Sv; 
 
PRINCETON, N. J. 
 ^'^0. Case; ^^ 
 li No. Shelf. >7T 
 BR 45 .B35 1817 
 
 Hampton lectures 
 

THE DIVINE AUTHORITY OF HOLY SCRIPTURE 
 
 ASSERTED, FROM ITS ADAPTATION TO THE 
 
 REAL STATE OF HUMAN NATURE, 
 
 IN 
 
 EIGHT SERMONS 
 
 PREACHED BEFORE 
 
 THE UNIVERSITY OF OXFORD, 
 
 IN THE YEAR MDCCCXVII, 
 
 AT THE 
 
 LECTURE 
 
 FOUNDED BY 
 
 THE LATE REV. JOHN BAMPTON, M. A. L^chu-n 
 
 CANON OF SALISBURY. I O ' 
 
 BY 
 
 JOHN MILLER, M. A. 
 
 FELLOW OF WORCESTER COLLEGE. 
 
 OXFORD: 
 
 AT THE UNIVERSITY PRESS FOR THE AUTHOR. 
 
 SOLD BY J. PARKER, OXFORD j MESSRS. RIVINGTON, ST, PAUL'S 
 
 CHURCH YARD; AND J, HATCHARD, PICCADILLY, LONDON. 
 
 1817. 
 
PREFACE. 
 
 1 HE following Lectures having been un- 
 dertaken under somewhat unusual circum- 
 stances, (which, however, it is not neces- 
 sary here to describe,) the Author is un- 
 willing — indeed, has too much respect for 
 the public — to submit them to general 
 perusal without some explanation. 
 
 It has been observed, that '' to read a 
 '' great deal would be a sure preventive of 
 " much writing ; because almost every one 
 *' might find all he has to say already writ- 
 '' ten/' The Author feels the truth of 
 this observation ; and does not doubt, that 
 had his own reading been extensive, this 
 present volume would never have appear- 
 ed. Why then, under this consciousness, 
 did he venture upon such a work ? 
 
 He answers, simply because of the pos- 
 sibility of doivg good in a situation, in 
 which, if any good may be done, the be- 
 nefit may be general ; while he thinks it 
 a 2 
 
iv PREFACE. 
 
 hardly possible for any loss or injury to fall 
 elsewhere, than upon himself singly. It is 
 probable, that in reality nothing can be 
 said (of that which is sound or valuable) 
 which has not been said before ; the pre- 
 sumption against any thing perfectly novel 
 would be, in the first instance, that it was 
 either weak or erroneous. Yet, while this 
 acknowledgment ought certainly to exempt 
 him from the charge of being a despiser of 
 ** authorities," he cannot but think, that 
 much is lost to the cause of true religion 
 by mere following of authorities ; and that 
 a too scrupulous fear of going counter to 
 established opinion (which fear he con- 
 ceives to be a natural result of much, and 
 the deepest reading) tends to restrain in- 
 dependent thought ; and leads insensibly 
 to the error of identifying Scripture itself 
 with human interpretations of it. 
 
 Under such impressions he has been led 
 to think, that one of the best chances (hu- 
 manly speaking) of contributing — not 7ieiv, 
 hut fresh support to the cause of truth, is 
 likely to be found — in the *« confessions" 
 (if this term has not been too much dese- 
 crated by some irreverent applications of 
 
PREFACE. V 
 
 it) of a believer, who after following, with 
 only his original clew given him, a track 
 and progress of his own, so far as to have 
 gained his convictions by reflection, rather 
 than by much stiidi/, has in the end found 
 himself in the highway where others are, 
 and ivhere he believes established truth to 
 be. In such light, as to its substance, is 
 the present Work to be regarded. The 
 Author entered upon it, in chief part, for 
 this very reason, that he was able to write 
 while his thoughts were fresh ; and while 
 the result of them might both be proposed 
 to judgment, and judged of, independ- 
 ently, without protection or favour. He 
 does not speak thus boastfully ; but in hu- 
 mility, and fairness. Should the matter 
 of his Lectures be considered unprofitable, 
 it is his desire that they should perish at 
 once in their own obscurity. On the 
 other hand, if it should be esteemed dif- 
 ferently, the greater correspondence with 
 confirmed opinions which can then be 
 pointed out in them will be the greater 
 testimony in their favour. 'Being con- 
 scious that he is no wilful plagiarist, the 
 writer himself is unambitious of any other 
 a 3 
 
vi PREFACE. 
 
 praise, than that of a sincere advocate of 
 what is holy, and just, and good. He is, 
 indeed, rejoiced to acknowledge obligation 
 to some very near and dear friends, for as- 
 sistances in his Work, of many kinds : but 
 he knows of none, on account of which any 
 apology is due from him to the general 
 reader. 
 
 In deference to the kind and disinter- 
 ested counsel of some friends in the Uni- 
 versity, whose judgment he esteems most 
 highly, he has omitted some passages of 
 considerable length, which were delivered 
 from the pulpit ; and thrown others into 
 the form of/* notes," which may be either 
 read, or passed over, without much inter- 
 ruption to the general subject. A very 
 {ew passages have been inserted here, 
 which were omitted in delivery on account 
 of time; but scarcely a word has been 
 added to the manuscript from which the 
 Lectures were preached. Such verbal and 
 other corrections also have been made, as 
 might prevent the charge of wilful care- 
 lessness. With these exceptions, the Lec- 
 tures now presented come forth as they 
 were spoken. 
 
PREFACE. vii 
 
 The Author only desires to express far- 
 ther, his grateful sense of that good opi- 
 nion of his intentiotis, which procured him 
 his appointment ; and of all personal kind- 
 ness experienced by him during the dis- 
 charge of his office. 
 
 a4 
 
mxs. 
 
 LECTURE I. 
 
 Introductory View of the Condition of a native 
 Christian. 
 
 2 Timothy iii. 14, 15. 
 But continue thou in the things which thou hast learned 
 and hast been assured of, knowing of whom thou hast 
 learned them ; and that from a child thou hast known 
 the holy Scriptures, which are able to make thee wise 
 nnto salvation through faith which is in Christ Jesus. 
 
 Prefatory considerations on the fact, that Scripture is 
 committed to us as the guide unto salvation, in con- 
 nection with the Slate of men's average capacity for re- 
 ceiving its external evidences. Picture from real life 
 hereupon. Necessity of some general conviction, to 
 over-rule the impgrtunities of " inquiry." Illustration 
 of *' implicit faith." Argument for it from the need of 
 the case. Objections to it. Vindication of it. Sub- 
 ject of the Lectures proposed. External evidences pre- 
 supposed to be complete. Topic of the Lectures not 
 unsuitable even to the learned. Importance of looking 
 to the whole Scripture itself, in its continuity. Plan 
 of the following Discourses. P. 1. 
 
 LECTURE II. 
 
 View of Christianity as the Dispensation of the 
 
 Spirit. 
 
 Galatians iii. 24. 
 
 Tfieiaw was our schoolmaster to bring jis unto Christ. 
 
 Modal differences of the Law and the Gospel, but sub- 
 
X CONTENTS. 
 
 stantial unity. This illustrated — from the essentials of 
 both dispensations; — from their outward conduct; — 
 from the aspects of the moral world, in respect of apo- 
 stasy — and of improvement; — from the junction of the 
 two covenants. Inference from the whole, that the 
 present trial of man is in his spirit. Manner in which 
 this should dispose us towards holy Scripture. P. 27. 
 
 LECTURE III. 
 
 Deductions from the foregoing Lecture. 
 
 2 Corinthians v. 7- 
 For we walk by faith, not by sight. 
 
 I. Necessity of faith, as a primary and distinct prac- 
 tical principle. 2. True estimate of the condition of 
 unbelievers. 3. Right apprehension of the Old, as 
 well as of the New Testament. 4. Consistent under- 
 standing of the present agency of Providence in the 
 events of the world around us. Contrast between spe- 
 culative and religious views of human improvement. 
 Disposition prepared for the general subject. P. 53. 
 
 LECTURE IV. 
 
 General Adaptation of Scripture to Human 
 Nature. 
 
 John ii. 25. 
 For he hieic what was hi man. 
 
 Situation of the believer implicitly confiding in Scrip- 
 ture. Comprehensiveness of Scripture, contrasted with 
 its size. Whence this property of it. Coincidence of 
 the matter of Scripture with familiar experience. The 
 temptation incident to knowledge. The moral sub- 
 stance of the Bible the very picture of man as he is. 
 
CONTENTS. xl 
 
 Its unwelcome parts not reconcileable with our notions 
 of a divine revelation on any other supposition. Argu- 
 ment, in consequence, from the different reception of 
 these by the believer and unbeliever. All such repre- 
 sentations made clear by the doctrine of redemption ; 
 and this illustrated, in its turn, by them. Necessity 
 that such things should be found in Scripture, for the 
 believer's satisfaction. Consequence of his so finding 
 them. P. 79. 
 
 LECTURE V. 
 
 Illustration in detail of the general Position 
 from the matter of Scripture. 
 
 John ii. 25. 
 For he knew what was in man. 
 
 Prefatory thoughts concerning original sin, consi- 
 dered doctrinally. Examples of the general position 
 from the Old Testament. From its historical — legal — 
 poetical — prophetic parts. Examples from the New 
 Testament. Consideration interposed concerning the 
 perpetuity of evil in the world. General features of 
 distinction between the Old Testament examples and 
 the New. The proposition exemplified out of the lat- 
 ter, from its narratives — practical doctrines — parables — 
 epistles. Inference from the whole. P. 111. 
 
 LECTURE VI. 
 
 Illustration in detail of the general Position 
 from the manner of Scripture. 
 
 John ii. 25. 
 For he knew what was in man. 
 
 Characteristic differences of manner to be expected, 
 according to the general argument. Character, and man- 
 
tU CONTENTS. 
 
 ncr of the Prophets— of pur Lord — of the Apostles. 
 Adaptation of each, in order, to the tenor of their re- 
 spective missions, and to the necessities of man. P. 147. 
 
 LECTURE VII. 
 Sufficiency of Scripture, considered in the forc- 
 goinc^ Light, to the Wants and Wishes of an 
 individual Christian. 
 
 2 Tfmothy iii. 16, 17- 
 Jll Scripture f.v given by iuftpiration of God ; and is profit- 
 able for doctrine, for reproof for correction, for instmc- 
 iion i)i righteousness : that the man of God may be per- 
 fect, tJiroughly furnished nnto all good icorks. 
 
 Preliminary recapitulation of the true state of the 
 question concerning the receptionor rejection of a re- 
 velation, where such has been ottered. Thoughts in- 
 terposed upon their case who disallow the " atone- 
 " nient." Nothing can excuse unbelief, but proof that 
 Scripture is either hurtful or insufficient. Christian 
 doctrines not mischievous. Instanced in that of na- 
 tural corruption. Christian doctrines the only really 
 adequate provision for the wants of the spirit of man. 
 Continuous view of Christian edification. Sense of sin- 
 fulness. Reconciliation through Christ's death. Mo- 
 tive to the love of God hence resulting. Encourage- 
 ment to active virtue through his resurrection. Motive 
 to the love of our neighbour. Consolation, under a 
 sense of imperfection, through his ascension, and send- 
 ing of the Holy Spirit, and continued intercession. 
 Power and beauty of the sacraments, as instituted 
 means of grace. Reasonableness of this whole view. 
 Wherein Scripture might yet be thought defective. Its 
 fulness here also. Why not now exemplified. Indul- 
 gence of Scripture. Caution on the particular point of 
 a death-bed repentance. Conclusion. P. 181. 
 
CONTENTS. 
 
 LECTURE VIII. 
 
 Sufficiency of Scripture as a Guide amidst social 
 Intercourse. 
 
 Romans xii. 5. 
 
 So we, being many, are one body in CJirist, and every one 
 members one of another. 
 
 Recapitulation of the plan of the Lectures. In what 
 respect the purpose of the present one is in great mea- 
 sure anticipated. Influence of Christianity on political 
 questions. Why not here dwelt upon. Power of a 
 great social Christian principle in more familiar cases 
 of contact and intercourse. This principle, " a sense 
 " of real brotherhood." Its influence as a corrective of 
 worldly pride and injustice — of selfishness and hard- 
 heartedness — of spiritual pride and censoriousness — of 
 positiveness and uncharitable interpretations. These 
 topics severally illustrated by familiar instances. Mas- 
 ters and servants. Rich and poor. Humbler intellect, 
 and unfashionable simplicity. Useful vocations of life. 
 Religious schism and conformity. Possible objections 
 to the view here taken. Answered. Power of a second 
 Christian principle in society; — " the sense of respon- 
 " sibility in the matter of example." Objection answer- 
 ed. Plan here completed. External evidences yet in 
 store; as was assumed in the beginning. Conclusion 
 of the whole. P. 217- 
 
EXTRACT 
 
 FROM 
 
 THE LAST WILL AND TESTAMENT 
 
 OF THE LATE 
 
 REV. JOHN BAMPTON, 
 
 CANON OF SALISBURY. 
 
 " I give and bequeath my Lands and Estates 
 
 " to the Chancellor, Masters, and Scholars of the 
 " University of Oxford for ever, to have and to hold 
 " all and singular the said Lands or Estates upon 
 " trust, and to the intents and purposes hereinafter 
 "mentioned; that is to say, I will and appoint that 
 ^' the Vice-Chancellor of the University of Oxford for 
 *' the time being shall take and receive all the rents, 
 " issues, and profits thereof, and (after all taxes, repa- 
 '^ rations, and necessary deductions made) that he pay 
 " all the remainder to the endowment of eight Divinity 
 '' Lecture Sermons, to be established for ever in the 
 ^' said University, and to be performed in the manner 
 *' following : 
 
 '^ I direct and appoint, that, upon the first Tuesday 
 " in Easter Term, a Lecturer be yearly chosen by the 
 " Heads of Colleges only, and by no others, in the 
 " room adjoining to the Printing-House, between the 
 " hours of ten in the morning and two in the afternoon, 
 *' to preach eight Divinity Lecture Sermons, the year 
 
xvi EXTRACT FROM, &c. 
 
 " following, at St. Mary's in Oxford, between the com- 
 " mericomciit of the last month in Lent Term, and the 
 *' end of the third week in Act Term. 
 
 " Also I direct and appoint, that the eight Divinity 
 " Lecture Sermons shall be preached upon either of the 
 " following Subjects — to confirm and establish the 
 " Christian Faith, and to confute all heretics and schis- 
 " matics — upon the divine authority of the holy Scrip- 
 " tures — upon the authority of the writings of the pri- 
 *' mitive Fathers, as to the faith and practice of the 
 "primitive Church — upon the Divinity of our Lord 
 *' and Saviour Jesus Christ — upon the Divinity of the 
 " Holy Ghost — upon the Articles of the Christian 
 " Faith, as comprehended in the Apostles' and Nicene 
 " Creeds. 
 
 " Also 1 direct, that thirty copies of the eight Divi- 
 " nity Lecture Sermons shall be always printed, within 
 " two months after they are preached, and one copy 
 " shall be given to the Chancellor of the University, 
 " and one copy to the Head of every College, and one 
 " copy to the Mayor of the city of Oxford, and one 
 " copy to be put into the Bodleian Library; and the 
 " expence of printing them shall be paid out of the re- 
 '^ venue of the Land or Estates given for establishing 
 " the Divinity Lecture Sermons ; and the Preacher 
 " shall not be paid, nor be entitled to the revenue, be- 
 " fore they are printed. 
 
 " Also I direct and appoint, that no person shall be 
 " qualified to preach the Divinity Lecture Sermons, 
 " unless he hath taken the degree of Master of Arts, at 
 " least, in one of the two Universities of Oxford or 
 *' Cambridge; and that the same person shall never 
 " preach the Divinity Lecture Sermons twice." 
 
Tlie following List of Lecturers j with their subjects, which 
 was first given in Mr. Falconer's Lecture for 1810, ap- 
 pearing to have its use and interest, is hei-e reprinted 
 verbatim from that Work, as far as it then went, and 
 filled up to the present date. 
 
 1780. James Bandinel, D. D. of Jesus College; Public 
 Orator of the University. The Author first establishes 
 " the truth and authority of the Scriptures ; — for the 
 " authenticity of the history being acknowledged, and 
 " the facts which are therein recorded being granted, 
 " the testimony of miracles and prophecies, joined to 
 " the excellence of the doctrines, is a clear and complete 
 " demonstration of our Saviour's divine commission." 
 P. 37. 
 
 1781. Timothy Neve, D.D. Chaplain of Merton College. 
 " The great point which the Author has principally at- 
 " tempted to illustrate is, that well known, but too 
 " much neglected truth, that Jesus Christ is the Saviour 
 " of the world, and the Redeemer of mankind." 
 
 1782. Robert Holmes, M. A. Fellow of New College. 
 " On the prophecies and testimony of John the Baptist, 
 " and the parallel prophecies of Jesus Christ." 
 
 1783. John Cobb, D. D. Fellow of St. John's College. The 
 subjects discussed are; *^' an inquiry after happiness; 
 " natural religion; the Gospel; repentance; faith; pro- 
 " fessional faith; practical faith; the Christian's privi- 
 " leges." 
 
 1784. Joseph White, B. D. Fellow of Wadham College 
 *' A comparison of Mahometism and Christianity in 
 " their history, their evidence^ and their effects." 
 
 b 
 
xviii NAMES OF LECTURERS. 
 
 1785, Ralph Chuuton, M. A. Fellow of Erase Nose Col- 
 lege. " Oii the prophecies respecting the destruction ot 
 *' Jerusalem." 
 
 178G. Geouge Croft, M A. late Fellow of University 
 College. " The use and abuse of reason j objections 
 " against inspiration considered; the authority of the 
 " ancient Fathers examined 3 on the conduct of the 
 "first Reformers; the charge of intolerance in the 
 " Church of England refuted; objections against the 
 " Liturg)' answered; on the evils of separation ; con- 
 " jectural remarks upon prophecies to be fulfilled here- 
 " after." 
 
 1787. William Hawkins, M. A. late Fellow of Pembroke 
 College. " On Scripture mysteries." 
 
 1788. Richard Shepherd, D. D. of Corpus Christi College, 
 " The ground and credibility of the Christian Reli- 
 " gion." 
 
 1 789. Edward Tatham, D, D, of Lincoln College. " The 
 " chart and scale of truth," 
 
 1790. Henry Kett, M. A, F'ellow of Trinity College. 
 " The object" of these Lectures is " to rectify the mis- 
 " representations of Mr. Gibbon and Dr. Piiestley with 
 " respect to the history of the primitive Church." 
 
 1791. Robert Morres, M. A. late Fellow of Erase Nose 
 College. On "faith in general; faith in divine testi- 
 " mony no subject of question; internal evidence of the 
 "Gospel; eflfects of faith; religious establishments; 
 " heresies." 
 
 1792. John Eveleigh, D. D. Provost of Oriel College. 
 " I shall endeavour," says the learned Author, "first to 
 " state regularly the substance of our religion from its 
 " earliest declarations in the Scriptures of both the 
 
NAMES OF LECTURERS. xix 
 
 " Old and New Testament to its complete publication 
 " after the resurrection of Christ; secondly, to give a 
 '' sketch of the history of our religion from its complete 
 " publication after the resurrection of Christ to the 
 " present times, confining however this sketch, towards 
 '* the conclusion, to the particular history of our own 
 " Church; thirdly, to state in a summary manner the 
 " arguments adducible in proof of the truth of our re- 
 " ligion ; and fourthly, to point out the general sources 
 " of objection against it." 
 
 1793. James Williamson, B. D, of Queen's College. "The 
 " truth, inspiration, authority, and evidence of the 
 " Scriptures considered and defended." 
 
 1794. Thomas Wintle, B. D. of Pembroke Colfege. " The 
 " expediency, prediction, and accomplishment of the 
 " Christian redemption illustrated." 
 
 1795. Daniel Veysie,B.D. Fellow of Oriel College. "The 
 " doctrine of Atonement illustrated and defeuded." 
 
 1796. Robert Gray, M. A. late of St. Mary Hall. " On 
 " the principles upon which the Reformation of the 
 " Church of England was established." 
 
 1797. William Finch, LL. D. late Fellow of St. John's 
 College. " The objections of infidel historians and 
 " other writers against Christianity considered." 
 
 1798. Charles Henry Hall, B. D, late Student of Christ 
 Church. " It is the purpose of these discourses to con- 
 " sider at large what is meant by the scriptural ex- 
 " pression, 'fulness of time;' or, in other words, to 
 " point out the previous steps by which God Almighty 
 " gradually prepared the way for the introduction and 
 " promulgation of the Gospel." See the Preface. 
 
 1799. William Barrow, LL.D. of Queen's College. These 
 
 b2 
 
XX NAMES OF LECTURERS. 
 
 Lectures contain " answers to some popular objections 
 " against the necessity or the credibility of the Chris- 
 " tian revelation," 
 
 1800. George Richards, M, A. late Fellow of Oriel Col- 
 lege. " The divine origin of Prophecy illustrated and 
 " defended." 
 
 1801. George Stanley Fabeb, M. A. Fellow of Lincoln 
 College, " Horze Mosaicae ; or, 9. view of the Mosaical 
 " records with respect to their coincidence with profane 
 " antiquity, their internal credibility, and their connec- 
 " tion with Christianity." 
 
 1802. George Frederic Nott, B. D. Fellow of All Souls' 
 College, " Religious Enthusiasm considered. ' 
 
 1803. John Farrer,M, A, of Queen's College. '^Onthemis- 
 " sion and character of Christ, and on the Beatitudes." 
 
 1804. Richard Laurence, LL. D, of University College. 
 " An attempt to illustrate those Articles of the Church 
 " of England which the Calvinists improperly consider 
 " as Calvinistical." 
 
 J 805, Edward Nares, M, A. late Fellow of Merton Col- 
 lege. " A view of the evidences of Christianity at the 
 " close of the pretended age of reason," 
 
 1806. John Browne, M. A. late Fellow of Corpus Christi 
 College. In these Lectures the following principle is 
 variously applied in the vindication of religion; that 
 " there has been an infancy of the species, analogous to 
 " that of the individuals of whom it is composed, and 
 " that the infancy of human nature required a different 
 " mode of treatment from that which was suitable to 
 " its advanced state." 
 
 1807. Thomas le Mesurier, M. A. late Fellow of New 
 
NAMES OF LECTURERS. xxi 
 
 College, "The nature and guilt of Schism considered 
 " with a particular reference to the principles of the 
 " Reformation." 
 
 1808. John Penrose, M. A. of Corpus Christi College. 
 " An attempt to prove the truth of Christianity from 
 "^ the wisdom displayed in its original establishment, 
 " and from the history of false and corrupted systems 
 *' of religion." 
 
 1809. John Bayley Somers Carwithen, M. A. of St. 
 Mary Hall, " A view of the Brahminical religion in 
 " its confirmation of the truth of the sacred history, and 
 " in its influence on the moral character." 
 
 1810. Thomas Falconer, M. A. of Corpus Christi College. 
 " Certain principles in Evanson's ' Dissonance of the 
 " four generally received Evangelists,' &c. examined." 
 
 1811. John Bidlake, D. D, of Christ Church. "The 
 " truth and consistency of divine revelation ; with some 
 " remarks on the contrary extremes of Infidelity andEn- 
 '' thusiasm." 
 
 1812. Richard Manx, M. A. late Fellow of Oriel College. 
 " An appeal to the Gospel j or an inquiry into the jus- 
 " tice of the charge, alleged by Methodists and other 
 *' objectors, that the Gospel is not preached by the Na- 
 " tional Clergy." 
 
 1813. John Collinson, M. A. of Queen's College. " A 
 " key to the writings of the principal Fathers of the 
 " Christian Church, who flourished during the first 
 " three centuries." 
 
 1814. William Van Mildert, D. D, Regius Professor of 
 Divinity, and Canon of Christ Church. " An inquiry 
 " into the general principles of Scripture-interpreta- 
 •' tion." 
 
xxii NAMES OF LECTURERS. 
 
 1815. Reginald Heber, M. A. late Fellow of All Souls' 
 College. " The personality and office of the Christian 
 " Comforter asserted and explained." 
 
 1816, John Hume Sthy, M. A. of Oriel College. " Chris- 
 " tian Unity doctrinally and historically considered." 
 
Jc: ^. 
 
 LECTURE I. 
 
 2 Timothy iii. 14, 15. 
 
 But continue thou in the things which thou luxst learned 
 and hast been assured of, knowing of whom tlvou hast 
 learned them ; and that from a child thou ha^t known 
 the holy Scriptures, which are able to make thee wise 
 unto salvation, through faith which is in Christ Jesus. 
 
 In whatever manner we may be disposed to in- 
 terpret these words of St. Paul, with respect to 
 verbal or circumstantial differences % their gene- 
 ral precept must surely be pronounced, in these 
 our own days, of universal application. Neither 
 can the passage, as now belonging to ourselves, 
 be understood otherwise than of the whole vo- 
 lume of canonical Scripture, both Old and New 
 Testaments, of which we have virtually learnt 
 so great a portion from St. Paul himself, as well 
 as Timothy did ; and a// from the same source 
 from whence that portion was derived to him, — 
 the Spirit of wisdom and of truth. 
 
 In the "Scriptures, then, we have received a 
 solemn trust committed to us ; and here is an 
 apostolical exhortation directing us to hold fast 
 
 ^ Macknight renders the verb iirn-a>%(;, " with which thou 
 " hast been intrusted.'' See also Benson^ on this place. 
 B 
 
2 LECTURE I. 
 
 by tlicm. The very tenor of tlic exhortation 
 imphes that we may let shp our hold : but the 
 inference is equally clear, that we can only do 
 so under peril of an awful penalty, — no less, 
 than the loss of that wisdom which " maketh 
 " wise unto salvation." 
 
 Now looking at this passage of divine writ in 
 this manner, and then glancing to the real, ex- 
 isting state of men and things around us, a very 
 familiar picture presents itself to the mind, of 
 no small interest. 
 
 It is manifest, that this our hereditary posses- 
 sion is bequeathed to a vast diversity and in- 
 equality, as well of tempers and moral disposi- 
 tions, as of intellectual faculties, and consequent 
 attainments in human knowledge. In connec- 
 tion with which remark the thought will na- 
 (f. Matth. turally suggest itself, — tliat the Bible contem- 
 
 xix. 11, I'-- , , . I T • 
 
 1 ( or. iii. 2. plates and recognizes such a diversity, and pro- 
 
 14'.'' "' vides for «// accordingly. 
 
 It does. And in our further progress, when 
 we come to search into the fulness of holy Scrip- 
 ture, once received as a law of life, we shall have 
 occasion to perceive what a support is here to its 
 divine authority. 
 
 But while it does, and while we rejoice in it, 
 and give thanks unto the Giver of all good that 
 the case is so; there is yet an earlier point to be 
 considered, of very vital importance, to which 
 this comfortable thought does not extend. 
 
LECTURE 1. 3 
 
 We, at this day, cannot produce any present 
 visible attestation of a Deity, in confirmation of 
 our faith. The great mystery of our faith and 
 hope has been confided to a written volume. 
 Christianity has long become, in this respect, 
 only a record of historical transmission. And, by 
 natural consequence, lapse of time, and change 
 of languages, — in short, all the common outward 
 wearing of the world's progress, have so wrought 
 upon its external evidences, that to digest and 
 handle these properly has come to require a very 
 considerable portion indeed of ability and learn- 
 ing. The point, therefore, just above referred to 
 is involved in this question; "What effect may 
 " this inequality of powers be likely to produce, 
 " (under certain very supposable circumstances ;) 
 " not, in respect of the interpretation of truth 
 '• once admitted ; but in respect of the reception 
 " of Christianity, as a divine revelation, in the 
 " first instance ?" And a point of especial interest 
 this is, at a time when so much boast is made of 
 knowledge^ as an universal possession : so much, 
 that piety which cannot speak is often forced to 
 sit down almost abashed before a many-worded 
 tyranny of mere perishable human wisdom ; and 
 the homage of assent, which is due only to the 
 majesty of eternal truth, is yielded to a phan- 
 tom of assumed superiority, whose arguments 
 may justly be characterized, as " admitting of 
 ** no answer, and yet producing no conviction." 
 B 2 
 
4 LECTURE I. 
 
 It is desirable, with reference to this point, to 
 assume, upon the most admissible grounds we 
 may, something like an average of men's capa- 
 city : not by taking a speculative mean between 
 profound ignorance and transcendent ability ; 
 but from observation and recollection of familiar 
 cases, such as any of ourselves have actually 
 seen and known, among those members of an 
 enlightened Christian community, who have en- 
 joyed the benefit of an ordinary discipline, such 
 as the customs of the day prescribe. 
 
 Now what judgment can we, in sincerity, 
 form upon such estimate as this ? 
 
 I am persuaded it must be, that the average 
 of solid capacity and knowledge is not to be set 
 high ; that the true strength of man is not to be 
 sought in any intellectual, but in a moral excel- 
 lence ; that neither in the one, however, nor in 
 the other, can he hope to escape through all the 
 difficulties wherewith he is encompassed, with- 
 out possession of some sure refuge, in the season 
 of pressing danger ; which refuge is only to be 
 found in some one simple and unreserved sub- 
 mission to the commands of an infallible guide. 
 
 That picture, then, which was affirmed to pre- 
 sent itself to the mind, as of so great interest, 
 upon comparison of the precept in the text with 
 the appearances of real life, is now before us. It 
 is to be seen in " the condition of an educated 
 " person, and more especially one that has en- 
 
LECTURE I. 5 
 
 " joyed the benefit of a religious discipline, un- 
 " der the care of believing parents, now arrived 
 " at the season of more independent thought, 
 " in a Christian kingdom." 
 
 Before he was born, there was extant in that 
 country a book, professing to be an authentic 
 revelation from the true God ; — a book, the pos- 
 session of which is regarded as a special inhe- 
 ritance, and the kingdoms possessing it as highly 
 exalted, by that very single circumstance, above 
 the level of other nations. That book made up 
 the faith of his fathers. In obedience to its ap- 
 pointment, he was himself baptized, in his in- 
 fancy, unto belief and acceptance of the same. 
 He has been instructed in it ever since. He has 
 been taught of all things to respect and reve- 
 rence it. Out of this he has been bidden to 
 take his principles, his hopes, and his fears: 
 dreading that hell, which it denounces as a final 
 punishment; aspiring to that heaven^ which it 
 promises as a final reward. Through this he 
 has been accustomed, from his childhood, to 
 bow at the name of Jesus Christ, as a Saviour 
 who came to redeem him and all mankind; and 
 to pray, daily and habitually, for protection and 
 assistance from on high. In short, reverence for 
 THE Bible has " grown with his growth, and 
 " strengthened with his strength." It has been 
 so long an engrafted part of all his knowledge, 
 that it has become as it were his native stock. 
 b3 
 
6 LECTURE 1. 
 
 It is mixed up with all his ideas, so that he can 
 no longer separate them from its influence. He 
 has had, as yet, no notion of despising or re- 
 jecting the Bible ; no conception of any such 
 appalling possibility, as that it may be false, and 
 he himself be but a poor deluded bigot, and his 
 belief, after all, nothing but deception! If he 
 has heard or read of " infidels" and " heretics," 
 it has been but with youthful unconcern: while 
 any thing he may have noticed of offence and 
 actual wickedness, during the progress of a few 
 years comparatively innocent, must liave tended 
 to convince him of the truth of all that he has 
 heen taught to believe. For even a child may 
 understand that wickedness, in others, wants cor- 
 rection. And this is something he has always 
 learnt; that the Bible is against wickedness; 
 and religion given to man to root it out. 
 
 But as years advance, and he goes forth among 
 his fellows with more of the opening faculties of 
 man, his condition is beset with strange per- 
 plexities. ' Inquirers are every where around 
 him ; and he finds, that this book, which he has 
 been always taught with such scrupulous care to 
 believe, and reverence, and obey, as being the 
 sure word of God, is the subject of all manner of 
 disputings, and disquiet, and gainsayings. He 
 finds some, for example, doubting its historical 
 evidence, and some offended at its matter; some, 
 again, busied in curtailing its doctrines, and 
 
LECTURE I. 7 
 
 others in extending them too far. In short, 
 scarcely a conceivable form of scepticism or of 
 heresy can be imagined, which he does not now 
 find actually prevailing, under an avowed gene- 
 ral reception of that holy record, of which he 
 himself still finds no reason to think otherwise, 
 than as he has been taught to think before. 
 
 Yet all disputants would claim him, as a 
 hearer, to their several pretensions ; and every 
 one would gladly gain him, as a proselyte, to 
 his particular cause. All, too, appeal with ap- 
 parently equal confidence to the ordeal of m- 
 quiry ! By which I mean, an examination 
 throughout, and in detail, not only of the cre- 
 dentials of every outward kind, with which 
 Christianity, as a revelation, is provided ; but 
 also, of all metaphysical and speculative objec- 
 tions, of whatever description, which the spirit 
 of resistance has advanced, or may advance, 
 against it. What, therefore, shall he do ? 
 
 If he be himself a person of a keen and ar- 
 dent temperament ; inquisitive in other things ; 
 of a mind impatient under partial information, 
 and sensitive to objection ; rendered uneasy by 
 it; and not quite prepared, after all, when the 
 trial comes, to overrule it at once within him- 
 self, by the strength of individual conviction ; — 
 if he be of this temper, and, at the same time, 
 stored (as it is then probable he will be) with a 
 sufficient share of ability and learning to un- 
 B4 
 
8 LECTURE 1. 
 
 riivcl the intricacies of argument, and to balance 
 the weightier against the weaker reason ; — all 
 will be well. In this case, there is no need of 
 much perplexity. This temper will boldly fight 
 its way through all the subtleties of proof, and 
 all the evasions of sophistry. It will accept the 
 challenge, and inquire ; and if it but reserve to 
 itself (which we suppose) a foundation in its 
 early impressions, doubtless it will itself be 
 strengthened by inquiry, and truth will be be- 
 nefited. It is not for this temper that so much 
 anxiety is wanted, and so much sympathy. 
 
 But suppose the Christian, now for the first 
 time entangled, by hinisclf, in all these diffi- 
 culties, to be of another frame; of a disposition, 
 meek and pious ; of attainments, at most only 
 respectable, or, more probably, inferior ; not 
 blind, nevertheless, to the pretensions and de- 
 serts of others, though wishing to remain at ease 
 amidst his own possessions, if without weakness 
 or intolerance he may : — suppose him to be one, 
 that has so far tasted of the fruits of practical 
 holiness, as to have no quick spnse of subordi- 
 nate objections ; not disposed to deny an ob- 
 jector's claim to reasonable satisftiction, if pro- 
 perly demanded, but altogether indisposed him- 
 self to argue u])on points to which he feels not 
 fully competent, in the detail, and which have 
 never caused himself any uneasiness : — suppose 
 the Christian's disposition, I say, to be of this 
 
LECTURE I. 9 
 
 sort : what shall be done here ? And surely 
 there are many, very many such, among the 
 partakers even of a learned education ; nor is it 
 unreasonable to believe and hope, that the equal 
 mercy of a good Providence hath so fenced the 
 wants of a less active intellectual power with a 
 stronger principle of faith ! Let it be consi- 
 dered how the case stands with such a person. 
 Shall all the watchfulness of parents and in- 
 structors, throughout the progress of his early 
 discipline, all that he has been taught, and all 
 his obedience hitherto in the greatest of all con- 
 cernments, profit him nothing? If it even be 
 admissible, as a sound opinion, that the maji^s 
 first proceeding may allowedly be, to doubt, or 
 to unlearn, (or even wilfully to provoke the ha- 
 zard of unlearning,) all that the boy has been 
 " assured of," — what advantage is there, or can 
 there be, in a Christian education ? It was not 
 so that St. Paul estimated the care of Lois and 
 Eunice for the child Timothy. Wherefore let2Tim.i.5. 
 such a one, as we have been describing, not be 
 ashamed of an Apostle's counsel ; but resolve, 
 at all events, in the first instance, to continue 
 in the thuigs which he has learned, knowing 
 from ivhom he hath learned them ; and that 
 from a child he has knmvn the holy Scriptures, 
 which are able to make him wise unto salva- 
 tion, through faith which is in Christ Jesus. 
 If but in hypothesis only, out of deference to Lect. in. §. 
 
'lO LECTURE I. 
 
 conflicting luiman opinions, he be once be- 
 guiled to part from this anchor of the souf, mre 
 and stcdfast, what shall bring him afterwards, 
 through all the storms wherewith he will find 
 himself encompassed, unto the haven where he 
 should be! 
 
 It may probably be objected; that "this looks 
 *' more like a blind and indolent credulity, than 
 " a reasonable faith." 
 
 But the case represented is one, that is either 
 not feelingly enough considered, or else too studi- 
 ously concealed, and therefore not properly treat- 
 ed. And it is the sense of its being indeed a real 
 case, of the very highest practical importance, 
 and well deserving express attention, strength- 
 ened by persuasion that an humble and impartial 
 view of it must be recognized with welcome in 
 Zech. viii. many hearts, such as love the truth and peace 
 for its own sake only, that has led to the pre- 
 sent undertaking. Excusable, nay necessary, 
 as it is, to set the mark of praiseworthy attain- 
 ment at its highest, when we would either de- 
 velop the true loftiness of human intellect, or 
 exhort to the utmost beneficial use of rare ad- 
 vantages, that never can recur ; and impossible 
 as it is, on these and other frequent occasions, 
 not to appeal to the very highest measure of ca- 
 pacity which man possesses ; — there is always 
 danger that such exhortations may too much 
 discourage conscious mediocrity, or inferiority 
 
LECTURE I. 11 
 
 of talent, by making it feel, to what an immea- 
 surable distance it is thrown behind in the race, 
 as there represented. For it is infinitely painful 
 to be overlooked beforehand, simply on account 
 of a disqualification which we cannot avoid ; nor 
 are there many provocations more likely to ren- 
 der average capacities narrow in spirit, as well 
 as in extent, than that of being compelled to 
 perceive themselves thus neglected. Wherever, 
 therefore, it becomes at once both possible and 
 expedient to take part with them, (and surely 
 such a case occurs, when we come to speak 
 concerning a prize at stake, of universal com- 
 petition and unspeakable importance too!) these, 
 which have been described, are the very dispo- 
 sitions and capacities to be most respected, en- 
 couraged, and comforted. 
 
 Before, then, we concede the point, that what 
 we thus encourage is not " faith," but " credu- 
 " lity," let us see how it appears under the light 
 of an illustration. 
 
 Suppose that of a company of men called to 
 the possession of a temporal inheritance, any one 
 becomes disquieted by an imagination, that he 
 cannot live therein, in safety and security, ex- 
 cept in a mansion of his own building ; let him 
 set to work, and build. He has the property ; 
 and it is open to him so to do. His own right 
 of inclination justifies the act, where nothing 
 interferes to forbid it. But if there be fit houses 
 
12 LECTURE I. 
 
 in that heritage already, and more of his less en- 
 tcrprisino; brethren finding these ready to their 
 
 Dout.vi.ii. hand, and pleasant places to dwell in; houses 
 full of all good thuigs which they filled net, 
 and wells digged tvhich they digged not ; shall 
 be willing and desirous to take up their abode 
 here, and enter into the labours of other men ; 
 
 cf.Johniv. — shall lie that builded for himself therefore 
 justly charge tiiem witli sloth, or cowardice, 
 or lukewarm zeal? And if these latter, entering 
 in to such prepared heritage, shall honestly fur- 
 nish and make clean their dwelHng; shall keep 
 the fire alive and blazing on the hearth to heat 
 and to enlighten it; shall dispense around them 
 the contributions of a generous hospitality, every 
 man to the best of his ability : — if, again, re- 
 ceiving their portion thus, like the children of 
 
 Numb. Reuben and of Gad, they are yet willing to go 
 forth, to build, or to war, if their captain shall 
 call for them ; — what shall forbid that these be 
 pronounced to act neither an unwise, nor an 
 unreasonable, nor an unsafe part ? 
 
 To pass, then, from illustration to a plain 
 statement of real life. 
 
 If a devout reception of the Bible, as the word 
 of God, in the first instance, for no other rea- 
 son than because it was presented as such ; if a 
 hearty submission to that word, and to the will, 
 of God, and a fear of offending him ; if a con- 
 fession of, and a reliance upon, the name of 
 
 XXXII. 
 
LECTURE I. 13 
 
 Jesus Christ, and on the help of divine grace ; 
 if these, received implicitly in the beginning, 
 and then pursued, because they were found to 
 supply the spirit with satisfaction and consola- 
 tion in its performance of daily duty; if these 
 do not, even in their lowest and weakest pro- 
 portion, make up an intelligible, and real, 
 and saving form of Christian faith ; then, where 
 and what is the belief of thousands, and tens of 
 thousands, of our simpler brethren, inheritors, 
 we trust, no less than ourselves of the hope of 
 salvation? Or wherein are they better than the 
 heathen, except in that they live under a hap- 
 pier light of human knowledge, and of civil go- 
 vernment? It is a blessing to be enabled to in- 
 quire : and God give unto us, as many as enjoy 
 the ability, grace to profit by it! But to insist 
 upon inquiry, (I mean, inquiry more or less 
 sceptical,) indiscriminately; or in any manner, 
 which the Spirit of grace, manifested by its 
 fruits, has not itself suggested to the behever s 
 own heart ; this, be the portion of ability vouch- 
 safed what it may, is neither the way to discover 
 truth, nor to promote unity. 
 
 Nevertheless, I am well aware how start- 
 ling any proposition is, in these present days 
 of widely circulated information, which may 
 awaken, though but on its first utterance, the 
 thought of implicit faith ; even though it be de- 
 manded to no human interpretations, but only 
 
14 LECTURE 1. 
 
 to the word of (iod itself. It is obvious, with 
 wliat recoil a variety of tempers and attainments 
 will shrink back from it. 
 
 1. For example; to the man of "liberality," 
 of speculative turn, and general attainments, af- 
 fable and accomplished ; not conversant, from 
 any immediate cause, with divine things in par- 
 ticular; and accustomed, himself, to require and 
 to give a reason in those human matters with 
 which he has to do, and where it may well be 
 given ; — to him, such a thought will very pro- 
 bably awaken others, of ignorance, prejudice, 
 and darkness. 
 
 2. Much more, then, if such liberality of sen- 
 timent be extended into " free-thinking," will 
 the unbeliever so pronounce upon a faith, which 
 he liimsclf esteems so lightly : or the half-be- 
 liever, who will naturally rejoice in contribut- 
 ing, by its rejection, to the increase of that wa- 
 vering spirit, which is so favourable to his own 
 views. 
 
 3. Again; to the man of learning and com- 
 prehensive ability united together; to whom the 
 labyrinths of research are easy; and who has a 
 sort of proprietor's delight in showing forth the 
 treasures of antiquity, as a possession of his own ; 
 it will appear like indolence and weakness. 
 
 4. Again ; to the man well versed in all the 
 ways of theological controversy, and all the me- 
 lancholy errors recorded in Church history ; and 
 
LECTURE I. 15 
 
 tremblingly alive, in consequence, to the corrup- 
 tions flowing from a servile superstition ; who is 
 thereby made habitually, and prudently, jealous 
 of a credulity, so evidently capable of gross 
 abuse ; it runs the hazard of appearing in the 
 light either of unmanly timidity, or of danger- 
 ous fanaticism. 
 
 But however these things may be, the ques- 
 tion of faith is one, in which there are souls at 
 issue. While, therefore, we respect the claims 
 of all, and would desire, in humility, to exercise 
 true candour and liberality towards all men ; 
 while we honour learning, and bless the gracious 
 order of an all-wise Providence, by which a few 
 are so enriched and endowed with more excel- 
 lent ability, for the benefit of the many; while 
 with gratitude we reverence as well the cou- 
 rage, as the circumspection, of orthodoxy ; — we 
 must not, through an over-willingness to allow 
 their due to others, forego, to the soul's peril, 
 that which is our own. By which I mean, (for- 
 bearing, for the moment, all consideration of 
 positive duty,) that individual right which we 
 possess, as candidates for Christ's kingdom of 
 glory, of resting our faith and hope, not upon 
 any proof, or series of proofs, which scepticism 
 has made it customary to insist upon, to show 
 the truth of our religion ; but, upon that which 
 best attests the divine authority of holy Scrip- 
 ture to our own hearts, according to the propor- 
 
16 LECTURE I. 
 
 tion oF means and opportunities, of personal dis- 
 positions and abilities, witli which it has been 
 the pleasure of the Almighty severally to invest 
 us^ 
 
 There being, then, according to commonly 
 received language and opinion, two general divi- 
 sions of the evidences by which the religion of 
 Jesus Christ is commended to men's accept- 
 ance — €xtcr7ial 7\\\i\ internal', it is my intention, 
 in furtherance of the end just now proposed, to 
 advance a familiar argument of the latter kind: 
 not with a purpose to confute any who are dis- 
 posed, or determined, to object ; but with a de- 
 sire, under the blessing of Providence, to furnish 
 consolation to many such as are disposed to be- 
 lieve on broad and simple grounds : to those. 
 
 ^ Provided only, that we do not confoinid Christianity it- 
 self with any form only of professing it, lest we fall into the 
 error of taking up positions, which cannot be maintained; and 
 expose ourselves, besides, to a yoke of oppression, in particu- 
 lars, which might not well be borne. Nevertheless, I do not 
 hesitate to express a persuasion, that our own case happily 
 is such, in the established Church of England, that we may 
 rightly, and are bound to, receive the faith of our fore- 
 fathers, as delivered to us in its authorized form, by the same 
 measure of acceptance, in kind, as we receive Scripture itself: 
 not hastily taking part against it (as so many do) on ac- 
 count of incidental or subordinate objections ; but accept- 
 ing it, in Christian duty, as it is, and abiding by it, until, 
 after experiment of holy living, it shall be proved perilous, or 
 at least inadequate, to the soul's welfare, according to the 
 very terms of Scripture. 
 
LECTURE I. 17 
 
 who see, intuitively, the fearful portion of the 
 infidel, and are sure that he is wrong ; and who 
 yet, in the midst of a perverse generation, may 
 want sympathy, in secret, to justify their faith 
 to their own judgments, as well as to their 
 hearts. For they must not be uncandid and 
 uncharitable to the unbeliever : this, they see, Lect. 
 is at once hurtful to their own cause, and un- 
 availing with him : yet, for various reasons, they 
 cannot fully strive with him with his own wea- 
 pons ; and he will not admit theirs. 
 
 God forbid I should be thought desirous either 
 of suppressing, or of shunning, any right in- 
 quiry into the most momentous of all sub- 
 jects ! (though, undoubtedly, there are abstruser 
 branches of that search, which but very few are 
 competent to set in order properly:) I would 
 only suggest a disposition, and a kind, of re- 
 search, apparently more fit for the majority of 
 those who seek to be true Christians ; a disposi- 
 tion, not wantonly bent to discover doubts, and 
 by discussion to provoke difficulties; but to per- 
 ceive and comprehend the truth, through a real 
 desire of obtaining, and an expectation of find- 
 ing it. 
 
 The proposition which will form the topic of 
 the ensuing Lectures will be, in substance, this : 
 
 that, LOOKING AT THE RELIGION PROPOSED TO 
 
 OUR ACCEPTANCE IN HOLY SCRIPTURE, AS WE 
 
 THERE FIND IT ; ACCEPTING IT, FIRST, BY THE 
 
 C 
 
18 LECTURE I. 
 
 COURTESY OF GOOD WILL, AS TRUE, FOR THE 
 VERY fact's sake, THAT IT IS PRESENTED TO US 
 UNDER SUCH CIRCUMSTANCES AS IT IS ; AND 
 WEIGHING ITS PRETENSIONS, NOT BY ANY CON- 
 FORMITY, OR NON-CONFORMITY, WITH PRECON- 
 CEIVED ABSTRACT PRINCIPLES, BUT BY ITS COR- 
 RESPONDENCE WITH THE ACTUAL PHENOMENA OF 
 MORAL NATURE, AND WITH THE HISTORY OF MAN; 
 THERE IS AN EVIDENCE OF TRUTH AND AUTHORITY 
 IN HOLY WRIT ITSELF, WHICH WILL THEN CON- 
 STRAIN US TO ABIDE BY IT : WHICH EVIDENCE IS 
 TO BE SEEN IN ITS SUFFICIENT AND ADMIRABLE 
 ADAPTATION TO ALL OUR WANTS AND WEAKNESSES, 
 OUR HOPES AND DESIRES ; IN ITS COMPREHEN- 
 SIVE KNOWLEDGE OF HUMAN NATURE ; IN ITS IN- 
 HERENT, ELASTIC, AND PERPETUAL APPLICABILITY 
 TO ALL THE JUST DEMANDS OF MAN, THE CREA- 
 TURE MADE SUBJECT TO ITS JURISDICTION, FOR 
 EVER. 
 
 Such being the declared object of the Lec- 
 tures, in order that we may not be supposed to 
 proceed blindly, without respect of necessary 
 conditions, let it be acknowledged, that such an 
 argument (however plausible a case might be 
 made out upon it) could not be admitted to avail 
 at all, if it were not, beforehand, really the judg- 
 ment of wise, and learned, and honest men, that 
 external and historical proofs of Christianity 
 have been abundantly and reasonably establish- 
 ed. For though internal evidence may be and 
 
LECTURE I. 19 
 
 isj in sterling weight, as much superior to ex- 
 ternal, as a saving faith is to a mere historical 
 assent ; yet there is an introductory character 
 and office belonging to the latter, which renders 
 it absolutely indispensable. External and his- 
 torical proofs form, as it were, the title deeds of 
 our inheritance. To these, therefore, we must 
 at least always be able to have recourse : we 
 must know where they are; whether, in particu- 
 lar instances, we can then interpret them fully 
 for ourselves, or only through assistance of 
 others. But the possession and safe keeping of 
 them somewhere^ is essential. 
 
 This being acknowledged, I forbear to lengthen 
 a Lecture, merely prefatory, by urging conside- 
 rations which might well commend a ready mak- 
 ing of the admission hereupon demanded. It 
 shall suffice, at present, briefly to vindicate the 
 choice of such an argument before such an au- 
 dience ; and to state the method after which 
 the inquiry will be pursued. 
 
 If, then, (notwithstanding what has been ad- 
 vanced,) it be objected, that a learned audience 
 does not properly admit of an appeal to that 
 foundation of belief, which is the foundation of 
 the faith of the vulgar : I reply by asking even 
 the most learned to search out of his own heart, 
 honestly, whether, in reality, his faith does ulti- 
 mately rest upon any different foundation from 
 theirs ? or whether it be possible, until we ex- 
 c 2 
 
20 LECTURE I. 
 
 crcisc it under the dominion of an unreserved 
 and unfeigned faith, to apply the learning which 
 is here acquired to its most eftbctual purpose ? 
 For should the labours of a learned, but a waver- 
 ing mind even prove efficacious (through ap- 
 pointment of an all-wise Providence, educing 
 good from whatever source it pleases) to the be- 
 nefit of others ; still, is it possible for them to 
 ensure an equal benefit to the indecisive spirit 
 itself, from whence they proceed ? This is a 
 question for great learning or superior talent to 
 consider; lest haply, after having proved an in- 
 
 1 Cor. ix. strument of general good, it should itself be 
 found a cast-away. 
 
 But I think it will appear sufficiently as we 
 go on, that no discouragement is hereby offered 
 
 Cf. Lectt. either to learning or to industry : wherefore I 
 am persuaded, that such elementary faith does 
 really contain in it the true strength of the very 
 strongest, as well as of the weakest among us 
 all ; so much so, that, in fact, without it all our 
 seeming acquired strength becomes only our 
 greatest danger. 
 
 For it must be by suffering themselves preci- 
 pitately to be challenged as learned or as rea- 
 sonable men, that so many are ensnared, through 
 these temptations insidiously offered to their va- 
 nity, to forget their only invnlnerable character — 
 of believing Christians ; or that some are even 
 
 1 Tim. vi. shamed out of it. Perverse oppositions of science 
 
LECTURE I. 21 
 
 falsely so called tempting us to yield to an af- 
 fected candour points never perhaps to be re- 
 covered ; to contend with objectors on their 
 own ground alone ; in short, to submit spiritual 
 things to the vain measure of natural ; — these cf. i Cor. 
 have beguiled us. The aspects of a great portion 
 of the professed literary and scientific world in 
 particular; the cases that may be seen of so 
 many of our own most promising students, al- 
 most as soon as they are once detached from 
 what is represented as the " thraldom of early 
 " prejudices," allow no other interpretation ^. 
 
 I know what may be said of this; and it must 
 take its course. But it being no matter of doubt- 
 ful speculation, that both as a Nation and a 
 Church we stand, at this hour, in a posture of 
 much jeopardy, it becomes too oppressive a con- 
 viction to be withheld, that if we would indeed 
 have God for our Protector, with Christ for our 
 Saviour, and the Holy Spirit for our Comforter, 
 we must return to a more primitive and health- 
 ful state of mind, and receive him first un- 
 equwocally as our Lawgiver, Thus only shall 
 acquired J^nowledge become truly profitable ; 
 
 c Does not the same truth appear^ even yet more seriously, 
 through the failures of several eminent writers in their argu- 
 ments for Natural Religion, where, by giving up point after 
 point to meet the Deist on his own ground, they have ceded 
 him a fair advantage ? See Ellis's '* Knowledge of Divine 
 ** Things from Revelation, &c." 
 C 3 
 
22 LECTURE I. 
 
 and it is on this ground that implicit faith ap- 
 pears amongst the most reasonable, because a- 
 mongst the most indispensable, of all things. 
 
 This being said in vindication of the prin- 
 ciple on which the present inquiry will proceed, 
 I would subjoin the mention of a hope, which, 
 under existing circumstances, has led to the se- 
 lection of a general, in preference to a confined^ 
 subject. 
 
 That all real behevcrs in the revelation of 
 Jesus Christ, but more especially, that all we 
 who belong to the same venerable Church, must 
 be of one mind in our estimate of what the 
 Christian state truly desirable is, can admit of 
 no doubt. We must place it in a piety, at once 
 fervent and practical, yet chastised, sober, and 
 reasonable; at once spiritual, and regulated; last- 
 ing, and obedient. 
 
 That there must be a way (for such as will 
 become teachers) of setting forth the scheme re- 
 vealed in holy Scripture, agreeably to such esti- 
 mate ; so as to convey real, and spiritual, and 
 undisguised truth, without either suppressing or 
 exaggerating peculiar doctrines beyond their just 
 proportion, as vital, yet still relative, parts of a 
 consistent whole; — this also must be certain, how 
 few soever may attain to it. 
 
 Nevertheless, that, as things are, all do not 
 follow the most excellent way, can admit of no 
 doubt either. We cannot be following the best 
 
LECTURE I. 23 
 
 way, either of teaching or of learning, so long 
 as party differences are suffered to break down 
 respectively the fences of forbearance and of 
 diity ', and an almost exclusive attention to spe- 
 cial points of controverted doctrine usurps that 
 first place in our contemplations, and in our af- 
 fections too, which ought to be devoted to the 
 whole revelation of divine mercy ; — to universal 
 Christianity. 
 
 By which expression of " universal Christia- 
 " nity," I do not mean Christianity divested of 
 its mysteries, or peculiar doctrines, or precepts, 
 to render it a vapid object of universal accepta- 
 tion, or rather non-resistance; God forbid! But 
 entire Christianity ; that one continuous dis- 
 pensation of divine mercy, which is the subject 
 of both Testaments ; which, as the method of 
 restoring fallen man to his Maker's favour, is 
 adapted to the state and nature of man ; which, 
 therefore, to study at the fountain head, and in 
 its continuity, must needs instruct us best in the 
 mode of administering its truths to others, since cf. Matth. 
 it will teach us best to know ourselves. Lake vi. 39. 
 
 Herein, then, lies a hope, by such view of 
 Scripture as that now to be offered of withdraw- 
 ing attention for a while from subordinate argu- 
 ments, and from a morbid thirst for too literal 
 definition in things manifestly and mercifully 
 undefined, to a quiet and uncontentious exami- 
 nation of the internal excellence and character 
 c 4 
 
24 LECTURE 1. 
 
 of holy Writ itself. And the intention must 
 stand or fall by its own merits ''. 
 
 ^ If it may be done without breach of duty, (as I trust it 
 may,) 1 ^^ oidd awaken attention to the inconsistency, following 
 in the train of too close definition, of too rigid adherence to the 
 code cither of one fixed school of interpretation, or another, 
 as it may be traced through this circumstance j that, in their 
 practical labours, " the disciples of the two great rival sys- 
 " tems, which so much divide the Christian world, do virtu- 
 " ally change positions j and either, in efiFect, maintains the 
 " other's conflict." For when they, as many as espouse the 
 gloomier creed, in their invitation and entreaty to sinners 
 throw open the gates of mercy ujicZe as the east is from the. 
 west, (even going the length, sometimes, of systematically 
 representing the greater load of loathesomeness and guilt as 
 the greater recommendation to divine favour ;) what do they, 
 but acknowledge, in despite of themselves, the universa- 
 lity of redeeming grace? what do they but pursue a narrow 
 and confined end, through something almost more than open 
 means? Again; when they, of livelier hope, whose joy and 
 consolation it is to magnify the " universal end," do still so 
 narrow and constrain the path to it, as to leave it manifest 
 that only very few can reach the prize of glory; not simply 
 by representing it as " strait," (we have full authority for 
 that,) but by so dwelling in particular duties, as almost to 
 pass the bounds of possible compliance with theni; what do 
 they, in turn, but virtually confess the solemn truth of a 
 strict "predestination;" (so far, at least, as such doctrine 
 may be involved in our Lord's own saying, that many are 
 called, but few chosen,) pursuing an open end through re- 
 stricted means? 
 
 I make no comment upon these appearances; only sug- 
 gesting them as matter for reflection. But if they exist, and 
 if the above thought concerning them be at all just, it should 
 surely read us a strong lesson against too eager and hasty an 
 adoption of partial prejudices. It should make us careful, 
 
LECTURE I. 25 
 
 The inquiry will be pursued after the follow- 
 ing method. 
 
 We shall first state what we conceive to be 
 the manner of appeal now made by the Most 
 High to us his reasonable creatures, by present- 
 ing a view of Christianity, as the dispensation o/"Lect. ii. 
 the Spirit. Certain important deductions, arising 
 from this view, will then be considered, and pro- Lect. iil. 
 posed for acceptance as Christian axioms. 
 
 By this process, foundation being laid for view- 
 ing holy Scripture connectedly, as was proposed, 
 we shall go on to asse^^t its divine authority from 
 its wonderful, i?ituitive correspondence ivith the Lect. iv. 
 general state of human nature. Which assertion 
 being, in two following Lectures, practically ex- Lect. v. vi. 
 hibited to the reader's own impartial judgment, 
 in a selection of examples ; we shall, in the se- 
 venth Lecture, consider the fulness of holy Scrip- ^ect. vii. 
 ture to satisfy the wants and wishes of an indivi- 
 dual Christian ; and in the last, its adaptation to Lect. viii. 
 his condition, as a traveller, in company, through 
 an imperfect world. 
 
 If these propositions be made good, the argu- 
 ment from them will not be inconsiderable. And 
 if (where every thing is meant to be spoken in 
 humility, and in the faith and fear of God) 
 
 that we do not exceed, while we do not suppress, any part of 
 our commission J and that we be careful both to receive and 
 to explain God's promises, " in such wise as they be gene- 
 " rally set forth to us in holy Scripture." 
 
26 LECTURE I, 
 
 any thing, however simple, shall reach the con- 
 science, or convince the judgment, so as either to 
 strengthen and confirm good principles, or to 
 awaken charitable ones ; let that atone, in some 
 j)art, for defects of execution, and rejoice against 
 censure. Whatever may be said in error, let it 
 be avoided ; only let it be treated with candour. 
 But whatever shall strictly correspond with ac- 
 knowledged soundness of interpretation, let that 
 be received, not as a tale often told, and undeserv- 
 ing of further attention ; but as an unconscious 
 addition to the evidence, that truth h one, and 
 uniform; and let us pray for grace, that all 
 Christian people may rejoice daily more and 
 more in the knowledge and confession of it! 
 
LECTURE II 
 
 Galatians iii. 24. 
 The law was our schoolmaster to bring us unto Christ. 
 
 1 HE connection here represented as subsisting 
 between the Law and the Gospel, involves a view 
 of Christianity, which, by more full expansion 
 and contemplation, appears highly capable of 
 strengthening in the truth such brethren as 
 have already implicitly received it. 
 
 Such expansion will accordingly be the ob- 
 ject of the present Lecture: in which it will be 
 endeavoured to illustrate this proposition ; that 
 the appeal made by the Almighty to his rational 
 creatures, to bring them to a knowledge of him- 
 self, has been progressive ; progressive, after an 
 order of which the character cannot be more 
 distinctly expressed than in words used by St. 
 Paul, to describe the different stages of human 
 existence ; I mean in that passage wherein he 
 says, There is a 7iatural body, and there is a \ cor. 
 
 spiritual body. Howbeit that was not first ' 
 
 which is spiritual, but that which is natural ; and 
 afterward that which is spiritual. 
 
28 LECTURE II. 
 
 Such is the relation between the characters of 
 the two great divine dispensations, and such the 
 order of their succession. The mosaic, or natu- 
 ral, came first; and the evangelical, or spi- 
 ritual, followed. When I use these terms, I 
 mean by " natural," that which in its character 
 and conduct is more palpable and visible, and 
 in its application directed more to the present 
 motives of the creatures who were called to 
 obey it ; and by " spiritual," that which is more 
 refined in its own features and character, and 
 addressed to man, as to a spiritual and immortal 
 being. 
 
 For the more full comprehension of this view 
 of revelation in all its branches, and for positive 
 authority to sanction that which will be now 
 pursued as a method of inquiry ; let reference 
 be made to those storehouses of meditation on 
 the subject — the chapter from whence the text is 
 taken, and that which follows it ; the general 
 tenor of the Epistle to the Hebrews ; and that 
 comparison between the I^aw and the Gospel 
 held out in the third chapter of St. Paul's 
 2Cor. iii. sccond Epistlc to the Corinthians; If theininis- 
 tration of death, written and engraven 071 stones 
 
 was glorious, how shall not the ministration 
 
 of the Spirit be rather glorious 9 and the con- 
 text. 
 
 I shall not however enter here into any de- 
 tailed comparison of " glory" between the Law 
 
 7, 
 
LECTURE II. 29 
 
 and the Gospel^; nor into any consideration of 
 the Law, as typical of the Gospel ; neither will 
 regard be had to any earlier, less definite, and 
 more obscure dispensations of the Almighty 
 towards men, previous to the delivery of the 
 Mosaic covenant. These are topics that have 
 been frequently and ably illustrated by inge- 
 nious and learned writers ; and they do not 
 strictly concern our present purpose. The pre- 
 sent Lecture will be confined to its own peculiar 
 object ; viz. " an examination of the manner 
 " of appeal made to mankind, under the two 
 " great and explicit, and specially recorded dis- 
 " pensations, which make up the chief sum 
 " of the Oracles of God." 
 
 What then is it, which we think may be dis- 
 covered in this manner^ calculated to dispose 
 our understanding and aifections favourably to- 
 wards the divine authority of holy Scripture ? 
 
 We assume that the Bible is what it professes 
 to be — the statute-book of an everlasting king- 
 dom ; and that both of the two very different 
 parts into which it is divided proceed, and have 
 always been understood to proceed, from the 
 same common Author. Now this being so, a 
 
 '' I mean, comparisons oi essential glory: such (e. g.) as 
 might arise from contrasting their respective efficacy, as 
 methods of obtaining the divine favour ; or the measure of 
 promise vouchsafed to each j or the character and persons of 
 their respective Promulgators. 
 
.so LECTURE II. 
 
 vory littlo ronsideration may persuade us to ac- 
 cept tlie statement of our seventh Article ; that 
 " the Old Testament is not contrary to the 
 *' New ; but tliat both in the Old and New 
 " Testament everlasting life is offered to man- 
 ** kind through one only Mediator." 
 
 For we cannot suppose the Divine Mind to 
 have set forth two several schemes of moral 
 government, dissimilar from the very founda- 
 tion. The substance of the divine counsels must 
 be indestructible. The a])pointmcntj for a season, 
 of institutions, adapted to the state and necessi- 
 ties of man ; and their abrogation in the ful- 
 ness of time, when they had fulfilled a purpose 
 intended; this is consistent with every notion 
 we can form of perfect wisdom. But the funda- 
 mental will of the Almighty we cannot suppose 
 subject to change ; neither can any voice that 
 has once proceeded out of the mouth of God, for 
 the general moral guidance of his creatures, ever 
 sink into a dead letter b; so sink, I mean, as 
 to lose all force of obligation upon subjects on 
 whose conscience an eternal law is written, (as it 
 is called, " of nature ;") with which such moral 
 Matt-xxiv. word of revelation is in harmony ; Heaven and 
 earth sha// pass away^ but the word which God 
 
 "^ Compare with tliis, and with the whole scope of the 
 Lecture, the first chapter of St. Peter's first Epistle ; par- 
 ticularly towards the end of the chapter. Compare also what 
 is said in Lecture V. concerning our Lord's parables. 
 
LECTURE 11. 31 
 
 hath spoken shall not pass away. Admitting 
 the latter Testament therefore to be true, and 
 embracing it as such ; it appears hardly op- 
 tional to do otherwise than admit, as a truth in- 
 volved in this, that the substance of the elder 
 dispensation must in effect be one and the same 
 with that of the later. Wherein then do the 
 two differ ; and wherein do they agree ? 
 
 An illustration may be borrowed on this point 
 from comparing our Saviour's declaration, that 
 he gave to his disciples a new commandment^ john xiii. 
 with St. John's language in the seventh and 
 eighth verses of the second chapter of his first 
 Epistle'^. It was a 7iew commandment; but 
 how ? Not new in letter or in effect, but in ex- 
 tent and sanction ; new in revealed motives ; for 
 it W2t.s founded, now, upon better promises ; new Heb.vm.6. 
 in respect of the example set for its fulfilment, 
 and the encouragement offered to the keeping of 
 it ; new also, (or comparatively become so,) by 
 reason of the practical degradation and disuse 
 into which it had fallen. But in purpose and 
 effect it was " old ;" in respect of its inherent 
 tendency to bring man into present ease and See Note 
 comfort, (and as we now know — of a future and \\. 7, 8.^ 
 
 from Abp. 
 Seeker, in 
 
 •= John xiii. 34. A new commandment I give unto yoiij that g.^, *"*' ^* 
 ye love one another. 
 
 1 John ii. 7 , 8. Brethren, I write no new commandment 
 unto you, but an old commandment which ye had from the 
 beginning, &c. 
 
32 LECTURE II. 
 
 glorious enjoyment also,) it was tJie same ivhicli 
 was from the beginning. 
 
 So is it, we think, with the great realities of 
 the plan of salvation. 
 
 From the first utterance of the gracious pro- 
 
 rf. Pascals mise concerning the seed of the ivoman, Redemp- 
 tion has been one uniform and abiding scheme, 
 under whatever varieties of circumstance. The 
 chief cornel' stone of the temple of believers has 
 
 Heb.xiii.8. been one and immoveable — J^esus Christ, the 
 same yesterday, and to day, and for ever. The 
 real sacrifice and atonement for sin has been the 
 
 Rev. xiii.8. same from the beginning — the Lamb slain 
 from the foundation of the luorld. That all ac- 
 ceptable obedience must have been under every 
 
 ciiicber's form of dispensation a work oi divine grace, is 
 
 Bamptou . . i • i i i • i 
 
 Lectures, a proposition which cannot be denied, without 
 
 Led. VI. . , . • II • r T» 1 • 
 
 involving virtually some portion or Pelagian 
 heresy, as to the power of man's unassisted 
 strength. Consequently, there must in effect 
 always have been an operation of one and 
 the same Divine Spirit, under both covenants. 
 Lastly, the real end and crown of fiiithful obedi- 
 ence must have been always the same ; I mean, 
 the resurrection unto life eternal, and an in- 
 visible future state of immortal glory''. 
 
 ^ On til is last great point, the resurrection unto life eternal, 
 I cannot forbear referring, as to an example peculiarly illus- 
 trative of the whole position of this Lecture, to that memo- 
 rable argument of our Saviour > (Matt. xxii. 32, &c.) ^s 
 
LECTURE II. 33 
 
 These realities^ then, of the great plan of sal- 
 vation have always been the same. 
 
 We add, that this great counsel of divine love 
 has been not only uniform and one in its own 
 substance, but that it has been uniformly work- 
 ing its way through the same substantial state of 
 outward things ; I mean, through the same 
 furtherances, (in kind,) and the same impedi- 
 ments. It has had to operate upon the same 
 moral constitution of human nature ; to travel 
 onward through the same order of natural pro- 
 vidences. God has not altered (as far as is 
 apparent to us) any of the courses of the mere 
 physical world by the death, or since the death 
 
 touching the resurrection of the dead, have ye not read that 
 which was spoken unto you by God, saying, I am the God 
 of Abraham, and the God of Isaac, and the God of Jacob ? God 
 is not the God of the dead, but of the living : because this 
 passage seems to contain a sort of argument, exactly fitted at 
 once to prove the real existence of the doctrine at the time re- 
 ferred to, and at the same time to account for its obscurity. 
 To us, with the Scriptures of the New Testament in our 
 hands, and with an assured knowledge of the great truth of 
 everlasting life derived abundantly from later sources, it is an 
 easy thing to fill up the blanks of this deivct'we form of argu- 
 ment. To the Jews, however, it could not but be involved in 
 much obscurity; and, indeed, even now it is a sort of passage 
 that is by no means plainly its own interpreter. 1 think it is 
 rather one which Ave ourselves should probably pass by, as 
 proclaiming merely a solemn appellation of the Deity, and not 
 look to as the vehicle of so chief a doctrine, had it not been 
 rendered so prominent to a Christian's eye, by our Lord's 
 above-mentioned application of it, 
 D 
 
34 LECTURE II. 
 
 I's. xix. 2. of his Son. Day unto day nttereth speech, and 
 
 iiii^ht unto 7iight certijieth knowledge ; the lights 
 
 Gcn.viii. of licavcn Fulc in the firmament; and seed-t'wie 
 
 22. 
 
 and harvest, cold and heat, sinmner and winter 
 return, just as they have ever done. Man, too, 
 continues the same as ever; born with the same 
 nature ; tempted by the same passions, if un- 
 restrained ; liable to f;\ll through the same li- 
 centiousness of an obstinate will. TVe do not 
 fail to hear sometimes, among the infinite per- 
 versities of contradiction, a voice of unbelief, 
 not differing in spirit from the taunt of the 
 •2 1'et. iii. scoffcrs in St. Peter's days ; Where is the promise 
 of his coming 9 for since the fathers fell asleep, 
 all things continue as they were from the he- 
 ginning of the creation. And, accepting this 
 challenge in the gross, let us reply; True: and 
 for that very reason we believe with the more 
 assured certainty, that the same Lord God om- 
 nipotent reigneth, and hath reigned always. 
 Had it been otherwise, and had the laws, 
 whether of physical or moral nature, appeared 
 subject to mutability or caprice, we might have 
 doubted. As things are, we are willing to be- 
 lieve thus far, for the very fact's sake — of their 
 consistency. 
 
 Thus, then, do both Testaments contain but 
 one continuous plan. For that cannot be other- 
 wise than one, of which all the realities are the 
 same. And indeed, besides all other thoughts 
 
LECTURE II. 35 
 
 which may persuade iis^ that the groundwork 
 and reahties of salvation have always been the 
 same ; that it is the manner of appeal that is 
 changed, and not the substance of the plan; this 
 one consideration remains, which should in itself 
 be convincing and conclusive with all who claim 
 the hope of believers now ; that, if it were not 
 so, how does the Almighty call himself by the 
 name of the God of Abraham, and of Isaac, and 
 of Jacob, for an everlasting covenant ? how in- 
 deed have the fathers fallen asleep? and what 
 must be the hope of the rnost believing and 
 obedient Israelites ? of whom not any could see 
 " life" through their own law alone ; and to 
 whom therefore, in this melancholy case, a 
 special revelation were but a worse mockery of 
 their infirmity ! 
 
 And yet, while the agreement is thus great 
 between the two dispensations, the difference 
 is so great also, that much in the same way 
 as our Saviour's commandment just referred to 
 was both old and new; so may these, which 
 are but one in substance, be most naturally and 
 properly accounted, in common apprehension 
 and language, two. Wherein, then, is it that 
 they differ ? 
 
 Much in many ways. — But our present in- See above, 
 quiry is limited to the different manner of their 
 appeals to man. 
 
 In proceeding to consider which point, let 
 D 2 
 
36 LECTURE II. 
 
 Holier it be borne in mind, that the f'utihty has been 
 
 Led. VII. . ,. ., 1 ,. , 1 • i. 
 
 most satisractorily exposed ot that cavil against 
 tlie divine authority of Scripture, by which it 
 is objected, that " the Almighty therein con- 
 " descends io persuade his creatures to obedience, 
 '* rather than by a sovereign act compel them to 
 " obey ^ :" and let the thought which follows be 
 proposed for impartial consideration. 
 
 Suppose that we, possessed as we undoubtedly 
 are of certain attributes of wisdom and justice, 
 of compassion and benevolence, could set about 
 the work of persuading men to piety and virtue, 
 by an authority of our own ; feeling that we 
 really had it in our power to make them ade- 
 quate amends for their obedience, and means 
 of convincing them to this effect ; — I ask, how 
 should we naturally set about the work, in the 
 first instance ? What inducements should we 
 first offer? Would not our attempt begin with 
 holding out, as encouragements to well-doing, 
 those advantages on which we see the ambition 
 
 "= Nor, indeed, is this cavil only futile ; but in one respect 
 it becomes even valuable to the cause which it assails, inas- 
 much as it recoils upon the objector ; a fresh exemplification, 
 among many, of the manner in which " extremes meet," 
 For what can we imagine the proposer of this objection 
 to think of an " implicit faith" in Revelation ? And yet in 
 this his objection, we find him actually complaining of 
 the absence of a compulsory force, which must have made 
 all belief merely mechanical ! Such is the inconsistency 
 of error. 
 
LECTURE II. 37 
 
 and desire of man to be most keenly set? those re- 
 wards, of which we may perceive all to be so co- 
 vetous ; — ascertainable, measurable rewards^ ? 
 
 I apprehend, that an answer to such question 
 is provided, in an appeal to the character and 
 sanctions of all liuman laws : wherein that to 
 which alone their power can reach (namely, 
 punishment) is strictly of this visible sort. From 
 whence no room was left for doubt, of what na- 
 ture any enactments of such laws would be for 
 the encouragement of virtue, were it as much 
 in the power of limited means to recompense, as 
 it is to ptinish. But the Almighty, it should 
 seem, has provided us a lesson, in this very 
 feebleness, that he hath in every case reserved 
 the kingdom of recompense to himself alone : See Luke 
 whether we regard that present vice-royalty of it, 
 which is found in the testimony of a good con- 
 science, or that future reality of glory, to be 
 revealed in his own good time. 
 
 ^ I mean, of course, consistently in all cases with mo- 
 rality : our instinct of self-defence would teach us to respect 
 that. In fact, moral virtue would be exhibited and enforced 
 as the very and only channel that could lead in each par- 
 ticular case to its own proper and analagous compensation : 
 as may be well explained by a reference to the various 
 moral tales of a very popular writer of the day. Miss 
 Edgeworth 5 all the encouragements of whose stories appear to 
 be founded on this very principle, and whose judgment, as a 
 moral writer alone, is on many accounts entitled to respectful 
 attention. 
 
 d3 
 
38 LECTURE II. 
 
 If then vvc arc making a right estimate of the 
 manner in whieh Imnian providence would set 
 about convincing mankind, and estabhshing them 
 in virtue and goodness of living; let it serve 
 to shew us, how indulgently the dispensations of 
 Omnipotence ajipear to have proceeded with the 
 creatures of its two peculiar covenants, ff^r^ca^/y 
 to this natural expectation of our own human 
 reason. I speak this with reverence. God tor- 
 bid that it should be thought to compromise 
 or to degrade the ineffable and incomprehensible 
 majesty of the divine perfections ! But if we, 
 who now live in the light, can here or elsewhere 
 trace, without impiety, a condescension, asking 
 for our love, and stooping for our happiness ; 
 what an argument is it for Christian submission^ 
 upon the principle of " love to God !" what 
 a motive for yielding cheerfully and wholly to 
 Him, who hath bountifully left us so much for 
 our own, that which alone he claims as an 
 offering in return, of all that he has lent us; 
 namely, " a simj)le and single surrender of the 
 " heart ;" and a sacrifice o{\\\Q'perverseness only, 
 not of the real freedom, of the will I 
 
 I enter not into the question of a partial 
 revelation. It is sufficient for the present pur- 
 pose to perceive, that when it did please the 
 Almighty to confine his presence and the true 
 knowledge of himself to one especial people, 
 he then graciously ordered his dealings with that 
 
LECTURE II. 39 
 
 people after a method, of which, though the or- 
 dinances were strict, and cumbrous, and multi- 
 phed, yet the manner was familiar and natural. 
 Temporal blessings and temporal curses; a land Joshua v. 6. 
 flowing with milk and honey ; fruitful seasons ; 25, 26, &c! 
 prolific herds; exemption from sickness; bread to 
 the full ; and security in their possessions ; — are 
 not these, and the like things with these, (ac- 
 companied by a denunciation of their opposites, 
 in case of disobedience and rebellion,) the things 
 which we should first of all pronounce most 
 likely, by our intuitive judgment, at once to re- 
 concile the persons to whom they were offered 
 to a strict yoke of positive institutions, and to 
 secure them in moral obedience ? 
 
 Let the question be referred to the analogy 
 implied in the text. The law, says the Apostle, 
 was our schoolmaster ; and therefore had to do 
 with children. Do its conditions, then, appear to 
 have been significantly proportioned and adapted 
 to the natures with which it had to do? I fear it 
 must be admitted to be at least the general na- 
 ture of children, to be influenced only by present 
 motives. With them, the ijumediate gift of a 
 mere bauble will outweigh the most impressive 
 assurance of reward, ten times as great, at a re- 
 mote period. Nor will the power of any pure 
 moral satisfaction (such, for example, as the con- 
 sciousness of a parent's approbation) be often 
 found of equal effect with immediate tangible 
 D 4 
 
40 LECTURE 11. 
 
 indulgence. Sucli appeals must be reserved for 
 the maturer period, when the child, grown up to 
 the intelligence and advanced to the title of a 
 S071, becomes a fit depositary of the spirit of his 
 father s counsels ; capable of apprehending the 
 grounds and reasons of that obedience, in the 
 exercise of which he was before retained by in- 
 ferior motives. But I forbear to dwell upon this 
 topic; since to apply it would only be to weaken, 
 Gal. iv. 1— by transplanting, the very reasoning of St. Paul 
 himself. To return therefore to our own pur- 
 pose. 
 
 Such, as has been represented, we conceive to 
 be the manner of appeal made under the Laiv. 
 That, however, while it was so made, through 
 the influence of temporal encouragements and 
 present rewards, a real and enduring rest was 
 prepared in heaven for the faithful, appears most 
 sure. That many of the Fathers, and of the 
 Jews, both before and after the delivery of the 
 Mosaic revelation, had respect nnto this eternal 
 recompense, and lived by faith in it, is most sure 
 alsos. 
 
 But however this may have been, and to what- 
 ever extent the hope of everlasting life may then 
 
 K See the express arguinent of Hebrews, chap. iv. v, and 
 chap. xi. and, by way of comment, several of Bishop Bull's 
 Sermons j with whom it seems to have been a favourite sub- 
 ject : also a Sermon of Jones of Nayland, entitled, " Eter- 
 " nal Life the great Promise of the Law." 
 
LECTURE II. 41 
 
 have been entertained, or at what period and 
 from whencesoever the error of the Sadducees 
 may have arisen ; I cannot but think it is to be 
 maintained, as well from the whole general scope 
 of teaching under the Law and the Prophets, as Lect.vi. §. 
 from what the Gospel has subsequently shown 
 to have been the necessity of the case ; that the 
 full doctrine of the resurrection had no place 
 among mankind, as a sure and authoritative ar- 
 gument of persuasion unto holy living, before 
 the first-fruits of the great harvest, that shall 
 be, had risen from the dead, in the person of our 
 Saviour. 
 
 While we now believe, and are assured, that a 
 permanent existence is, and always has been in- 
 tended as man's final destiny, we perceive, at 
 the same time, how the knowledge of this great 
 truth has been revealed only gradually, and not 
 developed in its full practical power, until it 
 had first seemed good to the Divine Wisdom 
 to prepare reasonable creatures, through other 
 means, for a full perception of its value, as a 
 motive to true holiness. It seems to have been, 
 throughout, the method of the Deity, to offer 
 persuasions to his thinking creatures " by little 
 '* and little :" in no case ever withholding that 
 which was sufficient, according to the propor- 
 tion expected in return ; but neither exhibiting 
 at any time more than was sufficient, nor exert- 
 
42 LECTURE II. 
 
 cf. Eccius. ing a power subversive of the essential freedom 
 of man's choice between good and evil. 
 
 Thus, under the Mosaic covenant, he tried 
 man first in his more mixed or sensitive nature: 
 or, to speak more simply, in that expression of 
 the Apostle before referred to, (for I would not 
 rashly intermeddle with metaphysical distinc- 
 tions and niceties,) that trial came the first, 
 which was '* natural^ The fulness of time was 
 not yet come, when a further trial might be 
 made, with all thi?igs ready for its probable suc- 
 cess. An appeal directed wholly to the better 
 part, to the spiiit of man; to motives, and hopes, 
 and faculties of a character altogether spiritual, 
 refined, and unseen; appears to have been re- 
 served, until the ministration of death and con- 
 demnation, put to proof and found wanting, 
 might itself stand forth, in its wreck and in- 
 sufficiency, an additional and »most convincing 
 argument, that to live by sight is not the way to 
 conquer the perverse will, nor to bring the heart 
 of man unto that extent of obedience and of pu- 
 rity, of which, even in this present life, God is 
 pleased to make it capable. 
 
 When the history of the Jews, then, had thus 
 worked its prefatory way ; when all the induce- 
 ments, which we should most naturally think 
 would lead to stedfast obedience, had been offered 
 
 Ts. ixxviii. ineffectually ; when, while the meat was yet in their 
 
LECTURE II. 43 
 
 mouths, the fathers sinned still; when the single- 
 edge^ sword of temporal visitation fell blunted 
 from hearts of stone ; then came the dispensa- 
 tion OF THE Spirit, for keener and more exclu- 
 sive trial of the soul. 
 
 The appeal was now made to man, as a spiri- 
 tual and immortal being ; the armour was flung 
 aside, with which he that called himself the ser- 
 vant of the true God had been furnished before ; 
 and that armour put on, which is described by 
 St. Paul in the sixth chapter of his Epistle to Eph. vi. 
 the Ephesians, and characterized as the whole 
 armour of God: the allurement of present re- 
 compense, in such sense as it had been em- 
 ployed before, was over. fVe look no longer for 
 an earthly rest; for it has been made sure, that 
 this is not our rest. While we trust still, (as we 
 think it is so often permitted to us through the 
 bounty of our heavenly Father to perceive,) that 
 there is both a positive and tangible, as well as a 
 moral sense, in which godliness has the promise iTim.iv.B. 
 of both worlds; we no longer lay our account by 
 temporal enjoyment, but are prepared, if it be 
 God's will, to encounter, in its stead, afflictions, 
 or present burdens. We expect no visible in- 
 terference of Almighty power to direct and 
 strengthen us : it is enough to know, that he 
 hath promised, and will surely give, to them that 
 ask it faithfully, the secret and illuminating in- 
 fluence of the Spirit, to sanctify their hearts. 
 
Exodus 
 xxviii. 
 
 14 LECTURE 11. 
 
 For that which is natural has passed away ; and 
 that which is spiritual is now come, and belongs 
 to us and to our children for ever. 
 
 Agreeably to this view of the respective cha- 
 racters of the two dispensations, we interpret the 
 conduct of theu), in respect of means and exter- 
 nal particulars. We sec the earlier one distin- 
 guished by many sj)lendid outward manifesta- 
 tions, (as the holy garments of Aaron were for 
 glory and for beauty;) by visible symbols of the 
 divine presence ; by means of guidance and pro- 
 tection held forth to the very eyesight of the 
 subjects whom it called to obey. But only a 
 temporary end was fully declared ; the real and 
 enduring end was hidden, as it were, behind a 
 veil. 
 
 Under the Gospel, this order is reversed. In- 
 finitely surpassing as the glory of the latter re- 
 velation is beyond that of the former, yet it is 
 greater only by a spiritual greatness^. Our busi- 
 ness, however, is not to compare, but to unite the' 
 two: that, looking at both thoughtfully together, 
 we may rejoice the rather in perceiving how 
 cither covenant was best adapted to the season 
 in which it was revealed ; and in ascertaining, 
 from such thought, more fully, and then pon- 
 dering more devoutly, luherein surely lies the 
 
 '• As may be illustrated by the proportions of the former 
 and the latter temples. Compare Ezra iii. 12. with Haggai 
 ii. 9. 
 
LECTURE II. 45 
 
 trial unto which we ourselves are called; and 
 what responsibility belongs to us, for the use 
 we may make of that fulness of light, which is 
 vouchsafed in the complete knowledge of both 
 dispensations. 
 
 Thus, then, (if our view be justified by sound 
 reason, and not forbidden by Scripture,) the 
 comparison appears to stand in a sort of reci- 
 procated position. " The Law" had its end, veil- 
 ed; its means of appeal, outward and visible: 
 "the Gospel" has its means, tacit and inward; 
 but its end, fully revealed. 
 
 Correspondent, we think, to this view which 
 has been taken, have been, and are, the appear- 
 ances of the moral world. 
 
 The subjects of either dispensation have been 
 found (would that so many of the latter were 
 not still found!) overtaken and seduced by apo- 
 stasies, analogous to the quality and bearing of 
 their respective trials. The apostasy of the Jews 
 became idolatry ; a gross, palpable crime : the 
 apostasy of modern times appears to be a spi- 
 ritual and INTELLECTUAL REJECTION of the 
 
 Deity ; either wholly, or at least in part, as now 
 predicated in his mysterious essence. A por- 
 tentous form of infidelity! resulting from the 
 abuse of " liberty" into " licentiousness ;" from 
 the pruriency of that more subtle part of the 
 constitution of human nature, to which the Gos- 
 pel addresses its appeal, uninfluenced and un- 
 
4(i LECTURE II. 
 
 restrained by that fundamental submission of 
 the will, which it inculcates and insists upon. 
 
 Nor is it, I think, fairly to be objected here, 
 that " idolatry," even in a practical shape, has 
 been exhibited under the Christian covenant. 
 
 It seems not, in very strictness, true, so to af- 
 firm. For those later outrages of atheism and 
 blasphemy, which may here suggest themselves 
 to recollection, partake more of the nature of 
 exception than of general rule '. And think 
 as we may concerning such offences as the 
 " image- worship," and other connected errors, 
 into which some Christians have been betrayed; 
 or true as it is, in regard of its effect hereafter 
 to the beguiled soul, that he, who loves the pe- 
 rishable treasures of this life more than the hope 
 of life eternal, makes his worldly prosperity his 
 " God ;" yet there is not, in either of these two 
 cases, that intentional and conscious dereliction 
 of the true God for another ; — for a stock, or a 
 stone, or a molten image; — which appears to con- 
 See.ierem. stitutc the crimc of " idolatry," in its more strict 
 Ezek.'xx. ^J^d primitive import; and which I cannot but 
 ^^' conceive, from simple and unbiassed impression, 
 
 to have been the full offence, under the elder 
 covenant. The application of the term to co- 
 vetousness, is obviously made in a sense alto- 
 gether spiritual, and is therefore confirmative, 
 
 ' The excesses of the French Revohition are here alluded 
 
LECTURE II. 47 
 
 rather, of our proposition, than at variance with 
 it. And the offence of "image-worship" will, 
 I think, (when impartially considered,) be ad- 
 mitted to be an error, more nearly allied to su- 
 perstition, than to any general mistrust of the 
 Almighty. Nor does it appear to be expressly 
 characterized by our Church as more than " a Article 
 " fond thing vainly invented, and grounded 
 " upon no warranty of Scripture, but rather re- 
 " pugnant to the word of God." 1 would not 
 willingly be thought an apologist of error : but 
 there is quite enough of real deformity in the 
 one now before us, to render exaggeration of it 
 unnecessary. 
 
 There are other points which might be dwelt 
 upon, in fuller explanation of our general view. 
 
 For example: the error of modern times within 
 the pale of faith is a spiritual error, as well as 
 t\\^\. without; I mean, " enthusiasm '^." So clearly 
 is this such, that we are continually suffering 
 our jealousy and fear of it to keep our tempers 
 back from that spirituality, to which belongs the 
 kingdom of heaven : — a spirituality, which can- 
 not, indeed, with truth be said to be an opposite 
 to "enthusiasm;" yet which is as far removed 
 from it as any other excellence is removed from 
 its lesser and kindred extreme ; or the use of a 
 blessing from the abuse of it. 
 
 ^ As the word is popularly employed to designate fanatical 
 excess in religion, not in its philosophical sense. 
 
48 LECTURE II. 
 
 Again : we might contemplate, in the same 
 light, the aspects of the world (where revelation 
 has been vouchsafed) in respect of improvtment, 
 as well as of apostasy. There might be traced 
 in these, I think, exactly that sort of change, 
 which is in proportion and in harmony with 
 the existing dispensation : no violent convul- 
 sion, or total unlikeness of latter times to for- 
 mer: but a change, general and indefinite in its 
 operation, rather than specific and measurable ; 
 a tacit, yet most influential, progress of refine- 
 ment, not eradicating evil, but at once sublim- 
 ing virtue, and softening crime. But to this, 
 the dawn of which seems perceptible almost as 
 soon as ever we enter on the New Testament, 
 Lcct. V. we shall have occasion to refer again. 
 
 We might refer also (which will serve beauti- 
 fully to explain, as it appears to have been a 
 preparation for^ this change) to that which may 
 be very intelligibly represented as the twilight 
 of the earlier dispensation. We might observe 
 how the " old" seems gradually to have been 
 modified, until it might melt into the "new;" 
 the " new" to have taken an aspect scarcely its 
 own, as it were, in the beginning, to engraft it- 
 self upon the "old." Witness, on the one hand, 
 the remarkable cessation of idolatry amongst the 
 Jews, subsequently to the captivity of Babylon ; 
 and the increasing expectation of a future state 
 among them, as the advent of the great Deliverer 
 
 part 2. 
 
LECTURE II. 4.9 
 
 drew nearer and nearer. On the other, advert 
 to the Baptist's intermediate ministry ; to the 
 palpably miraculous beginnings of Christianity, 
 and its various reverence for established things — 
 for existing customs and institutions. The ap- 
 pearance of consistency prevailing through all 
 these several processes and preparative accom- 
 modations is something far too subtle for any 
 compass of imposture, w^hich could (by any pos- 
 sibility) have been devised by the first human 
 authors of the Gospel. If we consider them as 
 the connecting links between a ;2«/wr«/ dispen- 
 sation and a spiritual^ proceeding from the same 
 divine mind ; there is then to be perceived, in 
 all, an exquisite and most appropriate grace of 
 uniformity. 
 
 But enough has been said to explain that 
 which it has been our purpose to represent; and 
 it is expedient to bring the subject to a conclu- 
 sion. 
 
 Such, then, is that general view of the agree- 
 ment and difference between the Old and New 
 Testaments, for the description of which we have 
 borrowed (diverting it from its original applica- 
 tion) the Apostle's language ; howbeit, that was 
 not firsts which is spiritual, but that which was 
 natural', and afterward that which is spiritual ; 
 and which appears so eminently capable of be- 
 ing entertained with advantage, towards a duti- 
 ful and submissive reception of the Gospel, as 
 
 E 
 
r.O LECTURE 11. 
 
 the rule and law of life. Certain consequences, 
 from hence resulting, which I am anxious to 
 point out as worthy of attention, must be re- 
 served for another Lecture. 
 
 Let it be permitted, at present, briefly to re- 
 capitulate these inferences: — how such view goes 
 to invest the Gospel with the character and 
 weight of a Ji7ial dispensation, from which there 
 is no appeal ; — how it implies, that in order to 
 receive it effectually, we must receive it in that 
 inne7' man, to which it is so pointedly offered ; — 
 how manifestly it requires of us, that we rise su- 
 perior to the grossness of mere sensible things ; 
 as things whose value has been ascertained and 
 fixed by positive experiment, and which are now 
 to be regarded as belonging only to a step go?fe 
 by in the order of Providence ; — how it warns 
 
 2 Cor. V. 7. us, by conscqucnce, to live henceforth by faiths 
 and not by sight, for the life of sight is over ; 
 
 cf.Lect.iv. watching the wanderings of the intellectual will, 
 as well as of the moral, lest it should tempt us 
 to strive against our Maker ; being aware, that 
 God hath placed therein a very main portion of 
 our danger ; and that while he has promised us 
 the sure help of an omnipotent grace, if we are 
 but willing to receive it, he has left it quite open 
 to a diseased nature to refuse the means of 
 health ; — lastly, how it awakens us to ponder, 
 very thoughtfully and very honestly, whether 
 even mere reason should not persuade us to per- 
 
 part 1. 
 
LECTURE II. 51 
 
 ceive and to acknowledge this ; namely, that if 
 no one submission of our natural will or private 
 judgment be demanded of us by religion; then 
 not only was the " dispensation of the Spirit," 
 and the revelation of Jesus Christ, unnecessary ; 
 but all revelation was, and is, unnecessary ; nay, 
 the existence of one only wise and supreme Go- 
 vernor of all things is unnecessary : for man, 
 thus unbelieving, insubordinate, and indepen- 
 dent, is, as it were, a God unto himself! 
 
 Now unto that true and only God, who of his 
 infinite mercy hath called us out of such gross 
 darkness as this into his marvellous light, to 
 Father, Son, and Holy Ghost, be ascribed, as is 
 most justly due, all honour, and praise, and 
 glory, now and for ever. 
 
 E 2 
 
LECTURE III. 
 
 2 Corinthians v. 7. 
 
 For we walk hy faith, not by sight. 
 
 We paused, in the last Lecture, at a point of 
 comparison between the Mosaic and Evangehcal 
 dispensations, in contemplation of which it was 
 suggested, that the prevalent apostasy under the 
 later and more spiritual covenant, was an apo- 
 stasy of that nature which might have been ex- 
 pected from analogy. It was represented (in 
 contradistinction to the grosser sin of idolatry 
 among the Jews) to be a more " spiritual and 
 " intellectual rejection of the Deity ;" either 
 wholly, or else in respect of his mysterious es- 
 sence, as now revealed through the Gospel : 
 which, of course, includes a rejection, to a cor^ 
 responding extent, in either case, of his existing 
 special revelation. 
 
 We now proceed to consider certain deduc- 
 tions from the view thus taken of Christianity, 
 as the '^ dispensation of the Spirit," which were 
 alluded to in the opening Lecture, And let the 
 first be thus stated. 
 
 e3 
 
54 LECTURE III. 
 
 I. That "by thus habitually contemplating 
 " the Gospel, we shall come to perceive, through 
 " our own very reason, the absolute necessity of 
 *^ FAITH, as a primary and distinct practical prin- 
 " ciple in man ; and of an inward spiritual as- 
 " sistance of divine grace to direct us unto ac- 
 " ceptable obedience." 
 
 For we affirm, that the Gospel now makes its 
 appeal to us as spiritual beings; that is to say, 
 as beings, of a capacity and a destiny, beyond 
 and superior to the things, even the very best 
 things, which we now see, and amongst which 
 we live; as beings that have really and assuredly 
 souls that shall live for ever; and a destiny, by 
 which, if we will fitly cherish these souls, and 
 prepare them by a certain course of discipline, 
 only for a season, we shall, as surely, be ad- 
 mitted in due time into the fulness of all know- 
 1 John iii. ledge, and shall even see God as he is. 
 
 Suspend, then, the thought of revelation for 
 a moment; and consider whether or no these of 
 its propositions that follow, correspond with po- 
 sitive experience. 
 
 Is it, then, or is it not, a matter of positive ex- 
 perience, (by which I mean, here, an existing re- 
 ality. immediately perceptible, and to be judged 
 of by ourselves, independently of all testimony,) 
 that we have souls 9 At least, that we have a 
 principle within us, of which we know not the 
 full account, nor how it is united with the body; 
 
LECTURE III. 55 
 
 but of which we do know, and may continually 
 feel, that it is the power which moves us to 
 think, and meditate, and understand ; of which 
 we may know, that it is curious and restless ; 
 and that it is susceptible of pain or pleasure, un- 
 connected with the body, at least so far as that 
 it can rejoice, when the body is in suffering; or be 
 grieved, when that is revelling in every apparent 
 outward comfort. Is this, or is it not, a matter 
 of positive experience ; perceptible, and to be 
 judged of, by ourselves? 
 
 Again: is it not matter of experieuice also, 
 (though of another kind, and dependent upon 
 other testimony,) that the nature of this lively 
 and incorporeal principle has, of old, been the 
 most interesting subject of their highest know- 
 ledge and inquiry, to men of the loftiest views, 
 and most enlarged measures of unassisted human 
 reason ? and that, after all balancing of doubts 
 and difficulties, the wisest among these have 
 come to the conclusion, (conjectural, indeed, but 
 still their conclusion,) that it is an immortal 
 principle, having its home elsewhere than in the 
 body, where it is only a lodger for a season ? 
 And has not an accompanying object of the 
 same spirit of research been, to ascertain the 
 " first Great Cause," and the constitution of 
 all things ? in fact, (under whatever title,) to 
 comprehend the arrangements and perfections of 
 the Deity ? 
 
 E 4 
 
56 LECTURE III. 
 
 That such inquiries have failed, (as " reason" 
 must surely be pronounced still likely to fail in 
 them, seeking in its own strength alone,) does 
 not concern our present question. What con- 
 cerns this, is simply the fact of their having ex- 
 isted ; of their having sprung naturally, as it were, 
 out of the disposition of man. 
 
 When Scripture, therefore, comes, and posi- 
 tively reveals to us, that these aspirations and 
 conjectures, as far as they can go, are right and 
 Mob.xiii. true; that we arc the citizens of another state ; 
 
 14. xi. 10, • T 1 • • -1 1 1 
 
 16. that our home is distant and invisible; that we 
 
 icor.xin' sliall hereafter know all things, whatever we de- 
 i'johniiL sire to know ; — does it call us to the belief of 
 rV. Phii.iii. strange or unreasonable things ? 
 Rom. viii. Surely, in regard to these main points them- 
 ^^' selves, it must be admitted, that it does not! 
 
 Neither does it, (I venture to advance a step, 
 and affirm further,) neither does it offer violence 
 to our reason, when, in connection with the po- 
 sitive knowledge of these great doctrines, it calls 
 us to belief of others with them, of a kindred 
 character : such as our hereditary proncness to 
 sin^ and Christ's atonement ; our continual need, 
 as well of illuminating as of sanctifying grace ; 
 and the necessity of watchfulness against un- 
 seen, spiritual enemies, 
 
 " Mysterious" such doctrines are, it were un- 
 availing not to acknowledge: yet are they (if the 
 expression be allowable) rationally mysterious. 
 
LECTURE III. 57 
 
 For seeing that the great elementary point it- 
 self (namely, " that we are the subjects of an 
 " everlasting destiny, and only travellers and 
 " pilgrims through this present state of exist- 
 " ence") is not only not repugnant to reason, 
 but its very own loftiest conclusion ; it appears 
 no longer a disproportionate claim, either upon 
 wisdom or consistency, to ask this further con- 
 cession ; " that travellers should surely be pro- 
 " vided with, and know where to look for, 
 *' strength and refreshment upon their journey, 
 " sufficient to support them through it; and that 
 " they must derive that strength from the repo- 
 " sitory, where is really their homer 
 
 It is from " home" we take our means of pro- 
 vision, when we enter on an earthly journey. 
 And the chapter from whence the text is taken 
 seems abundantly to justify the spirit of the ana- 
 logy, — that so must our supply be sought from 
 a like quarter, for the way wherein lue walk by 
 faithf and not by sight. 
 
 Now, we think, that he who has placed the 
 souls of those whom he hath called unto belief, 
 in this present life, as in a scene of trial, hath 
 vouchsafed unto them a certain knowledge of 
 mysterious and transcendent things, as their pro- 
 per sustenance and consolation. Is this unreason- 
 able, on the one part? On the other, is it any 
 more unreasonable, that mysterious and trans- 
 cendent things should require corresponding ca- 
 
58 LECTURE HI. 
 
 pacities and strength to apprehend them ? We 
 behold, then, in the dispensation of the Spi- 
 rit, the necessity oF faith displayed, as a result 
 of the deepest and best researches of pure rea- 
 son ; and learn at once, together with our faith, 
 to acknowledge the indispensable necessity of 
 PRAYER, and of a simple dependence upon the 
 aid of the Holy Spirit, as that which alone 
 can continue with us, as a sure defence, in all 
 our temptations *^. 
 
 II. But let us proceed to a second conse- 
 quence of this same view of revealed truth ; viz. 
 " that it will assist us to reconcile to ourselves 
 " (with a resigned, though melancholy, compre- 
 " hension) the afflicting sight which is so conti- 
 '' nually presented to us in either of two ways : 
 " first, by the practically unbelieving ; the dis- 
 " obedient and rebellious, whom we still see de- 
 
 * By parity of reason, we shall hereby learn also to admit, 
 upon a broad ground of rational conviction, that which we 
 can never account for in detail, and which still appears a 
 stumbling-block of so great offence to many ; the realitrj, and 
 literal construction of what the New Testament so clearly 
 teaches concerning the devil, and our spiritual enemies. To 
 allegorize whatever we do not understand, is a method, which, 
 as far as concerns the theory of our religion, will silence no ob- 
 jector, and only deceive ourselves: as far as relates to its spi- 
 rit and 7)rac/icp, surely it is most unwise, by doubting the per- 
 sonal reality of an enemy, whose effects, at least, (as attri- 
 buted in the same record which describes himself^) we feel to 
 be real, to cast away the only sword and shield with which 
 we may prevail against him. 
 
LECTURE III. 59 
 
 " voted to the world, and sense, and all perish- 
 " able things, in the midst of a spiritual and 
 " holy dispensation ; and again by those, whom 
 " our present topic more concerns, and whose 
 " case is even yet more painful, — by more subtle 
 " and intellectual unbelievers, or, as we fear, dan- 
 " gerous pervertera of Scripture, whom we be- 
 " hold morally good; perhaps, in some cases, al-seeLect. 
 "most like the young man in the Gospel, see Lui^* ' 
 " (though in another sense,) wanting 'only one Matth. xix. 
 " thing' to make them perfect partakers of the ^' 
 " kingdom of heaven." It will enable us to bear 
 this painful sight, by convincing us inwardly of 
 what we must be prepared to know, for our own 
 security ; namely, the hopelessness of expecting 
 to convert, or convince, by merely human means, 
 those who will persist in strengthening them- 
 selves in the might and pride of the unassisted 
 understanding. It is a work not to be done. 
 
 The thought must not come in bitterness, (still 
 less, may the word be spoken in hypocrisy;) but 
 there is only one safe confession concerning 
 such persons; that, somehow or other, a veil a. 2 Cor. 
 lies yet upon their hearts, and though truth iscf. roI^.x! 
 around them, and at hand, they cannot see it. reference" 
 I do not use this expression undesignedly; butp^y^'J^x. 
 with full consciousness that it is a figure which ^^' '"^' ^'^' 
 " fanaticism" may readily misapply ; which, 
 doubtless, often already it has misapplied ; and 
 will often misapply again. I use it, in part, for 
 
60 LECTURE 111. 
 
 this very reason ; because there is too great a 
 readiness, in many, to abandon scriptural truths 
 in their original and most convincing form of 
 expression, as soon as their language, either from 
 suspected or from too familiar employment, has 
 become offensive to correct taste. Now it is time 
 for us to learn not to be deterred from the use of 
 that which is our safety, by looking fearfully 
 at its abuse only. And the point before us is 
 one, above all others, which calls forth the heart's 
 utmost earnestness ; it is of such delicate and 
 perilous importance! 
 
 If it be true, (as we believe it to be,) that the 
 best advocates of the Christian faith have mani- 
 fested superiority of argument, and learning, and 
 sound conclusion, (in short, of all human wis- 
 dom,) in their reasonings with the infidel; and 
 the infidel continues yet unsubdued ; — it follows, 
 from that one conviction only, that some power 
 of persuasion not of man^ yet using something 
 which is in man, is the thing required to make 
 the unbeliever bow to the truth of revelation. 
 
 But, what is more than this, if any of our- 
 selves do now stand in the true faith of Christ, 
 and hope in reality for the blessings of the life 
 to come; so many, I am sure, must feel a living 
 witness in their hearts, that it is not by their 
 own strength only that they stand, but by the 
 grace and blessing of God upon a disposition to 
 receive his will. There is no practical meaning 
 
LECTURE III. 61 
 
 in such a phrase as the earnest of the Spirit, if2Cor. v,5. 
 the case be not so. 
 
 Wherefore, this continual regarding of our- 
 selves as subjects of the " dispensation of the 
 '' Spirit" will enable us to comprehend, and to 
 endure dutifully, both of these painful sights ; 
 viz. that of practical unholiness in the perverse 
 and ignorant ; and that of speculative unbelief 
 in moral dispositions which we cannot but love. 
 It will teach us also, (wherever occasion is,) how 
 to behave towards persons manifesting either of 
 these alienations from the Gospel ; namely, that 
 while we must keep fast to our own convictions, 
 as we value our immortal souls ; it behoves us, 
 at the same time, to prove the sincerity and 
 power of those convictions, by the fruits they 
 bring forth in us ; by patience and forbearance, 
 by meekness and gentleness. We feel ourselves 
 to be within the pale of security and comfort ; 
 — it is well: let us give God the glory. But 
 we have neither power to compel gainsayers to 
 come in, nor right to judge them that are with- a. icor. v. 
 out. Our strength lies in internal confidence, ' 
 not in outward debate and strife. All are not, 
 in this latter respect, warriors and champions 
 in the Israel of God. Many cannot ffo with Cf. i Sam. 
 
 ,../,? xvii. 39, 
 
 the armour of disputation ; for they have not 40. 
 proved it. But all, who surely trust in the 
 protection of that God who hath preserved the 
 heritage and flock of their fathers, may wield 
 
62 LECTURE III. 
 
 successfully the sling and the stone of a simple 
 and charitable conversation. And that which 
 is prescribed to Christians in the aggregate 
 
 1 Pet. iii. in this matter is ; to be ready to give a rea- 
 son of the hope that is in themselves, with meek- 
 ness and fear ; and that zvith well-doing theij 
 put to silence the ignorance of foolish men. 
 
 There is no promise that confirms to believers 
 any universal intellectual superiority '\ The 
 shrewdness of reasoning in an infidel antagonist 
 may surpass that of many a true Christian. And, 
 therefore,-as far as we possess the weaker cause 
 in this respect ; that we may feel ourselves 
 unequal to /2V(?ra/ discussions of truths which are 
 to be defended more by the heart than by the 
 tongue, and to be silent by constraint is always 
 accounted, more or less, a sign of weakness ; 
 
 ct Psalms so far we must be content to bear the shame, if 
 
 xxxi. 19 
 
 2o.xxxvlii. shame it be! No keener intellect was ever yet 
 
 jj! ' ' persuaded merely by arguments which it thinks 
 
 weaker in degree than its own ; nor was any 
 
 cavil ever silenced by peremptory and uncha- 
 
 ^ I mean, in respect of argumentation, or of any matters 
 confessedly within the reach of unassisted human powers. We 
 believe it to be the. fact, (as just now observed,) that the best 
 Christian advocates have gained even the human victory over 
 tbeir antagonists. But this is another question. Taking 
 the mass of believers and unbelievers, it is probable that no 
 great diflerence of general powers is to be found on either 
 side. See hereafter. Lectures IV. and V ; towards the end of 
 each. 
 
LECTURE III. 63 
 
 ri table condemnation, or without some proof that 
 the voice of authority, which ventured to de- 
 nounce it, proceeded out of a heart at least sin- 
 cere, and reasonably enlightened. But almost 
 every nature is susceptible of personal candour 
 and kindness. These therefore, which are due 
 to all men, let us render unto all ; but if, by di- 
 vine blessing, we ourselves are stedfast in the 
 hope of a peculiar prize and calling, let us 
 keep our faith, as best we may ; and never be 
 ensnared rashly to handle it, otherwise than 
 according to the accompanying gifts which God 
 has given us. 
 
 III. A third eflPect of thus regarding ourselves 
 as the children of a more advanced and perfect 
 stage of one continuous revelation will be found, 
 " in the disposition which it will produce to- 
 " wards the treatment and apprehension of the 
 " whole word of God, in both of its great di- 
 " visions." 
 
 The very circumstance (if there were no other 
 causes operating to the same effect) of its being 
 a popular and prevailing practice among Chris- 
 tians, to separate the one volume of the Bible 
 from the other, and (what is in a certain sense 
 an^ measure undoubtedly right) frequently to 
 consider the latter portion, the New Testa- 
 ment, all that is either necessary, or proper, 
 to be regarded by more simple and uneducated 
 brethren; this single circumstance has in itself 
 
64 LECTURE 111. 
 
 a tendenc}^, more or less direct, to depreciate the 
 volume of the Old. 
 
 Now the view under contemplation will beget 
 a worthy and devout reverence for the volume of 
 the Old Testament, on the surest and safest 
 grounds : not merely as an invaluable record 
 of primitive antiquity; not as the most ancient 
 book in all the world ; not as that which was 
 once a revelation of the Almighty, and a law to 
 his chosen people, but is now such no more : 
 — these are honourable, but not adequate cha- 
 racteristics of it : — not therefore, as any of these; 
 but as that which, being in itself the word of 
 God, and now illustrated in all its purposes, and 
 bearings, and sanctions, by the superior bright- 
 er. Lectiv. ness of the Gospel, is light and spirit still: — as 
 Lect. V. a book, of which all the portions that unfold the 
 Lect.vi. counsels and the attributes of the Most High, 
 ■ ^' '■ and the services he permanently expects from 
 his moral creatures, now subjected to the pure 
 control of Christian principles, are become (as 
 it were) Gospel to ourselves. Of which, even 
 Coioss. ii. the parts that have perished with the using — the 
 local ceremonies and carnal ordinances, — even 
 these claim a tribute, not other than of reverent 
 thankfulness, when we reflect, that there is a 
 sense in which it may be said of them, as it is 
 said of Him who was the real substance of them 
 all, that they now appear (in part) to have 
 -'Cor. viii. been thus ordained, that we through their poverty 
 
LECTURE HI. 65 
 
 might, in due season, become rich'^. Again, as 
 a book, all whose memorials of another kind are 
 entitled to a very different reception from that 
 which unbelief, or too nice taste, or levity, some- 
 times bestows upon them ; I mean such memo- 
 rials as record the rude practices of nations 
 differing from our own in time and knowledge, 
 in climate and customs; or the grosser (and as we 
 think now, repulsive) permissions therein con- 
 tained; in respect of" polygamy," (for instance) 
 or the union of near kindred, and such things ; 
 or again, the crimes and palpable offences 
 which disgrace many of the individual charac- 
 ters, even of God's chosen family and people : — 
 there are not any of these things which may 
 not be turned to profit, when digested properly ; 
 that is to say, by the humble thoughtfulness of a 
 believing spirit, bearing in remembrance, that 
 whatsoever things were written aforetime luere Romans xv. 
 written for our learning, that we through patience 
 and comfort of the Scriptures rnight have hope : 
 provided only we have once learnt to dis- 
 tinguish between what they really do teach, and 
 what they do not ; .to understand, by help of 
 faith, what things are written for our imitation, 
 and what for our admonition. But to dwell 
 on this point here would be to anticipate too 
 
 ' I mean " poverty" so understood, as was explained in the 
 preceding Lecture, comparing the Law and the Gospel, p. 44, 
 F 
 
66 LECTURE III. 
 
 Lecture iv. much of the subject of another Lecture : where- 
 fore at present we will pass on to a 
 
 IV. General consideration resulting from the 
 view here taken of holy Scripture. 
 
 There needs no argument to prove, of what 
 infinite importance it is to ourselves, the subjects 
 of a spiritual covenant with the Almighty, 
 and only of a tacit appeal made by Him to our 
 more inward faculties, that we should be con- 
 vinced of the real agency of a Divine power 
 in the affairs of men, and of his displeasure 
 against evil-doing : convinced as surely, (if it 
 may be possible,) as if we had seen that agency 
 visibly displayed before our natural eyes. 
 
 Bearing this in mind, then, let it be inquired; 
 Does not the view in which we are now con- 
 templating the continuous proceedings of the 
 Deity with man, lead to these thoughts that 
 follow ? 
 
 That the one same God, and Ruler, and Pre- 
 server of all men, (having created man for hap- 
 piness in the beginning, and having ever since 
 been tenderly anxious to bring him at last into 
 the same, in despite of man's unworthiness,) has 
 progressively revealed the knowledge of himself 
 unto his creatures, that in every manner he 
 might try them, if as free, accountable, moral 
 agents, they would hearken to his counsels. 
 And once he tried them (that is, our fathers 
 of the elder covenant) by a dispensation of more 
 
LECTURE III. 07 
 
 visible " means," making a show openly of his 
 title to obedience : and now he tries them (that 
 is, ourselves, as many as enjoy the Gospel) by a 
 more gentle, yet more perfect trial ; by a " dis- 
 " pensation of the Spirit." Once, he has re- 
 vealed himself to man, in positive actual agency 
 and interference in the concerns of this lower 
 world ; has displayed in part (if I may so speak, 
 and be forgiven) the machinery of his Provi- 
 dence ; and now he has withdrawn that proof of 
 immediate interposition, and is not traced as 
 the Supreme Governor of the world, except 
 through silent and ordinary processes. 
 
 Yet can we doubt that he is the same real 
 Ruler now, as ever? Surely we may perceive 
 most reasonably, that the more naked manifesta- 
 tions of the Old Testament seem to have been 
 made once^ for the greater universal benefit : as 
 far as we, individually, are concerned, for thecf.Lect. 
 more full instruction of our own souls in all ne- ^^' ^' ^" 
 cessary knowledge; for the more lively awakening 
 of our fears ; for the surer trial of our patience ; 
 for the higher test of our belief; for the more re- 
 sistless subjugation of our pride, and of the per- 
 verseness of our natural will. 
 
 Which if it be so, let us consider how this 
 
 train of thought and faith, continued, may serve 
 
 us as a guiding principle, in contemplation of 
 
 the general moral aspects of the world, as now 
 
 F 2 
 
68 LECTURE III. 
 
 influenced and directed by silent and secondary 
 means. 
 
 We are satisfied by various evidences coin- 
 ciding to the same purpose, that " the hand of 
 " Providence is still over us in every thing, 
 " as certainly and fully now, when it is never 
 " openly exhibited, as it was of old, when the arm 
 *' of might was bared in palpable visitations." 
 And what shall be the consequence ? 
 
 Shall it be, that, when we have this great 
 security for our unspeakable comfort, we must 
 needs go hand in hand with an overheated 
 piety, in referring to it with an indiscriminate 
 forwardness, and an unholy familiarity } in ap- 
 pealing to the first Great Cause for interpretation 
 of every ordinary case that happens, not by any 
 appointment specially and perceptibly providen- 
 tial, but only mediately, and in the order of 
 cf. Lect. things ? in drawing out our whole store, and last 
 
 vii. ad fin. , . . _ . 
 
 resource, on common occasions .■' \n nxmg, un- 
 charitably, judgments that cannot stand ; and 
 passing sentences which an hourmay reverse? or in 
 despairing, indolently, of good things which may 
 yet possibly be accomplished by a larger exertion 
 of Christian faith, and hope, and perseverance? 
 
 Not so ; but understanding, deeply and habi- 
 tually, that, while the doctrine ilse/f iff sure Jo?' 
 ever, we have no rule for partial interpretations 
 of it; that the hand of God is indeed prevailing 
 
LECTURE III. f>9 
 
 in every event which we behold around us, yet 
 that he speaks, through these, only in a general 
 manner, to our spirits and our consciences; to 
 our implanted sense of good and evil, of right and 
 wrong, purified (as it now is) by revealed know- 
 ledge of a heaven — ivherein dwelleth righteous- '^'^^^'^'i^- 
 ness, and of a " grace," which we and all Chris- 
 tians must seek, and may obtain, to prepare 
 us for that immortality; we shall rather learn to 
 cast all the present sights which strike or perplex 
 us ; all the warnings which awaken our fears, 
 all the preservations which call forth our grati-- 
 tude, into storehouses of faith, wherein to lay up 
 living principles of self -examination, and im- 
 provement of our own hearts, personally and Cf. Ps. Jv. 
 privately : being (of course) ohsertiant of all 
 marked events, which we cannot help inter- 
 preting; as lessons ; but neither dwelling: on such ^^- Ps. 
 to the detriment of charity, nor rashly proclaim- h. 
 ing our inferences from them, whatever they xiii. 1,5. 
 may be ; for the mind almost immediately 
 passes from such process into a perilous appro- 
 bation of itself. Above ail things, never re- 
 ferring to any individual's final portion, but 
 drawing general conclnsio?is, as to the " sure 
 " effects of obedience, or disobedience ;" " of 
 " belief, or unbelief;" " of practical religion, or 
 " the want of it," according to what the Scrip- 
 tures of divine truth have declared concerning 
 such dispositions at all times, and under every 
 F 3 
 
70 LECTURE 111. 
 
 dispensation, from the very beginning : by con- 
 sequence, learning and resolving to cleave to that 
 which is holy, and just, and good, for our own 
 portion individually; to uphold that which is 
 good, with all the authority of our respective 
 stations ; to recommend that which is good to 
 others, by the light of personal example : that 
 so, they who will not listen to the words, may 
 be brought to reverence the works of the Spirit; 
 
 Matt. V. 16. and led at last to glorify our Father which is in 
 heaven. 
 
 I am anxious to awaken reflection to this 
 point particularly, because there appear to be 
 found among us two very opposite tempers, 
 generated by the prevalence of evil in the world, 
 both very dangerous. 
 
 The one is a temper, (the more dangerous, 
 if found united, as it sometimes is, with a stronger 
 piety,) which if too much hstened to would 
 tend ultimately to destroy '^ the essential love of 
 " right" that is in man, and " detestation of 
 " wrong ;" and to superinduce a species of 
 " fatalism." It is to be traced, in a too eager 
 
 Cf. Lect.v. readiness to look upon prevailing evil in the 
 
 Introduc- . , 
 
 tiontopart light of an impediment, which, because we our- 
 selves can certainly neither see nor expect its 
 end, is hardly to be considered as surmountable; 
 but almost as a subject of despair. From which 
 subjection to the power of " wrong," merely 
 by reason of its immensity, or seeming per- 
 
LECTURE III. 71 
 
 manency, the descent may often prove only 
 a single step to the toleration of abstract evil by 
 deliberate choice; either as a thing in vs^hich we 
 must acquiesce, and shall therefore do wisely to 
 become reconciled to ; or (in some particular 
 cases) as a burden even preferable to certain 
 other possible conditions, upon a balance of ex- 
 pediency ^. 
 
 Now we admit the existence and the preva- 
 lence of much and monstrous wickedness ; we 
 observe its progress with grief; we expect its 
 consequences with fear and trembling. It does 
 
 ^ I cannot forbear adverting (in illustration of this last 
 position) to tlmt most inconsistent favour shown towards 
 Buonaparte, by many pious people ; arising, I suppose, 
 from calculation with themselves, that the dominion even of 
 such a man were a less evil than the restoration of Popery. 
 Possibly, meditation upon the deeper parts of Scripture may 
 have become the cause of this preference, by pointing to the 
 tyrant as an instrument likely to fulfil yet unaccomplished 
 prophecies. But if so, then, surely, speculations of that sort 
 are highly dangerous. For all fulfilled Scripture, all the 
 light of conscience within us, all the experience of past ages, 
 concur, in persuading us to abhorrence and resistance of such 
 a monster, at the hazard of any consequences. The voice of 
 God, I am persuaded, is clear on this point ; be the intentions 
 of unsearchable Providence concerning that man really what 
 they may. But it is far from clear, that we are justified in so 
 interpreting the deep things of the Spirit yet to befall, as to let 
 them obliterate all convictions generated by the past for our 
 moral preservation. Such convictions, too, are common pro- 
 perty ; which no person, holding only a joint share, has a 
 right thus to adventure. 
 
 F 4 
 
72 LECTURE HI. 
 
 not come upon us unprepared. Our Saviour 
 has forewarned us of it, and of its present cala- 
 Miiu. XXIV. mitous effects ; Because iniquity shall abound, 
 the love of many shall ivax cold. We cannot 
 even hope, therefore, to witness its suppression ; 
 and yet we must contend against it, and contend 
 perseveringly! Strange seeming contrariety ! and 
 yet perfect consistent truth! in itself a suffi- 
 cient and conclusive argument, that the moral 
 certainty, however great, of an end which 
 rests in other hands, does not dispense with 
 the diligent employment of such righteous 
 means, conducive to it, as are entrusted to our 
 own. 
 
 But here the second dangerous temper, just 
 now mentioned, presents itself to view, — in the 
 impatience of a self-complacent " philosophy," 
 which, hecause religion does not operate to the 
 extinction of evil, with a speed and power an- 
 swerable to its own estimate of necessary and 
 possible reform, rejects the divine counsel in this 
 matter altogether, and, passing it by, springs 
 forward, in its own strength, to the amendment 
 of the world at once. As though it actually 
 saw, and could measure both the source and the 
 extent of evil, more surely than Scripture ; and 
 could bring a better hope to the desire of sub- 
 duing it. 
 
 Now clearly there is a mistake here, either on 
 the one side or the other. And we think it is 
 
LECTURE III. 73 
 
 on the side of the philosopher, and not of the be- 
 hever, for such reasons as these. 
 
 Christian faith certainly desires, nay, de- 
 mands the " perfection" of man, as much as the 
 most sanguine philosophy can do. ReHgion 
 sees and laments the domination of wrong, as 
 keenly as the purest reason can. It is true, that 
 " reason" and " religion," " philosophy" and 
 '• faith," presently part company, when a closer 
 analysis of " evil" begins, in order to ascertain 
 the means of cure. And we may admit, that the 
 extent of immediate visible relief anticipated by 
 the theorist, is greater than any upon which 
 •the believer presumes to reckon with peremptory 
 confidence^ 
 
 Which if it be so, it may perhaps be objected, 
 — that then, surely, the philosopher appears to 
 have this manifest and great advantage ; that as 
 he sets to work under a brighter hope, he will 
 proceed with a more lively courage ; since he 
 himself considers his desire possible, his energies 
 will be the more persevering, in proportion as 
 his prospect of success is greater and nobler. 
 Whereas the Christian, being sure beforehand 
 that his success will not be more than partial, 
 will be likely soon to retreat into his reserved 
 
 ^ This was written before the " Plan" proposed by Mr. 
 Owen was brought before the public. That plan, and the 
 previous publications of Mr. Owen, may serve to illustrate the 
 observations here made. 
 
74 LECTURE III. 
 
 hold of impossibility, and cease from his en- 
 deavour. 
 
 I answer, no : the very reverse of this appears 
 the true case. It is the believer who is most 
 likely to persevere; and the philosopher that 
 will most commonly falter. 
 
 For to the eye of faith it is clear as demon- 
 stration, that the theorist, starting in the out- 
 set on deficient principles, pursues an end which 
 actually is unattainable, whether he think it so 
 or not. As it has been said, however, he himself 
 thinks otherwise of it. The sun shines upon the 
 morning of his journey, and he sets to work in 
 cheerfulness. I will not say, that he mai/ not 
 work until his life's evening. There is a cold 
 and watery sun, that shines through many a 
 day with the appearance of splendour, when 
 the earth is little heated with its beams, and na- 
 ture little invigorated. When we look for the 
 real growth it has produced, there is none ; for 
 its heat was not a vital one. So may it fare with 
 the philosopher, in plans oi human p erf ect'ihility 
 lu'ithout religion. The splendour of " talent" 
 may cheer him on his way ; partial success in 
 private instances, or even general (apparent) 
 success, under the first impulses of novelty, may 
 encourage and assure liim ; and the deceptious 
 glare of a posthumous celebrity may shed a 
 lustre on his dying hour. I do not say, but that 
 all this is possible: though even this is only 
 
LECTURE III. 75 
 
 possible in the rarer instances of really powerful 
 native minds amongst unbelievers. But dis- 
 appointed vanity would benumb the efforts of a 
 far greater proportion : for supposing their per- 
 severance to relax upon discouragement, and 
 they incline to leave the world after all such as 
 they found it, what shall hinder them ? They 
 are answerable at no tribunal ; they have no ac- 
 count to give. Is not this likely to be the end of 
 the matter ; to conclude, that " they offered 
 " the world a boon, and the world would not 
 " accept it ; they would have rejoiced to labour 
 " more, but the world was not worthy ?" 
 
 The believer enters on his task under very 
 different auspices. He does not look, positively, 
 for any visible issue to his labours here ; it is not 
 that, to which it is his duty to look. He casts Eccies. x5 
 his bread upon the waters only in the sure hope 
 of seeing it again after many days. It 7nay 
 be in the mercy of God, that he shall find it 
 in this life as well ; but he reckons upon it only in 
 another. He does not look towards the visible 
 sum of other people's account ; but to that 
 which serves towards the positive increase, the 
 required amount of his own. His appointed 
 work is — to work out his own salvation ; and he PWiip- •>• 
 
 12- 
 
 may attam this object in full. 
 
 But the way of this lies (in its practical part) 
 through the very employment of advancing the 
 happiness of his fellow-creatures. On this, there- cf.Lect. 
 
76 LECTURE III. 
 
 fore, his attention will always be set ; to this ob- 
 ject he will be pressing forward. Not by look- 
 ing to any extravagant picture he may have 
 fancied to himself of an universal reformation ; 
 but by making sure of contributing his own 
 sJmre towards an event, which he is satisfied to 
 leave in the hands of Omniscience. He will be 
 
 1 tor. XV. always abounding in the work of the Lord, for- 
 asmuch as he knows that his labour will not be in 
 vain in the Lord. 
 
 This is the believer's prospect. I do not say 
 he is not subject to weariness, to vacillations of 
 the spirit, to disappointments, to wretchedness, 
 like other men. But he knows that he is des- 
 tined to be tried every way ; and therefore, per- 
 haps, more keenly in this way than in any 
 other. What, however, is it really to him, when 
 all comes to all, though his labours should not 
 exhibit on the surface any present fruit ? Has 
 he therefore in himself no hope r Rather is the 
 Prophet's confidence then his, in unexhausted 
 
 Habak. iii. cousolation ; Although the fig tree shall not 
 blossom, neither shall fruit be in the vines ; 
 
 yet will I rejoice in the Lord, Iivill joy in 
 
 the God of my salvation. 
 
 Such arc some important deductions result- 
 ing from the previous view here taken of God's 
 two great dispensations, which appear worthy of 
 grave attention ; the connection of which with 
 the main purpose of the subsequent inquiry 
 
 17, 18. 
 
LECTURE III. 77 
 
 will appear, incidentally, throughout. A dispo- 
 sition being thus prepared for receiving it with 
 thoughtfulness, the next Lecture will proceed to 
 assert " the general correspondence of the Bible 
 " with the aspects of human nature," 
 
LECTURE IV. 
 
 John ii. 25. 
 For he knew what was in man. 
 
 JL HESE are words spoken of our Saviour, during 
 his abode on earth : but they are true also of that 
 holy record ^ whereby he is made known to us, 
 now that the day of his Gospel is far spent, and 
 the Comforter has long been reigning in his 
 stead. In prosecution, therefore, of our subject, 
 I propose to apply them, generally, to '* Holy 
 " Scripture ;" and to seek an argument of its 
 " divine authority" from the consideration, that 
 it knew what was in man. 
 
 At the crisis at which we contemplate the be- 
 liever now, it signifies but little by what portal 
 he has entered in to the temple of truth. We 
 contemplate him, as having made the simple 
 surrender of his own will to that of God ; and, 
 therefore, whether mercy brought him thither 
 
 » Thus Scripture is personified and identified with its Au- 
 thor by St. Paul, Galatians iii. 8, npoV^Sca ^\ ^ y^x(pri &c. 
 And again, ibid. ver. 22. ' A\'Kot. avnit^uasv i yp«(p*iTa •nivvu, &c. 
 
80 LECTURE IV. 
 
 by the shorter path of intuitive assent, or whether 
 
 *'f'j '^^'"- he has entered in after having first ^o;/e round 
 
 about the towers of Zlon, and numbered all the 
 
 bulwarks thereof, need no longer be niatter of 
 
 anxiety. He lias arrived now, in either case, at 
 
 a condition, which may be compared to that of 
 
 the disciples, Peter and James and John, after 
 
 our Lord's transfiguration ; when the glory had 
 
 vanished, and the voice of celestial proclamation 
 
 Matt. xvii. ceased ; and looking round, they saw no man 
 
 M^rk.ix.H. an?/ 7?iore, save Jesus only with themselves. 
 
 So fares it with the Christian — left in com- 
 pany with the Scripture only and his own 
 faith and conscience, in this world. And when 
 in this posture of things he shall look around, 
 what shall he expect — what is he entitled to 
 expect — (in regard to internal qualification,) in 
 that which he has thus chosen for a guide and 
 lasting companion ? 
 
 I do not mean in this Lecture to speak more 
 than generally. 
 
 Generally f then, he may with reason expect to 
 find in an authentic record, purporting to be the 
 full and final disclosure of the Divine will to- 
 wards reasonable creatures ; the abiding treaty 
 betwecji heaven and earth ; the delegated voice 
 of God, summoning believers to happiness, and 
 alone able to conduct them to it; such corre- 
 spondence with the existing state of his own 
 positive experience, and so much, at least, of 
 
LECTURE IV. 81 
 
 appeal to faculties with which he finds himself 
 endowed, as may leave him no room to doubt, 
 that he and such as he are the persons to whom 
 the record is addressed. 
 
 Does Scripture meet this expectation ? We 
 think it does. 
 
 It may help us in our search, and will present 
 the question in an interesting point of view, to 
 consider what sort of a ?fiate?'ia/ volume the Book 
 of Inspiration is. 
 
 It is a volume, then, such as a child may carry 
 in his hand; and even of this small substance a 
 large portion is taken up with " History ;" a 
 good deal by the provisions of a " Ceremonial 
 '' Law," now abrogated ; a large share, again, by 
 " Prophecy ;" and a good deal also by " contro- 
 " versial reasoning," mixed up with the exhorta- 
 tions of the Apostolical Epistles. There remains, 
 of positive law, and matter directly preceptive, a 
 sum extraordinarily small : and yet the volume is 
 adequate (in the believer s apprehension) to meet 
 all the contingent variety of cases which may 
 arise in human actions. 
 
 Now if this be so, if Scripture be indeed 
 found such a sure and comprehensive guide, we 
 contend for this inference ; that it never could 
 have been within the grasp of any mind, such as 
 we have seen and known men like ourselves 
 to bear, so to enclose all the licentiousness of 
 man's practice within the fence of so very narrow 
 
 G 
 
8^ LECTURE IV. 
 
 a ])iTscrii)tion. It is the character of human 
 legislation to mulUply statutes and prohibitions : 
 which indeed (when we come to reflect upon 
 the matter) appears to be of necessity the cha- 
 racter of a legislation that is in fact retrospective ; 
 whose ordinances are built upon " experience" 
 only ; and whose fulness and accuracy must de- 
 pend upon the sum of knowledge in the legis- 
 lators, at the period of enacting their statutes. 
 The ordinances of the divine mind are of a very 
 different character ; founded on a thorough pre- 
 vious acquaintance with the very secrets of all 
 hearts, which ever have been, are, or are to 
 come. They are simple and p?'ospective : their 
 foundation is not " experience," but something 
 antecedent to experience ; a full, perfect, and 
 unerring insight into all the possibilities of na- 
 ture. Human statutes, therefore, may be multi- 
 plied almost to infinity, and yet be very imper- 
 fect. The statutes of God are few and brief; and 
 yet can no extravagance of conduct, arising from 
 the most rebellious free-will, prove itself diversi- 
 fied enough to escape them. Were the Bible 
 not divine, it would have failed by excess of pre- 
 cept. It would have attempted too much. We 
 should discover the weakness of a secondary 
 rnind, through the very pains that would be 
 taken to prove itself an aU-siiffic'icnt one. " Ar- 
 *' tis est celare artem ;" and we believe that none, 
 except the first and great Artificer, he that 
 
LECTURE IV. 83 
 
 lashioned man in the beginning, and all the 
 structure of the universe, could have devised 
 such a code as that of " Scripture," containing 
 with so much simplicity in so very small a com- 
 pass, such treasure of wisdom, as appears the 
 more inexhaustible, in proportion as it is the 
 more scrutinized. 
 
 But, then, we do not look, in this view, to 
 direct precept alone. For the book of God's 
 law neither conveys its force to the heart of the 
 believer by direct precept only, nor by inference 
 from direct precept only ; but the whole jnatter 
 
 of it is " life and Spirit.'"' It addresses itself to Lect. u. 
 
 . , . PP- 42, 
 
 spiritual faculties. By the light of its principles, 4.1 
 
 its " history" becomes precept ; its " prophetic 
 " denunciations," counsel ; its very '^ contro- 
 " versies," 7-ick lessons of practical instruction. It 
 is an appeal to human nature. It stoo{}s to 
 meet man as he is, in order to conduct him 
 where he ought to be. Altering only a single 
 word of the quotation, we may find a lively pic- 
 ture of its method and its end, in two hncs 
 of the Poet ; 
 
 *' Parva quidem prlmo ; mox sese attoUit ad auras ; " Metni" 
 
 ^ ^ in the ori- 
 
 " Ingrediturque solo, et caput inter nubila condit. ginal. 
 
 Virgil, 
 
 Our business, then, is to ascertain how far the iF.umX \v. 
 general matter of Scripture does or does not co- 
 incide with familiar positive exj)erien 
 
 ce 
 
 ^ It is obvious that a topic of inquiry Ifke this (its main 
 scope once stated) can dtiIv be ilhistrated in detail, by a few 
 G 2 
 
84 LECTURE IV. 
 
 Before we come, however, to the main and 
 direct point of our proposition, namely, " that 
 " the practical and moral records of the Bible 
 " are the very picture of man ;" I cannot for- 
 bear adverting to what appears a most valuable 
 indirect evidence of its having proceeded from a 
 thorough knowledge of man's nature : I mean 
 an evidence resulting from the '* manner in 
 *' which it appears to be provided, in its very 
 " foundation, with an unticlpative answer to all 
 " difficulties VLXi^reXy philosophical or speculative-^'' 
 an answer, not palpably and artificially inserted 
 with any view to repel objection ; but arising 
 naturalhj out of the substance of its historical 
 detail. 
 
 When we consider, on the one hand, the na- 
 ture of the Book ; its end and object, namely, 
 " human happiness ;" its evidently restricted 
 limits, and almost exclusive attention paid to its 
 own projjer end alone ; its disregard, apparently 
 intentional, of all subordinate subjects ; (affording 
 on all such only the scantiest and shortest 
 notices which the necessity of the case de- 
 manded ;) when we consider this, I say, on the 
 one hand, and on the other, the comparatively 
 
 selected cxtimples, siicli as may be stiflicient to elucidate the 
 manner in wliich they have atfecled o«e mind. It must then 
 be left entirely to the reader's o\\\\ thoughtful judgment (if he 
 be disposed to listen to the kind of evidence) to select other, 
 or more uumcrous, or better instances for himsell". 
 
LECTURE IV. 85 
 
 unimportant and subsidiary influence only, which 
 either " physical" or '^ abstract" knowledge has, 
 or ever can have, by itself, on man's real essential 
 happiness; I think it may well appear, with 
 respect to physical diflSculties in particular, a 
 matter even of astonishment — that ^perishable 
 philosophy should attempt to undermine the 
 rock of 7noral truth, through the medium of 
 objections purely scienUfic. 
 
 Let the authenticity of the elder Scriptures be 
 disproved in other luays ; let the " facts" be 
 otherwise accounted for, or disproved, on which 
 the excellent Leslie has so triumphantly in- ^loi't'^nd 
 sisted in their favour; let the credibility of «m/ tho'i with 
 
 * thp T)pists 
 
 " revelation" be disproved ; or, at least, the cre- 
 dibility of the Bible, as one, upon fair moral 
 grounds, and by better evidence of a like charac- 
 ter, than that by which it is supported : let this 
 be done, and philosophical objections may then 
 join in, to swell the shout of triumph, raised 
 by other conquerors over their falling victim. 
 But till that be done, 1 have no power to un- 
 derstand how such objections are admissible as 
 valid, in such a question. They are objections of 
 a wrong kind. Carry them to their utmost 
 height ; suppose them in possession of the field ; 
 to what conclusion do they come ? They only 
 terminate in a gulph of fathomless uncertainty, 
 even in their own sphere. Receive them, (to the 
 rejection of Scripture,) and they leave unprovided 
 C3 
 
86 LECTURE IV. 
 
 for, and uncxphiined, a mass of moral difficulty^ 
 of whicli but to think, in sober seriousness, 
 w'llhout the Bible to expla'm it, appears to be 
 treading on the very verge of madness. The in- 
 ference, however, favourable to the divine au- 
 thority of Scripture, which we think is to be 
 drawn from its reserve upon all physical or 
 abstract questions, extends equally to both 
 classes of objection, whether " scientific" or 
 " speculative." And it is derived from the follow- 
 ing general consideration. 
 
 Knowledge, it would appear, has been the 
 deadly snare to man from the very beginning. 
 The temptation of Paradise surely cannot present 
 itself to the unbiassed understanding, as having 
 been other than an inward and spiritual tempta- 
 tion, operating through the intellect. 
 
 Now, let the question be put, whether, under 
 this view, it be or be not every reflecting man's 
 own honest experience, that this inheritance 
 " of being liable to peculiar temptation through 
 " the intellect," has descended from our first 
 parent unto hit. children of this day ? 
 
 If we take our station among the gloomier 
 interpreters of human nature, we shall not for a 
 moment doubt it. If we prefer being the advo- 
 cates of its dignitij ; then, in proportion as we 
 lay the greater claim of inheritance to man's 
 loftiest capacities, so will the liability of those 
 capacities to abuse fasten itself upon us, as a 
 
LECTURE IV. 87 
 
 consequence unavoidable: unless indeed it can 
 be proved, either that " experience does not lead 
 us to acknovvledijje the present state as a state 
 of trial ;" or, that " knowledge uniformly car- 
 ries its own correctives with it ;" or, that " learn- 
 ing is always humble ;" or "^ science universally 
 distinguished by exemption from petulance 
 or tyranny:" — which who will undertake to 
 prove ? 
 
 From the very indistinctness, then, and in- 
 definiteness of holy Scripture on the points in 
 question, (points, on which increase of years 
 has shown, with an increased conviction, the ne- 
 cessity of some general restraint to man,) we 
 derive our indirect evidence of the proposition 
 which we maintain from the text ; viz. that 
 " Scripture is the record of that wisdom, which 
 " alone knoiueth truly ivliat man is, and needeth 
 " not that any should testify of him, for its better 
 "information:" which treats him accordingly, 
 even as such a one as from the beginning it 
 knew^ him to be ; not allowing him, indeed, 
 to become a rebel, yet still not wishing him to be 
 a slave; resisting (it is most true) the usurpa- 
 tions of " knowledge ;" yet, surely, neither con- 
 demning its just rule, nor encouraging " igno- 
 " ranee." 
 
 The human intellect is still a sort of " para- 
 *' disc." Its extent is wide as the extent of the 
 G 4 
 
88 LECTURE IV. 
 
 rf. Lcct. created universe ; within its grasp is every 
 thing that is pleasant to the sight, and good 
 for wholesome food. The sun and the moon 
 shining in their courses ; the earth in all its 
 beauty ; the sea with all its wonders ; every art 
 and every science that can either adorn or bene- 
 fit life ; every detailed branch of morals or of 
 politics ; every lofty flight of poetry ; every 
 thing, in short, that imagination can devise, 
 or research into treasures inexhaustible disco- 
 ver; all are open to its power. From all these 
 sources flows a stream to ivater the garden, part- 
 
 cf. Gen.ii. ing itself, not into four, but into innumerable 
 
 9, 10. ^^ J i 
 
 heads. 
 
 But there is still a tree, of which it may 
 not taste ; there is some one spiritual temptation 
 to be resisted and overcome ; there is one re- 
 striction. We say to him who is intrusted 
 as the lord of this extensive sovereignty ; " All 
 "these things are thine; but only take heed, 
 ** that thou be not wise against thy Maker. 
 " When thou comest to suspect concerning Him, 
 " be sure that thou art fallen into thy time 
 " of trial. Be not thou rebellious, like to that 
 *' rebellious house, which fell from heaven. There 
 " is but one thing here demanded of thee. Take 
 " that, when thou shalt find it, in humility ; 
 " digest it in faith ; and it shall turn within thy 
 ( f. K/ck. " taste as honey for sweetness."" 
 
 iii. ;'.. ^ ^ 
 
LECTURE IV. 89 
 
 It may perhaps be objected, that " one re- 
 " striction, though it be but one, really circum- 
 " scribes human happiness." 
 
 But surely it does not, unless it can be proved, 
 that arbitrary choice and peevish discontent are 
 the just and unalienable privileges of natural 
 man. If the Almighty, having gifted his crea- 
 ture with curiosity and intellect, had, at the same 
 time, left him no suj^e'ient channels for its pro- 
 portionate gratification ; (nay, let us go much 
 farther, and allow, even for its utmost restless- 
 ness ;) there might have been some ground of 
 complaint. As things are, we cannot but be 
 persuaded, that no causeof just complaint exists. 
 For surely none will think, that there is defect 
 of occupation for the mind; or that the whole 
 compass of permissible knowledge has yet been 
 searched by any man ! 
 
 Wherefore, (to close this part of our con- 
 sideration,) let attention be requested to what 
 appears an accessory sign, in this same point, of 
 the adaptation of all our heavenly Father's deal- 
 ings to that which he knows to be in man; I 
 mean, his merciful shortening of the term of 
 this present natural life, after that all-seeing jus- 
 tice had been once compelled to destroy the 
 world for its disobedience. 
 
 I call it " merciful ;" because, though we can 
 conceive no length of days, which could enable 
 man, with his present faculties, to exhaust all 
 
90 LECTURE IV. 
 
 tliat is made subject to his intellect ; yet ob- 
 serving the scarcely credible rapidity of some 
 minds, and the no less wonderful retent'iun of 
 others ; we may well conceive a far severer (nay, 
 too severe a) test of resignation and patience 
 Ti (Kfl!v9av£/v to arise from length of years. "To learn, is 
 
 «<;.Aristot. „ . 
 
 Rhet. b. i. c. " pleasant:" but to be ever learning, and never 
 11. ^ ° 
 
 able to come to the knowledge of the truth, (I 
 
 mean merely in matters of lawful, and curious, 
 and ardent speculation,) is a condition, which 
 we may well imagine to grow wearisome by too 
 great length of time. Hope delayed might 
 well make the heart sick, in such matters. We 
 may find an infidel amusing himself on the 
 brink of the grave with imaginary wishes for a 
 little longer respite, and a little yet, that he 
 might witness the result of this or that specula- 
 tion "^ ; but I am persuaded, that the heart whicli 
 really loves knowledge most truly and most 
 wisely will be afl'ected very differently. From 
 every fresh addition to its store (as far as con- 
 cerns itself) it will only derive increase to that 
 desire, wherewith it longs to become disentangled 
 
 <= This refers to the account of Mr. Hume's death given in 
 the " Letter from Dr. Adam Smith to Mr. Strahan," prefixed 
 to " Hume's History of England." 1 am well aware, that 
 quite a contrary inference to that here imphed may be drawn 
 by many, with respect to Mr. Hume's own case, from the par- 
 ticular passage here aUuded to. Let this speak for itself. I 
 have only to disclaim the intention of throwing out insinua- 
 tions unjustly or uncharitably. 
 
LECTURE IV. 91 
 
 altogether from a state of imptrfection ; and to 
 be present in the fuhiess of that liglit, wherein 
 every thing that is in part shall be done away. cf. i Coi 
 Here, then, in one of the most interesting and 
 important of all points, (I mean, the shortening 
 of human life,) we find a representation of Scrip- 
 ture, which may be accounted favourable to its 
 credibility and divine authority on the safest 
 grounds of reason and experience. For certainly, 
 as to the bare matter of fact, such representation 
 corresponds, in the strictest manner, (as far as 
 we know and have seen,) with the state of life as 
 at present existing: and, accepting it as true, we 
 can perceive at once a satisfactory explanation 
 of it, by referring it, as a provision, to the wis- 
 dom and mercy of an Omnipotent Spirit, who 
 knew, and knows, what is in fnan. 
 
 To return. This train of thought has drawn 
 us aside to an application of the text somewhat 
 different from that on which we wish to lay our 
 stress, and which is this : not only, that the 
 Bible thus discovers a previous contemplation of 
 the habits and faculties of man, and an adequate 
 provision for their wholesome direction ; but 
 " that its substance is the very likeness of man:" 
 I mean its moral substance, as it appears through 
 all its historical details, its exhortations, and its 
 prohibitions. 
 
 I enter on this topic with great reverence: for 
 it is not to be expected, but that the light in 
 
92 LECTURE IV. 
 
 which the sacred Volume will, in what follows, 
 be pointed out to contemplation, in order to ar- 
 rive at a clear understanding of the point before 
 us, is such as may startle and disturb, if not 
 offend^ many pious sensibilities. If it be a wrong 
 light, may He, who is the divine Author of that 
 holy book, mercifully forgive a mistaken appre- 
 hension! and may the care of his watchful ser- 
 vants guard it from pernicious effect ! 
 
 For myself, then, loving and reverencing the 
 Bible with an unreserved affection and homage, 
 I have, nevertheless, been often painfully com- 
 pelled to think, that, in very many cases, (after 
 accepting it upon the strength of various evi- 
 dences, and being more than unwilling either to 
 dispute or to hear it disputed,) we do not allow 
 ourselves to meet its internal difficulties with 
 sufficient courage and honesty. We condemn 
 the unbeliever severely and peremptorily ; but 
 if the case be that (and it is undoubtedly pos- 
 sible) of a respectful unbeliever, we do not esti- 
 mate the solid weight of his scruples with that 
 fit measure of candour towards hiui, and of seve- 
 rity towards ourselves, which may at once ren- 
 der us merciful to a condition in which we 
 would not stand for worlds, and most truly 
 thankful to that heavenly Comforter whose grace 
 hath saved us from it! We rest our own assur- 
 ance, under perplexities, far too much upon de- 
 tached explanations and partial solutions ; (nay, 
 
LECTURE IV. 93 
 
 I do not fear to say, upon explanations, inge- 
 nious and conclusive enough, where we are will- 
 ing to accept the best that can be given, but de- 
 cidedly and necessarily imperfect;) instead of 
 facing the whole body of enticements tempting 
 to an evil heart of unbelief and accounting for Hebr. 
 them to our consciences upon broad general 
 principles ; I mean " the whole body of such 
 *^ temptation," as it arises, not out of the re- 
 iterated, and (we believe) refuted, objections of 
 our adversaries; but out of the very volume of 
 Scripture itself. 
 
 Is it, then, acknowledging more than is true, 
 or than piety and prudence can justify, to ac- 
 knowledge, that " the Bible, as a whole, is not 
 " exactly the sort of record, which our first in- 
 " voluntary impulse makes us wish to find, as 
 " the revelation of a perfect Being, and the law 
 " of perfect purity ?" 
 
 If it be not, it is certainly desirable that we 
 should be enabled to account for this ; and 
 especially at a season when the holy Volume is 
 disseminated with such general earnestness : for 
 it must unavoidably fall into the hands of many, 
 to whom no rigorous and partial explanations of 
 high doctrines alone can render it acceptable, or 
 make it that instrument of grace unto repentance 
 and holiness, which it ought everywhere to be. 
 
 Let an impartial attention, therefore, be be- 
 stowed on the following considerations. 
 
94 LECTURE IV. 
 
 And first ; as far as wc can bring ourselves to 
 form any speculative notion or conception of a 
 record of " revelation," by itself-, (which, how- 
 ever, it is not very easy, on several accounts, to 
 do;) shall we not invest it with something of a 
 noble character ; free from the taint, and possible 
 approach, of fleshly impurities; as bright in mo- 
 rals, as the sun is bright in the firmament; mag- 
 nificent, elevated, refined ? Is not this the sort 
 of character which any one would try to give it, 
 who invented a book, which ho desired to pass off" 
 for an original " revelation ?" 
 
 I speak of a case purely speculative, and ab- 
 stracted from all comparison with that which we 
 believe to be " revelation ;" because, the Bible 
 having once prescribed a pattern, by which we 
 are now fully aware what such a record positively 
 is, our thoughts upon the subject are no longer 
 absolutely our own. It is not likely, that any 
 subsequent imposture, in any manner grafted 
 upon Scripture, (as the Koran,) would assume a 
 tone essentially opposed to that of its prototype. 
 " Imposture" will always take its clew from ante- 
 cedent reality : its work is that of distortion, not 
 of invention. We are supposing here (if it be 
 within our grasp of supposition) a case o^ first 
 inveidion. 
 
 I conceive, tlicn, tltat the abstract tliought of 
 " revelation" is, a thought of soinething both di- 
 rectly and indirectly free from any recognition of 
 
LECTURE IV. 95 
 
 the " painful" and " repulsive;" of something pure 
 and noble, in all its parts and bearings equally ; 
 and without any constitutional sign of " imper- 
 " fection" whatsoever. 
 
 Analogous to which thought is another, which 
 suggests itself with regard to " history :" where 
 (speaking generally and fairly) may it not be 
 assumed to be something like a principle with 
 the " historian," to refine^ rather than to expose, 
 grossness ? Not so to refine, as altogether to 
 suppress truth ; but studiously (as far as abilities 
 and opportunity allow) to make the best, and 
 most becoming, and least offensive arrangement 
 of his materials ? I mean, as a matter of art and 
 skill. If there be no particular purpose to be 
 served by a more distressed tone of colouring ; 
 but especially if it be the writer's object to ren- 
 der prominent the characters and fortunes of his 
 own countrymen ; — surely it is so! The mantle 
 of history is, indeed, at best but a stately pall, 
 which covers only dead men's bones, and real 
 uncleanness ; but, like a pall, it covers them 
 gracefully. The principle of the historian, stand- 
 ing over the grave of kingdoms and of society, 
 seems, in its proportion, not unlike to that of the 
 merciful man, beside the grave of a frail and 
 fallen individual, — to speak " nothing of the dead 
 " but good." 
 
 Nor will it be sufficient, when we shall en- 
 deavour presently to draw an inference from 
 
96 LECTURE IV. 
 
 Lect.v. some of the " histories" of Scripture, as con- 
 ^ ' nected with this thought, favourable to the au- 
 
 thority of the oarher Testament, as a revelation 
 of truth, to attribute all their harshness and un- 
 gracefulness merely to earlier times and ruder 
 
 SeeHornc's circumstances, or oriental figures of speech. It 
 
 Letters on ' . ° ^ 
 
 Infidelity, has bccn well contended, in the first place, that 
 
 Letter xiii. .... 
 
 such rudeness and barbarity, in the times when 
 much of the earlier Scripture was committed 
 to writing, are too carelessly assumed : and, se- 
 condly, we think there is a peculiarity of es- 
 stntial character in the tone of the Old Testa- 
 ment history, which separates it from all others, 
 by a difference greater than merely accidental 
 circumstances can reasonably account for. 
 
 But (to proceed with our argument) the ab- 
 stract notion of a " revelation" is now difl^cult 
 even to be conceived ; because the revelation of 
 the Bible, which has so grown up with us and 
 insinuated its influence throughout all our facul- 
 ties, has so completely undeceived us, in regard 
 to any such preconception as we think might 
 be naturally formed. 
 
 Not that the revelation of the Bible, as it 
 is, (taking both Testaments together,) is not of 
 an e^'a It cd character. Lofty it is, in its declared 
 endj beyond man's utmost thoughts of loftiness ; 
 1 Cor. ii. !). promising blessings, which ei/e hath not seen, nor 
 ear heard, neither hath it entered into the heart 
 of man to conceive. Lofty, too, it is, in its now 
 
LECTURE IV. 97 
 
 assured, though silent means, beyond all human 
 thoughts of loftiness; when it offers the help of a 
 superYiatural grace; even though the operation of 
 that grace, in ordinary, be more gentle than the Cf. Hosea 
 fall of dew upon the grass, and incomprehen- jihniii.g. 
 sible as the breathing of the wind. 
 
 But I mean, it has undeceived us so com- 
 pletely, in regard to its effect as a whole ; with 
 respect to those features of its exhibition, which 
 display our own present selves ; with respect to 
 the tempers and affections pleasing or displeas- 
 ing in the sight of our Creator. Man's natural 
 desire would be to scale the heavens by his own 
 excellence : it is the will of God, that he should Lect.vii.§. 
 first stoop, even to the very dust from whence he 
 was taken. Now it is at least 2i paradox, on the 
 first sight, that the '* book of life^'' the " oracles 
 of God^'' should (as a whole) be found to present 
 a record and a representation the most humi- 
 liating : perhaps, of all records, the one most 
 unfavourably stated for the honour of its own 
 subjects; an almost uniform picture of disobedi- 
 ence ; a most afflicting catalogue of guilt! that 
 almost everywhere in it, when we would /oc/X; isaiah v. 7. 
 for judgment, we behold oppression ; for right- 
 eousness, we behold a cry ! 
 
 I do not speak thus, even of the Old Testa- 
 ment, indiscriminately ; neither is any serious 
 account meant to be taken of what may be 
 
 H 
 
98 LECTURE IV. 
 
 esteemed mere painfulnesses of language'^. But, 
 with respect to its matter only, (under certain 
 
 Lt-ct. r. ad qualifications hereafter to be mentioned,) will it 
 be disputed, that the picture of man contained 
 in holy Scripture is one of the least acceptable, 
 and least prepossessing, that can well be ima- 
 gined ? 
 
 For is it not the shrinking of a sensitive de- 
 licacy ; a consciousness of innate propensity to 
 wrong ; a fear of the subtle and contagious poi- 
 son of impurity ; that distressing, lively, recur- 
 
 cf.Gen.iii. rence of the primeval sense of shame. How knew- 
 est thou that thou wast naked? — that makes so 
 many jealous of disseminating the Bible, as be- 
 ing even a dangerous book? — Or, again: is it not 
 the melancholy detail of wickedness; and that, 
 not amongst the depraved alone, but mixed up 
 with the conduct of the very men recorded there, 
 as favoured children of the Most High ; is it not 
 this, much more than local difficulties, or verbal 
 obscurities, which has led good and pious per- 
 sons to recommend curtailments'^ and abridg- 
 
 "^ These, it is probable, (as, for example, 1 Kings xxi. 21. 
 or 2 Kings xviii. 27.) are to be attributed chiefly to our trans- 
 lators, and to the changes of our own vernacular idioms. 
 
 ^ For example : What general tone of feeling must we 
 conceive to have dictated a passage such as this; written by 
 a learned and express advocate of the truth of Christianity ? 
 " Out of sixty-six books which form the contents of the Old 
 " and New Testament, not above seven in the Old, nor above 
 
LECTURE IV. 99 
 
 ments of it? or to fence it round so carefully 
 with comments? — which, again, has given rise 
 to so many rash and irreverent criticisms ? to 
 imprudent freedom of concession, on the parti- 
 cular point of " inspiration ?" and to that far too 
 great reserve (in some time past) on the great 
 subject of " original depravity," as vitally neces- 
 sary to illustrate the Gospel, which seems now 
 to have produced (in part) in our own Church, 
 an overwhelming violence of re-actio7i, such as 
 threatens to confound all men alike in a vague 
 and general spirit of self-crimination, — not coii- SeeLectv. 
 
 . ... adinit. 
 
 vincing, because not intelligible f ? 
 
 I assume it to be true, that some such sensi- 
 
 *•■ eleven in the New, appear to be calculated for the study or 
 " comprehension of the unlearned." Maltby, " Thoughts on 
 the Bible Society," p. 12. London. 1812. 
 
 f I beg to be understood, as not intending to speak disre- 
 spectfully of that scrupulous concern about the Bible just 
 now alluded to : far otherwise. Under very many supposable 
 circumstances ; where we really accept all, thoughtfully, as 
 Christians ought to do, to prefer some portions of holy Writ 
 to others, either for private use, (as it may happen,) or for 
 our own almost exclusive personal meditation, seems a thing 
 much unlike the conduct subjected to that awful threat, 
 which closes the Revelation of St. John. (chap. xxii. 19.) To 
 insist, systematically, upon the reading of all Scripture alike, 
 (with more respect to an artificial order of " chapters," than 
 to the real state of individual cases,) appears an error, not 
 diflferent in kind from that tyranny, which we so strongly de- 
 precate, (Lect. I.) of " insisting upon a search after difficul- 
 " ties, where the heart is satisfied already." 
 H 2 
 
100 LECTURE IV. 
 
 tive misgivings as these on account of Scripture, 
 and for some such reasons, do exist. 
 
 Keeping in mind, then, that the holy Scrip- 
 tures approve themselves to our acceptance, as a 
 revelation fronj the only true God, by an accu- 
 mulated weight of other evidences ; let us now 
 look at them, internally, with a regard to these 
 foregoing considerations. 
 
 And if the first be capable of being under- 
 stood, and be not disallowed, the inference from 
 that will be, that the pervading tone of Scrip- 
 ture, as a whole purporting to be a divine reve- 
 lation, is quite at variance with our original and 
 natural conception of what a pretended revelation 
 would be likely to be. It appears to me to be 
 altogether improbable; contrary, at once, to the 
 main scope and tenor of all the writings of" clas- 
 sical antiquity ;" to the thoughts and wishes 
 of sober-minded, but " speculative Christians" 
 themselves ; and to the conclusions of modern 
 unbelievers, the " theorists of an ideal perfecti- 
 bility S;" (and let it be well considered, what the 
 
 8 I mean by this to express an opinion, that it is the pre- 
 vailing tendency of all these respective classes of writers 
 rather to exalt, than to depress, our estimate of human na- 
 ture. Even the Satirists of antiquity do not leave an impres- 
 sion on the mind of such debasement, as results from the so- 
 lemn denunciations of the Bible. And 1 think it needs no 
 proof, that all more modern speculative reformers, whether 
 they convey their sentiments in the form of professed ro- 
 
LECTURE IV. 101 
 
 force of that improbability must be, in which 
 the sentiments of three such varieties of persons 
 as these unite :) that " man, writing for his own 
 " purposes, and from the dictation of his own 
 " faculties only, should, originally, either have 
 " conceived the prohibitions, or ventured on the 
 '^ proposal of a law, involving such a representa- 
 " tion of man and human nature, as the code 
 " of the Old Testament exhibits, with a view 
 " to the conviction, or control, of any persons 
 " whatsoever." True, certain, as the represen- 
 tations are, man could not have dared to give 
 them utterance, depending on his own strength 
 alone ; even if we can suppose it possible, that, 
 at so early a period, he should have had such in- 
 sight into truth. 
 
 Again : it would appear, considering the re- 
 cords of Scripture in the light of a " history" 
 only, that it is scarcely conceivable, (if I have 
 not mistaken the common sentiments of man- 
 kind in such matters,) that an original histo- 
 rian, narrating, in so great part, the chro- 
 nicles of his own ancestors, would, by guidance 
 of his own feelings only, have selected such an 
 assemblage of topics, as the earlier Scripture 
 history (in particular) details ; or brought them 
 forward in so prominent a manner. For it is 
 no incidental mention of delinquency, occurring 
 
 mance, or serious theory, assume the existence of a race of 
 beings, much better than men actually are. 
 H 3 
 
]02 LECTURE IV. 
 
 here and there, that disturbs us in the narratives 
 of the Old Testament; but a pervading gloonrii- 
 ness of colouring, so unlike the apparent ordi- 
 nary tenor of history, as seems inexplicable, un- 
 less attributed to the guidance of no ordinary 
 spirit. 
 
 In explanation of which, need we be afraid to 
 ask, whether, divesting holy Scripture of its au- 
 thority, and of that sacred and inseparable reve- 
 rence with which it is now encompassed in the 
 believer's heart, we should peculiarly desire to 
 possess it, as a mere volume; or to commend it, 
 as such, to universal circulation at this day? 
 
 In this, or any light, the impression severally 
 made by the "Old" and "New" Testaments, 
 would be very distinct : those made by different 
 parts oi either would be very distinct also. But 
 this is not the question. We must remember, 
 that our faith is demanded alike to all. If taken 
 in the mass, therefore, would not the admiration 
 of most minds towards it, as a mere volume, be 
 very circumscribed? while many (for the reasons 
 above given) would shrink from it with an irre- 
 pressible aversion. Parents, at least, would not 
 be anxious then to make it an early study of 
 their children : and however much it might be 
 afterwards enjoyed by minds of matured learn- 
 ing and critical taste, or valued as a curious 
 storehouse of antiquarian research ; (which are 
 attractions of a nature to captivate but few 
 
LECTURE IV. 103 
 
 minds, among very many ;) it is certainly a vo- 
 lume, which, without authority^ and an indwell- 
 ing Spirit of its own to secure it from abuse, the 
 instructed could not desire to see, commonly, in 
 the hands of the uninstructed ! 
 
 I am well aware, that different minds, and 
 constitutions, and habits, will be affected by very 
 different evidences : wherefore, it is to be ex- 
 pected, that the argument now offered will be 
 regarded with very unequal measures of respect. 
 Yet I cannot but think, that a sincere attention 
 to this internal character of Scripture may be 
 profitable ; and, when surveyed in all its bear- 
 ings, may affect many dispositions, as one of the 
 very surest proofs of its original authority. 
 
 For bring the collected body of the picture, 
 hereby presented, to the mind's eye, at once ; 
 and look at these familiar sights within our own 
 experience. 
 
 A thing unpalatable in itself, distasteful, nay, 
 repulsive, is, with one consent, pronounced by 
 all, who have once, in sincerity, accepted it, to 
 be their very health, and strength, and most ex- 
 quisite relish. A simplicity, open to the bitter- 
 est scorn, appears at once transmuted into an 
 enlightened candour ; a nakedness, so uncon- 
 cealed, is at once covered with a veil of modesty; 
 a plainness of speech, manifestly exposed to ri- 
 dicule, comes to appear the very evidence of re- 
 H 4 
 
104 LECTURE IV. 
 
 ality and truth; difficulties, and subjects of cavil, 
 (in number^ almost as many, as in auhstance they 
 are unhiiportant ,) all at once present themselves 
 as fit subjects only for a temper of silent reve- 
 rence, and more severe self-introspection : — these 
 are phenomena, in the believer's case, which we 
 shall observe, and must secretly account for to 
 ourselves. 
 
 Again : while this is so, there is evidently no 
 miracle at work. We see the gross and " natural" 
 impressions of the book still exerting their own 
 influence upon the mind of the unbeliever. The 
 voices of scorn and laughter arc still levelled at 
 those very things, in which we perceive no rooiii 
 for ridicule. We can clearly trace the swellings 
 of an intellectual pride within the breast of the 
 scorner ; as though he had found ^ purer justice 
 for himself, and a nobler wisdom; and saw and 
 could expose weakness and injustice there, where 
 his fellow man no longer doubts that there 
 is both equity and power: — these arc appear- 
 ances, in the opposing case, which must be 
 accounted for, too. 
 
 But there is only one way of accounting for 
 both. 
 
 If we try the supposition of a general intellec- 
 
 Cf. Lect. tual debasement, or original weakness of under- 
 iii. §.2. , 
 
 standmg, among the communion of " believers," 
 
 or of decided intellectual superiority, charac- 
 
LECTURE IV. 105 
 
 terizing the average of their antagonists, it helps 
 us nothing; for (as it has been said already) 
 such hypothesis is not borne out by facts. 
 
 If we could discover, concerning a reasonable 
 individual, (hitherto accounted an enlightened 
 man in his generation, as well by enemies as 
 friends, but not hitherto spiritually minded^ 
 that, from the moment he became a sincere 
 practical Christian, his intellectual powers dried 
 up, and withered ; and he became narrow-mind- 
 ed, and lost his attainments of former know- 
 ledge; this might explain much. But neither is 
 this so. 
 
 " Christians" are no less capable of all the 
 duties of " men of science," or of " good citi- 
 zens," than those who differ from them. They 
 are no less capable of threading all the mazes 
 of perplexed reasoning; of establishing the just 
 canons of reasoning; of weighing evidence, by 
 canons established. 
 
 Of course we are speaking thus only of the 
 higher capacities, both among believers and un- 
 believers. Let an equality, therefore, in all na- 
 tural points be admitted between these, gene- 
 rally; and he who first transgresses the limit, to 
 demand more than such equality, shall be pro- 
 nounced the less candid man, and the less im-Noteb. 
 
 Lect. iii. 
 
 partial judge. 
 
 Is it possible, then, to doubt, as a mere ques- 
 tion of fact and of experience, that there is not 
 
106 LECTURE IV. 
 
 essentially in the human understanding itself 
 any invincible resistance to a " revelation ?" nor 
 even to a revelation encompassed, as the Bible 
 is, with all those avenues to subordinate objec- 
 tion, which prove a stumbling block to so very 
 many ? — which (I am quite willing to admit) it 
 Cf. Lect.ii. may be, and is, a severe spiritual temptation to 
 ^^' ' overcome, in the outset ; but still a temptation 
 
 not insuperable. 
 
 Is it possible to doubt this, on the one hand ? 
 and on the other, can it be denied, (as the cor- 
 relative of the same proposition,) that then 
 there is^ there rnust positively be^ a yet higher 
 Cf. Pascal, and more discerning power still, than the ut- 
 xiv. 1. most compass or mere mtellectr* a power which 
 
 xxix. 2. 1 T • I 
 
 can subdue the human understanding, without 
 destroying it; which can tame, without annihi- 
 lating it; which can enlarge it, by a new and 
 additional branch of apprehension altogether, 
 Hi. h&ct.v. without demanding, in exchange, the sacrifice of 
 
 part2.§.2.' c-^ c • i 
 
 any oi its roriner possessions i 
 
 Look at these things, I say, and the impression 
 arising from that internal character of " Scrip- 
 '^ ture," which has been here described, must ap- 
 pear likely to have proved to many, and likely 
 yet to prove, among the strongest witnesses of 
 its divine authority. If, indeed, we have not 
 been attributing, throughout, an imaginary cha- 
 racter to Scripture altogether; — if it be true, that 
 while these painful things are matter of offence 
 
LECTURE IV. 107 
 
 to unbelieving minds ; while to natural appre- 
 hension in itself, and by itself, such countenance 
 of a divine record presents features altogether 
 undiscernible ; no such offence takes place in 
 minds rooted in the belief of Christ. What, 
 then, is it which has removed the obstacle? — 
 " The talisman is faith '^." southey's 
 
 Place the light of redemption at the boun- v.254.'*' 
 dary of these darker views and records : let it 
 be seen, that the sufferings and death of Jesus 
 Christ, the Son of the most high God, were 
 the realities to which all former shadows, and 
 dispensations, and preparations led : let it be 
 thought, what a sum and character of guiltiness 
 must have been in man, at once to require and 
 
 ^ Here, therefore, as during the progress of the foregoing 
 thoughts an objection may have suggested itself of this na- 
 ture 5 that " if such view of Scripture be correct ; then what 
 " becomes of all the laboured eulogies, and high flown pane- 
 " gyrics, which so many learned and eloquent men have be- 
 " stowed on holy Scripture, as a work unrivalled in the 
 " grandeur of its thoughts and sublimity of its compo- 
 " sition }" here comes in the very secret of the case, by way 
 of answer. Such panegyrists have bestowed their praise un- 
 der the influence of " faith." Under the influence of faith, 
 they have been received by others, assented to, extended. 
 And, in truth, there cannot be any praise or admiration be- 
 stowed on holy Scripture, when surveyed by "faith," and 
 "taste," and "learning" united together, which it will not 
 warrant, in every respect. It is the volume of the Spirit: 
 wherefore its excellences, surveyed through the medium of 
 appropriate faculties, are necessarily inexhaustible. 
 
108 LECTURE IV. 
 
 to justify this transcendent mystery: let it be 
 considered, that, as the comprehension of all na- 
 tions within the saving benefits of that awful 
 sacrifice was, and is, the divine purpose, there- 
 fore his own recorded Word must be of a ten- 
 dency and power, not calculated to flatter hu- 
 man pride, but to abase it ; that man may come 
 through trial of his spirit into heaven : let it be 
 perceived and felt that the picture of ourselves, 
 which the Bible exhibits, is a real one; that the 
 original Inspirer of that holy volume assuredly 
 knew what was in man, from the very beginning; 
 that he there tells man tmth, for man's own 
 good ; that man's happiness is his desire: — place 
 the light of these considerations, as a beacon, at 
 the end of the inquiry, and the word of God 
 Ps. cxix. becomes indeed a lamp unto our feet, and a light 
 Exod. XV. unto our paths. The waters of Marah are sweet- 
 
 23 24 25. 
 
 2King8"iv. cncd, now ; the death that was, before, in the 
 
 38—41 
 
 pottage, is turned into life ! 
 
 For reflecting thus, and being convinced al- 
 ready that the Bible is a book wherein alone he 
 may look for sure and unerring truth; the be- 
 liever speedily perceives, that two cases might 
 have been submitted to him, in either of which 
 he might much more easily have been led to 
 doubt the authority of a volume, j)urporting 
 to be the depositary of authentic truth : namely; 
 either " if it were found recording crimes, of 
 
LECTURE IV. 109 
 
 which man was never known to be capable;" 
 or, " leaving out all mention of others, of which 
 he is known to have been guilty." 
 
 For it were strange indeed, that an Omniscient 
 Spirit should not know even the very inmost 
 thoughts of his own creature, and raise the voice 
 of prohibition and of warning against every sort 
 of crime. Wherefore this fearful, naked, ex- 
 posure of man's worst and most hidden vices, 
 which holy Writ displays, becomes one of the 
 most prevailing arguments, with an awakened 
 conscience, to persuade to a like thought, con- 
 cerning it, with that which the woman of Sama- 
 ria had of Christ ; Cojue, see a book, luhich tells cf. Johnir. 
 
 29 
 
 7ne all things that ever 1 did: is not this the 
 Lord's ? 
 
 But the sequel of this thought, and the illus- 
 tration, in detail, of our whole position, will be 
 found in the two ensuing Lectures. 
 
LECTURE V. 
 
 John ii. 25. 
 
 For he knew what was in man, 
 
 W'E paused in the last Lecture, in considering 
 the volume of holy Scripture as a picture of hu- 
 man nature. The argument then maintained is 
 now to be exemplified by a series of illustrative 
 passages ; from which it may appear to every 
 hearer's own judgment, how far the position 
 taken is, or is not, supported by the appearances 
 from which it is deduced. 
 
 It may be remembered, that the argument 
 was rested upon the gloomier representations 
 of Scripture. That very picture of depravity 
 which it exhibits, and which (it is conceived) 
 must form so strong a source of objection and 
 dislike to the Old Testament, in the mind of 
 " the natural man," was considered to be in 
 itself a most convincing evidence of its divine 
 authority and truth. 
 
 Nevertheless, though it was argued that Scrip- 
 ture presents the most humiliating portraiture of 
 human nature, and that intentionally, to lead 
 man into knowledge of himself, as the subject of 
 
112 LECTURE V. 
 
 its operation ; it should be added, that the Bible 
 does not exhibit an ujimixed image of evil ; be- 
 cause if it did, it would not be that exact re- 
 semblance which we maintain it is, of the cha- 
 racter of man. 
 
 In subjoining which qualification, we do not 
 feel the consciousness either of havins: carried 
 the main proposition unreasonably far, to coun- 
 tenance a partial construction ; or of having 
 added any such inconsistent exception, as may 
 neutralize or destroy its force. 
 
 The representation of evil was intended, and is 
 necessary, for the analysis of doctrine. We hold 
 Art. ix. the opinion, that man is a being " very far gone 
 " from" an " original righteousness," in which he 
 was created. And it is maintained, that the 
 whole substance of Scripture so fully justifies 
 this doctrine, as to be utterly inexplicable, and 
 therefore as a record of divine wisdom inad- 
 missible, without it. 
 
 It is, however, contended also, that with this 
 doctrine, found to be involved in the substance 
 of its histories, and to be in harmony with the 
 end of its great provisions, Scripture commends 
 itself in a peculiar manner to our belief and ac- 
 ceptation ; as a record which, while it extends to 
 the very root of our disease, and so alone points 
 out the true method of recovery from it, falls in 
 thereby with the observations of our own personal 
 experience. 
 
LECTURE V. 113 
 
 These two things then, which we have affirmed 
 of holy Writ, namely, that it contains the 
 most humiliating view of man, and yet not one 
 of unmixed evil, are not only not inconsistent, 
 but explanatory one of the other. For while it 
 is necessary for us to trace our elementai'y prin- 
 ciples up to their source, through the very worst 
 symptoms of a moral disorder which man exhi- 
 bits ; (for how, except through scrutiny of deeds 
 which man has done, can " that which is in 
 man" be fully developed, or rightly inferred ?) 
 nevertheless, the aspect of embodied evil ^ as exist- 
 ing in real life, as displayed practically in its 
 concrete form in the subject to whom it be- 
 longs, will differ materially from the cast of its 
 own intrinsic quality, as seen uncovered and de- 
 lineated in the abstract. The practical appear- 
 ances of evil will show much gradation, and be 
 found susceptible of many comparisons, accord- 
 ing to the condition of different individuals. 
 The doctrinal statement concerning it will be 
 but one ; having for its purpose, to affirm the 
 original unsoundness that lies in the constitution 
 of human nature : not to fix the measure of this 
 or that man's guilt, or to make comparisons of 
 good and evil ; but to pronounce a general judg- 
 ment upon all, — the result of comparisons already 
 made. 
 
 While, therefore, not to discover a full and in- 
 timate acquaintance with the quality and com- 
 I 
 
114 LECTURE V. 
 
 pass of evil itself, would be — not to have a per- 
 fect insight into the truth ; and yet, to display 
 the power of that evil otherwise than as it is seen 
 practically existing in its eifects, would not be to 
 give that real likeness of ourselves which we 
 seek and expect; it becomes evident, that in 
 narrations (or records of whatever kind) which 
 set forth the lives and actions of men in every 
 varied stage of moral responsibility, (and that, 
 under the influence not only of rational motives, 
 Cf. Lect. ii. but of a supernatural grace also, more or less, 
 from the very beginning ;) we cannot look for any 
 other representation, than of some such mixture 
 of good and evil conduct as the corresponding 
 varieties of man, diversely influenced, present to 
 our own sight at this day. We think that both 
 the descriptions given by the earlier Scripture, 
 and the principles to be inferred from them, are 
 exactly what they need to be. 
 
 And, here, it will not be disputed by believers, 
 that Scripture itself must ofter to us at once the 
 best method of describing, and likewise of ad- 
 dressing accountable moral beings. Wherefore, 
 since the natural current of reflection has thus 
 led to the mention of a doctrine, which has per- 
 haps suffered almost more than any other under 
 the anatomizing cruelty of disputation ; it seems 
 not an improper place to interpose what may 
 prove to some, in their practical handling of 
 the Article of " Original Sin," a reason for dis- 
 
LECTURE V. 115 
 
 crcet forbearancCj as to the special question of its 
 measure in the individual. 
 
 It is a point which must itself be admitted on 
 all hands by reasonable men, (although so very- 
 few, in the heat of argument, truly abide by it,) 
 that a right faith and apprehension of holy 
 Scripture is to be formed, rather by looking 
 to its end and general scope, than by any in- 
 ference from detached passages, however strong 
 towards a particular effect. Neither can it be 
 doubted that the facts of Scripture and its doc- 
 trines must be essentially in harmony. 
 
 Is it fair, then, or rather is it possible, rightly 
 to prescribe the bounds of an}^ doctrine % with- 
 out an impartial estimate of \\\^ facts of Scrip- 
 ture, (wherever these properly belong to the 
 question,) as well as of its positive texts? 
 
 With respect, therefore, to " original depravity," 
 seeing that a conviction of the doctrine itself, 
 and not of its degrees, is what concerns our ever- 
 lasting peace, that we may apprehend the me- 
 thod of our restoration ; I ask, whether it seems 
 possible to assume particulars with equal cer- 
 tainty as to its precise limits f more especially, 
 whether it be fair to assume its extent to be 
 
 * I mean, any doctrine that is in any degree commen- 
 surable with reason and experience, as well as declared in ex- 
 press revelation. To such subjects of pwre revelation as the 
 mystery of the Trinity (e. g.) the present considerations can- 
 not apply, 
 
 I 2 * 
 
116 LECTURE V. 
 
 without limit, under an impartial balance of 
 Scripture history ? And if the facts of Scripture 
 history be (as we contend they are) the facts 
 of human nature; if neither in our forefathers, 
 nor in ourselves, we can honestly discover other 
 features than those belonging to a race of ac- 
 cf. Lect.ii. countable and improveable beings — both passing 
 as sojourners and pilgrims through the same 
 scene of moral discipline, the same positive im- 
 pediments ; if we perceive that both they were 
 very wicked, and so are we; but if neither in 
 them, nor in ourselves, we can precisely unfold 
 the operations of grace, as distinct from those of 
 our natural faculties ; if we cannot, among either, 
 detect and satisfactorily show (except it be in a 
 few cases avowedly miraculous) the influence of 
 any irresistible control ; if a faith, of which we 
 trust and dare to say that it must be a true 
 and living faith, can without any such interpre- 
 tation approve itself to the consciences alike and 
 understandings of men evidently wise and 
 learned, and by their lives proved to be " spi- 
 " ritually minded ;" what shall forbid that the 
 evidence of facts be received at once, in arbitra- 
 tion, to restrain our coniSdence of assertion, as to 
 the specific point, of the measure and degree of 
 this original taint, among persons now very un- 
 equally advanced in the progress of their moral 
 probation ? 
 
 For if we admit the doctrine, as affirmed 
 
LECTURE V. 117 
 
 generally, to be true of all men, what (after all) 
 can its precise admeasurement profit unto edify- 
 ing? If a Christian man be quite convinced that 
 there is no hope of heaven but through the suffer- 
 ings and mediation of Jesus Christ, nor without 
 transformation and renewal of the heart after 
 that image of holiness which he has enjoined ; 
 what can it benefit to dwell upon depravity, as 
 though the Redeemer could be thereby ho- 
 noured ? If the believer be already grafted into 
 the true vine, the test whereby to glorify John ^v.%. 
 his Father, afterwards is, that he bear much 
 fruit. Let the facts of Scripture, then, be 
 weighed under this impression : not to confirm 
 in any man a contumacious and unspiritual 
 pride ; (if weighed impartially, this is a thing 
 which they can never do;) but to remove from the 
 tabernacle of the faithful that supposititious cloud 
 which sometimes broods upon it ; and to deliver 
 the truly humble and self-abased spirit from the cf.Lect.iv. 
 yoke oi an unnnagmable degradation. 
 
 I. With this explanatory provision, then, let 
 us now go on to the proposed adduction of par- 
 ticulars : of which, if any be thought not so well 
 selected as they might have been, and yet the 
 mind be favourably affected towards the general 
 view which has been already presented, it will 
 not suffer any such unskilful selection, merely, to cf.Lcct.iv. 
 invalidate the argument, but will supply better 
 instances for itself. 
 
 i3 
 
20 
 
 118 LECTURE V. 
 
 I. 1. An early instance then, illustrative at 
 once of all the considerations upon which our 
 argument proceeds, is to be found (I think) 
 
 Gcn.ix. in the case of Noah and his sons, as related 
 in the end of the ninth chapter of the Book 
 of Genesis. A melancholy specimen, indeed, of 
 human frailty, consider it in what point of view 
 we will ! It is a narration altogether at variance 
 with every notion which we entertain (speaking 
 critically) of seemliness or dignity. It is an 
 event, which no historian, as such, would na- 
 turally have recorded, even though he recorded 
 the consequences. It is a detail of twofold pain- 
 fulness ; the painfulness of infirmity, in the 
 patriarch; and that of guilt, in his son. It is 
 manifestly a tale, from which the ear and eye of 
 refined female delicacy, at least, would involun- 
 tarily shrink. In what various and easy ways it 
 stands exposed to the derision and scorn of infi- 
 delity, need not to be pointed out. 
 
 But how does it appear to a Christian, looking 
 at it only through the light of humility and 
 faith ? Is it human nature, or is it not? Is it 
 striking, or is it not ? What, if we glance in pity 
 from the patriarch's infirmity to our Redeemer's 
 
 Lukexxi. solemn admonition, Take heed to yourselves, lest 
 at (my time your hearts be overcharged with sur- 
 feii'ing and dimnkenness 9 and from the curse 
 pronounced upon Canaan, the son of the unduti- 
 ful Ham, to the fearfully lively warning of the 
 
 ■34 
 
LECTURE V. U9 
 
 Wise Man, The eye that mocketh at h'ls father "^^^'^-'^-^y-' 
 
 the ravens of the valley shall 'pick it out, and 
 
 the young eagles shall eat it ? And then, for a 
 double purpose, let us direct our thoughts to 
 the patriarch's consequent prophecy ; pondering, 
 first, whether experience cannot find an echo to 
 the curse of Canaan in the general fortune of un- 
 dutiful children ; and, secondly, whether the 
 wonderful accomplishments of the prophecy it- 
 self may not, at once, discover its true Author, 
 and the special providence of the whole transac- 
 tion ^. 
 
 Now if there be absurdity in any of these 
 views, or violence offered though but to lan- 
 guage, or possibility of misleading either a soul 
 to evil, or even a critical judgment into weak- 
 ness, let them be rejected. But if not, there is 
 at least an advantage on the side of faith and 
 piety, in the contemplation of such a passage : 
 and this advantage the Satirist shall, uninten- 
 tionally, express for us : 
 
 ■- " e co^lo descendit Tvw^i creavTov, Juv. Sat. 
 
 xi 27 28 
 
 " Figendum et memori tractandum pectore." 
 
 I. 2. To take another instance — it is scarcely 
 
 ^ It may be noted^ further, (with regard to our explanatory 
 observation,) that here is, in this very first (and most dis- 
 tressing) example, an instance of not unmixed depravity. And 
 what abundant reason have we ourselves, as the descendants 
 of Japheth, to adore the mercy of an all-wise Lord, who hath 
 surely annexed exceeding great reward, either present or 
 to come, to the right performance of every duty. 
 I 4 
 
120 LECTURE V. 
 
 possible to read, without distress and shame, the 
 much more painful relations of the nineteenth 
 chapter of the same book. Yet at this day, 
 when the holier influence of Christianity has 
 been working its way in the affections and hearts 
 of men for eighteen hundred years, can we 
 repel even these revolting records, as a libel 
 on our nature ? as an exposure which we can 
 pronounce unnecessary, from its incongruity with 
 experience? and therefore reject, as an imagina- 
 tion of evil, on the score of gratuitous impurity? 
 I. 3. But let us refer both these and the pre- 
 ' ceding examples to such a chapter as the 
 eighteenth cliapter of Leviticus ; and by that 
 comparison, learn to see how each conspires 
 to explain the other, and how all speak for them- 
 selves (as specimens of human nature) in vin- 
 dication, at once, and in proof of their original 
 recording. It will be perceived how the facts of 
 history bear out the law of Moses, in its most 
 Lect. iv. offensive prohibitions ; and, by consequence, how 
 
 pp. 108, 
 
 109. imperfect in its knowledge of man's nature a law, 
 
 designed for the extinction of abominations and 
 for the promotion of purity, must have appeared 
 now, had the legislator forborne (from deference 
 to human prepossessions, whether past, present, 
 or to come) to proclaim penalties and judg- 
 ments for crimes avowedly existing. It is most 
 true, that very many of the prohibitions of the 
 Levitical law tell us of things, such as we do not 
 
LECTURE V. 121 
 
 like to hear ; of things, which it is most perplex- 
 ing, at first sight, to meet with in the pure 
 word of God. But when we consider, for what 
 thousands of reasonable creatures, for what va- 
 rieties of condition and of knowledge, the Bible 
 is the sole independent mental and moral pro- 
 vision; do they tell us any thing which it is not cf.Lect.vi. 
 expedient for man to know, in order that he may 
 abhor ? 
 
 There is, moreover, a circumstance connected 
 with all these more afflictive narrations, of the 
 very greatest importance ; and which (in its 
 full compass, at any rate) I conceive to be al- 
 together peculiar to the records and the prohi- 
 bitions of Scripture. 
 
 I mean, that whether it be the express edict 
 of a law that is before us, to bring it to our ob- 
 servation, or only the chronicle of a too real his- 
 tory ,• " gross offence is never represented to us 
 " but in connection with the divine displeasure." 
 The sin of Scripture uniformly finds its per- see Numb. 
 petrator out. If there be not a penalty by 
 law directly denounced, there is divine justice 
 visibly executed ; or if not this immediately, and 
 on the instant, yet indirectly it is sure to appear 
 in the sequel of the offender's history ; either 
 simply in the shape of suffering, or more pointed- 
 ly, in some congenerous retaliation. IVith Me Psai. xviii. 
 
 26 
 
 froward, we shall discover the Almighty always 
 froward ; we shall always meet the curse of the ?rov.\\i. 
 
122 LECTURE V. 
 
 Lord in the house of the ivicked. Witness only, 
 Gen xUi. as a familiar instance, the remorse of Joseph's 
 
 2 1 22 
 
 brethren, as expressed by themselves. And let 
 it be remarked, that it may probably be by help 
 of this consideration, that we shall best under- 
 stand, to spiritual and moral benefit, some of the 
 particulars of the perplexing history of the pa- 
 triarch Jacob. I do not speak of the unsearch- 
 able counsel of the Most High in respect of 
 Jacob's " election," in preference to Esau : there 
 is a day, when that will be fully explained ; and 
 till then we may be well satisfied to leave it. But 
 if it be questioned, whether all the moral transac- 
 tions of that patriarch's life were either approva- 
 ble, or approved by Him who chose him, there 
 Gcu.xivii. is an answer out of Jacob's own mouth; Few and 
 
 9, 
 
 evU have the days of the years of my life been : 
 and there is a melancholy tale of intermediate 
 wretchedness among his family, to prove this the 
 patriarch's assertion true. 
 
 Now in this naked exposure of the most hate- 
 ful criminality, and in this uniform and unre- 
 served reprobation of it, coupled together, there 
 is, I think, the very strongest testimony to the 
 authority of Scripture, on both grounds. 
 
 I. 4. But to take a somewhat different exem- 
 plification of that which is our immediate sub- 
 ject. The " hardening of Pharaoh's heart" seems 
 to have supplied, always, a favourite topic of re- 
 proach against the divine perfections. But let us 
 
LECTURE V. 123 
 
 contemplate it under that view of the apparent Lect. in. 
 dealing of the Almighty with his creatures, 66, 67. 
 which has been already suggested ; as a volun- 
 tary delinquency on the offender s part, of which 
 the manner only of its being permitted to take 
 effect is laid open for our sakes : how will it ap- 
 pear then? It is, doubtless, a picture of extreme 
 depravity in its peculiar point of obstiiincy : yet 
 (making only the natural allowances for differ- 
 ence in the form of present dispensation) surely 
 the picture itself is justified as real, by abundant 
 experience. It is a picture which only takes the 
 aspect of a most sound and provident admonition. 
 Compare it with the effect of our Saviour's say- 
 ing to the Jews, Ye will not come imto me, that John v. 40y 
 ye might have life. Compare it with the pains cf. with 
 continually wasted, with the motives ineffectually MattSi. 
 urged, with the terrors unprofitably revealed, to 
 persuade Christians to obedience at this day. If 
 any quarrel any longer with such merciful warn- 
 ing, so as to make it a stumbling-block, for 
 which to gainsay the Bible ; what is to be said, 
 but that, by such very offence taken, they prove 
 its truth ; proving, themselves, that such cala- 
 mitous hardness of heart does exist in human 
 nature ? Else, why do they cling to any vain 
 pretence, rather than accept the medicine meant 
 to heal them, because they do not choose to take 
 it as it is prescribed, of bitter ingredients, by the 
 
124 LECTURE V. 
 
 great and only Physician, that has any real 
 power to cure ? 
 
 I. 5. I turn, with pleasure, to a more con- 
 solatory example, not less confirmative of our 
 general proposition ; and appeal to the book of 
 Psalms, (when viewed in the reflected light 
 of the Christian revelation,) as an abiding testi- 
 mony of ivhat is in man, as well as of what 
 man needs to be. If these divine compositions 
 deserve the eulogy of Hooker, they supply (of 
 course) an example applicable to our purpose, 
 though reaching very far beyond it. It is he that 
 shall speak their praise and character, notwith- 
 standing it be to repeat a passage so well known: 
 Eccies. Pol. " What is there necessary for man to know, 
 " which the Psalms are not able to teach ? They 
 " are to beginners an easy and familiar introduc- 
 " tion ; a mighty augmentation of all virtue and 
 " knowledge, in such as are entered before ; 
 " a strong confirmation of the most perfect 
 '^ among others. Heroical magnanimity; ex- 
 '* quisite justice ; grave moderation ; exact wis- 
 " dom ; repentance unfeigned ; unwearied pa- 
 " tience ; the mysteries of God ; the sufferings of 
 " Christ ; the terrors of wrath ; the comforts of 
 " grace ; the works of Providence over this 
 " world ; and the promised joys of that world 
 " which is to come; all good necessarily to be 
 " either known, or done, or had, this one celestial 
 
LECTURE V. 125 
 
 " fountain yieldeth. Let there be any grief 
 *' or disease, incident unto the soul of man, any 
 *' wound or sickness named, for which there is 
 '* not in this treasure-house a present comfortable 
 " remedy at all times ready to be found. Hereof 
 " it is, that we covet to make the Psalms espe- 
 *^ cially familiar to all." This, indeed, is eulogy ; 
 but is it undeserved eulogy ? We believe that it is Cf.Lect.iv. 
 
 T-» 1 -1 1 111 (Note h,) 
 
 quite true. rJut let us consider, and we shall per- 
 ceive that it cannot be true, unless that book pro- 
 ceeded from a knowledge, both retrospective and 
 prospective of the whole o^ that which is in 7nan, 
 
 I. 6. I cannot forbear to notice, with regard 
 to the same point, the Book of Ecclesiastes. It 
 has, undoubtedly, its difficulties : but that its 
 authority should ever have been questioned on 
 the score of immorality or impiety % appears to 
 argue unreasonable misapprehension. It is a 
 book, in every point of view, remarkable. To 
 the Jews, without express revelation of a life to 
 come, it must have been, as it were, a li^ht 2 Pet. i.i9. 
 shi7iing in a dark place, which the da7'k?ies6- Joh\ 
 could not adequately comprehend : but to us, 
 on whom the light hath shined, it appears 
 very differently. As a buttress to the Gospel, 
 resting on the sure ground of human nature ; as 
 an anticipative deference of the perfection of hu- 
 man wisdom and human experience to the pure 
 
 ^ See the introduction to this Book in Poole's English 
 Annotations -. also, the same in the Family Bible. 
 
 im 1. o. 
 
12G LECTURE V. 
 
 simplicity of the wisdom to come; it seems to 
 deserve a rank amongst the most extraordinary 
 possessions which the will of God hath caused to 
 be preserved, for the full establishment and con- 
 solation of his existing Church. Concerning the 
 specimen of frailty, which it exposes (or rather, 
 confesses) in the person of its human author, we 
 may, with very reasonable faith, acquiesce con- 
 Covnmen- tcutedly in the pious remark of Bishop Patrick : 
 book. ^ " And perhaps," he says, " as God suffered St. 
 " Thomas to doubt of our Saviour's resurrection, 
 " for the greater confirmation of our faith, by 
 " the satisfaction he at last received ; so he let 
 " tliis great man go astray, that by his dear- 
 " bought experience he might teach us this wis- 
 " dom — to keep the closer to God in faithful 
 " obedience." 
 
 I. 7- As multiplication of detached passages is 
 always tedious, and the Neio Testament as yet 
 lies untouched ; I will subjoin only one example 
 more from the 0/c? Testament, from the writings 
 of the Prophets '^ 
 
 ^ I refer to them, here, not as prophets, in the peculiar and 
 highest import of the wordj but as expositors and preachers of 
 divine truth to corrupted man. And let a caution he ex- 
 pressed, generally, (with reference to this distinction,) that it 
 behoves all prudent persons to give good attention that they 
 do not handle the prophetic writings, so frequently the utter- 
 ances of a peculiar inspiration, rashly : that they neither as- 
 sert the specific dignity oi prophecy for that which is prophetic 
 only as the divine enunciation of everlasting truth ; nor (on the 
 
LECTURE V. 127 
 
 Does it, then, amount to exaggeration to con- 
 tend, that, looking at the general tenor of the 
 writings of the prophets, in their lower capacity, 
 of reproof, warning, or exhortation, we may al- 
 most suppose them to look upon our own very 
 selves ? to address their particular regard to the 
 things which we daily witness with our own 
 eyes? Shall not a warning voice like this, be 
 truly regarded as belonging to words that never 
 pass away? as a possession appertaining to be- 
 lievers, in its full force, for ever? TVoe unto them is. v. 8, 9. 
 that join house to house, that lay field to field, till 
 there be no place, that they may be placed alone 
 in the midst of the earth ! In mine ears said the 
 Lord of hosts, Of a truth many houses shall be 
 desolate, even great and fair, without inhabitant. 
 Are not nature and experience here ? 
 
 Again : JVoe unto them that call evil good, andytx. 20,21. 
 good evil; that put darkness for light, and light 
 for darkness ; that put bitter for sweet, and 
 sweet for bitter ! IVoe unto them that are wise in 
 their own eyes, and prudent in their own sight ! 
 Again : li^oe unto them that are mighty to drink ver. 22, 23. 
 wine, and men of strength to mingle strong drink: 
 which justify the ivicked for reward, and take 
 aivay the righteousness of the righteous from 
 him ! 
 
 other hand) insist upon a general application of thatj which 
 either may be shown with fairer reason to be limited; or 
 which,, through metaphor and figure, may mislead. 
 
128 LECTURE V. 
 
 Are not these the voices of a Spirit that knows 
 what IS in tuan to the uttermost? I forbear to 
 point any special appHcation of them : it might 
 seem uncharitable, and cannot be necessary on 
 an occasion like the present. But I am sure, that 
 the shaft of them pierces deeply into that human 
 nature which we know : the curse of them must 
 enter into many houses, even in this Christian 
 Cf. Zech.v. land, and consume them with the timber thereof 
 and the stones thereof. Particular chapters of 
 the Bible (we are told) have so affected, as al- 
 most by themselves to convert, particular per- 
 sons, to belief of Christianity. I could say of 
 this fifth chapter of Isaiah alone, "Almost it per- 
 " suadeth me to believe that holy Scripture is 
 " the voice of God !" 
 
 II. But our position, as depending on the evi- 
 dence of the Old Testament, must, with these 
 examples, be sufficiently illustrated ; and it is 
 time to see how it will appear under a purer 
 dispensation. 
 
 Do we, then, meet in the New Testament with 
 a recognition, and (if I may so speak) acceptance, 
 of this same condition of human nature? that is 
 to say, of a condition, at once harmonizing, in 
 its real features, with the delineations of the 
 Old, and with our experience of ourselves? It is 
 contended that we do. 
 
 But here will be a proper place, under this 
 position, (and especially with reference to one of 
 
LECTURE V. 129 
 
 the propositions advanced in the third Lecture, 
 concerning the permanence of evil in the world,) 
 to digress somewhat from the natural course of 
 the argument, in order to meet in advance an 
 objection, which may present itself, to this effect. 
 *' If the Gospel be an everlasting covenant, and 
 " a final revelation, and yet under that we per- 
 " sist in preaching man fallen, and the world 
 "corrupt, does not this difficulty follow; that 
 " then Christianity has within itself an intrinsic 
 " impediment to bar its way to universal recep- 
 " tion ; to which nevertheless it aspires ? For 
 " either eventual success in the improvement of 
 " mankind must nullify a great portion of Scrip- 
 " ture ; or else, evil must be systematically re- 
 "^ tained, I do not mean, by ordinance and au- 
 " thority, but in the believer's religious specula- 
 " tions and wishes, in order that its existence 
 '' may be appealed to for the proof and for the 
 " accomplishment of that which is good." 
 
 It is to be answered, that such objection pro- 
 ceeds upon a partial view of things. It virtually 
 assumes that the experience of the future must 
 remain the same, and the same only^ with that 
 which has already been. Thus it overlooks who 
 are the parties in this matter ; and thereby esti- 
 mates the power of the Holy Spirit by the power 
 of weak and fallible man. 
 
 It may not be in us : yet let it not be feared, 
 but that God will give an answer of peace con-ceu. xli, 
 
 16. 
 K 
 
130 LECTURE V. 
 
 cerning such a question to as many as shall truly 
 believe, and put their trust in him for it. In the 
 mean time, one part of such an answer we may 
 j)erceive now. It will be everlastingly true, that 
 the wff^wreof man is guilty and corrupt; and his 
 past history, one of depravity and crimes. And 
 as to the rest, shall it be doubted, that (to what- 
 ever excellence man may arrive by more dili- 
 gent use of the revealed means of grace) He, 
 who shall have visited us with that blessing of 
 increased knowledge, unto holiness, will keep 
 pace with his own mercies, in our apprehensions 
 and in our hearts, by some proportionate in- 
 crease of illumination, through his Holy Spirit? 
 Nay, is a condition any way supposable by us 
 (as many as believe) in which we could help 
 perceiving at once the truth and certainty of 
 both these things : — that " surely it ivas so with 
 " us once as the word of God hath spoken : yet 
 " though it were so no longer, we should under- 
 " stand that record to be not the less true : we 
 cf. Isaiah " should sce that it had not returned void unto 
 " Him that sent it? It was through experience 
 " of evil that we found our way unto knowledge 
 " of the truth ; yet evil cannot be, inseparably, 
 " the bulwark of truth. For it would be matter of 
 " positive, sensible conviction to us, that, while 
 " somehow or other evil had disappeared, the 
 " truth stood." 
 
 Such objection, therefore, is no real one, if the 
 
LECTURE V. 131 
 
 view of truth be taken from the right point. But 
 to stand without the gates of a city, and to re- 
 fuse to enter in, and yet still to persevere in 
 denying the existence of an internal economy of 
 things within it, which we have never tried ; this 
 is assuredly a partial sight. And all doubt re- 
 sulting from it is to be rejected unreservedly 
 and confidently, as not consistent with the most 
 advanced state of apprehension and of reason, 
 which man has it in his power to attain to, even 
 in this present world. But to return to our de- 
 tails 
 
 In entering upon the continued contempla- 
 tion of the same picture of man and human na- 
 ture, as displayed in the New Testament ; there 
 is to be noticed, what appears a very perceptible 
 general change of surrounding impression ; such 
 as might have been expected (and as we have be-Lectu. p. 
 fore affirmed to be discoverable) in passing from 
 a dispensation of the " flesh" to a dispensation of 
 the " Spirit." It is, as when a traveller has passed 
 the gloom of a huge forest, and entered on a fair 
 and champaign country. There are the same 
 people as before, and the same passions ; but a 
 freer light, and a purer air ; a soil more suitable 
 to cultivation, and a less rugged surface ; inter- 
 course, and civilization ; — causes such as these 
 seem to have conspired to give them a more 
 
 * Let this reasoning be brought to comparison with the 
 argument of Rom. iii. 3 — 8- 
 
 K 2 
 
Ki. 
 
 34 
 
 132 LECTURE V. 
 
 cheerful tone, through an increased knowledge. 
 As the path becomes gradually smoother, so does 
 the journey become pleasanter. 
 
 II. 1. Yet we have not changed realities. Let 
 a first evidence be sought from the narratives of 
 the New Testament. 
 
 When the voice of the Son of man is heard, 
 
 Matt. xi. exclaiming ; Whereunto shall I liken this gene- 
 ration 9 Jt is like unto children sitting in the 
 markets, and calling unto their fellotvs, and say- 
 ing, We have piped unto you, and ye have not 
 danced ; we have mourned unto you, and ye have 
 
 Luke xiii. not lamented. Or again : O Jerusalem, Jerusa- 
 lem, which killest the prophets, and stonest them 
 that are sent unto thee ; hoiv often would I have 
 gathered thy children together, as a hen doth 
 gather her brood under her wings, and ye would 
 
 Luke xviii. not ! Or agai n : How hardly shall they that have 
 riches enter into the kingdom of God ! — we can- 
 not but perceive the dispositions we have known 
 before under the earlier covenant. 
 
 But these are only general correspondences of 
 character, and looking backwards : let us be as- 
 sured, from more specific instances, that the de- 
 scriptions harmonize equally with daily passing 
 experience. 
 
 1. Here, then, let a first example be taken 
 from those traits of human nature incidentally 
 appearing throughout the story of the woman 
 taken in adultery, as related in the Gospel of St. 
 
 24 
 
LECTURE V. 133 
 
 John. What can be more like the behaviour of John viiL 
 that race, with whom we are ourselves acquaint- 
 ed, than the insidious temptation of our Saviour 
 by the Scribes and Pharisees ? the endeavour to 
 ensnare a reprover, whom they could not put 
 to shame ? the ostentatious, but unreal, severity 
 against that detected sin in others, of which 
 they had overlooked the principle within them- 
 selves ? What (on the other hand) more wisely 
 consolatory to a spirit of sincere and contrite 
 self-conviction, than the merciful indulgence of 
 our Saviour ? 
 
 He that abuses this affecting passage of divine 
 Writ into a cloke for sin, abuses truth to his 
 own undoing. But this is not a place to vindi- 
 cate its tendency. It has been taken for a pre- 
 sent example, not as affording any preeminent 
 illustration of our general position ; but because, 
 having maintained its station in the canon of 
 Scripture through severe questioning, it exhi- 
 bits, in this very circumstance, so good a con- 
 trast between the ways and thoughts of man, 
 in such particulars, and the divine ways and 
 thoughts. Which shall we think knew best the 
 nature and the wants of man, — the timidity, 
 which, arguing from abuse, would have excluded 
 this detail from its post of authority ; or He, 
 that said to the convicted sinner. Neither do I 
 condemn thee : go, and sin no inore ? 
 
 2. Again : to take an instance of a different 
 k3 
 
134 LECTURE V. 
 
 bearing : — it is real life that is described in the 
 behaviour of the wife of Zebedee, in her request, 
 Matt. XX. Grant that these my tivo sons may sit, the one on 
 thy right hand, and the other on thy left, in thy 
 kingdom. Nor does it make material difference, 
 cf. Mark X. whether we suppose the sons applying for their 
 own advancement, or the mother speaking for 
 them. There is such a reality in the whole pic- 
 ture, that to draw forth the various points of its 
 application closely must be forborne, from feel- 
 ings of reverence. It would make Scripture 
 sound almost like satire, 
 
 3. A like feeling forbids more than just the 
 mention of a third, still quite different, example, 
 to be found in that most natural and genuine 
 description of the conduct, throughout, of the 
 Actsxix. rioters at Ephesus, as narrated in the nineteenth 
 chapter of the Acts of the Apostles. 
 
 But it may be said, " the character of a tu- 
 " multuous popular assemblage is a very palpa- 
 " ble one; and it needs no preternatural spirit to 
 " describe this." 
 
 Most certainly it does not ; nor do we main- 
 tain any such position. The position before us 
 is, that we ourselves, and such as we, are the 
 very persons whom Scripture speaks of; and to 
 whom, as men, in every variety of persuasive 
 form, it makes its condescending, though celes- 
 tial, appeal. The point worthy of observation is, 
 to note how a book of the description and the 
 
LECTURE V. 135 
 
 compass which we have represented Scripture to 
 be, possesses this versatihty of power, — this eye, 
 hke that of a portrait, uniformly fixed upon us, 
 turn where we will ; to perceive how that very 
 simplicity of form, for which in the pride of 
 theory we should be disposed to reject it, be- 
 comes capable of being changed by the humi- 
 lity of practice into one of the surest sources of 
 conviction. The thing to be digested, in faith, 
 is this; — that in this singular volume, spoken, as 
 it has been, at sundry times and in divers man- 
 ners^ by Prophets, Evangelists, Apostles, " there 
 " is nothing said of moral man, inconsistent with 
 " proved experience ; nothing to which he, the 
 " subject of its trial, may not either from his 
 " lighter or more solemn observation of himself, 
 " bear testimony." 
 
 II. 2. This has been illustrated from its nar- 
 ratives. The tendency of all its practical doc- 
 trines points the same way ^. 
 
 ^ Perhaps it might be more correct to say, of its doctrinal 
 precepts : but whatever phrase may be accepted as best ex- 
 pressing what is intended, I mean those precepts which are 
 considered to be, and which certainly are, peculiar to Chris- 
 tianity, the " renouncing of the world," the " preference of 
 " humility to honour," the " forgiveness and love of enemies," 
 and such like : which are peculiar to Christianity in this 
 sense, — that, though their truth, and excellence, and ad- 
 vantage, n)ay be demonstrated by reason alone to every can- 
 did man's sufficient conviction, yet are they so difficult in 
 execution, and so essentially interwoven with the whole 
 frame and spirit of the Gospel, that they cannot be accepted 
 K4 
 
136 LECTURE V. 
 
 And here it may be proper to notice (as it ap- 
 pears from the point of view at which we now 
 are) an error of too pious zeal, which has occa- 
 sioned offence to unbeHcvers. I mean that, by 
 which too much has often been claimed for the 
 morality of Christianity s. 
 
 I would not be understood to imply, that 
 Christian morality has nothing distinctive and 
 peculiar in it, even independently of its sanc- 
 tions. But the cause of truth is not injured, or 
 deserted, by foregoing a degree of claim which 
 cannot be maintained. And it appears to me to 
 be not only not disadvantageous to the evidence 
 of Christianity, but altogether the contrary, that 
 in its mere moral code it should have fallen in so 
 much, as it has done, with preestablished au- 
 thorities. It was better that so, in all admissible 
 things, existing rights should have been respected 
 by it ; that the philosopher of the Gentiles 
 
 as practical principles of conduct, without the belief and in- 
 ward consolation of Gospel doctrines. 
 
 8 An error, which has, I believe, been carried so far by 
 some, as to induce them to claim, as a principle of conduct 
 unknown before, the Christian maxim of doing unto others as 
 we would have them do unto us. A claim this, which (with- 
 out referring to other authorities) may be invalidated by 
 these simple words of Jsocrates ; *a iireia-xovTei v^' iripuv 
 opyi^ta^s. ravTcc tok aAAcjj? //.ri 'aou'tTi. (Nicoclcs. vol. i. 
 p. 116. edit. liattie. 1749.) I am not aware what writer has 
 advanced this injudicious demand, but mention it because it 
 has been made a matter of complaint against the fairness of 
 Christian advocates, within my own personal knowledge. 
 
_ LECTURE V. 137 
 
 should have been enabled (notwithstanding the See Rom. i. 
 sentence passed upon his " wisdom") to recog- i cor.U9, 
 nize himself among the guests invited to the 
 Christian feast; if he were but willing to come 
 to it. It was better that he should have had the 
 means of perceiving that He, who knows what is 
 in man, was ready to accept both him, and all 
 men, in Jesus Christ, at the point at which he 
 found them. The event has proved that (after 
 accepting the alliance of such human wisdom as 
 is essentially imperishable) there is yet quite 
 enough remaining, in the sanctions and spiritual 
 requisitio7is of the Gospel, to establish its sepa- 
 rate and superior authority ; — quite enough to 
 prove it divine ; quite enough to convince the 
 very strength of human reason of its ultimate 
 weakness, without denying it its real possession 
 of that, which surely it possessed before ; much 
 admirable sagacity, much that merited to be en- 
 grafted and preserved among the stock that is to 
 last for ever: of which, therefore, indeed it could 
 not have been deprived, without impeaching the 
 justice of its Author. 
 
 Let the case be estimated in this manner : we 
 renounce the philosopher (I mean the philo- 
 sophic unbeliever) of our own times, as a brother 
 under onr peculiar inheritance. If he set up his 
 own wisdom as sufficient to happiness, without 
 the Gospel, it is clear he disinherits himself. But 
 we do not, for this, renounce his wisdom in its 
 
138 LECTURE V. 
 
 stei'ling and appropriate value. He has as much 
 title, under our general inheritance, as we, or 
 any man. It were vain to deny him to be lord 
 cf. Lect. iv. of the very extremest compass of that wisdom, 
 P*^**"~^ • which recorded facts prove it to be possible for 
 Cf. Lect. ii. man, (I will not say, for I do not believe, ?z;i/Aow/ 
 ^' ■ the help of grace, but for man,) at least uncon- 
 scious of grace and revelation, to have attained 
 to, and rejoiced in. As vain were it, as to deny 
 Bishop that he possesses, bodily, " the discerning head, 
 " and the servile feet ; the thinking heart, and 
 " the working hand." We will travel with him, 
 on our way, as far as we can ; as far as he will 
 go. It is not his stock of real knowledge that we 
 require of him to surrender. If he will but sub- 
 mit to take our principles, we will gladly, thank- 
 fully, give him the right hand of fellowship al- 
 together We desire not to rob him of that pro- 
 perty which, as it was the gift of God when first 
 he came to us, so is it at the same Almighty dis- 
 posal still. That shall be continued to his sole 
 account. He, indeed, who will then have showed 
 mercy, will purify and transform it into a talent 
 fitted for his own use. But let not the man, who 
 is thus freely called, therefore fear to trust his 
 Maker! Much shall be added to his treasure, 
 but nothing taken away. He shall receive his 
 own with usury. If I may dare so to apply the 
 Apostle's language, Christianity does not ask of 
 2Cor. V. 4. human knowledge that it should be unclothed, 
 
LECTURE V. 1.39 
 
 but clothed upon, that mortality may he swallowed 
 up of life; — the human, exalted and enlarged by 
 the divine. 
 
 But to return to the question of those " prac- 
 " tical doctrines, which are peculiar to Chris- 
 " tianity." Will not (it may be objected) our 
 great argument, " that the revelation of the Gos- 
 " pel is adapted to the state of human nature," 
 be thus invalidated by the counter-argument, 
 that its most important, because peculiar, pre- 
 cepts, are contrary to human nature? 
 
 No: the being contrary to human nature, in 
 its unrenewed state, does not necessarily imply 
 that human nature is incapable of complying 
 with them under any assistance whatever. And 
 the very fact of their unwelcomeness proves as 
 much as is absolutely needed to support the con- 
 sistency of our proposition. We do not say that 
 human nature will not be altered by acceptance 
 of, and conformity to, these precepts; interwoven 
 inseparably as that acceptance and conformity 
 will and must be with spiritual blessings : but 
 we say, that the offer of them — the challenge to 
 accept them — is made to human 7iature as it is. 
 And this is enough to justify an argument, that 
 there is perceptible, in every point of revelation, 
 the hand and wisdom of a Revealer, who k?iew 
 what was in man. 
 
 II. 3. We seek a further exemplification of 
 our argument from our Saviour's parables: and 
 
140 LECTURE V. 
 
 as the proposition is more certain with respect 
 to others, and will probably be admitted at first 
 sight there, it shall the rather be grounded upon 
 those which may be in part considered as pro- 
 phetical, by reason of their describing the exact 
 progress, or treatment, of the Gospel in the 
 world. 
 
 But are these, predictions of the historical 
 march and sufferance of the truth, only 9 re- 
 cords merely of the past, which have spent their 
 strength in a solitary effort, and remain now but 
 as heralds that have told their message? Or does 
 not experience even constrain us to invest them 
 with that perennial life, which heathen piety 
 could attach to only supposed d'w'me utterances? 
 
 itschyl. ^B<T(pUT OVK a[Ji,fiXvVSTUl. 
 
 Sept. c. 
 
 Theb.884. ^nd again, 
 
 cd. Blora- b J 
 
 field. Ta 8' ah) 
 
 Soph. CE- y - 
 
 dip Tvr i^cuvTU CTegiTroTara*. 
 
 481-2. ed. 
 
 Brunck. Surely they are a sort of standing prophecy — 
 Matt. xiii. permanent chronicles of human nature ! The 
 field, the good seed, the tares, the mixture suf- 
 fered to remain unto the harvest — these are no 
 ordinary likenesses — no definite enunciations, 
 once appointed to be verified, but since daily 
 Mattxxii. fulfilled Only by accident! Again: the marriage 
 Lukexiv. feast, the general invitation, not given until all 
 ' '^' things were now ready, the shifting and hypocri- 
 tical excuses, and finally the intrusion of unfit 
 
LECTURE V. Ml 
 
 guests after all — these cannot be mere protests, 
 and records of condemnation, against the Jews ; 
 but general, and recurring, and pregnant testi- 
 monies of the case between the Almighty and 
 his people, through all the generations of those, 
 who, on the failing of the natural branches 
 through unbelief, were grafted in by faith ^. Rom. xi. 
 
 II. 4. To proceed to another part of Scrip- ' " 
 ture — consider the profound insight into human 
 nature perceptible throughout the Epistles of St. 
 Paul. But let our more especial reference be 
 made, here, to such passages as describe the va- 
 
 ^ If it were not so, if we found ourselves prohibited from 
 itsing these very significant and touching representations to 
 the better understanding and the improving of our spiritual 
 condition, and were told that we had no business with them 
 in that way, though they served a general purpose in our fa- 
 vour; we might well adapt to our feelings the pathetic ap- 
 peal of the poet, in his " Complaint" on a different subject: 
 
 " Now, for this consecrated Fount, 
 
 " Of murm'ring, sparkling, living love, 
 
 " What have I? shall I dare to tell? 
 
 " A comfortless, and hidden well. 
 
 " A well of love — it may be deep — 
 
 " I trust it is, and never dry : 
 
 " What matter? if the waters sleep 
 
 " In silence and obscurity. 
 
 " Such change, and at the very door 
 
 " Of my fond heart, hath made me poor." 
 And let our quotation of this be received as a testimony 
 with what community of spirit we embrace all subsidiary 
 processes of natural wisdom, power, and beauty, and apply 
 them to the illustration and joint establishment of truth. 
 
142 LECTURE V. 
 
 rious abuses under which the Church should, in 
 succeeding ages, suffer, through corruptions of 
 its disciples and teachers. I do not refer to such 
 
 iTiui.iv.i.a passage as that wherein he says, The Spirit 
 speaketh expresaly, but to those which seem to 
 have a general aspect ; as where he regrets the 
 
 1 Cor. xi. necessity o^ heresies, or mentions the impatience 
 
 19. 
 
 2Tim.iv.3. of souud doctrine, which should arise; or de- 
 2Tim. iii. scribcs the sort of teachers, which should creep 
 into houses, and lead captive silly tvomen laden 
 with sins, led away with divers lusts : these are 
 not merely things which we have heard with our 
 ears, and our fathers have told us, — they are 
 true, in that respect as well as in every other, 
 — but because we have seen^ we have believed 
 them. 
 
 Now what answer shall be made to this ? 
 " That St. Paul was a subtle rhetorician, brought 
 " up at the feet of Gamaliel, and therefore knew 
 " all artificial modes of attack and defence ; and 
 " so, fortified his system by anticipating evils in 
 " themselves not unlikely to befall ?" The sup- 
 position implies that, in regard to Christianity, 
 he was an impostor. Wherefore, its refutation 
 may safely be referred to the general state of the 
 argument on this point. What other interpreta- 
 tion, then, besides the true, shall be put upon 
 it? There is none. St. Paul's anticipation of 
 darker times is only to be accounted for, ra- 
 tionally, by the belief that he spoke under infiu- 
 
LECTURE V. 143 
 
 ence and direction of a Spirit that knew, really, 
 what was in man. 
 
 One further example only shall be brought, 
 from a circumstance which conveys a most af- 
 fecting evidence of truth to the heart, and which 
 is so little like the manner of men ; from that 
 beautiful and merciful acceptance of divers con- 
 ditions and capacities in the cause of God, which cf.Lect. 
 is so marked a feature of the New Testament. 2, 3. ' 
 In proof of which let present appeal be made 
 only to the tenor of St. Paul's language in the 
 twelfth chapter of the first Epistle to the Co- 
 rinthians : since it is upon the recognition of so 
 much difference of capacity^ rather than of cow- cf. Lect. i. 
 dltinn, that the inference shall be grounded. &c. 
 
 It may be said, perhaps, that this twelfth chap- 
 ter of Corinthians only concerns certain varieties 
 o^ miraculous power in the primitive Church. 
 
 Be it so, that in its first and strict applica- 
 tion it does. But when I see that in the Church 
 miraculous powers of every sort have long since 
 ceased altogether ; that an equable and propor- 
 tionate change has happened to its whole body, 
 something analogous, in its effect, to the soften- 
 ing of a picture ; that learning has thus stepped 
 in, to supply, in such measure as it may, the 
 place of inspiration; (whence, at this day, they 
 within the Church that are mighty in learning 
 are accounted and honoured as its foremost de- 
 fenders;) that some are rich in eloquence, and in 
 
144 LECTURE V. 
 
 the might of touchin*^ the affections; that others, 
 again, abound in cool and sober judgment, and 
 have their access to good through the under- 
 standing; that some can only prevail by simpli- 
 city and fervent piety, seeing they are debarred 
 from all outward advantages; that every minister 
 of Christ (in short) at this day, has his own 
 measure of ability; and one has this gift, and 
 another that ; when I see things like these, I 
 look to Scripture for a clew to unravel the ap- 
 
 1 Cor. xii. pearance of them, and seem to find it here : All 
 these th'mgs worketh one and the selfsame Spirit, 
 dividing to every man severally as he will. 
 
 But when, beyond this point, I look again on 
 this same present Church, and see, in instances 
 almost innumerable, (as of old,) these gifts set in 
 invidious array, one against another; learning 
 niuch too apt to speak conternptuously of piety ^ 
 and piety as much too ready to pass censorious 
 verdict upon learning', those, whose strength is 
 in the understanding charging such as appeal to 
 the affections with enthusiasm; and these re- 
 torting, in their turn, a hasty reproach of luke- 
 warmness and indifference ; all (as it would ap- 
 pear) from want of duly appreciating and ho- 
 nouring the necessity and assistance of either 
 to other ; and when, at the close of such a chap- 
 
 1 Cor. xii. ter, I hear the Apostle saying. Yet show I unto 
 
 M. and cl.. ' / J , 
 
 xiii. you a more excellent way, — and that way is cha- 
 
 rity ; then it becomes sure, that the chapter is 
 
LECTURE V. 145 
 
 for vs, and f 01' our children, of some power to- 
 wards effectual holiness; tliough we were neither 
 Apostles, nor workers of signs and wonders, but 
 only doorkeepers in the honse of our God. Ps. ixxxir. 
 
 But it is necessary to pause upon a theme, 
 which is inexhaustible. If the position taken in 
 the outset has been, thus far, made good; if the 
 exemplifications of it do really and fairly serve to 
 their intended purpose ; if Scripture does indeed 
 thus show us to ourselves, and we cannot deny 
 the truth of the resemblance ; if it neither con- 
 ceals deformity, to tempt us, nor yet drives us 
 into extremity, so as to overwhelm us ; if it nei- 
 ther threatens, nor promises too much; could it 
 have proceeded either from one that did not 
 know us, or from one that did not love us ? 
 
 There is yet another general view of its adap- 
 tation to the real state of human nature re- 
 maining to be taken, before we come to speak of 
 its sufficiency for individual cases ; which view 
 is to be seen in the characteristic speech and con- 
 duct of its successive ambassadors, both under 
 the elder and the later dispensation. This, which 
 offers a topic of much interesting reflection, will 
 form the subject of the next Lecture. 
 
LECTURE VI. 
 
 John ii. 25. 
 For he knew what was in man. 
 
 We proceed to the last exemplification pro- 
 posed of this particular position in the text; as it is 
 to be inferred, concerning holy Scripture, "from 
 " the manner of speech and general character of 
 " its successive ambassadors both under the elder 
 " and the later covenant." 
 
 If the preceding statements, which have been 
 advanced, be in any measure sound and just; if 
 holy Scripture be truly represented as one con- 
 tinuous appeal from the Almighty to his crea- 
 tures, made at sundry times and in divers man- 
 ners to the same human nature; we shall expect, 
 according to that harmony of colouring, that 
 proportion which may reasonably be looked for, 
 in a volume of inspired and everlasting truth, 
 to find a suitable difference perceptible in the 
 points above mentioned. We shall not look for 
 exactly the same character and manner of ad- 
 dress to their hearers, in the " Prophets," in 
 " our Lord," and in his " Apostles." We shall 
 look, indeed, for consistency of spirit in all ; and 
 L 2 
 
18 LECTURE VI. 
 
 See Luke expcct all to liavc \\\c\v faces set the same way, 
 
 ix. 5:?. 
 
 Cf. Hebr. 
 
 xii. .: 
 
 1 Kinirs 
 xviii. 24 
 
 as thongh they ivould go toiuards Jerusalem ; 
 (agreeably to that which our Saviour has him- 
 self represented ; y'J/icl licre'in is that saying true, 
 One soiveth, and another reapeth ; the feld of 
 labour must be one;) but, 2vifh this, we may 
 reckon upon finding their respective methods of 
 procedure influenced by the consciousness of de- 
 legated power in each, and by the extent of their 
 entrusted commissions. 
 
 For example ; when Elijah challenged the 
 worshipi}crs of Baal to the trial by fire, he knew 
 
 &f. vvell that his appeal would be answered from on 
 
 high. He acted suitably to his commission; and 
 the eft'ect he desired was produced, at least, for 
 
 Lukeix. the time. But when the Apostles James and 
 
 54,55,56. ^ 
 
 John would have had recourse to a like demon- 
 stration, it stands on record, that they knew not 
 the Spirit of the dispensation whereunto they 
 were called. How much less could ive expect to 
 convince others, by appealing 7iow to powers, 
 which we could not command! or how could 
 Scripture commend itself eft'ectually to the rea- 
 son and the conscience at once, if we found it 
 countenancing any reference to present visible 
 terrors, which we know, from the analogy of 
 settled experience, to be no longer executed ! A 
 law, which should thus invalidate its own autho- 
 rity, would certainly fail of proof, that it "knew 
 " what was in him, for whom it was intended." 
 
LECTURE VI. Hf) 
 
 Do, then, the successive commissioners of 
 the divine purpose for man's redemption (that 
 is to say^ the " Prophets," as its harbingers ; 
 our " Lord" himself, as its Author and Fi- 
 nisher ; the " Apostles," whose writings have 
 descended to us, as its Interpreters under im- 
 mediate inspiration) severally speak, and con- 
 duct themselves in such manner and proportion, 
 as seems consistent and reasonable ? like teachers 
 taking men as they were at the season of their 
 respective ministries ; directing their efforts ac- 
 cording to the power and commission with which 
 they felt themselves invested ; and leaving pro- 
 vision for things to come, with reference to prac 
 tical possibilities? — That they should do so, seems 
 to be " nature ;" and nature (in such sense) may 
 be pronounced one evidence of wisdom and of 
 truth \ 
 
 * It is very possible, that this proposition may not meet 
 with general assent. But, however this may be, I wouhi not, 
 at any rate, be supposed to lay such stress upon a view, 
 which may be altogether fanciful, as essentially to implicate 
 the truth of Scripture in its failure, if erroneous. It is 
 not meant to attribute positive intention and studied arrange- 
 ment to the penmen of the sacred Volume, in such particulars. 
 The consciousness of " inspiration" forms a state, and a mea- 
 sure of knowledge, of which we can form no worthy notion : 
 and it were therefore lost labour, not to say presumption, to 
 speculate upon it. 
 
 But if, according to that which wt do know and can esti- 
 mate, according to the most ingenious and solid distributions 
 of human art, we now can perceive the general volume of holy 
 l3 
 
150 LECTURE VI. 
 
 We will first, then, state what appears to be 
 the characteristic manner of address, severally, of 
 the " Prophets ;" of " our Lord," and of the 
 " Apostles ;" and secondly, consider each with 
 reference to the position of the present Lec- 
 ture. 
 
 I. 1. The characteristic manner of the *' Pro- 
 " phets" (that is to say, of alt the expressly 
 commissioned teachers under the Old Testa- 
 ment) may be dismissed very briefly. That in 
 1 Pet. i. 12. their prophetic office they spake as men imtu 
 whom it was revealed., that not unto themselves, 
 but unto us they did minister the things which 
 they testified, will not be disallowed. It is, 
 however, their didactic manner which more con- 
 cerns the present question. And as to this, 
 they spake and taught always like men per- 
 sonally conscious of direct influence, and strong 
 only by virtue of recurring communication with 
 the power whose instruments they were. With- 
 out distinction and special revelation, they seem 
 
 VN'rit comprising, as though by very force of its materials, 
 each /orm of proof that seems most acceptable, and most con- 
 vincing to man, on other subjects, (cf. Aristot. Rhet. b, 1. 
 c. 2, §. 3.) it will be something, to discover more familiarly — 
 1 will not say that " divine truth is, after all, the best 
 " rhetoric j" (it does not want that praise, and cannot re- 
 ceive honour from itj) but "how our study of an excel- 
 " lent art may be made profitable, and the art itself be ho- 
 " noured, by being rendered subservient to the illustration of 
 " divine truth." 
 
LECTURE VI. 151 
 
 not to have spoken at all ''. Their tone is rather 
 abrupt and minatory, than gentle and persua- 
 sive. They speak like preachers under a system 
 of more immediate and visible impressions. 
 Their appeal is more to " fear," than to " love." 
 Not that there are no exceptions ; but this is 
 their prevailing mapner. '' Fear" is unquestion- 
 ably the motive of the Old Testament. It seems 
 as though the constitution of human nature re- 
 quired 'that it should be so. It was necessary, to 
 the illustration in due season of the dispensation 
 of " love." It is not extinguished, even under 
 that, until love be perfect. As we spoke Cf. i John 
 before of a reciprocation between the " Law" 
 and the '* Gospel," in respect of their " end" and Lect. ii. p. 
 " means ;" so may a like interchange be dis- 
 covered here, between the " rule" and the* " ex- 
 " ception" of their severally prevailing manners 
 of address. In the Old Testament, terror forms 
 the rule, and tenderness the exception ; in the 
 New, it is tei'ror which appears to be the excep- 
 tion, and tenderness the rule. 
 
 I. 2. The case of " our Lord" himself, on 
 earth, is c\mie peculiar ; and as before it none 
 
 ^ This might be inferred from what is said in the third 
 chapter of the first book of Samuel. The word of the 
 Lord was 'precious in those days ; there was no open vision, 
 (v. 1.) But it is only necessary to refer to their ex- 
 press formal introductions j as. Thus saith the Lord} or. 
 The word of the Lord which came, &c. and such like 
 phrases. 
 
 L 4 
 
162 LECTURE VI. 
 
 was ever like unto it, neither shall be any here- 
 after, we might be perplexed, if a corrcsj)on(ling 
 peculiarity were not discernible in his manner 
 and character. ' 
 
 For he came not as a minister and ambassa- 
 dor alone ; these do not complete his pretensions, 
 even as a teacher : (setting aside, for a while, his 
 Collect for included purpose, to be " an ensample of godly 
 Sunday " life.") Hc was not merely the herald, but (if 
 Easter. I may so speak) himself the evident /^ro/^We/or of 
 a more perfect commission ; announced by his 
 forerunner, in terms as distinctive and express as 
 johniii. the following. He that corneth from above is 
 above all ; he that is of the earth is earthly, and 
 speaketh of the earth : he that cometh from heaven 
 is above all. For he whom God hath sent speak- 
 eth the ivords of God: for God giveth not the 
 Spirit by measure unto him. The Father loveth 
 the Son, and hath given all things into his 
 hand. 
 
 Here is evidently the character of a person of 
 more perfect "authority;" of one, who (how 
 strictly soever he might unite with his unequal 
 yoke-fellows in all concern for man's conviction; 
 and so far speak, persuade, and admonish, as 
 they had done, and were to do) yet stands dis- 
 tinguished above all, by a manifestation of con- 
 scious independence belonging to himself alone. 
 
 Now that our " Lord" was distinguished in 
 character and manner from the " Prophets," as 
 
LECTURE VI. 153 
 
 it needs no proof, and is not of so much weight 
 towards the object of the whole comparison, is a 
 point that shall not be dwelt upon. But the 
 quality of distinction here meant between him- 
 self and his chosen servaiits in the Gospel, de- 
 mands a further illustration ; which shall be 
 given, first, from instances wherein they have 
 ^oken of the same thing. 
 
 1. Compare, then, our Saviour, saying, //^^ Matt, xxiii. 
 unto you, Scribes and Pharisees, hypocrites ! Ye 33. 
 be witnesses unto yourselves, that ye are the 
 cldldreji of them which killed the prophets. Fill 
 ye up then the measure of your fathers. Ye ser- 
 pewts, ye generation of vipers, how can ye escape 
 the damnation of hell ? with St. Paul, writing — 
 The *Jews. ivho both killed the Lord tlesus. and i Thess. ii. 
 
 , . , ' 14, 15, 16. 
 
 their own prophets, and have persecuted us ; and 
 they please not God, and are contrary to all 
 men : forbidding us to speak to the Gentiles that 
 they might be saved, to fill up their own sins 
 alway : for the wrath is come upon them to the 
 uttermost. That tone, which is judicial in the 
 one passage, seems rather sorrowful and pathetic 
 in the other. Nor does St. Stephen (though 
 much nearer the judicial spirit than St. Paul) 
 go the full length of declaring the conclusion to 
 which his protest led, in his defence before the Acts vU. 
 
 T . , ., 51,52,53. 
 
 Jewish council ''. 
 
 ^ Compare, again, our Lord's description of the " day 
 '' of judgment/' (Matt. xxv. 31—46.) with St. Paul's Ian- 
 
10, 11. 
 
 11 
 
 154 LECTURE VI. 
 
 2. Look, next, at an instance of personal be- 
 haviour. 
 
 John xix. Pilate said unto our Saviour, Speakest tfiou 
 not unto me ? knowest thou not that I have power 
 to crucify thee, and have power to release thee 9 
 Jesus answered. Thou couldest have no power at 
 all against me, except it were given thee from 
 above : therefore he that delivered me unto theje 
 hath the greater sin. After which, hear St. 
 
 Act^xxv. Paul, before Festus; If I be an offender, or have 
 committed any thing worthy of death, I refuse not 
 to die : but if there be no7ie of these things where- 
 of these accuse me, no man may deliver me unto 
 them. I appeal unto C(Bsar. There is, perhaps, 
 no xwoxefear of death in one of these cases, than 
 in the other ; but there is a very different con- 
 sciousness of power impHed in the respective 
 
 guage, in 2 Cor, v. 10, 1 1 j or with St. Peter's, (2 Epist. iii.) 
 or Avith St. Jude, (which is, perhaps, the most peremptory 
 in its character, ol any apostolic writing in the Canon 5) there 
 will be perceivable, I think, an air of " authority" in the ori- 
 ginal declaration, very (lift'crcnt from the features of those 
 arguments, which rest hut upon its sanction. 
 
 ^ Or, again, coujpare John xi. 8, 9. with St, Paul's man- 
 ner of speaking in 1 Thess, ii. 18, The language of Philip- 
 pians i, 25, may seem to militate against the inference here 
 intended ; and therefore deserves to be referred to. But 
 I think, when considered attentively, it will be found to be of 
 no dissimilar character j either the confidence which the 
 Apostle there feels of abiding with his Philippian flock is, in 
 fact, conditional, though peremptorily expressed ; (in which 
 case it seems bcult on the persuasion of its being advan- 
 
LECTURE. VI. 155 
 
 3. Let another exemplification or two of our 
 Lord's peculiar character be taken, without any 
 comparison ; as it is incidentally pourtrayed 
 only, not with any seeming design. 
 
 And first, as to his absolute and perfect in- 
 tuition : look at his interview with Nathanael. 
 When Nathanael (convinced by what had passed John i. 49, 
 between them before) had made confession : 
 Thou art the Son of God ; thou art the King of 
 Israel ; *Iesus answered and said unto him ; Be- 
 cause I said unto thee^ I saw thee under the Jig 
 tree, believes t thou ? thou shalt see greater things 
 than these. He speaks of that knowledge, which 
 impressed his hearer with so much astonish- 
 ment, as a merely familiar ^ and natural possession 
 of his own : nor only that ; but as an inferior 
 and ordinary part of his abundant store. 
 
 Observe a like evidence of the natural ful- 
 7iess of all power in our Saviour, as it appears 
 through the cure of the man sick of the palsy, 
 as related in the ninth chapter of St. Matthew's 
 
 tageous to them that he should so abide, mixed up with a general 
 interpretation of the will of God 3) or that conjecture must 
 be just, which attributes it to a particular revelation. See 
 Doddridge on the place. 
 
 ^ Pascal^ Thoughts, xiv. " Jesus Christ speaks of the sub- 
 " limest subjects in a manner as simple as if he had never con- 
 " sidered them ; but nevertheless his expressions are so exact, 
 " as to show that he had thoroughly weighed them. Such 
 •' accuracy, with such simplicity, is admirable." (" Cette 
 ' clarte jointe a cette naivete est admirable.") 
 
15G LECTURE VI. 
 
 Gospel. Our Lord had chosen to convey his 
 cf. Mark cuFC in the words, Son, be of good cheer ; thy 
 Luker. sins be fors'iven thee. But when certain of the 
 
 13 25. . 
 
 Scribes began to say lu'ith'in themselves, This man 
 blasphemeth ; Jesus knowing their thoughts said; 
 Wliereforc think ye evil i?i your hearts 9 for 
 whether is easier to say, Thy sins be forgiven 
 thee ; or to say, Arise, and walk 9 But that ye 
 may know that the Son of man hath power on 
 earth to forgive sins, then saith he to the sick of 
 the palsy. Arise, take up thy bed, and go unto 
 thine house, I think it is impossible not to be 
 struck with this narrative. He not only shows 
 h\^ power hevii, but he shows an unrivalled, an 
 infinite ease in the exertion of it. For he lets his 
 enemies themselves, as it were, choose the way in 
 which it should be manifested ; signifying, that 
 with him this made no difference. 
 
 To a somewhat different operation of the same 
 inward confidence, (still discovering itself na- 
 turally,) why should we not attribute that sin- 
 gular action, related in the chapter from whence 
 the text is taken ? I mean, the driving out the 
 buyers and sellers from the templet Our Sa- 
 viour's sense of right and proprietorship in the 
 
 ^ This action of oiiv Saviour has been much and ir- 
 reverently cahunniatcd. As to its probable motive, I do not 
 see why the explanation of it implied in the Homily, " On 
 " the right use of the Church," should not be cheerfully 
 acquiesced in 3 especially as it is justified by the quotation. 
 
LECTURE VI. 157 
 
 temple may be inferred from the incident of the Matt. xvii. 
 
 _ _ 24 27. 
 
 tribute money, as it befel at Capernaum. Con-" 
 sider the transaction now before us in the light 
 proposed ; and it is, at least, an instructive (and 
 consolatory) instance of worldly strength abashed 
 and confounded before the simple might of spi- 
 ritual authority, not blindly exceeding its com- 
 mission, but estimating rightly its own resources, 
 and knowing luhat is in man ?, 
 
 Such, we think, is the scriptural delineation 
 (in part) of our Saviour's character, as the 
 Founder and Lord of the Gospel dispensation. 
 Let it not be forgotten, because (as will appear) 
 it is of inseparable importance in measuring the 
 'propriety of his whole character, that he is ne- 
 vertheless represented, all the while, in the form 
 and likeness of perfect man. 
 
 I. 3. We come, thirdly, to the characteristics 
 of the " Apostles," as they are to be collected 
 from the New Testament. 
 
 The zeal of thine house hath eaten me np. May it not at 
 once illustrate, and stand illustrated by St. Paul's precept 
 to the Ephesians (iv. 26.) Be ye angry, and sin not? 
 
 s Perhaps we may refer to this same head (for a still 
 further elucidationj over and above all of other kinds that 
 have been advanced for their correct development) those 
 miracles of our blessed Lord, " the destruction of the herd of 
 " sveine," and " the cursing of the barren fig tree j" by con- 
 sidering them as acts of plenary power, exercised absolutely, 
 but not wantonly, by one, who felt all nature to be at his 
 command ; and knew what diversities of proof man needed, 
 to his full conviction, for his greatest and eternal good. 
 
158 LECTURE VI. 
 
 And what is it we meet with here ? Taking 
 our view from simple apprehension and general 
 inipnssion, I think it must be answered; " Some- 
 " thing quite distinct from either precedent, in 
 '•' the form of their appeal to us ; though in exact 
 " unison as to the aim — of bringing us to be holy, 
 " and just, and good." There is neither the 
 denunciatory tone of the Prophets, nor yet the 
 peculiar, unequivocal authority of their divine 
 Master. They speak, in greater degree than 
 either, as teachers, giving reasons for what they 
 recommend : not like men holding out imme- 
 diate terrors, or looking for instant and palpable 
 effects ; but as the stewards of a milder dispen- 
 sation might be expected to speak ; more under 
 the influence of a general hope, and with more 
 variety of manner ; vehemently or patiently, 
 earnestly or sorrowfully, as the occasion may re- 
 quire : not temporizing ^5 (as we use the word, in 
 a bad sense,) or betraying fear, or compromising 
 their commission ; no : strong and confident of 
 truth, in the spirit, as strength and confidence 
 can be ; but still, like persons presuming that 
 they spoke to hearers possessed of a spiritual 
 discernment also. I do not mean, in such man- 
 ner or degree, as to justify an inference, that, 
 
 '' The various reading of Romans xii, 11. y.a,\(^u (for 
 KugJw) ^»X£t;o»T£?, will haitily be objected here. Even sup- 
 posing it to be the true reading, it has evidently anotber 
 force. 
 
LECTURE VI. 159 
 
 seeing all the congregation are holy, every one o/'Numb. xv 
 them, and the Lord is among them; therefore, all 
 spiritual subordination is to be rejected. Very 
 far otherwise. But they appear to respect the 
 personal rights of their disciples, as fit subjects 
 to be strictly put upon their own responsibility ; 
 and therefore (we presume, by permission and 
 influence of the Divine Comforter) they seem 
 to condescend, and to entreat, more than any 
 who had taught before them ; not as if they 
 had dominion over their disciples^ faith, but were 2 cor. 5. 
 helpers of their joy. They speak like per- cf. 1 Pet. 
 sons unwilling to proceed to severities. Wit- Icor. ir. 
 ness that tender language of St. Paul, even 
 where compelled to hold out threatening; What^^x.i\. 
 will ye ? shall I come unto you with a rod, or in 
 love, and in the spirit of meekness : and again; 
 / beseech you, that I may not be bold, when I2C0T.X. 
 am present, with that confidence wherewith I think 
 to be bold against some, which think of us, as if 
 we walked according to the flesh. They indicate 2 Cor. vi. 
 a full sense of being themselves exposed to scru- 
 tiny ; not concealing (or rather, openly confess- 
 ing, as though they never thought any thing 
 else) their natural fellowship in human weak- 
 ness ; and, by consequence, exercising an appro- 
 priate modesty, and prudent discretion. I re- 
 peat, they seem quite sure of their divine com- 
 mission ; fully prepared to give account of their 
 stewardship ; and declaring it to be a small 1 cor. iv. 
 
160 LECTURE VI. 
 
 tiling, that they sJinuld be judged of ma7is judg- 
 ment : and yet, they treat the reasonable con- 
 sciences of men, under grace, as fit subjects unto 
 1 Cor. X. wliich to make appeal. / speak, says 8t. Paul, 
 as to wise men ; judge ye what I say. 
 
 II. I forbear to multiply characteristics. Our 
 groundwork being thus suliiciently prepared, 
 let us proceed to consider the distinctions thus 
 delineated with reference to the position of the 
 present Lecture. Let us examine, whether these 
 peculiarities, severally attributed to a succession 
 of inspired ministers, the stewards all of one 
 continuous scheme, do indeed appear so well 
 adapted to the quality and spirit of their respec- 
 tive dispensations, as to support our inference, 
 that " there appears, through them, the pro- 
 " gressive method of a wisdom, which knew 
 " what was in man." 
 
 Now, the plan I shall adopt for ascertaining 
 whether the characters of these successive ad- 
 ministrators of " revelation" were suited to their 
 purpose, shall be, not to suppose ourselves in the 
 place of Jews who lived three thousand years 
 ago; or of Christians, in the days when they 
 Acts xi. 20. were so called first at Antioch ; and so, to ima- 
 (jf.Ltct. fjine fictitious cases, for persons whom we can- 
 init. ?wt ])ersonate; but to review these several par- 
 
 ticularities, as they present themselves to us, and 
 to our own spiritual faculties, (wherein our trial 
 Lilt ii. Vies,) a 1 1 /us day. 
 
LECTURE VI. 161 
 
 II. 1. Consider, then, in this light, the man- 
 ner oi \\Mt " Old" Testament, first. Dismiss the 
 parts that are really obsolete ; the national and 
 Levitioal proprieties^ and the mere localities ; 
 and refer only to the features that are perma- 
 nent ; to the qualities of our forefathers as 7tien ; 
 to the heart, the spirit, and the passions, speak- 
 ing through their personal conduct : and thus 
 (for we have already seen that the same heart, Lcctt. iv. r. 
 and spirit, and passions are our own) consider 
 it as addressing our oivn state of religious in- 
 fancy. 
 
 I do not mean a state through which we 
 have all actually and literally passed, or of 
 which we are likely to obtain an appreherision, 
 in equal degrees. In fact, fl-T^y apprehension of it 
 is an attainment altogether " spiritual ;" and 
 therefore will (of course) depend on many va- 
 rieties of circumstance ; upon the manner in Cf, John 
 which we have kept or broken our baptismal 
 covenant ; upon the extent, (in consequence,) 
 and length of time, during which we have dis- 
 tinctly understood our deliverance from such a 
 condition, by having personally and heartily 
 accepted of the faith and understanding that 
 come by Jesus Christ. Not, therefore, (I say,) 
 a state, through which we have passed actually 
 and literally ; but by proxy , 2c% \t were, and spi- 
 ritually, of which, if we do stand firm in the 
 faith, and hope, and knowledge that come by 
 
 M 
 
162 LECTURE VI. 
 
 the revelation ot the Gospel, an apprehension will 
 be present, and remain with us of this nature ; 
 that it is "a condition from whose essential 
 " bondage we now stand exempted by virtue 
 " of that purer faith, and better hope, and fuller 
 " knowledge only." A state, now become re- 
 presentative for ever, of this predicament ; " of 
 " man, possessed of a perfect knowledge that God 
 " 2\y, and demands obedience, and is angry against 
 " sin; without an equally certain knowledge of a 
 " life to come, and of an atonement, or sure 
 " channel of reconciliation, for offences incurring 
 " that displeasure." A state likewise declarative 
 for ever, of the ** extent of natural corruptness, 
 " under control of imperfect motives ; and of 
 " the absolute inability of wrath and terror, and 
 " of all immediate, visible manifestations to 
 " effect that change in it, which, by our mere 
 
 Lect ii. " natural apprehension, we cannot but suppose 
 
 '" ' *' they must have effected." A state, of which 
 the last and best, and highest confession comes 
 
 Rom. vii. to thc acknowledgment ; O wretched man that I 
 am ! who shall deliver me from the body of this 
 death 9 
 
 I will add, a condition, in which (or in some- 
 thing equivalent to which) as many as are not 
 
 Cf. I Cor. men in Christ, and have not put away child- 
 ish things, must yet continue ; and towards 
 which the very strongest must at least be con- 
 scious of a natural gravitation, so often as their 
 
 24. 
 
 xiu. 11. 
 
LECTURE VI. 163 
 
 passions triumph, and their faith is for a season 
 obscured. I will not say, that by such failings 
 any are thrown back into it, out of the pro- 
 tecting pale of their own happier privileges, un- 
 less the failure happen by deliberate choice ; 
 neither would I affirm that any may not be 
 thrown back into it, or into a worse estate, en- Cf. Heb. vi. 
 tirely. But (which is enough at present) I con- 
 tend, that believers must feel themselves ac- 
 quainted with the secret of such a state ; they cf. Psalm 
 
 XXV. 14. 
 
 will comprehend what is meant by it ; the de- 
 scriptions of it will find entrance into their own 
 bosoms. 
 
 Consider, then, the manner of the " Law and 
 '' of the Prophets" with this personal interest ; and 
 then put it on its trial, as adapted to the nature 
 of man. And as there is nothing in the matter 
 of the earlier Scripture which we would now de~ Cf. Lect. r. 
 
 . . PP- 120-1. 
 
 sire to find omitted, seeing to what awfully im- andLectiv. 
 portant purposes all is subservient ; so, we think, 
 it will be acknowledged of its manner of instruc- 
 tion, that nothing can be better calculated for its 
 purpose, than this is. While there is enough 
 of love and mercy found in it to forbid despair, 
 and to point at intervals to better thijigs to come ; cf. Heb.x. 
 we may rejoice, that its prevailing tone is of 
 another character; of a character, that clearly ff-Lect. in. 
 
 ' . -^ §.3. §.4. 
 
 shows the offended, more than the returning 
 Father ; that makes us indeed hate sin, and fear 
 its consequences, and tremble for ourselves. For, 
 
 M 2 
 
164 LECTURE VI. 
 
 would we be deceived in our calculation of the 
 
 Kom.vii. ano-er of the Almighty against sin? would we 
 wish to think that it is 7iot exceeding sinful? is 
 there not something within, which, sooner or 
 
 Ps. cxxxix. later in the question, must bring us to the Psalm- 
 ist's reflection; Surely thou wilt slay the wicked, 
 O God? When it is the most obvious (and, if 
 just, would be a fatal) objection to the more 
 
 cf. Rom. merciful dispensation of the Gospel, that through 
 fuzth the laiv of duty is made void ; when, as it is, 
 yj I many are unhappily led into the error of con- 
 tinuing in sill, that grace may abound-, how shall 
 we think it wight be, if there were no severer 
 authorized language of denunciation against sin, 
 to which we might refer in the cases of obstinate 
 and rebellious children, under the covenant of 
 grace ! 
 
 I pray, that we may never be ensnared to 
 think so of the Gospel, as that "justice" is there- 
 in superseded by " mercy." It is the union of 
 the two together, which the Gospel manifests; 
 not the substitutio7i of the one for the other. Let 
 the Psalmist's words be kept in perpetual re- 
 
 Psai. ixxxv. membrance as a true character of it ; Mercy and 
 truth are met together ; righteousness and peace 
 have kissed each other. As David, a true Is- 
 raelite, under the ** dispensation of fear" thus 
 
 Psai.ixxvii. argued ; Hath God forgotten to be gracious? 
 ' And I saidy Thzs is my infirmity : but I will re- 
 
 member the years of the right liand of the Most 
 
LECTURE VI. 165 
 
 High ; so may a true Christian check the car- 
 rent o^ presumptuous thought under the *' ministry 
 " of love ;" " Hath God forgotten to he just, that 
 " I should continue in sin : No ; an enemy hath 
 " raised this thought : but I will remember the 
 " things of old time, which were written for my Cf. i Cor. 
 " adfuonitionr 
 
 We have to consider, w^hether, under this 
 view, the manner of the " Law and the Prophets" 
 indicates a knowledge of 7nan. 
 
 II. 2. But to come to " our Saviour's" manner 
 and character, as connected with our position. 
 Do these, as represented in the Gospel, (or 
 rather I should say, as here conceived and 
 assumed to be represented in the Gospel,) come 
 home to our experience also, as being suitable, 
 according to the terms proposed ? 
 
 In entering upon this consideration, let it 
 be again remarked, that, to estimate the points 
 in question properly, we must have recourse to 
 the same sort of contemplation as before. We 
 must contemplate them only for our own satis- 
 faction, and with our own knowledge, from that 
 elevated point of light and evidence, at which 
 Christians now stand. If we look to the imme- 
 diate apprehensions which seem to have prevailed 
 among the very people to whom our Saviour 
 spake, we shall obtain a very inadequate concep- 
 tion of the fitness for its end, either of his in- 
 struction, or of his example. His manner of 
 M 3 
 
5—12 
 John viii 
 ;i.S to tlic 
 end. 
 
 John vii. 
 39. 
 
 IGG LECTURE VI. 
 
 See as ex- spcech was frequently misapprehended ; Ins cAa- 
 tftxyi. racier was not then fully developed. All that 
 language of the Gospels, in itself apparently 
 at variance, which is now to us familiarly re- 
 conciled by the doctrine of" two natures" in our 
 Lord, must of necessity have worn a very mys- 
 terious (not to say, unintelligible) aspect then 
 when the Holy Ghost was not yet given, because 
 that Jesus was not yet glorijied. We cannot, 
 however, for a moment doubt, that evidence 
 enough was offered for conviction, to a genera- 
 tion who beheld the signs and wonders of the 
 great Deliverer with their own eyes. The ques- 
 tion for ourselves to weigh is this : whether 
 contemplating our Saviour under both those 
 riews, in which we imist contemplate him, in or- 
 der to appreciate his claims worthily, (that is to 
 say, both as the " Minister and Proprietor at 
 " once of a new dispensation," and also as " a 
 " friend and brother, himself the great exemplar 
 " of life and conduct to all his followers, for 
 " ever,") the style of his teaching, (in the first 
 instance,) and his personal behaviour, (in the se- 
 cond,) appear adapted to the ends of his sojourn 
 upon earth, to us, living now in the fulness of 
 light ? 
 
 I. With respect to his manner of speaking 
 and teaching, it cannot be necessary to say 
 much. If the characteristic traits by which he 
 stands distinguished as a teacher were correctly 
 
LECTURE VI. 167 
 
 displayed in a former part of this Lecture, a pp. 151—7. 
 conclusion of the suitableness of this to its pro- 
 posed object follows almost spontaneously. Sure- 
 ly, his way of speech is perceptibly the very 
 voice of the bridegroom himself. His precepts John m. 
 and aphorisms are unembarrassed, clear, and 
 positive ; his discoveries are what we wanted ; 
 enough, and no more. He has rebuke for 
 the hypocrite and the oppressor, and comfort 
 for the penitent. To those who saw him, hisCf.Joim 
 works bore witness to his words, when he called 
 them to a saving faith. For ourselves, and all as 
 many as have never eaten and drunk in his per- Luke xiii. 
 sonal presence, and in whose streets he never 
 taught, he has left a comprehensive, and suffi- 
 cient, and perpetually descending consolation; 
 Blessed are they that have not seen, and yet have John xx. 
 believed. 
 
 But I forbear to tarry on this topic. Let it 
 be referred, rather, to the thoughts suggested 
 concerning it by a powerful advocate for the Paiey, vol. 
 
 1 r d-^\ • • • • £• 1 • 1 ii. ch. 2, 3, 
 
 truth or Christianity, in some or his chapters on 4,5. 
 its " auxiliary evidences." Surely, every thing 
 there set forth relative to Christ, when honestly 
 compared with our own experience, bespeaks 
 him to be one, on whom we may rely with per- cf. Matth. 
 feet security ; the very " lord now gone for a ^^^' 
 " season into a far country," who has portioned out 
 his goods among us, and will one day come and 
 reckon with us ! And is tiot this the very precise 
 
 M4 
 
168 LECTURE VI. 
 
 convictioD which it most concerns our happiness 
 to feel ? 
 
 2. A question of greater doubt and difficulty 
 is, whether the second and subordinate object of 
 his incarnation (namely, the exhibiting a per- 
 fect human example for our imitation) is ac- 
 complished with equal appropriateness ? 
 
 I call it a question of greater doubt and diffi- 
 vultyy because it is quite impossible, in sincere 
 seeking after truth, and of our duty, as resulting 
 from truth, not to be sensible oi' this perplexity; 
 " that the pattern thus propounded for our imi- 
 " tation, and declared to be the likeness we 7nust 
 " aspire after, is one that neither «V, nor ever has 
 1 Kiugs « l,cc?t perfectly imitated." For there is no man 
 
 viii. 4(;. ^^ ^ 
 
 that sinncth not : whereas it is both evident inci- 
 dentallj/, concerning Christ, as well as affirmed 
 WQh.w.Vo. positively, that he was without sin. Hence it 
 becomes a feeling of unsubdued nature, or of 
 premature despair, that " Christ's example is 
 '' not imitabkr An insuperable objection, if it 
 were a sound one, to the present argument ! 
 since an exaniple, really not imitable, could 
 never have been held out, as this is, in Scrip- 
 ture, if Scripture be (as we contend) the work 
 of a spirit and a wisdom that " knows man" 
 thoroughly '. 
 
 ' This difficulty might be met and obviated by an in- 
 cjuiry, in what the imitatvon of our Saviour truly consists. 
 Under which head, I take for granted that no fair and 
 
LECTURE VI. 169 
 
 But a true understanding of revealed religion 
 seems to include (not to say, consist in) the 
 honest reconciling — I mean, the reconciling not 
 through dotage or self-imposition, but in reason 
 and in conscience — of certain paradoxes of this 
 description ; namely, of which either part sepa- 
 rately so cogently approves itself to the natural 
 reason, as not to be gainsaid without violence 
 thereto offered : of which, again, both parts are 
 found to coexist practically, without the least 
 contradiction ; in which, nevertheless, there is so 
 much seeming contrariety, when submitted to 
 the mere intellect, as abstract propositions, that 
 the acceptance of, and hearty acquiescence in 
 them, as certain and consistent truths, is a work 
 of faith alone. And of these paradoxes it ap- 
 pears to be one, that "an example found by ex- 
 " perience never to have been imitated, is yet 
 " presented as the only true standard of uni- 
 " versal imitation K" 
 
 reasonable person will refuse to allow, that it must consist, 
 not in the performance of specific actions, corresponding with 
 the actions of Christ ; but in a general conformity to his 
 temper and spirit, to be exercised in that condition of life, in 
 which it has pleased God to place us. Not however to 
 stand upon this ground, it seems better to acknowledge the 
 perplexity above represented, that it is a real one 3 and to 
 meet it as such. 
 
 ^ Perhaps the greatest of all these paradoxes is that which 
 I'elates to the subject of the source and possession of faith, to 
 the propositions, severally and conjointly, that faith is " a gift 
 " of God alone," and yet " a faculty within every Christian's 
 
170 LECTURE VI. 
 
 Nor, when this is so affirmed, does the burden 
 rest with the Christian jjreacher to explain and 
 account for all that manifold aberration from its 
 standard, which the Christian world displays ; 
 but it rests with the objector, to point out any 
 particulars, in which the merely human conduct 
 of our Lord is not imitable, under assistance of 
 the S])irit of grace. 
 
 Look at any of the more familiar and less 
 strictly official actions of our Lord : can any 
 thing be more evident, in point of fact ^ than that 
 he accepts men as his *' brethren," speaks to them 
 as such, treats them as such ? But a single text 
 Matt. xi. may suffice for present illustration ; John came 
 neither eating nor drinking, and they say. He 
 
 " power of attainment, to whom Christ is preached faith- 
 " fully j" in effect, the compatibility of grace and free-will. 
 It is not within the scope of the present work to discuss any 
 such question ; but as it is a rock of offence, upon which (as 
 it appears to me) every honest estimate of our condition, as 
 responsible subjects of the Christian revelation, must pain- 
 fully fall, sooner or later, I take this opportunity of remark- 
 ing, with reference by anticipation to the topic of the suc- 
 ceeding Lecture, that I should not venture upon the assump- 
 tion therein made, — I should not think that holy Scripture 
 did meet, and satisfy the wants and wishes of every individual 
 whom it calls unto obedience, if he could not, from the above 
 considerations, reconcile comfortably to his own heart such 
 apparent inconsistencies, although in words he cannot do so. 
 We may reconcile any thing after a precise and formal pat- 
 tern of man's prescription, by settling decrees, and calling 
 them "divinej" and thus imagine that all perplexity is ended: 
 but then, what becomes of the universality of Scripture ? 
 
 18, 19. 
 
LECTURE VI. 171 
 
 hath a devil : the Son of man came eating and 
 drinking, and they say, Behold a man gluttonous, 
 and a winebibber, a friend of publicans and sin- 
 ners : but wisdom is justified of her children. 
 What kind of character is depicted here? 
 
 So complete, indeed, is our Lord's humanity, 
 depicted in the Gospels, as one made like unto Heb. ii. 17. 
 his brethren, that, as we read, we cannot help, 
 in common matters, joining ourselves to him in 
 that character. Some undefinable impression 
 may grow up in our hearts, calculated to prepare 
 us for higher sentiments by and by, when further 
 light is superadded ; our hearts may burn within Luke xxiv. 
 us by the way ; yet do we proceed, and converse 
 with him as a companion, in his merely human 
 conduct, as freely as the disciples journeying to 
 Emmaus did, before he became known to them 
 as the Lord, by a religious act. If I may be 
 allowed so to employ an expression rendered 
 more sacred by a different usage, for a season 
 we quite feel ourselves to be '' one with him, and office for 
 
 , . , „ the Holy 
 
 " he with us. Commu- 
 
 We must, therefore, seek interpretation of the 
 melancholy fact, that such an example is not 
 imitated, from other sources than those of in- 
 consistency, or failure of truth, in Scripture. 
 Our Lord's example, as represented there, (in re- 
 lation to the points now before us,) is not only 
 strictly human, and therefore strictly imitable ; 
 but it displays a model, in the precise points 
 
172 LECTURE VI. 
 
 where a model was wanted; in the union of hu- 
 manity witli hoHncss ; of tenderness and indul- 
 gence towards frailty, with the maintenance of 
 unerring righteousness ; in defining every excel- 
 lence that is real, beneficial, and permanent, as 
 contradistinguished from such as are artificial 
 only, selfish, and contingent. Let the question 
 only be proposed fairly; — "Would we desire to 
 " have a character exhibited to us, for such pur- 
 " pose and under such circumstances, less per- 
 " feet than this is ?" — Infinitely removed as a 
 disciple must feel himself, at the very uttermost 
 and highest stage of his progression, from the 
 fulness of his Lord's perfection ; still would he 
 accept or admit the pattern, as one adapted to 
 universal use, if it were tinctured with any infir- 
 mity? 
 
 II. 3. Contemplate, then, the position wherein 
 we now stand, in approaching to view the cha- 
 racter and manner of the apostolical writings. 
 
 We have arrived at this posture of religious 
 knowledge. The wound of our nature has been 
 laid bare ; the hatefulness of sin, and the weight 
 of divine wrath against it, fearfully revealed. The 
 sacrifice of reconciliation also is offered ; the cer- 
 tainty of a life to come, established; a general in- 
 vitation of mercy is given ; the " new command- 
 " ment" of " love," delivered ; and a pattern of re- 
 stored nature set before us, as our object of imita- 
 tion, and our guide. Let it be presumed that wc 
 
LECTURE VI. 173 
 
 assent to the likeness of ourselves, in all that is 
 past ; that we acknowledge the Law to be meant 
 for ourselves ; that we cannot deny the example 
 set before us, though so pure, to be still an hu- 
 man one ; and though it has never been attained 
 to, yet to be attainable by man. 
 
 Yet what are we? creatures fearing and ab- 
 horring sin ? obedient children, and like unto 
 our Saviour? — I would we were! But if we be 
 not, either we do not yet rightly apprehend our 
 calling, through some delusion or other; or else, 
 if we be indeed sincere, and do know our call- 
 ing, and desire to abide by it, there is some 
 further allowance, direct or indirect, to be made 
 for our infirmity still. The mystery of recon- 
 ciliation remains a mystery, if henceforward no- 
 thing shall be implied or recopjnized (in the Cf. above, 
 
 . . ,....,. , pp. 158-y. 
 
 writmgs ot its inspired interpreters) as accept- 
 able obedience, short of that perfect transforma- 
 tion into the likeness of the new Lawgiver, which 
 ought, under his revelation, to prevail. 
 
 Of what importance, therefore, it is to feel, 
 that the successors of Christ, also, are writing to 
 our own real selves, and not to a race of ima- 
 ginary beings, it becomes a matter of too selfish 
 concern to us, not to perceive. Is, then, the 
 manner of the apostolical epistles that which is 
 adapted to the real state of human nature, under 
 the existing circumstances of revelation r 
 
 We have already represented the existing state Uct. « 
 
174 LECTURE VI. 
 
 of Christian man, with relation to his Maker and 
 Judge, to be a condition (generally) of spiritual 
 trial. Those outward signs which bore witness 
 to, and supported, the infant state of Christia- 
 nity, (nor only this, but connected it, naturally, 
 with a system of visible demonstrations alto- 
 gether,) have long since ceased. 
 
 Consider the Apostles, then, as (what they 
 truly are) final and permanent interpreters of 
 the divine counsel ; as the intercom municators 
 between the incarnate Deity himself, and the 
 successors of themselves in office, who should 
 presently become subjects of the Spirit's ordi- 
 nary influence only ; persons, therefore, who 
 should have (in course of time) to uphold the 
 same great cause of everlasting truth with them- 
 selves, not, as they upheld it, by signs and de- 
 monstration of power, but by merely human 
 and outward means; when they should be left 
 simply as men among men; not, indeed, without 
 the Comforter, but without his open warrant ; 
 Eph. vi.1/. and with nothing but that sword of the Spirit, 
 which is the word of God, and the inward confi- 
 dence vouchsafed to personal integrity and per- 
 severance, in the midst of gainsaying and dis- 
 obedience. Consider the Epistles, as written un- 
 ufthis^Lec' ^^^ ^ foreknowledge, existing somewhere, how 
 ture. these things would be, and how will they appear 
 
 then 9 Is the tenor of their teaching suitable to 
 the existing situation of Christ's Church, as now 
 
LECTURE VI. 175 
 
 " militant upon earth?" Is it suitable to the con- 
 dition in which we ourselves, at this day, stand ? 
 Is the physical and moral constitution which we 
 feel ourselves possessed of, and by which we are 
 influenced, that to which the Apostles make ap- 
 peal? 
 
 With regard to general manner, then, I think 
 it is impossible not to perceive, throughout the 
 Epistles of the New Testament, (and in those of 
 St. Paul even most particularly,) that they ad- 
 dress a race of persons under a silent and spi- 
 ritual dispensation — persons, to whom a fulness 
 of all necessary knowledge is vouchsafed, and to 
 whom no further sign remains in store to be 
 given. Their authors write as " interpreters," and 
 not as " legislators." Wherefore, though from 
 the singularity of the case their interpretations 
 have now the force of law, and are evidently in- 
 tended to be handed down as such, they add 
 nothing to the original preparation, upon which 
 they proceed, as affecting man's salvation. Do 
 they not seem to proceed upon the supposition 
 of all essential terms being settled and com- 
 plete ? of a perfect cure provided for the worst 
 extent of man's misery ; but of a perfect liberty, 
 at the same time, in the subjects to whom it 
 should be offered, to avail or not avail themselves 
 of its preserving power ? They assume the fall 
 and restoration of man in the most complete 
 
17G LECTURE VI. 
 
 2Cor.v. 17. manner. 0/d things are passed awayy and all 
 
 things are become new, ^f ^^^y 'wara he in Christ. 
 
 Nothinj^ is now of consequence but this. And 
 
 the outward accejDtation oF that holy name being 
 
 once rightly and duly completed, the subsequent 
 
 test of a sincere union is the simplest imagin- 
 
 Gai.v. 19, able: These, and these, are the ivorks of the 
 &c. ' ' _ ^ 
 
 flesh — a?id these, the works of the Spirit : and 
 
 they that are Christ's have crucified the flesh with 
 the affections and lusts. If we live, therefore, in 
 the Spirit, let vs ivalk in the Spirit. 
 
 Thus, as though they concluded the propor- 
 tion between obedience asked of the believer, 
 and grace promised to him, to be effectually and 
 intelligibly established, all the practical details 
 of their Epistles, their exhortations, their dis- 
 suasions, are the very simplest appeals to com- 
 mon understanding and real life. They do not 
 flatter, but neither do they frighten, l^ey speak 
 the very language of simple honesty and un- 
 suspicious truth. They desire to lead, but not 
 to compel. While there breathes through these 
 
 itor. ix. sacred compositions a spirit that becomes all 
 things to all men, that it may by all means save 
 some, not a vestige is to be traced of that indis- 
 
 Matt.xxiii. criminate and spurious zeal which would co7n- 
 pass sea and land to make one proselyte. There 
 is no mistake, in them, of vulgarity for humi- 
 lity ; but true condescension and true dignity 
 
LECTURE VI. 177 
 
 meet together. Their general manner is, ac- 
 cordingly, that of persuasive and calm appeal — 
 the manner (as we think) proportionate and con- 
 genial with the character of the present existing 
 form of the divine dispensation. 
 
 For is not this exactly what our case requires? 
 Suppose we felt ourselves to be addressed now, 
 through a voice minatory and peremptory ; to be 
 threatened with immediate retributions and vi- 
 sible avengings : — should we believe as readily, 
 as now we do ? I am persuaded we should be 
 ensnared to demand the signs of corresponding, 
 visible power; and so, by resistance, to abuse 
 that liberty, of which we cannot but be now 
 conscious. 
 
 Suppose, again, that the Epistles carried this 
 their mildness beyond a certain point; that they 
 were wavering and indecisive in their tone: — we 
 might suspect the source of their authority. 
 
 Suppose that they wandered into flights of 
 mysticism, or were wholly taken up with general 
 and indefinite things ' ; we should deny that they 
 described and addressed ourselves. 
 
 1 Cf. Bishop Taylor's Advice to his Clergy, Rule 42. "Do 
 ** not spend your sermons in general and indefinite things j 
 " as in exhortations to the people to get Christ, to he united 
 " to Christ, and things of the like unlimited signification . . . 
 " . . . . for generals not explicated do but fill the people's 
 " heads with empty notions, and their mouths with perpetual 
 N 
 
I7<s LECTURE VI. 
 
 By tempering (as they do) firmness with can- 
 dour ; faith with reason; modesty with power; 
 justifying and enforcing the pecuhar motives 
 which are above unassisted nature, by strengtli of 
 the conclusions which lie within it ; being in- 
 dulgent, and yet impartial ; not imprudently re- 
 fraining from fear, yet speaking evidently, by 
 general preference, as under a dispensation of 
 love ; they meet human nature, as now existing 
 in an awakened and enlightened conscience, in 
 every point. Truly they do indeed know what 
 is in man I and they treat him accordingly. 
 
 Their condescension to every variety of sta- 
 tion ; their addresses to every age, and relative 
 condition ; in short, the infinitely diversified re- 
 ality of their appeals; all are as fresh, as ap- 
 phcable to the exigencies of our own existing 
 nature, as if they were fruits gathered into the 
 storehouse of truth only yesterday. What is 
 Ephesus, or Corinth, now ? Where is Philippi, 
 or Colosse ? How little does it matter what, or 
 where! Their spiritual possessions all diXO. here. 
 The wives and husbands ; fathers and children ; 
 masters and servants ; all the accountable stew- 
 ards of God's grace to them committed ; these 
 are with us. The letters, which instructed them, 
 
 *' unintelligible talk j but their hearts remain empty, and 
 " tliemselves are not edified." Clergyman's Instructor, p. 104. 
 edit 1807. 
 
LECTURE VI. 179 
 
 are ours; and shall remain for ever the light 
 
 unto salvation of Christian brethren, even <?^Act»ii.39. 
 
 many as the Lord our God shall call. 
 
 Whereon our individual confidence may rest, 
 in writings thus generally characterized, will be 
 the next subject of our thoughts. 
 
 N 2 
 
LECTURE VII 
 
 2 Timothy iii. 16, 17. 
 
 All Scripture is given hy hispiration of God, and is pro- 
 fitable for doctrine, for reproof for correction, for in- 
 struction in righteousness : that the man of God may be 
 perfect, throughly furnished unto all good works. 
 
 W' E have arrived at the consideration of Scrip- 
 ture, '^ as a rule and law of life adequate to the 
 " wishes and the wants of the ijidividual be- 
 " liever." 
 
 In taking the words of the text as an intro- 
 duction to this subject, it is not necessary to 
 perplex the question by entering into any critical 
 niceties. It will be sufficient to repeat what was 
 assumed concerning the two immediately pre- 
 ceding verses in the opening Lecture; namely, cf. Lect.i. 
 that they cannot reasonably be understood other- ^" 
 wise than of the whole volume of canonical Scrip- cf.Hooker, 
 ture, as it is now presented to ourselves ; and iity,book°i" 
 that, in their most important application, every ^" ^^' 
 individual Christian has certainly a share in 
 them. Whatever difference might arise from 
 setting forth their peculiar application to"teach- 
 " ers," is, comparatively, of little consequence. 
 N 3 
 
182 LECTURE VII. 
 
 One remark may be added, concerning the 
 verses of the text, with reference to the general 
 argument of the foregoing Lectures ; viz. that, 
 hovv^ever understood, they justify the weight 
 therein attached to the Scriptures of the " Old" 
 Testament, as essentially connected with the 
 *f New." And this confirmation is most valuable. 
 For though the " New" Testament without the 
 " Old" might possess a much more popular at- 
 traction, as a code of morals only ; it would not 
 be (as we contend it is) so profitable for doc- 
 trifie. And thus losing its foundation, where it 
 rests in the very depth of the individual con- 
 science, its consequent peculiar power of satisfy- 
 ing to the full the existing necessities of man 
 would decay and fall. 
 
 Now, in proceeding to the inquiry before us, 
 there is a preliminary point which I would de- 
 sire, at all hazards, to state (or recapitulate) dis- 
 tinctly. It relates to the true posture of every 
 question concerning God's goodness, in respect 
 of his dispensations to man, among persons liv- 
 ing in the light, and called to the obedience of 
 an acknowledged revelation from heaven. 
 
 This question is, unhappily, too often mis- 
 taken. We are apt to treat it as an abstract 
 question; whereas it is, really, a practical one. 
 In other words, we are too ready to venture on 
 the more abstract and hypothetical discussion of 
 it, before we have been thoroughly convinced in 
 
lf:cture VII. ' 183 
 
 our own hearts, by practical experiment, that 
 God is good. Hence we are ensnared frequently 
 to travel beyond our record. We speculate, as 
 it were, for the "Jews;" we speculate for the 
 " heathen." And sometimes (it is to be feared) 
 compassion betrays us into shades of " infide- 
 "lity;" and oftener, a needless eocaggeration of 
 our own blessings excludes the comprehensive 
 yearnings of "charity." Sometimes we are un- 
 just to God; sometimes to man. I apprehend, 
 that our true business, rather, is (at least in the 
 first instance) to speculate neither for the one 
 nor for the other, (as was suggested in the last Lect. vi. 
 Lecture ;) but to observe and estimate for o^ir- 
 selves. He that has given us our portion, also 
 gave them theirs. If he is good and just to us, 
 he was good and just to them. Tf^e shall be 
 tried, neither in the balance of the " Jews," nor 
 in that of the " heathen ;" the word which Christ Joimxii. 
 
 48. 
 
 hath spoken, the same shall judge us in the last 
 day. This view of the "divine goodness" is of 
 primary importance in considering "the fulness 
 " of holy Scripture to satisfy the wants and con- 
 " dition of an individual ;" because it strikes, in 
 the outset, at the very root of all rebellious, or 
 timorous, or peevish discontent, grounded on the 
 condition of other people. He that complains, 
 and refuses to be satisfied, when he Imnself \\2iS 
 no wrong to be redressed, may receive his an- 
 swer from our Saviour's parable ; / do thee no Matt. xx. 
 
 N 4 
 
viii. :i'J. 
 
 184 LECTURE VII. 
 
 wrong Take that thine is, and go thij way. 
 
 h it not lawful for me to do what I will with 
 mine own ? Is thine eye evil, because I am good? 
 — and he may trace the features of his own dis- 
 position in the hkeness of the jealous complainer. 
 He (on the contrary) who, through personal con- 
 viction, has learnt to assure himself that he may 
 with safety trust his Maker, has passed his main 
 difficulty in the beginning; and instead of keep- 
 ing " doubt" as a phantom always before him, is 
 tf. A«ts enabled honestly to go on the rest of his way re- 
 joicing. Wherefore, looking to the state of our 
 own knowledge, and the tenor of our own dis- 
 pensation, the important question seems to be ; 
 ^^ Is the Almighty, as a supreme governor and 
 " lawgiver, good to ourselves ?" Does he offer to 
 ourselves terms, such as we can comply with ? 
 Does he vouchsafe unto ourselves means and mo- 
 tives sufficient to meet the necessities of our con- 
 dition ? 
 
 Proceeding, then, upon the same principles 
 with which we started in our commencement, 1 
 assume, that to us are certainly revealed these 
 influential doctrines : " a knowledge of the per- 
 " feet purity and holiness of God ;" of the " ori- 
 " ginal corruption of man ;" of " atonement by 
 '* the blood of Jesus Christ;" of the " resurrec- 
 " tion to eternal life ;" of" sanctification by the 
 " Holy Spirit ;" of the " necessity o^ faith, as a 
 " principle of living;" of the "positive knowledge 
 
LECTURE VII. 185 
 
 " that this our present state is by design left an 
 " imperfect one, inasmuch as it is a state of 
 " trial; but that there is another state to come, 
 " wherein all things will be made straight." 
 
 Other points of belief, not less important to a 
 right and adequate apprehension of the sacred 
 Volume, but of a complexion more specifically 
 " theological," I forbear to mention, as not 
 strictly falling in with the present purpose. 
 These now enumerated are, as I conceive, the es- 
 sential and influential forms, in which all Chris- 
 tian doctrines come to action ; and therefore, 
 those with which we have to do. 
 
 For let it be remembered what our object is ; 
 viz. not to unfold or vindicate these or any doc- 
 trines, either originally, or in detail ; but view- 
 ing them as established, to maintain the " au- 
 " thority" of that Volume which contains them, 
 as a " rule and law of life." 
 
 I would, that the natural and lawful subjects 
 of Christian discipline did but consider more 
 simply, and more seriously, this great thing ; 
 that to him that knoweth to do good, in an espe- jamesi 
 cial measure, and doeth it not, to him that very 
 knowledge is sin. We have a rule and law of 
 life prescribed to us in Scripture, which repre- 
 sents itself as a positive talent given, of which a 
 specific account must be returned ; it challenges 
 us, on our personal peril, making appeal to a 
 " life to come." Nay, (if I have any just appre- 
 
18G LECTURE Vll. 
 
 liension of what the spirit and power of the 
 Gospel is,) it challenges an acceptance of itself, 
 not vague or partial, but peculiar and entire: 
 neither will it be satisfied with any other; and 
 neglect or refusal of this, alone, may prove a 
 fatal error in any steward's declaration at the 
 day of reckoning, even where all else is fair. 
 
 This is an awful subject, and demands fuller 
 notice. There is also more of human interpreta- 
 tion mixed with it ; therefore let it be weighed 
 with the greater caution. But let us reflect on 
 this that follows. 
 
 We Christians live in the concentered light of 
 o// "knowledge," human and divine. Unto us 
 are gathered all ages, and people, and nations, 
 and languages. The heathen have ministered 
 to us : the Jews have ministered to us : God 
 himself has made us the depositaries of his own 
 word and will. Again : we ourselves are ever 
 running, and have run, unto all the uttermost 
 parts of the earth, seeking more " knowledge," 
 and finding it. 
 
 On the natural face of such a situation, it is 
 no wonder that we are inclined to be proud o^ 
 our possessions ; or that we are unwilling to 
 prune down our flourishing tree of universal wis- 
 dom — into the branches whereof come and lodge 
 «»-all the "winged utterances" of all people — to 
 Lect.iv. the simple stock of one small volume, such a? 
 
 pp. 81—3. . , • \ \ c\ • 1 T • 
 
 we nave described scripture to be. It is quite 
 
 ivrx, 
 
LECTURE VII. 187 
 
 impossible not to have delight in the richness of 
 many of our other treasures. We cannot deny 
 the excellence of very much of heathen, or mere 
 moral wisdom. 
 
 It is maintained, that neither need we do so. 
 It has been argued, that the fulness of the Gos- 
 pel is more equitably and more truly glorified 
 by the proper exaltation of uninspired know- Lect. y. pp. 
 ledge, than by its depression. We think that ~ 
 Scripture by no means wishes to disclaim all 
 fellowship with " Philosophy;" but, on the con- 
 trary, under proper limitation, to establish an 
 union with it. Scripture receives from human 
 wisdom gladly the ministry of illustration ; it 
 accepts from the same source, in a great measure, 
 more detailed analyses o^ duty. Reserving to it- 
 self the sole dispensing oi principles^ and distri- 
 bution of motives, (as well it may, seeing it is 
 the very mystery which hath been hid from ages coioss. \. 
 and from generations; and that such gifts, by 
 their nature, appertain to the jurisdiction of a 
 revealed authoritative will alone,) it seems to 
 proceed upon an implied calculation, that its 
 own sufficiency of practical detail will be ac- 
 knowledged, because capable of being shown, 
 from truths known before. 
 
 But, as it was said in a former Lecture, in Lect. iv, 
 contemplating the volume of Scripture as a re- 
 velation, that there is one great spiritual tempta- 
 tion to be withstood, in respect of infidelity^ as 
 
188 LECTURE VII. 
 
 to the whole; so is it to be said here, that there 
 seems a hke trial to be undergone, in respect of 
 its acceptance as the " rule of faith" and " law of 
 " individual life." 
 
 For it is an obvious snare, that many, out of 
 such abundance of knowledge, should be tempted 
 to forget, at times, this grand and simple point; 
 that " all vital truth is to be sought from Scripture 
 '^ alone." Hence, that they should be tempted 
 rather to combine systems for themselves, accord- 
 ing to a proportion and fancy of their own, than 
 neither to add nor to diminish any thing from 
 that which Christ and his Apostles have enjoin- 
 ed ; to make up, as it were, a cento of doctrines 
 and of precepts; to take from Christ vi\\2it pleases 
 them, and from other stores what pleases them ; 
 (the best, of course, as appears to M6'ir judgment, 
 from each, so as to exhibit the most perfect 
 whole ;) taking (for example) the " blessed hope 
 " of everlasting life" from Jesus of Nazareth, but 
 rejecting his "atonement;" or honouring highly 
 his example of " humanity," but disrobing him 
 of his " divinity ;" or, " accepting all the com- 
 " fortable things" of the dispensation of the Spi- 
 rit, but "refusing its strictnesses and self-de- 
 " nials;" or, forming any other combination what- 
 soever, to the exclusion of the entire Gospel : 
 thus inviting Christian hearers, not to the " sup- 
 " per" of the king's son, but to a sort of miscel- 
 laneous banquet, a coe.na collatitia of their own : 
 
LECTURE VII. 189 
 
 using their liberty, in short, (we fear,) as an oc- Gaiat. v. 
 casion to that '* natural" disposition, which Christ 
 came to correct and to restore. 
 
 Now, that by such methods, enforced by edu- 
 cation, and strengthened by the best of secondary 
 motives, men may attain to an excellent pro- 
 ficiency in " morals," I am neither prepared 
 nor disposed to dispute. I am not desirous 
 of disputing, that they may possess therein an 
 excellent " religion," as opposed to Mahometan- 
 ism or Paganism. But, that they possess the 
 true account to be given of their stewardship of 
 that one talent, the gospel itself, I do doubt, in 
 sorrow and in fear. I do doubt, whether they 
 live the life that now is, as St. Paul lived it, by Gaiat. ii. 
 the faith of the Son of God ; by true apprehen- 
 sion of the things that He suffered for us, and 
 
 the right which he has purchased in us, to com- cf, i Cor. 
 , • 1, ,, ,. . 1 . vi. 19, 20. 
 
 mand m us all excellent qualities and actions : 
 
 and (further) of the invisible, but real, assistance 
 which he gives us, towards the performance 
 of them. 
 
 Of all such persons — of all Christian persons 
 wherever found, living good moral lives with an 
 imperfect creed, we cannot but think and speak 
 with tenderness ; perhaps, not without some con- 
 scious shame. It is impossible not to love good 
 conduct, every where. It is ?iatural to love 
 it, in the first place, because it always helps 
 ourselves ; it strengthens the hands of good 
 
190 LECTURE Vll. 
 
 against evil ; it lightens our own labour: and it 
 is right to love it, in the second place, tor his 
 sake, unto whom it truly belongs, although the 
 doers often be not sensible of this proprietor- 
 ship. It is, however, equally impossible to say 
 of such persons as we are now describing, when 
 they are born and live under an approved reli- 
 gious establishment, and have means and under- 
 standing to interpret rightly the revealed word 
 of Gody that we think them in a safe way, for 
 the reason just now given ; because it is im- 
 possible for us to think (without confessing our- 
 selves to be either misled^ or else indifferent to 
 all distinctions of faith) that they live the life 
 which they now live in the fiesh by the faith 
 of the Son of God. And if, when they come 
 to the door that openeth into glory hereafter, 
 and knock, and ask for admittance, it be indeed 
 cf. JoUnx. found, (as we believe, and are persuaded,) that 
 Lukexiii. nouc but Christ the Mediator openeth the 
 
 23 27. 
 
 door ; how shall they murmur, if it be not 
 opened unto persons who have persisted, all theii* 
 lives, in not truly receiving him r 
 
 There are many such cases in the world ; but 
 we leave them all to the wise justice whereunto 
 cf. Lect. they belong: not presuming to^w(/^e them, from 
 §.4. our own imperfect knowledge; yet earnestly 
 
 warning them of their ^reat, and we think rea- 
 sonable, danger. 
 
 For, the " rule and law of life,'* which we have 
 
LECTURE VII. 191 
 
 in the Gospel prescribed to us, becomes impera- 
 tive only through connection with its peculiar 
 doctrines. If it be not true, that Christ our Sa- 
 viour has redeemed and purchased us with his Cf. i Pct. 
 
 i. \% 
 most precious blood ; I do not see how it is 
 
 true, that we are bound to live in particular, 
 as the New Testament commands us. The Gos- 
 pel stands, in such case, only on the quicksands 
 of " expediency" and " decency." It must be 
 received all together,, to become the power o/Rom.i. i6. 
 Qod unto salvation to evei^y one that believeth. 
 I admit, that we may not like it all. This hasLect.ir. 
 been acknowledged before. I do not think the * ' 
 whole is of a quality to be relished, until we have 
 accepted and digested all together. 
 
 We may not, therefore, like it all ; or we may 
 wish that we did not know so much; we may 
 even complain of our excess of light. The Spirit 
 who dictated the Book of Life foreknew this ; 
 was well aware that many prefer darkness. But cf. John 
 these are considerations past. The Gospel is 
 here. It is among us : and we have no power to 
 get rid of our knowledge of it. The secret it 
 unfolds may be painful to know ; but it is ours, 
 and we can no longer fly from its accompanying 
 responsibility. We cannot, at any rate, disprove 
 the truth of Christianity : the very utmost that 
 unbelief and wickedness together can do, is to 
 make it doubtful''. But, if we be faithful to 
 
 ^ If this be considered too sharply or nncandidly stated, 
 Jet the train of thought be put to the test of a comparison 
 
192 LECTURE VII. 
 
 ourselves, we shall perceive, that the rejection 
 of it now, because it is " doubtful," is altogether 
 inadmissible: it amounts to an entire rejection 
 of " faith," as a practical principle in religious 
 matters. The question to be considered rather 
 is, " Can we live by the motives and the rule of 
 " holy Scripture, as revealed and commanded to 
 " us ?" Nothing but a positive demonstration of 
 its doctrines being either " mischievous," or else 
 " superfluous and unsuitable to their design," 
 (and so, of course, in either case inapplicable 
 to our individual wants, according to its own 
 terms ;) nothing but a demonstration of one or 
 other of these conclusions, will excuse the rejec- 
 tion or slighting of" revelation." 
 
 I. Let it be asked first, then, according to this 
 order, " Are these great and influential doc- 
 " trines, as before stated, and which are at least 
 " proposed as the solace of our wretchedness, 
 " and the warrant of our hope, justly to be ac- 
 ** counted mischievous^?'' 
 
 No doubt it will be by some asserted that 
 they are. But where shall we be referred for 
 
 with some of the concluding chapters of " Butler's Analogy," 
 (part ii. chap. 6. &c, and conclusion,) and let it only be 
 so far received as it may be consistent with that. 
 
 •^ I do not mean to advance this as the proper groimd upon 
 which to uphold the dispensations of the Deity, or as the 
 foundation of our obedience. God be praised ! the earnest 
 expectation of his creatures looks forth from a surer hold 
 than this ! But it is still an outwork between our cause and 
 the objector. For the point of the case now before us (we 
 
LECTURE VII. 193 
 
 proof of this assertion ? Not to the use of these 
 high doctrines, but to the abuse of them ; not to 
 the practice, but to the neglect of them. We 
 shall be referred to the excesses of " Fanaticism," 
 or to the torpor of " Formality." And the in- 
 ference from the one will be, that they lead to 
 " madness ;" from the other, to " hypocrisy." 
 But what does this prove, except the truth of 
 what the pious and humble Christian himself is, 
 of all persons, the foremost to understand and to 
 deplore ; that as well " Fanaticism," as " For- 
 " mality," stands condemned by the spirit of 
 true religion ? 
 
 The only fair appeal (if we are to look, in such 
 a case, to examples at all) would lie, not to the 
 abuse, nor even to the average aspect, but to 
 the most perfect embodying of Christian belief 
 in practice, which can any where be found. It 
 is, however, better not to look to a?2}j extraneous 
 instances, in a question of this nature. It is the 
 individuafs self in which its power is to be 
 proved. It is he, who is the aspirant to happi- 
 ness. It is he, whose everlasting salvation is at 
 stake. Let " examples" therefore be deferred, 
 till they are wanted. We are contemplating 
 
 contend) is one that does not admit of indifference. We can- 
 not, therefore, listen any longer to objections, that may arise 
 on the score of " hardship" only, or " unpleasantness." It 
 rests with him who would condemn our faith to prove, that 
 its doctrines are " positively mischievous." 
 O 
 
VJ4 LECTURE VII. 
 
 a solitary case now ; that of a man's own per- 
 sonal entrance into holiness. It is only in its 
 operation that religion becomes social ; its root 
 and principle is single and separate. The reason 
 cf. Matth. why so many fall away is, that they have not 
 2".'^ ' root in themselves. They build upon " fashion;" 
 upon *' custom;" upon "precedent;" upon "abuse;" 
 upon " corruption ;" and by necessary conse- 
 quence, they fall ; for their only root has 
 been — in others. He that would at once endure 
 unto the end, and have peace with others also, 
 Cf. Mark must httvc Salt ivitliin himself. 
 
 Referring, then, to the satisfaction of an in- 
 dividual conscience, look what is the genuine 
 and innate tendency of any of the great Christian 
 doctrines. 
 
 Look (for example) at the sense of natural 
 corruption; of" original guiltiness" in the sight 
 of a perfect and a holy Being, in whose sight 
 Job XXV. T). the very stars are not pure. What objection 
 shall be made to this, as being of a " mis- 
 " chievous" tendency ? That it destroys man's 
 happiness? his inward comfort? degrades him 
 in his own eyes, and paralyzes his efforts to at- 
 tain excellence ? 
 
 If such were either its intention or necessary 
 result, the objection might be urged justly. But 
 the \evy reverse of such effect is its proper in- 
 fluence. It does degrade man (we admit) from 
 
 Lcct. iv. the perilous height of an intemperate pride, 
 
 I). 97. 
 
LECTURE VII. 195 
 
 down to a true consciousness of his original ; 
 
 but why ? to put him on his guard ; to make 
 
 him watchful and careful ; lest being lifted up i Tim. iii. 
 
 ivith pride he fall into the condemnation of the 
 
 devil. 
 
 Grant, however, that such knowledge is, by 
 itself, ever so dangerous : it comes not, it does 
 not stand alone. Its illustration and corrective 
 comes with it. The same record that unfolds to 
 us " corruption," awakens us to " renovation" 
 also. Look at man now, either in his " soul" or 
 in his " body;" the prospect is the same. The 
 cure is at least co-extensive with the wound and 
 sickness of either. Whether we look to " death 
 *' and resurrection," or to " sin and grace," there 
 is one interpretation ; As in Adam all die, even i Cor. xv. 
 so in Christ shall all be made alive. 
 
 Let any other of the doctrines of the Gospel 
 be examined in the same way. If there be 
 found one, without that corresponding encou- 
 ragement which tends to inlist all on the side 
 and in the service of the purest virtue, let it be 
 rejected I If not, alas! for him, who (under other 
 evidences so richly supplied to him) shall run 
 the hazard of treading under foot the Son o/'Heb.x. 29. 
 God; of countmg the blood of the covenant 
 wherewith he was sanctified an unholy thing ; 
 and of doing despite unto the Spij'it of grace ''^ 
 
 "^ I am well aware, how much may here appear to be 
 wanting to the argument, as well in respect of a more full 
 O 2 
 
WG LECTURE VII. 
 
 2Cor. xi. II. But we speak thus far, as concerrdng re- 
 proach only, as though we had been weak. An- 
 other tone more befits the persuasion — that we 
 have the revelation and the will of God. It 
 is to be contended, therefore, secondly, that 
 " not only are the great Christian doctrines not 
 *' hurtful in their tendency;" not only not su- 
 perfluous or unsuitable to their proposed object ; 
 but they are indispensable. They fill up the 
 very chasm that was void in the history and 
 philosophy of man. They are themselves the 
 pregnant evidences of their own truth. They 
 demand admission into our hearts, and find it 
 there, as in a proper home. There is nothing 
 but these that can satisfy the soul, to its convic- 
 tion and comfort. Deprive Christianity of the 
 ** atonement," and the salt has lost its savour. 
 Deprive the atonement of its explanatory cause 
 cf. Lect. iv. and antecedent necessity, and not only is holy 
 ^^' ~ ' Scripture no longer honestly comprehensible, but 
 we are no longer comprehensible to our own 
 
 vindication of the doctrine of " original corruption," as of a 
 detailed examination of other doctrines. But it will be ob- 
 vious, that the compass of the present work does not admit 
 of either extension, I have instanced the doctrine likely to 
 be most offensive to an objector : to estimate the proper con- 
 sequences of those of the " atonement" and of " spiritual in- 
 " fluence" respectively, let reference be made to Paley's Ser- 
 mons. (Serm. xx. and xxv.) I can hardly conceive any other 
 of the doctrines here mentioned (or implied) to be made 
 chargeable with hurtful effect. 
 
LECTURE VII. 197 
 
 selves. The wants and consciousness of man are 
 still unprovided for. 
 
 For, no longer resting any thing on supposi- 
 tions, but on (what we conceive to he) facts ; I 
 presume, that the veriest enemy of Christianity 
 will not maintain, that man has retrograded 
 in morals since the introduction of the Gospel. 
 If, then, there be found among mankind that 
 now are, a leaning of the thoughts of the heart to 
 evil ; a general disposition to unrighteousness ; a 
 natural distaste for spiritual things, without dis- 
 cipline and cultivation ; how are such pheno- 
 mena to be accounted for, and how judged of 9 
 
 And here, let it not be idly taken for granted, 
 that " the world is wicked," and " man corrupt," 
 merely because we have often heard it said so ; 
 and without any thought or sincere persuasion in 
 ourselves, that the real truth is thereby spoken. 
 We know better than to expect a man in full 
 health to believe us, if we tell him that he is 
 desperately sick. Let it be ascertained clearly, 
 whether such a disposition does exist or not. 
 
 Now, in collecting such estimate, our first 
 thoughts will naturally tend towards atrocious 
 crimes, and the more shocking cases of human 
 depravity, which have either fallen within our 
 own experience and recollection, or of which we 
 have heard from others. And truly, these its 
 practical and palpable forms, in which the opera- 
 tion of " sin" meets us, are its worst influences, 
 o 3 
 
198 LECTURE VII. 
 
 and those most obviously dangerous in the eyes 
 of society. Yet let us understand, that it is not, 
 cannot be, for any sum, or number of atrocious 
 crimes actually committed, that the world in 
 mass is called " wicked" (as it is) either in Scrip- 
 ture, or by the good and wise. It would be 
 treating the virtuous and the vicious just alike, 
 to pronounce judgment so ! 
 
 The *' wickedness" for which the world stands 
 condemned has a much earlier and deeper root. 
 We shall discover it in that ma7it of principle^ by 
 which the rebellious will of the natural man 
 rejects the things of the Spirit of God; by 
 which it passes over the thought of " heaven," 
 and of an " incorruptible treasure" only, as 
 vanity and " foolishness :" by which (again) per- 
 sons that are long come to ripeness of under- 
 standing, know not whose they are, nor whom 
 they serve ; and (of course) know not how they 
 should think of their fellow-servants, and behave 
 to them, during their passage and time of trust. 
 What wonder, therefore, is it, if they begin to 
 Lukcxii. smite these, and evil entreat them ; and to cat 
 and drink, and to be drunken ? 
 
 Let the charge be denied, if it be not strictly 
 true : but is it not thus — that men, even Chris- 
 tian men, take up the world in a spirit of conten- 
 tion, as if all lay there ? as if it were a man's 
 sole business to serve and provide for his own in- 
 terest ; and (for this end) to overtake, or outstrip 
 
 45 
 
LECTURE VII. 199 
 
 his neiglibours ; and as \Uie only were the person 
 to be pitied or despised, who is quietest, or 
 poorest, or (in whatever manner it may so hap- 
 pen) hindmost in the race ? If it be thus, I 
 think it is quite clear, that all such persons will 
 serve " the world" Jirst, at any rate. Whether 
 they will serve God afterwards, or in what mea- 
 sure they will serve him, will depend much upon 
 circumstances ; as, " whether they can ;" or, " it 
 " be quite convenient ;" or considered " respect- 
 " able" so to do. 
 
 And all these things they will do — wherefore? 
 Because they do not think of God, nor of Him, 
 ivhom God hath sent to reclaim and to deliver 
 them ! As was said before, they know not whose 
 they are, nor whom they serve. Men bear the 
 image and superscription of the King of kings 
 written in broad and legible characters upon all 
 the powers of their body and mind, and yet 
 will not acknowledge him. They show it, in 
 the cleverness of their heads, and in the skill of 
 their hands ; in the dignity of their upright atti- 
 tude ; in the strength of their manhood; in the 
 beauty of their understanding; in the music of 
 their tongue; in the thousand gifts and graces, 
 that carry honour in the sight of their fellows ; 
 and yet they will not glorify God, the Giver of 
 all, either in their body or in their spirit ; they cf. i Cor. 
 
 ^ -r^' • vi.20. and 
 
 Will not accept Christ, as a King, to reign ot;^r nike xix. 
 them I 
 
 o 4 
 
200 LECTURE VII. 
 
 Now, even to omit nieution, for a moment, of 
 the greatest and worst oft'ence that is in this dis- 
 position ; (1 mean its entire vvrongness towards 
 the Almighty liimself;) let it he considered, (un- 
 der the subordinate case only,) how absolutely 
 impossible it is with such a disposition to behave 
 in any thing like a right manner towards our 
 
 SeeLect. felloiu-c.reatures: how certain it is, that all the 
 
 viii. I. §. ly 
 
 §•2. pious and tender hearted must condemn it ! 
 
 And indeed, if such temper were allowable ; if 
 the want of charity, of justice, and of mercy to- 
 wards those around us, or beneath us, could be 
 thought even eoccusahle ; what comfort and satis- 
 faction could such a state of things as this world 
 offers afford to the " poor and simple ?" or how 
 could thei/j thinking for themselves, or how 
 could others, thinking for them, ever heartily 
 agree to God's "justice ?" 
 
 Yet such (we think) as has been described, 
 the world is, without Christian love ! not des- 
 titute of a certain face of wisdom and of virtue; 
 (nay, and that a very comely face, if it be but 
 seen from a favourable point;) but far removed 
 from the clear sight of enduring truth and good- 
 iJoimiv. ness ; not rightly knowing even its own bre- 
 thren, whom it hath seen ; much less God, 
 whom it hath not seen. 
 
 We have to judge, every man for himself, 
 whether this sort of disposition is to be found in 
 the world, or not. Only let it be remembered, 
 
LECTURE VII. 201 
 
 that in whatever proportion his found, in the same 
 does it show forth its own condemnation, and 
 the want of something further. If this be bad, 
 therefore, as a state of things, must we not desire 
 and seek a better P Can this satisfy the spirit of 
 a man, even when he thinks of ??ien alone ? How 
 much less, when he comes to consider " sin," 
 with reference, not to 7na?i, as he is injured, but 
 to God, as he is offended by it ? 
 
 We must, then, seek a better " rule and law 
 " of life" than any that is to be found without the 
 Gospel : not from any conceit of over-much 
 righteousness, or any wish to be thought holier 
 than others ; but from an honest and simple dis- 
 cerning between " right" and " wrong," between 
 " good" and " evil." I say, not in overstrained 
 conceit, or in any want of charity; because the 
 world, which stands condemned in Scripture 
 as lying in wickedness, is elsewhere in the same i John v. 
 Scripture spoken of with the tenderest regard : as 
 when our Saviour said, / came not to judge Me John xU. 
 world, but to save the world. He that saves, 
 loves. And again ; God so loved the world, that Johniii. 
 he gave his only begotten Son, that ivhosoever be- 
 lieveth in hiin should 7iot perish, but have ever- 
 lasting life. What, therefore, is God's work, and 
 the object of his regard, it is not for us to pre- 
 sume to set at nought rashly, or lightly to con- 
 demn. But if there be one rule and way of living, 
 one aim and understanding, to be noted, for the 
 
1 (or. vii. 
 31. 
 
 202 LECTURE VII. 
 
 condemnation of which tlierc is both plain au- 
 thority and reason ; and (at the same time) 
 there be found another^ by which an easy door 
 is opened into the way of using this same world 
 as not abusing it ; will not they, who understand 
 their calhng and condition here most eft'ectually, 
 do well, to cast away the wrong rule, and cleave 
 to the right one ? 
 
 JVIiich rule (I demand that it be fairly con- 
 sidered) must really meet, most fully and con- 
 sistently, the necessities and aspirations of reflect- 
 ing man ? Suppose him to follow up his estimate, 
 as just represented, with the question ; " Then, if 
 " these things be so, as I perceive they are, with 
 ef. 1 Cor. " so many of my fellow-creatures, who made me 
 
 iv. 7. 
 
 '•'■ to differ from another ? or what have I that 
 " I did not receive ?" Aye, who indeed ! Time 
 was, when not only such worldly spirits as those 
 of which we have been speaking, but the very 
 worst offenders that have ever stood condemned 
 by human justice, were no worse than our- 
 selves '^ ! when they came naked from their 
 
 ^ " It was not an extravagance of humility, therefore, I 
 " should think, but a sound calculation, or a natural feeling, 
 " which once made a distinguished moralist, when he saw one 
 " of his fellow-creatures under the extreme sentence of law, 
 *' express his thankfulness, that he had escaped the fall and 
 " fate to which he was perhaps in himself as liable as the 
 " guilty suflFercr." p. 13. Jssize Sermon, preached before the 
 University uf Oxford, March 6, 1817. % John Davison, M. A. 
 Fellow of Oriel College. 
 
 I take 
 
LECTURE VII. 203 
 
 mothers' womb, with only the furniture of na- 
 tural hearts and human passions ! The root of 
 all their guilt was in them then : there must 
 have been a root : crime could not have flourished 
 to its height, without a stock whereon temptation 
 might fasten : and was not the same root in us 
 also ? was it not as much obnoxious to divine 
 displeasure ; as much a barrier from his pre- 
 scnce, who is of purer eyes than to behold evil, in Habak. 
 our own case, as in theirs ? 
 
 Let the sufficiency, the indispensable ne- 
 cessity of holy Scripture, " as a store of means 
 " adapted to the wants of an individual human 
 " being," be brought in sobriety to the test of 
 thoughts like these. Various restraints may 
 have, instrumentally, preserved the Christian, 
 who (at any given moment) stands upright in 
 his calling, from the overt act of transgression 
 among men. But, to say nothing of all sins of 
 " infirmity ;" all intermediate deviations from 
 holiness, which must in the very best man's 
 case have intervened between the season of his 
 birth and that of his matured reflection ; we 
 must account, somehow or other, for the re- 
 moval (if it be removed) of this original unclean- 
 ness in the sight of God. 
 
 It is here, that Christianity ^o fully, so espe- 
 
 I take this opportunity of acknowledging with humble de- 
 light, several approximations of thought between this Sermon 
 and the present Lecture. 
 
201 LECTURE Vll. 
 
 dally meets, to restore and comfort us. It is here^ 
 when we have sought in vain amongst all human 
 
 Psai. IV. 6. systems with the inquiry, IVho will show us any 
 good, in this resjiect ? that the Lord lifts up 
 the light of his countenance upon us, and gives 
 us peace. Here it is, when (as it were) our 
 
 Cf. Psalm nursing fathers and mothers — the schools of the 
 philosophy of this world — have forsaken us, that 
 the Lord taketh us up. 
 
 Man did not want, before the Gospel, in- 
 genious and plausible theories of virtue, nor sub- 
 
 Cf. Lectr. tie analyses of the powers of the mind, as far as 
 the investigations of mere science can extend : 
 but he failed in application of the knowledge 
 which he possessed, from want of a thorough 
 discerning measure of his own true natural spirit . 
 He needed a clew to unravel this ; a standard to 
 settle and enforce moral obedience ; he needed 
 to know lumself, in relation to his Maker. These 
 master-lights the Gospel effectually supplies. 
 Man is revealed, " alienated from God, by the 
 ^^ waywardness of a corrupt and rebellious spi- 
 
 2 Cor. V. " rit ;" God is revealed, in Christ reconciling 
 the world unto himself, through the ordeal of 
 
 Cf. Lect. ii. a moral and spiritual ^^rohd^iion. The " standard" 
 of conduct, which was needed, is supplied also; 
 the standard of" individual responsibility at the 
 " bar of a future and unerringjudgment." And a 
 just view of man, in relation to his fellow-crea- 
 
 2Cor. V. tures, follows together; because we thus judge. 
 
LECTURE VII. 205 
 
 that if one died for all, then were all dead : and 
 that he died for all, that they which live should 
 not henceforth live unto themselves, but unto him 
 which died for them, and rose again. 
 
 To me it seems, that, to a thoughtful person, 
 born, by God's blessing, in a country where the 
 hght of the Gospel is not hid ; day unto day 
 should utter speech, and night unto night show 
 the certainty of the word which Christ hath 
 spoken, and which hath been spoken concerning 
 Christ. Such a one communeth with his own Ps.iv. 4. 
 heart what all that mystery of wickedness may 
 be, of which be both feels the elements existing 
 within himself, inwardly ; and the e^ect prevail- 
 ing all around him, outwardly. And no answer 
 can satisfy his questionings ; no answer speaks 
 in a voice or manner worthy of reasonable ac- 
 ceptation, except the saying; that by one man jiom. v. 12. 
 sill entered into the world, and death by sin ; and 
 so death passed upon all men, for that all have 
 sifined. He accepts this answer, because it is, at 
 least, no matter of doubt or disputation, that sin 
 and death are in the world ; and it is a truth, to 
 be declared again and again, as of the very ut- 
 most importance to man's welfare, that the heart 
 which does not acknowledge, in humility, its 
 own natural propensity to wrong, can have no 
 true knowledge of itself, nor (as yet) any just 
 perception of the most ordinary workings of ex- 
 perience. 
 
■206 LECTURE VII. 
 
 With tliis co?ivtcti(m, tlicn, of sin, in the 
 first instance, testifying of the need oi one that 
 niit]jht restore all things, let the muakened spirit 
 come and stand before the cross of Christ. 
 May not two voices, as it were, be heard from 
 thence speaking continually ? on the side of 
 Lament, i. su^'erhig, a mournful challenge ; Is it nothing to 
 you, all ye that pass by ? behold, and see if there 
 be any sorroiv like unto my sorrow, which is done 
 unto me, wherewith the Lord hath afflicted 7ne in 
 the day of his fierce anger : on the side of vic- 
 .Toimxix. tory, a triumphant strain; It is finished; — the 
 cf.xvii. 1. work, which manifold oflences had made it need- 
 Matt, ix. 2. ful to do : but be of good cheer now ; thy sins 
 are forgiven thee! And the refreshed s])irit then 
 departs, accordingly ; no longer believing only 
 upon trust, because of any man's saying ; but 
 cf.Johniv. because it has itself heard, and knows, that it 
 has indeed found the Christ, the Saviour of the 
 world. 
 
 Observe, as we proceed, how the love of 
 God — that first, and best, and universal, and 
 enduring principle of action, thus arises natu- 
 rally, ?ind. with understanding; not from the pert 
 appetency of a disproportionate and unholy fa- 
 miliarity ; but from a sincere sense of conscious 
 obligation, springing out of the fountain of deep 
 humility. 
 
 Take another step, and contemplate the Re- 
 deemer rising from the grave, in victory. Is 
 
LECTURE VII. 207 
 
 not this, and the conchision it involves, conge- 
 nial to the wants and wishes of man ? I forbear 
 to dwell upon a point so clear. But let it not be 
 overlooked, that a higher calling, thus laid open 
 and made sure before him, brings to the believer, 
 with it, higher views and stricter obligations. 
 The Almighty has neither depressed the ivork q/'<fohyi.3. 
 his own hands in capriciousness ; nor exalted 
 him again to any just pretence for pride. No : 
 the Christian, with the hope of glory thus surely 
 made his own, will now set about his proper 
 work, as a thing in natural order; even the work 
 of following the steps of his blessed Master, in a 
 life of personal holiness, and of active good-will 
 (in his degree) towards his Christian brethren, cf. Lect. 
 
 Observe, again, how thus the second great 75—6. 
 commandment hangs itself inseparably upon the 
 first ; what is the harmony, order, and propor- 
 tion between the love of God and the love of 
 our neighbour. 
 
 Observe another thing ; how clearly, now, the 
 exhortation given at " baptism" to his sureties 
 comes round upon the believer himself with a 
 full and perfect understanding; viz. "that Bap- office for 
 
 P . Baptism. 
 
 " tism doth represent unto us our profession ; Exhom- 
 
 " which is, to follow the example of our Saviour 
 
 " Christ, and to be made like unto him ; that as 
 
 " he died and rose again for us, so should we Cf.Rom.v 
 
 " who are baptized die from sin, and rise again 
 
 " unto righteousness." O beautiful and most 
 
208 LECTURE VII. 
 
 affecting watchfulness of our parent Church; by 
 which (as now we come to perceive) she piously 
 took care to place us in the arms of God's mercy 
 and of Christ's atonement, even long before we 
 ourselves could have the knowledge who was ac- 
 cepting^ or ivho restoring us ! And shall we now 
 say coldly, that she frustrated or made of none 
 effect the grace of God, because we see that so 
 many have refused the health whereunto they 
 were reclaimed ? Forbid it faith, and hope, and 
 charity ! 
 
 But to proceed. Suppose a case to have ad- 
 vanced thus far: is this all that is wanting unto 
 man? and does Christian doctrine leave us here? 
 — God forbid! for who should then walk stedfast 
 unto the end, through all the weaknesses of his 
 own purpose, or through the unkindness and 
 resistance of the world I — No: we have not been 
 thus far tempted by promises, only- to find our- 
 selves flattered and betrayed, as difficulties might 
 increase around us. We serve one who knew us 
 
 cf. Joiin better; who, as he loved his own in the beginning, 
 so loveth them unto the end; and has not left us 
 
 Id.xiv.i8. comfortless. The Spirit helpeth our infirmities; 
 
 Rom. viii. and we know, that all things ivork together for 
 good to them that love God, to them who are the 
 called according to his purpose ; even that pur- 
 pose, I believe, by which a merciful Creator de- 
 sireth not the death of any of his creatures, but 
 that all should come to everlasting life. Add to 
 
 26. 28. 
 
LECTURE VII. 209 
 
 this, the doctrine (with its inferences) of Christ's 
 intercession ; and the necessities and aspirations 
 of man are satisfied. It is no just objection, to 
 affirm, that " there is much more which we might 
 " have, and have not ;" the question is, " What 
 " do we want more ^ ?" 
 
 Let it be noticed, again, how every thing thus 
 advances in perfect "order." Let it be observed, 
 how we are thus able to perceive ourselves com- 
 manded to watch and pray ; to seek out o/' the Mixtth.xw. 
 book of the Lord, and read; to take the whole i\. 
 armour of the Spirit ; not arbitrarily, and as by i6. 
 a task-master \ but as by ?i friend, whom wei|.'"^^' ' 
 now distinctly feel to be a friend ; whose coun- 
 sels we can now ourselves discover to be justi- Cf. Ps. i. 4. 
 
 andcxxxix. 
 ned . throughout. 
 
 And, if we be grateful, I think we shall not 
 fail to notice, and to reverence with a correspond- 
 ing and proportionate affection, that consistency 
 of love and tenderness, with which our Church 
 
 ^ I have assumed, as a point not to be disputed, that the 
 individual Avants of man, proper to be considered in a ques- 
 tion of the present nature, are those of the spirit only, and 
 not the necessities of the body. It must be admitted, fur- 
 ther, that the foregoing estimate has been made only from 
 contemplation of the remedies provided for such. But surely, 
 the Creator knovrs best the complete frame of his ovpn crea- 
 ture, and has provided for him accordingly ! And it has been 
 the whole purpose of these Lectures to exemplify this ; to 
 show, how he has condescended, in the volume of holy Writ, 
 to reveal to man what his wants are; to discover him, as lie 
 is, unto himself, in order to bring him to happiness. 
 P 
 
210 LECTURE VII. 
 
 (still following, in desire, the model of His pro- 
 gressive care, under whose name she claims au- 
 thority) invites us to come for rest and refresh- 
 sce the mcnt of our souls to the Lord's holy table, as to 
 
 manner in . , /. t mi i i i 
 
 which this a special means of grace. 1 will not here speak 
 treSby of the holy Sacrament, as that most necessary 
 Ecder'po- means, which it surely is, of mere outward unity, 
 0'7^°**^' but looking to our express object, to the "wants 
 " and the desires only of an individual heart," I 
 say, Let us value the Eucharist, honestly, by 
 that test. Does it suit our necessity and our de- 
 sire, or does it not ; that, as pilgrims through a 
 world like this, we may find such access to a liv- 
 er. John ir. ing well, from whence our spirits may be filled 
 Ps! ixxxiv. with consolation ? What a bond, then, of some- 
 thing more than outward unity; — oi real and es- 
 sential fellowship; where many pilgrims meet 
 together; and all, to eat the same spiritual meat, 
 and drink the same spiritual drink ; even of the 
 '., same spiritual Rock, that still folloivs us, and 
 which Rock is Christ ! What if there be intru- 
 ders here, again, as there were sensualists and 
 sluggards before ? I cannot trace from that the 
 insufficiency of the ordinance, as a channel of 
 personal blessing unto sanctification ! 
 
 A question remains; " Is all this reasojiable ?" 
 To which the fair answer turns upon a single 
 and very simple point; viz. whether the con- 
 dition thus described, and the positive applica- 
 tion to it of the remedies thus maintained to be 
 
 1 Cor. X. 
 4. 
 
LECTURE VII. 211 
 
 at once suitable and adequate, is conformable^ or 
 contradictory, to rational experience. 
 
 Now, I admit that the solution o^ this problem 
 must, in some degree, be partial : for it must 
 come, in the first instance, from a believer', and 
 next, from the believer of a particular creed. 
 But such a one (as we have seen, and know) is Lect. iv. p. 
 no less a subject of "experience," than his scep- 
 tical or dissentient fellow-creature. If, there- 
 fore, it but agree with his sense of man, and 
 man's condition ; if it but speak knowledge, and 
 hope, and consolation to him ; if he be sure, that ^ 
 God is good, and that they who wilfully reject 
 tlie Gospel will out of their own mouths be con- 
 demned ; (since they refuse an interpretation of 
 things, and a provision, which might satisfy any 
 man ;) if, moreover, he himself be evidently no 
 madnian, no enthusiast, no hypocrite ; if, by 
 virtue of this hope within him, he be found dis- 
 creet and humble, prudent and temperate, chaste 
 and pious, patient and charitable ; if he be one, 
 who understands all other knowledge as well as 
 they do, who believe not ; if he be an upright 
 ruler or a tender father, a dutiful son or an af- 
 fectionate husband, a faithful servant or an equi- 
 table master ; — then I contend that all these 
 things, of which we have been speaking, are 
 "reasonable;" for they are found accepted by 
 the experience of a person — of whom who will 
 deny that he must be a reasonable man ? 
 p 2 
 
212 LECTURE VII. 
 
 Contrary to man's unassisted apprehension 
 such estimate of things undoubtedly is ; " pecu- 
 " liar" it undoubtedly is. We would not deny 
 or conceal that. Nay, it is the very security of 
 the whole case. If it were not so^ the Gospel 
 would neither materially diflfer from, nor be su- 
 perior to, other systems. " Holy Scripture" 
 would not meet human exigencies better than 
 they do. It would not satisfy all the thoughts 
 and wants of an " individual," as now we think 
 it does. We that are called to the faith and rule 
 iPet.u.9. of it should not deserve to be entitled a peculiar 
 people. It is the " peculiarity" joined to the 
 " reality ;" the adaptation of " mysteries" to our 
 familiar " senses ;" the union of " faith" with 
 "reason;" which make up, together, (under the 
 view that has been now taken,) the proof of its 
 
 DIVINE AUTHORITY. 
 
 In challenging attention, however, to the " rule 
 " and law of life" proposed to us in holy Scrip- 
 ture, as a law " sufficient for the wants and wishes 
 " of every individual person called unto obedi- 
 " ence to it;" I am aware, that this continuous 
 view of personal religion, by itself, does not fulfil 
 the variety of such a challenge, in all its prac- 
 tical forms. There are other views of this great 
 subject, which must be included, of a more de- 
 tached and partial character. It must present 
 itself to our conviction, as the true channel of 
 security — not only when we thus trace it from 
 
LECTURE VII. 213 
 
 its fountain through its Avhole course; but also, 
 in whatever point of its continuous progress the 
 uneasy spirit, weary of inferior hopes, may ap- 
 proach to the current of the river of life, and 
 demand its passage over. We must be prepared 
 to give. an answer to others, as well as to our- 
 selves ; for their reproof and correction ; for the 
 strengthening of them that stand, and the rais- 
 ing up of them that fall ; for the instruction in 
 righteousness of all. If the Gospel be the great 
 asylum open to all, it must be found open to all 
 conditions, and at all seasons. 
 
 And so we think it is. It might be difficult 
 to point out a diversity ; whether of moral habit, 
 or natural disposition ; whether of accidental 
 state, or artificial station ; whether of advance- 
 ment, or default in holiness ; for which a provi- 
 sion may not be discovered (by a serious and 
 sincere inquirer) in holy Writ. But I forbear 
 all special examinations of this sort; all refe- 
 rence, likewise, to the comprehensive nature of 
 the Gospel morality ; because the great per- 
 sonal doctrines of that revelation added and 
 applied to the facts, which the whole volume 
 of the Bible displays of human nature, seem to 
 involve a general understanding, which may best 
 solve all particulars for itself. 
 
 I forbear also to dwell upon another very 
 striking feature, which might be depicted as of 
 very considerable force; the freedom of the Gos- 
 p3 
 
214 LECTURE VII. 
 
 pel. That "law of libertv," wliicli it leaves to its 
 disciples, in all lesser })articulars, after it has 
 once established its dominion in the heart, by 
 
 cf.John convincing believers of sin, and righteousness, 
 and judgment, is something, which the condition 
 
 cf. Lect. vi. of the world obviously requires, yet which no 
 human authority would dare to give. 
 
 Before, however, we close the consideration of 
 those features whereby the Gospel is commended 
 to our consciences, as a sufficient provision for 
 the individual; there is one, which perhaps ought 
 not to be passed over in silence : namely, that 
 indulgence v^\\\q\\ it certainly shows (consistently 
 
 Lect. vi. II. with all that has been heretofore affirmed con- 
 cerning its sense of "justice)" to sincere " re- 
 '■^ pentance^'' whenever offered. 
 
 It cannot but be felt, that the enunciations of 
 Scripture are so conveyed, with regard to this 
 point, as in none, not even the extremest case 
 of a " death-bed" repentance, positively to ex- 
 clude all hope to the awakened sinner. Bold, at 
 least, should we pronounce that human hand to 
 be, which would dare to close the gates of mercy, 
 even at the very last! At the same time, so 
 manifest is it, how painful, how severe a trial of 
 disinterested hope and universal charity, this ex- 
 tremity of mercy must bring with it, (I mean, 
 to children that have feared their Maker, and 
 endeavoured, through their whole probation, to 
 love and serve him with all diligence and dutiful 
 
 §.1 
 
LECTURE VII. 215 
 
 desire,) that there seems especial care taken to 
 forewarn us of the error of an envious temper on 
 such ground, by representing it in several of the 
 most unamiable portraits which the Gospel ex- 
 hibits. Let it be enough to advert to the be- 
 haviour of the elder brother, in the parable of Luke xv. 
 the "Prodigal Son." And, in truth, when any 
 Christian may presume to hope, that he himself 
 is surel}' moving in the way to glory, is it not 
 an envious and an offensive thing, to grudge an 
 entrance, even to the guiltiest penitent, into a 
 happiness that is more than plentiful for all ? 
 
 Now, it is easy to see the force, the fitness, 
 the necessity, of giving room in our Lord's own 
 records J to such representations, as may provide 
 even for the very last emergency. But, when we 
 acknowledge this, let it be borne in mind what is 
 the lawful '^ use" of such intrusted treasure. It 
 is not, that all and every one of the examples of 
 Scripture are to be applied in every case, wherever 
 they may be forced or fancied to apply. If (for 
 instance) by God's mercy there be found record- 
 ed, in a book intended to be profitable for in- 
 struction in all righteousness, a case like that of 
 the "penitent thief;" — still, to apply this gene- Luke xxiii. 
 rally, or rashly, is most unscriptural, and most' ~* 
 dangerous. Most unbecoming and unreasonable 
 the want of a due discrimination is, where such 
 7'are picture is only loosely quoted and referred 
 to as a pattern of mercy ; but still more extra va- 
 P 4 
 
216 LECTURE VII. 
 
 gant, when it is advanced to support a precon- 
 ceived opinion, of the inefficiency of good works, 
 in contributing towards the end of " salvation !" 
 To reason thus is not our tvisdom; nor is this 
 the " fulness" of Scripture. In rushing upon our 
 very last resources to meet what is no more than 
 a common demand, we expend, ruinously, upon 
 ordinary cases, what the Spirit of truth has pro- 
 videntially supplied only for otherwise hopeless 
 emergencies. Hence, we naturally bring our ma- 
 terials into discredit, in several ways. The best 
 general way of teaching and interpreting is still 
 the natural one. Let extreme cases be reserved 
 in store for extreme demands. It is only so that 
 Scripture does meet the predicament o^ every in- 
 dividual. It is 6*0, that we shall best demonstrate 
 this ; best satisfy our own hearts ; least offend, 
 and most silence, gainsayers ; and most effiectu- 
 ally restore the penitent. I am persuaded the in- 
 Lcci. vi. II. ference is true, that with such discretion the 
 Apostles taught. I would that indeed we 
 aimed at neither less nor more, than to shape the 
 workings of our zeal by the model of holy Writ 
 itself! 
 
 Another Lecture will maintain the excellence 
 of Scripture, as a guide " amidst the world's in- 
 " tercourse;" and the design of the whole will be 
 completed. 
 
 §.3. 
 
LECTURE VIII. 
 
 Romans xii. 5. 
 
 So we, being many, are one body in Qirist, and every one 
 members one of another. 
 
 JL HE object pursued through the preceding 
 course of Lectures has been, " to assert the di- 
 " vine authority of holy Scripture from its adap- 
 *^ tation to the real state of human nature." 
 
 Notwithstanding all that has been said and 
 written, in its behalf, with such various excel- 
 lence and power, and all that is professed and 
 confidently maintained by champions of every 
 denomination ; it is nevertheless most certain, 
 that many appearances are exhibited, among the 
 subjects of the Christian covenant, concerning 
 which it were mere deceiving of ourselves not to 
 acknowledge, that they show most unfavourably 
 for its cause. There are many aspects of life 
 around us, from which it must in fairness be al- 
 lowed to be no unnatural first impression ; — ei- 
 ther, that holy Scripture is not that word of 
 power, which we proclaim it to be ; or else, that 
 man, as he now lives in the world, can never be 
 the person meant to be influenced by it. Whence 
 
218 LECTURE VIII. 
 
 it would seem, as though, after all, " truth" and 
 the real "rule of life" were things ye/ to be settled: 
 the acceptance, meanwhile, as such, of " holy 
 "Scripture" in particular, being a matter of mere 
 habit or courtesy; and the curtailment or rejec- 
 tion of it one of indifference and free choice. 
 Practical disobedience, partial contentions, pre- 
 sumptuous questionings, have so staggered the 
 belief, perplexed the reason, or seduced the 
 hearts of many ; that to acquiesce unequivo- 
 cally and unreservedly in the faith, as we have 
 learned and been assured of it, is to run great 
 hazard of encountering the reproach of " prc- 
 " judice" or " weakness." 
 
 Nevertheless, it is a weakness wherein lies our 
 
 Lect.i. p. strength. And accordingly, it was taken as a 
 foundation, and enforced by some familiar ap- 
 
 ihid. p. 11, peals to plain reason, — that a simple and implicit 
 faith in the divine word is not only permissible, 
 but necessary ; the judgment, moreover, of a 
 true ivisdom — since in the volume proposed to 
 our acceptance may be found such consolatory 
 evidence of its own exceeding truth, in the re- 
 spect of its adaptation to our necessities, as, once 
 perceived, will afterwards almost constrain the 
 obedient spirit to continue in the faith. 
 
 In proceeding to exemplify this position, it 
 appeared advisable to begin with establishing a 
 fit pi^eparation of the heart for the simple recep- 
 tion of the truth recommended. The present 
 
LECTURE VIII. 219 
 
 method of divine appeal to us was considered, Lect. ii. 
 and a view taken of our condition, as subjects of 
 a dispensation of the Sjnrit. To this general Lect. iii. 
 statement were annexed certain detached consi- 
 derations, calculated to account for appearances 
 of rebelhon and unfaithfulness, under a covenant 
 so holy ; to reconcile the heart to the painful 
 sight of them ; and to give answer to some in- 
 ward perplexities concerning holy Writ itself, 
 which might, and may, very possibly, disturb 
 the meditations of the faithful. 
 
 We were then prepared to enter on the view 
 proposed of the sacred volume; under which, its 
 conformity with the existing state of human na-Lect. iv. 
 ture was first asserted in general, and then e.z'- Lect. v. 
 empl'ijied in detail. A further argument of the 
 divine intention, that no method should be left 
 untried to bring reasonable creatures back into 
 obedience, was founded on the proportion from Lect. vi. 
 time to time observable in the character and 
 manner of successive agents, who have ministered 
 to that effect. 
 
 Though not an overwhehning, it was yet no Cf. Lect. v 
 favowahle picture of ourselves which was thus tion. 
 presented. Wherefore, at its close, it became ex- 
 pedient to pause upon the question — of the suffi- 
 ciency and fitness of Scripture, so exhibited, to 
 our individual necessities and desires. This adap- Lect. vii. 
 tation it was attempted to trace in the last Lec- 
 ture. It only remains of the original intention, 
 
220 LECTURE VIII. 
 
 to illustrate the excellence of Scripture, as "a 
 " guide through the complex relations of social 
 " life." 
 
 In truth, however, not much is necessary here 
 to be added to previous considerations : because, 
 as was suggested, and as increased and still in- 
 creasing reflection will surely make manifest — 
 
 Lcct. vii. p. the sense of personal responsibility, before an 
 unerring judgment to come, will, to an enlight- 
 ened conscience communing with itself under a 
 spiritual dispensation, include the principles of 
 social duty. In fact, it is in this very point, 
 that the superiority of Scripture, as the rule and 
 law of social life, shines forth so transcendently. 
 While man, dazzled by the brilliancy of visible 
 and sensible effects, aims at the splendor of ge- 
 
 CLhcctAn. nera I improvements, and loves to attack co?it- 
 
 p./-,/ ,/ • ^-^^^^ aspects of error. Scripture lays the axe of 
 reformation to the 7'oot of evil, chasing it to 
 the hold where it lies hid in the individual spi- 
 rit. It plants the seed of renewal in that soil, 
 from which alone it can so spring, as to bear 
 fruit effectually, let it branch forth to what ex- 
 tent it may. All other legislation and reform, 
 however excellent in its own theory, cannot at 
 best be more than expedient, and partial in its 
 
 cf. Lcct. iv. operation. It may correct specific local abuses ; 
 
 83. ' "' but it wants the element of universal applicabi- 
 lity. It wants the jmnt from which to begin in 
 evcnj case alike. 
 
LECTURE VIII. 221 
 
 To proceed, however, to the consideration of 
 Scripture, as it bears upon questions of civil and 
 social life. 
 
 It appears often to be assumed, in vindijcating 
 men's free right to prescribe in such questions 
 for themselves, that the Gospel does not interfere 
 with civil ordinances, or dictate in the arrange- 
 ments of social policy. True. Christ's kingdom ^ohnxs'ui 
 is not of this world. — But it may be doubted, 
 whether all, as many as indulge such thought, 
 consider how far it is true, or why it is true. 
 
 It is not true, if the thought be so extended as 
 to involve an inference, that " religion and our 
 " civil relations are subjects separate and inde- 
 " pendent ;" that ^' religion" is a thing by itself; 
 a thing of times and seasons ; a sort of robe, only 
 to be worn in set and public places, or on high 
 and solemn days ; while much lower considera- 
 tions may suffice to define the rules of ordinary 
 conduct, in matters of mere human policy. The 
 acceptance and belief, and pervading influence of 
 the revealed will of God, ought to be traceable 
 through every sentiment and rule of a Christian 
 community, whether public or private. It need 
 not be obtruded with that jealous minuteness, 
 which seems to fear that nothing can be seen of 
 the Creator, or Redeemer, nothing referred to 
 the authority of either, without reiteration, in 
 express words, of those holy names, which too 
 freely to pronounce is rather profanation than 
 
222 LECTURE VIII. 
 
 reverence. But undoubtedly, a loftier principle 
 should be found master of all secondary wis- 
 dom; unquestionably, every single fiat of the 
 lesser should be found resolvable into a first in- 
 fluence of the greater; and be seen to claim 
 its strength by correspondence with that alone. 
 It is not true, therefore, that Christ's religion 
 does not interfere with even the most public of 
 our actions or concerns, if the affirmation be so 
 made, as to imply an entire line oi distinction be- 
 tween it and them. 
 
 But if it be understood, that, inasmuch as 
 the Gospel has already made a far better provi- 
 sion for all social^ by purifying to the very in- 
 most thought all individual excellence, there- 
 fore, it is silent upon topics, upon which it was 
 not necessary to speak ; — this is very true. 
 Though we believe that the wonderful acquaint- 
 ance with human nature displayed in holy 
 Scripture affords the surest treasure of wisdom 
 and of foresight in every question, of every kind ; 
 (through deduction from experimental facts of 
 every kind therein recorded for ensamples ;) 
 it must be allowed, that the Gospel does not 
 busily and imperatively interfere with the details 
 of human arrangement in matters purely civil. 
 Rom. xiii. While its code is not without specific precepts 
 iPet. ii. bearing upon such questions; it nevertheless 
 " seems certain, that very much is left therein to 
 the ministration of man's best assistant powers, 
 
LECTURE VIII. 223 
 
 subject to the test of a strict spiritual self-ex- 
 amination, under a sense of personal account- 
 ableness. It is congenial with the character- 
 istic manner of the Gospel, as a divine dispensa- cf. Lect. 
 tion, that it should do so. 68—70. 
 
 The question, therefore, " whether holy Scrip- n%*. ?!.' 
 " ture supplies a rule and law of life amidst the 
 " difficulties of public and economic questions on 
 " an extensive scale," may be dismissed, as one 
 answered by anticipation. It is not our purpose, 
 to unravel the abuses and perversities of man ; 
 or to combat, in detail, objections having their 
 foundation in abuse only ; but to unfold " the 
 " sufficiency of holy Scripture as an universal 
 " guide to such as will, in singleness of heart, 
 '' receive, and live by it." 
 
 It will be more consistent with this object, to 
 consider, what direction Scripture may supply to 
 the believer, (as he will be affected by the conduct 
 of others,) in certain cases of more familiar and 
 domestic occurrence ; under perplexities, which 
 break in more upon our privacy, or jar more 
 painfully upon the meditations of secret thought. 
 A few examples must suffice for illustration of 
 our general meaning. 
 
 Let us endeavour, then, to estimate impar- 
 tially the legitimate effects of two Christian 
 " principles," which shall be described. 
 
 I. The first is that resulting from the view of 
 social life, which appears to be conveyed through 
 
224 LECTURE Vlll. 
 
 the language of the text. 6b we, being many, are 
 one body in Christ, and every one members one of 
 another. 
 
 I speak, as in a Christian kingdom ; and look- 
 ing at such passage, as it may be connected 
 (in a practical sense only) with that affecting lan- 
 
 Ephcs. iv. guage of the same Apostle elsewhere ; There 
 is one body and one Spirit, even as ye are called 
 in one hope of your calling ; one Lord, one faith, 
 one baptism, one God and Father of all, who 
 is above all, and through all, and in you all. Let 
 the principle be called — the " sense of real bro- 
 " thcrhood;' made of force, as an obligatory prin- 
 ciple of active duty, by virtue of a real, though 
 mysterious union of all Christians with Christ, 
 
 Eph.iv. the head of all; and let the notion of it be 
 brought (to ascertain what practical meaning it 
 will bear) to the test of that language of our Sa- 
 
 Mattb.xxv. viour, in which he says, Inasmuch as ye have 
 done this, or that, unto one of the least of these 
 my brethren, ye have done it unto me ^. 
 
 ^ It is not to be denied, that all principles of " faith" may 
 be occasionally overpowered by the infirmities of nature j and 
 so may this. Yet, where faith is in its proper and healthful 
 operation, the Christian, with that sense of brotherhood, 
 which we intend, present to his mind, amidst the intercourse 
 of daily life, will no more dare to be unjust, or oppressive, or 
 malicious to another, than he would willingly injure or 
 oflfend the Head of all, in his own proper person. The posi- 
 tive, practical reality of this brotherhood of faith will have be- 
 come one of his familiar perceptions. He cannot account 
 for, or explain, either its extent, or the manner of its union. 
 
LECTURE VIII. 225 
 
 Now it is manifest, that the representation of 
 Christian brotherhood involved in the text de- 
 scribes a real, existing state of things, as far as re- 
 
 any more than he can solve any other " mystery." Why 
 should he ? or why need he? But he will become deeply sen- 
 sible of what importance to himself his behaviour towards 
 fellow-members of the same body is ; seeing that every 
 social action of a Christian is a subject of his Lord's pe- 
 culiar, personal interest ; and that therefore he must not 
 give offence to any brother wilfully, or by evil-doing, lest he 
 should even do wrong unto the Lord that bought him ! 
 
 Such representation may not at once be understood. It 
 requires much thought, and severe inward calculation of the 
 tenor of our spiritual calling. It assumes an actual, present 
 influence of a belief in the high doctrine of the communion 
 OF SAINTS ; and this is no easy point of faith to receive with 
 understanding: perhaps, because it is a doctrine not com- 
 monly interpreted as a rule of practice ; and therefore does 
 not so readily as others approve itself to the ** reason" in 
 respect of its mysterious bearings, until its living power has 
 been felt, in the operation by which it comes in contact with 
 the necessities of daily life. 
 
 Notwithstanding the length of this note, I cannot resist 
 the gratification of transcribing here (I hope, at once for its 
 illustration and support) the following passage from a volume 
 of Sermons lately published. The subject is — " The duty of 
 *' attending the sick i" on which the preacher having spoken, 
 continues thus : " It is not merely the poor sufferer, whose 
 " distresses have awakened our pity, who is now relieved ; 
 " but, strange and mysterious transfer ! it is Christ who re- 
 *' ceives the benefit, and Christ who vouchsafes to acknow- 
 " ledge it. Hear his own words," — And then, after having 
 quoted from St. Matthew the verses just referred to, he con- 
 cludes : " Whatever motives to deeds of pity, natural rea- 
 " son, or right feeling, as it is called, may suggest ; strong as 
 " they are, and many think that they are adequate to their 
 €1 
 
(Jf. Lect. 
 vii. p. 201 
 
 Lcct. V. 
 11. §.4. 
 
 22G LECTURE VIII. 
 
 latcs to the mere mitimrd hame of society. 7%26' 
 is what no person will deny ; in whatever mea- 
 sure he may withhold assent from the doctrinal 
 inferences which we draw from it. The words 
 evidently acknowledge a variety of talent and of 
 station, such as the community of real life ex- 
 hibits. And we think, that, by such acknow- 
 ledgment, the passage recognizes and justifies 
 a right use of any corresponding artificial dis- 
 tinctions^ which " experience" may have proved 
 to be the best preservatives of social order. But 
 what concerns us to inquire into now^ regards 
 its inward and effectual power; viz. how far 
 it affords to Christian brethren, of each several 
 degree, " a right estimate of themselves and of 
 " their neighbours ; and, consequently, a just 
 " rule and law of life in their passage through 
 " the world." 
 
 There was instanced, in a former Lecture, 
 what we conceive to be a partial case, best un- 
 derstood by reference to this estimate, having its 
 result in " charity^'' when we spoke concerning 
 the diversities of power and of talent among the 
 ministers of our own visible Church. Let the 
 view be extended now, to other, more general 
 branches of society. 
 
 " end, they all fall short of this. For this, we are indebted to 
 " Christianity alone ; to him who is the head of the body, in 
 " which all his members, that is, all sincere Christians, are 
 "joined in holy union." Sermons by W. H. Darnell, B. D. 
 Prebendary of Durham. London. 1816. Sernion xiv. p. 285. 
 
LECTURE VIII. 227 
 
 Let it be considered, then, what the world's 
 want, and consequent unhappiness, is, which 
 arises from this cause — " that brethren of a com- 
 " mon nature will not respect each other as they 
 " should ;" that they will not duly acknowledge 
 the instrumentality of «//, under divine wisdom, 
 towards accomplishing general good ; nor feel 
 the truth — that " not one single creature, re- 
 " deemed unto a common hope, is worthy to be 
 " trampled on, or despised.''' 
 
 I. <^. 1 . And first let us take an instance, where 
 such disorder arises from the want of consistent 
 humility ^n^ justice. 
 
 I will not here make appeal to acts of open 
 violence and palpable oppression, but consider 
 some of the consequences only of that disposi- 
 tion so very prevalent, which-— while it will 
 perhaps condemn the doctrine of man's " corrup- 
 " tion," carried to any height, as a vision of 
 enthusiasm, will yet coldly and systematically 
 behave to fellow-creatures upon the most po- 
 sitively implied calculation, that " all are profli- 
 " gate and worthless ;" only to be kept in order 
 by severity and terror ; or preserved in honesty, 
 only as they are removed out of the reach of 
 temptation. 
 
 i. To take a case that is continually present- 
 ing itself, and of which all, with common con- 
 sent, are ready to complain, as involving one of 
 life's greatest wearinesses ; let an estimate be 
 a 2 
 
228 LECTURE Vlll. 
 
 made, under our present thought, of the manner 
 in which so many Christian people discharge 
 the relative duties of " mastership," and " servi- 
 " tude." Is it not so, that want of principle 
 produces, on the one hand, a heartless and un- 
 thinking tyranny? such as cannot possibly re- 
 ceive (in ordinary cases) more than that corre- 
 sponding eye-service^ which alone it deserves : 
 and on the other, a degenerate and servile spirit 
 oifear 9 a fear, whose subjects, being suffered to 
 forget the surpassing value of the soul, and 
 being never made sensible of their own strict 
 equality in spiritual right, and consequent re- 
 sponsibility , with the rulers whom they serve in 
 matters temporal, are led to barter every better 
 principle of fidelity in exchange for mere in- 
 crease of worldly advantage, and freer personal 
 licence, in the seasons when their task of mecha- 
 nical duty is suspended ! 
 
 2. Again ; let consideration be directed to 
 the far too common manner in which the great 
 relations of " rich" and " poor" are mutually 
 fulfilled: in particular, to that painful sight, 
 which (it is to be feared) often checks the hand 
 of bounty ; " the acceptance of benefits followed 
 " by the grossest ingratitude." Yet, ivky does it 
 befal thus ? It is not to be thought, that the 
 whole blame lies exclusively at their door who 
 are the objects of benevolence. It is more pro- 
 bable, that unthankfulness thus comes to prevail. 
 
LECTURE Vni. 229 
 
 in such distressing measure, by reason that bene* 
 fits are so much more frequently conferred in 
 pride, than in affection and mecJaiess ! 
 
 Nor is it marvellous, that discontented tem- 
 pers, thus hardened through all want of love, 
 should lose sight of the true root of evils, under 
 whose shade they pine and starve ; and seek a cure 
 for them, through violent alteration of those 
 merely superficial inequalities, with which (to 
 the natural and careless discernment) they are 
 so palpably connected. It is not surprising, 
 that the real " equality" of men should be mis- 
 taken or mis-stated ; and the perfect consistency 
 oithis, with their unequal condition among the 
 perishable things of this life, overlooked or de- 
 nied. There is no Christian sense of " brother- 
 " hood" to be traced on either side, in all such 
 behaviour : and is it not likely that society be- 
 comes, in these points, what it is^ for want of 
 it? 
 
 I. §. 2. Let some evils next be noticed of 
 another class ; where the mischief arises from 
 defect oi sympathy and tender-heartedness. 
 
 Let it be considered, what need there is of 
 some fundamental corrective for all such things 
 as these; for the want of compassion so con- 
 tinually shown by minds powerful in intellect 
 for " intellectual feebleness" in others ; for the 
 harsh rejection and unmanly rudeness often ex- 
 hibited towards a " mere unpolished awkward- 
 a3 
 
<{. James 
 iii. 14—16, 
 
 230 LECTURE Vllt. 
 
 " ness," because it does not satisfy certain dic- 
 tations of politer " fashion ;" (which ruder out- 
 side may nevertheless conceal the most excellent 
 wisdom :) again, for every species of that so 
 genera] destitution of what I know not how to 
 make intelligible, except by the term of " fair- 
 " ness ;" under which we see so many grasping 
 always at the be&t of eve?y thing, yet never 
 willing to take their turn with the woj'st of any 
 thing ; as if this world had eiioiigh for all to take 
 the best to their own share ; and " forbearance" 
 were a quality fit only to be made advantage 
 of! All these must be familiar aspects of the 
 world's conduct ; who has not felt, or seen 
 them — sorrowfully? and why are they not re- 
 medied? — Because no remedy short of the true 
 spirit of Christian " brotherhood" is of power to 
 effect their reform. 
 
 But, let the Christian (of whatever degree) 
 only once by faith enter into the sense of his 
 " true membership in one common body," and 
 he will have a principle to guide him aright 
 through all relations of life. While the direct 
 consequence of /«A'e views of " equality" (that 
 is, of views addressed but to Jliictuating differ- 
 ences, and to things that will perish with the 
 using) is, to produce confusion and disorder, and 
 every evil work ; that of the true (i. e. views of 
 an equality in guilt originally, by natural cor- 
 rui)tion, and in all spiritual privileges and bene- 
 
LECTURE VIII, ^31 
 
 fits subsequently^ by virtue of Christ's reconcilia- 
 tion,) is the diffusion and liabitual exercise of 
 mutual respect, and love, and harmony. Under 
 such, the brother of low degree will rejoice in James i. 9, 
 that he is exalted to a noble hope : nor will he be 
 tempted to despise his present station, and to 
 covet higher things ; for he will have learnt 
 concerning that, his own, which he possesses 
 already, that it is itself sufficiently honourable, 
 by reason of its substantial utility to others, 
 and its joint fellowship in Christ. Again ; the 
 rich may surely rejoice at the same time in 
 that he is made low, to his own unspeakable 
 comfort ; in that he has been taught to see the 
 true value of riches, so as to trust in vanity 
 no longer. Sincere, social humility will thus be 
 formed within the higher, when they shall have 
 learned to respect all their brethren ; and a like 
 spirit in the lower, when they have thus appre- 
 hended, that to murmur and rebel is to wound 
 the very body of which themselves are members. 
 The man of " intellect" will no more scorn 
 a simple brother, whom Christ designs to ac- 
 knowledge ; and amidst fellowship of spirit, thus 
 appreciated, will be no such character as that of 
 mere politeness without principle ; since all who 
 join in the estimate will have adopted (neces- 
 sarily) the Apostle's precept. Be not conformed ^om.\\{.'2. 
 to this world. 
 
 Here, then, are legitimate influences of a 
 a4 
 
&2 LECTURE VIII. 
 
 Compare Christian (that is, a scriptural) principle, fitted to 
 reference to give a more healthful understanding of our social 
 1 Cor. vii. duties, and consequently to serve as a more coin- 
 "^ihiTiva.plete " rule and law of life," during our passage 
 ' ■ through a contentious world, than any which 
 unassisted reason has power to prescribe. 
 
 I. §. 3. Look at another comely branch of the 
 same stock, where an immense practical and 
 social evil is too apt to arise from a temper of 
 censoriousness^ or spiritual pride. 
 
 Undoubtedly, there is found too great a for- 
 wardness in some minds avowedly and abstract- 
 edly " religious," to look uncharitably upon 
 dispositions less spiritual than their own, (per- 
 haps, even to condemn in others what in reality 
 are necessary duties,) as such may sometimes 
 appear distorted through a peculiar medium. 
 Now, it is not in that visible ministry before re- 
 ferred to, and in the province of divine things 
 alone, that man has need of " charity" to under- 
 stand in fit proportion the " talents" of his fellow 
 men. But in all other departments, in like man- 
 ner, there is the same necessity for a similar 
 estimate. For a merciful and bounteous Father 
 has intrusted to his rational children great di- 
 versity in kind, as well as in degree, of means 
 subsidiary to reasonable happiness in this pre- 
 sent life. Various " gifts" are all at work, ad- 
 vancing more or less the great purposes of gene- 
 ral welfare — of a quality and habit widely sepa- 
 
LECTURE Vm. 233 
 
 rated from the habit of occupations exclusively 
 spiritual. And inasmuch as any gift lends aid 
 to innocent and lawful increase of man's com- 
 fort, in subserviency to his one great good ; we 
 think it surely permissible — nay, it is his diity, 
 that the Christian pay its fit respect to every 
 exertion, of which he himself enjoys the be- 
 nefit. 
 
 His principle of " brotherhood" will stand his 
 friend in this case also. Let him consult this — 
 he will not love to revile, or quarrel with a gift 
 or station really beneficial, merely because it 
 differs from his own in direction or character. 
 Happiest of all the brotherhood is he, that has 
 for his own portion the inestimable " talent" of 
 religious wisdom, and fervent piety ! whose espe- 
 cial field of exertion lies where his delight is 
 also — beside the altar of God ! His, surely, (if 
 he use it worthily,) is the highest of all gifts : let 
 it be his abundant consolation, to pursue the 
 hope of its proportionate reward ! 
 
 But happy is he too, and not to be condemned 
 or censured by a " brother" — who, being en- 
 dowed with excellence of another kind, shall 
 yield the fruit of that in simplicity and godly 2 Cor.i. 
 sincerity to the great stock of human welfare. 
 His reward also is in the hand of an all-wise cf. Psalm 
 
 Ixii 1 2 
 
 and righteous Judge ; and doubtless, in the day 
 of his appearing it shall be found equitably 
 measured and plentifully conferred ! Meanwhile, 
 
234 LECTURE VIII. 
 
 let him be honoured by his brethren according 
 to the good which he has done unto them ! 
 
 I would not have this language misinterpreted 
 into a spurious and indiscriminate easiness. No. 
 If a word be spoken, or even a thought con- 
 ceived, which may tend to dispense with per- 
 sonal religious obligation but to a single Chris- 
 tian, such thought must be conceived in igno^ 
 ranee, and such word is spoken to be repented 
 of! But an uniformity of spiritual advancement, 
 or a fixed and forced equality of devotion to 
 thoughts and things purely religious, neither 
 seems compatible with the diversity of powers 
 which make up the sum of social happiness, 
 nor does it appear that Scripture itself ei- 
 ther supposes or enjoins it. Yet (as was said) 
 there are, who would condemn too hastily 
 very many useful vocations ; it may be, some of 
 the " sciences" or " arts," (let us take these for an 
 example,) by which life is so much benefited, 
 ct. Isaiah Now, woc to thosc, whoevcr shall set " science" 
 ^' ' * in opposition to " truth," or make " knowledge" 
 minister to " evil !" It needs no proof, how they 
 break through their bond of fellowship, and their 
 allegiance to their Lord. But it is a shame to 
 piety, that '' knowledge" and " true religion" 
 should ever' be described as necessarily at va- 
 Lect.ir. p. riance! The temptation of "knowledge" has 
 been considered, and admitted to be very great; 
 yet is every gift of divini) goodness worthy to be 
 
LECTURE VIII. 235 
 
 esteemed in its right use, on every ground of 
 reason and of gratitude. I think, a practical 
 sense of Christian ^' brotherhood" may give us 
 this rule; that " he best answers the purpose of 
 " his calhng, (even though his caUing be a subor- 
 " dinate one,) who, in the great community of 
 " hfe, most dihgently cultivates Ai,y owt? talent, in 
 " the faith and fear of God ; and subscribes 
 " cheerfully among his brethren the best amount 
 " of that.'' And to exercise ourselves in this 
 manner according to the gifts vouchsafed to 
 each, and not to measure or despise a brother's 
 lawful occupation, is the best way to keep the 
 unity of social spirit in the bond of peace. 
 
 I. §. 4. I cannot forbear adverting to one heal- 
 ing effect more of this same spiritual estimate of 
 life; where the evil to be deprecated arises 
 either from prernature and too positive conclu- 
 sions, or from want of charitable interpreta- 
 tions. 
 
 It concerns a question upon which I would 
 thankfully forbear speaking, if silence on such a 
 point were honestly consistent with the propo- 
 sition now maintained : but to pass unnoticed 
 what is perhaps the very greatest of all social 
 perplexities, would not be honest : and I cannot 
 think that there is any point in which a master 
 principle is so much needed, in the intercourse of 
 life, to fix a right judgment ; not any point, 
 which must so painfully distract the conscien- 
 
236 LECTURE VIII. 
 
 tious member of a sound, yet not infallible. 
 Church communion, as the aspect of " religious 
 " dissent." 
 
 A double " unity" is broken here. What, 
 then, will be the operation of this principle of 
 " real brotherhood," first, *' in affording relief 
 " under such harrassing perplexity to the sincere 
 "conformist himself?" and next, *' in dis- 
 " posing him to judge fairly and charitably con- 
 " cerning those, his fellow-heirs in the same spi- 
 " ritual promises, who have chosen to remove 
 " their tents, and dwell apart from him ?" 
 
 Suspending, then, for the present, all other 
 claims of obedience to Church authority ; fore- 
 going all the rights and influence of posses- 
 sion and of power; and speaking only in popu- 
 lar terms, and on terms, in other respects, of 
 equality ; is it unreasonable to affirm, (where the 
 Gospel is received and acknowledged,) that " an 
 " established communion — of a constitution 
 " agreeable to Scripture, saving in doctrine, 
 *^ and neither corrupted by vain traditions nor 
 '^ overloaded with cumbrous ceremonies, has a 
 " title to adherence, simply from the fact that it 
 cf. Noteb. " is established^ of sufficient strength to set it 
 
 Lect. i. p. ... 
 
 16. " above all lesser objections i 
 
 If this be not unreasonable, then certainly 
 the first and clearest counsel of a sense of real 
 brotherhood (at least, to all as yet happily abid- 
 ing in the courts of their proper temple) will 
 
LECTURE VIII. 237 
 
 be — to reconcile them to a fixed spirit of dutiful 
 conformity. 
 
 For let the offence of " schism" be put to 
 trial, as a question of Christian fairness^ by a 
 very simple and familiar test. Is not he (in any 
 case) the person guilty of offence^ who, being 
 set to travel on a common journey, ^r6'^ gives a 
 brother needless (and not unreasonable) cause of 
 sorrow, w^here that brother has given none to 
 him? 
 
 Without apology, then, I presume to call it a 
 thing quite unreasonable — that adherence to the 
 outward bond of our own excellent communion 
 should, by itself, give cause of pain to the feel- 
 ings of any considerate person acknowledging 
 the mediation of Jesus Christ. Pain of the sort 
 I mean can only be caused justly by an appre- 
 hension of the soul's danger. " False doctrine," 
 in a visible church, is a legitimate cause of sepa- 
 ration : perhaps " that entire looseness and inde- 
 " finiteness of interpretation which would follow 
 " from the want of all prescribed forms of devo- 
 " tion, or articles of peace," may be another: but 
 I hardly know what else can be, unless it be " a 
 " form of government palpably and positively 
 " wwscriptural." There are, however, many who 
 think otherwise. Yet surely it is not imagin- 
 able — that any reflecting Christian can be really 
 disquieted for that brother's everlasting condi- 
 
-'38 LECTURE VIII. 
 
 tion, whomsoever he shall see walking faithfully 
 according to our creed and ordinances ! The 
 disciple of such a church, therefore, who essen- 
 tially regulates his life according to its terms ^ 
 gives no just offence, or cause of pain, to any 
 man, hy his religious conduct. 
 
 But how fares it in the other case? I be- 
 lieve it not to be possible for the dutiful and 
 conscientious Conformist to help feeling pain 
 and sorrow for every single separation from it; 
 even though he regard the seceder, personally, 
 with all respect and candour, and know his life 
 to be excellent and holy. If, withdrawing him- 
 ;Cor. xi. 4. self, he still can preach Jio other t/esus, whom 
 we have not preached ; if he have received no 
 other Spirit, which we have not received; no 
 other Gospel, which we have not accepted; — 
 there is a pang produced by the very act itself 
 o{ separation ; a blight fixed upon the heart's af- 
 fection, in consequence, w^hich charitable thought, 
 indeed, may prevent from drying up the foun- 
 tain of love, but nothing less than a re-union 
 can remove, as it ought to be removed. The se- 
 paratist, then, does cause grief to his brother; he 
 does inflict a wound. 
 
 To the conscientious spirit, therefore, of the 
 conformist, almost bewildered by conflicting tu- 
 mults of religious opinion, and more humbly con- 
 scious of the real imperfections of his own com- 
 
LECTURE VIII. 239 
 
 munion, than appears to be case with any others 
 among those who differ from him ; — the princi- 
 ple before us brings with confidence the con- 
 solatory testimony, that his " conformity is 
 " r'lghtr 
 
 Must he then condemn the brother who has 
 caused him pain, and all others under like pre- 
 dicament ? No : the principle which gave as- 
 surance before, will counsel charitable construc- 
 tion there. Be the guilt of " schism" what it 
 may in sight of him who judgeth it, it can not- 
 must not — be determined by such knowledge as 
 ours, that essential " brotherhood" is at an end 
 with any, who still make it evident by faith and 
 conversation that they hold communion in spirit 
 with the head, even Jesus Christ. 
 
 I fear, we are too much afraid to trust our- 
 selves with such interpretation of charity, lest 
 we should be charged with indifference, or un- 
 faithfulness to our own trust ; and our thoughts 
 take, rather, the channel of hostility, or our 
 lips the words of bitterness. Him that is not Mattb. xii. 
 
 • . 30. 
 
 with us, we pronounce against us, and are dis- 
 posed to rank him as an enemy. And so, per- 
 haps, in part, (the part that belongs to M«> world 
 only,) he may be. Yet we must see with a 
 wider view than that; else, how shall we receive ^^_^^^.^^^ 
 that other sentence. He that is not against us j^f^Ye^^poV 
 is on our part 9 Or what shall we think of the Book 5 §. 
 
 ' 68. or in 
 
 Apostle's judgment, even where he was reprov- J«"j"so»'s 
 
 p. 235. "' 
 
210 LECTURE VIII. 
 
 Phil. 1.18. ing an insincere opposition? Notwithstanding, 
 every way, ivhether in pretence, or in truth, 
 Christ is preached ; and I therein do rejoice, yea, 
 and will rejoice. 
 
 Cases like these offer perplexities — real and 
 sore perplexities — in our lives' intercourse ; so 
 great, as that they might well overpower any 
 imperfect outward judgment. He, however, who 
 will live by faith of a Christian "brotherhood," 
 and digest them deeply in his spirit, will be 
 
 Cf. Isaiah enabled to overpower them. Holy Scripture will 
 be a sure word always behind him. This will 
 tell him which is the straight way in this peril- 
 ous wilderness, when he shall turn to the 7'ight 
 hand, and when he shall turn to the left. 
 
 But it may be objected, that '^ all this is mere 
 " passiveness^' 
 
 And if humility of spirit and the love of peace 
 be passiveness, it surely is. But we do not 
 think the principle here recommended can de- 
 serve such name in any culpable sense, when it 
 is not possible to apprehend it rightly, so as to 
 be influenced by it, without feeling ourselves 
 bound by the closest ties to a life o'i exertion\ to 
 serve our brethren, and labour for their good, 
 with activity and cheerfulness. 
 
 Or it may be contended, that " the impres- 
 " sion which our reasoning would leave, calls on 
 " Christians to go much beyond the measure ot 
 " simplicity ; to lose sight of all distinction be- 
 
LECTURE VIII. 241 
 
 " tween the faithful and unfaithful, between the 
 
 " righteous and the wicked; or to hoiu down and 
 
 *^ lay their bodies as the s^round. and as the sti'eet. cf. isaiab 
 
 " to all that would go overT 
 
 But neither is this so. The "simplicity" of 
 Scripture is not simplicity of the imderstanding, i Cor. xiv. 
 but of the heart. It denies not the use of pru- 
 dent circumspection. If it did, Christ had not 
 said to his disciples. Be ye wise as serpe?its ; Matxh. x. 
 while he bade them, at the same time, to be as 
 harmless as doves. The Gospel would fain pro- cf. (e. g.) 
 
 . , . . , • 7 /• Rom. xvi. 
 
 vide us in every case with our security bejore-\i. 
 hand. It would have us be careful of our com- 
 pany. It would direct us, like the Wise Man, 
 to leave off contention^ before it be meddled with ; Prov. xvii. 
 to disallow — to renounce the principle of it — to 
 have nothing to do with it. Since, however, it 
 was to be foreseen, that none would perfectly 
 escape so many snares as are in the world by 
 such means alone ; it forbids not, that we quit \cor.y.y\. 
 
 13. 
 
 ourselves like men^ stedfast and courageous, orcf.fe.g.) 
 wise and merciful, when difficulties have en- E^h-'iv. 14. 
 compassed us. Not to flatter, however, it must 2Thess. n! 
 be acknowledged, that, after all, endurafice is the xiius i. y. 
 Christian's plainest way to conquest. He must }-^ '''°''"- 
 expect to bear his share, and very much beyond cf!^5cor. 
 his share, of burdens. But he will not therefore 2'Vf?^77f 3 
 be discouraged. Through this very pressure, he ^' •^' ^'^• 
 will come to perceive a beautiful and aft'ecting 
 R 
 
242 LECTURE VIII. 
 
 illustration of the very highest doctrine of his 
 religion. 
 
 For, review the course of human life, as it is 
 to be noted in its crookedness : how is it enabled 
 to proceed at all ? how comes it not to be verily 
 choked up, and stopped altogether ? Is it not, in 
 a great measure, because ihe good and wise sub- 
 mit to bear those burdens which the selfish re- 
 fuse to bear; and which must, otherwise, impede 
 the whole machine? It might be exemplified, in 
 plentiful instances, how this appears to be an or- 
 dinary permission of Providence. Nor was it 
 otherwise, — except as removed in infinite de- 
 gr'ee, — that He in whom was no sin died for the 
 
 cf. Rom. V. sins of all men ; the just for the unjust ! 
 
 iWt. iii. Such, then, we think, might be the work of 
 
 18 ... . 
 
 o?ie social principle, exclusively Christian, in 
 conducting a believer through the world's war- 
 fare. Is it to be denied, that such an outline, 
 worthily filled up in practical detail, (and I have 
 forborne all mention of specific precepts, as con- 
 sidering that any comprehensive Christian te7?i- 
 per implies its proper ornaments,) would give a 
 man much greater peace with his fellow men, 
 than any rule, merely of society, that can be 
 named, divested of the love of Christ ? 
 
 II. The power of this principle, however, 
 would be occuj)icd in weightier and graver mat- 
 ters ; in questions of a positively moral and reli- 
 
LECTURE VIII. 243 
 
 gious quality: an accompanying (and as it were 
 explanatory) one might still be wanted, to de- 
 cide in things indifferent. 
 
 And such a one is at hand ; much like the 
 other, and quite peculiar to holy Scripture : I 
 mean, that sense oi future responsibility which 
 the New Testament inculcates, in the special 
 point o{ personal example in all lesser things, be- 
 fore brethren for tuhom Christ died. i Cor. vHi, 
 
 But it is not necessary to dilate upon the ef- 
 fects of a subordinate principle, so strictly con- 
 genial with the other, of which we have been 
 speaking. To a mind contemplating society un- 
 der light and guidance of the greater, it will il- 
 lustrate and commend itself. 
 
 One thought only concerning it shall be sub- 
 joined, which may serve a twofold purpose. If 
 it should be objected, that " the free sense of 
 " brotherhood and real equality, already insisted 
 " upon, may tend to encourage too gredii freedom 
 " of behaviour, in the Christian's daily conduct, 
 " or any degrading tone of loose familiarity, cal- 
 " culated to throw down important fences in so- 
 " ciety ;" this collateral sense of the importance 
 of "example" may prove the most salutary of all 
 correctives, even in matters purely civil. 
 
 For it does not follow, while in spirit we re- 
 gard the very meanest of our brethren as strict 
 equals in the mercies of Christ, and as true 
 members of his body as ourselves, that we must 
 R 2 
 
244 LECTURE Vlll. 
 
 therefore overlook tlie sanctions, recognised and 
 allowed by holy Scripture, under which an artl- 
 ficlal Inequality has been adopted, — to the most 
 salutary ends, ^cve familiarity, as such, is not 
 kindness; nor is it the proper fruit of that af- 
 fection with which the Christian will love his 
 brethren. We may see most convincing evi- 
 dence of this in the world's ordinary familiarity. 
 What more common, there, than to perceive the 
 same person (under guidance of false principles) 
 at once haughty in demeanour, and condescend- 
 ing in vice? the tyrant over his inferiors in all 
 demands of outivard homage ; and yet, their 
 equal and exact associate in various acts of mora/ 
 degradation 9 A Christian sense of the importance 
 of example would not permit such inconsistency. 
 This would teach us, that to preserve the cha- 
 racter of our respective stations is of chief im- 
 portance in rendering those stations of their full 
 utility; — i\vc\i proportion and harmony cannot be 
 violated without injury, any more in things acci- 
 dental and indifferent, than in things vital and 
 permanent ; — that to become degraded is to be- 
 tray our trust, and (as far as respects our own 
 personal ability) to undo the very purpose of 
 that dircrsity of talents, which God has ordained, 
 and Christ accepted. It would teach us, that to 
 be good and effective stewards of the grace com- 
 mitted to us, (be its proportions what they may,) 
 we must be independent. I speak not of tliat 
 
LECTURE VIII. 245 
 
 self-sufficiency, in perishable means, which the 
 world so denominates; but of independence such 
 as that with which St. Paul appealed to the Co- 
 rinthians ; Receive us; lue have wronged no man, 2Cor.vn. 
 we have corrupted no man, we have defrauded no 
 man : of ijidependence, as it is alone to be found 
 perfectly, in the dignity of Christian obedience; 
 and in the exercise of that conduct, against cf.GsX.y. 
 which there is no law. 
 
 We have completed, then, the course of our 
 proposed inquiry, in such manner and measure 
 as time and abilities have permitted it to be 
 done. If it has been made in agreement with 
 divine truth, I am willing to hope it may not be 
 found without arguments of consolation ; and 
 that, to the believer, the '^ divine authority of 
 " holy Scripture" may stand thereby illustrated 
 and confirmed. 
 
 Be this, however, as it may; let it be thank- 
 fully and triumphantly remembered, in conclu- 
 sion ; — that such argument does not, after all, 
 even approach those bulwarks of the Christian 
 faith, by which it stands defended from the un- 
 believer. The " external evidences" of its divine 
 authority abide untouched, in their strength and 
 majesty. The glorious light of prophecy there 
 shines with undiminished brightness ; the mi- 
 racles which the Redeemer wrought there tes- 
 tify, that he indeed spoke his Father's words; the 
 
 SUFFERINGS AND BLOOD OF THE APOSTLES and 
 
246 LECTURE VIII. 
 
 MARTYRS bear attestation to the truth as hereto- 
 fore. Again : the " impossibihty of accounting 
 *^ honestly, whether for the doctrines or progress 
 " of Christianity, if its own record and preten- 
 
 cf.Loct.iv. " sions be not true;" the " inability to substitute 
 " any adequate rule of conduct in its stead ;" 
 these difficulties, and the like, remain in full 
 
 2 Pet. i. 16. force with the objector. Assuredly, we have not 
 followed cuniiingly devised fables altogether, 
 though we should have followed a defective ar- 
 gument now. These are points to be preserved 
 in grateful remembrance. 
 
 The reasons for attempting an illustration of 
 the great subject most interesting to us all, of a 
 quality and nature like the present, removed 
 from every pretension of adding luformatlon to 
 the store of theological knowledge, or of supply- 
 
 Lcct.i. pp. ing; any relish to the taste of the profound scholar, 
 
 10, 15, 22. ^ -^ 1 • , , • • 
 
 were represented in the beginning. 
 
 More, infinitely more, than ample satisfaction 
 in such an undertaking will it be, if those inten- 
 tions may be at all realized ! — if, while the more 
 honourable members of Christ's body, the de- 
 fenders of the Church mighty in learning, be 
 found watching and engaged upon their posts, 
 such view may minister to impartial thought and 
 personal scrutiny among far humbler brethren : 
 if it may bear witness to the spiritual workings 
 of the reflecting heart, in solitude : if (without 
 abating any of the real strictness of a pure and 
 
LECTURE VIII. 247 
 
 peculiar covenant) it may cheer the innocence of 
 social intercourse, — while it rejects the importu- 
 nate tyranny oi fashion, and the deceits of cri- 
 minal self-indulgence : if, without compromise of 
 essential faith, it may conduce to charity : if, 
 without breach of any vowed allegiance, it may 
 check the hasty adoption of too partial and exclu- 
 sive opinions: if, finally, it may prevail with any 
 to persevere in loving the truth and peace ; and 
 to bring that last, and best, and greatest argu- 
 ment to its support — the argument of good and 
 
 HOLY LIVES. 
 
 So shall the body best 7nake increase unto the Eph. iv. 16. 
 edifying of itself in love ; and wisdom be justified L'lke vii. 
 of all her children. 
 
 THE END. 
 
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