added daily to the church fuch as ihould be 
 faved." Can words be more explicit to afcertain the 
 Apoftolic idea of a chriftian church ? For of whom, 
 poiTibly, can the writer fpeak but of thefe three thou- 
 fand one hundred and twenty ? Thefe converts, there- 
 fore, taken together were, at that time, the church of 
 Chrift : and as the number of believers encreafed, the 
 church became enlarged in her colleftive capacity. But 
 in proportion to her encreafe, difl'erent and diftinft fo- 
 cieties were of courfe formed, disjoined from one ano- 
 ther by countries and feas — fometimes confuting of ma- 
 ny, more frequently of few members. To hold corref- 
 pondence with one another, much more to meet in one 
 common allembly was impolhble. It was neceifary 
 therefore, that whatever rights belonged to the common 
 body, fhould likewife belong to thefe feparate focieties — 
 Accordingly, however fmall and inconfiderable, if uni- 
 ted together in the name, and as profefTing difciples of 
 Chrift, thefe focieties are always confidered, and addref- 
 fed as a chriftian church. If any one v/ho hath read 
 the Apoftolic writings could be fuppofed ignorant of 
 this, let him attend to the following paflages : " As for 
 Saul he made havock of the church , entering into every 
 houfe, and hauling men and women, committed them 
 to prifon." Here it is evident, that by the church is 
 meant the body of chriftians in general, who were thus 
 
 miferabic 
 
Chap. IV. OF THE CHURCH. lo^ 
 
 miferably harafied in their feparate focicties and retreats 
 by this bloody perfccutor, fo that hardly an individual 
 could affure himfelf of fafety — " And it came to pafs 
 that they (Paul and Barnabas) aflembled themfelves a 
 whole year with the church at Antioch, and the difciples 
 were called chriftians firil at Antioch." It is no lefs 
 plain from this pafTage, that thefe chriftians who firll 
 met together for religious worfhip at Antioch in the 
 name of Chrift, and from which they were denominated 
 chrftians, are called the church : and it is to be care- 
 fully noted that they do not receive this defcription on 
 account of Paul and Barnabas joining their fociety ; for 
 they arc faid exprefsly to have aflembled thcm/el-ves with 
 the church. Befides, neither of thefe had, at this time 
 received any fpecial commiflion as public minifters of 
 chriftianity — " Unto whom not only I give thanks but 
 the churches among the Gentiles," that is the different 
 chriftian focieties fcattered among the Gentiles " like- 
 wife greet the church that is in their houfe (the houfe of 
 Aquila and Prifcilla) " falute Nymphas and the church 
 that is in the houfe — Paul unto Philemon, and the 
 church that is in his houfe." It is not certain even, 
 whether by the church in the three laft paflages is to be 
 underftood more than the very members of the family. 
 However this be, many might be quoted to prove, be- 
 yond doubt, that the Apoftlcs always confider a fociety 
 of chriftians, whether larger or fmaller profefl*edly met 
 to worftiip in the name of Jefus Chrift, as a chriftian 
 church. 
 
 In confirmation of this account, it is to be obferved, 
 that there is not one fuggeftion in all the new teftament, 
 
 that 
 
no OF THE CHURCH. Chap. IV 
 
 that the Apollles or Elders, or any denomination of ec- 
 clcliaftic officers, conftituted the church. On the con- 
 trary, they are evidently diftinguifhed from the church, 
 and confulted on momentous occafions with it. 
 
 When the great controverfy arofe concerning certain 
 obfervances which the Jewifli converts would have im- 
 pofed upon thofc of the Gentiles, and the queftion be- 
 came warm, delegates were immediately difpatched 
 from Antioch to Jerufalem to confult with the church 
 there about this weighty matter ; " And when they 
 were to come to Jerufalem they were received of the 
 church, and the Apofiles aud Elders.''' Who does not 
 fee that the church is here confidered as a diftinft body 
 from the Apollles and Elders? Again, " Then pleafed 
 it the Apoitles and Elders with the whole church to fend 
 chofen men of their own company with Paul and Bar- 
 nabas to Antioch, and wrote letters to them after this 
 manner — The Apollles and Elders and Brethren (or 
 Church) fend greeting." Is it poffible for words to ren- 
 der it more plain, that the church in thofe days coniill- 
 ed, not of Apollles or Elders, or of Ecclefiaftic officers 
 of any kind met togehqr to deliberate concerning doc- 
 trine or difcipline, but in the fociety and fellovvfhip of 
 chrillians profeffing one common faith, and joining to- 
 gether in love and charity in common adls of worihip. 
 
 As chrillians thus aflembled were always denomina- 
 ted the church ; fo the Apollles confider them as having a 
 common right to determine in every important queftion. 
 Accordingly, when the point concerning circumcifiun came 
 to be maturely deliberated upon, inftead of taking the 
 
 decifion 
 
Chap. IV. OF THE CHURCH. i,, 
 
 decifion of it entirely upon themfelves in virtue of their 
 peculiar powers, the Apoltles and Elders confulted with, 
 and adl agreeably to the common voice of the chriftian 
 fociety or church : ** Then pleafed it the Apoftles and 
 Elders with the whole church.'''— -As a further proof that 
 the primitive miniftcrs of religion a£led in concert with 
 the Ibcicty of chriftians in every matter of public con- 
 cern, it may be remarked, that when the anfv\ er to be 
 returned to the church at Antioch was finally agreed up- 
 on, and they had refolvcd to fend two of their own num- 
 ber, Paul and Barnabas, to report the decifion, they faw 
 it proper to join in the commiffion with them, *' Ju- 
 das and Silas chofcn men among the brethren," that it 
 might appear to be the common determination of the 
 Apoftles, Elders, and the Church — So cautious feem e- 
 ven thofe extraordinary minifters to have been, of giving 
 the leaft fufpicion of afluming a dominion over the faith 
 of chriftians. Whatever powers, therefore, the church 
 of Chrift may be poffefled of, they belong radically to 
 every chriftian fociety affembled for the great purpofe of 
 ^promoting the interefts of religion— private or public e- 
 dification, fo far as they are animated by the fpirit of 
 Chriftianity, and direfted by the laws of it — it being 
 impofiible that the whole body of chriftians fhould at 
 any time, the firft church excepted, have united in one 
 common fociety. 
 
 SECT. 
 
Hi OF THE CHURCH. Chap.IV. 
 
 SECT. III. 
 
 Of the Apostles and Elders. 
 
 A QUESTION will probably arife from what hath 
 been advanced on this fubjefl that claims feme at- 
 tention. What then were the apolHes and elders ? Did they 
 hold no fupcrior rank, and were they veiled with nofpe- 
 cial powers as diftinguifhed from the body of Chrillians 
 in general ? They certainly held a fuperior rank. They 
 certainly were endowed with extraordinary powers, and 
 were authorifed by an extraordinary mandate. The 
 Apoftles were chofen as witnefles for their Lord, and 
 were honoured to lay open his divine embafly in all its 
 extent : but as the grand truths, and moft comfortable 
 do£lrines of Chriftianity depend upon events, which, 
 though often hinted at, and, on fome occafions, ex- 
 prefsly foretold by their Divine Mailer, they could not 
 be brought to believe, his fufferings, death, and refur- 
 rcftion ; and, as it was neceflary that thefe events fhould 
 take place before the inellimable bleffings founded upon 
 them fliould be exhibited and explained, it was not till 
 our Lord aftually rofe from the grave that his Apoftles 
 were furniflied with evidence, and endowed with fuitable 
 powers to execute their commiflion. This commiffion 
 they firll opened on the day pentecoft ; and by addreffing 
 themfelves to a numerous aflembly of different nations 
 and languages — to every one in his own tongue, and 
 by preaching " Jefus that he was the Chrift " now rifen 
 from the dead, and remiffion of fins by him, they were en- 
 abled 
 
Chap.1V. of the church. 113 
 
 abled to lay the foundation of the chriftian church. — And 
 from their whole hillory it appears, that their peculiar 
 work lay in unfolding the plan of the gofpel, converting 
 unbelievers to the faith, and forming dillindlchriftian fo- 
 cieties, or churches, in the courfe of their pious and 
 fuccefsful labours ; and of which they themfclves were 
 the fpiritual fathers, inftrudlors, and guides, fo long as 
 they could remain among them, and had opportunity to 
 correfpond with them. — But though the Apollles were the 
 firft planters of the chrilHan vineyard, yet they were not 
 equal to the taflc of extending it in every quarter, and 
 of watering it in every corner. Their inftrudions were 
 highly neceffury as a general and public llandard, but 
 they were not alone fufHcient in every exigence. For 
 this purpofe fubfidiary aids were appointed ; men of 
 diftinguifhed piety and wifdom, and qualified by mira- 
 culous and extraordinary powers, to fupei intend the fpi- 
 ritual concerns of different chriftian focieties. 'Thefe 
 were the elders of whom we fo frequently read, who are 
 particularly diftinguifhed from the Apollles, as appears 
 from the embaffy font from Jerufalem to Antioch in the 
 palTage above quoted ; and who evidently bore an infe- 
 rior office : being either appointed by the Apoftles them- 
 fclves, or by others, having an immediate commifGon 
 for that purpofe. — Thefe again were men who held a 
 middle clafs between the Apollles and Elders, and who 
 accompanied and affifted them in their itinerary labours } 
 of which number were Timotliy and Titus, of whom 
 we iliall have occafion to fpeak afterwards. — Befides 
 thefe, there were prophets and teachers, whofe commif- 
 fion and powers were more limited. But all of them, 
 whether apoftles, elder?, evangelifts, prophets, or teach- 
 H era. 
 
114 OF THE CHURCH. Chap. IV, 
 
 ers, were extraordinary minifters, and furnifhed with 
 different gifts fuited to the particular fphere in which 
 they were called to aft. — Indeed, without fuch a multi- 
 plicity of gifts, thofe infant focieties could have never 
 been preferved amidft fo many dangers, nor fortified 
 amidit fo many and great trials : for, befides perfecu- 
 tion from the eilabliflied church, and the civil powers- 
 prompted by it, falfe teachers were on every fide, and 
 iu their bofoms ; — to fovv tares, to pervert the mind 
 from the fimplicity of the gofpel, and to ftrengthen pre- 
 judices not fufficicjitly removed. It was, therefore, ne- 
 ceflary, that there Jliould be faithful guides at hand to 
 confult with, and amidft every difficulty to adminifter 
 aid and confolation. 
 
 But were not the Apoftles, Elders? The Apoftles 
 Peter and John exprefly call themfelves fo : but this 
 muft, certainly, regard fome peailiariiy touching thefe 
 Apoftles, or as the office of apofllefhip, in general, led 
 them to aft on particular occafions, as paftors of diftinft 
 ehriftian focieties. Ho^"ever this be, it can admit of 
 no doubt, that the Apoftles, as fueh, were diftinguifhed 
 from every inferior order by this ; — that they received 
 their commiffion, and derived their authority, imme- 
 diately from Chrift himfelf, with original powers to 
 teach the doftrines, and eftablifti the laws of his fpiri- 
 tual kingdom. 
 
 From this idea of a chriflia» church, a queftion now 
 arifes of the greateft importance upon this fubjeft : — 
 Whether it appears from the New Teftament, that any 
 eftabliflied conneftion doth «ow fubfift between thofe 
 
 primary 
 
Chap. IV. OF THE CHURCH. 
 
 primary minifters of religion, and any fiibfequent ord?. 
 of men, whatever name they may afTumc : the right 
 which the lajl holds being mediately derived from the 
 firj}, in virtue of an original divine appointment, and a 
 regular unbroken fucceffion ; fo that thofe who belong to 
 this order are to be properly confidered as their fucceflbrs, 
 and veiled with certain minilterial powers, which the 
 churches or chriftian focieties cannot confer ? — Or whe- 
 ther the appointment of the itiiniflers of religion doth not 
 ultimately reft on the conftitution of fuch chriftian focie- 
 ties, and belong to them as their exclufivc right ? — To 
 arrive at fome certainty in this capital point, is the defign 
 of the following chapters. 
 
 11 z CHAP, 
 
ii6 OF APOSTOLIC SUCCESSION. Chap.V. 
 
 CHAP. V. 
 OF APOSTOLIC SUCCESSION. 
 
 S E C T. I. 
 
 Of the state of the question. 
 
 THE advocates for uninterrupted fucceflion are 
 pleafed to afk thofe who accufe them of holding a 
 iame genealogy, to point out to them where this fuccef- 
 lion hath failed ;— the age, the country, the place, the 
 time where it hath fufFered interruption ? But I appre- 
 hend, nothing can be more unreafonable than fuch a 
 queftion. — Here is a pofitive arrd bold claim to a high 
 rank and dignity ; a rank and dignity to which nothing 
 can be produced fimilar in the common order of Provi- 
 dence ; a claim to the dignity of an embaflador from 
 heaven. — Here is a claim to a facred office upon the au- 
 thority of a divine conflitution and appointment, in 
 which the whole body of Chriflians are not only con- 
 cerned, but on which, in no fmall meafure, their hap- 
 pinefs as moral and accountable beings is fuppofed to 
 depend : is it not agreeable to common fenfe, and to all 
 our notions of common equity, that the claimants, in a 
 cafe fo fingular and important, Ihould fairly make out 
 their pretenfions ; that they fhould fhow, that the com- 
 miffion, which they pretend to hold, is properly authen- 
 ticated, and that the powers which they affume, arc 
 clearly included in it ? — If, pretending to be the lineal 
 
 defcendant 
 
Chap, V. OF APOSTOLIC SUCCESSION. 
 
 117 
 
 defcendant of an antient and illuftrious family, I claim a 
 titlf i-o the original honours, am I to prove my right by 
 giving a public defiance to difcover any impofition, or 
 am I to exhibit a regular fucceflion, agreeably to the 
 conllitution of my country, terminating in my own per- 
 fon ? Such a defiance would certainly be confidered as 
 an infallible proof of infanity. I muft pofitively prove 
 my propinquity to the firft poffeffor of the honours 
 claimed, or, at leaft, to one in poiTeffion of them, 
 where the prior claim was felf-evident ; — and this pro- 
 pinquity cxaftly according to the fucceflion ellablilhed in 
 the original grant. No other method could be, received 
 as a credible ground of evidence ; and that for this plain 
 reafon, one mr.y be unable to difprove an alledged fad, 
 and yet prefumptions fo violent may be againll it, as 
 mull greatly' weaken the credit of it.— We may enter- 
 tain fhrewd fufpicions from the nature of the faft itfelf, 
 or the circumftances that attend it ; fo that an allegation 
 upon general principles, without a flirift and pofitive in- 
 veftigation, cannot poflibly give us that fatisfaftion 
 which the importance of the cafe may require. Perhaps 
 this obfervation may feldom or never be applicable to 
 the tranfmiflion of an ellate or honours, becaufe no one 
 would be fo wild as to give in fo general and vague a 
 claim ; but it is certainly applicable in general where 
 the intereft of anotlicr is concerned, much more, where 
 the common privileges of chriftianity are limited by -it. 
 
 Supposing, therefore, at prefcnt, that it could not 
 
 be fhown in what particular inflances this fucceflion hath 
 
 failed, there certainly lie prefumptions, from the ftate 
 
 of primitive chriftianity, and the extraordinary qualifi- 
 
 H 3 cations 
 
ii8 OF APOSTOLIC SUCCESSION. Chap.V. 
 
 cations of its minifters, againft the credibility of fuch a 
 fucceflion, that render this a claim highly improbable j 
 and which, therefore, abfolutely requires that thefe 
 gentlemen ftiould prove their fpiritual pedigree. For 
 who dare, in good faith, venture to affirm, that, even 
 in the apoflolic age, much more in the fucceeding ages, 
 amidft fo many perfecutions by which chriftians were 
 fcattered, or thrown into diftindt focieties, widely fepa- 
 raied from one another ; amidft fo many prefcriptions, 
 fo many migrations from one place of fafety to another ; 
 amidft fo many political contefts and religious difputes ; 
 amidft fo many divifions and contradiftory opinions, that 
 fo early prevailed among chriftians themfelves ; amidft 
 the ignorance and credulity of the multitude, and the 
 prefumption or policy of ecclefiaftics ; — who dare affirm 
 with any affurance, or any probable ground of convic- 
 tion, that the fucceffion o{ priejls hath been perpetuated, 
 deriving their claims from one common apoftolic fource ? 
 Such a fucceffion would,- it may be maintained, have 
 been morally impoffible, without an immediate and con- 
 tinued interpofition of divine Providence. — It would have 
 been impoffible, even, "to have perpetuated and preferv- 
 ed pure the Jewilh priefthood, where there could have 
 been no difpute concerning the order and manner of 
 fucceffion, if that ecclefiaftic policy had not bpen diredl- 
 ed and carried forward by the peculiar fuperintendency 
 and guardianffiip of Jehovah himfelf. — In order, there- 
 fore, to fave this conftitution from the innovations that 
 muft have been naturally introduced in the ordinary 
 courfe of things, the Jews were fhut out, in a great 
 meafure, from intercourfe with other nations, and re- 
 jnained a diftinft and almoft an unknown people. They 
 
 were 
 
Chap.v. of apostolic succession. 
 
 "; 
 
 were hedged about with penal laws on every fide, exe- 
 cuted by God himfelf, as their fupreme magiftratc; 
 and the nations around them were reftrained and over- 
 awed from meddling with them, except when employed 
 as the inllruments of the divine juftice to punifh their 
 idolatry or difobedience. Thus their civil and eccle- 
 fiaftic ceconomy, but more efpecially the latter, was 
 preferved from innovations of every jkind, by means 
 which no other nation ever enjoyed ; — by means which 
 chriftianity gives us no room to look for. We may, 
 therefore, conclude, that tno religious eftablifliment, in 
 the order of fucceffion fimilar to this, was ever intended ; 
 becaufe it feems felf-evident, that the one could not fub- 
 fift without the other. 
 
 But, not to take thefe pretenders to apoftollc fuccef- 
 fion too fhort, or to fcem to avoid this argument in any 
 point of view : we return this pofitive anfvver to their 
 queftion — when or where hath this fucceffion failed ? 
 It failed, in the prmaty view, with 'the Apoftles : it 
 failed, in the fecondary view, when thofe immediately 
 appointed by them, or having a direft commilTion to ap- 
 point others were no more : becaufe no fucceffion can be 
 perpetuated, but in virtue of fimilar powers, or fome 
 definitive law, or Handing commiffion frpm thofe having 
 original authority, by which this fucceffion is afcertain- 
 ed, carried forward, and authenticated through every 
 gradation of it. This propofition which, we prefume, 
 will appear to reft on the moft rational principles, we 
 /hall endeavour in the fcquel to illuftrate and confirm. 
 
 H 4 SRC T. 
 
OF APOSTOLIC SUCCESSION. Chap.V 
 
 SECT. II. 
 
 Whether there is any law limiting mini- 
 sterial SUCCESSION, OR EXPLAINING IN WHAT 
 ORDER it IS TO BE CARRIED FORWARD AND PER- 
 PETUATED. 
 
 IT hath already been obferved, that the Apoftles were 
 men chofen to be witnefTes for their Lord. They 
 heard his dodlrine, they favv his miracles, and converfed 
 with him after his refurredlion. And as they had un- 
 common means of convidion, they were endowed with 
 uncommon powers, and had an uncommon commiffion 
 to execute — to teach all nations : a commiffion attended 
 with infuperable difficulties without fuch powers : nor 
 have we evidence from fcripture that this work was the 
 immediate objeft, or peculiar province of any but thofe 
 who were veiled with this commiffion. In confirmation 
 of this, we may further obferve, that when Judas v/ho 
 bad been numbered among the t^elue, and had obtained 
 a part of their miniftry, had " gone to his place," they 
 do not, in virtue of any powers they had received, pre- 
 fume to fill up this vacancy ; but nominate two of thofe 
 men " that had companied with them all the time that 
 the Lord Jefus went out and in among them, begin- 
 ning from the baptifm of John unto the fame day that 
 Jefus was taken up from them, to be ordained witnefTes 
 with them of his refurreftion," and appeal to heaven for 
 a decifion ; " and they prayed and faid, thou Lord who 
 Jcnoweft the hearts of all men, fhevv whether of thefe 
 men thou hafl chpfen, that he may take part of this mi- 
 niftry 
 
Chap.V. of apostolic succession. 121 
 
 niftry and apoltlefhip, from which Judas by tranfgreffion 
 fell ; and they gave forth their lots, and the lot fell 
 upon Matthias, and he was numbered with the Apoftles." 
 In further proof and illuHration of this, we find, that 
 Barnabas and Saul, being marked out for this office, 
 they receive their appointment by immediate nomina- 
 tiomfrom heaven, " feparate me Barnabas and Saul, for 
 the work unto which I have defigned tliem." Thus it 
 is evident, that the work of apofUefliip was not to be 
 the efFeft of the mofl: perfeft human wifdom or determi- 
 nation.— The Apoftles, therefore, neither had, nor 
 could have had any fuccefTors by a defignation of their 
 own. They attempt no fuch thing, nor is any fuccef- 
 fion in this channel to be looked for. 
 
 We mull dired: our views, therefore, for minifterial 
 fuccellion to fome other quarter ; — Either to thofe who 
 watered the vineyard, in general, and were fubfervient 
 in promoting the interells of chriftianity, where Provi- 
 dence ordered their labours : — or to thofe to whom the 
 overlight of certain churches were occafionally commit- 
 ted : — or to the fixed pallors of particular chriftian afiem- 
 blies. Of the firji, there were probably many dillin- 
 guifhed with peculiar gifs and talents for public fervice. 
 " To one was given the fpirit of the word wifdom ; to 
 another the word of knowledge, by the fame fpirit ; to 
 another faith ; to another ttie gift of healing, by the 
 fame fpirit; to another the working of miracles ; to ano- 
 ther prophecy ; to another difcerning of fpirits ; to ano- 
 ther diverfe kinds of tongues ; to another the interpre- 
 tation of tongues." Under thefe are probably compre- 
 hended all that variety of gifts by which the primitive 
 
 church 
 
122 OF APOSTOLIC SUCCESSION. Chap.V. 
 
 church was gathered, enlarged, edified, comforted, efta- 
 bliflied. But it can admit of no doubt, that they were 
 often bellowed for fpecial purpofes, upon many who had 
 no particular charge ; and who adled fometimes as they 
 were diredled by their own wifdom and prudence, but more 
 frequently as they were moved by the fpirit. — Neither 
 here, then, can we find any folid ground to ref on. 
 Thefe extraordinary itinerants were evidently intended 
 as temporary minifters, and cannot ftand at the head of 
 this fucceffion. We neither know properly the nature of 
 their work, nor how far their commilTion extended. 
 
 We muft, therefore, in the next place, inquire what 
 information on this fubjeft can be gathered from thofe 
 who were immediately commifiloned by the Apoftles ; 
 and of this denomination, fo far as I am able to recoi- 
 led, there are only two, Timothy and Titus, — perhaps 
 Philemon, — perhaps many more ; but thefe two are the 
 only perfons of whom we can fpeak with certainty, as 
 immediately appointed and employed for the public be- 
 nefit of the churches. — And it is evident, from the ac- 
 counts we have of both, that they were early compa- 
 nions of Paul in his travels and labours, and] had never 
 afterwards any fixed refidence. We find the one at 
 Ephefus, when Paul wrote his firft epiille to him, and 
 where he had formerly been with that Apoftle, when he 
 called together the elders of the church, and gave them 
 his laft afFefting charge : here he remained for fome 
 time, at his requcft, in order to redtify certain errors, 
 and from thence departed into Macedonia. — The other, 
 at Crete, where he had come, likewife, in his travels 
 with Paul, and where he was left for a feafon for impor- 
 tant 
 
Chap.V. of apostolic succession. 123 
 
 tant purpofes ; but how long they refpeftively con- 
 tinued is, perhaps, uncertain. One thing is plain, that 
 they afted as extraordinary men, by the immediate ap- 
 pointment, and under the immediate diredion of an 
 eminent Apoftle : nor do we read of any more employed 
 in tlie fame work. — Without an immediate comniiffion 
 from the Apoftles, or a deputation oi/econdary po-iuers to 
 Timothy or Titus, none could aflume this office. It 
 even feems doubtful, if any but the Apoltles themfelves 
 were. competent judges who were to ad in this high ca- 
 pacity. Certainly they have committed no fuch fecon- 
 dary powers to others. There is no fuch thing in the 
 New Teftament as a deputation or mandate from the 
 Apoftles to Timothy or Titus to ordain colleagues ia 
 their office, and fuccefibrs in their room, when they 
 ihould be no more. I do not Imagine, that there is any 
 one who fo much as pretends that there is. The office, 
 therefore, that thefe two itinerant minifters held, as 
 much ceafed with primitive chrillianity, as the office of 
 an Apoftle. 
 
 It will be admitted, however, that with regard to 
 the appointment of elders, or fixed paftors of particular 
 chriftian affemblies, the Apoftle Paul did give feconda- 
 ry powers. ** For this caufe left I thee in Crete that 
 thou ffiouldeft ordain Elders in every city, as I had ap- 
 pointed thee." Here, therefore, in the laft place, we 
 muft diredl our views for minifterial fucceffion. On 
 this foundation we muft necefTarily build the Eccle- 
 fiaftic fuperftrufture, if on any at all. But how are we 
 to proceed in this important bufinefs ? Where is the 
 rule i* where is the law immediately regarding a fuccef, 
 
 fion, 
 
124 OF APOSTOLIC SUCCESSION. Chap. V. 
 
 fion, or that can poflibly direft us ? we receive the Apof- 
 tolic mandate with great refpeft, and confequently the 
 Elders ordained by Titus as Ecclefiaftics, veiled with 
 a facred commiffion, and which it was unlawful for any 
 human authority to controul ; but though we are difpo- 
 fed to pay all due reverence to the Apoftolic mandate, 
 we can by no means agree to extend it farther than is 
 exprefTed in it. This would be fomething worfe than 
 a miftaken compliment. It would furnifh a handle for 
 every alTuming/ir/^ to aft on a foundation, and claim 
 an authority to which they can have no right — Paul we 
 know, and Titus we know, and the Elders we know ; 
 thefej though in different degrees, were diftinguifhed by 
 the manifellation and extraordinary gifts of the fpirit : 
 and in fuch hands the churches might well place unlimi- 
 ted confidence. But if we enquire concerning their 
 fuccefibrs, the Scripture light fiils us, and we have no 
 guide to direft our path but the ufefulnefs and impor- 
 tance of the minifterial office in general — For it were 
 in vain to urge that the precedent before us, of ordaining 
 elders in every city, carries fufficient authority and di- 
 reftion in every future period of the chriftian church ; 
 fo that the minifterial office is hereby limited to one or- 
 der of men polTefred of the fole powers of carrying for- 
 ward this fucceffion independent of the rights of com- 
 mon Chriitianity. The Apoftolic appointment ftaows, 
 indeed, the propriety of the eftablilhment in general ; 
 that every chriftian fociety ought to have one elder 
 or prefident, one of diftinguiftaed piety and prudence, 
 to adminifter in the public inftitutions of religion, to 
 teach and admonifli in public, to advife with in private, 
 to direft, to comfort, and in general to officiate in fa- 
 cred 
 
Chap.V. of apostolic succession. 125 
 
 cred things ; but it fliows not according to what model 
 or external form a fucceflion of chriftian minifters were 
 to be continued, mr confers any powers on one order 
 of men exclufive of another. Whatever perfonal pow- 
 ers even given to Timothy or Titus of fctting apart to 
 the pafloral office, there is no general commiflion given, 
 in virtue of which a fucceflion of Ecclefiaftics were to be 
 perpetuated in a certain order, and diftinguillied by pe- 
 culiar fpiritual powers : fo that, admitting while thofe, 
 who were immediately appointed by the Apoftles, or by 
 others having fecondary powers from them, continued 
 in the church ; admitting, even, while the minifters of 
 religion carried their own credentials in their hands, — 
 the divine fignature appended to their commillion, that 
 the facred office had fufficicnt evidence of its refting on 
 a divine conftitution, as the peculiarity of the defigna- 
 tion, and powers fuited to it ; after tlie Apoftles or o- 
 thers having authority from them were gone ; after the 
 ceafing of miraculous gifts, and no vifible diltincliort 
 fubfifted between cbriftian minifters and private chrifti- 
 ■ ans, it is impoffible to fpecify any law or authority by 
 which the churches were bound ; it may be affirmed 
 with afturance that no Ecclefiaftic living had a right to 
 aiTume over any one fociety of chriftians, or to advance 
 one claim, but what his capacity to edify, his fuperior 
 ufefulnefs, or the particular choice of a chriftian com- 
 munity gave him. 
 
 If it fhould occur to any reader in oppofitlon to what 
 hath been immediately advanced, " that as the minif- 
 ters of religion, as far as we can obferve from Scripture 
 hiftory, were felefted by thofe who preceded them, that 
 
 prefumptioa 
 
1x6 OF APOSTOLIC SUCCESSION. Chap.V. 
 
 prcfumptlon is, that things were to continue in the fame 
 train, efpecially as the fame occafions for fuch miniftry 
 continued in the churches." I would beg leave to give 
 the following anfwer — That were the queftion fimply 
 with jegard to the tranfmiffion of the minifterial charac- 
 ter, or the defign pf Providence in perpetuating that 
 office in the church of Chrift, the prefumption from an- 
 tecedent fafts ought, certainly, to be fuftained. But 
 the queftion here, and which, to every attentive reader, 
 will appear through the whole of this inquiry to have 
 been in the eye of the writer, is very different — Whe- 
 ther it appears from the facred record, that there is any 
 pre-eftablifiied plan for the tranfmiffion of this office ; 
 or whether a certain order of men are vefted with fpeci- 
 al powers for this purpofe — And, whether the office 
 thus tranfmitted in the eftabliflied order of fucceffion, 
 is accompanied with certain other powers, which can 
 alone be conferred in this way — powers fuperior to the 
 common rights of Chriftianity, and which neither the 
 colleftive body, could -it be afiembled, nor any fociety 
 ofchriftians, merely as fuch, can poffibly confer — Thefe 
 are the queftions to which our argument immediately 
 leads us ; and where we have already in fome mcafure 
 fupported, and will endeavour ftill further to fupport 
 the negative. Now, in this cafe, where the difference 
 between the firft and fucceeding ages of Chriftianity 
 is fo immenfe, where the examples infifted upon are 
 fo diffimilar to the future ftate Chriftianity — to admit 
 of a bare prefumption from precedents, would be a con- 
 ception equally repugnant to all the principles of found 
 reafoning, and injurious to the interefts of religion, the 
 
 purity 
 
Chap.V. of apostolic succession. JZ7 
 
 purity of the faith, and that liberty with wliich Chrift 
 hath made us free. 
 
 Ecclesiastics, no doubt, would, and actually did 
 early aflume this exclufive riglit of tranfmifiion, while, 
 at the fame time, they magnified certain minillerial pow- 
 ers which they pretended to belong to it. Here priefts 
 began this craft, which hath been more or lefs main- 
 tained by every denomination fince their days. Ncfr is 
 there a poffibility of pulling them from this their fpiritu- 
 al throne, but by expofing the fallacy of this pretended 
 chain ; for while you grant the order of tranfmiflion as 
 iixed by the divine conftitution, you may be afTured that 
 every other ecdefiaftic claim will infallible rife out of it 
 — We afk, therefore, and boldly afk, where is this ec- 
 clefiaftical commiffion from the Apoftles, or from Timo- 
 thy, or Titus, or even from the elders ? Doth it explain 
 the nature ? Doth it dircdl the manner of minifterial 
 fucceffion ? Doth it inform us who are to judge of the 
 qualifications of minillers, by whom they are to be or- 
 dained, and to whom tbe right of nomination and elec- 
 tion belongs ? There is no fuch commiffion on divine 
 record — nothing fimilar to it or that can be explained 
 into a law or direftory upon this fubjeft. Nor is it ne- 
 ceffary that there fhould : when it muft appear to the 
 whole world that the diftinguifhing work and' labours of 
 a minifter in the ordinary ftate of chriftianity, re.^uired 
 abilities only, which were to be found in every chriftian 
 fociety — a capacity to teach, and to provide in admi- 
 niflrating religious ordinances plain in their nature, ob- 
 vious in their end, and intended for the benefit of all. — 
 The manner, therefore, of minifterial eftablilhment, in 
 
 tKc 
 
izB OF APOSTOLIC SUCCESSION. Chap.V. 
 
 the common order of providence, is wholly left to be 
 determined by the circumftances, the judgment, and 
 prudence of the churches. 
 
 This is, certainly, a conclufion to which we are ne- 
 cefTarily led from the filence of the ne^zu tejiament upon 
 this fubjeft, compared with the clearnefs and precifion 
 which we obferve in the old upon one entirely fimilar. — 
 Here you find a priefthood by divine appointment fettled 
 into a facred conftitution and perpetuated by an order 
 and fucceffion obvious to all. Nothing is left to human 
 difcretion. The happinefs and profperity of a people 
 depended upon an exaft obfervance of their publick ri- 
 tual, and therefore the laws relative to it are minutely 
 defcriptive ; fo that were a million fele£led from different 
 countries, and of different religious fentiments, to read 
 the defcription of this ecclefiaftis conftitution, they would 
 all, to a tittle, agree in the fame account : and can we 
 fuppofe that infinite wifdom Ihouki fet afide this difpen- 
 fation, and introduce a new one with a fucceffion of mi- 
 nifters peculiar to it, pofTefTedof difi'erent degrees of emi- 
 nence and fpirituBl power, and upon whofe adminiftra- 
 tLon the happinefs of no fmall part of his rational creati- 
 on fhould depend, and yet that the book containing thi^ 
 new difpenfation fliould not furnifh us with one inftitute, 
 or direftory, by which we might be enabled to judge 
 with fome degree of evidence of the order of fucceffion, 
 or the extent of minifterial powers ; that we i"hould be 
 left to the uncertainty and confufion of tradition, to 
 vague conje£tures, diftant probabilities and precedents, 
 and far fetched conclufions ? Nothing, we apprehend, 
 would be more inconfiftent, or injurious to that wifdom 
 
 and 
 
Chap.V. of apostolic succession. 129 
 
 and goodnefs by which they were both framed and con- 
 duded. 
 
 SECT. HI. 
 
 Of the causes that would naturally lead 
 to this idea of apostolic succession. 
 
 THOUGH it is fufficiently plain to every one that 
 reads the new teflamcnt, divelled of thofe early 
 prejudices that bias the mind, and render it utterly in- 
 capable of every fober and rational inquiry, that there is 
 nothing in this divine record afcertaining that particular 
 mode of fucceffion, by which a chriftian miniftry is to be 
 carried forward and perpetuated ; nothing that looks 
 like an ertabliihcd ccclefiaftic oeconomy intended as a 
 pattern or ftandard for every future period, and to which 
 we are bound to conform as a divine inftitute ; the 
 churches, we may readily conjefture, would be natural- 
 ly led to fubmit to the diredion of thofe who had been 
 appointed by the ApoiUes, or thofe empowered by them. 
 Let us put the cafe for inllance, that Titus agreeably to 
 Paul's inftruftions, did ordain elders in every city of 
 Crete ; though it doth not appear that thefe elders had 
 any particular commiffion of ordaining others, we may 
 well conclude that, when a vacancy fhould happen ia 
 any particular charge, or when the number of converts 
 fliould encreafe, and demand a new fupply — no Apoltle, 
 no Titus, none having an immediate or fecondary commif- 
 fion being prefent to whom they could have accefs : tt^t 
 thefe elders would be confidcred as the fittell perfons for 
 
130 OF APOSTOLIC SUCCESSION. Chap.V; 
 
 judging of the qualifications of a proper fucceflbr, or 
 providing thefe new converts with a fixed paftor — pro- 
 bably as having an inherent right of nomination. Their 
 own appointment by Titus without any thing further^ 
 would be judged fufHcient authority, and the deftination 
 they would rnake,^ an aft fuitable to, and arifing from 
 their office. — And it ought, in general, to be allowed, 
 that they who had devoted their time and beft attention 
 to the ftudy of facred things, and had been received and 
 approved of as minifters of religion, were beft qualified 
 to judge of the talents of thofe who were to labour in 
 in the fame field, and to carry forward the fame work — 
 — But amidft the fervpur of that zeal, infeperable al- 
 moft from the firfl impreffions of every fpecies of religion, 
 whether true or falfe, efpecially when the blood is 
 warmed, and the paffions inflamed by violent oppofition, 
 as men never fail to be partial and precipitate, the firft 
 Chriftians would not think of diftinguilhing between a 
 fitnefs to judge of qualifications — a power proper to be 
 lodged in the hands of a few, and neceflary for the ends 
 of publick edification — between this power, and a right 
 of ordination and appointment vefted in the office : they 
 would haltily confider both as belonging to it, and one 
 of its effential and unalienable privileges: they would 
 not think of marking with that attention and coolnefs, 
 which the nature of the thing required, and to which a 
 regard for chriftian , liberty ought to have led them, the 
 important line intended to feparate between teachers pof- 
 fefled of miraculous powers, and honoured with a divine 
 commiffion, and others who, though they held a fimi- 
 lar office, received their denomination and importance 
 from their work and ufcfulnefs. And thus, the Apofto- 
 
 lie 
 
Chap.V. of apostolic succession. 131 
 
 lie and fucceeding ages would be confounded, and the 
 fame authority over the churches — the fame powers of 
 appointment and ordination fuppofed to belong to both 
 — Ecclefiallics would feize and improve the opportunity, 
 and would eftablilh themfelvcs into a conllitution found- 
 ed on precedent and traditional authority, too facred to 
 admit of any innovations or encroachments from the lai- 
 ty. And in this mannner would be laid the foundation 
 of all that arrogance and fpiritual ufurpation, by which 
 men calling themfelves the embaffadors of heaven, 
 and claiming powers which God never gave, and 
 found policy ought to have withheld, have difgraced the 
 religion of Chrift, and expofed it to the ridicule of thofe 
 who are weak enough to judge of it from the falfe and 
 prefumptuous claims of its minillers. 
 
 g H A P. 
 
132 OF ORDINATION. Crae. VL 
 
 C H A P. VI. 
 OF ORDINATION. 
 
 SECT I. 
 
 Of the manner of designation to the mini- 
 sterial OFFICE UNDER THE OLD D I PEl^ S AT ION. 
 
 ORDINATION is the folemn aa of fetting apart 
 one for the minillerial office by prayer and laying 
 on of hands ; by which external rite the perfon thus fet 
 apart, among priefts of every denomination, is fuppofed 
 to receive certain fpiritual powers charafteriftic of the 
 office ; — powers by which he is authorifed to perform 
 particular afts of religion, that formerly would have 
 been not only incompetent "for him, not only the high- 
 eft pvefumption and moft facrilegious profanation, but 
 which, without this facred defignation, would lofe the 
 whole efficacy appended to them. Thefe offices are 
 fewer, or more numerous, according to the different 
 notions of ecclefiaftics ; but all agree in diftinguifhing 
 them by one common name, — called the Sacraments. 
 Now, as it is ordination, or impofition of hands, which» 
 it is affirmed, gives validity to thofe miniflerial a£ls ; it 
 is, furely, of the highelt importance to Chriflians to ar- 
 rive at fome fatisfadlion upon a fubjeft in which they 
 are fo highly concerned. — We fhall, therefore, endea- 
 vour, with the moft facred regard to truth, (o far as we 
 
 can' 
 
Chap.VL of ordination. ,33 
 
 can difcover it, to trace this point as far back as the 
 fatred record can furnifh us with any light upon it. 
 And, in this invelligation, we (hall begin with laying 
 before the candid reader the manner of appointment and 
 defignation to the pricftly office, under the Jewifli ceco- 
 nomy, that, as we proceed, he may be enabled to form 
 a comparative view between this and the Chriftian dif- 
 penfation. 
 
 Nothing can be more pompous or folemn than the 
 inveftiture into the prieflly office, with which the Jewilh 
 ceremonial prefents us : " Take unto thee thy brother 
 Aaron, and his fons, that they may miniiler to me ia 
 the priefts office : — and thou fhalt make holy garments 
 for Aaron thy brother for glory and for beauty j and • 
 thefe are the garments which thou fhalt make (fee the 
 whole defcription, Lev. 28.) and thou fhalt put the' 
 anointed oil upon his head, and his fons head, and fhalt 
 anoint them, that they may minifter to thee in the 
 pric'ft's office ; — and the priefl's office (hall be theirs for a 
 perpetual flatute" (fee further the whole ceremonial at- 
 tending the inauguration. Lev. chap. 29.) — It were to 
 no purpofe to enumerate, at large, things fo well known. 
 It is fufficient to obferve, that the miniflers of this reli- 
 gion were not fet apart in a fingle capacity, nor as di- 
 ftinguifhed with temporary powers, but as reprefenta- 
 tive of a public inftitution : — of an order and fucceffion 
 of priclls to be perpetuated during that difpenfation. 
 Upon this account their public inilallment and confccra- 
 tion, the facrinces and ceremonies attending it, are no 
 lefs circumflantial than Angular in thei^ nature. The 
 family and line in which the office became hereditary, 
 1 .3 is 
 
134 OF ORDINATION. Chap. VI. 
 
 is afcertained by a public and remarkable law, preclud- 
 ing them from any territorial inheritance; and by ano- 
 ther, no lefs remarkable, a proper fubfiftence is allotted 
 for them, which, though feemingly precarious, became 
 a facred part of their conftitution, and remained inviola- 
 ble to the end of it. Hence it was impoffible for any 
 ufurper to intrude into the priefts office, cr to take this 
 honour to himfelf, but he that was called of God, as 
 was Aaron ; fo that nothing is omitted to mark out 
 thofe to the obfervation of every individual, whom God 
 had chofen to officiate in holy things, and as interme- 
 diate agents between him and his people. — As a further 
 proof of this, it is worth while to obferve, that as 
 Aaron and his family bore but a fmall proportion to the 
 body of the people, and the .tabernacle fervice would 
 necefTarily become too burthenfome to them ; we find a 
 folemn defignation of others to affill them in their pub- 
 lic work. " And the Lord fpake unto Mofes faying, 
 take the Levites from among the children of Ifrael and 
 cleanfe them, and thus fhalt thou do unto them, &c.— 
 and after that the Levites fhall go in to do the fervice of 
 the tubernacle of the congregation, — for they are wholly 
 given unto me." This order of men, though fervant* 
 and under-workers for Aaron and Jiis fons, have their 
 peculiar work affigned, and the precife line of dillindlioii 
 drawn between them and thofe of a higher order j 
 " Thou and thy fons fhall minifter before the tabernacle' 
 of witnefs j — they Ihall keep thy charge, and the charge 
 of the tabernacle, only they fhall not come nigh the vef- 
 fels of the f;in£luary and the altar, that neither you nor 
 they aifo die." In all this there can be no difpute. 
 Jhe defignation, the order, the perpetuity of fucceffion, 
 
 are 
 
Chap. VI. O F O R D I N A T I O N. 13:. 
 
 are equally clear, particularly their confecration and in- 
 ftallment; or the manner of appointment to their office, 
 is dcfcribed and afcertained by the fame authority by 
 which they are called to the office itfelfj — with regard 
 to the former, the order and perpetuity of fucceflion, 
 we have already made znquiry, and found nothing fimi- 
 lar in the New Teftament ; let us now fee if there is 
 any thing in it peculiar to the ordination or public ap- 
 pointment of Chriltian miniiters. 
 
 SECT. n. 
 
 Of the public designation of the first Mi- 
 nisters OF Christianity. 
 
 IT may be proper to begin with obferving the man- 
 ner in which the divine Author of our religion 
 vefted the firft minifters of his fpiritual kingdom with 
 their original commiffion. — " And when he had called 
 the twelve, he gave them power againft unclean fpirits, 
 and to heal all manner of difeafes ; faying, go and 
 preach, the kingdom of God is at hand." Nothing can 
 be more fimple, and yet more grand ; — more fuited to 
 the plainnefs, and, at the fame time, the power of that 
 religion they were to publifti to the world. Though 
 their work was extraordinary, they are qualified for it 
 without pomp or fhow, form or ceremony. It was in- 
 tended, that the religion of Jefus Ihould operate in fpi- 
 rit and in power, void of every oftentatious exhibition 
 that might gratify the fenfes, and by which religion, 
 in every former period, through its natural tendency to 
 divert the mind from the immediate objeft of worlhip, 
 R 4 bad 
 
136 OF ORDINATION. Chap. VI. 
 
 had been perverted ; he, therefore, in his firft commif- 
 fion to his difciples, gives a fample of that amiable fim^ 
 plicity, and internal power by which it fliould be diftin- 
 guiftied. — Juft before his afcenfion this commiffion is re- 
 newed and enlarged : formerly it refpefted only the loll 
 {heep of the houfe of Ifrael, now it extends to all 
 nations : but the fame Simplicity is obferved j no exter- 
 nal rite, no ceremony, no folemn form. " And Jefus 
 fpake unto them faying, all power is given unto you in 
 heaven and in earth. Go ye, therefore, and teach all 
 nations, baptizing them in the name of the Father, and 
 of the Son, and of the Holy Ghoft ; and lo I am alway 
 with you, even unto the end of the world." This is 
 the laft commiffion that Chrift Jefus left behind him, 
 and which may be confidered as a formal defignation to 
 the work of apoftlefhip ; and as it was accompanied with 
 nothing external, if it be taken as wholly limited to the 
 Apoftles, neither doth it fuppofe or authorife any, if the 
 commiffion is confidered as extending to every future 
 minifter of his religion. 
 
 ** Our Lord, it may be argued, while bodily pre- 
 fent, had no occafion to ufe any forms of admiffion. 
 He could authoritatively give the bleffing and efficacy : 
 befides his church, was not yet formed into focieties un- 
 der different fpiritual teachers and direftors fubjeded to 
 general laws, and direfted by a particular ceconomy. 
 It was after he was gone only that it became neceflary to 
 leave fome tokens of that power with which he was plea- 
 fed to vclt his minifters ; fome external fymbol with 
 ivhich the divine efficacy was immediately conneded in 
 (he ftated order of providence." True, our Lord had 
 
 no 
 
C«AP.VI. OF ORDINATION. 
 
 37 
 
 no occafion to ufe any external forms, and yet we cer- 
 tainly know that he did, though indeed fparingly, ufc 
 them. He laiJ his hands on the fick and healed them ; 
 and he made a falve of fpittle and clay to anoint the 
 eyes of one born blind, that he might receive his fight, 
 and by this means he did receive it. He ufed means 
 that had no connexion with the end, that he might 
 Ihow his power in giving efficacy to them, as well as in 
 producing no lefs extraordinary efFcds without them — • 
 And we may reafonably conclude, that if the validity of 
 the minifterial funaion, and the efficacy of miniiierial 
 afts arifmg from it, had, in the conlHtution of his fpi- 
 ritual kingdom, been fufpended on any external form of 
 admiffioii, he would have ufed that form in appointing and 
 impowering the firft miniiters of his religion, as art autho- 
 rifed pattern and mode for all fucceeding ones. Or, if 
 after his departure only it became neceffary to eftablifh 
 fome facred rite by which their admiffion into the mi- 
 nifterial office was, not only to be fignified, but to be 
 perpetuated and dilHnguilhed by a peculiar efficacy ac- 
 companying it ; would it not have been exprelfed in the 
 body of the original commiffion, or fomewhere elfe in a 
 plain and deciiive manner by the great head and found- 
 er of the chriftian church ? — Faffing over this, however, 
 and allowing every one to judge as he Ihall fee more or 
 lefs weight in it ; we (hall proceed to inquire what is to 
 be learned with certainty concerning this rite of laying 
 on of hapds from the Apoflolic writings, what prece- 
 dents they furnifh, and how far precedents eftablifh a 
 law ; whether it was peculiar to the minifterial office, 
 and appears to have been intended for perpetuity — or 
 merely a temporary form» 
 
 SECT, 
 
ijS OF ORDINATION. Chap. VI. 
 
 SECT. III. 
 
 What precedents the Apostolic writings 
 furnish on this subject. 
 
 THE zeal of the primitive chrillians, together with 
 the great authority which the Apoftles had ac- 
 quired, as might have been naturally expe(5led, begot 
 an unlimited confidence in them. " For they who be- 
 lieved fold all that they had, and brought the money 
 and laid it at their feet ? To make the neceffary and 
 prudent application of fuch great funds required no fmall 
 degree of honefty, (kill, and attention. It was a pub- 
 lic truft of great concern. The twelve were otherwife 
 employed and moved in a higher fphere. It was, there- 
 fore, by no means fit, that they ** fhould leave the rai- 
 niftry of the word and {eive tabL^s." How then was 
 this bufinefs to be conduced fo as to prevent all grounds 
 offufpicion, and render, at the fame time, the public 
 funds moft beneficial ? The moneys were the gift of the 
 chriftian fociety, and they only had a jull title to chufe 
 adminiftrators. " Therefore they called the multitude 
 of the difciplcs unto them, and faid. Brethren, look yc 
 out among you feven men of good report and full of the 
 Holy Ghofl and wifdom, whom ye may appoint over this 
 bufinefs : and the faying pleafed the whole multitude and 
 they chofe Stephen — - whom they fet before the Apoftles, 
 and they prayed and /aU their ha-nds upon them." This 
 is the firft time we read of impcfition of hands ; and 
 frpm this example we can fetch no precedent with re- 
 gard 
 
Chap. VI. OF ORDINATION. 
 
 '39 
 
 gard cither to the minlfterial office, or the communica- 
 tion of extraordinary powers. For, in the f.rji place, 
 this was a diftinguiflied cafe : the common flock of the 
 believers lay in the ApolUc's hands, to the equal diitribu- 
 tion of which they could not attend, amidfl their more 
 important work ; it became neceffary, therefore, that 
 men fnould be chofen, and, to give them proper autho- 
 rity, folemnly fet apart as truftees for the public : and, 
 however they might have employed afterwards whe- 
 ther in teaching or baptizing, it is evident that thefe 
 were no part of their original appointment and inftituti- 
 on. This fimply regarded the bufinefs of the poor. 
 They were not ordained chiiftian minifters but treafu- 
 rers of the public funds. Secondly, thefe public trullees 
 did not receive their qualification from their ordination, 
 not one virtue of which they were not formerly poflcfled ; 
 but contrary-wife they were appointed to this work, as being 
 men of honeft report, full of the Holy Ghoft, and of wif- 
 dom. Their ordination, therefore, is to beconfjderedonly 
 as a public and folemn declaration of their election. Nor 
 doth it appear that the twelve ordained more, in this 
 or any other capacity. Their general commiffion in- 
 cluded in it, no doubt, every meafure neceilary for the 
 progrefs of Chriftianity, and the edification of the church- 
 es. But what particular paftors they appointed, or with 
 regard to what churches, we are entirely in the dark. 
 The facred writers furniih us with nothing on this fub- 
 je£t to gratify our curiofity. It feems to have been no 
 part of their defign to give an account of thefe matters. 
 Their great view appears evidently to have been, from 
 a few general inftances to point out to us the manner 
 in which primitive ChriUianity was planted, the great 
 
 opposition 
 
I40 OF ORDINATION, Chap. VI. 
 
 oppofitioii it met with, and how far its influence extend- 
 ed ; and to fet an example before us of the zeal and for- 
 titude, the unwearied labour and attention, the holinefs, 
 humility, and contempt of the world, by which its firft 
 minifters were fo eminently diilinguiilied — as a leflbn of 
 infinitely greater importance than the conftitution of the 
 moft perfeft hierarchy upon earth. 
 
 To thofe who have received their ideas, and formed 
 their opinions on this fubjeft from converfation with 
 Ecclefiaftics or reading their books, it will hardly ap- 
 pear credible that the Scriptures fliould be filent on this 
 fubjedl ; and yei it is a fadl indifputably certain, that there 
 is not one a£t of minifterial ordination fpecially men- 
 tioned in the hiftory of the Apoftles, or in all the Epif- 
 tles — if we except the cafe of Barnabas and Paul, and 
 who it is plain were not ordained by any of the Apoftles, 
 but by men who, at that time, held the fame charac- 
 ter and rank in the churches with themfelves. *' Now, 
 fays the hiftorian, there were in the church certain 
 prophets and teachers, Barnabas, Lucius of Cyrene, 
 Manaen and Saul, and as they miniftred and fafted — the 
 Holy Gholt faid, feparate me Barnabas and Saul for the 
 work whereunto I have called them — And they fafted 
 and prayed and /aid their hands upon them" — What were 
 the peculiar qualifications or office of thefe prophets and 
 teachers, it is not necefTary nor perhaps eafy to deter- 
 mine — it is fufficient to obferve here, that both were 
 offices, in order, different from the Apoftolic, and yet 
 thefe teachers are authorifed to ordain Barnabas and 
 Saul, and to feparate them for the work of apoftlelhip — 
 Baraiabas and J^ajil being thus commiffioned;, feem to have 
 
 dircfted 
 
Chap. VI. OF ORDINATION. ,4, 
 
 direftcd their attention, in a particular manner, to fup- 
 ply the churches with fixed pallors elders in every church ; 
 but what particular forms they ufed, except that their 
 public appointment wns accompanied with prayer, we 
 are not informed. " And when they had ordained 
 them elders in every church, they commended them to 
 the Lord" — We are left under the fame uncertainty 
 with regard to the form or order in which Titus pro- 
 ceeded in ordaining elders in every city of Crete ; as 
 we have nothing on record further on this fubjed but 
 the end, or general purpofe for which Paul left him in 
 this ifland. " For this caufe left I thee at Crete, that 
 thou ihouldeft ordain elders in every city" — That the 
 appointment of thofe primitive miniilers of religion was 
 accompanied by prayer and laying on of hands, is how- 
 ever, highly probable from the general admonition ta 
 Timothy; " Lay thy hands fuddenly on no man," 
 and again, " Negledl not the gift that is in thee, which 
 was given thee by prophecy, with the laying on of the 
 hands of the pryfbetery :" and to the fame purpofe, 
 " Stir up the gift that is in thee by the putting on of 
 my hands." — From all thefe it may be allowed that 
 laying on of hands was a rite commonly ufed in or- 
 daining to the minifterial office — but it ought here to be 
 carefully obferved that there is nothing in this that ren- 
 ders it a rite peculiar to minifterial appointment — For 
 it is affirmed, that extraordinary gifts were conferred 
 •ivithout this rite, and that they were communicated by 
 it, not merely to the firft minilters of religion, but to 
 chrillians in general. Now, if extraordinary and mira- 
 culous powers were not confined to it, if this rite was 
 
 commonly 
 
- 14« OF ORDINATION. Chap. VI. 
 
 commonly ufed in conferring thefe extraordinary pow- 
 ers on chriftians in general, I defire to know in what 
 refpedl it can poffibly be confidered as charafteriftic of 
 the minifterial office ? 
 
 What we have here affirmed, and which, we ap- 
 prehend, will ferve to throw very confiderable light 
 upon this queltion, we ihall now proceed to prove from 
 the moft decifive evidence. Firfi, extraordinary gifts 
 were communicated without impofition of hands. 
 *• Then Peter faid unto them, repent and be baptized 
 in the name of Chriit Jefus for the remiffion of fins, 
 and ye ihall receive the Holy Ghoft — while Peter yet 
 fpake thefe words the Holy Gholl fell on all them that 
 heard the word ; and they who believed were allonilhed 
 for they heard them fpeak with tongues, and magnify 
 God." Secondly, extraordinary gifts were communica- 
 ted to chriftians in general by impofition of hands. 
 *' Now when the Apoftles had heard that Samaria had 
 received the word God, they fent unto them Peter and 
 John, who when they were come prayed that they might 
 receive the Holy Ghoft, for as yet he had fallen upon 
 none of them ; only they believed on the Lord Jefus, 
 then laid they their hands upon them, and they received 
 the Holy Ghoft." Here it is plain that their believing 
 in the Lord Jefus is not confidered as in itfelf fufficient 
 for all the ends of primitive Chriftianity, without the 
 falling of the Holy Ghoft upon them— «i yet, fays the 
 hiftorian, plainly intimating that fuch an event was 
 common, and to be looked for under that extraordina- 
 ry difpenfation. Again, " And it came to pafs that 
 Paul came to Ephefus, and finding certain difciples he 
 
 faid 
 
CHAP.Vf. OF ORDINATION. 143 
 
 faid unto them, have ye received the Holy Ghoft fince 
 ye believed ?" This queflion which the Apoftle puts 
 on the common faith of chrillians, evidently fuppofes 
 that believing and receiving the Holy Ghoft, were 
 generally af this period connefled together. Being in- 
 formed that they had been baptized only unto John's 
 baptifm, the Apoftle takes occafion from the teftimo- 
 ny of this illuftrious prophet to lead them to the know- 
 ledge of Jefus, to whom John bore fo honourable record. 
 " When they heard this, they werebaptizcd into the name 
 of the Lord Jefus, and when he had laid his hatids upon 
 them, the Holy Ghoft came upon them, and they fpake 
 with tongues and prophecied." 
 
 Thus it appears", with tlie utmoft force of evidence, 
 that the extraordinary gifts of the Holy Ghoft were con- 
 ferred without impofition of hands, and that this rite 
 was commonly ufed in conferring extraordinary powers 
 on the primitive chriftians in general ; fo that neither 
 thefe gifts, nor laying on of hands, were peculiar to the 
 minifterial office. — Suppofing, therefore, that by laying 
 on of hands, whether of Barnabas or Saul, of Timothy 
 or Titus, or the preft)ytery, the Holy Ghoft was con- 
 ferred on the firft minifters of religion : — there is nothing 
 peculiar in this, fince others received the fame gifts, 
 and in the fame manner, who are neither apoftles, nor 
 cvangelifts, nur elders, nor prophets, nor teachers. 
 Suppofing further, that all who were ordained to the 
 minifterial office, were ordained by impofition of hands v- 
 neither is there any thing charafleriftic ^^ri?;' fince it 
 will admit of no doubt, that this was a form ufed in 
 communicating gifts of tlie Holy Ghoft on many other 
 
 occafions. 
 
144 OF ORDINATION. Chap. Vf. 
 
 occafions. We may, therefore, conclude, that there is 
 not the leall evidence in all the apoftolic writings, that 
 ordination, as implying the communication of certain 
 fpiritual gifts by impofition of hands, was a rite appro- 
 priated to the paftoral office intended to render its mi- 
 niftrations valid, and to diftinguifh ecclefiaftic officers 
 from the body of chriflians by certain invifible powers. 
 
 SECT. IV. 
 
 Of the Continuance of this Rite in the 
 Christian Church. 
 
 ^l""^ HE attentive and intelligent reader will immc^ 
 ^ diately perceive, that, admitting impofition of 
 hands to have been a folemn rite, by which the firH mi- 
 nifters of chriftianity were adinittcd to their office, there 
 flill remains a queftion of great importance on this fub- 
 je£t ; what evidence there is that this form of inveftiture 
 was defigned to be continued in the chriftian church ? 
 This is, certarnly, a queftion on which we have a right 
 to be fatisfied, and where the evidence, we apprehend, 
 muft ultimately reft upon a clear proof of one of thefe 
 following afiertions : — That there is an exprefs law de- 
 claring, that this is no temporary rite : — That it appears 
 from the circumftances of the cafe, or from the nature 
 of the rite itfelf, that it is of perpetual obligation, and 
 to be obferved in all times and places : — Or that the 
 fame, or fimilar efFedls, have attended it in every future 
 period, that were obferved to accompany it during the 
 apoftolic age. 
 
 That there is no exprefs law declaring, that this is 
 
 no 
 
Chap. VI. O F O R D I N A T I O N. 145 
 
 no temporary rite, but of perpetual obligation, the mofl 
 zealous friends of the hierarchy muft allow, and indeed 
 muH be felf-evident to every reader of the New Tefta- 
 menc. — As to the circumftances of the cafe, it hath 
 been evidently fhown, that they were peculiar and ex- 
 traordinary ; that as it was not ufed, fo far as appears 
 from the apoilolic writers, in any common cafe, or by 
 any ordinary perfon, neither was it limited to the ordi- 
 nation of minifters. And, furely, there is nothing in 
 the rite or external form itfelf, abftraftly confidered, 
 that hath the moft diftant relation to the minifterial 
 office, or any duty of it. It is a mere arbitrary form, 
 and in its own nature of the fame importance as waving 
 your hand in the air, or putting it into your bofom. 
 The importance of this rite, therefore, and the defign of 
 its cojitinuance in the chriftian church, muft be deter- 
 mined in the lafi place, from the efFefts of it. If the 
 fame efFefts have been evidently perceived in every fu- 
 ture age down from the apoilolic, there can be no doubt 
 — we have the cleareft proof of the exiltence of the fame 
 caufe, while the fign and the thing fignified do accom- 
 pany one another ;— and here we are willing to reft the 
 decifion. But ecclefiaftics, it is to be feared, will beg 
 to be excufed : their pretenfions will not bear fo equi- 
 table a trial. Ifpriefts have been occafionally pofTefled 
 of the knack of wonder-working, it muft be confefled, 
 they have been very fparing of exhibitions of this fort, 
 where fcience or knowledge had gained any ground ; — 
 and their wonders are now no more. The light hath 
 at once expofed, and banifhed them from the greateft 
 part of Europe. The environs of the inquifition, or 
 the cells of monkifti fuperftition, thofe- darkeft abodes of 
 K popery, 
 
146 OF ORDINATION. Chap. Vf. 
 
 popery, may Hill produce fome memorable fadts of this 
 kind among its credulous and deluded votaries ; but 
 the priejihood are become too wife to expofe their caufe 
 to the ridicule of the world by pretenfions of this kind. 
 
 At the fame time it ought to be admitted as a thing 
 highly probable, that the extraordinary gifts of the Holy 
 Gholt were continued in the chriflian church after the 
 apoftolic age, as circumftances and occafions required ; 
 as particular events, and the more or lefs fettled ftate of 
 the chriflian church, rendered the exertion of thofe gifts 
 neceifary. But, perhaps, it is impofTible to arrive at 
 any certainty in this matter. A fpirit of party and emu- 
 lation fo quickly arofe, the marks of bigotry, credulity, 
 and fuperftition fo evidently difcover themfelves, among 
 writers of all denominations, in the ages even imme- 
 diately fucceeding the apoftolic ; but above all, an un- 
 happy propenfity of fubftituting ingenuity, or human 
 authority, upon the ruins of genuine chriftianity, as ren- 
 der them altogether incompetent to judge, or give evi- 
 dence in any one point, that might have tended to fup- 
 port a favourite notion, to raife or fink the credit of a 
 party or a creed. But fiippofing that we could arrive at 
 certainty, and fix with precifion, how long the Holy 
 Gholl was communicated by laying on of hands, inftead 
 of ferving to prove, that this rite ought to be continued 
 in the Chriflian Church as a facred form of admiffion to 
 the minifterial funftion, or to«fupport the caufe of apo- 
 ftolic fucceffion, it would operate another way, and 
 ferve as an unanfwerable argument againft both. It 
 would fhow, that Providence intended, that, along with 
 thefe powers, the external fign or form ft>ould ceafe by 
 
 which 
 
Chap. VI. O F O R D I N A T I O N. 147 
 
 which they were communicated ; and that in the ordi- 
 nary courfe of things, the capital diftinftion of the mi- 
 nifterial office Ihould arife from thpfc talents and quali- 
 fications moft eminently adapted to public edification. 
 And if the choice of public teachers came at any period 
 to depend upon thefe, and by thefe alone they were fit- 
 ted for their work, what fhould render that rite and ex- 
 ternal fign necejjary which added nothing ? Is it pofliblc 
 to give a fatisfying account why it (hould be confidered 
 as effential to the minifterial office, when the thing figni- 
 fied by it is no more ; — if it be not ftill to impofc upon 
 the weak and fuperflitious fome confufed notions of di- 
 vine communications ? 
 
 This, it may be alledged, is an unfair conclufion ;— - 
 and it may be argued, " that in the ceremony itfelf 
 there is nothing which fuggefts the idea of extraordinary 
 powers ; and as fome form of deftination is neceflary for 
 afcertaining the minifterial office, this appears, not only 
 innocent, but as fuitable as any other. — When people 
 are tinftured with fuperftition, any ceremony whatever, 
 a touch of the hand, a word may be fuppofed to convey 
 fupernatural powers. Thus the words, " this is my 
 body," pronounced by the prieft, are fuppofed by all 
 prefent to produce the moft miraculous metamorphofis 
 that can be conceived ; and yet the fame words fpoken 
 by a minifter in a proteftant congregation, no one ima- 
 gines to be attended with the fame effect : nor would a 
 perfon argue juftly who Ihould infift, that proteftants 
 fliould lay them afide for fear of introducing the do£lrine 
 of tranfubftantiation : and is not the argument againft 
 laying on of hands the fame ?" 
 
 K 2 In 
 
14» OF ORDINATION. Chap. VI. 
 
 In return to this I have feveral things to offer, which, 
 it is hoped, will in fome meafure deferve the reader's 
 attention, and ferve, ftill further, to elucidate this point. 
 
 In thtfrji place, this objedion goes entirely upon a 
 miftake of the author's argument. He is net reafoning 
 againft this or that form of defignation to the minifteriarl 
 funftion. He admits, that all forms, as fuch, are 
 equally innocent, and that fome may be in their nature, 
 or by cullora, more fuitable than others ; and if there 
 are any who think the form in quelV.on of this denomi- 
 nation, he is by no means difpofed to differ from them. 
 His reafoning is entirely levelled againft this form as 
 nee ejfary 2i\\di ejjential it itfelf; as neceffary to conftitute 
 the minifterial charafter, as effential to the validity of 
 minifterial a£ts ; and, in this view, the whole of his 
 argument points againft the connexion between laying 
 on of hands, and certain fpiritual powers, fuppofed to 
 be communicated by this external rite. Diffolve this 
 connexion, in which the whole fafcination of prieftcraft 
 Hes ; and he acknowledges, that impoiition of hands is 
 a very innocent ceremony. 
 
 He begs it may be obferved, in the/econd place, that 
 though it is true that, among people deeply tindlured 
 with fuperftition, any ceremony whatever may be fup- 
 pofed to be connected with extraordinary powers — were 
 it, "the driving of a nail into a door;" the queftion 
 is how they come to be tinftured with this fuperftition 
 which fo eafily connefts ends and means that have no 
 relation to one another ? Is it not by a falfe affociation 
 of ideas formed into a habit ? And is not this owing 
 
CflAP.VI. OF ORDINATION. 149 
 
 to the early impreflion of certain ecclefiaftic tenets, not 
 only indifputable, but which it would be impious to 
 oppofe ? Why doth a popilh congregation believe that, 
 by pronouncing thefe words " this is my body," fo mi- 
 raculous a metamorphofis is produced — and why do the 
 fame words pronounced in aproteltant one carry in them 
 no fuch conviaion ? It is evidently becaufe the one 
 from their infancy have been taught to believe fo, and 
 would think it criminal for one moment to entertain a 
 doubt of it ; and becaufe the other have been warned 
 againft the delufion, and have been taught to believe 
 otherwife. — And were protefiant minifters of every deno- 
 mination, as willing to fpeak out plainly, and at the 
 fame pains to tell their people that there is no connecti- 
 on, in the ordinary courfe of Providence, between ordi- 
 nation by laying on of hands, and the communication 
 of any powers but what were formerly beTiowed by na- 
 ture, grace, or education, the people would be in as 
 little danger of miftaking in the Azz/^r as in the former 
 cafe — That, at prefent, they labour under no fmall 
 delufion, is evident from the fuperftitious notions that, 
 almoft univerfally, prevail even in protcltant commu- 
 nities. Among many inftances that might be produced, 
 the value they put upon the prayers of a niinifter upon 
 a death-bed, though they can neither attend to what is 
 faid, nor feem to have had any former impreflions of 
 religion, and the dreadful apprehenfions they entertain 
 leaft their little ones fhould die without baptifm, are 
 indifputable proofs. Are thefe rational conviillons, or 
 are they agreeable to any declarations in the facrcd wri- 
 tings i can rational or fcriptural religion be founded up- 
 on them? Aod, yet, it can admit of no doubt that 
 K 3 th€fe. 
 
150 OF ORD IN ATI ON. Chap. VI. 
 
 thefe, and every other fuperftitlous notion almoft, de- 
 rive their origin from falfe ideas of ecclefiaftic powers. — 
 And is it any matter of wonder, when upon inquiry it 
 will be found, that the greater number of proteftant 
 minifters, inftead of rectifying their miftakes on this fub- 
 jedl, ftrenuoufly maintain an indifibluble connexion 
 between laying on of hands — of the bifliop, or prefby- 
 betery, on fome order that they hold to be "of Apoftolic 
 inftitution, and the validity of the minifterial office ; 
 and this, not merely in point of decency and external 
 order, but a divine inftitute ? of what avail then is it 
 that the ceremony is innocent in itfelf, and implies no- 
 thing that can convey the idea of extraordinary powers ? 
 . — Things antecedently i^indifferent when abufed as the 
 means of fuperftition, and mifleading the mind by falfe 
 ideas, lofe their. nature and become real evils. And in 
 particular if any rite or external fymbol hath been ac- 
 companied with an extraordinary virtue or efficacy by 
 the divine appointment, but which is evidently with- 
 drawn in the order of Providecce ; if it fhall ftill remain 
 the objed of veneration and undue regard, and prove 
 the means of mifleading the mind of the weak and cre- 
 dulous in matters of high importance, it ought, furely, 
 on that account to be aboliflied. " He did that which 
 was right in the fight of the Lord — he removed the high 
 places, brake the images, and cut down the groves, 
 and brake in pieces the brazen ferpent which Mofes had 
 made, for unto thofe days the children oflfrael did 
 burn incenfe unto it." 
 
 As a further proof that proteftant churches entertain 
 certain mifapprehenfions on this fubjeft, — whatever may 
 
 be 
 
Chap. VI. O F O R D I N A T I O N. ,5, 
 
 be the opinion of individuals, who neither confidcr it as 
 a ground of reparation, nor are poflefTed of influence 
 fufficient to redlify the error — the diltinSion made be- 
 tween a licence to preach the Gofpel, and a power to 
 adminiller the facraments, ought not to be omitted. 
 From whence it is aflted doth this diftindtion arife, and 
 from what caufe is it juftified, if there be no powers fup- 
 pofed to be conveyed by laying on of hands, which the 
 perfon ordained was not poflTefled of before, — if no vir- 
 tue be derived from this ceremony which gives to thefc 
 facred inftitutions their peculiar efficacy — or at leaft an 
 efficacy which they could not pofTibly have had, if dif- 
 penfed by a mere licenciate ? Can fuch a diilindlion 
 fail to miflead the people, and to create thofe fuperftiti- 
 ous notions which we have mentioned ? Is it not an /«- 
 exhauftibk fource of fuperftition, if Ecclefiallics are dif- 
 pofed to avail themfelves of it ? and doth it not indicate 
 fome capital miftake in proteftant minifters, both with 
 regard to this admiffary rite, and thofe inftitutions of 
 Chriflians r — If thefe queftions can admit of a rational 
 and fatisfying reply, without juftifying the attempt that 
 hath been made, to feparate between this rite, and thofe 
 falfe or artificial ideas, that ignorance or policy have 
 appended to it, fome labour and attention have been 
 beftowed in vain. 
 
 CHAP. 
 
[52 OF SACRAMENTS. Chap. VII. 
 
 CHAP. VII. 
 
 OF SACRAMENTS. 
 
 SECT. I. 
 
 Op the import of this word, and the parti- 
 cular IDEA to which the REASONING IN THfi 
 SEQUEL IS CONFINED. 
 
 IT will appear to the judicious reader, that the man- 
 ner of reafoning which hath been adopted in the three 
 foregoing chapters is of that fort, that the former argu- 
 ment feems to fuperfede the latter, and yet, upon more 
 attentive examination, will be found to receive additior 
 nal ftrength and confirmation from it. — Thus, if the ac- 
 count we have given of the Church of Chrift is agree- 
 able to the fcriptural idea of it; if the rights of Chriilia- 
 nity belong to Chriftians in general, and to every Chrif- 
 tian fociety ift particular met in the name and agreeably 
 to the laws and doftrines of Chrift, there can be no or- 
 der or fucceflion of Ecclefiaftics pofleffed of exclufiv* 
 powers. And, if it appear upon inquiry, that fuch a 
 fucceflion of Ecclefiaftics, and fuch paramount powers 
 are no where fupported by the facred record, we have 
 additional evidence and confirmation that the whole pri- 
 vileges of Chriftianity belong to the Churches. Again, 
 if there is no uninterrupted fucceflion of Chriftian Minif- 
 ters defcending in a particular order, and fixed by a par- 
 ticular 
 
Chap.vii. of sacraments. 
 
 '53 
 
 ticular law, there can be no eftablifhed rite for perpetu- 
 ating this fuccefTion, nor any communications peculiar 
 to it arifing from the obfervance of this rite, and prefer v- 
 ing this tranfmiffion ; and, if it admit of a clear and po- 
 fitive proof that no fuch rite was ever inftituted, as 4 
 rite peculiar to the defignation of the minifterial ofRce, 
 nor any external form of admiffion to that funftion ne- 
 ceffary to give validity to certain minifterial afts, it fol- 
 lows that an unbroken and uninterrupted fucccffion of 
 Chriftian Minifters cannot in itfelf be efTential, becaufe 
 there is no authorifed form of defignation, nor any par- 
 particular inlHtute by which it is to be carried forward, 
 and afcertained. — -In like manner, if this rite, that is, 
 ordination by laying on of hands, is no eflablifhed form 
 of defignation to the minifterial office, nor authorifed by 
 any divine law ; if thereby not one gift, not one virtue 
 is communicated, which the perfon ordained did not pof- 
 fefs before ; if it imply no more than a publick and 
 formal deftination to the office, which external ordct 
 and decency may require ; we may reft upon it as a fair 
 and natural conclufion that the pofitive inflitutions of 
 Chriftianity, called facraments, with regard to their va- 
 lidity and internal operation, are utterly independent of 
 it. 
 
 We (hall, neverthelefs, proceed in the fame mannei 
 with regard to the point before us — following thus the 
 chain, link by link, which ecclefiaftics have pretended 
 to hang out to us, and to faften upon it our eternal 
 hopes ; and fhall inquire into the nature and efficacy 
 of the facraments, and to whom the difpcnfation of 
 Them belongs. And if, in our reafoning upon this ar- 
 ticle. 
 
>54 
 
 OF SACRAMENTS. Chap.VII. 
 
 tide, we fhall appear to be more prolix than in the for- 
 mer chapters, we muft beg the reader's excufe ; as the 
 wonderful virtues faid to belong to thefe religious inlti- 
 tutlons, with the exclufive right of adminiftration wholly 
 afTumed to themfelves, is the mighty charm by which 
 priejls of every denomination have fafcinated the minds 
 of their deluded votaries, and gained an unlimited afcen- 
 dance over their confciences. And we fliall begin with 
 endeavouring to fix' the import of tliis word, and with 
 what propriety it is ufed. 
 
 In its ordinary fignificatlon it feems to be derived 
 from the Latin word facramentum, which by the Romans 
 was applied in a particular manner to the oath which 
 foldiers took to be faithful to their general : and hence 
 it hath been adopted by Chriilian Divines for Baptifm 
 and the Lord's Supper, which are fuppofed to be oaths 
 de fideli j and, therefore, are known by the general name 
 of the Sacraments, i. e. in other words, oaths of alle- 
 giance, fubmiffion, and fidelity. — But in a more gene- 
 ral fenfe, the word imports whatever, in facred things, 
 is fuppofed to be deep and myfterious ; and thus the 
 Vulgate frequently renders the Greek word fivo^piov by 
 facramentum ', and the Church of Rome, in conformity 
 to this idea, have encreafed the number of their Sacra- 
 ments to feven.— But there is Itill fomething more pecu- 
 liar in the notion of Sacraments, and wherein the fjjence 
 of them is fuppofed to confift ; and that is the convey- 
 ance of certain fpiritual virtues and blefiings by the ex- 
 ternal ufe and application of fome vifible fign or fymbol 
 of divine inftitution. — Thus baptifm is faid to be " a 
 fign of regeneration, whereby, as by an inftrument, 
 
 they 
 
Chap. VII. OF -^ A C R A M E N T S. 15,- 
 
 they who receive baptifm rightly, are grafted into the 
 church : — the promife of the forgivenefs of fins, and our 
 adoption to be the Tons of God, by the Holy Ghoft, are 
 vifibly figned and fcaled — That by the baptifm of Jefus 
 Chrill in Jordan, the water was faaftified to the myji'ual 
 wafhing away of fin." And flill more explicitly: — 
 " That baptifm adually produces its whole cffed in 
 wafhing away original fm, and bringing the grace of 
 fanftification into the foul, independent, even, of any 
 pofitive difpofition on the part of the receiver." The 
 fame or fimilar virtues are afcribed to the inftitution of 
 cur Lord's Supper from the fame notion of its being a 
 Sacrament, " the outward fymbols of bread and wine 
 are feals to every believer of all the benefits purchafed 
 by Chrift." — Chrifl: is given in this holy Sacrament for 
 our fpiritual food and fuflenance, fo that if by a lively 
 faith we receive it, then we fpiritually eat his flefli and 
 drink his blood, we are one with Chrift, and Chrift with 
 us." — Thefe, fo far as we have been to learn, are the 
 common and received ideas which this word is fuppofed 
 to imply ; and as to the propriety of it to exprefs thofe 
 ideas, fo far as it is underllood, we have no intention to 
 difpute ; though, it is humbly fuggefted, that it would 
 be more difcreet to talk of Scripture inllitutions in 
 Scripture language : we fhall, therefore, make ufe of it, 
 as we may have occafion, confining ourfelves to thofe 
 inllitutions called by this name among proteftants, and 
 to that notion alone which fuppofes that the Sacraments, 
 in virtue of external figns, are accompanied with thofe 
 efficacious and extraordinary virtues. — Blefiings fo great, 
 fufpcndcd on means fcemingly fo inadequate, become 
 fufpicious in the moral order of Providence, awaken our 
 
 curiofiiy. 
 
156 OF SACRAMENTS. Chap. VII. 
 
 curiofity, and claim our ftrifteft fcrutiny ; leaft we im- 
 pofe upon ourfelves or our fellow-men in matters of fuch 
 infinite concern. This fhall be the fubjedl, therefore, 
 of fome following feftions.^ 
 
 SECT. II. 
 
 Of the efficacy attending Baptism. 
 
 THE firft queftion undoubtedly is, what is the 
 doftrine of the New Teftament on this fubje^ ? 
 Is there any thing to be found here that can lead us to 
 the idea of regeneration, and the wafhing away of ori- 
 ginal fin ; or bringing the grace of jultification into the 
 foul, by the mere application of the rite appropriated to 
 baptifm, independent of any difpofition of the receiver ? 
 To be able to give a fatisfaftory anfwer to this queftion, 
 we Ihall inquire, jirji, if there is any law or mandate 
 relative to this point ; and, fecondly, if there are any 
 precedents that can throw light upon it. 
 
 As to thtfirj}, it is wifely ordered, that we have an ex- 
 prefs law or mandate to which we can appeal, and from 
 attending to which we lliall be enabled to judge with 
 certainly ; and if from thence it can be made appear by 
 the rules of fair reafoning, or any mode of interpretation, 
 hitherto adopted, that there is any foundation for the 
 Ecclefialtic tenet, that baptifm wafhes away origina fin, or 
 produces its whole efFeft of bringing the grace of julti- 
 fication unto the foul independent of any pofitive difpen- 
 fation on the part of the receiver ; we are willing to give 
 
Chap.VII. of sacraments. 157 
 
 up the whole controvc-fy. The mandate then runs thus. 
 *' Go ye and teach all nations, baptizing them in the 
 name of the Father, of the Son, and of the Holy 
 Ghoft, and lo I am with even you unto the end of the 
 world." This is the only mandate on record — now let 
 any one of common fenfe, and common integrity, fay, 
 if there be any thing exprefTed here, or that can be in- 
 ferred from any word in the whole commiffion, that hath 
 the moft diftant relation to infants, or original fin? The 
 commiffion evidently connefts teaching and baptizing^ 
 and makes the one the condition or foundation of the 
 other — The Apoltles were, by and by, to be fent forth 
 to profylete the nations, a moll perilous and arduous 
 work, where, to flefli and blood, infurroountable diffi- 
 culties lay in the way, and which, therefore, required 
 extraordinary powers and fupports. Well, how were 
 they to proceed ? They were fimply to preach the Gof- 
 pel, aud leave the eiFefts to the divine bleffing which 
 was promifed to attend them. Was any any form 
 ■^ of admiffion into the chrilHan church neceffary ? Who- 
 ever fliould believe the divine report they are command- 
 ed to baptize — an external rite of admiffion not peculiar 
 to Chriftianity, not inftituted but adopted by our Lord, 
 *'. All Ifrael were baptized unto Mofes in the cloud." 
 The Jews received all their profelytes by baptifm ; and 
 John baptized at Jordan, where Jefus himfelf, that 
 he might fulfil all righteoufnefs, was baptized himfelf 
 in common with others. He therefore continues the 
 fame rite, and gives a new fanftion to it, by eftablilhing 
 it as an external form of admiffion into the chriftian 
 community — at once reprefentative of the chriftian 's pro- 
 feffion, and figurative of his hopes ; of the Jirji by its 
 purity ; of the laji by his being, as it were, burying and 
 
 rifins: 
 
158 OF SACRAMENTS. Chap. VII. 
 
 rifxng again. This is the very account that an Apoftle 
 gives of it, " being buried with Chrift in baptifm, and 
 rifing again with him through faith of the operation of 
 God, who hath raife him again from the dead." Add 
 to this that admiflion to the privileges and hopes of the 
 Gofpel, in thofe facred names of the Father, Son, and 
 Holy Ghoft, by which the Deity was exhibited in a 
 new and fupernatural, and, at the fame time, the moft 
 amiable charafter, could not fail to leave deep imprelli- 
 ons on the minds of novitiates. This is a natural and 
 juft account of this rite, and its being eftablilhed as a 
 form of chriftian admiffion. It is a rite that, in no ftage, 
 or former period of its application, was fuppofed to be 
 attended with remiffion of fin, or any extraordinary vir- 
 tues. John " baptized in the wildernefs and preached 
 the baptifm of repentance for the remiffion of fins ;" 
 and why fhould we imagine that any new efficacy was 
 appended to it, when there is not one hint in the com- 
 miffion that can poffibly lead us to fuch an idea ? He 
 who pretends to indulge his own fancy, where the thing 
 in queftion is a matter of pure revelation, opens a door 
 for vain and prefumptuous conjeftures without end, and 
 without a poffibility of arriving at certainty of any kind 
 — Where revelation is decifive, it is our duty to fub- 
 mit. " Every thought, and every thing that exalteth 
 itfelf againftthe knowledge of God, ought to be brought 
 into captivity unto the obedience of Chrift." But why 
 will men frame myfteries for themfelves, and endeavour 
 to iinpofe them upon others ? — A dodtrine feemingly fo 
 abfurd as the wafliing away of fin, independent of every 
 intelledlual and moral aft, and which would reduce re- 
 ligion to a mere machinery ; a doftrine fo inconfiftent 
 
 with 
 
chap.vii; of sacraments. 
 
 '5^ 
 
 with the nature of man, and the whole plan of God's 
 moral government, would, furely, require to be fup- 
 ported by the moft convincing and decifive evidence. 
 I fay inconfillent with tlie whole plan of God's mo- 
 ral government — for we may defy all the abettors of 
 this tenet to produce any thing fimilar to it, fo far as we 
 are acquainted with that plan, and the manner of its proce- 
 dure. In the natural government of the world, cfieds may 
 be produced, and we have repeated inftances in the di- 
 vine record of their having been produced, independent- 
 ly of any difpofition of the agent, and where there ap- 
 pears no conneftion between them, and the fign or im- 
 mediate condition : thus was the leprofy of the Syrian 
 cured, and thus were all the miracles wrought by Mofes 
 in Egypt produced : and in the fame manner muft every 
 miracle performed by fecondary agents be produced. 
 They muft depend upon the conne6lion eflabliflicd by 
 Infinite Power and Wifdom between the fign and the 
 thing fignified. It will be further acknowledged, that 
 uhe Supreme Lord himfelf may, by a fovcreign adl of 
 his grace, pardon fin, but in no inftance does he it 
 without working repentance and a change of difpofition. 
 It fhall even be admitted here, for the fake of argument, 
 that he may depute this power to thofe immediately 
 commiflioned by him, and direfted by his unerring fpi- 
 rit — But he hath eftablifhed, in, the order of his moral 
 government, no formal rite to which the pardon or 
 wafliing away of fin is appended, independent of the 
 difpofition of the receiver. Here the end and the means 
 are ftriflly connefted together, ancj operate, not mecha- 
 nically, but morally. The dodrine therefore of bap- 
 
 tifm 
 
|6o OF SACRAMENTS. Chap. VII. 
 
 ^ifm walhlng away original fin, is equally unfcriptural 
 and abfurd. 
 
 Let us now inquire, in the fecond place^ if there arc 
 any precedents in the facred writings that throw light 
 upon this point. The nature and extent of a law is beft 
 known from its general application to the particular 
 fubjeft which it regards. If the original mandate given 
 to the Apoftles, therefore, included in it moral ablution, 
 we may certainly look for examples, as fo many fafts 
 that illuftrate and confirm this explication, as there is 
 evidently nothing in the body of the mandate itfelf that 
 leads to it — as its plain and natural import leads to a 
 contrary conclufion. Is there any fuch particular appli- 
 cation of this mandate ? Are there any fuch examples to 
 be found in the hiftory of the Apoftles, or the Apollolic 
 writings ? Not one. We read, indeed, that Lydia, 
 when Ihe believed, was baptized and her houlhold ; and 
 that the jailor, upon his converfion, was baptized and 
 his houfe : but who dare reft a particular conclufion 
 fufficient to eftablilh a doftrine of fo interefting and ex- 
 traordinary a nature, upon this generality ? Who dare 
 affirm that there were infants in either of thofe hcufes ? 
 Or fuppofing there had been, and that they were bap- 
 tized, is there one thing concerning the efficacy of the 
 external rite in wafhing away original fin, or producing 
 its whole effed of bringing the grace of j unification into 
 the foul, independent of any difpofition of the receiver ? 
 The contrary appears with fufficient evidence — When 
 the jailor put the queftion, " Sirs, what fhall I do to 
 be faved ?" the anfwer is, *' Believe on the Lord Jefus 
 Chrill, and thou fhalt be faved and t/y haufe,^' Was 
 
 the 
 
Chap. VII. OF SACRAMENTS. i6i 
 
 the houfe to be faved through the jailors faith i no fuch 
 thing. Was it to be laved by being baptized ? equally 
 diftant from the truth. How then were they to be fa- 
 ved ? In the fame manner, and by the fame means that 
 the jailor himfelf was — by believing. " When he 
 brought them into his houfe he rejoiced belie'ving in the 
 Lordwiih a// /^is houj'e." Thus were they faved, and, if 
 infants are capable of believing, we fhall allow that, if 
 there were any in the houfe, they were faved like- 
 wife. In like manner, we may conclude, was the houf- 
 Jiold of Lydia baptized — " believing and rejoicing in 
 the feord." 
 
 The order of primitive Chrillianity, beyond all doubt, 
 was — believe and be baptized, nor is it poffible for Ec- 
 clefiallics to produce one text to the contrary. " And 
 the eunuch faid, here is water, what fliould hinder me 
 from being baptized, and Philip faid, if thou believeft 
 with thine heart thou mayeft; and he anfwered and faid, 
 I believe that Chrift is the Son of God, and they 
 both went down into the water, and he baptized him." 
 — Befides this one, there are ten examples of baptifm 
 on record in every one of which, believing, repent- 
 ing, or the extraordinary gifts of the Holy Ghoft ex- 
 prefsly precede this external rite of admiiGon . (fee Afts 
 2, 38. 8, 12. 8, 13. 9, 18. 10, 47. 16, 15. 16, 35. 
 18, 8. in this verfe are two inftances 19, 5.) — The on- 
 ly cafe that may be thought an exception is that of the 
 Apoftlc Paul, Afts, 9, 18 5 but whoever will attend im- 
 partially to the whole of it mult be convinced that 
 prior to his baptifm he was a real convert. His con- 
 viftion and the change of his difpofition appear two 
 ways. Senfible that the voice which addrefled him, was 
 L the 
 
i62 OF SACRAMENTS. Chap.VIL 
 
 the voice of power and majefty, he afks, aftonifhed 
 and trembling, "who art thou Lord?" Being fully 
 fatisfied from the anfwers that it was Jefus, whom he 
 perfecuted in his church and people, he immediately 
 puts the qneltion " Lord, what wilt thou have me to do?" 
 He is all lubmifTion and willing to be employed at his 
 command. In the next place, having arrived at Damafcus, 
 he fails and prays ; and to whom and in what view his 
 prayers were addrefled the narrative will leave us no 
 room to doubt — Befides all this, it feems evident that 
 he had likevvife received the Holy Ghoft before his bap- 
 tifm. " And putting his hands on him, Ananias faid, 
 brother Saul, the Lord, even Jefus who appeared unto 
 thee in the way as thou cameft, hath fent me that thou 
 mighteft receive thy fight, and be filled with the Holy 
 Ghoft" — Here we may obferve that Ananias firft ad- 
 drefTes Saul as a brother which evidently implies the 
 fame common faith, nor is this appellation ever applied 
 otherwife ; and then he lays his hands upon him, the 
 ordinary fign of divine communications — faying, *' Jefus 
 hath fent me that thou mighteft receive thy fjght, and 
 be filled with the Holy Ghoft, and immediately he recei- 
 ved his fight." Now can one believe that one part of his 
 commiffion was fulfilled, and the other not ? — that 
 Saul received his fight by the hands of Ananias, but not 
 the Holy Ghoft ? we cannot, without doing violence 
 to every rule of connexion and propriety by which words 
 can be explained. But doth not the fame facred hifto- 
 rian, when he reprefents the Apoltle Paul himfelf giving 
 "un account of his own converfion before the chief cap- 
 tain at Jerufalem, beft explain his own meaning ? And 
 is not the neceffity of baptifm for wafhing away fin there 
 
 plainly 
 
Chap. VII. OF SACRAMENTS. 163 
 
 plainly implicJ? " And now why tarricft thou ? Arife 
 and be baptized and wafh away thy fins" — As this is a 
 text, which by fome is judged decifive in afcertaifling 
 the efficacy of baptifm in walliing away fin, it cannot 
 be difagreeable to the reader, who defires to arrive at the 
 knowledge of the truth, to know what fupport it gives 
 to this doftrine. 
 
 And in the/ry? place, it is allowed that the divine 
 hiftorian is the bell: interpreter of his own meaning : 
 but in return we would afk, is the meaning of a writer 
 beft explained by one pafinge, or a dozen, all relating 
 tor, the fame fubjeft ? Is there any that has the fober 
 ufe of his underftanding that would in a queftion of any 
 doubt, and where the fenfe was expreflcd with equal plain- 
 nefs and perfpicuity, explain elemen places by one, rather 
 than otie by de--uen ? and yet this is exadly the ftate of 
 the cafe with thofe who would infift upon this fingle paf- 
 fage as a proof that wafliing away of fin follows upon 
 baptifm. In all the texts immediately referred to, the 
 hiftorian defcribes the perfons baptized as believers and 
 converts. The evangellft declares that he only who bc- 
 iieves, and is baptized fhall be faved. And the fame 
 hiftorian who puts the words in difpute into the Apcf- 
 tle's mouth, evidently defcribes him before his bap- 
 tifm a convert, a chofen veflel of God to bear his name 
 before his Gentiles : and yet in oppofition to all this 
 evidence, more full perhaps than for any other article 
 in the chriftian creed, they would deduce this tenet from 
 one fingle exprcfiion. Nothing can be more abfurd. 
 Nothing can exhibit a clearer proof of prejudice and bi- 
 gotry, or perhaps fomcthing worfe. 
 
 L= Vv^HAT 
 
i64 OF SACRAMENTS. Chap. Vli. 
 
 - What then would you make of the words " be bap- 
 tized and wafh away thy fins ?" I would certainly ex- 
 plain thena in analogy to the whole tenor of Scripturt 
 on this fubjeft. Neither in this view is the explication 
 forced. Faith and baptifm were infeparably connefled 
 in the plan of primitive .chriftianity ; the la/, not as an 
 inftrument of pardon in itfelf, but as it was a proper 
 expreffion and evidence of the /r/?. Surrounded as the 
 firfl chriftiaas were with enemies on all hands, a public 
 profeffion confirmed by fome external rite appears high- 
 ly neceflary : and wliat rite, as hath been fhown, could 
 be more fuitable or expreffive ? Baptifm, being thus 
 the external fign of that faith to which the pardon of fin 
 is fo cxprefsly and repeatedly promifed, that it may 
 be juftly called the firll and capital doftrine of Chrifti- 
 anity, might, in a more general or fecondary view with- 
 out great impropriety, be in itfelf confidered as the fign 
 of this pardon of waihing away of fin. Surely, there 
 is nothing in all this contrary to the common and 
 well underftood forms of fpeech. But to bring the 
 queftion with thofe, who llruggle fo hard for this 
 text as decifive with regard to the efficacy of bap- 
 tifm, into a ftill narrower point of view. Let me afk 
 if the cafe of Saul can have any relation to the bap- 
 tifm of infants, or original fin, without fuppofing that 
 his original fin was wafhcd away, and that his aftual fins 
 were left unpardoned ? It furely cannot, and this is a 
 fuppofition that cannot be admitted, becaufe the text is 
 evidently general and makes no fuch diftinftion " arife 
 and be baptized, and wafti away thy fins." Now how 
 could his fins be waftied away, while he ftill remained 
 under the power of the more heinous and aggravated 
 
 guilt 
 
Chap. VII. OF SACRAMENTS. ,^5 
 
 guilt — the guilt of adual fins? — If it (hould be faid 
 that both original and adual fins were wafhed away, that 
 baptifm is fufficient for both thefe ends, and this with- 
 out any pofitive difpofition on the part of the receiver : 
 why then, I would further aflc, are not adults baptized, 
 feeing the effefts of this rite are evidently, according to 
 this doctrine, more extenfive with regard to them than 
 with regard to infants ? For, if Saul's fins were wafhed 
 away by the mere application of the external rite, why 
 may not the guilt of any other finner be wa(hed away, 
 in the fame manner, were he grown old and hoary headf 
 ed in fin ? Why not on a death bed ? And this, I con- 
 fefs, next to extreme undion, or a plenary pardon from 
 the holy fee, would be the fhorteft and eafieft expedient 
 of getting to heaven, that x\iQ friejlhood hath yet difco- 
 vered. 
 
 We may, therefore, upon the whole, conclude, that 
 nothing appears from the examples or precedents ia 
 Scripture to fijpport the tenet, — whether of papifts or 
 proteftants, that baptifm walhes away original guilt, and 
 by the mere ufc of the external rite brings the grace of 
 juftification into the foul. I think we may fay, without 
 prefuming too much, that the contrary appears with 
 the moft convincing evidence; — which is ftill further 
 confirmed from the account the Apoftle Peter gives 
 of thii rite, and in what manner it faves, — not by out- 
 ward wafhing, but inward purity.— Let us attend to the 
 whole pafTage, that the reader may be fully fatisfied of 
 its real meaning and import : ** The like figure \^ere- 
 unto (the ark) even baptifm doth now alfo fave us, not 
 the putting away the filth of the flelh, but the anfwer 
 L3 of 
 
i66 OF SACRAMENTS. Chap. VII. 
 
 of a good confcience, by the refurrcftion of Jefus Chrifl." 
 Now, wherein lies the propriety and force of this fimili- 
 tude, if it be not in Noah's faith as defcribed by ano- 
 ther Apoftle : " by faith Noah being warned of God, 
 prepared an ark for the faving of his houfe, by the 
 which he condemned the world, and became heir of the 
 righteoufnefs which is by faith." The long period in 
 building the ark was a trial of his faith, in the threaten- 
 ings denounced againft a wicked world, and in the deli- 
 verance promifed to him and his family ; and, at once, 
 by his liability and perfeverance a confirmation of it. 
 By means of his faith, therefore, he was faved. For if 
 he had begun to doubt, and had thereby been difcourag- 
 ed from his work, there had been no ark to fave him. 
 Unto thi§, fays the Apoftle, baptifm is a like figure, as 
 it is a public profeffion of our faith in all the promifes 
 and threatenlngs of the Gofpel, — in all the bleffings of 
 it J in the great deliverance and falvition exhibited in 
 that covenant which was confirmed by the refurreftion of 
 Chrift., But as Noah, not only difcovered his faith by 
 building the ark, but evidenced the moral effetSls of it 
 by being a preacher of righteoufnefs, not ceafmg to 
 warn and admonifh a Corrupt and infenfible generation, 
 and doing according to all that the Lord commanded 
 him. In like manner we muft aft confiftently with the 
 profefiion we have made in baptifm; — -not fatisfying 
 ourfelves with waftiing away the filth of the flefh, but 
 having a good confcience correfponding to our faith. — 
 It was not the mere building of the ark that faved 
 Noah, it was his faith and his righteoufnefs. It is not 
 the mere waHiing with water that faves in baptifm ; it is 
 faith and the anfwer of a good conTdcnce. Thus we 
 
 fee 
 
Chap. VII. OF SACRAMENTS. 167 
 
 fee that every text ftrengthens the reft, and leads to the 
 fame conclufion ; — that baptifm is the public profeflion 
 of that faith, by the ufe of an external inftituted rite; 
 and accompanied with a fuitable life and converfation, 
 which faves. 
 
 There is one thing further on this article, which I 
 would beg the reader's indulgence juft to touch upon. 
 It is the analogy between circumcifion and baptifm. Jt 
 doth not occur to me indeed, that the Scriptures any 
 where ftate a parallel between them, or deduce any con- 
 clufion from the one to illuftrate the other: but, as 
 divines have taken a conceit, that baptifm under the 
 Gofpel comes in the place of circumcifion under the 
 law, and fpeak much of the laft as the feal of the old, 
 and ftill more of the firft as the feal of the new cove- 
 nant, in a manner frequently not eafily to be under- 
 ftood, but which, upon the whole, feems defigned to 
 magnify the efficacy of baptifm ; we may fliortly in- 
 quire from vv hence this notion of a feal hath arifen, and 
 what it imports when applied to both. 
 
 There appears to mc only one pafTage in the New 
 Teftament that feems to give the moft diftant counte- 
 nance to this form of expreffion ; " and he received the 
 fign of circumcifion, a feal of the righteoufnefs of the 
 faith which he had, being yet uncircumcifed, that he 
 might be the Father of all them that believe, though 
 they be not circumcifed, that righteoufnefs might be im- 
 puted unto them alfo." Now, in order to underlland 
 the real import of this, let it beobferved, that the Jews, 
 from the zealous, and almoft unfurniountable attach- 
 L 4. ment 
 
i68 OF SACRAMENTS. Chap. VII. 
 
 ment to this rite, confidered it as conferring on them a 
 fole and exclufivc right to the divine favour, and could 
 not think of embracing a religion that diflblved fo facred 
 a bond. Hence arofe all their difputes about receiving 
 the Gentile converts.— -To obviate this grand objeftion, 
 reftify their miftake, and reconcile their minds to the 
 faith of the Gofpel, as utterly independent of it, the 
 Apoftle employs almoll a whole epiftle ; and here h6 
 traces this rite back to its origin, and fliows them, that 
 Abraham's being the peculiar favourite of heaven wad 
 by no means the effefl of his circuhicifion, but that cir- 
 cumcifion itfelf was the feal of the righteoufnefs of that 
 faith, by which, and not by this rite, he flood forth the 
 Father of all them that believe ; to whom, in like man- 
 ner, righteoufnefs would be imputed, — by thus walking 
 in the ileps of Abraham. — What then are we to under- 
 ftand by this faith of Abraham, which was thus fealed 
 by circumcifion ? What this faith was, we fo far learn 
 from the fame Apoftle, " By faith Abraham, when he 
 was called to go out intOjS place, which he fhould after- 
 wards receive for an inheritance, obeyed ; and he went 
 out not knowing whither he went." But we have rea- 
 ^i^ to think, that there is more included in this faith, 
 which v/as the feal of his righteoufnefs : becaufe the pro- 
 mife made to him, that he fhould become a great 
 nation, and that all the families of the earth fhould be 
 bleffed in him, was another proof of Abraham's faith, 
 previous to his receiving the fign of circumcifion. — For 
 God's firft appearance and call to him, " Get thee out 
 pf thy own country," was in Mefopotamia, and the 
 promife was made to him after his removal from tlience^ 
 when he dwelt in Charran, or Haram (fee Adts, chap- 
 ter 
 
Chap. VII. OF SACRAMENTS. 169 
 
 tcr VII. verfe 2, 3, 4, compared with Gen. chapter 1 1. 
 '. erfe 31) The righteoufnefs imputed to Abraham ap- 
 peared, therefore, in his faith in both cafes ; — in the 
 firft by an utilimited fubmiffion, and ready obedience to 
 the divine will ; — in the lall, by an unfhaken perfuafion 
 in the divine veracity and faithfulnefs, as well as in his 
 power to accomplifh what he had promifed : — thefe were 
 cxpreffive of a temper, and conftituted a character of the 
 higheft moral ri.dlitude. Now, fays the Apoftle, cir- 
 cumcifion was the feal of this faith. It was intended as 
 a permanent teftimony of it, and a vifible fecurity for 
 the fulfillment of the divine promife. — The conclufioQ 
 mult have been obvious to every intelligent Chriiiian to 
 whom he addrcfied himfelf : the promife having been 
 faithfully accompliflied, that there was no further occa- 
 fion for the fecurity. This, it is hoped, will be allow- 
 ed to be a candid and juft account of circumcifion as a 
 feal of the righteoufnefs of faith. — And if baptifm bears 
 any analogy to this rite, it lies in this, that it is a pub- 
 lic evidence of our faith and prcfeffion, a public confir- 
 mation of all the gracious proniifes in the Gofpel, and 
 a vifible fecurity, that they fhall be certainly fulfilled to 
 all them that believe. 
 
 This rite had a further profpciS, which by no means 
 lay in the Apoftle's way tq illuitrate, and which we may 
 jult mention. It was the fign of a temporal covenant 
 with the children of Ifrael, defigned to preferve theit 
 community entire, until the promifed feed fhould'Come, 
 and the promifes and prophecies concerning this extra- 
 Ordinary perfonage fhould appear exaftly accomplilhed. 
 Without this rite, therefore, there was no admiffion a» 
 
Chap. VIL 
 
 a member of their common-wealth, nor any claim to 
 the dillinguilhed advantages to be reaped under a polity 
 where God himfelf appeared interefted by the moft fignal 
 interpofitions of his Providence : — Accordingly it was a 
 rite that could refpeft males only. Thefe were the pro- 
 per reprefentatives of the community, and therefore the 
 fign or token, under this reJiriSion, was a fufficient 
 claim, fo long as they continued obedient, to the blef- 
 fings promifed. Hence every uncircumcifed male child 
 was to be cut oiF from the people, that the reprefenta- 
 tion might be compleat, and fully anfwer the terms of 
 the covenant. Hence likewife the pofterity of the Pa- 
 triarch were particularly diftinguilhed, fo that it fhould 
 not be in their power to incorporate with the nations 
 without a known defertion of their religion and people. 
 
 SECT. III. 
 
 Whether Infants are chargeable with 
 
 GUILT. 
 
 HITHERTO we have delivered our own fentiments ; 
 but, in the queftion now before us, dare not pro- 
 nounce a pofitive decifion. As writers of great candour, 
 capacity, and learning, however, have prefumed to put 
 an exprefs negative upon it ; and as their opinion, if 
 not contradifted by fcripture, which alone can give us 
 any information on this point, would pull out the very 
 foundation ftone upon which the efficacy of baptifm in 
 walhing away original fin, wholly refts — it would be 
 doing injuftice to the fubjeft, not to lay before the im- 
 partial reader the outlines of what they have advanced 
 
 on 
 
Chap. VII. OF SACRAMENTS. 171 
 
 on thisfubjefl, leaving it to have what weight it appears 
 to defcrve. 
 
 Those who maintain the affirmative. Infill on two 
 texts of fcripture, among others, which they hold de- 
 cifive : " Among whom alfo 'we all had our converfa- 
 tion in times pall in the lujls of our flelh, fulfilling the 
 defircs of the ^eji> and of the wzW, and were by nature 
 children oi ixjrath, even as others — but God who is 
 rich in mercy — hath quickened us together in Chrift 
 Jefus." Now from this it is argued, that by nature here 
 the Apoftle means to exprefs the ilate in which all men 
 are born, and confequently that all men are born under 
 the wrath of God ; and as the divine wrath is properly 
 the exercife of his jufticc in the punifhment of fin — that 
 all men are born finners. In anfwer to this, thofe who op- 
 pofe the dodlrine maintain, that there is no occafion for 
 taking the word nature in this limited view, as it is evi- 
 dently ufed by the fame Apoftle — not for the ftate in 
 which one is born, but for cuftom, difpofition, habit. 
 " Doth not even nature itfelf teach you, that if a man 
 have long hair it is a Ihame to him ? " Doth not the 
 cuftom or praftice of the country teach you that this is 
 a thing indecent ? They fay further, that taking the 
 Apoftle's words in connection, and as one part fervcs to 
 explain another, it is plain that by nature he means ha- 
 bit, or an acquired difpofition ; becaufc he fpeaks of 
 himfelf and the Ephefians who had been converted to 
 the faith of the gofpel — not with regard to the ftate in 
 which they were born, but their ftate previous to their 
 converfion and being quickened in Chrift Jefus — as 
 ^* having their former con^verfation in the lufts of the 
 
 flelh. 
 
172 OF SACRAMENTS. Chai». VII. 
 
 in fle{h, and fulfilling the defines of the fleih," which in 
 no fenfe can be applicable to infants — and afterwards as 
 dead in fins by a cuftom of finning, which had grown 
 into a habit, and rendered the mind infenfible to every 
 feeling. To confirm this explication, they further urge 
 that the fame Apoftle confiders man by nature, amidft 
 all the diforders, and imperfeftions of his moral powers, 
 ftill capable of great and worthy exertions. " For when, 
 the Gentiles which have not the latv, do by nature the 
 things contained in the law ; thefe having not the law, 
 are a law unto themfelves, which fhew the work of the 
 /21U ^written in their hearts accullng, or elfe excufing one 
 another." Now, could they be born by nature finners, 
 and yet by nature do the things contained in the law ? 
 Could they do by nature the things contained in the law, 
 could they be a law to themfelves and their confciences 
 bear witnefs and excufe them, while they were by nature 
 under the wrath of God ? Hence they conclude that 
 man is not born under the wrath of God, and therefore 
 not in a ftate of guilt. - 
 
 There is another paflage which the abettors of this 
 tenet confider as unanfwerable, and I fhall take notice 
 of the more, as from thefe two, one may be enabled to 
 form a pretty exaft judgment of the flrength of the ar- 
 gument on both fides. " By one man fin entered into 
 the world, and death by fin ; fo death hath pafTed upon 
 all men, for that all have finned." Now here, it is 
 faid, that the Apoflle's words are too plain to be denied, 
 and too ftrong in proof of the point in queftion to be 
 got over. " M ha've Jinned." You muft either exclude 
 infants, therefore, from this all, or acknowlege that they 
 
 have 
 
Chap. VII. OF SACRAMENTS. 17^ 
 
 have finned ; but this cannot be done, without faying 
 farther that they arc not only exempted from fin but 
 death; for the all, in the one cafe, is of the fame im- 
 port with the a// in the other — " Death hath pafTed up- 
 on a// men, for that a// have finned." In anfwer to this 
 again, it is affirmed, that the words, confidently with 
 the defign of the writer, or with themfelves, cannot ad- 
 mit of this fenfe. The defign of the writer, fay they, 
 is not to eftablifli the dodrine in queftion, but fimply 
 to fhow that the confequences of the fall, fm and death, 
 are more than balanced by the gracious plan of redemp- 
 tion — that as fin and death came by Adam, righteouf- 
 nefs and life came by Jefus Chrift ; fo that where fin 
 had abounded grace might much more abound : nor can 
 we with any propriety fuppofe that the Apoftle, who 
 eftablilhed all his principles on the ftrongeft chain of 
 reafoning, would have left a doflrine of fuch Infinite 
 moment, to reft upon a fingle fentence in the form of an 
 inference, which does by no means arife from any pre- 
 mifes he had formerly laid down ; nay, which is incon- 
 fiftent with the immediately preceding pofition, " that 
 by one man fin entered into the world." For how could 
 fin have entered by one man, if all had finned in that 
 fingle aft of one ? Sin would have entered not by ofit 
 but by a//, and then the rightcoufncfs and life by Chrift 
 would have ftood oppofed, not to fin and death intro- 
 duced by Adam, which, as halh been obfcrved. Is the 
 l#ading purpofe of the Apoftle, but in oppofition to fin 
 and death introduced by all. The phrafc therefore, 
 *' for that all have finned," according to all the rules 
 of found reafoning, can import no more, than that all 
 have fhared of the cfFefts, or fuffered by the fin of one 
 
174 OF SACRAMENTS. Chap. VII. 
 
 man — by that fm which wrought death and all the evils 
 of our nature. 
 
 To invalidate this reafoning, two objeftions are of- 
 fered ; firji. That by this interpretation, the fame thing 
 is made the caufe and effeft : the effeft expreffed in the 
 words is evidently, " fo death hath pafled upon all 
 men;" the caufe, "for that all have fmncd." Now, 
 according to the above explication, fay they, both 
 amount precifely to the fame thing — death hath pafTeci 
 upon all, for that all die ; where the caufe of the death 
 of all, " for that all have finned," which the Apoftle 
 had affirmed, is plainly made an eifedl of that caufe. 
 In anfwer to this it is faid, ift. That the fame thing is 
 by no means made caufe and efFeft : for the caufe of the 
 death of all is expreffed in the beginning of the verfe, 
 and not in the conclufion : " by one man fin entered 
 into the world, and death by fin " — What death ? Not 
 merely the death of Adam, but the death of all his pof- 
 terity ; " fo death hath- paffed upon all." The fin of 
 Adam is, therefore, the caufe here affigned by the A- 
 poftle, and the fecond part of the fentence, " for that 
 all have finned," is irierely an amplification, and proof 
 from fa£l, of the truth of the firft part, " that death 
 hath paffed upon all," and therefore expreffes no more 
 than that all a£lually die : and as a further proof of the 
 propriety of this explication it is contended, that what 
 is here tranflated, ** all have finned," ought to have 
 been rendered, *' all are become mortal" (fee Dr. Tay- 
 lor on this paffage). But zdly, it is affirmed, that by 
 taking the words " for that all that have finned" in an 
 aftive fenfe for the caufe of the elTedl, " fo death hath 
 
 paffed 
 
Chap. VII. OF SACRAMENTS. 17; 
 
 pafled upon all men," you make the fin oi all, the caufe 
 of the death oi all, which is both falfe iri itfelf, and con- 
 trary to the reafoning of the ^\poftle, .that fin and death 
 entered by one. The Apollle, therefore, muft certain- 
 ly mean, agreeably to all our ideas of propriety and 
 found reafoning, that, in confequcnce of Adam's fin, he 
 became mortal ; death was inflifted upon him as a ju- 
 dicial punifhment. or became the natural confequence 
 of his difobedience ; that his pofterity, therefore, by be- 
 ing univerfally fubjcfted to death, the effeft of Adam's 
 fin, are in faft treated as if they were finners, even thofe 
 wh-) have not finned after the fimilitude of Adam's 
 tranfgreffion. This they contend is a juft and rational 
 account of the words, and agreeable to the general te- 
 nor of Scripture ; and that inftead of confounding caufe 
 and effeft, it makes the whole text confillent, intelligi- 
 ble and plain. 
 
 T HE. fccond oh\t€don is, that the whole force of this 
 reafoning goes upon the abfurdity — that all men were 
 prefent, and finned perfonally in this one man, what 
 no one was ever foolifli enough to affert — an imputation 
 of guilt being only contended for. But what fay the 
 opponets is an imputation of guilt ? The confequences 
 of guilt we underftand, and acknowledge that in the 
 natural order of Providence they may extend through 
 fucccflive generations, and involve the innocent as well 
 as the guilty, but guilt which is pcrfonal, cannot 
 poflibly be transferred : for what is guilt, but the 
 charge that lies againft a moral agent, as being a 
 finner, or tranfgrefTor of the divine law ; and he who 
 is chargeable with fin is chargeable with the caufe ; or 
 
 upon 
 
i-j6 OF SACRAMENTS. Chap. VII. 
 
 upon what is the charge laid ? and if with the caufe be- 
 yond all doubt with the effefts : and fo the conclufion 
 would be the fame, — that fin and death were the eiFefts, 
 not of the fin of one man, but of all men, which is 
 a downright contradiftion, by fuppofmg that they 
 were caufes both of natural and moral efFefts before 
 they were born. This, they infill:, is no quirk to evade 
 the force of an argument, but neceflarily arifes from the 
 very conftruftion of the words, as explained to fupport 
 the dodtrine of original guilt. 
 
 The opponents of this tenet add further, that the 
 fciptures not only give no countenance td the doftrine 
 of original guilt, but eftabliih clear principles in direft 
 ©ppofition to it. Amongfl: many others they advance 
 the following : "In thofe days, faith the Lord, they 
 fhall no more fay the fathers have eaten four grapes, 
 and their children's teeth are fet on edge, becaufe every 
 man fliall die in his ozt;« iniquity ; every man that eat- 
 eth the four grapes his teeth fhall be fet on edge." 
 Now, fay they, thofe days refer to the gofpel days, as 
 evidently appears from the fubfequent verfes. " Behold 
 the days come that I will make a new covenant with 
 the houfe of Ifrael, not according to the covenant that I 
 made with their fathers, when I took them by the hand 
 to bring them out of the land of Egypt," which pro- 
 inife they argue cannot poffibly regard exemption from 
 temporal punifliment, or the confequences that arife 
 from the order of Providence j though it is introduced 
 in anfwer to a complaint of this kind : for it ftill holds 
 true that children fuller in many inftances on account of 
 the folly and vices of their parents, even in a rational 
 
 capacity, 
 
Chap.vu. of sacraments. 
 
 177 
 
 capacity, though in a leiTcr degree : this promife mull, 
 therefore, regard the future confequences of vice, and 
 the efFe<Ss of guilt in general, as they (hall appear fairly 
 balanced in the final completion of the divine admini- 
 ftration more fully explained in the gofpel — Under 
 which difpenfation of divine grace to men, the promife 
 gives the fulleft aflurancc that *' the fon fhould not bear 
 the iniquity of his father, but that the foul that finneth 
 fhall die,"— confequcntly that thofe natural evils which 
 arife from the order and conftitution of Providence, and 
 which may feem in the mean time inconfiftent with juf- 
 tice, are permitted, and intended for the happincfs of 
 the fufferer, if he is not wanting to himfelf, and fhall 
 be fully accounted for. 
 
 Another principle, which they affirm to be efta- 
 blifhed in Stripture is, — That it is a law only that can 
 inform us of our duty, when we have tranfgrelTed, and 
 to what punifhment we Hand in juftice expofed j and 
 this they confirm by the Apoftolic maxim, " that where 
 there is no law, there is no tranfgreffion." — And again, 
 ** the law worketh wrath." To fuppofe, therefore, 
 wrath, or punifhment, without the tranfgreffion of a law 
 would be abfurd. And will any one, add they, feri- 
 oufly maintain, that infants are capable of knowing or 
 tranfgreffing a law; or that without tranfgrenion there 
 can be guilt ? — That, if there are any fuch, it is impof- 
 fible to argue v/ith them on the principles of Scripture 
 orofreafon: — on the principles of Scripture, fince it is 
 here exprefsly afTerted, that where there is no law there 
 is no tranfgreffion : and, what is a law, but a rule of 
 duty enforced by proper authority, fully explained and 
 M andcrflood ? 
 
178 OF SACRAMENTS. Chap. VIL 
 
 anderftood ? — On the principles of reafon ; becaufe thefe 
 confirm the doftrine eftabliftied in the Scriptures, and 
 gives us the fullefl afTurancc, on the one hand, that no 
 creature can be the fubjeft of a moral law who can nei- 
 ther underlland nor obey it ; and, on the other, that to 
 fuppofe fuch a creature by the conftitution of its nature 
 fubjeded to final mifery, is utterly inconfiftent with 
 every idea we can poflibly form of the righteous Lord of 
 the univerfe. — To fupport this argument, they reafon 
 thus : — It depended, without doubt, on the determina- 
 tion of the great Lord of the univerfe, what rank any of 
 his creatures fhould hold, and, in particular, what fu- 
 perior advantages his rational creatures fhould enjoy ; 
 becaufe thefe being the fole effeft of his free bounty, he 
 might have bellowed them with a more or lefs fparing 
 hand : while exiflence, upon the whole, remained a 
 bleffing, there could be no caufe of complaint; nothing 
 inconfiftent with our ideas of divine reftitude. He 
 might have fubjeded them to death, therefore, by the 
 original conftitution of their nature, or by any other 
 intermediate ftep, which to infinite wifdom fhould ap- 
 pear beft ; but that he fhould have fubjeded them to a 
 ftate, wherein they would be expofed to all the mifery 
 confequential upon guilt, without any aft of their own, 
 or faved by a remedy entirely dependent on the pleafure 
 of another, is impoffible to fuppofe, without the higheft 
 indignity to the honour and reftitude of his moral go- 
 vernment. It would be to reprefent him as fporting in 
 the moft cruel and tyrannical exercife of his power, and 
 afting in oppofition to his plaineft and moft folemn de- 
 clarations. *' Therefore, thou Son of Man fpeak unto 
 the Houfe of Ifrael, thus ye fpeak faying, if our tranf- 
 
 grefliony 
 
Chap. VII. OF SACRAMENTS. 17^ 
 
 greffions and our fins be upon us, and we pine away in 
 them, how fhould we then live ? Say unto them, as I 
 live faith the Lord, I have no pleafure in the death of 
 him that dieth. — Turn ye, turn ye, why will ye die, O 
 Houfe of Ifrael ?" 
 
 It is difficult, therefore, fay they to determine, whe- 
 ther the notion of original fin, or the expedient that 
 priijis have contrived of waftiing it away, by flinging a 
 few drops of water from their finger ends, is to be con- 
 lidered as die greateft refleftion on the righteous Lord. 
 
 Such is the general ftate of the argument. If yoa 
 afTume the negative, you thereby fuperfede every dif- 
 pute concerning the efficacy of baptifm in vvafhing away 
 original fin. If you fall in with the orthodox and po- 
 pular do£lrine, and maintain the affirmative, the realbn- 
 ing in the former fcdlion remains entire and unhurt. 
 
 SECT. IV. 
 
 Of the efficacy attending the Lord's 
 Supper. 
 
 WE now go forward to the fecond pofitive inftitu- 
 tion of Chriltianity, and fhall examine into the 
 particular virtues afcribcd to it, formerly taken notice of 
 (feflion II.) The original inftitution is as follows: 
 ** And he took bread, and gave thanks, and brake, and 
 gave unto them, faying, this is my body which is given 
 for you ; do this in remembrance of me. Likewife alfo, 
 M 2 after 
 
i8o OF SACRAMENTS. Chap.VIL 
 
 after the fupper the cup, faying, this cup is the New 
 Teftament in my blood fhed for you ; as oft as ye eat 
 this bread, and drink this cup, ye fliew forth the Lord's 
 death until he come again," This is the inftitution. 
 Aad taking it afide from every human commentary, 
 CQuld one ealily be brought to think, that this were a 
 greca myftery ? Surely there is nothing here of which, 
 the mind doth not perceive the meaning, the end, the 
 reafonablenefs and propriety. — Great and diftinguiihed 
 events have been commemorated in all ages, and among 
 all nations, by fome adlion and external rite or fymbol 
 exprefilve of public joy and gratitude. Sacred and pro- 
 fane hiftory are full of them. In conformity to thefe, 
 but more efpecially to the paffnuer inftituted to preferve 
 the remembrance of a fignal deliverance, and which the 
 Jews themfelves confidered as typical of that greater by 
 the Meffiah, when he fhould come in his power and 
 glory to redeem them from all their enemies, our Lord 
 appoints this memorial of himfelf, and his love to fmners 
 in laying down his life for them, to be obferved by all 
 his friends to the end of the world. And what could be 
 more fuitable to the end He had in view .•' — Eating and 
 drinking together in a focial manner hath ever beea 
 cfteemed a fign of friendfhip, and, at the fame time, 
 ferves to ftrengthen it. Eating and drinking together 
 in a religious view con/ecrates that friendfhip, and, be- 
 fides, hath an immediate tendency in this inftitution, to 
 imprefs on the mind a deep fenfe of the inettimable blef- 
 fings of redemption : of that bread which came down from 
 heaven for the life of men. By external and vifible figns 
 it brings to our imagination, more readily, the whole 
 tragedy of our Lord's, fufferings, and aftefts the foul 
 
 more 
 
Chap. VII. OF SACRAMENTS. i8, 
 
 more forcibly ; thereby exciting every devout afFcftion — 
 particularly, humiliating views of ourfelves, and the 
 moll profound admiration of the divine condefcenfion 
 and mercy ; a holy indignation, and hearty purpofes 
 againll fin, a noble elevation above the world, and love 
 to one another. All thefe efFefts this inftitution is fitted 
 to produce in a mcwal, gradual, and progreffive manner, 
 thus operating agreeably to its nature, and fimilar to 
 every other duty of religion. — Nor doth it any where 
 appear, that it is accompanied with efFefts of a more ex- 
 traordinary nature ; or that a divine efficacy, or divine 
 virtues, of any kind, are communicated in any other 
 manner. — As there are fome paflages of Scripture, how- 
 ever urged in fupport of thofe enthufiallic, and we may 
 venture to affirm, equally unfcriptural, and unintelligi- 
 ble notions, of *' fealing to believers the benefits pur- 
 chafed by Chrift ;" " giving Chrift in this Sacrament 
 for fpiritual food," and in general of God's communi- 
 cating, in this ordinance, as by a vehicle, immediately 
 ««nd powerfully with the fouls of men, — by certain mani- 
 feftations, impreffions, fpiritual fervors, and effufions of 
 divine grace. It may be proper to take notice of them, 
 where we fhall have occafion to lay open further the na- 
 ture of this inftitution, and, at the fame time, tp fhow 
 how they have been perverted and abufed. 
 
 The firft is a part of the inftitution itfelf, " This 
 cup is the New Teftament in my blood fhed for you." 
 Now, from this it is inferred, that partaking of the 
 cup, and confequently of the bread, is the feal of the 
 new covenant, or the covenant of grace, and if, of the 
 covenant, then of all the bleffings contained in it. — But 
 M 3 why 
 
i82 OF SACRAMENTS. Chap.VIL 
 
 why the feal ? Do not the words themfelves exprefs their 
 own meaning fufficiently ? Certainly they do : for 
 neither cup nor wine could, in the nature of things, 
 be a New Teilament ; for it is a New Teftament 
 in blood. " This cup is the New Teilament in 7ny 
 blood,^' I. e. a new legacy of blefhngs purchafed and 
 confirmed by blood : the cup or wine, therefore, can be 
 no more than the external fymbol of this blood. The 
 bleffings are fealed by the blood, and the blood is repre- 
 fented by the cup, fo that in truth, if we ivill fpeak of 
 feals, the bread and the wine are but the figns or fym- 
 bols of the feals of this New Teftament ; — the bleffings 
 of which belong to every believer, — to every friend of 
 Chrift, who doeth whatfoever he commandeth, and, in 
 particular, who doeth this \n remembrance of him. It 
 is our devout remembrance of the death of the Son of 
 God, and the fenfe we thereby exprefs of the great 
 bleffings wc hope for by it, with the pradlical improve- 
 ment that arifes from fuch a public and folemn profef- 
 fion of this hope, that conftitutes the very charafteriflic 
 of this divine inftitution. *' For as oft as ye eat of this 
 bread, and drink of this cup, ye ihew forth your Lord's 
 death till he come again." — Thus it is evident, that the 
 iniUtution itfelf plainly expreffes its own meaning and 
 end ; fo that every other virtue, or efficacy appended to 
 it, is wholly the fuperaddition of human invention. 
 
 "VtiE fecond paflage that deferves notice is, "The 
 cup of bleffing whidi we blefs, is it not the communi- 
 on of the blood of Chrill, and the bread which we 
 break, is it not the communion of the body of Chrill;?" 
 which words, is it faid, are a plain declaration, that par- 
 taking 
 
Chap. Vn. OF SACRAMENTS. 183 
 
 taking of the cup and the bread is a dircft ad of fpiri- 
 tual communion between Chrift and the foul. And 
 what if it fhould ? Is not every a£l of religious wor- 
 ihip, if performed with a proper temper, an immediate 
 aft of fpiritual communion? Is not prayer in a fpecial 
 manner, where, in words the moft humble and fervent, 
 and in pofture the moft reverent and fubmiffive, we ad- 
 drefs our Maker, an immediate aft of fpiritual commu- 
 nion ? When deeply retired within himfelf, the devout 
 worfhipper pours cut his ibul before him who knows his 
 thoughts afar off, and who dwells with the man of a 
 contrite fpirit — can we fuppofe any intercourfe between 
 God and the foul more immediate or fpiritual ? Nay, 
 it may be faid with the higheft affurance, that he who 
 lives in the habitual and confcientious difcharge of his 
 duty, holds daily communion with God. " If we walk 
 in the light as he alfo is in the light, then we have com- 
 munion with one another, and the blood of Chrill cleanf- 
 eth us from all iniquity"—" If any man love me he will 
 keep my words, and my Father will love him, and we 
 will come into him, and make our abode with him." 
 Not one text fo ftrong in all the New Teftament is to 
 be produced to juftify the extravagant notions concern- 
 ing the Lord's fupper. — But, in order to undcrlland the 
 real import of thefe words, it is proper to attend to the 
 immediate point the Apoftle had in view ; which, if 
 any one chufcs to look at the words with attention, will 
 evidently appear to be as follows : — Corinthians, your 
 conduft is very inconfillent, and highly blameable with 
 regard to the facred inftitution of the fupper. Is not 
 this folemn rite of eating bread and drinking wine, as 
 a memorial of the death of Chrift, and the grand bene- 
 M 4 fi.U 
 
i84 OF SACRAMENTS. Chap. VII. 
 
 fits purchafed by it, a peculiar badge of your chriftian 
 charafter ? do ye not thereby profefs to have renounced 
 heathenifm and idolatry, and to acknowledge the divine 
 author of this inftitution for your Lord and Mafter, 
 to fubmit to his authority, and to be direfled by his 
 laws ? And will ye yet enter into the temples of idols, 
 and eat things offered to them, and thereby join in com- 
 munion with unconverted Gentiles in their worfhip of 
 their falfe deities ? By eating that bread which repre- 
 fents the body of Chrift, and drinking that wine, which 
 reprefents his blood, ye profefs to hold communion with 
 him, and to derive your kopes of eternal happinefs 
 from him, and will ye aft a part fo evidently inconfif- 
 tent as likewife to hold communion with fiftitious Gods, 
 %vho, in truth, are devils ? For, " I fay that the things 
 which the Gentiles facrifice, they facrifice unto devils, 
 and I would not that ye fhould have fellowlhip with 
 devils. Ye cannot drink of the cup of the Lord, and 
 $he cup of devils, ye cannot be partakers of the Lord's 
 table, and of the table of devils," This is the Apoftle's 
 argument, and hath entirely a reference to the impious 
 praftice immediately taken notice of, which, it feems 
 fome profeffing chriftians were led to from their connec- 
 tions with the heathens, or from prejudices ftill remain- 
 ing with regard to that worfhip from which they had 
 been fo lately converted, 
 
 A //^zWpafTage is, " For he that eateth and drinketh 
 unworthily, eateth and drinjceth damhation to hirafelf." 
 From which it was pretended, that if the danger of com- 
 municating unworthily is fo great, the advantages arifing 
 from communicating worthily mufl be in proportion—? 
 Thgl; worthily participating of this ordinance hath an ex- 
 cellent 
 
Chap. VII. OF SACRAMENTS. 185 
 
 cellent tendency to infpire pious and divine afFeftionj 
 into the foul, and to promote the fpiritual life, and that, 
 along witii the practice of the other duties of leligion, 
 it Will gradually form the mind into a heavenly temper, 
 and thereby qualify it for future happinefs, is ackno%v- 
 Icdged : and that unworthy participating is a high aft of 
 profanation, and indicates a mind void of every fenfe of 
 religion, is likewife admitted; but neither the one, 
 nor the other fave or damn by themfelves ; nor was it 
 the intention of the Apoftle to afTert any thing fo ab- 
 furd. He fecms to have had no view to the final pu- 
 nifhment of wicked men, or unworthy partakers, on 
 the one hand, nor to any peculiar benefits arifing from 
 worthy partaking, on the other. His difcourfe refers 
 entirely, as is almoll univerfally acknowledged, to cer- 
 tain prefent and temporal punifhments inflifted, imme- 
 diately by the hand of God, as a vifible difplay of his 
 difpleafure againft a grofs abufe of this inllitution, which 
 the Corinthians were guilty of, and that in fo notorious 
 a manner, as few, it is prefumed, are likely to be charg- 
 ed with — The cafe was this, under pretence of meeting 
 to celebrate this divine fervice, they not only made no 
 diiFerence between it and a common meal, but behaved 
 like riotous people in a tavern — fome of them getting 
 drunk and reeling home from their affemblies. This 
 was not to eat the Lord's fupper, as the Apoftle tells 
 them : it was converting a facred duty into a drunken 
 debauch, and expofing the chriftian charadler in a moft 
 fcandalous manner: and therefore as a caution to others, 
 and left the heathen fhould blafpheme, required fome 
 manifeft and fignal intcrpofition of Providence to mark 
 the offenders. *' For this caufe many of them wera weak, 
 
 an4 
 
i86 OF SACRAMENTS. Chap. VII. 
 
 and many were fallen afleep." They are therefore 
 warmly admonilhed to difcern the Lord's body, that is 
 the great end of this chriftian fervice, and that temper 
 ^ which alone could render it acceptable— or if they fhould 
 engage in this folemn and facred rite in a thoughtlefs, 
 diffipated, and licentious manner, they thereby eat and 
 drunk damnation to themfelves— -they moft affuredly 
 expofed themfelves to the divine judgments— fevers bo- 
 dily difeafes, perhaps death itfelf. 
 
 There is Hill one pafTage further that merits particu- 
 lar attention. Romanifts triumph in it as a decifive 
 proof of the real prefence — and priejls of ^vtxy denomi- 
 nation as *' an irrefragable evidence that fpiritual life 
 and grace, and a right to immortality, are made to de- 
 pend on a worthy participation of the eucharijt.^' This 
 noted pafTage is to be found, John, Ch. 6. v. 53, 54. 
 " Then faid Jefus unto them, verily, verily, I fay unto 
 you, except ye eat the flefh and drink the blood of the 
 fonofman, ye have no life in you, whofo eateth my 
 flefh and drinketh my blood hath eternal life, and I 
 will raife him up at the lafl: day." Thefe are the words, 
 and we beg that the candid reader may follow us ftep by 
 Hep, while we attempt to afcertain the genuine fenfe of 
 them. 
 
 Let it be obferved then, that the immediate point 
 between our Lord and the Jews was, concerning his di- 
 vine charafter : ' believing on him as the MefTmh promif- 
 ed, and confequently the evidence of his publick miffion. 
 This will be found to be the leading quellion on all oc- 
 cafions. between him and them. This point, in the chap- 
 ter 
 
Chap. VII. OF SACRAMENTS. ,87 
 
 ter now before us, was introduced by another — The 
 people had dircovered a great forwardncfs in foUowiag 
 him, after having been miraculoufly fed with a few 
 loaves: Jefus, who knew what was in man, immcdiatjJy 
 perceiving their falfe views, tells them without difguifc, 
 ** Ye feek me not becaufe ye faw the miracles, but be- 
 caufe ye did eat of the loaves and were filled." Ye arc 
 entirely led by grofs and carnal views, and do not per- 
 ceive the evidence of my divine commiflion, though ex- 
 hibited in the moft fatisfying manner to your fenfes. — 
 Ye purfue with keennefs and afliduity that bread 
 which periflieth, overlooking altogether that which en- 
 dureth unto eternal life. Hence it is evident that by tlie 
 bread that periflieth our Lord refers to the loaves, and 
 by the bread that endureth to everlalling life, to the 
 hopes of eternal glory by him as the MefGah, and the 
 means by which they were to obtain it — for this bread 
 the Son of man ijuhctn the Father had fealed was to give. 
 —And that the Jews, though their prejudices would 
 not permit them to attend to the plaineft and moft con- 
 vincing proofs of his divinity, underftood him as fpeak- 
 iug of the means of eternal happinefs under the meta, 
 phor of bread, fcems pretty plain, firrt, becaufe they 
 were habituated to confider the higheft fpiritual bleifings 
 under this idea, as appears from a maxim cllablilhed 
 among them, " Blefled is he that fhall eat bread in the 
 kingdom of God." Luke, chap. 14, 13. Secondly, 
 from thequelHon they immediately put to Jefus, " What 
 ihall wc do that we might v/ork the works of God r " — - 
 He had called upon them to labour for this bread that 
 endureth unto cverlafting life, and they feem to be con- 
 vinced that, as it was to be obtained in no other way, 
 
 it 
 
i88 OF SACRAMENTS. Chap. VII, 
 
 it well deferved their moft aftive endeavours : What 
 fliall we do then that we might work the works of God ? 
 What further working doth God require of us as the 
 means of eternal happinefs ? We are drift obfervers of 
 the law of Mofes, is any thing further neceflary ? Can 
 we perform any works greater or better, feeing he that 
 doth thefe things fliall live by them ? This is the plain 
 meaning of the queftion, or it can have no connexion 
 with what goes before ; and in this view it may be con- 
 fidered as a ferious inquiry, or put in the way of ridicule 
 and triumph. Jefus, however, gives a plain and deci- 
 five anfwer to it ; " This is the work of God, that ye 
 believe on him whom he hath fent." Ye reft your hopes 
 of falvation on the law, and the works ye perform in 
 obedience to it ; thefe ye confider as your everlafting 
 food ; but I tell you that there is another work which 
 God requires, and by which he is eminently glorified, 
 believing on him whom he hath fent, — the promifed 
 Meffiah, through whom alone you are to look for eternal 
 life ;■ and who now holds out to you the means that lead 
 to it : this is the bread of which I am fpeaking, and 
 ** ivhich the Son of man (hall give unto'you ;" becaufc 
 for this end he was fent into the world and fealed 
 — veiled with a divine commiffion by the Father. 
 In confequence of this plain anfwer, which could 
 not be miftakcn, the return made is evidently in point ; 
 " What fign fhowefl; thou that we may fee and believe 
 thee?" Our fathers did eat manna in the wildernefs, 
 &c. verfe 31, 32, Mofes fed our fathers in the wilder- 
 nefs for the fpace of forty years ; this was an incontefti- 
 ble proof of his divine miffion, what doft thou work? 
 Jefus doth not fee fit minutely to enter into the argu- 
 ment* 
 
Chap. VII. OF SACRAMENTS. 189 
 
 ment, and by a comparifon between himfelf and Mofes, 
 ia every point of view, to ftiow his fupcrior charafter. 
 and tiiat his miffion was attended with fuperior evidence ; 
 but keeping in his eye the inftance they had already fpe- 
 cified of their having been fed with manna, he con- 
 tinues his fimilitude, only adopting the word manna for 
 that of bread, as he finds occafion ; — and endeavours to 
 perfuade them, that in him they had a more wonderful 
 proof of the extraordinary interpofition of Providence 
 than their fathers had, in this very inilance, through 
 the miniltry of Mofes. — That the bread of which they 
 boafted was not from heaven in the fame fenfe, and for 
 the fame important ends, that he came from heaven ;— 
 that this manna defeended from the upper regions of 
 the air only ; he from the throne of God ; — that it ad- 
 miniftered for a feafon to a teropcral life ; that he was 
 that bread of which if a man eat, }i€ Ihall never die ; 
 *' Verily, verily, I fay unto you, Mofes gave you 
 not that bread from heaven ; but my Father giveth 
 ^ you the true bread from heaven ; for the bread of 
 God is he that cometh down from heaven, and giveth 
 life unto the world." — It is, therefore, felf-evident, 
 that OUT Lord fpeaks here of himfelf, and the great blef- 
 fings of his fpiritual kingdom, under the metaphor of 
 bread ; and that by eating this bread he underftands be- 
 lieving in him is no lefs evident, " and Jefus faid unto 
 them, he that cometh unto mc fhall never hunger, and he 
 that believeth on mc fhall never thlrft ; but I have faid 
 unto you that ye have feen mc and believe not. " I am 
 the bread of which I fpeak, and by eating of this bread, 
 I mean believing on me : but all the means i have hi- 
 therto ufed, though under the apteft fimilitudes I have 
 
 held 
 
igo OF SACRAMENTS. Chap. VII. 
 
 held forth the truth unto you, have been in vain — "ye 
 have feen me" " this living bread" *' and believe not" 
 V. 35. Can there be any doubt, after this, what our 
 Lord intends by eating his flefh and drinking his blood ? 
 feeing his flefh and his blood were given for the life of 
 the world, that is to obtain all thofe fpiritual bleflings 
 neccffary to our eternal happinefs, and by faith in him 
 alone thefe bleffings can be obtained ? — Or if there 
 fhould remain any, the conclufion of this difcourfe is 
 left on record on purpofe to remove them. "It is the 
 fpirit that quickeneth, the fielh proiiteth nothing, the 
 words that I fpeak they are fpirit and they are life." 
 The whole flrain of this difcourfe is to be interpreted in 
 a fpiritual fenfe, ye are, therefore, wholly incxcufable 
 if ye miftake my words, or pretend to ftumble, as if 
 they carried the abfurdity in them — of this man, giv- 
 ing his flefh to eat. 
 
 But fetting afide this plain key to the words, it ap- 
 pears from other confiderations, that they cannot polTibly 
 refer to this Chriftian fervice. It was not yet inflituted, 
 and, therefore, they to whom Chrift fpeaks could have 
 no notion of it, nor form any idea of his meaning; how 
 then could they be blameable on this account ; — upon 
 what grounds could he find fault v;ith them ? Befides, 
 the words in queftion are evidently an univerfal propo- 
 fition adapted to all times and places, without exception 
 where the religion of Chrifl is, or fhall be known ; and 
 to the very time and circumflances in which they were 
 fpoken. Now, in the firft place, if we fuppofe them 
 immediately applicable to the Lord's Supper, they were 
 by no means adapted to the circumftances of thofe to 
 
 whom 
 
Chap.vil of sacraments. 
 
 i9» 
 
 whom Chrift addreflcs himfelf ; for they were not yet 
 believers ;— and can we admit any thing (o abfurd, as 
 that he fhould explain to unbelievers the import and 
 peculiar virtues of a particular external rite of his reli- 
 gion, and which in a fpecial manner is confidered as a 
 badge of it ? — That he fhould charge them with igno- 
 rance and obflinacy in not underftanding, or oppofing a 
 detached part of a fy/lem, while they were ignorant of, 
 and rejefted the whole ? — Neither, in the fecond place, 
 is it univerfally true, that he who hears the Gofpel 
 preached, and profeffcs to believe it, may have accefs to 
 partake of the Eucharijl. His fituation in life may ren- 
 der it utterly imprafticable ; and yet the propofition ad- 
 mits of no limitation ; " Except ye eat the flefti of the 
 Son of man, and drink his blood, ye have no life in 
 you." They muft, therefore, admit of a fenfe applica- 
 ble to every fituation in which the Chriftian can be 
 placed : — add to this, that there is an efficacy afcribed to 
 this eating and drinking, which the wildeft enthufiaft, 
 or the moft furious bigot, will not pretend to afcribe to 
 ^he ad of communicating, *' whofo eateth my flefh, 
 and drinketh my blood, hath eternal life, and I will 
 raife him up at the laft day." Hold, you go too far. 
 Moll affuredly he who partakes nuorthily fhall have eter- 
 nal, life — What do you mean by partaking issorthily ? 
 Is it partaking with proper difpofitions of foul, faith, 
 love, godly forrow ? No doubt ; thefc are charaderif- 
 tics of a good man, and a good man fli.ill certainly be 
 faved by this along with the other means of religion. 
 But will any one be foolilh, or prefumptuous enough 
 to aflert that tlic fimplc ad of eating and drinking faves ? 
 This eating and drinking, therefore, muft, in the very 
 
 nature 
 
193 O F S A C R A M E N T S. Chap. VII. 
 
 nature of it, refer to fomething, to which, agreeably to 
 the whole tenor of Scripture, eternal life is abfolutely 
 promifed : and that is faith in Jefus Chrift the Son of 
 God, the Saviour of the word. 
 
 In oppofition to this it is faid, that this interpreSatio» 
 makes flefh and blood fignify the doctrine of Chrift, 
 which cannot be, feeing it is exprefsly faid, "That the bread 
 that I will give is my flefh, which I will give for the life 
 of the world :" but Chrift's doftrine was not offered up 
 for the life of the world, but his flefh and his blood only." 
 True, the doftrine of Chrift was not offered up : no 
 one ever thought of afferting a thing fo fenfelefs. But 
 is it not the capital zn6. diftinguilliing doftrine of Chrif- 
 tianity, that Chrift was offered up to bear the fins of 
 many — and that he actually bore our fins on his own 
 body on the tree? May not faith in this propofition, 
 therefore, with the doftrines, precepts, and inftitutes 
 infeparably connedled with it, and refting upon it as 
 their foundation, with" the greatell propriety ftand for 
 the whole fyftem of his religion ? And doth it not pre- 
 cifely amount to the fame thing, whether we fay we are 
 faved by the doftrine of Chrift, or by Chrift dying, fee- 
 ing his fufFerings and death fignified by giving his flefh, 
 is the great obj eft of the chriftian's faith, and the pri- 
 mary doftrine of his religion ? How pitiful is it then, 
 to quibble about words, and to pretend to avail one's 
 felf of difference of founds when the fenfe is obvioufly 
 the fame .? Nothing can be more unworthy of the can- 
 dour or dignity of a reafoner. — We may, upon the whole, 
 therefore, pronounce with the utmoft affurance that this 
 noted paffage can have no relation to this inftitution. 
 
 It 
 
Chap. VII. OF SACRAMENTS. 
 
 >93 
 
 It may be thought, that there is an evident mark of 
 dillinftion put upon this ordinance, by tl^ particular 
 revelation made concerning it to the Apoftle Paul. But 
 there can be no weight in this : becaufe not merely with 
 regard to this inltitution but the whole fyftem of chrif- 
 tianity, the Apoftle was inftrufted by immediate revela- 
 tion. " I certify unto you, brethren, that the Gofpel 
 which was preached of me was not after man : for I 
 neither received it of man, nor was I taught it but by 
 the revelation of Jefus Chrift. For when it pleafed God 
 to reveal his Son in me, I went not up to Jerufalem, 
 I conferred not with flefh and blood — Now the thing 
 that I write unto you, before God I lie not." This 
 inftitution, therefore, ftands exaflly on the fame foot, as 
 to the Apoftle's knowledge of it, with the other parts 
 of Chriftianity. 
 
 SECT. V. 
 
 Of the right of dispensing the positive in- 
 stitutions OF CHRISTIANITY. 
 
 AN important branch of this inquiry ftill remains, 
 and that is, — fuppofing for argument's fake, that 
 thefe inftitutions are attended with all the extraordinary 
 virtues that prieftcraft or enthiifiafm have afcribed to 
 them — To whom doth the difpenfation of them pro- 
 perly belong? Are they a part of the common rights 
 of Chriftianity, or are they committed into the hands 
 of a certain order of men, who have the fole and e.xclu- 
 iive right of adminiilrating them? Muft the body of 
 N chriftians 
 
194 OF SACRAMENTS. Chap. VII. 
 
 chriftians receive them from their hands, or lofe the be- 
 nefit of them ? If the facraments are really what eccle- 
 fiaftics of every denomination almoft, would make them, 
 and come up to the idea we have given of them from 
 their own words. (Se6l. 2d.) This is furely a queftion 
 of the greateft moment. It is a queftion whether the 
 great bleffings which the Gofpel exhibits, and renders 
 neceffary to our Salvation, are left open to every indi- 
 vidual, or are converted into a mere monopoly. The 
 liberty with which Chrift hath made us fiee depends on 
 the anfwer. — And though, from what hath been alrea- 
 dy oiFered, it appears with the cleareft evidence ; that 
 whatever privileges belong to the church of Chrift, be- 
 long to the body of chriftians in general, and to every 
 particular fociety met in his name and agreeable to his 
 laws ; that the notion of Apoftolic fucceffion, and the 
 myfterious chain eftablilhed by laying on of hands is en- 
 tirely without foundation ; and that what are called the 
 facraments are pofTeffed of no fpecial efficacy by any im- 
 mediate divine appointment or promife, as diftinguiflied 
 from the other parts of religion — In order, if paflible, 
 to lay the ax to the root of the tree, and ftrike at every 
 pillar on which Ecclefiaftic ufurpation ftands ; we fhall 
 no^jo endeavour to fhow, that no order of priefts have 
 any exclufive right of adminiftration, but that thefe in- 
 ftitutions are a part of the common privileges of Chrifti- 
 anity. — To begin with baptifm. 
 
 And here we are fufiiciently fenfible, that the whole 
 church of Rome exprefsly deny the neceffity of a prieft 
 to adminifter, and even anathematize thofe who affirm 
 the contrary ; and fo far they are confiftent with them- 
 
 felves» 
 
Chap. Vfl. OF SACRAMENTS. 195 
 
 felves, while they affirm that the mere application of 
 the external rite walhes away original fin, and brings 
 the grace of jullification into the foul ; neither have the 
 church of England exprefsly aflerted that it is neccfTary, 
 though it can admit of no doubt, that the IJenti meats 
 of the original compilers of their fervicc, at baptifm, 
 point evidently this way. What length the church of 
 Scotland have gone on this head, wilh be beft feen from 
 their public confeffion — And in general it is well 
 known that the whole body of nonjurors, and highflyers 
 of every denomination, agree in maintaining the necef- 
 fity oiprirjlly ordination to give validity to this inftitu- 
 tion. This point, notwithftanding thofe who hold the 
 negative, appears, therefore, to merit particular atten- 
 tion. 
 
 The firll fermon that the apoftle Peter preached had 
 the happy efFed of converting three thoufand fouls. 
 There were but twelve apoftles, Matthias included ; and 
 and we have no reafon to think that the one hundred 
 and twenty that compofed the infant-church were veiled 
 with any fpecific commiffion. The original form of 
 baptifm was immerfion, or dipping in water, whence 
 the Apoftle Paul calls it, " being buried with Chrifl in 
 baptifm." — Now can any one, in his fober fenfes, ima- 
 gine that the twelve Apoftles went to work, and with 
 their own hands immerfed three thoufand ? Allowing an 
 equal (hare to every ApoftJe, two hundred and fifty ; — 
 this had been a huge taflc. Is it reafonable, therefore, 
 to fuppofe, that the new converts performed the work 
 themfelves under the eye of the Apoftles, or that the 
 whole church affiftcd in this ceremony. Aod very be- 
 N 2 coming 
 
J96 OF SACRAMENTS. Chap. VII. 
 
 coming it was, in fuch circumftances, that they who 
 thernfelves were already initiated into the Chriftian faith, 
 fliould afllft in receiving their new profelyted brethren, 
 under this, or any other inltituted form, as an evidence 
 of their common profelTion : and that they were all bap- 
 tized we cannot doubt, the hiftorian exprefly informing 
 ns, •' that they who gladly heard the word were baptiz- 
 ed ;" ana which muft neceflarily refer to the three thou- 
 sand immediately mentioned, for we read of no more 
 who believed at this time. Befides, there is no inftance 
 of believing without baptifm immediately following 
 upon it. 
 
 Soon after Peter and John, having wrought a nota- 
 ble miracle, we are inforn:ed that five thoufand more 
 believed. V^o were to perform the office of baptifm ? 
 Peter and John ? Irapoffible ; and we have no authority 
 to conclude, that any more of the Apoftolic clafs were 
 prefent j for only Peter and John went up into the 
 temple to pray. But fuppoUng the twelve at hand, 
 were they equal to the mighty labour of plunging five 
 thoufand ? It is by no means credible. Add to this, 
 that the prefeat circumilances were very urifavourable for 
 fuch a work. — A council of priefts being initantly aflem- 
 bled full of deadly rage againfl: Peter and John, and con- 
 certing how they might deftroy them ;. and which, by 
 the way, furnifhes another prefumptive argument, that 
 the other Apoftles were not prefent, or they would 
 doubtlefs have been involved in the common plan of de- 
 ftrudion ; and yet they do not appear before the council, 
 ■nor are their names fo much as. mentioned. We may 
 
 certainly 
 
Chap. VII. OF SACRAMENTS. 
 
 '97 
 
 certainly conclude, therefore, that thefe five thoufand 
 were not baptized by the hands of the Apoftles. 
 
 To remove this difficulty, it may poffibly be alleged, 
 that the feventy fent by our Lord himfelf upon an ex- 
 traordinary embafly, and who probably were of the 
 hundred and twenty that aflenibled at Jerufalem after 
 his refurreftion, affifted at this work. To this it may 
 be anfvvered, that mere conjedluring is by no means to 
 be admitted in a cafe that requires pofitive evidence ; — • 
 perhaps they affifted, — perhaps they did not. Both are 
 equally fatisfaftory, if we could affirm nothing further. 
 But to throw the weight on the negative iidc. It ought 
 to be obferved, that, befides their not being once men- 
 tioned by the writer of the apoftolic afts, we know 
 nothing about the duration of their commiffion. It is 
 jull narrated by Luke, without further notice being 
 taken of them, or, of it, fo that we cannot even pre- 
 tend to fay, that they aded in their extraordinary capa- 
 ' city, during all the time of oar Lord's abode upon 
 earth. — The ^contrary, at leaft, is probable, and that 
 their commiffion, which feems to have been intended to 
 make way for his reception, and was certainly limited 
 to the Jewifli nation, was temporary only. The twelve 
 had a fimilar commiffion, but it did not ctJnftitute their 
 apoftolic Jcharafter. It was nc-ccftary, therefore, that 
 they Ihould receive a new embaffy to teach and b.^p^ize, 
 and the feventy not being included in this laft and cha- 
 raft«riftic commiffion, gives us the higheft prefumption, 
 if not the moft fatisfying evidence, that they were not 
 defigaed for the fame public work. 
 
 N3 In 
 
198 OF SACRAMENTS. Chap. VH. 
 
 In further confirmation, that the difpenfation of this 
 ordinance doth not depend on priefily ordination, let it 
 be obferved, that when Peter was called to attend Cor- 
 nelius, the Roman Centurion, — in expedlation of the 
 Apoftle, to whom, admoniflied by a vifion, he had fent 
 a fpecial meflage ; the good mtin had brought together 
 a goodly number of his friends. Peter arrives, is glad- 
 ly received, preaches Jefus, and " the Holy Ghoft fell 
 on them that heard the word." Well, " can any one 
 forbid that thefe fliould be baptized ?" No, furely. 
 But who is to perform the ofhce, and adminifter the 
 facrament of baptifm ? Who, but Peter ? No fuch 
 thing. The venerable Apoftle had not yet it feems, laid 
 the foundation of his future church, or been fo well ac- 
 quainted with the fecret of the keys as his fucceffors. 
 " And he commanded them to be baptized in the name 
 of the Lord." But on whom could he lay his commands ? 
 doubtlefs on " thofe of the circnmcifion who believed"— 
 a few private chriftian.s v/ho were diftinguifhed by no 
 ecclcfialHc commiffion : for there was neither Apoftle 
 nor Elder with him. 
 
 The Apoftle Paul himfelf was baptized by a private 
 difciple : *' And there was a certain difciple at Damaf- 
 cus named Ananias, and to him faid the Lord, arife and 
 go — call for Saul of Tarfus, and he entered the houfe 
 and put his hands upon him, and he received his fight, 
 and arofe and was baptized." But Ananias, it will be 
 faid, had a fpecial commiffion, and that God may em- 
 ploy what inftrumcnts he pleafes in carrying forward his 
 own ends. So he may, and fo he doth. But let it be 
 obferved, never in oppofition to his own eftablifticd and 
 
 declared 
 
Chap. VII. OF SACRAMENTS. 
 
 199 
 
 declared plan. He might have employed any tribe in 
 Ifrael as well as that of Levi, to have miniftred to him 
 in holy things. They had no natural or preferable 
 right. The dift'erence relied alone on the divine deter- 
 mination : but after that tribe was particularly marked 
 out for the facrcd office, and the divine commiflion ex- 
 tended, we do not obferve that infinite wifdom recedes 
 in one ftep from it — The application is obvious with re- 
 gard to the point in view. If the Apoftles or thofe au- 
 thorifed by them, had been the only perfons empowered 
 in the New Teftament-CEconomy to baptize, this would 
 have been a declared limitation of that right to a cer- 
 tain Ecclefiaftic order ; and it would have been a plain 
 receffion from the divine inllitution to have employed 
 a private difciple in this facred department — a thing that 
 ought not to be fuppofed, or admitted, but where the 
 fame end would not have been anfwered by the eftablifh- 
 ed plan of Providence, which cannot be pretended in 
 the prefent cafe : becaufe it is evident that the circum- 
 Itances of Paul's converfion might have been fo ordered 
 as to have brought him with equal advantage under the 
 immediate care of an Apoftle, or fbme one holding a 
 miniftcrial commiflion in the ftated order of fucceffion ; 
 or one of this clafs might have been appointed to attend 
 this extraordinary convert. The employing of a private 
 difciple, therefore, if it was not intended on purpofe, 
 plainly fhows that no general plan was eltablifhed, by 
 which this rite was confined to any order of men by a 
 divine law. 
 
 If from all this it is not fclf evident that the validity 
 
 of baptifm doth not depend on ordination, or any mode 
 
 N 4 of 
 
200 OF SACRAMENTS. Chap. VH. 
 
 ofmlnifterial fucceffion, it appears, at leaft, with fuch 
 probability, as will fatisfy every candid inquirer — where 
 things are left fo much in general, without any defini- 
 tive law, or fixed rule to which we can appeal ; and, 
 certainly, ought to make thofe who diiFer in opinion 
 very modeft in their decifions. 
 
 Why then, it will be faid, did Chrift himfelf give 
 a particular commifilon to the Apoftles to baptize — 
 a fpecial commiffion feems to be without any meaning if 
 it is not limited to the perfons mentioned in it ? To this 
 the anfwer appears by no means difficult. The com- 
 miffion to the Apoftles is not properly a commiffion em- 
 powering them to baptize. This is not intended as the 
 fpectalify of it. Baptifm had been immemorially practi- 
 fed among the Jews as a rite of admiffion to all their pro- 
 felytes. There was, therefore, nothing peculiar here as 
 the objeft of a new commiffion, this rite being a mere 
 transference of an externiil mode from the Jewifh to the 
 Chrittian Church. — The great defign of the apoftolic 
 commiffion evidently regards the fmgular work in which 
 they were to be engag-ed — of witneiring for their Lord, 
 and preaching his gofpel to all nations : a work to which 
 no human power were equal. It required a fpecial call, 
 Bnd fpecial affiftance. JT-Zj call, andthe a^urance of i^is 
 r'Jiftance, are furely the fubftance and ftrength of the 
 apoftolic commiffioa. True, they were likewife to bap- 
 tize under new names exprelnve of the plan of redempti- 
 on, and of the faith and hope of Chriftians. But there 
 was nothing in this that required an extraordinary com- 
 miffion : nothing but what any one might perform. 
 Not fo — ^o preach the gofpel in fpirit and in power ; 
 
 to 
 
Chap. Vll. OF SACRAMENTS. 20f 
 
 to rife fuperior to the opinion, the principles, the fear 
 of" the world, to endure all things for the fake of Chrift, 
 and not to " count their life too deac fo they might ful- 
 fil the mlniftry they had received of the Lord Jefus." 
 Hence the Apoftles every where fpeak of preaching the 
 Gofp?l as their great work, and what fpecially diftin- 
 guilhed their commiflion : " It is not reafon that we 
 fhould leave the word of God, we will give ourfelves 
 continually to the rninijhy of the ixiord \'''' by which is 
 certainly to be underftood, preaching the Gofpel, as is 
 evident from the application of this phrafe the luord 
 through the whole New Tellament — excepting where 
 it is applied to Chrift himfelf the divine author of it. 
 In conformity to this account, the Apoftle Paul tells us 
 that Chrift fent him not to baptize, but to preach the 
 Gofpel, and that he baptized only Crifpus and Gaius, 
 with the houlhold of Stephanus. " Befides, I know not 
 if I baptized any other." Nor in any of his Epiftles, 
 while he infifts at large on the duties of the minifterial 
 office, doth he once mention baptifm as a part of this 
 work — Can any one then permit himfelf to think, that 
 the fame ideas were entertained of this rite iii the Apof- ' 
 tolic age, that have fince been adopted and propagated 
 by Ecclefiaftics ? 
 
 We now go on to inquire how far the Holy Supper is 
 the common privilege of Chriftianity. 
 
 Though the twelve were only prefcnt with our Lord 
 v/hen this chriftian fervice was inftituted, it fecms evi- 
 dent from the nature of it, that they reprefented every 
 future fociety, and that it was dcfigned as the common 
 
 duty 
 
202 OF SACRAMENTS. Chap. VII. 
 
 duty and privelege of chriftlans. There is not one infi- 
 nuatlon of a power of difpenfing it peculiar to them as 
 ecclefiaftic officers. It was an aftion to be performed by 
 his difciples and followers in remembrance of him, un- 
 til he ihould come again, and that without exception 
 ofperfons, time, or place. The Apoftles had not at 
 the iirll celebration received their commiffion in that cha- 
 rader. It is plain they were not yet fitted for it. " And 
 I brought him unto thy difciples, and they could not 
 cure him." They did not yet believe that Chrifl was to 
 rife again. " But we trufted it had been he who fhould 
 have redeemed Ifrael." Their faith was limited and ex- 
 tremely imperfeft. In the charafter, therefore of pri- 
 vate difciples they partook of the fupper, and as a pat- 
 tern to others. 
 
 In confirmation of this, it is to be particularly attend- 
 ed to — firfl — That their Apoftolic commiflion doth not 
 once mention this inftitution as any part of it, or in the 
 remoteft degree as belonging to the Apoftolic office — fe- 
 condly — That, when the Apoftle Paul delivers this in- 
 ftitution to the Corinthians by immediate revelation, as 
 a law to which they were to appeal, and a rule by which 
 afterwads, in their chriftian afTemblies, they were to be 
 direfted, he takes notice neither of the manner, nor 
 powers of adminillration, but plainly fpeaks of it as the 
 common and indifpenfible duty of all chriftians — If 
 there had been any peculiarity attending this inftitution 
 — if it had been unlawful to receive the fymbols of bread 
 and wine, but from the hand of an Apoftle, or one de- 
 riving powers in the order of Apoftolic fucceffion ; it is 
 wonderful, that neither the inftitution itfclf, the origi- 
 nal 
 
Chap. Vn. OF SACRAMENTS. -03 
 
 nal Apoflolic mandate, nor Paul's delivery to the church 
 of Corinth on this head, fliould take any notice of it — 
 By what authority, therefore, if in neither of thefe, nor 
 in any other part of fcripture, there is any limitation 
 mentioned, or any appropriation in virtue of original 
 powers, or fubfequent fucceffion, to ec'clefiaftics — by 
 what authority have they arrogated this privilege to 
 themfelves, fo as to render it unlawful for a fociety of 
 chrii'lians, agreeably to the laws of decency and order, 
 to celebrate this memorial ? If they have any fuch au- 
 thority let them produce it. We difpute not, that the 
 lirll minilters of religion did prefide in this fervice. But 
 the qucflion is whether it would have been competent, 
 — where they neither were, nor could be prefent, — for 
 a fociety of chrilHans aflembled for the purpofes of pub- 
 lic devotion and worfhip, to read the fcriptures, to pray, 
 to praife, to have empowered one of their own number 
 to adminillrate this inltitution, or any other public fer- 
 vice in religion — one diflinguifhed by liatural abilities 
 and chriftian gifts ? I maintain the affirmative, and 
 would be glad to be informed upon what principles of 
 fcripture or reafon it can be re-argued. 
 
 It cannot be affirmed, I imagine, with any plaufibi- 
 lity, that the firft Chriftians were never in this fituation, 
 or that Chriftians may. not at any time be reduced to it. 
 Before we read of the appointment of one befides the 
 Apolllfs, the church had cncrcafcd to twelve thoufand 
 one hundred and tv.enty fouls, who were, no doubt, 
 divided into many different aflemblies, and little focie- 
 ties, frequently far feparated from one another, and 
 
 with 
 
164 OF SACRAMENTS. Chap.VIL 
 with whom the Apoftles could hold no perfonal commu- 
 
 There were at Jerufalem, who heard Peter's fermon 
 on the day of Penticoft, an immehfe concourfe from 
 different and diftant parts of the world ; and it would 
 appear from the narrative, that the three thoufand who 
 believed chiefly confifted of thefe ; many of whom, we 
 may well fuppofe, would after the feaft, return to their 
 own country. Were they to be deprived of the advan- 
 tage of celebrating the memorial of their Saviour's dying 
 love ? Or did they carry ecclefiaftic officers with them to 
 their feveral abodes ? — But fetting afide every other conii- 
 deration, it is well known that perfecution quickly arofe. 
 In every quarter chriiHans had enemies who were fpies 
 upon their conduft. Saul watched all their motions 
 with the eye of an aftive and bloody perfecutor, and 
 had a figned commiffion from the high prieft, " to 
 bring all bound to Jerufalem in that way whether men 
 or women." In fuch circumftances, obliged to fly for 
 their fafety, their focieties muft have been very private, 
 and widely difperfed. " They were all fcattered abroad, 
 fays the hiftorian, throughout the regions of Judea and 
 Samaria, excep the Jpojiles." Shall we conclude then, 
 that the whole body of chriftians lived in the total neg- 
 ledl of this imlitution ? This reafoning is Hill further 
 Supported from the rapid progrefs of the Gofpel, after 
 the converfion of the Apoftle Paul, by whofe miniftry, 
 in a fpecial manner, it was fpread over Greece and leflier 
 Afia ; fo that you could hardly find a corner where chrif- 
 tian focieties v/ere not formed- Who can imagine that 
 all thefc could have accefs to an apoftle, or ftated mi- 
 
 niftcr 
 
Chap. VII. OF SACRAMENTS. 205 
 
 nifter of apoftolic appointment among them. " And 
 upon the firll day of the week, when tlie difciples came 
 together to break bread, Paul preached unto them, rea- 
 dy to depart on the morrow." This is evidently men- 
 tioned as this ordinary and Ihitcd meeting, and not oc- 
 cafioned by Paul's being with them ; it was on the iirit 
 day of the week. It was to break bread — the day uni- 
 verfally devoted to religious duties — a praftice uniform- 
 ly obferved on diat day. 
 
 Did not Barnabas and Paul " ordain them elders in 
 every church ;" — and did they not make a wide circuit 
 from their fetting out from Antioch in Syria, to their 
 return thither again ? That they ordained elders in every 
 church, the hiftorian informs us ; but whoever will at- 
 tend to the preceeding and fubfequent narrative muft 
 certainly fee, that he by no means intends to affirm, 
 that they ordained elders in every Chriltian fociety refid- 
 ing in the refpedlive places through which they pafied. 
 It feems evident, that this ordination extended only to 
 Derbe, Lyftra, Iconium, and Antioch in Pifidia. It 
 may be, no doubt, probably concluded, that the fame 
 reafons that induced them to fettle ftatcd minillers in 
 thofe places, would led them to do fo in others. But 
 fuppofing that they did, two things dcferve attention : 
 that prior to the appointment of Barnabas and Paul, 
 or their progrefs from Antioch, there were Chrillians in 
 the different cities, as well as at Antioch, who met to- 
 gether on the flrll day of the week ; that the journeying 
 of Paul in company \Vith Barnabas, was but a fmall part 
 of his travels. In all thefc he found Chrillians, the 
 number of which, by his zeal, knowlege, and boldnefs, 
 
 he 
 
2o6 OF SACRAMENTS. Chap. VIL 
 
 he greatly encreafed, but we do not read of his fixing 
 elders among them. It is probable that their particu- 
 lar fituation did not yet admit of it ; — but whether he 
 did or not is wholly immaterial in this queftion ; as it 
 feems evident, beyond contradiftion, from what hath 
 been obferved, that, from the early number of converts 
 from different and diftant parts, and the difperfion oc- 
 cafioned by a perfecution Ihortly after the Apoftles had 
 opened their commifllon, the primitive Chriftians, in 
 many inftances, muft have been left to fettle an order 
 and oeconomy among themfelves for the difpenfing of this 
 inftitution, and regulating every other Chriftian fervice. 
 It hath, in the former chapter, been obferved, that be- 
 fides the Apoftles, and thofe immediately employed by 
 them, there were other extraordinary inftruments en- 
 gaged for edifying the body of Chriftians. But as we 
 cannot certainly define the extent of their powers or au- 
 thority, it would be unreafonable to fuppofe, that every 
 Chriftian fociety was furnifhed with one of thefe as a 
 minifter, teacher, or prefident. It could not have been. 
 T/beir work was not ftationary. — There would have been 
 in this cafe no occafion at all for the ordination of elders, 
 or the further appointment of any Ecclefiaftic officer, 
 by Apoftolic authority. We may therefore conclude, on 
 all the principles of probability, that the firft'Chriftians 
 did meet together in their religious affemblies, and per- 
 form this, and every other public office, in virtue of 
 delegated powers of their own ; — powers belonging to 
 the Church of Chrift, and transferable according to the 
 necelTity and circumftances of the cafe. 
 
 Let us now confider this point in another view, and 
 \ make 
 
Chap. VII. OF SACRAMENTS. 207 
 
 make the appeal to the candid and rational Chriftian — 
 And, firlt:, let me alk from whence arifes the obligation 
 to the obfervance of this inftitution ? The anfwer can 
 admit of no doubt — from the authority of the com- 
 mand — from gratitude. And can any one bring him- 
 felf to believe, that what I am commanded to do, in 
 virtue of the higheft authority ; and what I am called 
 upon to do, in point of gratitude, — that what is made 
 my own perfonalaft — an a£t exprefllve of certain duti- 
 ful and pious afFeftions, can poffibly be reftridled to the 
 intermediate offices, or inflruraentality of others, who 
 adl by powers which 1 can neither give nor take away ? 
 If this carry not an abfuruity in the face of it, there is 
 no fuch thing to be found.— —Again, I would aCc what 
 is the plain defign of this inftitutioa ? The anfwer is 
 equally plain ; " As oft as ye eat this bread, and drink 
 this cup, ye do fliew forth the Lord's death till he 
 come " — The Lord's death, why ? Becaufe hereby 
 Chrillians profefs to believe that deliverance from the 
 pcwer of death, pardon of fin, peace with God, grace 
 here, and glory hereafter were purchafed. Now if thefe 
 great and inellimable bleffings are open to all ; if all are 
 importunately called upon to come and (hare in them ; 
 who on earth hath any right to feclude me from the me- 
 morial of them ? Is the memorial more facred.than the 
 things remembered ? If the humble penitent come fen- 
 iiblc of his mifery, and eagerly dcfiring the bleffings of 
 the Gofpel, he fhall not be rejedled, he fhall not be fent 
 away empty. *' If any man thirft, let him come to me 
 and drink, and him that cometh unto me I will in no 
 wife call out " — Nor has he the leaft need for this pur- 
 pofe to apply to 2Lny pricjl on earth, whether fupremc or 
 
 fubordinatc. 
 
c:o8 OF SACRAMENTS. Chap. VII. 
 
 fubordinate. The door of mercy ftands open, and there 
 is an *' High Prieft of our profefllon who hath paffed 
 into the heavens, and there lives to make interceffion — 
 fo that if any man fin, there is an Advocate with God 
 the Father." And this' Advocate is the friend of man, 
 " touched with a fellow-feeling of our infirmities ; " 
 and fhall it be unlawful for him to eat bread and drink 
 wine with a chearful heart, fanftificd by a deep fenfe of 
 religion, and a grateful remembrance of this Divine 
 Benefaftor through whom he hath accefs to God ? Is 
 he judged worthy to be admitted to the greater, and 
 fhall he be denied the lefs ? Can he approach the dre^id 
 tribunal with humble boldnefs, " drawing nigh in the 
 full affurance of faith ;" and fhall it depend on the plea- 
 fure of a man like himfelf whether he fhall approach the 
 table of the Lord, and do this in remembrance of him 
 who hath laid the foundation of this " hope towards 
 God ? " Still more : is this Chriftian fervice " a feal 
 to every believer of all the benefits purchafed by Chrifl 
 to his fpecial nourifhment and growth in grace ? " Is 
 Chrifl given in this holy facrament for our fpiritual 
 food and fuflenance ? Do we thereby dwell in Chrifl, 
 and Chrifl in us, and fhall the external adminiflration 
 be limited to a certain order of men, without whofe in- 
 termediate ofHces I can have no right to partake ? Thefe 
 are queflions on the principles of Chriftianity and com- 
 mon fenfe, that, one would be apt to think, carry their 
 own negative in them. 
 
 SECT. 
 
Chap. VII. OF SACRAMENTS. 209 
 
 SECT. VI. 
 
 Of the CONStCRATlON OF THE ELEMENTS. 
 
 IN the Levltical fervice, ConCccration regarded per- 
 fons, things, and places ; and it is fufficiently known 
 what were the forms peculiar to each of thefe. The 
 fame praftlce obtained among the heathen nations, ac- 
 companied, with the wildeil fiiperilition, andthemoft ri- 
 diculous ceremonies : an inllance of which we have in the 
 confecration of Nebuchadnezzar's golden image-— -Simi- 
 lar to thefe, and no lefs ridiculous, are the numerous 
 confecrations ftill obferved by the church of Rome, fo 
 formed to beget that fuperilitious reverence, and timid 
 fubmifhon neceflary to maintain her ccclefiaftic policy — 
 Unluckily, however, the New Tcftament furnilhes not 
 one example of this kind. Every fpecies of external 
 pageantry is utterly inconfiftent with the fimplicity and 
 fpirituality of its worfhip. " The words that I fpeak 
 unto you, they are fpirit, and they are life." Holinefs 
 is /jere difengaged from every thing foreign and adven- 
 titious. It confecrates foul and body for the fervice of 
 God— a living facrifice. 
 
 As an exception to this general aflfeition, it will, no 
 doubt, be faid that Chrift, by bleffing the bread and 
 wine before partaking, confecrated them in the moft 
 folemn manner; and as from this idea, and the ordinary 
 forms of confecration of the external fymbols, is to be 
 derived in a great meafure thofe confuf^d notions con- 
 O ceriiing 
 
210 OF SACRAMENTS. Chap. Vlh 
 
 cerning myilery, and immediate communications, .that 
 are thought to diftinguifh this from every other duty of 
 religion, it is of fome importance to explain, and fet this 
 matter in its genuine point of light. 
 
 The form of expreffion, " Jefus took the bread and 
 bleffed it" is only ufed by Matthew and Mark, which 
 they too vary with regard to the cup : in the place of 
 " blefled it" fubftituting the words " gave thanks :" 
 and both Luke and Paul adopt this laft form. What- 
 ever, therefore, is the plain and genuine meaning of 
 gz'vzfjg ihariksy the fame in all good conftrudion, mufl 
 be the {^nit of blejfing. Now with regard to the firft, 
 the circumftances of the cafe will determine with fuffici- 
 ent clearnefs. " With defire, faid our Lord, have I 
 defired to eat this paffover :" why fo vehemently defire 
 to partake of this feaft ? becaufe it was the paffover im- 
 mediately to precede, and, as it were, the prologue to 
 his fufferings and death — 'thofe fufferings, and that death 
 which were to procure life and happinefs to guilty men : 
 prompted, therefore, by the moft ardent and generous 
 love, he looks paffionately forward to this event ; and 
 having now finifhed this laft fupper, he takes the cup 
 of thankfgiving into his hands, according to the man- 
 ner of the Jews at the clofe of their paffover, and pro- 
 nounces over it a fhort and folemn prayer ; in which, 
 it is probable, he did not differ from their ufual and 
 ftated form — And now having bread and wine before 
 him, apt reprefentations of his body which was to be 
 broken, and of his blood which was to be flied ; he a- 
 gain took the cup, and having again given thanks — 
 uo doubt fuitably to the defign that lay before him in 
 
 fulfilling 
 
Chap. VII. OF SACRAMENTS. 21 1 
 
 fulfilling the great purpofe of eternal love, he gave them 
 to his difciplcs as a memorial of that love — a memorial 
 of that pafTover of which the former was but a type, 
 and by which it was to be for ever fuperfedcd. 
 
 This is a plain account of our Lord's bhjjing or glv 
 ing thanks both as it regards the paffover, and the infli- 
 tution of the fupper : for it evidently appears from the 
 evangelift Luke that there were two thankfgivings, the 
 one relative to the former, the other to the latter. If any 
 thing further is intended by our Lord's bleffing or giving 
 thanks — a pofitive diftinguifhing bleffing accompanying 
 the ad of communicating, it extends equally to minif- 
 ters and people. It doth not depend upon any admi- 
 niftrator. It is a bleffing already obtained, and fhall be 
 moft afiuredly conferred on every finccrc and devout 
 communicant — Where our gracious Lord hath made no 
 limitation, where he hath left the bleffings of his Gofpel 
 free from every reftraint, it is the higheft prefumption 
 and impiety in poor mortals, to pretend to afTume ex- 
 clufive privileges, and to narrow the path. 
 
 SECT. Vlf. 
 
 The doctrine of protestants on this subject 
 not misrepresented. 
 
 IT will, no doubt, be objefted to the reafoning in 
 the former pages, that it unavoidably leads the read- 
 er to conclude, that it is the dodrine of proteftants — 
 O 2 th^t 
 
iiz OF SACRAMENTS. Chap. Vlf. 
 
 that the efficacy of this facrament depends on the admi- 
 niftrator : and this, it will be faid is a grofs mifrepre- 
 fentation. That this doftrine is no where maintained, 
 and publickly avowed by proteftants, is acknowleged ; 
 but, at the fame time, it is true, that, however for- 
 <vard they may be in reprobating the doftrines and te- 
 nets of popery, in many inflances, and in this among 
 others, they are careful to retain what is moft danger- 
 ous and alarming in the fpirit of it — a dominion over 
 the confciences of men. For, while they have been 
 very liberal in afcribing extraordinary virtues to this 
 ordinance, they have taken the exclufive right of dif- 
 penling it into their own hands — not in point of public 
 order, or in virtue of any powers derived from the chrif- 
 tian fociety, but as conftituting an order poflefled of 
 peculiar powers, and independent of their choice. And 
 where lies the mighty difference to a private chrif- 
 tian, whether the efficacy depends on the priejiy or whe- 
 ther this facred rite cannot be adminiftred without him ? 
 • — If there are in nature ecrtain medicines for the cure of 
 particular difeafes, what doth it avail the patient, if they 
 are committed into the hands of an order of licentiates, 
 who are entrufted with fexclufive powers of difpenfing them 
 • — whether the virtues refide in the medicines, or in the 
 licentiates, fince they can have no accefs to the ono 
 without the other ? The patient may die as certainly 
 by the inattention or obftinacy of the licentiate as if no- 
 fuch remedies exifted — What fignifies it to me, that there 
 are cc-tain fpiritual medicines, called facraments, pof- 
 feffed of extraordinary virtues in curing the difeafes of 
 the foul, if by the divine appointment, I can have no- 
 accefs to them but through the hands of a popifh, or 
 
 proteftana 
 
Chap.VIL of sacraments. 213 
 
 protellant prieft — whether they refide in the prieft or in 
 the facrament ? — If I am ready to perifh for hunger, my 
 life depends upon the man who gives, or with-holds 
 from me a morfel of bread ; and yet in one fenfc, it 
 may be faid, that the morfel of bread, not the man, 
 faves my life ; that the want of it kills me, not his in- 
 humanity : but who in his wits would be fatisfied with 
 fuch a wretched diftinftion ? And yet the diftindion 
 between the virtues refiding in the prieft, and in the fa*- 
 craments appears to me, not to be more folid or juft, 
 while proteftants are difpofed to allow to ecclefiafticj 
 the exclufive claim of difpenfing them, and, at the fame 
 time, the necefGty and efficacy of them : bccaufe they 
 certainly thereby admit that they are as neceffary as the 
 facraments themfelves ; and he is a fhameful rogue of a 
 priell that would dcfire more. 
 
 SECT. viir. 
 
 Of the absurd CONSECiUENCES ARISING FR0I5 
 TH£ CLAIMS OF ECCLESIASTICS. 
 
 THOUGH, in the ccurfe of this argument, we 
 have been neceflarily led to bring under the eye 
 •f the reader, more than once, fome confcquences that 
 unavoidably arife from the fyftem oi prieji craft ; it may 
 now be proper to trace thefc more at large, and on more 
 general principles. 
 
 Now there is not one principle afcertained by a more 
 
 fixed and unerring ftandard than this : — that whatever is 
 
 O 3 necefi'ary 
 
214 OF SACRAMENTS. Chap. VII. 
 
 neceffary and effential to all, as moral and religious 
 beings, ought to be common to all : becaufe to fuppofe 
 that necellary to my happinefs which is not in my own. 
 power, or wholly depends on the good pleafure of ano- 
 ther, over whom I have no authority, and concerning 
 whofe intentions or difpofitions lean have no fecurity,-is 
 to fuppofe a conftitution the moll foolifh and ill natured, 
 utterly inconfiftent with our ideas of a wife and good 
 agent. Every religious fyftem, therefore, that leads to 
 this conclufion is abfurd.— x'^nd yet fuch is the fyftem 
 of priejily policy we have been endeavouring to over- 
 turn. For if what are called the Sacraments are necef- 
 fary to falvation, and yet the difpenfation of them is 
 really entrufted into the hands of others, and lies at 
 their difcretion, my falvation is thereby fufpended on a 
 condition independent of my choice, or any poffible 
 exertion of my moral or intelleflual powers, and this 
 without any check or controul.— For let us fuppofe this 
 notion of the indiffoluble conneAion between Sacraments 
 and a certain order of priejis univerfally to obtain, ancj 
 at the fame time that thefe heavenly truftees fhould at 
 any time take it into their heads — not to difpenfe thefe 
 feals of the covenant of grace : who, I defire to know, 
 has a right to compel them ? Whom can you figure to 
 yourfelf bold enough to alTume aa authority over men 
 holding a divine commiffion with the keys of heaven and 
 hell in their hands ? The moft powerful fecular on earth, 
 believing, in good earneft, the pretenfion of thefe vene- 
 rable men to be well founded, would tremble for him- 
 felf, and be difpofed to pay humble homage, and unli- 
 mited fubmiffion to them. — Befides, fuppofmg a fuperiot 
 tribunal to which you could appeal, how fhculd every 
 
 private 
 
Chap. VII. OF SACRAMENTS. 
 
 215 
 
 private Chrillian have accefs to it, fo as to (late his com- 
 plaint and order his caufe ? Or, if he fliould, how would 
 this mend the matter ? You cannot, without impiety, 
 fuppofe this fupreme court, to which you appeal, to con- 
 fift of laymen. — Embafladors of heaven fubjedted to the 
 jurifdiftion of common law, with regard to the exertion 
 of their own powers ; — horrid '. This would be mingling 
 heaven and earth together, and confounding evet-y facred 
 diftinftion. — And is it poflible to bring yourfelf to 
 think, that a court o^priejls, who had nothing to fear 
 from any other quarter, would condemn a brother oa 
 your account ; — whofe very pretenfions to think and 
 complain would appear a greater enormity, and more 
 threatening to the common caufe, than any thing that 
 an Ecclefiaftic could commit. 
 
 This may be thought undillinguiihingly uncharita- 
 ble ; — but let the reader recoUeft that I am talking of 
 vatxt priejis, and then let him fay, from faft and expe- 
 rience, in circumftances that have approached neareft to 
 thofe we have fuppofed, whether the general tenor of 
 the craft hath greatly contradi&ed any thing here infinu- 
 ated } That there have been, and may be exceptions ; 
 and that Ecclefiaftics who have maintained the fame ge- 
 neral principles have complained of their brethren, and 
 would have been difpofed, by their natural temper, to 
 purfue more gentle and lenient meafures, is not denied. 
 The leading tenets oi prie/ls may be received, by educa- 
 tion, as firll principles ; and, where there is no difpofi- 
 tion to prompt inquiry, nor vigour of underllanding to 
 enable one to correal them, — may lodge in the fame 
 breaft with foft afFedions and candour of foul. But this 
 Ox is 
 
2i6 OF SACRAMENTS. Chap. VII. 
 
 is far from being the general cafe : for, from whatever 
 peculiar prejudices, or circumftances of education, the 
 firft principles may be imbibed, they are nouriflied by a 
 pride and haughtinefs of foul, equally jealous of an in- 
 quiry that would leffen the importance of the charadler, 
 and impatient of oppofition. This obfervation is fo 
 much julHfied by fad, that whatever principles of hu- 
 manity, benevolence, or even friendfhip, a.pricji may 
 feem to poiTefs in common with other men, or however 
 calm and difpaffionate he may appear to be, the moment 
 you touch the Jhiholeth of the craft, you perceive the 
 cloud on his brow, and the ftorm gathering, which, if 
 you are imprudent or obftinate enough to perfift, will 
 overtake you, and if you do not make a feafonable fub- 
 mifTion, moft afluredly deftroy you. 
 
 But flill it may be faid, that all this is merely chime- 
 rical ; for how can any one be led to fuppofe, that 
 men pofTeffed of fuch powers, would deny the juft and 
 lawful exercife of them T — We are fully perfuaded, that, 
 if there were any truly pofTeffed of fuch powers ; any 
 real embafTadors of heaven living upon earth, and dele- 
 gated to a£l in the name, and by the authority of the 
 Almighty — they could not. But we muft reafon from 
 experience, not from a fiftitious, but a real charafter ; 
 what thofe afTuming the charafter of embaffadors from 
 heaven have done, and confequently what they may do 
 in fimilar circumftances. Have they not laid the moft 
 powerful Princes in Chrillendom ; — have they not laid 
 whole kingdoms under a fpiritual interdidl ; and have 
 they not extorted the moft ignominious and humiliating 
 concefTions from the kings of the earth, in order to be 
 
 rcfiored 
 
Chap. VII. OF SACRAMENTS. 2,7 
 
 rellorcd again to the immujiities and privileges of the 
 church ? Hiftory is full of examples of this kind, which 
 clearly demonllrate the genius of Ecclefiaftic govern- 
 ment, where it hath been at liberty to exert itfelf with- 
 out controul — and what a timid pitiful creature man is 
 under the influence of fupcrftition a.n6. priejlcraft. But 
 had experience brought in a more favourable report than 
 in faft it hath done, it is ftill to be remembered, that 
 power never fails to bring along with it a ftrong temp- 
 tation to abufe it, and therefore ought never to be truft- 
 ed with mortals without Tome certain remedy in the cafe 
 of the violent and outrageous abufe of it; — perhaps after 
 every expedient that can pofiibly be devifcd, it will be 
 found, that nothing can prove an abfolute fecurity for 
 the righteous and moderate ufe of power, but unerring 
 wifdom and goodnefs alone. — But the moll dangerous of 
 all power, is a power in religion, becaufe it is capable 
 of the greateft perverfion, and is attended with the moll 
 fatal confequences. — Civil power hath fometimes been 
 ufed with moderation, where it hath been reftrained by 
 no law; and a political conftitution may be fo balanced, 
 as to preferve, in equal fcales, the powers of the legi- 
 flator and the privileges of the people. But a power in 
 the hands of the Ecclefiaftics is incapable of this equili- 
 brium : it will always preponderate to their ftdc, until 
 it leave nothing on the other but a mere form. Nor is 
 it dii5cult to account for this' difference. — A power in 
 religiori, fo far as it is fuppcfcd to extend, is truly a 
 power from God. — A power from God naturally over- 
 awes the conftience, and renders an appeal to every 
 other tribunal impoffible ; and thus our undcrftandings 
 ere abufed, our moral powers are rendered incapable of 
 
 ever/ 
 
ti8 OF SACRAMENTS. Chap. VH. 
 
 every exertion, and a door is opened for every impofi- 
 tion. 
 
 Admitting, however, at prefent, that we could 
 depend on thefe ghoftly fathers, and reft fully aJTured 
 of their confcientious difcharge of this important truft, 
 there are certain circumftanceS, v/herein it would be im- 
 poffible to have accefs to one of thefe apoftolic minifters. 
 This is no trifling confideration. Let us fee then how 
 'the cafe may ftand. 
 
 The Chriftian Religion is not a mere local inftitution 
 like the Jewifh, or carried on in a fimilar manner, un- 
 der an immediate and extraordinary difpenfation of Pro- 
 vidence. The external conftitution of the Chriftian 
 Church refts on the fame bottom with the conftitution of 
 civil government, and muft neceffarily ftiare in the com- 
 mon fate of ftates and nations. A Chriftian country 
 may be now happy in the fmiles of a zealous orthodox 
 prince, or fupreme magiftrate, and may be nouriftied 
 under the wings of the Hierarchy ; fo that '' they Ihall 
 lit every man und^ his own fig-tree, and none fhall 
 make them afraid," — with one of thefe keepers of the /ea/s 
 at his elbow. But alas, human affairs are fludluating. 
 This promifing and delightful fcene of church glory may 
 darken in a moment. Some mighty unforefeen caufes 
 may combine ; the happy ftate may be thrown into con- 
 vulfions, and out of the alarming ferment a revolution 
 may break forth. A heretical prince may mount the 
 throne, who will not permit one priejl to lodge within 
 his dominions. The fucceffors of the Apoftles may be 
 hunted from one lurking place to another. They may 
 
 be 
 
Chap. VII. OF SACRAMENTS. 2,9 
 
 be fubjefted to the moll fevere penal laws as deceivers of 
 the people, and enemies to the facred and civil rights of 
 mankind. The people themfelves may be laid under a 
 civil intcrdift from holding communication with them. 
 They may be all banidied, as the Jefuits have been, as 
 the diliurbers of the peace of kingdoms ; — not one diuine 
 legate may remain to difpenfe the Sacraments. A moll 
 wretched condition this ! — And yet we can figure ano- 
 ther as bad. A number of private Chriftians, fuppofe 
 in their migration to Amerida, are thrown upon a de- 
 folate ifland, or among Barbarians who never heard of 
 fo wonderful a chara£ter as a divine cmbafl'ador; it is a 
 thoufand to one if thefc unhappy men have been fo pru- 
 dent as to carry a fon of Levi with them j likely enough 
 it was impoffible. — There is no remedy, the order of 
 Providence muft take place. They have neither bifhop 
 nor prefbyter among them ; they are undone. Sad in- 
 deed ! But ftay ; perhaps they have been lucky enough 
 to carry their bibles with them. It fignifies not a rufh. 
 Is it not the original charter ? True ; but it is a charter 
 without a feal. It cannot help them. They muftperifa 
 with the book of God in their hands. 
 
 "But thefe and all fuch cafes, are cafes of necelTity, 
 and great allowances ought to be made — fo great that 
 the moll bigotted priefi dare not pronounce a dccifion." 
 This will certainly be pleaded to elude confcquences ne- 
 ceffarily refuhing from the geneneral dodrine of priells 
 and facraments ; but how jullly, merits fome confidera- 
 tion — And, in xhtfr/l place, it is afked by what au- 
 thority are thefe allowances fairly ftated and determined .'' 
 For if the fame authority by which the efficacy of the 
 
 f<icrame:it^ 
 
220 OF SACRAMENTS. Chap. VII. 
 
 facraments themfelves, and the exclufive right of admi- 
 niftring them is afccrtained, doth not likevvife ftate and 
 Jetermine thofe cafes of neceflity, the necellity becomes 
 abfolute. The fixed order of grace admits of no limi- 
 tation. Let us take an example or two. " Without 
 faith it is impoirible to pleafe God." " Repent and be 
 converted that your fins may be blotted out." " Fol- 
 low — holinefs without which no man ihall fee the Lord." 
 Thefe are unconditional propolitions, whether on the 
 fyftem of natural or revealed religion, without regard to 
 time, place, or circumftance : they may, therefore be 
 called neceffary to Salvation. " But they are in every 
 ones power, which is not the cafe in thofe inflances you 
 have fo carefully marked." True, and this very con- 
 fideration demonftrates the abfurdity of maintaining that 
 the canonical adminiftration of facraments is neceffary 
 to Salvation : for what is not in a chrillian's power at 
 all times, and in all places, cannot be neceffary to Sal- 
 vation. It may be ufeful, it may be defirable, but it 
 cannot be neceffary. Fut fecondly, the queftion is not 
 concerning allowances or abatements in cafes of neceflity, 
 but how the want of the facraments ftiall be fupplied ? 
 How fhall original fin be walhed away I Where are 
 my feals of the covenant of grace ? What Ihall I do 
 thus deprived of my fpiritual food? Thefe are defperate 
 fpiritual wants ; they muft be fupplied or I perifh. — It 
 is foolifii, therefore, to fpeak of making allowances ; 
 for either fome provifion muft be made by another chan- 
 nel, or the effefts mull take place in the eftablilhed or- 
 der of things : that h-, original fin muft remain unwafh- 
 ed away. — I muft be left deftitute of fpiritual food — I 
 can receive no feal of the covenant — I cannot eat the 
 
 flelh. 
 
Chap. VII. OF SACRAMENTS. zzi 
 
 flefh, nor drink the blood of the Son of God, which 
 alone can give a right to immortality. It is the fame 
 thing to mc as if there had never been a covenant. 
 " Hold, we do not pretend to limit the uncovenanted 
 mercies of God." U it pleafe your re'verences, how far 
 do thefe uncovenanted mercies extend ? Do they adual- 
 ly comprehend our cafe ? For if you can afl'ure us of 
 this, we are by no means difpofcd to difpute about 
 words. " We cannot tell, but we can promife you 
 nothing further." Gocd fouls, we are mightily obliged 
 to you for this difcovery, that inftead of being pofitive- 
 ly damned, we are only out of the way cf falvation. — 
 But permit us, if you pleafe, to expollulatc a little fur- 
 ther, and to bring this matter nearer to a point if pofli- 
 ble. Is not this covenant, of which you fpeak, the de- 
 claration of the divine mercy, and the fecurity on whicli 
 it {lands ? And ft not this mercy declared in a way moll 
 fuitable to the divine perfedlions and tlie llate of the fin- 
 uer ? It cannot be denied. Then the whole fccret is 
 out; where this covenant is declared, the bleffings of it 
 ' cannot be conferred in another way ; — and what the 
 plain import of this is, I forbear mentioning: — '* tell it 
 not in Gath, publifh it not in the ftreets of Aikt;Iou". 
 
 A.N'OTHtR huge difficulty arifes from this fyllem oi 
 prieflcraft, and that is, by what infallible marks a pri- 
 vate Chrillian is to come at the knowledge of the truth, 
 and to arrive at entire fatisfaftion amidil contending par- 
 ties. — One order of pricits tells him, that there can be 
 no church without a yifible head, the fountain of Eccle- 
 fiallic power and authority. — That this authority was 
 originally committed by Chriil to Peter, who again de* 
 
 legated 
 
222 OF SACRAMENTS. Chap.VIL 
 
 legated this fpiritual jurifdidion to the Pope of Rome, 
 and his /iiccej/ors in office ; and who, in their turn, par- 
 cel it out at pleafure, to different orders of Ecclefiaftics. 
 Therefore, that the Church of Rome is the only true 
 Church, that every fociety on earth cut off from her 
 communion calling themfclves a Church, and ei'ery one 
 calling himfelf an Ecclcfiaftic belonging to it, — are 
 
 fchifmatics, and datnncd heretics. x'lnothcr order, irt 
 
 return to this civility, pay the former the compliment 
 of acknowledging, that the Church of Rome is a true 
 Church, becaufe ftie hath preferved Apoftolic fucceffion, 
 and confequently the validity of the Sacraments ; that 
 they hold from her their ordination, and all their mini- 
 Rerial powers ; but that being infe£led with many grofs 
 errors, a reformation, and feparation from her, became 
 neceffary ; that this reformation proceeded exadlly on 
 the plan of the Scriptures and primitive Chriftianity. — 
 Agreeably to which there is an Ecclefiallic polity ella- 
 blifhed, of which Bifhops are the higheft in order, de- 
 riving their powers as fucceffors of the Apoftles ; — the 
 inferior order deriving their miniflerial authority from 
 them ; that without this order, and this communication 
 of miniflerial powers, there can be no Church ; — there- 
 fore, that thofe calling themfelves Prelbyterian or Inde- 
 pendent Churches, being without Apoftolic ordination, 
 are without miffion, v/ithout authority, without order, 
 without Sacraments. — A third roundly affirms, that 
 whether Pope or Bilhop, it is of fmall importance, fee- 
 ing both are equally ufurpers upon God's heritage, and 
 the hierarchy, under every form, the Whore oi Babylon — 
 the Jnt ichrij}— iht man of/;;, who fhall come with all 
 decelvableuefs of iinrighteoufnefsi therefore, that Ec- 
 
 clefiaftic 
 
CHAP.Vir, OF SACRAMENTS. 223 
 
 cleAaftic government by Prefbytcrs is the true Apoftolic 
 form, and founded upon the purity of the primitive 
 Church. 
 
 Now, how is a plain chrilHan to come at the bottom 
 of thefe differing pretcnfions ? He has only one way in 
 which he can poffibly fatisfy his mind — that the religi- 
 on of Chrift cannot reft upon fo doubtful and precarious 
 a bottom. — We will even fuppofe that the fcriptures had 
 been more explicit, and had eftablilhed a fixed order of 
 priefthood veiled with all the powers which the moft am- 
 bitious ecclefiaftic can pretend to, would this have whol- 
 ly cleared up the difficulty and enabled any fenfible in- 
 quirer to judge with certainty ? The contrary is the 
 fad. We fhould again be involved in a labyrinth from 
 which it would be impoffible for the greateft part of 
 chriftians to extricate thcmfclvcs. It is now near eigh- 
 teen hundred years fince this order and fuccelFion is fup- 
 pofed firft to have taken place : and who will pretend to 
 fay that, amidft fo many revolutions of nations, fo ma- 
 ny political fchemes, fo many impofitions of defigning 
 men, fuch imperfeft, and even contradiflory accounts, 
 he could trace this fucceffion through all its branches, 
 fo as to pronounce with affurance that this facred chain 
 hath not been broken, and ufurpations made on the ori- 
 ginal eftablifhment. It may be faid, that it would have 
 been impoffible to have preferved fuch a chain without 
 frequent and extraordinary intcrpofitions of Providence. 
 We may even defy all the priefts on earth to produce e- 
 vidence fufficient to fatisfy th;; judicious inquirer in what 
 manner, by what miffion, authority, or call, the firft 
 churches were furniflied with paftyrs — and if they could 
 
224 OF SACRAMENTS. Chap. VII. 
 
 trace them one by one, and fay who ordained this bilhop 
 or prefbyter, and who ordained that, and by what au- 
 thority a third was fet a part to the minifterial fun£lion, 
 and fo through the immenfe extent of the whole, it would 
 be impoffible to proceed downward with any certainty ; 
 the inveftigation would, in the moft favourable point of 
 view be extremely difficult, and the conclufion doubtful. 
 
 Such are the confequences that would neceflarily a- 
 rife from the chain of apoftolic fucceffion which ecclefi- 
 aftics have pretended to eftablifh — equally prefumptu- 
 ous in itfelf, injurious to the moral charadler of the Dei- 
 ty, and inconfiilent with the fplrit of genuine Chriftia- 
 nity. 
 
 CHAP. 
 
Chap. VIII. OF CHURCH DISCIPLINE. 225 
 
 CHAP. VIII. 
 Of church discipline. 
 
 SECT I. 
 What the general idea imports. ' 
 
 AS every one hath a Hght to inquire and judge per- 
 fonally, where the fubjcft regards religion only ; 
 no national plan can be eftablifhed that binds indivi- 
 duals, without a manifeft encroachment on that freedom 
 of fentiment which is effential to the very being of it. 
 If, under pretence of this freedom, any one fhall afTume a 
 right to adl in oppofition to thofe laws or forms of poli- 
 tical government, by which the undifturbcd exercife of 
 religion itfelf is proteded, he becomes amenable to the 
 public tribunal as a diforderly fubjeft, and a rebel to 
 the ftate; the laws he tranfgrefles being civil laws, form- 
 ed and carried into execution without regard to reli- 
 gious differences of any kind. — But though the very 
 being of religion depends upon freedom of inquiry, and 
 a liberty of ferving God agreeably to the didlates of con- 
 fcience; it will always be found, amidfl the utmoft variety 
 of opinions that can pofllbly happen, that a fimilarity 
 will fo far prevail, as will unite men into focieties agree- 
 ing in common fcntiments, and one common mode of 
 worfhip (fee chap. III. f<ja. 5 ) — But neither thofe fen- 
 P timents. 
 
226 OF CHURCIi DISCIPLINE. Chap. VIII, 
 
 timents, nor this form, fall properly under the idea of 
 Church Difcipline ; becaufe, independently of thefe, 
 which are fuppofed to conftitute their religious creed, 
 the government of the fociety will require the exercife of 
 certain laws neceffary for preferring the external decen- 
 cies, and the internal and moral order of it. This is 
 the difcipline of that fociety j and the exercife of it be- 
 longs to the fociety as fuch, — to one or more authorifed 
 by them to difcharge this part of the public truft. 
 
 Now, thefe laws may derive their authority from 
 diltinft fources, both binding on the fociety from obli- 
 gations correfponding to this authority. — The fociety, 
 if not reilrained by, or in oppofition to any divine law, 
 in virtue of their own intrinfic powers, may agree upon 
 what regulations may appear moft fubftrvient to their 
 own ideas of order and decency j and fach regulations 
 with regard to the members perfonally agreeing, or that 
 fhall afterwards join the fociety, are properly to be con-, 
 fidered. as terms of communion without fubmiffion to, 
 or obfervance of which, they cannot enjoy the privi- 
 leges of the fociety. — But whatever regulations prudence, 
 or a regard to the external decencies of religion may 
 diftate ; if it fliall appear from the word of God, that 
 there are any laws, rules, or direftions that refpeft Chri- 
 ftians in general ; — that refpeft the external or internal 
 order to be obferved in their religious aflemblies, thefe, 
 undoubtedly are univerfally binding, and claim the firfl 
 regard. They do not exclude other regulations, but no 
 human ceconomy can fuperfede the facred, obfervance of 
 them. It may be worth while, therefore, to inquire if 
 there are any fuch regulations in the New Teftament, 
 
 what 
 
Chap. VIII. OF CHURCH DISCIPLINE. 227 
 
 what they are, and what is their nature or in. port ? 
 This is the more neceffary, as Ecclcfiaftics, if I am not 
 milbken, have aflumcd a po\^er here likewik, which by 
 no means belongs to them. 
 
 SEC T. V. 
 
 Of the scriptural rules on this subject. 
 
 WHAT was the Godly difcipline eftablifhcd, in 
 what is called the primitive church, or to what 
 pennance thofe confided cf r.cioricus crimes ^Mtre pul, is of 
 no importance in this queRion ; bccaufe it feems to ad- 
 mit of little doubt, that in this, as well as in matters of 
 greater importance, the primitive church affunied to 
 themfelves powers and authority no where fupported by 
 the unerring ilandard. We fhall, therefore, here, as in 
 the preceeding chapters, be direded wholly by the light 
 of Scripture. 
 
 The general rule of Scripture then is; — •' Let all 
 things be done decently and in order," which general 
 rule immediately refers to an abufe among the Corin- 
 thians, — of fpeaking in their public afTcmblics in an un- 
 known language, and that indifcriminately, fo that 
 " every one had a pfalm, a dodtrine, a tongue, a reve- 
 lation." This had introduced great confufion among 
 them, and had laid the foundation of juft oifencc and ri- 
 dicule, •• if there come in thofe that are unlearned, or 
 unbelievers, will they not fay that ye are mad r" " Let 
 all things be done therefore for edification ;" and again, 
 
 r 2 " Let 
 
229 OF CHURCH DISCIPLINE. Chap. VIZL 
 
 ^' Let all things be done decently and in order." This 
 is the fpecial application of the general rule by the 
 Apoftle himfeli'"; though it no doubt applies to every fi- 
 milar cafe, and, in particular, hath the force of a ftand- 
 ing law againft fpeaking in an unknown tongue, or per- 
 forming, at the fame time, feparate duties in religious 
 afTemblies. 
 
 Besides this general rule, there are fome direftions 
 for public admonition and cenfure no lefs general, 
 " Wherefore rebuke them fharply, that they may be 
 found in the faith." " Them that fin rebuke before 
 all, that others may fear." From thefe it is fufficiently 
 plain, that public reproof is the indifpenfible duty of 
 the minifters of religion, in cafes where any of the mem- 
 bers of the fociety, in which he prefides, have been 
 guilty of fins notorioufly inconfiftent with their profef- 
 fion. — By the laws of Chriftianity, fuch members are as 
 much fubjefted to open rebuke, as by the laws of civil 
 governm.ent the tranfgreflbrs of them are fubjedled to 
 the penalty annexed; and if fuch offenders fhall refufe 
 to fubmit, or fhall perfifl in their enormities, they are 
 to be rejedted, or cut off from the communion of the fo- 
 ciety. This is agreeable to all the rules of decency and 
 moral order, and particularly fupportcd by the divine 
 law, " but if he refufe to hear the Church, let him be 
 to thee as a heathen man and a publican." •* A man 
 that is a heretic after the iirft and fecond admonition re- 
 jeft, knowing, he that is fuch is fubverted, and iins,- 
 being condemned of himfelf." — A heretic, in the Apo- 
 ftolic fenfe, is an obflinate finner, whom neither private 
 nor public admonition can reclaim. He is one who a6ls 
 
 in 
 
Chap. VIII. OF CttURCH DISCIPLINE. ,,9 
 
 in oppofition to the didlates of his confcience. He is 
 felf-condcmncd without profiting by his conviflioiu ; 
 and therefore ought to be publicly condemned, and dif- 
 membered from the fociety of which he hath rendered 
 himfelf fo unworthy. — Being an heretic may likewife in- 
 clude in it " making Ihipwreck concerning the faith;" 
 maintaining and propagating errors fubverfivc of the 
 very foundations of Chrillianity ; — " denying the Lord 
 that bought them," which another Apoftle calls damned 
 herefy; or, faying with Hymeneus and Philetus, " that 
 therefurreftionis already pad." But whether thefe, oro- 
 ther tenets are heretical, in a more general fenfe, that may 
 be called herefy, with regard to any particular Chrillian 
 fociety, which appears to them iuconfillent with the purity 
 of the faith, and the fundamental articles of their union : 
 and, therefore, every fuch fociety is authorifed to ad- 
 jnonifh, or rejeft, whatever member or members Ihall 
 maintain doftrines in oppofition to thofc fundamental 
 articles ; — but they have no authority to proceed one 
 ftep further. No pains, no penalties, lie within their 
 jurifdidion ; nor are fuch offenders accountable to any 
 civil tribunal, but fo far only as they have been 
 guilty of vices, or have propagated errors hurtful to 
 good government, and the fecurity of the common- 
 wealth. — That alliance between the Church and the State 
 is the moft dangerous of all unions, where there is an 
 eftabliflied connexion between herefy and certain penal 
 Jaws, and where the Church judges in the firll place of 
 the herefy, and then commits the offender to the civil 
 magiltrate for execution. TJiis hath been one of the 
 ffioft dreadful political mcafures of the Church of Rome, 
 P 3 cqnally 
 
230 OF CHURCH DISCIPLINE. Chap. VIII. 
 
 equally injurious to the rights of private judgment and 
 good policy. — ^Few will think it worth their while to 
 inquire, and fewer will have refclution to expofe the er- 
 rors of an eftablifhed fyftem where oppofition and the 
 flake are convertible terms. — The ftate, under the delu- 
 iion of maintaining its own authority, deftroys its moft 
 valuable fubjefts, and is the- mere tool of Ecclefiaftic ty- 
 ranny. 
 
 It may be thought that the apoftolic injunftion to 
 the church at Corinth feems evidently to carry this mat- 
 ter higher. '* For I verily as abfent in body, but pre- 
 fent in fpirit have judged already as though prefent con- 
 cerning him that hath done this deed ; in the name of 
 the Lord Jefus, when ye are aflfembled together and my 
 fpirit, with the power of the Lord Jefus, to deliver fuch 
 a man to fatan for the deflruftion of the flefh, that the 
 fpirit may be faved in the day of the Lord Jefus" — efpe- 
 cially as it is clearly confirmed by the Apoflle's own 
 practice, '* of whom" is Hymenoeus and Alexander 
 whom I have delivered over to Satan, that they might 
 not blafpheme." But how far doth the apoflolic in- 
 junftion, or his own fentence carry this point? " From 
 this double authority the church is certainly veiled with 
 a power, not only of rejefting fcandalous offenders, 
 whether in pradtice or doftrine, but impofing certain 
 pennances upon them for the deftruftion of the flefh." 
 By no means.— Let us candidly weigh the import of the 
 paffage. 
 
 In thc/r/? place this fentence — " delivering to Satan 
 for the dellrudion of the flefh," is evidently oi" an extra- 
 ordinary 
 
Chap. Vill. OF CHURCH DISCIPLINE. 231 
 
 ordinary nature. It carried its own execution in it, 
 in the immediate inflidion of certain bodily difeafes 
 defigned by Providence, in the infancy of ChriUlanity, 
 — as a vifible declaration of the divine difpleafure a- 
 gainll notorious offenders, as a confirmation of the au- 
 thority of the apoftolic dccifions, agreeable to the pro- 
 mife, " whatever ye bind in earth fhall be bound in 
 heaven," and as a proof and Handing warning to others 
 in every fimilar cafe. The fame order of Providence is 
 evident in the punifhment of thofe who had been guilty 
 of a fcandalous abufe in partaking of the Lord's Supper. 
 ** For this caufe many are weak and fickly among you, 
 and many are fallen afleep." Befides, this fentencc 
 plainly fuppofes, in the very nature of it, a power over' 
 Satan, and of employing him as an inftrumcnt of punifh- 
 ment. It cannot, therefore be confidered as a law to 
 be obferved, or a precedent to be followed in the ordi- 
 nary courfe of difcipline in the church of Chrift. This 
 33 further confirmed from the following confidcrations — 
 In the cafe before us there is an immediate interpofition 
 of the apoftolic authority ; though abfent in body, he 
 was prefent in fpirit. The fentence was denounced as 
 if perfonally prefent, and from his own mouth. " When 
 ye are gathered together and my fpirit — deliver fuch 
 a one to Satan." It was therefore an immediate apofto- 
 lic action, and not a ftated cenfure in virtue of any ge- 
 neral rule or law — Bccaufe the crime cf the oftender 
 was of a heinous and fimilar nature, He had his fa- • 
 ther's wife, a thing not named among the Gentiles — 
 Should the fame authority be pretended to, the very 
 exercife of it would infallibly expofe the prefumption 
 of the claim: no cxclefiaftic, nor order of ecclefiaftic 
 P 4 being 
 
232 OF CHURCH DISCIPLINE. Chap. VIIL 
 
 being poffeffed of a power of employing Satan as an in- 
 ftrument of punifhment — It mull be acknowleged, how- 
 ever, to their honour, that they have never been want- 
 ing in expedients. If their power over Satan hath ceaf- 
 ed, they have feldom failed, where another power was 
 fairly lodged in ther hands, to employ his vifible agents 
 in the humane office of deftroying the flelh to fave the 
 fpirit. 
 
 Upon the whole, it feems fufficiently clear from the 
 New Teftament, that the exercife of church difcipline 
 includes in it, and only includes in it fuch regulati- 
 ons as regard the decencies of religion — the public ad- 
 monifliing once and again of offenders — and on their 
 remaining obllinate, rejecting them. Every thing be- 
 yond this is eccleliaftic tyranny. 
 
 CHAP. 
 
Chap.ix. of absolution. 
 
 C H A p. IX. 
 OF ABSOLUTION. 
 
 SECT. I. 
 Of this claim in general. 
 
 IT would appear from the general notions, that men 
 entertain of pardon, that they confider it as a mere 
 arbitrary exercife of divine mercy. But fuch an idea 
 is utterly inconfillent with the nature of God as the mo- 
 ral governour, and the righteous Lord of the univcrfe. 
 "Whatever God doth, he doth freely, but yet by an in- 
 variable law, which it would be as abfurd to fuppofe 
 him to tranfgrefs, as to ceafe to be. This law is the 
 perfeftion and redlitude of his nature, by which he is fo 
 uniformly determined, that could we fee the whole ex- 
 tent of his natural and moral government, it would ap- 
 pear one continued di.'play of it — Forgivencfs of fm, 
 therefore, muft include in it, not merely remitting the 
 offence, and abfolution from punifhment, but a change 
 in the temper and difpofition of the offender ; and this 
 not merely fubfequent, but antecedent to the a£l of 
 forgivenefs. In the order of Providence, fomething 
 mufl pafs in the mind that indicates a new temper, or 
 otherwife forgivenefs would be the mere arbitrary exer- 
 cife 
 
23+ OF ABSOLUTION. Chap.IX. 
 
 cife of power. To fuppofe that God fhould pardon one 
 obfHnately and wilfully continuing in fin, would be to 
 fuppofe him not only adling in oppofition to his moral 
 nature, but difpenfmg this privilege in vain ; becaufe 
 without a change in the mind of the perfon pardoned, | 
 he would neverthelefs remain incapable of happinefs — 
 Hence the Gofpel makes faith the abfolute pre-requifite 
 to this gracious difpenfation : as thereby the foul difco- 
 vers a deep fenfe of its unworthinefs, a hearty forrow 
 for fin, and an unlimited fubmiffion to the terms of the 
 Gofpel — Hence likewife it is evident that God only can 
 forgive fins : it being impoffible that any created being 
 fhould be acquainted with the inward difpofitions of the 
 human; heart, or know its thoughts afar off. 
 
 Of all the extravagant and impious claims, therefore, 
 which prie/ls have made this of forgiving fins is the 
 moft aftonifhing : and yet fuch is the weaknefs and cre- 
 dulity of the human mind — and fo eiFeftually doth fu- 
 perftition deftroy all its rational powers, that this doc- 
 trine was tamely received over the greateft part of Europe 
 for many centuries ; and in the darkeft regions of popery, 
 where the light of liberal inquiry hath not yet penetrated 
 the gloom, is flill believed — and perhaps, among the 
 more ignorant and fuperititious of that religion, in eve- 
 ry country. At leaft I have never known any of that 
 clafs, who did not appear to lay great weight upon confefll- 
 on and abfolution. And is it wonderful that they fhould, 
 who have drawn all their notions from their breviary 
 and manuals, and who have fo often experienced a falfe 
 peace of confcience from the fuppofed exercife of a pow- 
 
Chap. IX. OF ABSOLUTION. ^35 
 
 er, which they have been accuftomcd to confider as one 
 of the facrcd privileges of the Holy order ? 
 
 But though this charge falls chiefly upon the Church 
 of Rome, it is a queiVioii whether proteltant churches 
 are wholly exempted from it — For what account can be 
 given of any form of abrdutlon whatever, which implies 
 nothing on the part of him who pronounces it, or on 
 the part of him that receives it ? How fhould fuch an 
 unmeaning form have entered into the head of any fo- 
 ciety OR earth ? It mull certainly, therefore, have been 
 intended in fome important point of view, but which f 
 confefs is difTicult to be perceived, if the idea of pardon 
 is not appended to it. For as a folemn declaration of the 
 pardon promifed in the gofpel to all that repent and be- 
 lieve, it can fignify nothing. No one who thinks at all 
 can be fo weak as to be deceived by this account. Is 
 the declaration of a pricll more fatisfying, or doth it 
 carry more authority in it than the declaration of Chrift 
 and his Apoftles ? Was this declaration publiflied in the 
 gofpel of peace that all might take the benefit of it, and 
 be encouraged by it ; or was it left to the church, that 
 the prieflhood for the peculiar honour of their office, 
 might have the privilege of announcing the joyful ti- 
 dings? What will not thefe men affume to themfelves? — 
 " This is running away with declamation — protcftant di- 
 vines afTume no commiffion, no authoritative powers of 
 pardoning fm." I know many of them do not : but that 
 fuch a power hath been alTumed, and is ilill alTumed is 
 certain ; or why is it publickly affirmed " That Chrift 
 Jefus hath left power to his Church to abfolve all fin- 
 ners who truly repent and believe." If there be nothing 
 
 hero 
 
-56 OF ABSOLUTION. Chap. IX. 
 
 here further intended than the fimple declaration of the 
 gofpel, why is it faid to be a power left to the church ? 
 And why doth the prieft add ♦' hy his authority commit- 
 ted to me, I abfolve thee from all thy fins ?" In the 
 general commiflion faid to be given by Chrift Jefus to 
 the Church the proper limitation is added " who truly 
 repent and believe," but in the particular application 
 by the prieft to the perfon abfolved, there is no fuch 
 limitation — he is fimpliciter abfolved from all his fins. 
 This limitation, it will be faid, is underftood, and I 
 will not pretend 1to fay it is not : but I appeal to every 
 man of fenfe and candour, who is acquainted with the 
 fuperftition that prevails among the lower clafs, if there 
 be not fomething here, that muft unavoidably lead fuch 
 to think, that this is an authoritative deed accompanied 
 with fome peculiar efficacy, as diftinguIHied from the de- 
 clarations of pardon in the gofpel to finners in general. 
 For my own part I confefs I never could perceive the 
 meaning of this form, as a part of a public religious 
 office ; and would be glad to fee it explained upon rati- 
 onal, proteftant, and chriftian princi|)les. The claim 
 of the Romanifts is known : they fpeak out plainly : 
 but, while proteftants profefs to rejedl this claim, why 
 fnould they retain, and feem to put a diftinguifhed value 
 upon any form in their religious fervice that leaves 
 ground for the moft diftant fufpicions againft themfelves ? 
 it may not be unacceptable, perhaps, to fome readers to 
 examine fhortly into the foundations of this claim as it 
 regards the Church of Rome : if there are any fimilar 
 pretenfions, they muft ftand or fall together. 
 
 SECT. 
 
Chap. IX. OF ABSOLUTION. 33; 
 
 SECT. ir. 
 
 Concerning the foundation on which this 
 claim rests. 
 
 How far, on particular occafions and for wife and 
 important reafons, God may fee fit to difcovcr 
 the hidden things, even of the hearts of other men ; or 
 how far he may communicate to men fuch a power over life 
 and death, as he did with regard to both in the cafe of 
 Ananias and Saphira, we do not pretend to determine. 
 But a power of forgiving fins, much more a llanding 
 delegation of this power to any manor order of men, 
 appears in its own nature incommunicable. Almighty 
 God affumes it as his peculiar prerogative; " I even I am 
 he that blotteth out tranfgreffion." " And the Lord de- 
 fcended in the cloud and proclaimed the name of the 
 Lord — the Lord God forgiving iniquity, tranfgrefllon, 
 and fin." As it is repugnant lo all our ideas of the 
 Divinity, it is no lefs inconfiftent with our nature and 
 faculties, which cannot poffibly extend to a continued 
 knowledge of the thoughts, imaginations, and purpofes 
 of others, without which, as hath been obferved, in the 
 former feftion, forgivenefs would be the mere exercife 
 of arbitrary power. 
 
 It feems, therefore, more tiian doubtful, whether 
 the powers committed to Peter, or to the other Apoftlcs, 
 of binding and loafing, are to be underftood of the for- 
 givenefs of fin, I do not find one inftance in Scripture 
 where the words are ufed in this fenfe : nor doth the oc- 
 cafion on which the promife was given feem to lay a 
 
 foundation 
 
238 OF ABSOLUTION. Chap. IX. 
 
 foundation for fuch an interpretation. — In the firft in- 
 ftance, our Lord being led from Peter's confeffion to 
 fpeak of his Church, or the future eftabHfhment of 
 Chriftiauity which he fhould. raife upon it, adds, '* and 
 1 will give thee the keys of the kingdom of heaven, and. 
 whatfoever thou Ihalt bind on earth Ihall be bound in 
 heaven, and whatfoever thou Ihalt loofe on earth Ihall 
 be loofed in heaven." — Now what is here that fhould 
 lead to the idea of forgiving fins? Is it not evident to 
 every reader of the New Teftament, that by the king- 
 dom of heaven, in molt of Chrift's difcourfes and para- 
 bles, his Church and Spiritual Kingdom are to be un- 
 derftood ? " Go preach, faying, the kingdom of heaven 
 is at hand." By the keys, therefore, of the kingdom of 
 heaven, is plainly meant the llewardfliip of the myfte- 
 ries of the Gofpel of Chrilt. This is confirmed by the 
 Apoftle's account of his own office, " let a man fo ac- 
 count of us as minillers of Chrilt, and ftewards of the 
 myfteries of God." The Apoltles were the ftewards in 
 Chrift's houfehold ; — the keys of doftrine, of difcipline, 
 and of every Chriftian inftitution, were put into their 
 hands ; and as they were directed in all things relative 
 to their office by an unerring fpirit, whatever they did 
 was approved of by heaven ; and, in a particular man- 
 ner, admitting or rejeding members of Chriftian com- 
 munion. 
 
 This account is ftill further fupported by a fimilar 
 promife of our Lord's to his Apoftles in general, 
 '* whatfoever ye [ftiall bind on earth ftiall be bound in 
 heaven, and whatfoever ye fhall loofe on earth fhall be 
 loofed in heaven ," where the context plainly indicates 
 
 a re- 
 
Chap. IX. OF ABSOLUTION. 239 
 
 a reference to thofc ccnfurcs by which the Church of 
 Chrift is empowered to rejcd, and avoid the fociety of 
 obftinate offenders j "but if he refufe to hear the 
 Church, let him be to thee as a heathen man and a pub- 
 lican ;" — as one cut off from the fociety of the faithful ; — 
 and confequently determines the fenfe of what follows : 
 " Verily, verily, I fay unto you, whatfoever ye fhall 
 bind on earth Ihall be bound in heaven, and whatfoever 
 ye fliall loofe on earth Ihall be loofed in heaven." This 
 fentence of rejedion againll an offending brother fhall 
 be confirmed or bound upon him in heaven ; and, upon 
 his fubmilfion and repentence, the fentence being loofed 
 on earth, and hereftored again to the privileges of Chri- 
 iVianity, it fliall be loofed in heaven, and his rc-admif- 
 fion receive the divine approbation. This explication 
 appears by no means forced, but to arife from the jull 
 connexion of the words, and therefore may be properly 
 confidered as a key to every fimilar promife ; — fuch, in 
 particular, as that to the Apoflles, *' whofc iins ye re- 
 mit, fhall be remitted unto them, and whofe fms ye re- 
 tain, they fhall be retained." — Nor is the difference 
 of exprclTion material j for that fentence which cut 
 off" an obftinate offender from the privileges of Chri- 
 ftian communion, bound upon him, beyond all doubt, 
 the fin included in that offence, and for the fame reafon, 
 xeftoring him to thofe privileges, upon repentance, loof- 
 ed him from this fin. — It doth not appear, therefore, 
 that there were any general powers given even to the 
 Apoftles of forgiving fins. There arc two confidcra- 
 tions which add flrength to this conclufion : — That the 
 Apoftles did exercifc this power of difcipline, and their 
 fentence was bound in heaven by the vifible iutcrpofi- 
 
 tioa 
 
240 OF ABSOLUTION. Chap.IX. 
 
 tion of Providence in the deJiruSlion of the jiejk. — They 
 did not exercife this (power of forgiving fins, fo far as 
 there appears any evidence from the divine record. 
 They hold up the terms of the Gofpel, and call upon 
 men to faith and repentance, leaving the event wholly 
 to God. There is not one inllance of an Apoftolic ab- 
 folution in all the New Teftament. 
 
 But, now, if we fhould admit that the Apoftles 
 were poffeffed of this power, what is this to Ecclefiaf- 
 tics ? Doth it appear that they ever delegated this pow- 
 er to any order of Church Officers ? It will, no doubt 
 be anfwered in the affirmative, and the injunftion of the 
 Apoftle James will be quoted in proof of it. " Is any 
 man fick among you ? let him call for the Elders of the 
 Church, and let them pray over him, anointing him 
 with oil in the name of the Lord, and the prayer of 
 faith fhall fave the fick, and the Lord fhall raife him up, 
 and if he have committed fins they Ihall be forgiven 
 him." As it muft be acknowledged that thefe words 
 have a plaufible appearance, and might be apt to mif- 
 lead a fuperficial inquirer, they deferve fome notice. 
 
 And, firji, it ought here to be particularly attended 
 to, that the words are wholly confined to the cafe of 
 ficknefs. " Is any vrnxxfick, let him call for the Elders 
 of the Church." This fpeciality puts it beyond all 
 doubt, that the forgivenefs fpoken of, in the cafe before 
 us, cannot poffibly imply a general and indefinite pow- 
 er committed to thofe Elders. But, fecondly, it ftili re- 
 mains a queftion if this fpeciality, even includes in it 
 properly the pardon of fin ; or is not rather to be under- 
 ftood in that particular fenfe in which it occurs in other 
 
 parts 
 
Chaf. IX. OF ABSOLUTION. 24; 
 
 parts of fcripture, namely, for the recovery of the fick 
 perfons ; where the caufc, by a common figure, is put 
 for the crtcd. 
 
 To explain this, it will be ncccflary to obferve that the 
 Jews entertiiined a notion that bodily difeafes and difor- 
 ders, as well as fignal judgments were the cffeft of par- 
 ticular fins committed by the pcrfon afflifted, or re- 
 markably punilhcd in the order of Providence. " And 
 Jefus anfwering faid unto them, fuppofe ye that thefe 
 Galileans were finners above all other Galileans, be- 
 caufe they fuftcrcd fuch things ? or thefe eighteen upon 
 whom the tower of Siloam fell and flew them, think ye 
 that they were finners above all men that dwelt in 
 Jerufalcm? I tell you nay." From this it appears 
 evident what their notions were concerning divine judg- 
 ments. Again, " And his difciples afked him faying, 
 mailer, who did fin, this man or his parents that he was 
 born blind ? Here it is no lefs evident that they confi- 
 dered this blindnefs as the immediate punilhment of fin 
 committed either by the man's parents or himfelf in 
 fome pre-cxiftent ftate, agreeably to the Pythagorean no- 
 tion with which it would appear our Lord's difciples 
 were tainted. The Pharifees feem to have entertained 
 the fame opinion of his cafe. '• They faid. unto him 
 (the man who had been born blind) thou waft altoge- 
 ther born in thy ftm, aiid doft thou teach us ? and they 
 caft him out" — To derive weight from their own pre- 
 judices, Jefus argues with them in direft conformity to 
 this idea. *• When Jefus faw their faitli, he faith unto 
 the fick of the palfy, thy fins be forgiven thee : but 
 Q_ there 
 
^2 OF ABSOLUTION. Chap.JX. 
 
 there were certain of the fcrlbes fitting there, and rea- 
 foning in their own hearts, why doth this man thus 
 Ipeak blafphemy ? who can forgive fins but God only ^ 
 And immediately when he perceived in his fpirit that 
 they reafoned within themfelves, he faid unto them why 
 reafon ye thefe things in your hearts? whether is it eafier 
 to fay to the fick of the palfy, thy fins be forgiven thee, 
 or to fay arife take up thy bed and walk ? but that ye may 
 know that the Son of Man h:ith. po^er to forgi've fins, he 
 faith to the fick of the palfy, take up thy bed." From 
 this whole paffage it appears v^^ith the cleared evidence 
 that by forgiving the fins of the fick of the palfy, our 
 Lord underftood healing him, feeing he makes forgiving 
 his fins, and taking up his bed to fignify the fame 
 thing. Befides, it is evident from the llory as narrated 
 by three Evangelifts, that this forgivenefs did not re- 
 gard the fick perfon's fins in general,, but thofe fins 
 which according to the idea of the Jews on this fubjeft, 
 might be confideredas the caufe of this particular di- 
 feafe : for "when he faw their faith" — the faith of 
 thofe who brought him, " he faith unto the fick of the 
 palfy, thy fins be forgiven thee." But why thy fins ? 
 It was their faith that otir Lord faw, and were not they all 
 equally finners who flood in need of pardon ? no doubt 
 they were : and the refolution evideatly ihows that this 
 forgivenefs immediately regarded what was peculiar in 
 the cafe of the fick perfon — his difeafe and the cure of it. 
 — This forgivenefs, therefore, did not extend to a ge- 
 neral pardon, but is by the context and our Lord's par- 
 ticular application reftrifted to the fick of the palfy, tak- 
 ing up his bed. 
 
 It 
 
Chap. IX. OF ABSOLUTION. 243 
 
 It may occur to fome, perhaps, that Jefus by thefe 
 words " whether is it eafier to fay to the fick of the pal- 
 fy, thy fins be forgiven thee, or to fay take up thy bed 
 and walk " intended to point at the abfurdity of not ad- 
 mitting, that one who could heal difeafes, could like- 
 wife pardon fin. But this interpretation cannot be re- 
 ceived : becaufe a power of healing difcnfes, even on 
 fome occafions of raifing the dead, by no means includes 
 in it a power of pardon. The Jews could have brought 
 examples from their ou n hiltory of the former, but none 
 of the latter. This argument, therefore, could have 
 had no weight with them. It would have been utterly 
 inconclufive, — fo that in every point of view *' thy fins 
 be forgiven thee " muft be limited to the recovery of the 
 fick perfon. — From all this we are led, upon the mofl 
 probable principles, to conclude, that in the text quoted 
 from James, the words, " and if he hath committed anf 
 fins they fhall be forgiven him " are precifejy of the 
 fame import with the words that go before, " and the 
 Lord fhall raife him up :" and are entirely fimilar to the 
 cxprefTions of our Lord — " Thy fins be forgiven thee,'* 
 ** Take up thy bed and walk. " Both cafes are obviouf- 
 ly opened by the fame key. 
 
 But take it in what fenfe you pleafe, the cafe is extra- 
 ordinary, and by no means applicable to the general Hate 
 of Chriftianity. Ten thoufand rivers of c:/, and the 
 prayers of all the priells on earth are not fufficient to 
 work one cure of this kind. The cure may be afFefted 
 in the order of Providence, or by the ufe of natural 
 means ; but they dare not pretend that by anointing 
 0^2 with 
 
^44 OF ABSOLUTION. Chap. IX. 
 
 with oil and the efficacy of their prayers '* the "Lordijhali 
 raife up the fick." And where the efFefts have ceafed, 
 we may demonftratively conclude that the power is no 
 
 C H A P. 
 
Chap. X. OF CHRISTIAN TEACHERS. 2^5 
 
 C H A P. X. 
 Of christian TEACHERS. 
 
 SECT. I. 
 Of the foundation on which this character 
 
 RESTS. 
 
 THOUGH, in the very introduftion to this in- 
 quiry, the author, it is hoped, will appear, to 
 the attentive reader, to have precluded every objeftion 
 againft his defign as unfriendly to the miniflers of reli- 
 gion ; — ftill fufpicions may remain with fome, that his 
 reafoning is chiefly formed to fet afide this order of men 
 altogether, witli whom the religious concerns of man- 
 kind are fo infeparably connefled, that, without them, 
 a fenfe of divine things would quickly languifli, if not 
 be wholly erafed from the human mind. And it may 
 be afked, by way of ridicule, who thefe minifters of re- 
 ligion are, by what criterion they are to be diltinguifh- 
 ed, and for what end they fcrvc ? " You have given us 
 to underftand, that the claim to Apoftolic fucccflion is 
 equally falfe and prcfumptuous, — ihe impofition of ly~ 
 ing priejls ; that laying on of hands is a rite neither pe- 
 culiar to minifterial ordination, nor accompanied with 
 any extraordinary efficacy; that the adminillration of the 
 facraments doth not depend on the one, or the other; and 
 Q 3 that 
 
246 OF CHRISTIAN TEACHERS. Chap. X. 
 
 that all the privileges of the Church of Chrift are the privi- 
 leges of common Chriftianity, and properly belong to Chrif- 
 tian communion. — What order then do thefe minifters 
 of religion hold, and upon what foundation do they 
 Hand ? Have all equally a right to be minifters of reli- 
 gion, or what conftitutes the difference ? Of v/hat im- 
 portance are they to fociety, and what is their leading 
 and diftlnguifhing charafter ?" 
 
 To thefe queftions he will give the beft anfwer he 
 can, and, he flatters himfelf, a fatisfa^lory one to thofe 
 who, void of prepofTeffions, fearch for the truth, and 
 are difpofed to confult the Scriptures and their own un- 
 derftanding. — And his anfwer is this : Every one hath 
 not equally a right to be a minifler of religion, becaufe 
 every one is neither pofleffed of the proper qualifications 
 nor call. — That, though this character, in the ordinary 
 difpenfations of Providence, ftands on the common foun- 
 dation of religion itfelf,- whether natural or revealed, fo 
 far as it is a public inftitution neceffary to promote the 
 happinefs of mankind ; to limit the adminiftration of 
 the public offices of it to a certain order of men, as a 
 point of order and difcipline, in formed religious focie- 
 ties, appears not only ufeful but neceffary. — That the 
 adminiftrator, therefore, of every public religious a6l in 
 which the fociety unite, but which, on account of this 
 external order, or to render it a common aftion, muft 
 be performed by one, is a minijler of religion authorifed 
 to exert the duties of his office by tacit agreement, in 
 virtue of a plan antecedently eftablilhed by common edi- 
 fication, or by the immediate and particular choice of a 
 Chriftian community. 
 
 T» 
 
Chap. X. OF CHRISTIAN TEACHERS. 247 
 
 To explain this account a little more fully, let it be 
 obferved, that there is a wide difFcrence between affirm- 
 ing, that certain rights belong to fociety as fuch, and 
 that thefe rights belong to every individual. The right 
 of magiftracy, with all the departments, offices, and 
 forms, that tend to conllitute a well regulated ftate, be- 
 long to fociety, and is one of its natural and eifential 
 rights ; but it doth not from thence follow, that every 
 man is at liberty to alTume ihe fupreme power, or that 
 the many inferior ftations, and offices, necefiary to com- 
 pleat the various gradations of civil ceconomy, lie at the 
 difcretion of every individual : and yet it is certainly 
 true, thofe cafes excepted, where Providence may evi- 
 dently and fignally interpofe, antecedently to the choice 
 of the community, or independently of their confent, 
 tacit or expreffed ; no man poflefles a preference but 
 what arifes from confiderations of fuperior wifdom, 
 courage, virtue, or, in general, fome one talent of 
 being more extenfively ufeful; and even thefe are qua- 
 lities of which he is not to ftate himfelf a judge : the fo- 
 ciety, either by the majority of voices, or fome efta- 
 ■blifhed plan of procedure, are the final judges, and can 
 alone veft him with the proper authority. — The fame 
 reafoning holds exaftly in religion, v/ith regard to ad- 
 miniftration, precedency, and every public and focial 
 duty performed in the name of the fociety, which mult 
 be transferred to one, and may be transferred without 
 hurting the perfonal rights of individuals: — Rights 
 which were antecedently common, fo' that no one, by 
 any pofitive law, could claim a preference, by all the 
 laws of decency, propriety, and reafon, may be tranl- 
 ferred frpm the many to one, who from that moment 
 0^4 ai^ 
 
-48 OF CHRISTIAN TEACHERS. Chap.X. 
 
 afts by lawful authority ; by a right that may proper- 
 ly be called his own ; becaufe, while it remains in him, 
 he poflefTes the power of the fociety, and the fociety adl 
 by him. 
 
 As the common right which the fociety thus transfer 
 conflitutes this public right, — it is divine : for the rights 
 of the fociety, whether civil or religious, being a part 
 of the divine inftitution, either natural or moral, who- 
 ever is empowered by them, holds a truft from God : 
 he is the minifter of God for their good, while he is en- 
 gaged in the faithful difcharge of it. But he holds no 
 exclufive right j — no fociety being 'at liberty to entrufl 
 pov^ers for the public good or edification, which they 
 are not authorifed, and ought not, to recal when they 
 ceafe to anfwer that end ; when he or they who receive 
 the truft, become unworthy of it, or incapable of dif- 
 char^ing it. — The all-wife and all-gracjous Lord, in the 
 conftitution of his government, confults the general hap- 
 pinefs of his rational creation,— if they would only learn 
 to confult their own. He gives to no mortal a power 
 which they may abufe without controul, at the expence 
 of the civil or religious rights of mankind. If they will 
 wantonly throw away their own rights, they mull fuffer 
 for their folly, and are accountable to him. 
 
 There is one thing, however, that ought to be 
 carefully attended to in this illullration from civil go- 
 vernment — That, as members of civil fociety, our wants, 
 whether real or artificial, being more various, our rela- 
 tions and dependence more diverfified, and the objeds 
 c ~ our purfuits, and the gratification of our paffions 
 
 interfering 
 
CiiAP.X. OF CHRISTIAN TEACHERS. zjl^ 
 
 interfering more with one another — political government 
 doth not eafxiy admit of little focicties chequered into 
 one another, and regulated by diiiercnt laws and modea 
 of adminiltration. Such focicties would naturally ufurp 
 upon one another, till fuperior policy or power hud en- 
 abled one or more to fubjcd the rell to their juiifdicUon, 
 to extend their boundaries, and to eftablifli a more ge- 
 neral fyilem of laws. Tims civil fociety would go oa 
 by new acceffions of dominion, forming itfelf into hrgcr 
 diftrifts and ftates, till a reciprocal jealou fy had taken 
 place, and formed a political balance fufficient to prc- 
 ferve the weak from falling a facrifice to tlie more pow- 
 erful ; fo that it Ihould become difficult or hazardous 
 ;o attempt further cncroacl»«ients. But with regard to 
 religious concerns the cafe becomes quite different, as 
 hath in part been explained (Chap 3d.) The number 
 di focieties differing from one another, or the number 
 of which thofe focieties are compofed makes no differ- 
 ence /7ere; becaufe in faft they have no more dependence 
 upon one another than a Briton hath upon a Californian. 
 Nothing but a fpirit o{ frieji craft and ecclefiaftic ufurpa- 
 tion could lead any one in religious concerns, to op- 
 pofe, -or give the fmallcil diilurbancc to another. While 
 men differ in opinions, which, without doing violence 
 to our rational faculties, can never become uniform, as 
 they sre fuppofed to aim a: the fame common end, they 
 ought to bear with one another, and to love one ano- 
 ther — No doubt, if our vie v/s were more extcnfive, our 
 inquiries more impartial, and cur prejudices and paffions 
 Icfs violent ; if education and particular circumllances, 
 v/hich it were dilncult to explain, did not confpire to 
 pervert our uiiderftar»dings, and obilruft the knowlegc 
 
 of 
 
«SO OF CHRISTIAN TEACHERS. Chap. X. 
 
 of the truth, the fyftem of chriftians would be more uni- 
 form, and more confiftent — 'And a happy time may 
 come when all men fhall be of " one heart and of one 
 mind in the Lord :" but till fuch a wiflied for period, 
 all the external order in religion that ought to be look- 
 ed for is, that every chriftian community, profeffing to 
 unite in common principles, aft confiftently with them- 
 felves, confiftently with the order of fociety, and with- 
 out afluming a dominion over the confciences of others. 
 
 £t will poflibly be urged by fome even who imagine 
 they are free from every tinfture of prieftcraft— That 
 it would be abfurd to conftitute thofe who themfelves 
 fland in need of teaching, jnidges of their own teachers. 
 In anfwer to this, it is afked, doth civil government 
 fuppofe every individual poffefTed of talents capable of 
 judging with propriety of the qualifications of the Su- 
 preme Magiftrate ? Certainly : yet upon the princi- 
 ples of real liberty, and agreeably to the unalienable 
 rights of human nature, 'it ought not to be departed 
 from, that this right doth remain in the colleftive body, 
 and that thofe who difcharge the office of magiftracy 
 exert every power in virtue of it either formally, or vir- 
 tually ceded to them. Every receffion from this capi- 
 tal point is a ftep towards civil tyranny— The argument 
 is entirely fimilar with regard to public teachers. Though 
 individuals may be incompetent judges of the qualifica- 
 tions neceflary for the difcharge of this office ; in every 
 chriftian community in their colleftive capacity, their 
 is a right, however they may abufe it, of chufing a public, 
 teacher in the exercife of which they may aft as appears 
 pioft fubfervient to the ends of order a^d edification. 
 
 If 
 
If they have not this right, to whom doth it belong? 
 Who hath a power over their confcicnces, to controul 
 their choice, and fay you fhall not be dircfted by your 
 own judgment ? Human laws have no jurifdiclion here, 
 and if there be any divine law that reltrains ourchrillian 
 liberty let it be pointed out — Befidcs, as in every civil 
 fociety there are always fome of fuperior abilities and 
 wifdom, who, without aiming at authority, or afTuming 
 oyer the underftandings of others, acquire refpeft and 
 influence, and are confulted on every important event, 
 fo that they may be faid to dired the majority, though 
 voluntarily and by their own choice ; it will feldom, if 
 ever, happen, that in a religious community there arc 
 not likewife a few who, by their diltinguifhed know- 
 lege and piety, have acquired a general confidence, and 
 by whom the fociety chufe to ad. 
 
 There is one confideration ftlll behind that entirely 
 removes this objedlion — That veiling a chriflian fociety 
 with the power of eledion, doth not ftate them as abfo- 
 lute judges of qualifications anticcdcntly : bccaufc, in 
 every chrifcian community, where there is any fcnfe 
 of propriety and fitnefs, befides general rules, agreea- 
 bly to which alone, one can aflume the charaftcr of a 
 public teacher — certain judges are appointed, by the 
 very conftitution of the fociety, who, in thelalt in(lancc» 
 take trial of the qualifications of candidates. This h.ith 
 been the manner, and probably will continue to be the 
 manner in all well-regulated chriftian focieties. And 
 it will no doubt happen that, according to the ftrift 
 obfervance of thofe rules, and the capacity, piety, and 
 attention of thofe judges, licentiaics for the ininiftry 
 
 v/ill 
 
252 OF CHRfSTIAN TEACHERS. Chap. X. 
 
 will be more or lefs deferving and ufeful — But it ought 
 to be carefully obferved, that qualifications are one 
 thing, and a right to prefide in a chriftian fociety quite 
 another, (fee Chap. 5. Scft. 3.) Thefe two ought ne- 
 ver to be confounded — and in this lies the grear fecret 
 of chriftian liberty. 
 
 It is not meant, by any thing here fuggefted, that 
 the civil government hath not a right to eftablilh a re- 
 ligious polity fo far, as its public inftitutions do not ap- 
 pear inconfxltent with the genius of chriftianity in gene- 
 ral, or any divine law in particular ; that agreeably to 
 this they may not appoint minifters properly qualified, 
 with benefices as public rewards of their labours. But 
 in doing of this, every wife ftate will confuit the difpo- 
 fitions and religious opinions of a people, if thefe arc 
 not hurtful to good order, and the principles on which 
 the civil conllitution refts — The reafon is obvious : the 
 more the people are knit to the religious eftablifhment, 
 their political afFeftions, and their attachments to reli- 
 gion, and its minifters will be infenfibly blended toge- 
 ther, and become the joint fecurity and ftrength of the 
 ftate. But if the minifters of the conftitution ftiall be- 
 come merely nominal j if the people are wholly alien- 
 ated from them, their opinions, their mode of govern- 
 ment and vvorftiip ; as the benefices, originally intend- 
 ed to reward talents employed for the promotion of vir- 
 tue and public happinefs, will remain in the hands of 
 thofe who contribute nothing to either-r-the ftate, at 
 the fame time, will become more feeble by lofing one 
 effedual handle of managing the people : for a mere 
 protedion of the civil pov^ers, though in itfelf a great 
 fjlefling, will not operate fo powerfully on the affedi- 
 
 ons 
 
Chap.X. of christian teachers. 253 
 
 ons as the fecurity of an eflablifhmcnt, and the fwccts 
 of a public reward. Whatever mcafurcs, therefore a 
 flate may be engaged to adopt, that drives the bulk of its 
 fubjefts from the public teachers to lookout for minillers 
 of their own, will be found in the iflue, to be, at beil, but 
 bad policy — nor can it poffibly refleft honour on the pub- 
 lic teachers themfeh'es to be defer ted by the whole body 
 the people, and to hold the public rewards while they- 
 contribute nothing to the public good. If ever this 
 fhould happen, it would be fuch a proftitation of the 
 public funds, as would not be long tolerated under good 
 government. — The nominal teachers would, inevitably, 
 in the ifTue, fall a facrifice. The fame policy that dic- 
 tated the original eflablifliment, would naturally be di- 
 redled to throw the public rewards into the hands of 
 thofe who had acquired the afFeftions of the people : i: 
 being undoubtedly the wifdom of government to cafe the 
 public of a tax, not only confiltently with the intercft of 
 the ftate, but evidently fubfervient to it. — But, if in- 
 Head of a public eftablifhment, whereby a certain order 
 of public teachers are fupportcd and encouraged, at the 
 fame time that the people are left to their own choice, 
 the ftate fhould, at any time, by penal laws, pretend to 
 bind the people to the miniftry of certain paftors, to 
 whom a particular diftrid is committed : — the confe- 
 vjuence muft infallibly be, the total fubverfion of civil 
 and religious liberty, or the recovery of both, by fome 
 important revolution in government. 
 
 SECT. 
 
254 OF CHRISTIAN TEACHERS. Chap.X. 
 
 SECT. II. 
 
 Of the importance of the character of a 
 PUBLIC Teacher. 
 
 THE importance of any inftitution to mankind is 
 to be eftimated from the nature and tendency of 
 the end it is defigned to promote, and from its imme- 
 diate and neceflary connexion with that end. If the 
 end is of no real or lafting benefit to public or private 
 happinefs, fhould the means appear the befl that have 
 been yet devifed, the human underllanding, however, 
 feemingly ingenioufly employed, and whatever ardor or 
 zeal it may manifeft, is, at beft, but entertained about 
 trifles, which may occupy and amufe little minds, but 
 can never fhow its real vigour and ufefulnefs. — But if 
 the end is confeffedly of great importance, the only in- 
 quiry is, how far the means are neceflary and adequate 
 to it. The firfl: queftion, 'therefore, comes to be, whe- 
 ther Chriftianity is of real importance to mankind ? A 
 Gueftion that will be readily anfwered in the affirmative: 
 for however men may have been led to differ in their ac- 
 counts of the Chriftian Religion, arifing from the diffe- 
 rent iffue of their own inquiries, but more frequently 
 from the different reprefentations that theologians have 
 given of it; it may be affirmed, in the general, that no 
 real friend to natural religion, and to thofe duties on 
 which the happinefs of fociety, and our hopes as reafon- 
 able and accountable creatures depend, but mufl of ne- 
 ceffity admit, that the Religion of Chrifl: contains in it 
 a fyftem of moral duties immediately arifing from our 
 
 relation 
 
Chap. X. OF CHRISTIAN TEACHERS. 2^5 
 
 relation to one another, and our relation to the great 
 Author of our exiftence, more plain, more perfert, and 
 more adapted to the feelings of the human mind than 
 any other yet made known to the world. It is not my 
 purpofe, however, to enter into this argument at pre- 
 fent. There is no occafion for touching upon it, but 
 as it introduces the next queflion by which this part of 
 our fubjeJl is chiefly illuftrated. 
 
 If Chriftianity is of real importance to mankind, 
 whether it is, of itfelf, poflTefled of internal powers to 
 work its own way, and gain upon the minds of men 
 without any fubfidiary aids — without the aids of preach- 
 ing and public inftruftion ? To this it will, perhaps, 
 be anfwered by fomc, that it certainly is poffefTed of 
 fuch powers ; that to fuppofe othcrwife would ncceffari- 
 ly throw this refleftion on its Divine Author — that he 
 either wanted the power or the will to give execution to 
 his own plan. But fuch an anfwer, we apprehend, 
 ought by no means to be admitted. Neither the plain- 
 nefs nor importance of the principles or precepts of 
 Chriftianity are fufficient to preferve them from corrup- 
 tion and decay, being totally perverted, or wholly over- 
 looked, without a continued energy of Divine Power 
 fufficient to fix tlie attention, and counterwork the pre- 
 judices of the human mind. Nothing could have been 
 more fimple and obvious, we are naturally led to think, 
 than the original law of nature. It was doubtlefs, the 
 tranfcript of the Divinity on the mind of man : the in- 
 timations of his will in legible charat^crs written upon 
 his confcience : yet this original fignature itfelf proved 
 infufficient to preferve clear and permanent impreffions. 
 
 In 
 
256 OF CHRISTIAN TEACHERS. Chap. X, 
 
 In order, therefore, to reftore and enforce a fenfe of na- 
 tural religion, and original obligation, God raifed up 
 an eminent preacher of righteoufnefs to the antediluvian 
 world, and afterwards Abraham to whom he m_ade him- , 
 felf known. And, indifferent periods, fignal and illuf- 
 trious preachers and patterns of virtue have appeared as 
 light fhining in a dark place : but being neither veiled 
 with any public authority, or w holly purified them- 
 felves from grofs errors in fpeculation, nor fufficiently 
 fortified agsinft giving way to prevailing idolatry and 
 fuperllition in pradice — their lectures too refined, and 
 little adapted to vulgar underftandings, were attended 
 with no lafting benefit. Or if they were retained in the 
 clofcts of a few feledt philofophefs, their profcffed fcho- 
 lars or admirers, and who endeavoured to improve up- 
 on them, they became Hill more raifed above the ordi- 
 nary comprebenfion, by being v/holly converted into an 
 abftradl fcience little connefted with the feelings of the 
 human heart. Some exceptions there are-— men of at- 
 tention to the human frame, and to the ftate of man, 
 and whofe writings, no doubt, have been of grer.t fer- 
 vice in preferving a fenfe of Deity and Morals. Thefe 
 v/ere the miniflers of natural religion, raifed up to pre- 
 ferve the world from total corruption and darknefs. It 
 may be thought, perhaps, that the fmall influence of 
 natural religion hath been chiefly owing to its not hav- 
 ing been committed to writing ; that, through the 
 ftrength of the paflions, and the unavoidable effeft of 
 fenfible objedls upon the mind, the ftrongeft impreflions 
 wear out ; and, through the imperfeftion of tradition, 
 the clearell: difcoveries are loft ; but that the Chriftian 
 Religion is expofed to none of thefe draw-backs : it 
 
 having 
 
Chap.X. of christian TEACHERS. 257 
 
 having been committed to writing by the Evangclilii and 
 Apottles themfelves, and from the period of its publica- 
 tion having remained a Handing and authenticated re- 
 cord : and more efpecially, by the difcovery of the art 
 of printing, among other important advantages, it hav- 
 ing been widely diffufcd, and put into the hands of aU 
 moft every individual. All this mull be acknowledged; 
 and that in thefe refpe»^s Chriltianity hath evidently the 
 advantage of the religion of nature, whether we afcribe 
 its origin to revelation, or certain radical impreflions 
 upon the human mind. An authentic public record re- 
 mains a ftandard to which we cm appeal, and, amidll 
 the greateft ignorance and pervcrfion, may prove the 
 means of recovering the knowledge of the truth, by en- 
 abling us to feparate with certainty between it, and 
 thofe errors that feem twilled with it, or grafted into it 
 —or maintained in direft oppofition. This cft'eft it is 
 fitted to produce, it hath often produced in a Iclfcr de- 
 gree, but in our reformation from popery in a lignal 
 manner. If Ecclefiaftics, after elbbliihing their hetero- 
 geneous fyftem of Paganifm and Chriftianity, fo politi- 
 cally blended together, and fo artfully contrived to en- 
 fnare the confciences of mankind, had been able to have 
 deftroyed the original record, fo that not one copy of it 
 ihould have remained, nor any thing further of its con- 
 tents than was to be gathered from public articles, and 
 the dccifions of councils; they might at this day have 
 been abfolute Lords of Europe, with the honour of be- 
 ing thepriefts of a theology, the moft extraordinary that 
 ever human invention put together. The Scriptures, 
 therefore, by being a permanent and uniform ftandard, 
 it muft be acknowledged, become of more general and 
 R lalling 
 
258 OF CHRISTIAN TEACHERS. Chap. X. 
 
 lafting benefit than the moft perfeft fyftem of natural re- 
 ligion ; but it is evident, from the amazing encroach- 
 ments of the Church of Rome, from the unfcriptaral 
 tenets of many Proteftants, from the oppofite and con- 
 tradiftory fyflems of different religious fedls, fome of 
 which are replete with the wildeft enthufiafm, and the 
 grofreft conceptions of the deity, that they are by no 
 means an abfolute fecurity againft abufe. 
 
 But how far is public inllrudlion fitted to prevent this 
 effeft ? This is the capital point. And it is urged on 
 the negative ; — That public teaching is the very fource 
 of the evil of which we complain, and, therefore, can 
 never prove the cure of it ; — That hereby the vanity of 
 the preacher is gratified in difplaying his own talents, 
 and propagating his own opinions ; — That from this 
 abufe of the pulpit have fprung thofe endlefs fedls, and 
 all that diverfity and oppofition of fentiments that have 
 expofed the caufe of Chriftianity and weakened its cre- 
 dit ; — That the only teaching allowable, is reading the 
 Scriptures in public without any comment, leaving them 
 to their free courfe and operation ; — That this, there- 
 fore, with the other public oflices of religion, (hould 
 conftitutc the whole v/ork of a minifter. This may ap- 
 pear to fome highly plaufible, and, therefore, deferves 
 fome confideration. I beg leave to offer a few remarks 
 upon it. 
 
 And, fr/, I would obferve, that fuppofmg this ori- 
 ginally would have been a wife and neceffary inllitu- 
 tion ; that fuch a regulation, univerfally eftablilhed, 
 and faithfully adhered to, from the eoramencement of 
 
 Chriftianity 
 
Chap.X. of christian teachers. 259 
 
 Chriftianity downwards, would have prevented the rife 
 of all thofc fefts and opinions that have unhappily di- 
 vided, and Hill divide the Chriflian world ; — it is now 
 too late. What is a proper fccurity againft an evil, and 
 what is neccflary to counteradl its efteds, arc tilings to- 
 tally dirtind. Could you bring all Chriftcndom to agree 
 in fetting afide public teaching, and confining minillers 
 to fimple reading of the Scriptures, which, 1 appre- 
 hend, would be a matter of fome difficulty, — the evil 
 is already fprcad ; already hath the human mind ex- 
 iiaufted all its wildnefs and luxuriancy both in broach- 
 ing and propagating opinions. The queftion, there- 
 fore, is not whether public teaching ought to have been 
 originally admitted as an inflitution fitted for the ad- 
 vancement of Chriflianity; but whether it is now neccfTa- 
 ry? whether errors, propagated publicly, ought not to be 
 publicly guarded againll and expofed ? Befidcs, this ar- 
 gument, if it is of any weight, goes too far, and upon 
 the fame foundation mull condemn every commentary on 
 the Scriptures, and all writings on religion : for, be- 
 yond all doubt, if thefe are allowable ; if it ferve, in 
 any point of view, the interefts of Virtue and Chri- 
 ftianity, to explain the facred volume, to reafon, to ad- 
 monifh, and to employ all the arts of humen eloquence 
 to enforce the fcveral doflrincs and precepts of religion ; 
 it is no lefs proper to explain the Scriptures and to 
 preach in public. — It were furcly in the higheft degree 
 abfurd to permit the one and reftrain the other. — " But 
 thoufands hear that never read, and fpeak pertinently 
 in public who never write books ; and, therefore, in 
 the one cafe more niilchicf may be done than in the 
 other." 1'rue ; but let it be remembered, — more good 
 R 2 too. 
 
2€o OF CHRISTIAN TEACHERS. Chap.X. 
 
 too. A public teacher may often do more fervice by a 
 pertinent and feafonable refleftion, a happy illuftration, 
 a well judged addrefs, than an ingenious and learned 
 author by a volume. This manner of enlightening the 
 underltanding, and touching the heart is always at hand, 
 and, where the preacher is a man who hath acquired 
 that authority which propriety of manners, and a real 
 attention to the beft interefts of a-Chriftian Society never 
 fail to produce, is attended with a force and influence 
 which the beft writer is incapable of. A few knowing 
 faithful public teachers of juft and liberal fentiments, 
 experimentally acquainted with vital religion, and the 
 genuine fervors of rational devotion, can be of more 
 real fervice to the caufe of truth and virtue than a thou- 
 fand authors* 
 
 Yi\iT,fecondly, it is extremely doubtful whether fuch a 
 plan would anfwer the end in view. For if you fliould never 
 explain the Scriptures, nor attempt public inftruftion of 
 any kind, you cannot prevent the human mind from 
 thinking, from fpeaking, from reafoning on the Scrip- 
 tures and Religion. It is too inquifitive. The fubjed 
 is too interefting. And if men think, fpeak, and rea- 
 fon, they will differ in opinions, and each will find its 
 peculiar votaries. Perhaps never was an opinion broach- 
 ed where one flood fingle. Seds will, therefore, arife. 
 Pride and arrogance, on one fide, will give the provo- 
 cation and proclaim the war ; zeal perhaps for the truth, 
 or a fpirit roufed by oppofition and afperity, will en- 
 gage the other, and thus hoftilities will commence. 
 This will give the alarm to others, who never thought 
 of calling in queftion the eftabliihed opinions : a fpirit 
 
 of 
 
Chap. X. OF CHRISTIAN TEACHERS. 261 
 
 of inquiry will be awakened, and in attempting to dif- 
 cover on which fide the truth lies, new avenues will 
 open : fo that without fuppofing a (late that never exift- 
 ed, fo far as I know, it would be impoflible that the 
 Scriptures ftiould be in every body's hands, and read 
 publicly every week, without thinking about them, and 
 judging what particular fyftem of religion they contain- 
 ed. In a country of liberty, men would fpeak their 
 fentiments with freedom, they would difpute, they would 
 write, they would print. Nor would all the terrors of 
 popifh inquifition wholly rcftrain this impulfe of the 
 human mind. One would have thought, when the Ec- 
 clefiaftic monarchy of the papal chair had arrived at fuch 
 abfolute dominion, that the kings of the earth trembled 
 at its nod, that no one would have been bold enough 
 to differ publicly from the eftablifhed fuperllition ; — but 
 there is in fome minds an enthufiafm, a delufion arif- 
 ing from falfe notions of fuperior communications, and 
 in others, a curiofuy and innate love of the truth, with 
 a vigour of fpirit utterly unconquerable, and that will 
 dare to break through every rcflraint : the moft defpo- 
 tic and unrelenting exercife, therefore, of Ecclefiallic 
 tyranny produce inftances of both thefc; and by the fe- 
 cret, though flow and diflant operation of the laft, were 
 the reformers enabled to afl'ert their own caufei and vin- 
 dicate the common rights of humanity. Was this, may 
 we aflc, owing to the vanity of public teachers in broach- 
 ing new fangled opinions.? — If it was, it may be pro- 
 nounced to be one happy cfFcft of ir, that ought to re- 
 commend this inllitution to all the friends of civil and 
 religious liberty, and render it venerable to the end ot 
 fhe world. 
 
 R 3 Bw-T 
 
262 OF CHRISTIAN TEACHERS. Chap.X. 
 
 But, if by fuperfeding public inftruftion, the growth 
 of what is called feftarifm, and the fpreading of diffe- 
 rent opinions fhould be prevented, what would be the 
 confequence ? An eftablifhed fyftem would prevail,— not 
 the Scriptures : for thev will never become an eftablifh- 
 ed fyftem, but on fuch general terms as leaves every 
 body to think for himfelf, and to be direfted by his own 
 opinions and mode of worftiip : — but a fyftem fabricated 
 by Eccleflaftics, who, taking the advantage of this re- 
 ftraint laid upon public inftruftion, would gain an un- 
 limited afcendance over the mind ; and thus the truth 
 would remain more obfcured than amidft all the variety 
 of opinions that ever have been, or will be broached. 
 If you do not, fomewhere, open an avenue to the truth, 
 as a balance to the beft eftablifhment in religion, or the 
 moft perfeifl human fyftem that ever was yet formed, 
 you at once injure the caufe of chriftianity and religious 
 liberty, and put into the hands of men, a power which, 
 experience leaves us no room to doubt, that they will cer- 
 tainly abufc. — And what can more fairly promife fuccefs 
 than public teaching, exempted from the terror of penal 
 laws, and enjoying the immunities of a free conftitu- 
 tion ? What could be a more efteftual antidote againft 
 the poifon of eftablifhed error ? What could more eflec 
 tually curb the infolence, or check the encroachments 
 of eftablifhed Ecclefiaftics ? No one would pretend to 
 fubftitute human decifions in place of the Scriptures, or 
 human authority in the place of evidence. The body 
 of the people, yxcuftomed to free and candid difquifi. 
 tion, would learn to think, and to vindicate the rights 
 of their reafonable natures; and it would become equal- 
 ly difficult to render them the dupes of civil or Eccle- 
 
 fiaftic 
 
Chap. X. OF CHRISTIAN TEACHERS. 263 
 
 fiallic ufurpation. Such a degree of knowledge, and 
 fuch a fenfe of freedom, would be equally hateful and 
 offenfive to priefts and tyrants : but they are the glory 
 and pride of Great Britain, encouraged by our conllitu- 
 tion, and the fupport of it; — the. honour of the great 
 body of our clergy, and daily encreafcd and confirmed 
 by them. 
 
 But befides explaining the Scriptures, and promot- 
 ing the caofe of truth and religious liberty, there are 
 other great and important advantages that arife from 
 this inilitution. Every one may be fufficiently convinc- 
 ed, from his own experience, that religious confidera- 
 tions, however in theory they may be acknowledged 
 worthy to occupy our mofl: ferious attention, and of the 
 higheft moment to our real happinefs, are by no means 
 the objefts generally entertained, and on which the 
 mind delights to dwell and employ itfelf. Our convic- 
 tions concerning the moil important truths, and tlie im- 
 preflions they leave upon the mind, are evidently oc- 
 cafional and momentary ; or if they continue for a longer 
 fpace, they gradually lofe their force and wear off, till 
 amidll objefts that daily furround us, and folicit our at- 
 tention from more immediate views, we lofe fight of 
 them altogether. — Men ofteu come to contrive expe- 
 dients, and to invent ingenious excufes to fatisfy them- 
 felves amidft the moll criminal inattention to every 
 thing ferious, without once attempting to balance the 
 confiftency of their prefent condufl and future hopes. 
 It can, therefore, admit of no doubt, that the inatten- 
 tion of the generality to religious concerns, amidft that 
 diffipation of mind which evidently prevails, amidll the 
 R 4 variou; 
 
264 OF CHRISTIAN TEACHERS. Chap.X, 
 
 various purfuits of riches, pleafure, and ambition, that 
 feem to engrofs every affedlion, and to captivate every 
 power of the foul, public teaching muft be, in the high- 
 ell degree, neceifary. In fuch a fituation there is, fure- 
 iy, great need of having divine things brought often 
 under our review, and urged home upon the confcience 
 ^by every poffible argument. There is great need of 
 daily monitors, by whofe friendly and feafonable aid, 
 fecure and thoughtlefs minds, if poffible may be alarm- 
 ed, and brought to fix upon themfelves, and their eter- 
 nal concerns ; and that thofe who have been feduced 
 from the paths of virtue, may be brought back again 
 to their firft convidlions, and the original impreffions they 
 had felt be recovered, improved, and confirmed ; — for 
 this purpofe a public teacher of any talents hath a great 
 advantage. While he defcribes charaftcrs, while he re- 
 proves vice in general, he may draw fuch ftriking out- 
 lines, features fo ftrong and lively, as, however feem- 
 ingly diftant and concealed, will neceffarily, on many 
 occafions, exhibit ones own pidlure to himfelf, without 
 alarming his pride ; — he may pierce the confcience 
 without awakening refentments againft the hand that 
 levelled the weapon. And which is no inconfiderablc 
 part of his office, by a proper reprefentation, by a per- 
 tinent application of his fubjeft, he may adminifter fea- 
 fonable medicine to the mind opprefTed by calamity, or 
 difquieted by a fenfe of guilt; — while it is yet tender 
 and fufceptible, and every avenue lies open, what heart- 
 felt Icftures may he not read, what confolations may he 
 not pour into the foul, what reviving hopes, what ani- 
 mated views may he not lay open ? " The words of 
 the v/ife are gracious, and pleafant words like the honey 
 
 comb." 
 
Chap. X. OF CHRISTIAN TEACHERS. 265 
 
 comb." — God himfelf condefccnds to comfort thofe that 
 are call down, and hath given it in commifTion to his 
 minifters to comfort his people ; — " to ftrengthcn the 
 weak hands, arid to confirm the feeble knees, and to 
 fay to them that are of a fearful heart, fear not, be 
 llrong." — A minifter, therefore, if fitted to difcharge 
 this part of his work with tcnderncfs and capacity, does 
 honour to his charafter, and is a blefling to his people. 
 
 There is another confideration on this fubje(5l that 
 arifes from the unavoidable circumllances in which the 
 far greater part of mankind are placed — They are engaged 
 in one continued ftruggle amidll the embarra/Tnients and 
 cares of life. They enter early into toil and laborious 
 exercife for their daily bread, which naturally contrails 
 the intellectual faculties. Their whole time and atten- 
 tion are occupied in providing for their own bodily 
 wants, or in furnifliing neceflary fupport and provifion 
 for their families. The little inllrudlion they had receiv- 
 ed while children hath left but confufed and imperfcft 
 traces upon their minds, which their daily and ncceffary 
 engagements are apt entirely to deface — In fuch circum- 
 ftances were it not for the advantage of public inllrufli- 
 on, it may be affirmed, that they would lofe religious 
 impreffions altogether, and generate into a • Hate of 
 downright barbarifm. — But is not private inftruftion a 
 more fuccefsful method of promoting religious knowlege.* 
 Ifitlhould, it is a method e.vpofed to every objedion 
 that can be offered againft public indruftion : bccaufc, 
 if a minifter have accefs to inllrudl his people in private, 
 he may explain the fcripturcs to them, and propagate 
 his own opinions among them ; you mult, therefore, 
 
 exclude 
 
z66 OF CHRISTIAN TEACHERS. Chap. X. 
 
 exclude private as well as public teaching, or confine 
 both equally to reading the fcriptures. But the faft is, 
 that private teaching though highly proper, is not equal- 
 ly fitted for general edification with public : no teacher 
 being able to repeat to a number of different little foci- 
 cties what he can do weekly to one. Here all are taught 
 at the fame expence to the teacher, and the fame profit 
 to the hearer, if the fpeaker equally aims at inilrudion. 
 The one, however, is not intended to fuperfede the o- 
 ther : both operate towards the fame end, and are no 
 lefs the duty of the minifters of religion. 
 
 But in every inquiry of this kind, it will be faid, 
 that the only way to arrive at any probable conclufion 
 is, to appeal to experience. What good hath this in- 
 ftitution done for near eighteen hundred years paft ? Is 
 not the ignorance to be found among the greater part of 
 thofe who attend upon public teaching, even of the plain- 
 eft dodlrines of Chriftianity almoft incredible, where this 
 inftitution hath obtained; and been continued from ge- 
 neration to generation ? Their notions of God are at 
 beft but a confufcd medley of fuperftion and enthufiafm, 
 with feme unintelligible jargon of fyftematic divinity ; 
 fo that you would be tempted to think that natural reli- 
 gion had been entirely left out of the queftion. Where 
 then are the eftefts of this inlHtution ? Of what bene- 
 fit hath it been for promoting knowledge and virtue ? 
 I am well difpofed to admit the force of this objedtion 
 fo far as to acknowlege, that-r— where the corruptions 
 and abominable fuperftitions introduced by priejisy and 
 which have been propagated with fuch aftonifhing fuccefs, 
 have been fubftituted and taught in the place of genuine 
 
 Chriftianity 
 
Chap. X. OF CHRTISIAN TEACHERS. =67 
 
 Chriftianity — a greater perverfion hath followed than 
 could have arifcn from the total fupprclfion of this iii- 
 ftitution : as it may be affirmed without violating the 
 laws of truth and charity, that no fpecics of religion, 
 fo far as we know, profelled among the moil barbarous 
 nations, hath yet equalled the fyftem of prieftcraft that 
 prevailed in Chriftendom for many centuries— originally 
 bottomed on the tenets which have been the fubjctl of 
 this inquiry, and which every pricft, in circumllances 
 that would permit them to operate in all their latitude, 
 would infallibly re-ellablilh. And in the general it ought 
 10 be admitted, that if public teachers had been at more 
 pains to underlland and explain the religion of Clirill, — 
 had been more difengaged from the prejudices of clla- 
 bliftied creeds, from a fpirit of ambition, from pride 
 and party views, — had been more honell, and more at- 
 tentive to the great duties of their otHcc, their hear- 
 ers would have been more intelligent, more rational, 
 and better Chriftians. But may not an inftitution be 
 excellent, and highly beneficial in itfelf, though ne- 
 glefted, or even abufed and perverted from its original 
 purpofe? If the abufe of an inllitution were a good ar- 
 gument againft it, it is diincult to fay what inliitutions 
 ought to be preferved among mankind. Chrillianity, 
 natural religion, and civil government, would be ba- 
 nifhed from the world. together. No reafoning, there- 
 fore, can be more unjull. The very abufe may (how the 
 neceffity, not of abolifhing the inftitution, butofrefto- 
 ring it to its original intention and purity. The more 
 that priejls have poifoned the fountains of knowledge 
 and virtue, of the greater importance to the happincfs 
 of mankind muft intelligent, humble, and faithful 
 
 tcachcij 
 
268 OF CHRISTIAN TEACHERS. Chap. X. 
 
 teachers be. If Chriftianity hath been perverted by the 
 defigns of Ecclefiaftics who have had a diftind trade — 
 a political fabric of their own to eftablifh ; let it be re- 
 llored again to its primitive fimplicity by men who de- 
 rive, their charafter from their work, and their import- 
 ance from the choice of thofe who are fatisfied — that 
 they defer ve it. 
 
 But, fetting afide the grofs fuperftitions and total 
 perverfion of the human faculties by a falfe fyftem of 
 religion — it is to be hoped, that, even amidft many er- 
 rors, this inftitution hath been attended with happy ef- 
 fedls on the morals of mankind. Before we can poffibly 
 affirm the contrary, we muft ftate a cafe where Chrifti- 
 anity hath been profeffed without the aids of this infti- 
 tution : if fuch a cafe could be found, and it could be 
 fairly made appear that the fame meafure of religious 
 knowledge, the fame meafure of private and public vir- 
 tue, of civil and moral order hath obtained, it muft be 
 admitted, that, from fuch a comparative view, no feeble 
 prefumption would arife againft what hath been urged 
 on this fubjeft. But it is prefumed, that no fuch in- 
 ftance can be produced. — And we can ftate another com- 
 parative view, that gives all the fatisfaftion on this ar- 
 ticle that is neceflTary ; — that, where other circumftances 
 are fuppofed to be equal, the fuperior knowledge, piety, 
 and afliduous labours of a minifter among his people, 
 feldom fail to be diftinguiflied, if he hath continued any 
 
 time among them In the loweft view, if public 
 
 teaching hath not improved the religious knowledge, 
 and manners of mankind, to any confiderable degree, 
 may it not be modeftly affirmed that it hath preferved 
 
 them 
 
Chap. X. OF CHRISTIAN TEACHERS. 269 
 
 them from growing worfe ? And this, could no more 
 be laid, would render this inftiiurion a public benefit of 
 no fmall account. But if ever it fhall be attended with 
 remarkable fuccefs, it muft be entirely left to the divine 
 bleiling unreftrained by creeds, or articles, or conditions 
 of any kind — but the Bible, public order and decency. 
 
 And now, reader, having finiflied this little work, 
 and difcharged what I thought my duty to the public, I 
 turn myfelf, in conclufion, to another quarter. 
 
 " O thou eternal fountain of light, to whom is 
 known the purity of my intentions in what I have, in 
 thefe pages, committed to paper, accept, 1 befeech thee, 
 of this humble tribute I would offer up unto thee, — in- 
 tended to expofe, what hath always appeared to me, 
 the prefumptuous claims of men to powers which thou 
 haft committed to no mortal. If thefe arrogant pre- 
 tenders are under the influence of an erroneous con- 
 fcience, and have been betrayed by the wcaknefs of 
 their own underllandings, let the light penetrate their 
 hearts, and break through prejudices more obftinate 
 than adamant. If a fpirit of pride, if defigning and 
 ambitious views have iirft led them afide, and brought 
 them, in the iffue, to impofe upon themfelves, or have 
 rendered them unwilling to acknowledge the truth, and 
 to undeceive the credulous, fuperfUtious multitude ; — 
 fmite this pride to the earth, let thefe ambitious views 
 appear in their natural odious light, as a bafe ufurpa- 
 tion of thy facred prerogative ; and difpofe them to glo- 
 rify thee by an ingenuous and open confeflion. But if 
 the writer hirafelf, after his bcft inquiries, (hould be 
 
 the 
 
270 OF CHRISTIAN TEACHERS. Chap. X. 
 
 the perfon miiled by prejudices, and who hath, in any 
 inftance, departed from the truth ; if he hath dropt the 
 moft diftant hint injurious to the important dodlrines of 
 Chriftianity, the fpiritual kingdom of thy Son, or the 
 charafter of his faithful and humble minifters, — out of 
 thine abundant goodnefs proclaimed in the gofpel of 
 peace, and on which he defires to reft all his hopes, do 
 thou forgive thy erring miltaken fervant, — but let hie 
 labours perifh." 
 
 FINIS.