■;;%^ 
 
 'a 
 
 .5^ 
 
 ,.*r, >l 
 
®hco logical ^cmiuavjj, 
 
 PRINCETON, N. J. 
 
 No. Case 
 
 BR-45 .B3b 179 4- 
 
 A 
 
 Bampton lectures 
 
 
THE TRUTH, INSPIRATION, AUTHORITY, AND 
 END OF THE SCRIPTURES, 
 
 CONSIDERED AND DEFENDED, 
 I N 
 
 EIGHT SERMONS, 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OF OXFORD, 
 
 IN THE YEAR MDCCXCIIL 
 
 ^ AT THE 
 
 LECTURE 
 
 FOUNDED BY THE LATE 
 
 REV. JOHN BAMPTON, M. A. 
 
 CANON OF SALISBURY. 
 
 V 
 
 BY JAMES WILLIAMSON, B.D, 
 OF qj;een's college, oxford ; 
 
 PREBENDARY OF LINCOLN, AND RECTOR OF 
 WINVVICK, NORTHAMPTONSHIRE. 
 
 OXFORD: 
 
 SOLD BY J. COOKE ; AND BY G. G. J . A N D J . ROB I N«OK, 
 
 AND F. AND C. RIVINGTON, LONDON. 
 
 M ncc xciii. 
 
 [Price Four Shillings in Boards.] 
 
IMPRIMATUR, 
 
 JOHN WILLS, 
 
 Vice-Can. Oxon. 
 
 Wadh. Coll. Mali 8, 1793. 
 
TO THE RIGHT REVEREND 
 
 AND REVEREND 
 
 THE HEADS OF COLLEGES, 
 
 THE FOLLOWING SERMONS, 
 
 PREACHED 
 
 AT THEIR APPOINTMENT, 
 
 ARE INSCRIBED, 
 
 WITH GREAT RESPECT, 
 
 BY THEIR OBEDIENT SERVANT, 
 
 THE AUTHOR. 
 
EXTRACT 
 
 FROM THE 
 
 LAST WILL AND TESTAMENT 
 
 OP THE LATE 
 
 REV. JOHN BAMPTON, 
 
 CANON OF SALISBURY. 
 
 —— ** I give and bequeath my Lands and 
 <* Eftates to the Chancellor, Mafters, and 
 " Scholars of the Univerfity of Oxford for 
 ** ever, to have and to hold all and lingular 
 ** the faid Lands or Eftates upon trufl, and to 
 " the intents and purpofes hereinafter men- 
 ** tionedi that is to fay, I will and appoint 
 '* that the Vice-Chancellor of the Univerfity 
 ** of Oxford for the time- being fhall take and 
 
 <* receive 
 
( vl ) 
 
 " receive all the rents, iffnes, and profits 
 " thereof, and (after all reparations and ne- 
 •« celTary dedudions made) that he pay all 
 ** the remainder to the endowment of eight 
 *« Divinity Ledure Sermons, to be eftablifh- 
 ** ed for ever in the faid Univerfity, and to 
 *' be performed in the manner following : 
 
 ** I dired and appoint, that, upon the firft 
 *• Tuefday in Eafter Term, a Ledurer be 
 " yearly chofen by the Heads of Colleges 
 " only, and by no others, in the room ad- 
 " joining to the Printing- Houfe, between 
 " the hours of ten in the morning and two 
 *' in the afternoon, to preach eight Divinity 
 ** Ledure Sermons, the year following, at St. 
 " Mary's in Oxford, between the commence- 
 <« ment of the laft month in Lent Term, and 
 «' the end of the third week in Ad: Term. 
 
 ** Alfo I dired and appoint, that the eight 
 ** Divinity Ledure Sermons fhali be preached 
 ** upon either of the following fubjeds — to 
 ** confirm and e{l:abliil;j the Chriilian Faith, 
 «' and to confute all heretics and fchifmatics 
 
 ** —upon 
 
( vii ) 
 
 *' — upon the divine authority of the Holy 
 *' Scriptures — upon the authority of the 
 " writings of the primitive Fathers, as to 
 " the faith and pradtice of the primitive 
 " Church — upon the Divinity of our Lord 
 " and Saviour Jefus Chrift — upon the Divi- 
 " nity of the Holy Ghoft — upon the Arti- 
 *' cles of the Chriflian Faith, as compre- 
 <* hended in the ApoHles' and Nicene Creeds. 
 
 *' Alfo I dired:, that thirty copies of the 
 ** eight Divinity Ledure Sermons fliall be 
 " alw^ays printed, within tv^^o months after 
 ** they are preached, and one copy fliall be 
 " given to the Chancellor of the Univerfity, 
 *• and one copy to the Head of every Col- 
 " lege, and one copy to the Mayor of the 
 " city of Oxford, and one copy to be put 
 ** into the Bodleian Library; and the ex- 
 ** pence of printing them (hall be paid out 
 " of the revenue of the Land or Eflates given 
 " for eftablifhing the Divinity Ledture Ser- 
 ** mons ; and the Preacher fhall not be paid, 
 <* nor be entitled to the revenue, before they 
 f* are printed. 
 
 « Alfo 
 
( viii ) 
 
 '* Alfo I diredl and appoint, that no per- 
 ** fon fliall be qualified to preach the Divi- 
 " nity Lecture Sermons, unlefs he hath taken 
 " the Degree of Mafler of Arts at leaft, in 
 " one of the two Univerfities of Oxford or 
 ** Cambridge ; and that the fame perfon 
 *' fhall never preach the Divinity Ledture 
 *• Sermons twice." 
 

 PRIKCBTQI^ "^^ 
 
 ^iv^pffrr»- 
 
 CONTENTS. 
 
 SERMON I. 
 
 The Importance of Religious Truth. 
 
 John xviii. 38. 
 
 Tilate faith unto him. What is truth f p. i 
 
 SERMON 11. 
 
 The Truth of the Scriptures. 
 John vI. 68. 
 
 'Then Simon Peter anfivered him. Lord, to 
 whom JJjall we go ? thou hafi the words of 
 eternal life, P» 23 
 
 SER- 
 
X 
 
 CONTENTS. 
 
 SERMON in. 
 
 The Infpiration of the Scriptures. 
 
 2 Tim. iii. i6. 
 All Scripture is given by infpiration of God. 
 
 P- SS 
 
 SERMON IV. 
 
 The Authority of the Scriptures. 
 
 John xx. 31. 
 
 But thefe are writteny that ye might believe 
 that fefiis is the Chrifl the Son of God, and 
 that believing ye might have life through 
 his natne, P* ^7 
 
 SERMON V. 
 
 Anfwer to Objedions againft Chrift's Atone- 
 ment. 
 
 I John ii. i, 2. 
 
 If any man fn, we have an advocate with the 
 
 Father, Jefus Chrifi the righteous : and he 
 
 is the propitiation for our fms : and not for 
 
 cur fins only, but alfo for the fms ■ of the 
 
 whole world, P* ^^3 
 
 SER- 
 
CONTENTS. 
 
 XI 
 
 SERMON VI. 
 
 The Proofs and Ufes of Chrifl's Atonement. 
 
 I John ii. 1,2. 
 
 If any man Jin, we have an advocate with the 
 Father, "Jefus Chrijl the righteous : and he 
 is the propitiation for ourfns: and not for 
 our fms only, but alfo for the fms of the 
 whole world, p. 161 
 
 SERMON VII. 
 
 The Nature of Faith. 
 
 Hebrews xi. 6. 
 
 Without faith it is impojjible to pleafe him : for 
 he that cometh to God, miifi believe that he 
 is, and that he is a rewarder of thcni that 
 diligently feek him, P- 1^7 
 
 SERMON VIII. 
 
 The Neceffity of Obedience. 
 John xiii. 17. 
 If ye k?tow thefe things, happy are ye, if ye 
 do them, P- 223 
 
TRUTH. 
 
 John xviii. 38. 
 Pilate faith unto him, What is truth f 
 
 ROM the behaviour of Pilate, who 
 left the place of judgment immediately 
 after he had afked this queftion, it is very 
 evident, that he neither expeded nor delired 
 a fatisfa(5tory anfwer. The variety of opi- 
 nions, which prevailed in the world, might 
 lead him to conclude, that truth in mod 
 cafes was not eafy to be difcovered. And 
 in the midft of the fchemes of worldly 
 riches and grandeur, he might alfo defpife 
 religious truth, as of little importance. 
 That a Heathen fhould make fuch a falfe 
 and dangerous decifion feems not to be won- 
 derful i but that Chriftians fliould fometimes 
 (hut their eyes againft the cleared light of 
 reafon and revelation, muft afford matter of 
 
 B ferious 
 
2 'the Importance of 'Religious truth » 
 
 ferlous concern to every fober and conii- 
 derate mind. All men indeed have not 
 equal abilities or opportunities of cultivating 
 their underftanding, and delivering them- 
 felves from falfe principles imbibed in their 
 youth ; and all truths are not of the fame 
 importance, nor equally eafy to be perceived. 
 But though long rooted prejudices have 
 great ftrength, and it is neceffary for the 
 ignorant and unlearned to rely much on the 
 inflrudions of others ; yet if every one 
 would fincerely employ his judgment in 
 fearching the grounds of religion without 
 obftinacy or malevolence 3 though truth 
 might not immediately and univerfally pre- 
 vail, we fhould fee men's prejudices vanifh 
 by degrees, ancient errors correded or ex- 
 ploded, and the fpirit of Chriftian unanimity 
 daily increafmg. 
 
 I fliall therefore in my following dif- 
 courfe, 
 
 Firft, fhew the importance of religious 
 truth. 
 
 Secondly, 
 
^he Importance of Religious ^ruth, -> 
 
 Secondly, point out the proper means of 
 difcerning, which is true of contradictory 
 aflertions. And, 
 
 Thirdly, expofe the methods, by which 
 artful or bigoted men endeavour to obfcure 
 truth, and adorn falfhood. 
 
 Firft, I am to fliew the importance of re- 
 ligious truth. 
 
 Except we are well inflrudled in religious 
 truth, we fliall frequently be ignorant of the 
 nature of God, and our duty towards man- 
 kind. The pernicious effedis of miftakes in 
 thefe points upon men's condud, may be 
 i^tii in the lives and behaviour of Heathens, 
 Jews, and Chriftians. By forming wrong 
 notions of the nature of God, the Heathens 
 not only forfook their Creator to worrtiip 
 the hoft of heaven, and pay divine honours, 
 to weak mortals ; but, by the attributes and 
 adtions, which they afcribed to their falfe 
 deities, they confeerated the greateft crimes 
 by their example, and fuppofed them to be 
 
 B 2 pleafed 
 
4 ^he Importance of Religious 'Truth, 
 
 pleafed and rendered propitious by the moft 
 cruel and abominable rites. The Jews in 
 the time of our Saviour had undermined the 
 foundation of filial reverence, and made void 
 by their traditions the moft exprefs com- 
 mands of God. And through exceffive zeal, 
 without knowledge, they crucified their long- 
 expeded King, and rejeded his religion. 
 And even amongft Chriftians erroneous prin- 
 ciples have hardened men's hearts againft 
 their brethren, and changed that benevo- 
 lence, which is declared by our Saviour to 
 be the chara(5terifi:ic mark of his difciples, 
 into bigotry, hatred, envy, and many other 
 bad qualities, which foment divifions. Such 
 being the effed: of ignorance and error upon 
 men's religious condudt, we cannot be too 
 careful to furnifh our minds by all proper 
 methods with every necefiary and important 
 truth. 
 
 But if mankind were univerfally difpofed 
 to embrace the truth, and no one had any 
 defire to deceive others, or artfully difguife 
 the falfhood of his own opinions, the con- 
 
 fequence 
 
Tdhe Importance of Religious T^ruth. e 
 
 fequence would be, that though fome might 
 remain ignorant or miftaken in a few points 
 of little importance ; yet the light of reli- 
 gious knowledge would rapidly increafe, men 
 would fpeedily apply to the true fources of 
 divine wifdom, and unanimity and bene- 
 volence would in courfe prevail, and pave the 
 way for the entrance of all other virtues. 
 For it is not in this world only that reli- 
 gious truth is ufeful and neceffary j lince it 
 has no fmall influence upon our eternal 
 falvation. Errors in dodrine are feldom 
 harmlefs : they have a natural tendency to 
 introduce greater, and thus weaken or deftroy 
 the chief principles of our faith. Many of 
 them tend likewife to corrupt men's moral 
 condu(5t. And as far as this is owing to wil- 
 fulnefs or grofs negligence, it mud hinder 
 in proportion their juftification. For though 
 the uncharitable and malicious are apt to 
 think that their zeal will compenfate for 
 their miftakes, and that a full perfuafion of 
 the redlitude of their opinions, however ac- 
 quired, will fandlify their mofl cruel and 
 unjufl anions 3 yet they neither judge thus 
 
 B 3 in 
 
6 I'he Importance of Religious 'Truth. 
 
 in the cafe of others, nor will the fuprenie 
 Being allow the excufes, hy which men 
 palliate or juftify thofe deeds, which they 
 own to be condemned by the general rules 
 of juftice. God has given no one liberty to 
 efpoufe falihood. And though he will fhew 
 mercy to involuntary ignorance; yet he re- 
 quires from all that they fhould make ufe 
 of the faculties, which he has beflowed upon 
 them, to difcern the truth, and will feverely 
 punilh fuch as pervert their abilities to de- 
 ceive others, and impofe upon the fimpllcity, 
 credulity, or prejudices of mankind. Thus 
 we may fee that both our prefent and future 
 intereft: invite us to cultivate religious truth; 
 iince every error naturally leads to others, 
 and may produce, if not correded, the mofl 
 ferious and fatal confequences to our know- 
 ledge, difpofitions, morals, and happinefs, 
 I proceed. 
 
 Secondly, to point out the proper means 
 of difcerning, which is true of contradid:ory 
 ail'ertions. 
 
 And 
 
T!be Importance of Religious Truth. 7 
 
 And firft, if we are defirous of embracing 
 truth, and rejeding falfhood, we fhould fix 
 in our minds found principles drawn from 
 proper fources. All real knowledge mufl 
 proceed from fenfe, reafon, or information. 
 And as religion is much converfant with 
 what is at prefent invilible, religious wifdom 
 muft conlift more in giving ear to authentic 
 information, than in our own experience 
 or uncertain conjedtures. We mull there- 
 fore, in order to be wife unto falvation, 
 employ our reafon, with modefly and humi- 
 lity, to difcern the authenticity and difcover 
 the fenfe of divine revelation ; and give up 
 ourfelves to be guided by the will of God, 
 notwithflanding the oppofition of our de- 
 praved nature. 
 
 And if we defire to find out the truth, 
 we {hould cultivate our reafon by all the 
 means in our power. We fhould endeavour 
 to acquire an habitual readinefs in claffing 
 every fubje(fl in its proper place, in difco- 
 vering all its qualities, and difcerning which 
 are to be efleemed properties, and which 
 
 B 4 acci- 
 
8 'fhe Importance of Religious Truth, 
 
 accidental -, in diftinguifhing between reali- 
 ties and appearances ; and giving its due 
 weight to every argument on either fide of a 
 queftion. Though this might be performed 
 to a great degree by a frequent exertion of 
 our own natural powers ; yet it may tend to 
 accelerate this ufeful work, to fupply defi- 
 ciencies, and to prevent miftakes, if we add 
 the help of fome artificial fyflem, and unite 
 the wifdom of our anceftors with our own 
 abiUties. It is true that this art has for- 
 merly been difgraced by being employed 
 upon ufelefs fubjedts, and often made the 
 inftrument of defending falfhood, rather than 
 difcovering the truth. But this affords no 
 jufl argument againffc the improvement of 
 our reafon ; fince there is nothing in this 
 world, however excellent, which cannot be 
 abu fed to the purpofes of folly and vice. 
 He is moil likely to form a jufl conclufion, 
 who habitually views objeds in a true light, 
 and depends more or lefs upon his own un- 
 derflanding, according to the opportunities 
 he has had to be well informed. But though 
 the ufe of fome fyflem may prevent the 
 
 wan- 
 
T!he Importance of Religious Truth. g 
 
 wanderings of our imagination; yet we Ihould 
 not be Co bigoted to any particular method, 
 as to think it a key to the reafoning of all 
 ages and nations. There may be fome diffi- 
 culty to underhand the meaning and full 
 force of ancient arguments, if we do not 
 rightly obferve what proportions were omit- 
 ted, as fo evidently true in the opinion of 
 both parties, as not to require to be proved, 
 or even mentioned. 
 
 Laftly, if we delire to embrace the truth, 
 let us clear our minds of all prejudices, that 
 have any tendency to lead us aflray. When 
 by education we have contracted a love for 
 any fociety or perfons, we are inclined to 
 palliate their faults, and to entertain a fa- 
 vourable opinion of all their dodrines. And 
 if we are bred up to hate or defpife our 
 adverfaries, we fliall in like manner be in- 
 duced to detract from their virtues, and dif- 
 allow their judgment. Hence arife feds 
 and parties, who are ready to be convinced 
 in fome cafes by the weakeft arguments, 
 and in others to withftand the ftrongeft 
 
 proofs. 
 
10 Hhe Importance of Religious Truth. 
 
 proofs. But though we fliould examine 
 every dodtrine according to our abilities, and 
 not believe any thing merely becaufe we 
 were taught it before we arrived at the full 
 ufe of our underftanding ; yet we are not to 
 be lukewarm in religion, or rejed: without 
 diftindion the opinions of our former years. 
 For when we are commanded to prove all 
 things^ we are ordered likewife to hold fajl 
 that which is good. A candid examination 
 may often convince us, that we have been 
 well inftruded from our youth. A habit 
 of doubting therefore, carried too far, is 
 equally dangerous with implicit confidence. 
 Truth, then, fhould always excite our zeal 
 according to its importance, whether it 
 agrees or difagrees with our prefent tenets, 
 and whether we are indebted for it to the 
 information of others, or our own difcovery. 
 I proceed. 
 
 Thirdly, to expofe the methods, by which 
 artful or bigoted men endeavour to obfcure 
 truth, and adorn falfliood. 
 
 One method, by which men recommend 
 
 fahhood 
 
^he Importance of Religious ^rutb, 1 1 
 
 falfhood in preference to truth, is by pofitive 
 aflertions of falfe principles or pretended 
 fadts, and contempt or ridicule of what are 
 true. Weak and ignorant perfons are ready 
 to believe, without proof, what they hear 
 aflerted by thofe of fuperior knowledge and 
 underftanding, provided it neither injures 
 their temporal intereft, nor contradid;s their 
 defires. Hence we often fee in controverfy 
 very doubtful propolitions taken for granted, 
 unfupported facfls baldly alTerted, credible 
 teftimony flighted or denied, and important 
 truths treated with contempt. The mifchief 
 arifing from this practice is very extenfive; as 
 innumerable falfe conclufions may be drawn 
 from erroneous principles and miftaken facfts, 
 and men are with difficulty convinced, that 
 they have hitherto been deceived in what 
 they looked upon as axioms and uncontro- 
 verted truths. 
 
 But though men will, in fupport of their 
 opinions, however falfe and prejudicial, pro- 
 ceed fometimes to inconceivable lengths; 
 yet in general they are more artful, and leave 
 
 their 
 
12 T^he Importance of Religious T'ruth. 
 
 their readers to draw falfe conclufions from 
 inlinuations founded upon premifes partly 
 true, or fadls that are mifreprefented and 
 diftorted in their circumftances. The con- 
 nexion between two proportions is not al- 
 ways perceived. Hence men may impofe 
 upon the fimple by fliewing what conclulion 
 they would wifli to form, and producing as 
 an argument, what is in fome fenfe true, or 
 not eafy to be confuted ; though in the 
 lenfe required by jufl: reafoning it is entirely 
 falfe, or has little or no reference to the 
 fubjed: in debate. 
 
 And as many propofitions are neither uni- 
 verfally true, nor univerfally falfe; deceivers 
 often impofe upon the weak by making 
 them believe that to be' univerfally true, 
 which is fo only in fome particular circum- 
 ftances. In morality, the relation, fituation, 
 and other circumftances of an agent create 
 a confiderable difference in the nature of 
 fome anions, which appear limilar to an 
 inattentive obferver. In focieties likewife 
 free will and the various difpolitions of 
 
 mankind 
 
^he Importance of Religious Truth, 13 
 
 mankind caufe them, when influenced by 
 the ftricleft connedions, to ad in a different 
 manner, though impelled by the fame out- 
 ward motives. We (hall therefore be liable 
 to error and delufion, if we negled to mark 
 every circumftance, upon which depends the 
 truth or faliliood of any propofition j or if 
 we praife, blame, or excufe the condud of 
 a fociety in general for the good or bad be- 
 haviour of a few individuals. 
 
 And even when men afcribe particular 
 qualities to their proper fubjeds, they may 
 deceive the unwary by reprefenting them 
 better or worfe than they really are. When 
 we praife the goodnefs of an adion, or the 
 juftnefs of an opinion, the good may be 
 exaggerated, or the neceffary limitations 
 overlooked. And in like manner, where 
 there is fome ground for blame, the cenfure 
 may be too fevere on the one hand, or the 
 fault too much palliated on the other. Thus, 
 when we hear the fame adion related by a 
 friend and an enemy, the degree of good or 
 evil is often fo increafed or diminiihed by 
 
 favour 
 
14 T^he hnportance of Religious T*ruth. 
 
 favour or hatred, that every impartial perron 
 may ealily perceive, that one or both opi- 
 nions mufl be very far diftant from the real 
 truth. 
 
 Another method of deceiving is, by a 
 change of the fubjecft, to put the refemblance 
 for the reality, and thus obtain praife or 
 procure blame for what deferves the reverfe. 
 The motive, means, or manner of an action 
 often contribute much to its goodnefs, or 
 enhance its guilt. The fame adion may be 
 virtuous or vicious, as it agrees with the will 
 of God and the happinefs of our neighbour, 
 or is attended with fuch circumftances, as 
 contradid: his laws, and violate the duties 
 of civil focicty. By difregarding thefe dif- 
 tindions, the name of liberty has frequently 
 been ufed for a cloak of malicioufnefs, a jufl: 
 feparation from the corruptions of a tyran- 
 nical church is branded with the crime of 
 herefy and fchifm, and hvpocrify of various 
 kinds has been recommended and dignified 
 with the name of religion. 
 
 But 
 
^he Importance of Religious Truth. 15 
 
 But a ftill more fruitful fource of error 
 confifts in an application to the paffions to 
 determine difEculties, inftead of fubmitting 
 them to the decilion of reafon. A man 
 under the influence of intereft or inclination, 
 often fliuts his eyes againft the light, and 
 rejects every evidence below the teftimony 
 of his fenfes, which tends to refute his fa- 
 vourite miftake. It is almoft incredible, 
 if it were not proved both by hiftory and 
 experience, to what abfurdities men's paffions 
 will excite them ; and how often by the 
 force of prejudice they oelieve the moft un- 
 likely fadts upon weak evidence, and reject 
 what is not only probable in itfelf, but con- 
 firmed by the teftimony of impartial wit- 
 neffes. 
 
 When thefe methods of deceit have been 
 fuccefsful any time, they prepare the way to 
 an implicit faith in men's perfons, which 
 affords the moft dangerous and extenlive 
 means of fpreading erroneous notions. It is 
 true, that a wife and good teacher would, 
 if implicitly followed, lead his difciples into 
 
 the 
 
1 6 ^he Importance of Religious T!ruth. 
 
 the way of holinefs. But flill implicit faith 
 in men's religious opinions, without refpedl 
 to their conformity with fome fuperior rule, 
 is neither ufeful nor fafej as it expofes us to 
 be led aftray by the folly and wickednefs of 
 the prefumptuous or artful. A good man 
 would defire, that his followers fhould know, 
 as far as they are capable, the grounds of 
 their faith. And it is more his wifh and en- 
 deavour, that they fhould profit in religion, 
 than be attached to his perfon. The lower 
 and more ignorant part of mankind muft to 
 a certain degree be guided by their fuperiors 
 in knowledge, to prevent the ill efFedts of 
 their own miftakes. But this confidence 
 fliould be founded upon their integrity, and 
 not extended to thofe inftances, where all 
 are plainly capable of judging for themfelves, 
 and can fee'^he dodtrines of their teachers 
 contradicted by fuperior authority. 
 
 As therefore it is fometimes prudent to 
 follow, and fometimes to reje(5V, the opinions 
 of others -y deceivers endeavour to gain the 
 admiration of their followers by the appear- 
 ance 
 
^he Importance of Religious Truth, \j 
 
 ance of wifdom and holinefs, or condefcend 
 to the mean art of flattering their paflions, 
 and exciting their pride. At the fame time 
 they frequently prejudice their minds againft 
 the true dodrines of religion, by a malicious 
 aggravation of the faults of their opponents, 
 by ridicule and contempt of their perfons, 
 or illiberal abufe of their pradices and opi- 
 nions. And we need not wonder, that fuch 
 arts are ufed, in thefe days, to render con- 
 temptible the regular and orthodox minifters 
 of God, and that they fometimes meet with 
 fuccefs, when we are told in Scripture, 
 that the authority of St. Paul, who was en- 
 dowed with a variety of fupernatural gifts, 
 was defpifed by fome of the Corinthians, 
 becaufe his bodily prefence feemed mean, 
 and his fpeech contemptible. 
 
 And as we muft rely upon teftimony 
 for the knowledge of facts, which we have 
 not feen, and doctrines, which reafon alone 
 cannot fully difcover; another door is opened 
 for deceit, if the nature and extent of this 
 tedimony is mifreprefcnted or miflaken. 
 
 c The 
 
l8 'The Importance of Religions Truth, 
 
 The proof of fuch fads and dodlrines de- 
 pends upon their delivery, by credible au- 
 thors, in terms fufEciently plain ; and if they 
 are not thus fupported, they may be fafely 
 difbelieved. 
 
 A negative argument then, to have due 
 force, requires a total filence of all credible 
 authors upon the fubje(fl in difpute. And 
 it is evidently a weak or falfe conclufion, 
 though it may impofe upon the prejudiced 
 and ignorant, to doubt or deny a do(ftrine 
 fupported by clear teftimony, becaufe it is 
 not mentioned in fome particular places, 
 is not repeated more than once or twice, 
 and is not delivered in a certain mode of 
 cxpreffion. This method of reafoning in 
 religious affairs would fubjedt revelation to 
 the caprice, obftinacy, and perverfenefs of 
 man, and make our weak reafon a competent 
 judge of the wifdom and reditude of the 
 divine proceedings. To conceal therefore 
 wilfully any material paffages, to weaken the 
 force of others by trifling objedions, or to 
 reverfe the meaning of any fentence by an 
 
 imperfed 
 
T^he Import a?ice of Religious Truth. in 
 
 imperfeift quotation, are arts, which betray 
 a confcioufners of an unfound caufe, and 
 give reafon to fufped:, that the perfon who 
 employs them is more eager to purfue vidory 
 than truth. 
 
 But whatever arts men ufe to pervert 
 the truth and recommend falfhood, the for- 
 mer is fofimple, amiable, ufeful,andconfifl:enr, 
 and the latter fo pernicious and full of con- 
 tradidlions, that the moft bigoted minds 
 would be frequently undeceived, if they were 
 permitted to judge fairly of the dllFerent 
 preteniions of fuch as defire to inflrudt them 
 in religion. Hence impoftors and deceivers, 
 and even perfons who are them^felves mif- 
 taken, commonly deliver their falfefl: afler- 
 tions in fuch general or equivocal terms, 
 ufe fuch a va^ue latitude in their concef- 
 iions and limitations, and leave their mean- 
 ing, where it ought mofl to be explained, 
 in fuch uncertainty, that they can elude the 
 force of a dlred charge, and reprefent their 
 antagonift as guilty of a malicious accufatlon. 
 The fupporters of truth are thus looked 
 
 c 2 upon 
 
20 ^he Importance of 'Religious ^ruth, 
 
 upon as deceivers, and expofed to the dif- 
 grace that belongs to falfhood. 
 
 Obfeurlty is indeed fo favourable to falf- 
 hood, that we often find the firft attempt to 
 propagate falfe doctrines undertaken with 
 caution. They are for a time rather dropt 
 in hints, than aflerted in form ; and repre- 
 fented as harmlefs opinions, than infifled on 
 as neceflary truths. But when they have 
 efcaped contradiction by being thus difguifed; 
 the made is thrown off by degrees, and at 
 lafl they are afTumed as maxims too evident 
 to need any pofitive proof, and which can- 
 not be denied without the lofs of our claim 
 to judgment, candour, learning, and common 
 fenfe. The proper tefts of truth are thus 
 overlooked and defpifed, and the decifion of 
 the mofl important queflions made to depend 
 upon the arts of fophiftry, the pretenfions of 
 confidence, and the prevalence of the paf- 
 fions of the weak and ignorant. 
 
 Since then truth is the guide to happl- 
 nefs, both here and hereafter, and all falf- 
 
 hood 
 
l!he Importance of Religious Truth, 2 1 
 
 hood is inconfiflent with the purity of God, 
 let us withdraw our confidence from every 
 teacher, and guard againft his arts, who 
 wilfully endeavours to mifreprefent or con- 
 ceal the truth ; and let us not only refolve 
 to avoid the ufe of all fraud and deceit, but 
 fo cultivate our reafon, and improve our 
 judgment, that we may like wife efcape all 
 miftakes and delufions. 
 
 C3 
 
THE TRUTH OF THE SCRIPTURES. 
 
 John vi. 68. 
 
 Hhen Simon Peter anfivered hhfi, Lord, to 
 whom jhall we go ? thou hajl the words of 
 eternal life. 
 
 WHEN we confider the fliortnefs of 
 human life, we muft naturally be 
 anxious to know what Hate will fucceed, and 
 by what means we may fecure eternal happi- 
 nefs. Philofophy could difcover the probabi- 
 lity, that death would not terminate man's ex- 
 iftencci it could fhewthe excellence of virtue, 
 and likewife the propriety of a future diftinc- 
 tion between the righteous and the wicked. 
 But unaffifted reafon muft have many doubts 
 and difficulties concerning heavenly dodrines. 
 Revelation alone could declare with certainty 
 the true nature of God, the extent of our 
 
 c 4 duty 
 
24 ^k^ T!ruth of the Scriptures, 
 
 duty, and the means of being juftified and 
 admitted to a ftate of purity and blifs. The 
 Holy Scriptures, which were finifhed by 
 the dod:rines of our Lord and his Apoftles, 
 profefs to contain this revelation. And 
 when we confider their fuperiority over the 
 claims of pretenders to infpiration, the an- 
 cient fyftems of human wifdom, or the 
 boafted light of modern philofophy, we may 
 well fay in the words of my text, Lordy to 
 whom jhall we go ? thou hajl the words of 
 eternal life, I fhall therefore in my follow- 
 ing difcourfe endeavour to eflablifh the truth 
 of the Holy Scriptures, 
 
 Firft, by ihewing the external evidence, that 
 they contain the revealed will of God. And, 
 
 Secondly, by confiderlng the internal marks 
 of their truth and authenticity, which may 
 be difcovered in their compofition. And 
 
 Firft, I am to fhew the external evidence, 
 that the Scriptures contain the revealed will 
 of God. 
 
 As 
 
^he I'ruth of the Scriptures. 25 
 
 As the Holy Scriptures were conveyed to 
 the world by the hands of men, and not 
 vifibly fent down by an angel from heaven^ 
 it was proper, and almoft neceflary, that 
 they fhould be proved to contain the word 
 of God by fome external evidence, and not 
 rely entirely upon the credibility of their 
 writers, or their own intrinfic excellence. 
 Accordingly the publication both of the 
 Old and New Teftament was attended by 
 numerous and flupendous miracles, by which 
 God manifeilly declared his concurrence, 
 and added his fandtion. And during the 
 Mofaic difpenfation, he occafionally fhewed 
 his power in the fame manner for the pro- 
 tection of innocence, the defence of his 
 people, or the vindication of his honour. 
 The Scripture miracles are a convincing 
 proof of a divine commiffion. Every effed: 
 mull be produced by a proportionable caufe. 
 When, therefore, we fee a work that exceeds 
 the ordinary powers of nature, its author 
 muft be fome intelligent being; and if it be 
 impoffible to be wrought by any creature, 
 without fupernatural affiflance, it muft ne- 
 
 ceflarily 
 
26 The Uruth of the Scriptures, 
 
 cefTarily be afcribed to the operation of 
 the Almighty, or his commifTioned agents. 
 This reafoning feems both plain and forcible; 
 adapted to the level of the weakeft and moft 
 uncultivated underftanding, and net to be 
 denied by the mofl learned, if free from 
 prejudice, or evaded by the mofl acute. A 
 late infidel writer * has indeed endeavoured 
 to reprefent all miracles as incredible, under 
 the notion that every fadV, which contradi^s 
 experience, is oppofed by as ftrong teftimony, 
 as is brought in it's fupport. 
 
 But here it Ihould be obferved, that a 
 miracle does not contradid experience in 
 fuch a manner, as to demonftrate that either 
 of them is falfe. Reafon teaches, that a 
 natural caufe acfting in the fame circum- 
 ftances will always be followed by the fame 
 effedr. But the longen and moft uniform 
 experience will by no means prove, that a 
 different or even a contrary effed: may not 
 be produced by a different caufe. A miracle 
 is not pretended to be wrought by natural 
 caufes. The proof therefore of its reality 
 
 * Hume. 
 
 arifes 
 
*The T'riith of the Scriptures, 27 
 
 arifes partly from the evidence of men's 
 fenfes, that fuch an eifed: is produced, and 
 partly from experimental knowledge, that 
 the powers of nature are not able to perform 
 fuch a work alone. Unlefs, therefore, we 
 deny the power of God to direct and con- 
 troul the laws of nature, or fuppofe, without 
 proof, that he has bound himfelf never (for 
 any reafon) to make the leafl alteration, we 
 mufl grant miracles to be poffible in them- 
 felves ; and need only examine, whether 
 thofe recorded in Scripture be worthy of 
 God, and confequently credible, as requiring 
 his hand, being wrought for an end agreeable 
 to his will, upon occafions fufficiently im- 
 portant, fubmitted to the plain fenfe and 
 reafon of the beholders, and delivered to 
 pofterity upon ftrong and impartial tefti- 
 mony. The miracles recorded in Scripture 
 were great, and required the concurrence 
 of the God of Nature. Mofes fhewed that 
 he could diredl and controul the elements, 
 and our Saviour not only cured the mod 
 obftinate difeafes, but difplayed an abfolute 
 authority over the grave and the powers of 
 
 darknefs. 
 
28 'the truth of the Scriptures* 
 
 darknefs. They were like wife, in general, 
 publicly wrought before friends and ene- 
 rgies, attended with fome declaration or 
 fign, that fuch an effect would be produced, 
 and performed in fo fhort a time, as precluded 
 all poffibility of contrivance or deceit. Their 
 end alfo was worthy of a juft, merciful, 
 and beneficent God. They were defigned 
 to punifh atrocious offenders, to protedl the 
 innocent, to give credit to the prophets, 
 or to introduce a religious difpenfation. If 
 the inflrudion of mankind in religious know- 
 ledge be a fufiicient reafon for God to 
 beftow and confirm a revelation of his will, 
 and the dignity of Chrift with the end of 
 his coming be of fuch importance, that they 
 deferve to be proved by all kinds of evidence, 
 the miracles>of the Old and New Teftament 
 were not wrought in vain, or for a caufc 
 unworthy of divine interference. 
 
 But it may be objeded, that of whatever 
 force the teftimony of miracles might be to 
 thofe, by whom they were feen, they come 
 to us with diminifhed authority. To this it 
 
 may 
 
'ihe T!ruth of the Scriptures, 29 
 
 may be anfwered, that if we have credible 
 evidence of their being really wrought, they 
 are a fufficient foundation for our belief, 
 though in this cafe we walk by faith, and 
 not by fight. The age of our Saviour and 
 his Apoftles was famous for learning; yet 
 their miracles were not only acknowledged 
 by the converts to chriftianity, from Jewifli 
 prejudices and Heathen fuperftitions; but the 
 reality of the fafts was allowed even by their 
 adverfaries, who, after full opportunities of 
 difcerning the truth, and fufficient motives 
 to make them eager to detedt the leaft de- 
 ceit, afcribed them to magic, or fome other 
 inadequate or improbable caufe. And if 
 we grant the exigence of our Saviour's mi- 
 racles, the reft, mentioned in the Old Tefta- 
 ment, are not only fupported by the uniform 
 tradition of the Jewifh nation, but con- 
 firmed by the teftimony of him and his 
 difciples. 
 
 Another external proof of the truth of 
 the Scriptures is prophecy. As miracles 
 are chiefly adapted to the age, in which they 
 
 are 
 
20 ^/je T^ruth of the Scriptures, 
 
 are wrought, and can have no farther weight 
 with fucceeding generations, than as they 
 are authenticated by fenfible, honeft, and 
 unprejudiced Witnefles: fo prophecy is fuited 
 to convince thofe, who fee its predidlions 
 fulfilled ; and, when firfl delivered, can only 
 have the effe6l of a folemn appeal to God, 
 which will be of greater or lefs weight ac- 
 cording to the prudence and moral charader 
 of the prophet. Indeed, as prophecies may 
 be fulfilled at difl^'erent periods, a prophet 
 may obtain honour, even in his life, if he 
 foretells what is accomplifhed at a fliort dif- 
 tance; provided the event is too obfcure to 
 be difcovered by human wifdom, or too 
 difficult to be compafled by human contriv- 
 ance. In this cafe the evidence of divine 
 affiftance, in one inftance, forms a fufficient 
 affurance, that it will not fail in another. 
 And fuch an argument cannot be overthrown 
 or rejeded by a found reafoner, unlefs a 
 prophecy, which relies upon equal or fimilar 
 authority, fhould be proved to have evidently 
 failed. In like manner, when we fee with 
 our own eyes fome remarkable and im- 
 portant 
 
l!he Uruth of the Scriptures, 31 
 
 portant predidllons, confefTedly delivered 
 many centuries paft, at this time fulfilling 
 without the concurrence of men's fecular 
 intereft, we have not only a proof from 
 thence of the truth of Chriftianity and the 
 Holy Scriptures, but may firmly believe, 
 that all thofe, which are recorded in the 
 fame books, really came to pafs in their 
 refpecftive feafons -, as none of them are dif- 
 proved by contemporary writers. The pro- 
 phecies of Scripture frequently contained 
 circumftances very unlikely to happen at the 
 time of their delivery ; and were either 
 beyond the power of the prophet to effed: 
 by natural means, if they were to be fulfilled 
 foon, or their accomplishment was deferred 
 fo long, that his authority, influence, and 
 conne(ftions muft have been entirely dif- 
 folved. They were often, likewife, attended 
 . with circumftances feemingly contradictory 
 till explained by the event, and fome of them 
 fo cafual, that they could only be noticed 
 in due feafon by that Providence, which fees 
 at one view all that will come to pafs from 
 the beginning to the end of the world. 
 
 The 
 
32 T^he Truth of the Scriptures, 
 
 The prophecy of Elifha, that the city would 
 be refcued from a mofl grievous famine in 
 the fpace of one day, mull have overwhelm- 
 ed him with fhame, if he had not been 
 divinely infpired. And an impoftor, who 
 had trufted to chance alone, would never 
 have added, that the unbelieving lord, who 
 was thus forewarned, iliould live to fee the 
 truth of the predication, and yet not enjoy 
 the common deliverance. The prophecy to 
 Jeroboam, the firft king of Ifrael, that his 
 altar fliould be deftroyed by fome future king 
 of Judah, confidering the civil and religious 
 enmity between the two kingdoms, might 
 have been hazarded without any claim to 
 fuperior wifdom, if it had been generally 
 delivered without any limitation. But when 
 we read, that it was to be fulfilled by a 
 child born to the houfe of Judah, named 
 Jofiah, and find it accomplifhed at the dif- 
 tance of three hundred years, we fee the 
 hand of God evidently difplayed. Jofiah 
 was named, when his difpofition was not 
 known. He reigned eighteen years before 
 he attempted to deitroy idolatry. His life 
 
 was 
 
^he 'Truth of the Scriptures, o^ 
 
 was fliort. And except he had been divinely 
 conduded in his undertakings, he might 
 eafily have omitted the deftrudion of this 
 altar. The former kings of Judah had no 
 authority in the land of Ifrael. And the 
 power of his fucceilors was foon diminillied, 
 till the whole nation was led into captivity. 
 When therefore we fee only one Jofiah 
 amongft all the kings of Judah, who ful- 
 filled this prophecy without any particular 
 knowledge or intention, the hand of God 
 is remarkably evident in difpofing the events 
 of this world in fuch a manner, as may 
 difplay at once both his power and his pro- 
 vidence. 
 
 The prophecies concerning the fate of 
 Babylon, Tyre, Jerufalem, and Egypt, are of 
 fuch a nature, as could not have been ha- 
 zarded upon mere conjedure without a ma- 
 nifefl probability of failure and detection. 
 That they are as ancient as they pretend, we 
 have neither reafon nor authority to enter- 
 tain a doubt. And though cities and king- 
 doms are liable to decay j yet that proud 
 
 p Babylon 
 
34 ^he T!ruth of the Scriptures, 
 
 Babylon Ihould fall from its higheft gran- 
 deur within feventy years, was a fad, that 
 could only be foreknown by the divine 
 "wifdom. The agreement of thefe prophe- 
 cies with the prefent flate of the world is 
 equally clear. Babylon is fo completely a 
 pool of water, according to the words of 
 Ifaiah and Jeremiah, that its very ruins can- 
 not be difcovered. Tyre, whofe merchants 
 were princes, is now a miferable habitation 
 for fishermen. Jerufalem is ftill trodden 
 down of the Gentiles. And Egypt, which 
 was famous for wifdom, riches, and power, 
 continues a bafe kingdom, and has been in 
 abjed: flavery many hundred years. 
 
 The Arabians afford likewife a flrong in- 
 flance of the truth of the Scripture prophe- 
 cies. That Iflimael fhould be a wild man, his 
 hand againft every man, and every man's 
 hand againft him, and yet dwell in the pre- 
 fence of all his brethren, are circumftances, 
 which were never found confiftent for any 
 length of time, except in the cafe of the 
 Arabians and the Romans. It is the moft 
 
 unlikely 
 
"^he T'ruth of the Scriptures » ^r 
 
 unlikely of a people, fituated in the centre 
 of the world, and near to powerful and civi- 
 lized nations. Yet we neither find by hif- 
 tory, that they were ever completely con- 
 quered by the Perfians or Romans, nor do 
 we fee their independence lefiened to this 
 very day. 
 
 But the difperfion of the Jews is a pro* 
 phecy moil convincing to our fenfes; be- 
 caufe it was the lateft delivered, is vifible in 
 all nations, and has been continued without 
 intermiflion from the age of the Apollles to 
 the prefent time. This is likewife the flrongefl: 
 proof of the truth of our Saviour's preten- 
 fions, when we fee that God for his death 
 and rejedion has fo feverely punifhed his 
 chofen people ^ whom he yet preferves, and 
 promifes to reftore, in remembrance of his 
 covenant with Abraham, Ifaac, and Jacob. 
 This judgment (hould make us careful not 
 to imitate their infidelity. And their relation 
 to God by adoption fhould make us pity, 
 rather than defpife, their hardnefs of heart. 
 
 D 2 
 
 It 
 
3 6 ^he "fj-uth of the Scriptures, 
 
 It may be obferved concerning prophe- 
 cies, efpecially of great importance, that 
 they are moftly obfcure before the event. If 
 they had been otherwife, their enemies muft 
 often have been retrained by a miracle from 
 attempting to hinder their accomplifhment ; 
 and their friends would fometimes have dif- 
 graced their Divine original by driving to 
 fulfil them by human contrivance. And 
 even after the event we may in fome find 
 fmall circumflances, which cannot be proved 
 entirely to correfpond. If the fad: be con- 
 veyed to us by hiftory, every minute parti- 
 cular may not be recorded. And if we fee 
 it with our own eyes, we may not accurately 
 obferve things, which are of lefs moment; 
 or we may poffibly be miflaken in our inter- 
 pretation. It fhould therefore be efteemed 
 fufficient, that the great outlines of every 
 prophecy be clear to all capacities, that we 
 fee no part evidently contradicted, and that 
 there be fuch a correfpondence between the 
 predidlion and the event, as could not be 
 difcovered by human wifdom, or brought 
 about by human power. 
 
 And 
 
Hhe ^ruth of the Scriptures, 37 
 
 And here it feems proper to take notice 
 of an objedion * lately urged to the pro- 
 phecy concerning the Jews, that our Sa- 
 viour " decifively foretold, that the genera- 
 *« tion then exifting fliould not be totally 
 ** extinguiflied, till it had witnefled his fe- 
 *' cond and glorious appearance in the clouds 
 ** of heaven." Our Saviour's prophecy con- 
 cerning the punifhment of the Jews, and his 
 fecond coming to judge the world, is partly 
 accomplilhed in the deftrudtion of Jerufalem 
 and the difperfion of the nation, partly we 
 fee it fulfilling before our eyes in the prefent 
 ilate of the Ifraelites, and partly we perceive it 
 not yet fulfilled, as the world flill continues, 
 though we firmly exped: Chrifl to be our 
 judge. When we fee fo much of this pro- 
 phecy dillindtly and wonderfully fulfilled, 
 and have fuch abundant teflimony that Chrifl 
 will hereafter come in the glory of his Fa- 
 ther with his holy angels, we fliould rather 
 think that the words, which refpeft the 
 time of this event, ought to be underflood in 
 
 * Dr. Edwards, in a Sermon preached before the Univerllty 
 of Cambridge, May 23, 1790. p. 19, 1. 17. 
 
 r ^ fome 
 
38 T!he 'fruth of the Scriptures, 
 
 fome other fenfe, which at the laft day will 
 be proved confiftent with the reft, than that 
 our Saviour and his Apoftles were either 
 miftaken themfelves, or taught their fol- 
 lowers what they did not know to be true. 
 When it is faid in St. Matthew, (xvi. 28.) 
 Verily I fay imto you, there be fome fanding 
 here, which fh all not tajie of death, till they fee 
 the Son of Man coming in his kingdom, it does 
 not follow, though this fentence be clofely 
 connected with the mention of the day of 
 judgaient, that by coming in his kingdom 
 our Saviour meant to defcribe his moft fo- 
 lemn and glorious a6t of royalty. His king- 
 dom commenced at his refurredion; and he 
 may in a very fit fenfe be faid to be (qqxi 
 coming in his kingdom, whenever w^e fee 
 his power difplayed in any fignal ad: of ven- 
 geance upon his enemies, though he is not 
 at that time perfonally vifible. The rule 
 here laid down by the author of this objec- 
 tion for the interpretation of words is not 
 univerfally and flriclly true. " Whenever," 
 fays he, * " the fame word is ufed in the fame 
 
 * P. 14, 1. 3. 
 
 *« fentence^ 
 
'\the T^ruth of the Scriptures, 39 
 
 ** fentence, or in different fentences not dif- 
 *' tant from each other, we ought to inter- 
 " pret it precifely in the fame fenfe j unlefs 
 ** either that fenfe fhould involve a palpable 
 ** contradiction of ideas, or the writer ex- 
 ** prefsly informs us that he repeats the word 
 ** in a freHi acceptation." Almoft every 
 word has many different meanings, and is 
 ufed in each meaning with more or lefs 
 latitude in different paffages. Without, 
 therefore, any contradiction of ideas or ex- 
 prefs declaration of the writer, we may judge 
 that he ufes the fame word not precifely in 
 the fame fenfe, if the fubjedl or the context 
 warrant fuch an interpretation. And as the 
 word fee is frequently ufed for perceive, 
 when no bodily appearance is mentioned, 
 we may grant that Chrift did not vifibly 
 appear at the deftrudion of Jerufalem, with- 
 out giving up our belief in him as a true 
 prophet, or our hopes that he will at the lad 
 day be the judge and rewarder of his faith- 
 ful followers. The fignal overthrow of the 
 Jewiili kingdom, and the vengeance executed 
 on God's chofen people, are events of fuch 
 D 4 import- 
 
40 T^be T^ruth of the Scriptures. 
 
 importance, as may well be defcribed in the 
 bolded language of prophecy. The ufe, 
 therefore, of fuch fublime images, as in their 
 literal fenfe would figure the deftrudtion of 
 the world, is not (as this author afferts) 
 " to embarrafs revelation with perplexities 
 ** or contradidions, or to involve it in Cim- 
 ** merian darknefs." We have feen the pu- 
 nifliment of the Jews for their rejedion of 
 Chrift, and we are thence cautioned to be- 
 ware, that there be not found in any of us 
 an evil heart of unbelief. As long then as 
 the gates of hell cannot prevail for the ex- 
 tin<5tion of chriftianity -, fo long we fhall 
 exped, that he will in due feafon fulfil his 
 words, and finally triumph over all his ene- 
 mies. For though we now only know in 
 part 3 yet at the laft day we fhall know even 
 as we are known, and fee the truth and con- 
 fiftency of all God's difpenfations. 
 
 ** The predidions of the Apoftles con- 
 *' cerning the end of the world," are alfo faid* 
 «' to furniili examples of confiderable error.'* 
 
 * P. u, 1.5. 
 
 But 
 
l!he T'ruth of the Scriptures, 41 
 
 But it does not appear, that \htyknew the times 
 and the feafonst which the Father hath put in 
 his own power ', (Ads i, 7,) or that they had 
 any authority, when they preached the gofpelj 
 to define the time of the general judgment. 
 An exhortation, therefore, not to be over- 
 taken by the fuddennefs of Chrift's coming 
 ought not to be converted into a decifive 
 predidion, that this event w^ould happen in 
 that very generation. The epiftles, though 
 direded to the Chriftians then alive, were 
 intended for the edification of the church to 
 the end of the world. Whatever therefore 
 is faid to them, may be underftood to be 
 faid to alls and St. Paul's defcription of the 
 manner of our change at the day of judg- 
 ment may be applied to the Chriftians, who 
 {hall be then alive. The fame may be ob-^ 
 ferved concerning St. Peter's caution (i Pet. 
 iv. 7.) to be fiber y becaufe the end of all 
 things is at handy and St. Paul's remark to 
 the Hebrews, that they could fee the day ap^ 
 preaching. (Heb.x. 25.) St. Paul in his fecond 
 Epiille warns the Thefi^alonians not to be 
 troubled, as if the day ofChriJi was very 72ear; 
 
 (2 Theli: 
 
42 ^he I'rut/j of the Scriptures, 
 
 (2 ThefT. ii. 2.) fince that day fhould nol 
 come, //// the man of Jin was revealed, (ii. 3.) 
 And though this expreffion does not poii- 
 tively affirm, that it was at any confiderable 
 diftance ; yet the defcription of the man of 
 iin agrees very well with a fyflem of Spiri- 
 tual corruption, how long foever it may con- 
 tinue. St. Peter alfo informs us, that there 
 JJjall come in the laft days, fcoff'ers, faying^ 
 Where is the promife of his coming f (2 Pet. iii. 
 3, 4.) To this he anfwers. Beloved, be not 
 ignorant of this one thing, that one day is with 
 the Lord as a thoufand years, and a t hoi f and 
 years as one day, 'J he Lord is not jlack con^ 
 cerning his promife, as feme men count Jlack-^ 
 ?iefs. (iii. 8, 9.) We may therefore con- 
 clude, that the coming of our Lord is cer- 
 tain, though it may feem to be delayed; and 
 though fome parts of his predidlion may be 
 difficult to be explained at prefent, yet we 
 may reft affured that heaven and earth fiall 
 pafs away, but his words fiall not pafs away, 
 (Matt. xxiv. 25.) 
 
 Another proof of the truth of the Scrip- 
 tures 
 
^he Uruth of the Scriptures. 43 
 
 tures may be taken from the charadler of 
 the writers. Mofes was learned in all the 
 wifdom of the Egyptians, and therefore not 
 to be impofed upon by rumours and falfc 
 opinions. He has the teftimony of the au- 
 thor of the Epiffle to the Hebrews, that he 
 Vf^.^ faithful to God {i\\, 2.) in the difcharge 
 of his office. From which we may con- 
 clude, that the law, which he impofed upon 
 his people, was of divine original, and that 
 he could not be guilty of mixing falfhoods 
 with important truths, or giving ralh con- 
 jectures for authentic hiftory. His cha- 
 racter has not been afperfed by any ancient 
 author of credit ; and even the impoftor 
 Mahomet found his memory fo much re- 
 vered by the Jews, that he acknowledged 
 his claim as a prophet, though he alTerted 
 without proof, that his writings had been 
 corrupted. The prophets likewife, who, 
 befides the books which bear their names, 
 are fuppofed to have written the hiftoricai 
 part of the Old Teflament, were men in ge- 
 neral of religion and morality, fent to recall 
 the people from fm and idolatry, and what 
 
 puts 
 
44 '^b^ Truth of the Scriptures. 
 
 puts the matter out of all difpute, quoted by 
 pUr Saviour and his Apoilies as teachers of 
 the way of God, and many of them fuiFerers 
 in the caufe of truth. The adtions indeed 
 of Solomon were not always conformable 
 to his knowledge. But his wifdom is un- 
 difputed. And therefore his authority, ex- 
 cept in the cafe of idolatry, muH: be ftrong 
 in favour of religion, which he has proved 
 in general to be the road to happinefs, even 
 in the prefect world. Her ways are ways of 
 pleafantJiefs, and all her paths are peace. She 
 is a tree of Ufe to them that lay hold upofi her ; 
 and happy is every one that retaineth her, 
 (Prov. iii. 17, 18.) Our Saviour indeed 
 was the only perfon that could fay without 
 the leaft exception. Which of you convinceth 
 me of fm^ (John viii. 46.) But the Apof- 
 tles and Evangelifts were holy and wife, and 
 could therefore (lamp an authority upon 
 their writings, even if they had not mofi: of 
 them fealed their fmcesity with their blood, 
 and if their hiflorical accounts had not been 
 confirmed, as far as can be expeded, by 
 profane hiftory. I proceed. 
 
 Secondly, 
 
*The T*ruth of the Scriptures » j^t 
 
 Secondly, to confider the internal marks 
 of truth and authenticity, which may be 
 difcovered in the compofition of the Scrip- 
 tures. 
 
 When we compare the natural abilities 
 and fituation of the Apofliles with the doc* 
 trines and precepts of the gofpel, it is certain 
 that in their excellence we may perceive 
 evident marks of divine affiftance. The 
 morality is pure and complete, and fuperior 
 to the efforts of human wifdom aided by 
 ftudy and infbudtion. For though the prin- 
 cipal duties of morality are implanted in 
 every man's breaft, and may be all found 
 difperfed amongft the writings of the philo- 
 fophers3 yet they were delivered by the 
 Apoftles, who were moftly illiterate, in a 
 more excellent and ufeful manner. The 
 precepts of the Gofpel point out the feveral 
 duties of life in their full extent, without any 
 encouragement of vice, or mixture of falf- 
 hood. They are founded upon the plainefl 
 and mod .engaging principles, and guarded 
 with the fevereft fan<5tions againfl wilful 
 
 offenders. 
 
46 ^he Tiruth of t foe Scriptures » 
 
 offenders, and the moft gracious promifes to 
 the penitent and obedient. We arc com- 
 manded to make our own reafonable defires 
 the rule of our condud: towards others j to 
 fliew that kindnefs, mercy, and compaflion 
 to our fellow creatures, to which we are 
 indebted for our prefent life and future pro- 
 fpeds; and to conlider all men as of the fame 
 family, and therefore naturally united in the 
 bands of friendlhip. All thefe precepts are 
 fo confiftent with each other, and the prac- 
 tice of every virtue fo necellary to a holy 
 life, that the Chriftian fyflem is proved 
 worthy of God ; though it would never have 
 been colledled by human wifdom alone, or 
 obeyed by our prefent depraved paffions 
 without the divine influence of inward grace. 
 
 But the condu6l of our Saviour is urged 
 by a modern author againft all attempts of 
 giving a clear and comprehenlive view of the 
 principal dodtrines and duties of chriflianity. 
 ** Another remarkable charadteriflic of chrif- 
 *•* tianity," fays he*, "is its fimplicity." This 
 
 * EfTays Phil. Hill, and Lit. vol. i. p. 420. 
 
 we 
 
^he ^ruth of the Scriptures, 47 
 
 we both grant and boaft of, as it proves the 
 wifdom of its author, who could form a re- 
 ligion containing fo many duties in fuch a 
 manner, that they fhould all fpring from the 
 fame root, that it lliould be fo well conned:ed 
 in all its parts, and that fo many perfons, in 
 diftant ages, fhould defcribe various and 
 vet confident characters of the fame Meffiah. 
 A fyftem may be limple, as well as complex. 
 And therefore neither this circumftance, nor 
 the other, ** that our Saviour left no records, 
 " or written memorials, refpeding the end 
 " and objedt of his miffion," tends any 
 thing ** to the utter confufion of fyflems 
 ** or fyftem- makers." Our Saviour certainly 
 came into the world for fome important 
 end. He never meant, that the knowledge 
 of the Gofpel (liould be confined to a fingle 
 age, and pofterity remain without informa- 
 tion. He left, it is true, no writings of 
 his own. But this is neither an ajionijlnng 
 fa5t, nor any condemnation of well grounded 
 fyftems; fince he fent his Apoflles into all 
 the world to be his witnelles, and to preach 
 the Gofpel, from whofe accounts of his life 
 
 and 
 
48 ^he T'rutb of the Scriptures. 
 
 and dodrine we have fufficient materials to 
 learn the nature of our duty, which we are 
 no where forbidden to commit to memory 
 in any manner confiflent with the truth. 
 St. Paul informs us what is the true founda- 
 tion of all fyilems of religion : Other foun^ 
 dation can no man lay, than that is laid, which 
 is Jefiis Chrifi. (i Cor. iii. 11.) And in 
 the following verfes he mentions the dif- 
 ferent event of building properly or impro- 
 perly upon this foundation. If any mans 
 'work abide, which he hath built thereupon, 
 heJJjall receive a reward. If any maiis work 
 jhall be burnt, he JJjall fuffer lofs, (14, 15.) 
 To preach the true dodlrines of religion, and 
 to turn many to righteoufnefs, is undoubtedly 
 acceptable in the fight of God. And we 
 need not be afraid of drawing true conclu- 
 lions from the Scriptures ; but of obfcuring 
 the truth, or promoting falflioods. The 
 fum and fubflance of the Chriftian religion 
 does not confift in the fa<5ts of our Saviour's 
 life, death, refurredion, and fecond coming 
 to judge the world, though we believe the 
 truth and importance of all thefe articles ; 
 
 unlefs 
 
T!he ^friith of the Scriptures. 49 
 
 unlefs we join with them the defign of his 
 fufferings, the obhgation we are under to 
 follow his bright example, and the virtues, 
 which we are called upon to exercife, and to 
 the performance of which is annexed the 
 promife of our future reward. 
 
 But it is farther objeded, that ** no au- 
 " theiitic account of our Saviour's life was 
 " publifhed till a confiderable time after his 
 ** refurre(flion ; and even then, not by any 
 ** previous or exprefs commilTion from him, 
 ** but to gratify the laudable defire of the 
 ** numerous profelytes to this new religion/* 
 and that " the Chriftian religion fubfifted 
 ** long before St. Paul wrote his celebrated 
 *' Epiflles." This has the appearance of a 
 wi{h to leflen the authority of both the 
 Epiftles and the Gofpels; though it calls 
 the former celebrated, and the defire laudable 
 of perufing the latter. And furely it is 
 equally laudable in us to be eager to know 
 the particulars of our Lord's life and con- 
 verfation, as it was in the firft chriflians. 
 But though we have no exprefs order of our 
 
 E Saviour 
 
50 ^he 'Truth of the Scriptures. 
 
 Saviour for committing his life and do(flrines 
 to writing ; yet when he gave his difciples 
 a command to preach the gofpel to the 
 whole world, they were fully juftified in 
 taking the moft efFedual way for the infor- 
 mation of pofterity. And though they might 
 be defined to write the Gofpels, it by no 
 means follows, that they intended to teach 
 and gratify no others, than thofe, who lived 
 in the fame age, and had the benefit of their 
 difcourfes. The words and adls of our Sa- 
 viour were publifhed from the beginning. 
 And if St. Paul wrote the fame dodrines, 
 they are not to be neglected, becaufe they 
 had before been fpoken by our Lord and his 
 Apoflles. Preaching is intended not only to 
 inftrudt mankind in what they do not know; 
 but to prevent them from forgetting ufeful 
 truths. And it is not only evident, that 
 writing is a more probable method of con- 
 veying dodlrines pure to diftant generations, 
 than tradition ', but we have good reafon to 
 think, that the latter alone would before 
 this time have loft moft of the fads of our 
 Saviour's life, and fome of the peculiar doc- 
 trines 
 
^he Truth of the Scriptures. c i 
 
 trines of the Chriftian religion. We fliould 
 therefore equally efteem the necelTary and 
 ufeful writings of the Apoftles and Evan- 
 gelifts, when compofed at the latter end of 
 their minlftry, as if they had been publifhed 
 at the beginning, whllft they contain the 
 fame truths. For if we are inclined to re- 
 ject the dodrines of the infpired writers for 
 fuch flight caufes, we may never want a 
 pretence for difavowing their authority. 
 
 The truth of the Scripture is alfo proved 
 internally by the agreement of all its parts 
 with right reafon, as far as they can be at 
 prcfent comprehended, and their confiftency 
 with each other. Fable and impofture com- 
 monly betray themfelves by fome deteded 
 falfhood, or manifeft contradidion. Whereas 
 the adverfaries of chriftianity are obliged to 
 diftort the dodrines, and mifreprefent the 
 fadts, of the Old and New Teftament, be- 
 fore they can perfuade even themfelves, that 
 they are falfe or abfurd. The length of 
 time, which the fchcme of chriftianity re- 
 quired, the variety of its parts, and the 
 
 E 2 number 
 
52 ^he ^ruth of the Scriptures, 
 
 number of prophets and other perfons, who 
 contributed their affiftance independent of 
 each other, all confpired to make deception 
 difficult. And the final accompli{hment by 
 means naturally fo inadequate amounts to a 
 demon ftration that it proceeded from above. 
 The Scriptures contain the only articles, 
 which concern the whole world j man's 
 creation, fall, and redemption. Their ac- 
 count of the power, knowledge, purity, juf- 
 tice, and mercy of God is far beyond the 
 inventions of poets, or the difcoveries of 
 philofophers amongft the Heathen, where 
 they were not affifled by accMental hints 
 from divine revelation. And if we defccnd 
 to the hiflory of mankind, it is much more 
 reafonable to fuppofe, that man was created 
 innocent, perfect, and happy, than to ima- 
 gine with fome of the Heathen poets and 
 orators, that he was dejftitute of all conve- 
 niencies, deprived of fpeech, and refcued 
 from thofe evils by the ufe of that reafon 
 and eloquence, which can fcarcely be culti- 
 vated, except in fociety. Such a ftate is 
 unfit for the firfl fituation of the only rea- 
 fonable 
 
T^he T^ruth of the Scriptures. 53 
 
 fonable animal; and if it had ever been uni- 
 verfal, muft naturally have been attended 
 with the deftrudtion of a fpecies, the indivi- 
 duals of which are fo weak, and fubje<ft to 
 fuch a long and helplefs infancy. The ge- 
 neral promife alfo of our redemption was 
 given at the fall, opened by degrees with 
 various circumftances, and fulfilled at lafl by 
 a fingle perfon. The feveral diftances be- 
 tween Abraham, Mofes, the Prophets, and 
 Chrift deftroy all fufpicion of any collufion. 
 And the concurrence of all the prophecies in 
 the perfon of our Saviour prove that he came 
 from God to fulfil his will. 
 
 Since then the Holy Scriptures are proved 
 to be the word of God by a variety of the 
 ftrongeft evidence; fince both the law and 
 the gofpel were ufliered in by a number of 
 well authenticated miracles ; fince the doc- 
 trines they teach are fublime, pure, and be- 
 neficial ; fince the charaders of their authors 
 are able to ftamp a credit upon any writings; 
 fince they are fo clofely conneded with each 
 other, that we cannot refufe our afi^ent to 
 
 E 3 parts 
 
54 ^^^ T'ruth of the Scriptures, 
 
 parts without difcrediting the whole j and 
 lince their authenticity is fupported by the 
 teftimony of fo many nations, and fuch dif- 
 cordant feds ; let us firmly believe the truth 
 of this revelation, and return thanks to God, 
 who has not left us to the light of our im- 
 perfect reafon, but has clearly fhewn the 
 way to everlafting life. 
 
THE INSPIRATION OF THE SCRIPTURES. 
 
 2 Tim. iii. i6. 
 All Scripture is given by infpiration of God, 
 
 BEFORE we can fettle the authority of 
 the Scriptures, it is proper to enquire 
 from whence they are derived ; whether 
 from the obfervation, experience, knowledge, 
 and learning of the writers alone, or from 
 the afliftance of fome fuperior Being. If 
 they had been compofed only by human 
 abilities, the moft valuable part of them 
 contained in the New Teflament would 
 have been an uncertain and infufficient guide, 
 as the authors were naturally ignorant of 
 many divine truths, full of mifapprehenfions 
 of the nature of chriftianity, and muft thence 
 have been guilty, without heavenly aflift- 
 ance, of innumerable miftakes. They were 
 
 E 4 indeed 
 
56 T^he hifpiration of the Scriptures. 
 
 indeed inftrucfted during forty days by our 
 Saviour himfelf, concerning the meaning 
 of all the fads, of which they had been eye- 
 witneffes, and the application of the ancient 
 prophecies to the events of his life. But fo 
 fhort a time could only qualify them for the 
 office of teachers, when they were fuper- 
 naturally enabled to recoiled: all the dif- 
 courfes of our Lord, and could perfedtly 
 remember every principal fadt of his mi- 
 niftry. By the infpiration then of the Holy 
 Spirit, which was promifed by Chrill: before 
 his afcenfion, and granted on the day of 
 Pentecoft, all their infirmities were fupplied, 
 and the weak were enabled to confound the 
 ftrong. As therefore the authority of the 
 Scriptures depends upon the fource, from 
 whence the writers of them drew their in- 
 formation, I fliail in my following difcourfe, 
 
 Firfl, Hiew what increafe of wifdom we 
 may fuppofe the facred writers to have re- 
 ceived from infpiration. 
 
 Secondly, defend the hiflory of the Old 
 
 Teftam.ent 
 
T^he Infpiration of the Scriptures, ^y 
 
 ner 
 delufion. 
 
 Teftament from the charge of fidion or 
 
 Thirdly, anfwer fome objedlions to the 
 dodlrine, that the apoftles were affiled by 
 the fpirit in thofe writings, which were not 
 prophetical. 
 
 Firft, I am to fliew what increafe of 
 wifdom we may fuppofe the facred writers 
 to have received from infpiration. 
 
 As they were appointed to teach man- 
 kind religious truths, and lead them gradu- 
 ally to the knowledge of their Redeemer, 
 the affiftance of Heaven muft be calculated 
 to fupply their own fpiritual ignorance, and 
 make them perfedt in all neceflary dodrines. 
 Whatever religious doctrines then we find 
 taught in the Scriptures, we may believe to 
 be true and confiftent with each other ; 
 though the types and figures of the law, and 
 even the explanations of the prophets, were 
 far from being equal in clearnefs to the Gof- 
 pel. The infpiration of the Old Teftament, 
 
 and 
 
58 T!he Infpiration of the Scriptures, 
 
 and the authenticity of the canon eftabliilied 
 by Ezra are confirmed by the authority of 
 cur Saviour himfelf; who appeals to the 
 law and the prophets as containing the will 
 of God ; and exhorts the Jews to fearcb 
 thefcripturesy (John v. 39.) that they might 
 difcern the juftice of his pretenfions. What- 
 ever authority then the ancient fcriptures had 
 amongft the Jews is confirmed by our Lord. 
 And as they allowed the lowefl rank of 
 thefe to be ftyled holy, we mufi; conclude, 
 that they were all in general looked upon 
 by the Jews as of heavenly origin. And 
 with refpedl to the Apoftles, as they were 
 the publifhers of a better covenant, our Sa- 
 viour exprefsly promifes them the afiiftance 
 of the Spirit, which fhould guide them into all 
 truth, (John xvi. 13.) Though the Apof- 
 tles were conftant attendants upon our Sa- 
 viour, during his minillry j though they 
 heard his difcourfes, and faw his miracles ; 
 and though they were inftrudled by himfelf, 
 after his refurredtion, in the meaning of the 
 ancient prophets ; yet they were forbidden 
 to enter upon their office, till they were 
 
 farther 
 
l!he Injpiration of the Scriptures* 59 
 
 farther qualified by Divine infpiration. Be^ 
 hold, lays he, I fend the promife of my Father 
 upon you : but tarry ye in the city offerufalenii 
 until ye he endued with power from on high, 
 (Luke xxiv. 49.) However low, therefore, 
 we may be inclined to fettle the infpiration 
 of the facred w^riters, we muft fuppofe them 
 made perfed in the knowledge of fuch reli- 
 gious truths, as they propofed to teach ; or 
 we fhall be guilty of grofs abfurdity in fup- 
 pofing that God negleded to inftrud: his 
 minifters in the meflage, which they were 
 fent to deliver. As religion was the bufinefs 
 of both the Prophets and the Apoflles, they 
 do not feem to have had their faculties en- 
 larged, or their knowledge fupernaturally 
 informed in any other matters. But in 
 what was conneded with piety or morality, 
 we muft either deny all infpiration, or con- 
 clude that their do(5trines are true, their 
 accounts certain, and their reafoning without 
 miftake. They were not only favoured 
 with heavenly affiftance in thofe truths, 
 which lay beyond the reach of human facul- 
 ties ; but were commanded to rely upon 
 
 infpi- 
 
6o ^he Injpiratton of the Scriptures, 
 
 infpiration, where their own abilities might 
 have furnifhed them with a fufficicnt, though 
 lefs perfect defence. When they bring you 
 unto the fynagogues, and unto magijirates, and 
 powers, take ye no thought how or what things 
 ye Jhall anfwer^ or what ye fiall fay : for the 
 Holy Ghoji pjail teach you in the fame hour 
 n.vhat ye ought to fay. (Luke xii. ii, I2.) 
 But ftill it does not appear, that this infpi- 
 ration was ever intended to fuperfede the 
 ufe of their reafon or fenfes. It fupplied 
 the deficiencies -, but left them all the abi- 
 lities of human nature. 
 
 We may therefore fafely grant, that the 
 writers of the Old and New Teflament 
 were allowed the choice of their own words, 
 provided they exprelTed the meaning, v/hich 
 was necelTary to convey the true doctrines 
 of religion. And v/e may juftly fuppofe, 
 that where the exercife of reafon, or the 
 teflimony of the fenfes were fully fufficient 
 to confirm a dodrine or authenticate a fad:, 
 the authority of infpiration might not be 
 fuperadded. But this is no caufe, v/hy we 
 
 fiiould 
 
The Infpiration of the Scriptures, 6i 
 
 ftiould give up to rafli fufpicions a great 
 part of the Bible, as falfe or fabulous, and 
 thence weaken the authority of the reft, with 
 which it is conneded. Every part of the 
 fcripture does not contain doctrines or fads 
 of equal importance j but we have no fuffi- 
 cient authority for pronouncing any part of 
 it falfe, or too infignificant for the divine 
 notice. The doflrines of chriftianitv, the 
 predictions of the prophets, and the precepts 
 of the law, which we are informed was our 
 fchoolmajier to bring us unto Ch^iji, (Gal. iii. 
 24.) cannot be denied to be of divine ori- 
 ginal by any, who does not wifti to difbelieve 
 all infpiration. And though the hiftorical 
 part of the Old Teftament is leaft connedled 
 with religious dodrines, and a narrative of 
 fads, efpecially delivered by contemporary 
 authors, may deferve full credit without 
 the aid of infpiration ; yet let us remember, 
 that the hiftory of Mofes is intermixed with 
 the precepts of the law, and that the evan- 
 gelifts relate the difcourfes of our Saviour, as 
 well as the fads of his life. We cannot 
 perceive in all cafes the degree of connedion 
 
 between 
 
62 T/je Infpiration of the Scripturet^ 
 
 between temporal and fpiritual fubjedtsj nor 
 can we decide with accuracy, how far the 
 obfervation and memory of our Lord's difci- 
 p]es might enable them to give a full account 
 of his adlions without divine affiftance. But 
 if we believe, that the Scriptures were 
 written to guide us to falvation, and that 
 God always proportions the means to the 
 end ', it naturally follows, that the benefit 
 of infpiration was granted to the prophets 
 and apoftles in every point, which concerned 
 religion, where their own abilities were in- 
 fufficient. 
 
 With refped to the manner in which 
 the minds of the Prophets and Apoftles were 
 afied:ed by Divine infpiration, a& we are fa- 
 voured with nothing fimilar at this day, we 
 muft receive our information entirely from 
 the Scriptures, and can no farther rely upon 
 our own conjectures, than as they are fup- 
 ported by their authority. But by the help 
 of their Information we may perceive a re- 
 markable difference between the pretended 
 prophets amongft the Heathen and the fer- 
 
 vants 
 
I'be Infpiration of the Scriptures, 63 
 
 vants of the true God, both in the methods, 
 which they made ufe of to procure the favour 
 of Heaven, and the efFcds, which infpiration 
 was fuppofed to have upon their rational 
 facuhies. The prophets of Baal cut them- 
 felves with htives and lancers, (i Kings xviii. 
 28.) when they wanted to obtain his aflift- 
 ancej whereas EHjah invoked the aid of the 
 God of Ifrael in a (hort, humble, and rational 
 addrefs, adapted to the capacity of all the 
 people. The Heathens pretended to be 
 worked to an enthufiaftic fury, when they 
 foretold by infpiration any future event,, and 
 that the words, which they uttered, were the 
 immediate di<5tates of their god, and fpoken 
 without their own confent or inclination. 
 But the true prophets and apoftles were left 
 in full polTeffion of all their faculties ; unlefs 
 their mind was for a time opprefled by the 
 fplendour of a vifion, or their heart over- 
 charged with grief at the profpe6: of future 
 calamities. Equability of temper was in- 
 deed fo far neceflary to receive the influence 
 of the Spirit, that we find Eliflia (2 Kings 
 iii. 15.) incapable of its operation, vvhilft 
 
 his 
 
64 ^'^^ Infpiration of the Scriptures, 
 
 his mind was diflurbed even by virtuous 
 anger again/l the king of Ifrael. The true 
 prophets were commiffioned and enabled to 
 declare the will of God ; but they were ftill 
 left at full liberty to obey or refifl the mo- 
 tions of the Spirit. Thus we find that Jonah 
 attempted to flee from the prefence of the 
 Lord, and did not perform his meflage to the 
 Ninevites, till he was terrified into repent- 
 ance, and made fenfible of his folly. And St, 
 Paul informs us, that the fpirits of the prophets 
 arc fubjc5l to the prophets, (i Cor. xiv. 32.) 
 
 Whether the infpiration of the Apofiles 
 was didinguifliable by themfclves from the 
 operation of their own minds, feems a quef- 
 tion of no importance ; fince they had abun- 
 dant evidence of fupernatural affiftance from 
 the improvement of their knowledge. They* 
 had hence a clear and confiftent view of the 
 whole fcheme of man's redemption. They 
 were able to recollect all our Saviour's dif- 
 courfes j many of which were imperfedly 
 underftood at the time of their delivery. 
 They overcame their old prejudices. They 
 
 coveted 
 
^he Infplration of the Scriptures^ 65 
 
 coveted fpiritual inftead of temporal rewards j 
 preached peace and benevolence, without 
 aiming at conqueft 5 and equally defired the 
 converfion and falvation of Jews and Gen- 
 tiles. They had befides, at the firft defcent 
 of the Holy Ghoft, an ocular demonftration, 
 that fome fuperior power operated to give 
 them a mouth and wifdom, which all their 
 adverfaries ftiould not be able to gain/ay, nor 
 rejiji, (Luke xxi. 15.) I proceed. 
 
 Secondly, to defend the hiflory of the 
 Old Teftament from thp charge of fidion 
 or delufion. 
 
 The hiftory of the Old Teftament is of 
 all the facred writings the leaft intimately 
 conneded with the do6lrines of Chriftianity, 
 and may thence be reprefented as entirely 
 detached. But as it is confefTed to be written 
 by Mofes and the prophets, as it was pre- 
 ferved by the Jews amongn: their holy books, 
 and affords us examples both of faith and 
 pradice, it deferves a candid enquiry, what 
 degree of fupernatural afilftance may be rea- 
 
 F fonably 
 
66 T^he Infpiration of the Scriptures. 
 
 fonably fuppofed to have been granted to 
 the hiftorical writers, and what credit is due 
 to their own integrity and knowledge. 
 
 The infpiration and credibility of the 
 hiflory of the Old Teftament has been at- 
 tacked by the adverfaries of chriftianity with 
 ridicule and contempt, in order to invali- 
 date the reft of the Scriptures ; and the 
 plain interpretation of it has been given up 
 by feme of its defenders, as not tenable in 
 itfelf, and as if the truth of the hiftory 
 were no ways conneded with the dodrines 
 of religion. But though we meet in the 
 Old Teftament with many fads, which are 
 only related to prevent a chafm ; yet we 
 cannot admit without ftrong proof, that the 
 holy penmen would be fufFered to mix 
 falfhood with the truth. The whole Scrip- 
 tures have been delivered down for centuries 
 as clofely connefted with each other. Wc 
 fhould therefore be very careful not to dif- 
 credit any part ', unlefs its faldiood could be 
 plainly proved, and its author be convicted 
 of credulity or impofture. 
 
 The 
 
T!he Infpiration of the Scriptures, tj 
 
 The Mofaic account of the creation has 
 been objeded to by a late royal author ^^ 
 as inconfiftent with reafon, ** My reafon 
 " tells me," fays the king, ** that God fees 
 ** all things, and that he is every where ; 
 " but the Scripture tells me, that God 
 ** fearched for Adam in Paradife, and called 
 •• to him, Adam, where art thou ?" If the 
 Scripture in this paffage fuppofed God to be 
 ignorant of the place, where Adam was 
 concealed, it would no lefs contradid: itfelf 
 than our reafon -, fmce the omnifcience and 
 omniprefence of God are emphatically de- 
 clared by the facred writers. T^hou art about 
 my path, and about my bed, and fpiejl out all 
 my ways. For lo, there is not a word in my 
 tongue, but thou, O Lord, knowefi it alto- 
 gether. Whither Jhall I go then from thy 
 fpirit : or whither jhall I go then from thy 
 prefence ? If I climb up into heaven, thou art 
 there : if I go down to hell, thou art there 
 alfo. If I take the wings of the morning, 
 and remain in the uttermoji parts of the fea ; 
 even there alfo pall thy hand lead me, and 
 
 ^ * King of Pruflla. 
 
 F 2 thy 
 
68 T^he Infpirafion of the Scriptures i 
 
 thy right hand jh all hold me. If Ifiy^ p^^" 
 adventure the darknefs Jlmll cover me : then 
 Jhall my night be turned to day. Tea^ the 
 darknefs is no darknefs with thee, but the 
 night is as clear as the day : the darknefs and 
 light to thee are both alike. (Pf. cxxxix. 2, 3, 
 6 — 1 1 .) Can any hide himfelf in fecret places 
 that 1 fiall not fee him ^ faith the Lord: do 
 not I fill heaven and earth f faith the Lord. 
 (Jer. xxiii. 24.) Poffibly thofe, who fo 
 highly prize their own natural abilities, are 
 indebted to thofe very Scriptures, which 
 they afFe(fl to defpife, for the knowledge of 
 fuch fublime truths. But Mofes no where 
 fays, that God fearched for Adam. When 
 he had tranfgreffed by eating the forbidden 
 fruit, he was fummoned before his Maker, 
 obliged to give an account of his guilt, and 
 forced to condemn himfelf out of his own 
 mouth. 
 
 To this and fome other obje(flions of 
 equal weight, concerning the creation and 
 the deluge, a defender of the Jewifh and 
 Chriflian religions anfwers, by fuppofmg 
 
 them 
 
T^he Infpiratlon of the Scriptures. 69 
 
 them to be * ** the ancient popular tradi- 
 *• tions of the Jews, blended with allegorical 
 *' and hieroglyphical imagery, in which it 
 " is neither very eafy, nor very material 
 •* to diftinguifh what is fabulous from what 
 ** is true;" though he afterwards admits 
 them to be " originally founded, like mofl 
 ** of the mythological fidions of the Greeks, 
 " upon real and important fadts." All this 
 is eafily aflerted, but entirely deftitute of 
 proof. The Scripture accounts of the crea- 
 tion and the deluge are delivered by Mofes 
 as a plain narrative of fadls, and conne(5ted 
 with a relation of the names and adions 
 of the antediluvians, which cannot be per- 
 verted into allegory and hieroglyphic ; but 
 mud either be true, or a colleftion of mif- 
 takes and falflioods. The Jews, who came 
 into Egypt with only feventy perfons, had 
 not time or leifure to form any falfe tra- 
 ditions before Mofes, which might be called 
 ancient. For the accounts delivered by 
 Abraham, Ifaac, and Jacob certainly deferve 
 a more honourable appellation. Mofes alfo 
 
 * Effays, vol. ii. p. 197. 
 
 F 3 appears 
 
^o I'he Infpiration of the Scriptures^ 
 
 appears too wife a man to be impofed upon 
 by fables, and too religious to deceive pof- 
 terity by giving them a detail of important 
 events v^athout foundation, or an allegorical 
 collection of unknown fadts, which have 
 never been explained. But if we fuppofe 
 it a real hiflory of the creation, deftrudion, 
 and renovation of mankind, it is highly cre- 
 dible and confident in itfelf, and fupported 
 by authorities not to be denied by any 
 chriftian. The Mofaic account of the crea- 
 tion informs us, that in the beginning God 
 created the heavens and the earth -, that in 
 fix days he by his word reduced the earth 
 into order, caufed it to be inhabited by 
 variety of animals, placed man in a ftate of 
 innocence at the head of the vifible world, 
 and put him in pofTeflion of happinefs upon 
 the equitable condition of obeying one eafy 
 command J that man, at the inftigation of' 
 our great enemy, rebelled againft his bene- 
 fadtor, and was driven out of paradife, ex- 
 pofed to all the evils, which at prefent 
 abound. And what is there in all this 
 incpnfillent with reafon, or the flate of the 
 
 world ? 
 
'^he Infplrathn of the Scriptures, 71 
 
 world ? Or where will the dilbelievers of 
 this account furnifh us with a better from 
 the records of antiquity, or the impartial 
 didates of found judgment ? That God 
 created the world needs no proof. That he 
 made man at firft happy and innocent is 
 perfedly conliftent with our notions of his 
 goodnefs. That difobedience is a crime, 
 and that the world abounds with mifery 
 and evil, cannot be denied. And that man 
 fell from his flate of innocence, and thus 
 forfeited his happinefs, by his own fault, 
 is more probable in itfelf, than any other 
 account we can find of his prefent imper- 
 fedion. 
 
 Many of thefe articles are mentioned again 
 in other parts of Scripture, and thus con- 
 firmed by undeniable authority, being ad- 
 duced as the foundation of moral and reli- 
 gious duties, or to explain the nature and 
 progrefs of fin. The obfervation of the 
 fabbath is declared by the mouth of God 
 himfelf to be founded on the creation of the 
 earth in fix days. (Exod. xx. 11.) St. Paul 
 F 4 not 
 
72 T^he Infpiration of the Scriptures. 
 
 not only mentions the fadit, that the ferpent 
 through fiibtlety beguiled Eve, (2 Cor. xi. 3.) 
 as an example that chriftians were in danger 
 of corruption -, but affigns it as one reafon, 
 why the woman is inferior, and fhould be 
 obedient to the man. (i Tim. ii. 14.) The 
 fame Apoftle likewife contrafts the fall of 
 Adam with the redemption of Chrift; as in 
 Adam all die -, even Jo iti Chrijl JJjall all be 
 made alive, (1 Cor. xv. 22.) And our Saviour 
 forbids a man to put away his wife, becaufe 
 in the beginning God made one male, and one 
 female. (Mark x. 6.) The fame dodrine St. 
 Paul inculcates to correct the pride of the 
 Athenians, when he tells them, that God hath 
 made of one blood all nations of men, (Adls 
 xvii. 26.) St. John alfo afcribes the murder 
 of Abel by Cain, to his envious fpirit and 
 wicked adions. (i John iii. 12.) It is not 
 therefore of fmall importance, whether we 
 believe or deny the truth of this hiftory; 
 fince it is clofely connecfted with the Jewifh 
 and Chriftian dodtrines. And it is mod 
 reafonable to determine, that Chrift and his 
 Apoftles, though they might fpeak accords 
 
 ing 
 
^he Injpiration of the Scriptures, 73 
 
 ing to popular opinion in articles, which 
 they did not profefs to teach, fixed the 
 duties of religion upon the rock of know- 
 ledge and truth, and not upon the fludu- 
 ating fands of miftake and fallhood. 
 
 And what do the improvements of mo- 
 dern philofophy oppofe to all this ? A bare 
 fuppofition, that evil is neceflary to produce 
 good. The Scriptures indeed reprefent tem- 
 poral evil as fometimes neceflary to bring 
 iinners to repentance ; and inform us, that 
 final punilhment will certainly await incor- 
 rigible finners. But it wants a reafonable 
 proof, inftead of an alTertion, that mifery is 
 the direct caufe of happinefs to ourfelves 
 or others ; or that God would not have ex- 
 empted his obedient fervants from every de- 
 gree of infirmity and pain. Jf therefore we 
 rejedl the Scripture account of the creation, 
 we (hall be left entirely ignorant, how the 
 world was formed, and puzzled with vain 
 conjedures about the origin of evil. 
 
 With refped: to the deluge, the authority 
 
 of 
 
74 ^^^ Infpiratlon of the Scriptures. 
 
 of Mofes is fufficlent to give credit to an 
 account confident in itfelf, and where the 
 cauie affigned is adequate to the efFcd:. 
 That God is able to alter the laws of nature, 
 or to deftroy what he has eftablifhed, no one 
 can deny, who allows his being and attri- 
 butes. And that univerfal wickednefs was 
 a fufficient provocation for fuch a fignal 
 vengeance is not incredible to any one, who 
 acknowledges, that God makes an eternal 
 diftindion between good and evil, and that 
 he always loves the former, and abhors the 
 latter. 
 
 If then the deluge was not a real fadl, 
 Mofes muft either have been deceived him- 
 felf, or have rafhly hazarded his reputation 
 for veracity, by giving a circumftantial ac- 
 count of an event, which had no firmer 
 ground than popular opinion. But tradi- 
 tion alone in thofe early ages would have 
 prevented furmife and fidtion from becom- 
 ing univerfal in fo few generations. Be- 
 fides it would have ill become the lawgiver, 
 who forbad all flanders and falfe accufations, 
 
 tQ 
 
l!he Infpiration of the Scriptures. y^ 
 
 to charge the whole world, except one fa- 
 mily, with fuch complete degeneracy, if 
 they had been compofed like other gene- 
 rations of a more equal mixture of the righ- 
 teous and wicked. For though impiety 
 and idolatry have frequently prevailed to a 
 very great extent ; yet the world has never 
 iince the flood been fo totally corrupt. 
 This hiftory alfo ftands uncontradidled by 
 any ancient writer, and is confirmed both 
 by St. Peter, who quotes it as an inftance 
 of God's diftinguifhing juflice, (2 Pet. ii. 5.) 
 and by our Lord, who compares the fud- 
 dennefs of his fecond coming to the carelefs 
 ftate of the world in the days of Noe. (Matt. 
 xxiv. 37.) On fuch an important fubje6t 
 it is to the highefl degree improbable, that 
 they fhould mention a tranfadion as an ex- 
 ample and warning, if it never exifted, but 
 owed its belief to popular opinion. 
 
 The hiflory of Sampfon is alfo given up 
 as unimportant, and unconneded with the 
 Chriflian dodrines. But his prodigious 
 llrength, when afTertcd by a credible author, 
 
 Ihould 
 
76 'T'he Infplratlon of the Scriptures. 
 
 fliould not be denied without pofitive tefti- 
 mony of its falfliood, or fome proof of its 
 impoflibility. If we are refolved to believe 
 nothing, which is not agreeable to our own 
 experience, our knowledge will be fmall, 
 and we fhall frequently perceive that it has 
 been very defed:ive. From hiftory, there- 
 fore, well authenticated, we derive much 
 information, and we believe, doubt, or deny 
 particular fadts, as they are related by per- 
 ibns of more or lefs credit, and appear pro- 
 bable and confiftent from the caufes and 
 motives, by which they were produced. 
 Unlefs then we reje(ft the whole hiftory of 
 the Old Teftament, we muft grant, that 
 God frequently exerted a miraculous power 
 in favour of his chofen people. This makes 
 it perfectly credible, that he might raife up 
 Sampfon to be a temporary deliverer, and 
 that a perfon of fuch ftrength and courage 
 might produce a flaughter, which is recorded 
 as marvellous in the facred Scriptures. 
 
 The hiftory of Balaam, though often at- 
 tempted to be ridiculed, (hews an inftance 
 
 of 
 
^he Infpiration of the Scriptures. yy 
 
 of a condud: too common, a perfon ftrug- 
 gling to reconcile the immoderate love of 
 riches with his duty, and to ferve at once 
 God and Mammon. The poffibility of the 
 miracle cannot be denied. And the pro- 
 priety of it may be evident, if we attend to 
 the plain circumftances of the ftory. The 
 prophet, who came to the king of Moab 
 with a full defire to curfe the Ifraelites, was 
 obliged to blefs them three times, to foretel 
 their profperity whilil they continued righ- 
 teous, and to prevent any other from at- 
 tempting to imitate his example, by his laft 
 folemn words, BleJJed is he that blejfeth thee, 
 and ciirfed is he that curfeth thee. (Numb. 
 xxiv. 9.) Mofes could not in this hiftory 
 follow popular tradition, becaufe it hap- 
 pened in his own time. And it is neither 
 confiftent with his morality, that he fhould 
 eftablifli a fadl by his teftimony, which he 
 did not know to be true ; nor with his 
 fenfe, that he fhould make himfelf liable to 
 be convicted of falihood. 
 
 If we then impartially examine the hif- 
 tory 
 
78 ^be Infpiration of the Scriptures* 
 
 tory of the Old Teftament, its authority 
 would be much higher, from the credi- 
 bility of the writers alone, than thefe vague 
 objecftions feem to allow. The credit of 
 an hiftorian arifes from his judgment, his 
 defire of fpeaking the truth, and his oppor- 
 tunities of difcovering the real ftate and cir- 
 cumftances of the fa6ls, which he relates, 
 Mofes and the prophets in all thefe refpeds 
 have greatly the advantage of profane hif- 
 torians. Mofes is the moft ancient of all 
 writers ; and even by the help of tradition 
 might be informed with moral certainty of 
 feveral leading fads, and thus guarded againft 
 the delufions of fidion, and the abfurdities 
 of popular opinion. He was intruded in 
 all the learning of the Egyptians. He was 
 far advanced in life before he was called to 
 an important flation ; and had fpent forty 
 years in the politenefs of a court, and as 
 many in the folitude of a private retirement* 
 But though he had the experience, he was 
 free from the infirmities of age ', fince after 
 he had condudcd and governed the children 
 of Ifrael forty years more in the wildernefs, 
 
 he 
 
l^he Inj^iration of the Scriptures, 79 
 
 he died in the full polTeflion of all his 
 faculties; his eye was not dim, nor his natural 
 force abated. (Deut. xxxiv. 7.) And his 
 defire of relating the truth is manifeft from 
 the candour, with which he recounts his 
 own frailties, and the faults and tranfgref- 
 fions of God's chofen people. The pro- 
 phets likewife in general were pious and 
 virtuous, and often eye-witnefles of the 
 fadts, which they committed to writing. 
 To this may be added, that the plainnefs, 
 concifenefs, and connexion of the ftory con- 
 tained in the Old Teftament form a ftrong 
 internal evidence in favour of its truth. 
 Whatever regards religion is related at full 
 length ; whilft fuch fadts, as tended chiefly 
 to gratify human intereft or ambition, are 
 either omitted, or inferted only to connefl 
 the reft. We may therefore conclude, that 
 Mofes and the other hiilorians were favour- 
 ed with the fpirit of wifdom to feledl pro- 
 per fadls j and it is not unreafonable to 
 believe, that their knowledge was increafed 
 by dired: infpiration, if the ordinary means 
 of information were erroneous or deficient. 
 
 The 
 
8o l^he Infplration of the Scriptures^ 
 
 The connexion between Chriftianity and 
 the hiflorical part of the Old Teflament is 
 alfo confirmed by our Saviour and his Apof- 
 tles, who frequently enforce the duties of 
 religion from the fadls there recorded. In 
 matters only mentioned by way of illuflra- 
 tion in proverbs or parables, the facred 
 writers may ufe words in the common ac- 
 ceptation, and allude to fads according to 
 the received opinion, without examining 
 whether they be philofophically true, or 
 adding the fandion of their own authority. 
 But in eflential dodrines of religion, and 
 truths which are delivered for our inftruc- 
 tion, to fuppofe, that they taught or encou- 
 raged us to believe, what they neither knew 
 nor believed themfelves, would be to re- 
 prefent our faith erroneous, defedive, and 
 inconfiflent ; and to leave us in fuch a ftatd 
 of uncertainty, and fo much under the in- 
 fluence of our paffions and imagination, as 
 feems impoffible in a revelation from a gra- 
 cious God. I proceed, 
 
 . Thirdly, to anfwer fome objedions to 
 
 the 
 
'The tnfpiration of the Scriptures. 8l 
 
 the dodtrine, that the Apoftles were affifled 
 by the fpirit in thofe writings, which were 
 not prophetical. 
 
 We are told by a modern author, that 
 " the notion is verv erroneous, which is 
 ** in general maintained by the profefTors 
 " of Chriflianity, that the facred writings 
 ** were compofed under the immediate in- 
 *' fiuence of divine infpiration. This no- 
 " tion," fays he, *' is highly improbable in 
 *' itfelf, plainly contradid;ory to the general 
 ** tenor of fcripture, and wholly deflitute of 
 " proof, excepting fuch as may be derived 
 '* from a grofs perverfion of a few detached 
 ** pafTages *." If this author would have 
 us underfliand by the immediate influence 
 of divine infpiration, that every word was 
 fo dire<fted by the Holy Spirit, that the 
 Prophets and Apoftles could have exprcfTed 
 the fame meaning in no other phrafes, he 
 charges the profefTors of Chrillianity with 
 an ,opinion, which few of any knowledge 
 have entertained. It he intends to allow 
 
 * EfTays Hifl. and Lit. vcl. i. p. no. 
 
 G their 
 
82 ^he hijpiration of the Scriptures, 
 
 their infpiration, as far as was necefTary for 
 the propagation of the fublime truths of 
 religion, the word immediate feems likely 
 to miflead the reader, and favour the ob- 
 je(5bions of the infidel. For the effect and 
 authority of every part of the canonical 
 Scripture with regard to us is the fame, 
 whether the facred writers delivered the 
 truth from their own knowledge, or had 
 their deficiencies fupplied from the imme- 
 diate operation of the Holy Spirit ; flnce 
 thofe parts, where the politive infpiration of 
 the Holy Ghoft, not being necefTary, was 
 not vouchfafed, were written however under 
 the controul and diredion of the fame un- 
 erring guide. The whole volume therefore 
 carries the feal and flamp of omnifcience, 
 as well where the Holy Spirit, ever prefent 
 to aid thofe whom he had previoufly mov^d 
 to write, fecured them from error in relat- 
 ing what they themfelves knew, as where 
 they delivered the immediate dictates of 
 Heaven. Let us then examine more par- 
 ticularly how this author fupports his affer- 
 tions. *' The Apoflles and Evangelifts," 
 
 fays 
 
^he Infpiration of the Scriptures, 83 
 
 fays he, *' never pretended, like that great 
 *' impoftor Mahomet, that their writings 
 " were dictated by the angel Gabriel, or 
 ** ever urged the perfection of their own 
 ** compofitions, as a declfive proof of the 
 *« authenticity of the Chriflian religion." 
 We may grant, that the Apoflles did not 
 make ufe of the pretence of that impoftor. 
 They no where boaft, like him, of the pu- 
 rity of their %le, as furpaffing all other 
 writings. But this affords no proof, that 
 they were not infpired. We fpeak, fays St. 
 Paul, the naifdom of God In a my fiery. We 
 have received f fays he again in the fame 
 chapter, not the fpirit of the world, but the 
 fpirit which is of God ; that we may knoio the 
 things that are freely given to us of God. 
 Which things alfo we fpeaky not in the words 
 which mans wifdom teacheth. hut which the 
 Holy Ghofi teacheth, (i Cor. xxvii. 12, 13.) 
 " The teftimony they gave to the truth of 
 " Chriftianity was" not therefore, as this 
 author afferts, *' to all intents a human tef- 
 " timony ;" though we agree with him in 
 his commendation of their fidelity, integrity, 
 
 G 2 and 
 
84 '^he Infpiration of the Scriptures. 
 
 and^ opportunity of knowing the truth. The 
 aflertion then of St. Paul, that all Scripture' 
 is given by infpiration of God, (2 Tim. 
 iii. 16.) the teftimony of the fame Apoftle, 
 that he received not the knowledge of the 
 gofpel of man, but by the revelation of Jefus 
 Chrify (Gal. i. 12.) the declaration of St. 
 Peter, that holy men of old fpake as they were- 
 moved by the Holy Ghoji, (2 Pet. i. 21.) and 
 the promife of our Saviour, that the fpirit 
 fiould guide the Apoflles into all truth, (John 
 xvi. 13.) prove without force or perverfion, 
 that the Scriptures are to be obeyed in all 
 precepts, believed in all their dodrines, and 
 relied upon in every point that concerns 
 religion. 
 
 Since then we have fuch fatisfadory 
 proofs from the promife of Chrifl and the 
 teftimony of the facred writers, that they 
 were affifled by the Holy Spirit , let us 
 draw our knowledge of religion from the 
 Holy Scriptures in preference to the con- 
 jedures of fallible men, fupported only by 
 their own natural abilities or the maxims 
 
 of 
 
^he Infpiration of the Scriptures * 85 
 
 of philofophy. The things of God cannot 
 be learned without the help of the Scrip- 
 tures ; (i Cor. ii. 24.) and every dodlrine 
 contradided by them is to be rejeded. (Gal. 
 i. 8, 9.) Bat in them we may find a com- 
 plete treafure of heavenly wifdom, and a full 
 fupply for^ all our infirmities -, fince they 
 are profitable for doSlrine, for reproof for 
 correBion, for injlru^ion in righteoufnefsy that 
 the man of God fnay be perfeSi, throughly fur- 
 nijhed unto all good works, (2 Tim. iii. 
 16, 17. 
 
 G 3 
 
THE AUTHORITY OF THE SCRIPTURES. 
 
 John xx. 31. 
 
 But thefe are written^ that ye might believe 
 that Jefus is the Chriji the Son of God, and 
 that believing ye might have life through 
 bis na?ne, 
 
 F we confider man as an accountable 
 creature, it is necefTary that he ihould 
 conform himfelf to fome rule of a6lion. 
 And if we view him as a being, who is able 
 by his condu(5t to increafe or diminiih his 
 future happinefs, it is proper that he fliould 
 chufe a true and fufficient rule to diredt 
 his ways. The only guides, that we can 
 follow, are our own inclinations ariling from 
 the impreffions of our fenfes, the did:ates 
 of our reafon, the information of other men, 
 whom we efleem wifer than ourfelves, and 
 G 4 the 
 
88 T^he Authority of the Scriptures, 
 
 the will of God revealed from heaven. The 
 firft alone would be uncertain as a rule ; 
 fince our inclinations may be either inno- 
 cent or blameable; confident with our duty, 
 or feeking the gratification of our own ap- 
 petites, without regard to the intereft or 
 happinefs of others. Reaibn indeed, if un- 
 prejudiced, can never approve what is vicious 
 orunjuft. But it may be defedive ; unable 
 to difcover certain doctrines, or to point out 
 in all cafes, how we ought to reconcile our 
 own intereft with the good of our neigh- 
 bour. And if we had no better guide, our 
 unruly paffions would predominate by de- 
 grees, and obfcure the light of our nobler 
 faculties. Much the fame may be faid of 
 the information of others. As all men are 
 naturally fallible, we might harden our- 
 felves under that pretence againft unwelcome 
 truths, and refufe to hear the voice of the 
 charmer, charm he never fo wifely. And 
 as we are never quite certain of their inte- 
 grity ; it requires a previous examination of 
 their motives and principles before they can 
 be trufted. And after all we may be de- 
 ceived 
 
^he Authority of the Scriptures, 89 
 
 ceived by adopting their miftakes. The 
 only foundation, therefore, upon which we 
 can build fecurely, is Divine Revelation. 
 This, though communicated through veflels 
 of clay, proceeds from an unerring and be- 
 nevolent author. And as this revelation is 
 only contained in the Holy Scriptures, I 
 fhall in my following difcourfe, 
 
 Firfl, ihew that their authority is fupreme 
 and decifive in all religious queftions. And, 
 
 Secondly, that it is uniform in every ar- 
 ticle necelTary to falvation. 
 
 Firft, I am to fliew, that the authority 
 of the Scriptures is fupreme and deciiive in 
 all religious queflions. 
 
 As our Saviour, by the confefllon even 
 of thofe who deny his divinity and atone- 
 ment, came to teach mankind the will of 
 God ; and as he fent his Apoftles for the 
 fame purpofe, and by virtue of the fame 
 commiffion, we can apply to no other with 
 
 fo 
 
90 T^he Authority of the Scriptures, 
 
 fo great a probability of fuccefs, if we defire 
 to learn the words of eternal life. If then 
 we grant, that they had heavenly afliflince, 
 we muft allcvv the books of Scripture all 
 the authority, which is claimed by their 
 writers ; fince otherv/ife we fhould accufe 
 the Prophets and Apoftles of falfely pre- 
 tending to a divine commilTion, or fuppofe 
 them ignorant of the nature and extent of 
 their melTage, when it is not denied, that 
 they were fent by God. 
 
 The authority therefore of the Scriptures 
 is fupreme and decifive to command our 
 faith and obedience, as far as they claim the 
 concurrence of God, and are intended to 
 inftrucft us in the nature and properties of 
 the fubjed:, concerning which they -dif- 
 courfe. Their de(ign is to fhew us the 
 way to everlafhing happinefs. Whatever 
 therefore diredly and neceflarily conduces 
 to that end, we expedl to fee explained with 
 all the clearnefs and precificn, which are 
 poffible in this ftate of weaknefs and pro- 
 bation. By the fame rule every other fub- 
 
 jed: 
 
T!he Authority of the Scriptures. 91 
 
 jedl will be treated with proportionable 
 accuracy, as it is more or lefs connected 
 with virtue and religion. Thus the differ- 
 ent parts of Scripture are in fome meafure 
 to be interpreted by different rules. Though 
 it would derogate too much from the credit 
 of their writers, and the honour of that 
 Being, whofe will they are fuppofed to de- 
 clare, to imagine any part of them falfe or 
 fabulous j the fruits of rafli conjecture, or 
 the creature of a fanciful and weak imagi- 
 nation. 
 
 But though the Scriptures are intended 
 to fliew us the way to everlafling life ; yet 
 they are not confined to a mere detail of 
 moral duties. We have in them a valuable, 
 concife, and ufeful hiflory of the moft an- 
 cient times, maxims of prudence with re- 
 fpedl to our temporal happinefs, a chain of 
 prophecies to gain credit to the authors, 
 do6lrines of the divine attributes and other 
 fpiritual fubjeds, which could only be 
 known perfectly by a revelation from hea- 
 ven, and religious precepts of piety and 
 
 morality. 
 
92 ^he Authority of the Scriptures, 
 
 morality, which corred our vicious appe- 
 tites, inflru(ft our weak reafon, and are to 
 be obeyed without murmuring or difpute. 
 Thefe articles are not indeed treated io dif- 
 tindly, that thofe books, which are chiefly 
 compofed of one fubject, contain nothing of 
 the other. From hence we may form a 
 probable argument, that being fo frequently 
 intermixed, no part is entirely excluded 
 from the divine diredlion, though fome may 
 iland in little need of fupernatural afliftance. 
 Let us therefore confider feparately each 
 part, and fee what authority thofe will al- 
 low, who defend Chridianity upon a limited 
 plan, and what we may really attribute to it, 
 by the dictates of reafon, and the teflimony 
 of fcripture. 
 
 The authority of the hiftorical hooks 
 muft be fufficient to anfwer the ends, which 
 were intended by God and their refpedlive 
 writers. They were defigned in general 
 to fet before us the method of his dealing 
 with his chofen fervants, the Ifraelites, who 
 were rewarded or punifhed, even in this life, 
 
 in 
 
^he Authority of the Scriptures. gx 
 
 in a peculiar manner; to (hew how he inter- 
 fered with the reft of the world upon extra- 
 ordinary occafions ; and to give an impartial 
 account of the principal perfons, who as 
 Ifraelites or anceftors were connected with 
 our Saviour. God has informed us in the 
 law and the gofpel, that he loves virtue, and 
 hates vice. And as he chofe the feed of 
 Abraham, for his faith and piety, to be his 
 peculiar people; he has (hewed us in this 
 world by their profperity and afflid:ions, 
 what will be the event of our good or evil 
 condu(5t. When they trufted on the Lord, 
 and obeyed his laws, they were vi6rorious 
 over all their enemies, ^i/V of them could chafe 
 an hundredy and an hundred put ten thoufand 
 to flight. (Lev. xxvi. 8.) When they were 
 tempted to follow the idolatry and corrup- 
 tions of their neighbours, they were fold 
 into the hand of the heathen, they were 
 conquered by inferior forces, and brought 
 into the loweft ftate through oppref/ion, 
 plague^ and trouble. (Pf cvii, 39.) But even 
 in this fituation, when their own arm could 
 be of no fervice, if they cried unto the Lord, 
 
 and 
 
94 ^b^ Author ity of the Scriptures, 
 
 and repented of their fins, he raifed them 
 up deliverers, and often reftored them by 
 a lingle victory to their former eafe and 
 plenty. The deftrudtion of the whole race 
 of linners by the deluge, the overthrow of 
 Sodom and Gomorrah by fire from heaven, 
 the conquefl of wicked kingdoms, and the 
 pardon of the Ninevites, prove the watchful 
 eye and powerful arm of providence; that 
 there is no fafety in a courfe of fin, and that 
 though God is long-fufFering, and commonly 
 gives fpace for repentance and amendment, 
 yet it will not at lafi; be well Vv'ith the 
 wicked. But perhaps the greatefb ufe of 
 the hiftorical part of the Old Tefi:ament is 
 to excite us to emulate the virtues, by which 
 the patriarchs and other faints were emi- 
 nently difi;ingui{hed. The faith of Abra- 
 ham, the patience of Job, the chaftity of 
 Jofeph, the zeal of David, and all the other 
 inftances of virtue recorded in thofe facred 
 books, ought to fill us with fliame, if, afiifled 
 with fuperior light, we do not flrive to 
 merit God's favour by the practice of that 
 abftinence and obedience, v/hich they per- 
 formed. 
 
T!he Authority of the Scriptures » 95 
 
 formed, who only beheld their reward in 
 types and fhadows. But as perfection does 
 not belong to mere man, we muft eftimate 
 the goodnefs of their particular adions by 
 their conformity to the written law ; and 
 when we read of their faults and mifcar- 
 riages, fliould take greater care, left we alfo 
 be furprifed into fin, which we here fee 
 could fometimes prevail over perfons of fuch 
 faith, zeal, and diligence. And if at any- 
 time we unhappily imitate their failings, let 
 us alfo imitate that fincere contrition, of 
 which we have fo many proofs in the cafe 
 of David; and which we may believe was 
 felt by the reft, whenever they were con- 
 fcious of any offence. But above all others 
 the example of our Saviour in the New 
 Teftament moft profitably calls for our ftudy 
 and imitation. He alone could challenge 
 his enemies, prhich of you convinceth me of 
 fin ? (John viii. 46.) and all his difpofitions 
 were perfectly pure, and conftantly devoted 
 fo the will of his heavenly Father. It muft 
 therefore greatly tend to exalt our virtue, 
 and preferve us from temptations, if we 
 
 carefully 
 
96 The Authority of the Scriptures, 
 
 carefully obferve, and flrive to imitate his 
 zeal, meeknefs, patience, and above all his 
 benevolence, which he recommended and 
 enjoined, as the charadleriflic mark of his 
 true difciples. 
 
 Another part of the Scriptures confifls of 
 prudential maxims, and recommendations 
 of virtue from its good influence upon our 
 temporal happinefs. Godlinefs^ fays St. Paul, 
 is projitable unto all things, having promife of 
 the life that now is. (i Tim. iv. 8.) But 
 we are not to conclude from the ufe of thefe 
 arguments, that the authors were ignorant 
 of a flate of future retribution. From the 
 law of Mofes they had the promife of tem- 
 poral profperity, and from the covenant with 
 Abraham they had the expedation of the 
 Meffiah, who was to reward the patience 
 and faith of the patriarchs, to purify the 
 houfe of Ifrael, and in whom all the families 
 of the earth were to be bleffed. And there- 
 fore the Apoflle adds, of that ivhich is to 
 come. 
 
 Another 
 
'^he Authority of the Scriptures, 97 
 
 Another part of the facred- Scriptures 
 confifts of the writings of the prophets, who 
 were fent to foretel future events, to mark 
 the charadter of the Meffiah, that it might 
 not be fuccefsfully imitated, or even fully- 
 attempted by any impoftor, to warn the peo- 
 ple to avoid the divine judgments prepared 
 for their fins, and exhort them to repent- 
 ance, and more ftrict obfervance of their 
 duty. We may remark upon thefe, that 
 the exhortations and directions are of equal 
 importance with the prophecies, and in con- 
 fequence equally to be afcribed to the fuper- 
 intendance of God, and equally fandioned 
 by divine authority. For though the pro- 
 phets were utterly incapable, by reafon alone, 
 to foretel what was to come to pafs in 
 diftant generations, and might explain by 
 their natural abilities the duties of the mo- 
 ral law; yet in cafes of almofl univerfal 
 degeneracy, it required fupernatural aflift- 
 ance, to point out the mofl dangerous tranf- 
 greffions, to fettle the bounds of their duty, 
 and to avoid being led aftray by popular 
 opinions. The office of a prophet with 
 
 H refpe(5t 
 
98 T^he Authority of the Scriptures. 
 
 refpedl to exhortation often requires gifts 
 not necefTary to a common teacher y fince 
 the latter is guided by a rule, which he 
 acknowledges to be of greater authority 
 than the didates of his own learning, expe- 
 rience, and wifdom. When God fends a 
 meflage to mankind, either of information 
 or warning, we mufl; fuppofe the mefTenger 
 fufficiently inftruded to deliver it without 
 miflakes. And if we grant, that it contains 
 the will of God, it immediately claims our 
 perfedl obedience, and the queflion how 
 much of it abfolutely required immediate 
 infpiration, independent of man's natural 
 faculties, becomes vain and ufelefs, Infpi- 
 ration is intended to render the weak man 
 perfed, the ignorant wife, and to prevent 
 all poffibility of error in religious truths. 
 This infallibility in heavenly dodrines is 
 very confident with natural infirmities in 
 the common affairs of life. But lefs than 
 this feems incompatible with any notion 
 of divine revelation. 
 
 The dodrines and precepts of the Chrif- 
 
 tian 
 
^he Authority of the Scriptures, 99 
 
 tian religion, with the hiftory of our Sa* 
 viour's miniftry and the firft publication of 
 the gofpel, are faithfully recorded in the 
 books of the New Teftament. In them 
 only can we find an original account of the 
 life and actions, the parables and other dif- 
 courfes of our Saviour, and the dodrines of 
 the apoftles delivered in their own words. 
 The authority of thefe books muft depend 
 upon the natural abilities and fidelity of 
 the writers, and the aids to their imper- 
 fections, which they received from above. 
 They were eye-witneifes of the fads of our 
 Saviour's life, their difpofitions were fincere 
 and devoted to religion, and they had the 
 promife of our Lord, that he would fend 
 the fpirit to their affiftance, which jhoiild 
 guide them into all truth. (John xvi. 13.) 
 The religion, which our Saviour had pro- 
 pofed to the Jews moflly in parables, they 
 explained in language as clear as the nature 
 of the fubjed: will admit ; and thereby 
 proved that their minds were filled with 
 heavenly wifdom. The epiflles contain 
 many fublime dodlrines, much reafoning 
 
 H 2 upon 
 
I bo T!he Authority of the Scriptures. 
 
 upon the attributes and ways of God, nu- 
 merous precepts to regulate our conducfJ:, 
 and falutary cautions to avoid thofe errors, 
 which fprang up even in the time of the 
 Apoftles, and infefted the firft ages of the 
 Chriftian church. Thefe epiftles however, 
 though acknowledged by an author of fome 
 late Eflays * to be of *' apoftolical autho- 
 ** rity, and to breathe a truly chriftian and 
 ** evangelical fpirit," are denied by him in 
 general to be binding upon our faith. ** No- 
 thing," fays he -f-, " but the prophecies 
 " contained in thofe writings, together with 
 ** a few paflages profefTedly penned from 
 " immediate infpiration, appear to be, ftridly 
 " fpeaking, of divine authority." The ob- 
 fcurity of the words, JiriBly /peaking, is here 
 blameable. They feem to grant, that the 
 writings of the Apoftles are not to be looked 
 upon as merely human -, and yet leave their 
 authority uncertain, to be heightened or 
 lowered, as may beft fuit the prefent pur- 
 pofe. The prophecies are allowed to pro- 
 ceed from infpiration, becaufe they were 
 
 * EfTay 22. f P. 421, or 2. 
 
 impof- 
 
T!he Authority of the Scriptures. loi 
 
 impoflible to be conceived by man without 
 divine affiftance. Some dodtrines likewife 
 contained in the epiflles equally exceed the 
 powers of human nature ; and muft there- 
 fore claim the fame original, or be looked 
 upon as rafh conje(^ures, or falfe opinions. 
 But it is farther objedled, that all the epif- 
 tles were of ** an occalional nature, written 
 *' at different times, to different focieties of 
 ** chriftians, upon different emergencies.'* 
 Many of the precepts are of a general na- 
 ture, and equally concern all chriflians. 
 The necefHty of charity, as the grand prin- 
 ciple of our actions, obliges us as flridlly, 
 as it did the Corinthians. And the relative 
 duties ought as much to be pradifed in 
 thefe days, as in the time of the Apoflles. 
 The faith and duty of all chriftians are in 
 general the fame ; though they may be 
 occafionally placed in very different fitua- 
 tions, and confequently called upon to ex- 
 ercife different virtues, or undergo different 
 trials. " But," fays he further, " the wri- 
 *' ters certainly do not arrogate to themfelves 
 ** that plenary degree of infplration, they do 
 H 3 " not 
 
102 T^he Authority of the Scriptures. 
 
 ** not exadt that blind and implicit acqui- 
 ** efcence, which is at prefent generally 
 ** conceived effential." St. Paul afferts, 
 that all Scripture is given by infpiration of 
 God, (2 Tim. iii. 16.) which cannot well 
 be underflood in a lower degree, than as far 
 as religion is concerned, and as far as our 
 infirmities would lead us into miftakes. 
 And when, in the feventh chapter of his 
 Firfl Epiftle to the Corinthians, he diftin- 
 guifhes with fo much care between the in- 
 fplred commands of our Lord, and his own 
 private judgment, which he thought at the 
 fame time conformable to the Divine will, 
 (i Cor. vii. 40.) we have the ftrongeft pre- 
 fumption, that he meant to ftamp all the 
 other parts of the epiftles, which delivered 
 dodrines or precepts, with divine authority. 
 The apoftles never indeed exaded a blind 
 acquiefcence ; nor did they defire an implicit 
 confidence without confideration. We are 
 at full liberty to examine with candour the 
 grounds and evidence of chriftianity; though 
 it is at our own peril, if we fufFer our pre- 
 judices or evil affedions to impofe upon our 
 
 judg^ 
 
^he Authority of the Scriptures, 103 
 
 judgment, and miflead us to rejecfl religious 
 truth. But St. Paul was fo certain of his 
 dodrine, that he pronounced an anathema 
 even againfl himfelf or an angel from hea- 
 ven, which fliould preach any other gofpcl y 
 (Gal. i. 8.) and he commended the Thefla- 
 lonians, that they received the word, which they 
 heard of him, not as the word of men, but fas it 
 is in truth) the word of God. (i TheiT. ii. 13.) 
 From his character alfo we may juflly con- 
 clude, that he endeavoured to write the fame 
 doctrines, which he preached. The affifl- 
 ance therefore of the fpirit would be equally 
 necefTary, when he inftruded his converts 
 by letter, as by word. Some part of the 
 epiftles may be needlefs to us, if we be not 
 in danger of the fame falfe doctrines, which 
 were then taught. But as herefies may 
 revive in diftant times, if ever we are in the 
 fame circumftances, the epiflles are as appli- 
 cable and ufeful to us, as they were to thofe 
 churches, to whom they were firfl: addreffed. 
 Every part of the Scripture is not necelTary 
 in all times, or to all perfons. But as we 
 are certain, that its writers were the pro- 
 
 H 4 phets> 
 
I04 T^he Authority of the Scriptures, 
 
 phets, its authority, when applicable, muft 
 be fupreme ; as we exped: no other difpen- 
 fation, it will never be fuperfeded; and as 
 all truths are confiftent, it cannot be con- 
 tradidied, and confequently its teflimony 
 muft be decifive. I proceed. 
 
 Secondly, to {hew, that the authority of 
 the Scriptures is uniform in every article 
 necelTary to falvation. 
 
 As we are all called in one hope of our 
 calling, and have one Lord, one faith, one 
 haptifm, (Eph. iv. 4, 5.) we may reafon- 
 ably expedV, that all the prophets and apof- 
 tles will dire(ft us the fame way to ever- 
 lafling life. The whole Scriptures concur 
 in one defign to point out the fame Saviour. 
 ^he law was our fchoolmajier to bring us unto 
 Chrijl, (Gal. iii. 24.) And the Apoftles 
 preached not themfelvesy but Chrijl fefus the 
 Lord. (2 Cor. iv. 5.) Accordingly the 
 Scriptures give us a confiftent account of 
 the nature of God, the difpenfations of his 
 providence, and our feveral duties 5 though 
 
 they 
 
I'he Authority of the Scriptures. 105 
 
 they may defcribe more particularly differ- 
 ent attributes under different difpenfations. 
 For when God difplayed upon mount Sinai 
 the terrors of his vengeance, and the feve- 
 Tity of his juftice, he proclaimed his abun- 
 dant mercy, long-fufFering, and loving kind- 
 nefs ', and vihtn. he gave the greatefb proof 
 of his love and compafHon, by fending his 
 Son into the world to redeem mankind, he 
 appointed the fame to be the judge of all, 
 to reward the righteous, and condemn the 
 wicked. The acftual exercife of the divine 
 attributes, efpecially under the law, is fome- 
 times fpoken of after the manner of men. 
 Thus when he changes his method of ad- 
 ing, becaufe we have changed ours, he is 
 faid to repent ; though with him is 710 varia-» 
 blenejs, neither Jhadow of turning. (James i. 
 17.) But if we rightly interpret fuch paf- 
 fages, as are written in compliance with our 
 infirmities, the Scriptures give us the nobleft 
 and completefl image of the majefly, wif- 
 dom, purity, juftice, and mercy of God, that 
 can be conceived in our prefent ftate. 
 
 In 
 
io6 T!he Authority of the Scriptures. 
 
 In the mediation and redemption of 
 Chrift there is likewife no difagreement 
 amongft the facred writers. For though 
 feveral diflind: ads, which Chrift was to do 
 and fufFer, are foretold in different palTages, 
 and fome in fuch a manner, as to feeni 
 fcarce compatible before the event -, yet we 
 fee them all fo completely fulfilled in the 
 gofpel, that no contradidion can now be 
 pretended between the feveral accounts of 
 our Lord's office. 
 
 The authority of the Scriptures is like- 
 wife uniform in exhorting us to repentance 
 of our evil deeds, and the performance of 
 every virtue upon the nobleft and purefl 
 principles. The Ifraelites were commanded 
 in the law to love their neighbours, and 
 affift their enemies. (Lev. xix. i8. Exod. 
 xxiii. 4, 5.) And our Saviour makes love 
 the root of our duty, and extends its 
 branches to every ad: of ul'eful benevolence. 
 There is no good acftion forbidden or dif- 
 couraged by any of his apoftles ; nor any 
 evil principle favoured or allowed. St. Paul 
 
 obferves. 
 
T!he Authority of the Scriptures, 107 
 
 obferves, (Rom. xiii. 10.) that love is the 
 fulfilling of the law, becaufe it worketh no ill 
 to its neighbour. St. James (il. 15, 16.) 
 exhorts to charity, and fhews how frultlefs 
 are the heft wiflies without fuitable deeds. 
 St. Peter commands us (i Pet. ii. i.) to lay 
 afide all malice, and guile, and hypocrify. 
 And St. John, the beloved difciple of our 
 Lord, employs the greateft part of his ge- 
 neral epiftle in pointing out the benefits wc 
 have received from the love of God, and the 
 returns we ought to make to our brethren 
 in imitation of this example. 
 
 It may here be obferved, that it does not 
 impeach the uniformity of the Scriptures 
 in point of dodrine and authority, that dif- 
 putes arofe very early in the primitive 
 church, tJiat the Apoftles fometimes dif- 
 fered in inclination, and that their private 
 condu(fl might in fome few inftances deferve 
 rebuke. Herefies began to fpring up from 
 men's prejudices in the time of the Apof- 
 tles. But we are not thence to conclude, 
 without proof, that their writings, properly 
 
 under- 
 
lo8 T^he Authority oftbe Scriptures, 
 
 underftood, afforded any real occafion for 
 difference of opinion. As the office of the 
 Apoftles ilill left them men of like paffions 
 with us, and the Chriftian religion was only 
 meant to check or change our difpofitions, 
 where they were prone to evil and difobe- 
 dience, they were liable to variety of incli- 
 nations, and might purfue different means to 
 obtain the fame end, when the queftion did 
 not concern the effentials of chriftianity. 
 And though the Apoflles were fecure from 
 all danger of millakes in their dodrine -, yet 
 being equally obliged with their hearers to 
 obey the precepts of the gofpel, it required 
 care to withftand temptations, and to keep 
 themfelves free from the fnares of their 
 fpiritual enemy. As indeed their knowledge 
 was perfed:, and they had weaned themfelves 
 from the pleafures, honours, and riches of 
 this world, hoping for their reward in a 
 future life; and as they had the example of 
 our Saviour always before their eyes, and 
 were filled with the mod ardent affedion 
 for his perfon, and zeal for his fervice, we 
 may exped to find them eminent in every 
 
 virtuCo 
 
^he Authority of the Scriptures, 109 
 
 virtue. But ftill they were not free from 
 infirmities, and every ad:ion of their lives 
 was not to be copied or commended with- 
 out limitation. When therefore St. Paul 
 reproved St. Peter (Gal. ii. 14.) for feem- 
 ing afraid of the cenfure of men, we cannot 
 conclude, that they differed about the na- 
 ture or extent of our faith, or that St. Peter 
 was not fenfible of the liberty of the gofpel, 
 
 A difference of dodrine has often been 
 alledged between St. Paul, who attributes 
 juftification to faith only, and St. James, 
 who infills ftrongly upon the neceflity of 
 good works to complete the fame end. St. 
 Paul denies, that our own works alone could 
 render any man acceptable in the fight of 
 God J and produces the inftance of Abra- 
 ham, who believed God, and it ivas counted 
 unto hitn for righteoufnefs, (Gen. xv. 6.) to 
 prove, that a man is jufifed by faith without 
 the deeds of the law, (Rom. iv. 3. iii. 28.) 
 St. James afferts, (ii. 17,) th At fiith is dead 
 being alone, and that good works are ne- 
 ceffary, whenever we have opportunity, to 
 
 prove 
 
no T^he Authority of the Scriptures, 
 
 prove that we are guided by a right prin- 
 ciple. But thefe accounts of juftification, 
 when duly examined, will be found to con- 
 tain no contradidion. The two Apoftles 
 may be confidered as viewing the fame fub- 
 jedt in a dilFerent, though confiftent light ; 
 and the dodrine of St. James will only pre- 
 vent men from drawing falfe conclufions 
 from the words of St. Paul. The latter 
 indeed not only excludes the works of the 
 ceremonial law from having fufficient merit 
 in themfelves to procure our pardon and 
 acceptance -, but concludes the Gentiles alfo 
 under fin, who trufted to fuch righteoufnefs, 
 as could arife from a flridt obfervation of 
 the precepts of morality. (Rom. iii. 9.) But 
 the Apoftle obferves, that juftification in 
 the fight of God cannot proceed from any 
 thing, that can be performed by an imper- 
 fed: creature. For not by works of righte- 
 oifnefs ischich we have done, but according to 
 his mercy he faved us, (Tit. iii. 5.) .St. Paul 
 therefore declares, that faith in God's pro- 
 mifes, and confequently in Chrift, in whom 
 thofe promifes were fulfilled, is the fole 
 
 principle 
 
^he Authority of the Scriptures, 1 1 1 
 
 principle of juftification. But as good works, 
 being thus denied to be fufficient of them- 
 felves to convey real merit, might eafily be 
 mifreprefented as totally fuperfluous, St. 
 James infifts upon their neceffity to perfe<ft 
 our faith, and prove the fmcerity of our 
 difpofitions. If ii brother or fifier be naked, 
 and defiitute of daily food-j and one of you fay 
 unto them. Depart in peace, be you warmed, 
 and filed : notwithfanding ye give them not 
 thofe things- 'which are needful to the body; 
 what doth it profit f (James ii. 15, 16.) But 
 St. Paul gives no encouragement to any 
 kind of licentioufnefs. He exhorts his 
 converts not to continue in fin, that grace 
 may abound, (Rom. vi. i, 2.) He kept un~ 
 der his body, and brought it into fubje£iion, 
 (i Cor. ix. 27.) He exercifed himfelf to 
 have ahvays a confidence void of offence toward 
 God, and toward men. (Adts xxiv. i6".) 
 He recommends a perpetual meditation 
 upon whatfioever things are jufl, whatfioever 
 things are pure. (Phil. iv. 8.) He fre- 
 quently inlifts upon the relative duties. 
 And in his Epiftle to Titus he gives him 
 
 this 
 
112 T!he AutJjority of the Scriptures* 
 
 this charge : T^hefe things I will that thott 
 affirm conjiajitly, that they which have believed 
 in God, might be careful to maintain good 
 works, (Tit. iii. 8.) And St. James is fo 
 far from declaring, that works alone will 
 procure us falvation, that he refts the merits 
 of his own good works entirely upon their 
 union with the chriftian faith ; Shew me thy 
 faith without thy works y and I will JJjew thee 
 77iy faith by my works, (Ja. ii. i8.) Each 
 Apoflle therefore agrees, that faith and works 
 are both neceflary to conftitute a perfect 
 chriftian, and that we are juflified hy faith, 
 which worketh by love, (Gal, v. 6. ) 
 
 From this view of the Scripture we may 
 learn, that its defign is to make us wife 
 unto everlafling life. We muft therefore 
 conclude, that every religious do6trine may 
 be there found with certainty, and that every 
 part is entitled to that credit and authority, 
 which are due to a book publilhcd by the 
 prophets of God. And thefe cannot amount 
 to lefs than belief of its truth, and obedi- 
 ence to its precepts. 
 
ANSWER TO OBJECTIONS AGAINST CHRIST'S 
 ATONEMENT. 
 
 I John ii. i, 2. 
 
 If any man Jin^ we have an advocate 'with the 
 Father t Jefiis Chriji the righteous : and he 
 is the propitiation for our fns : and not for 
 our fns only, but alfo for the fns of the 
 whole world. 
 
 AVING in my former difcoirrfes 
 confidered the truth, infpiration, and 
 authority of the Scriptures, I proceed now 
 to examine the end or defign, for which 
 they were written, which is to inftrudl and 
 guide us in the way to falvation. If we 
 had continued able by our own faculties to 
 perform the will of God, it would have 
 been fufEcient to inform us what we had to 
 do, and fet before us the motives to the 
 performance. But as we are naturally in a 
 
 I fallen 
 
114 Anfwcr to Obje^ions 
 
 fallen ftate, which tends ftrongly to blind 
 our eyes, and corrupt our hearts ; it is necef- 
 fary, that we Ihould be likevvife inftrudred, 
 where to apply for fufficient affiftance ; and 
 uleful to know, to whom v/e are indebted 
 for our refloration to the favour of God, 
 even in thofe particulars, in which our co- 
 operation was unnecefTary and impoffible. 
 Our love to God ought to be increafed, 
 when we learn, that by his mercy we are 
 recalled from death unto life. And we 
 may with more confidence run the race, that 
 is itt before us, when we are informed, that 
 our Saviour has difcharged that debt, which 
 v/e were unable to pay, and redeemed us 
 from the flavery of fin, and the power of 
 the grave. Accordingly the Scripture uni- 
 formly points out the Mefliah, as the objedt 
 of the promifes and types of the law, the 
 perfon in whofe teftimony was the fpirit of 
 prophecy t (Rev. xix. lo.) and the captain of 
 our falvation, by whofe flripes we are healed. 
 This faith feems to have been univerfally 
 received by all, whg admitted the fa6l of our 
 Lord's crucifixion. But this doctrine of our 
 
 Saviour's- 
 
Ggainjl Chfiji's Atonement. 115 
 
 Saviour's atonement has lately been ranked 
 amongft the early corruptions of chriftianity. 
 We grant, that many herefies began very 
 early in the church, and that our great ene- 
 my not only fov^ed tares in the time of 
 the Apoflles, but often found fit ground to 
 bring them to perfeiflion. But as numbers 
 of chriftians adhered for many ages to the 
 truth of the gofpel^ it is not fufficient to 
 affert, that an eflablifhed dodrine is a cor- 
 ruption, becaufe many perfons are of a con- 
 trary opinion, unlefs it can be fairly proved 
 to have no foundation in the Scriptures. Let 
 us not then be induced by the greateft pre- 
 tenfions to fuperior knowledge, or the utmofl: 
 confidence of didatorial language, to miftake 
 innovation for improvement, or to imagine 
 that novelty in itfelf has any fuperiority 
 over eflablifhed belief. I fhall therefore in 
 my two following difcourfes, 
 
 Firft, examine the objedions, which have 
 been made to the eftabliflied belief, that the 
 death of Chrift was a proper facrifice for the 
 fins of mankind. 
 
 I 2 Secondly, 
 
ii6 Anfwer to ObjeBions 
 
 Secondly, fhew how ftrongly this dodlrinc 
 is taught in the Holy Scriptures. 
 
 Thirdly, point out what ufe we may 
 make of the knowledge of this truth, to 
 confirm our faith, and improve our pradlice, 
 
 Firft, I am to examine the objediions, 
 which have been made to the eftablifhed 
 belief, that the death of Chrift was a proper 
 facrifice for the fins of mankind. 
 
 Our adverfary * objects to the eftablifhed 
 belief, ** that it debafes the dodrine of 
 ** the natural placability of the divine Be- 
 ** ing, and our ideas of the equity of his 
 ** government."^ The placability of the 
 divine Being is fufficiently manifeft in the 
 dodtrine of atonement, as this myflery 
 was planned by himfelf, and the facri- 
 fice of our Redeemer proceeded from his 
 bounty. God, fays St. John, (iii. i6.^ Ja 
 loved the world, that he gave his only be- 
 gotten Son. And if we try the divine pro- 
 
 » Dr. Priefljey, Corrupt, of Chriftianity, vol. i. p. 152, &c. 
 
 ceedings 
 
againjl Chrifl's At072ement. 117 
 
 ceedings by our ideas of equity, as an ade- 
 quate rule without refpcd: to his revelation, 
 we (hall frequently be in danger of forming 
 erroneous conclulions. For my thoughts are 
 not your thoiights, neither are your ways my 
 "ways, faith the Lord. (If. Iv. 8.) We muft 
 therefore, upon thi.s and all other religious 
 queftions, endeavour to find out the doctrine 
 of Scripture, and fubmit without difpute to 
 its authority. 
 
 It is farther urged againfl: the dodrine 
 of atonement, ** that the principle, upon 
 ** which it is founded, is not mentioned in 
 "the Scriptures; that it is only deduced 
 ** by inference ; that the declarations of 
 *' God's mercy contain no fuch limitation ; 
 *< that it was never noticed by the patri- 
 " archs and prophets j and that the Jews 
 <* upon this fuppofition would have expected 
 ** a fuffcring, and not a triumphant Melhah." 
 In anfwer to thefe objedions it may be ob- 
 ferved, that if the fact be clearly revealed, 
 we are bound to believe it, whether the 
 reafon of the difpenfation be declared, or 
 
 I 3 not. 
 
iiS Anfwer to ObjeBions 
 
 not. An inference drawn diredly from 
 any clear text is a juft foundation for an 
 article of faith. But Chrift: is alfo faid in 
 exprefs terms to have been the propitiation 
 for our fins, befides many metaphorical ex- 
 preffions of the fame import. The patri- 
 archs and prophets might believe in a Re- 
 deemer 5 though they did not mention it on 
 every occafion. We are told, that Abraham 
 rejoiced to fee our Saviour's day. And the 
 dodlrine of facrifice for fm was a lignificant 
 type of the lamb of God Jlainfrom the foun- 
 dation of the world. (Rev. xiii. 8.) God 
 may be faid freely to pardon our iniquities, 
 when he pardons us not for works of righ- 
 teoufnefs that we have done, but for his 
 own mercy in Jefus Chrift. We cannot 
 therefore conclude, that God would pardon 
 fmners upon repentance alone, without the 
 merits and mediation of a Redeemer ^ nor 
 can we fafely rely upon an argument drawn 
 from the opinions of the Jews and Heathens, 
 the former of whom expedled a triumphant, 
 and not a fuffering Meffiah, and the latter 
 refted with confidence upon their own vir- 
 tue. 
 
againji ChrijVs Atonement. 1 1 c^ 
 
 tue. That the Jews in the time of our 
 Saviour ihould entertain wrong notions of 
 the nature of his kingdom, is not wonderful, 
 as their minds were too much attached to 
 worldly pomp and riches, and they expected 
 the bleffings of God to be confined to their 
 reh'gion. St. Paul proves, (Rom. iii. 9. 
 Gal. iii. 22.) that both Jews and Gentiles 
 were under lin"by the ceremonial and natural 
 law, and could only hope for j unification by 
 faith in Chrift Jefus. The terms of our 
 falvation were only figured out in the Old 
 Teftament under types and (hadows. It is 
 therefore an uncertain method of arguing to 
 determine by our own reafon the method 
 of God's counfels, and refift the evidence of 
 every text of Scripture, that does not accord 
 with the manner, which we chufe to pre- 
 fcribe. The opinions of the Jews are of 
 little importance. But, fince our Saviour's 
 crucifixion, even they have fo far opened 
 their eyes to the true meaning of the pro- 
 phecies, that they have fuppofed there will 
 be a fuffering, as well as a triumphant Mef- 
 fiah ', though there never was any reafon 
 
 14 to 
 
I20 Anfwer to OhjeSlions 
 
 to imagine, that God would fend two Chrifls; 
 and we are alTured, that the fame Jefus, who 
 was crucified, and afcended in glory, will fo 
 come in like manner, as he was it^xv to go 
 into heaven. (Adts i. ii») 
 
 The whole force of this objedion from 
 the filence of the Scriptures refts upon two 
 ailertions *, that ** the facred' writers, though 
 ** they often fpeak of the malignant nature 
 *' of fin, never go a fmgle ftep farther, and 
 " aifert, that God cannot pardon it without 
 *' an adequate fatisfadion being made to his 
 ''juftice, and the honour of his laws and 
 ** government ;" and that ** the contrary 
 " fentiment occurs every where, that repen- 
 ** tance and a good life are, of themfehes, 
 " fufficient to recommend us to the divine 
 " favour." If a dodlrine be taught in Scrip- 
 ture, in plain words, or by dired: inference, 
 it does not become falfe, or unneceiTary to 
 be believed, becaufe the principle is not laid 
 down in fuch words, as are didated by hu- 
 man underHanding. This would plunge us 
 
 into 
 
againjl Chriji's Atonement. 121 
 
 into perpetual doubt. We Ihould be in- 
 clined to believe a do6trIne, becaufe it feems 
 to be affirmed by fome of the facred writers, 
 and be perfuaded to reje(5t the fame, becaufe 
 it is not mentioned upon other occalions. 
 The facred writers do not barely mention 
 the malignant nature of fin ; but add like- 
 wife the purity of God, and the miffion of 
 Jefus Chrift. That repentance and a good 
 life are of them/elves fufficient to procure 
 God's favour, is neither to be found in the 
 Holy Scriptures in exprefs words, nor by 
 dired: inference. They are undoubtedly 
 necell'ary to perfe6t our holinefs. But faith 
 in Chrift is fliadowed out in the Old Tefta- 
 ment, and revealed in the New*, as the means 
 of juftification. When God calls upon his 
 people to forfake their iniquities and idola- 
 tries, Return unto me, end I ivill return unto 
 you ; he not only exhorts them to amend 
 their lives, but to return to his prote(flion, 
 to truft in the promifes of the covenant 
 made with Abraham, and to obey the law 
 given by Mofes. ** All the declarations of 
 **^ divine mercy" cannot juflly be faid ** to 
 
 *' be 
 
122 Anfwer to ObjeSiions 
 
 ** be made without referve or limitation ta 
 " the truly penitent, through all the books 
 *• of Scripture, without the moft diflant hint 
 " of any regard being had to the fufferings 
 *' or merit of any being whatever;" when 
 the crofs of Chrifl: is fo often mentioned in 
 the New Tedament ; and we are faid to be 
 wajhed from our Jin s in his blood , (Rev. i. 5.) 
 and faved by the baptifm of repentance. 
 (Mark i. 4. Luke iii. 3.) A declaration of 
 God upon any particular occafion is feldom 
 fo exteniive, or contains fuch a complete 
 detail of his will, that we may negled the 
 reft of the revelation, and difbelieve every 
 article not exprefsly mentioned. Wherever 
 there is a known law or conftitution, every 
 declaration has reference to it; and all its 
 promifes, threatenings, exhortations, and 
 warnings are to be underftood according to 
 the terms of the covenant, under which men 
 live. Thus when the Lord pafled by before 
 Mofes, and proclaimed his own attributes, 
 'The Lord, the Lord God, merciful^ and gra- 
 cious, longfufferingy and abundant in goodnefs 
 and truth, keeping mercy for thoufands, forgiv- 
 ing 
 
againfi Chrijl's Atonement, 123 
 
 ing iniquity, and tranfgrejjion, and Jin, mid 
 that will by no means clear the guilty, (Exod. 
 xxxiv. 6, 7.) he did not declare in thefe 
 words, that he would have no refped; to the 
 merit and fufferings of his beloved Son, 
 whom he purpofed hereafter to fend into 
 the world. The conditions of his forgive- 
 nefs are not here mentioned ; the pafTage 
 being equally filent as to repentance, as it is 
 with refped: to faith. It is only faid, that 
 God is merciful and gracious, that is, to the 
 obedient ; and by no means fparing the 
 guilty, that is, the difobedient. But who 
 are to be accounted objeds of mercy or 
 wrath, muft depend upon other parts of 
 Scripture, which more fully declare the laws 
 of God and the means of acceptance. It is 
 alfo urged, that " we certainly could not be 
 " faid to be juftified freely, if the favour 
 <* had been procured by the fufFering of ano- 
 " ther perfon." (Rom. iii. 24. Tit. iii. 7.) 
 But as the whole text is, being jtijiijied freely 
 by his grace, through the redemption that is in 
 Chrifi Jefus; (Rom. iii. 24.) the a6l of ano- 
 ther perfon is certainly declared to contri- 
 bute 
 
124 Anfwer to ObjeBwis 
 
 bute to our j unification, though the grace 
 of God is given freely in oppofition to our 
 own merits. yJfter that the kindnefs and love 
 of God our Saviour toward man appeared, not 
 by works of righteorfnefs which we have done, 
 but according to his mercy he faved us by the 
 wajhing of regeneration, and renewing of the 
 Holy Ghoji ; which he fied on us abundantly 
 through yefus Chriji our Saviour ; that being 
 jujiified by his grace we JJjould be made heirs 
 according to the hope of eternal life. (Tit. iii. 
 
 4—7-) 
 
 In like manner, when David applies to 
 the mercy of God in the twenty-fifih Pfalm, 
 the motives, which fhould induce God to 
 forgive, are not fully mentioned. If his 
 filence concerning redemption by the death 
 of Chriil: be urged as a proof of his want of 
 faith, the fame argument might be ufed 
 againll: the neceffity of repentance or amend- 
 ment. And if David and all the patriarchs 
 knew, and the red: of the Jews might have 
 known, that God had entered into a co- 
 venant with Abraham to blefs the world by 
 
 the 
 
agalnjl Chrijl's Atonement, 125 
 
 the coming of the Meffiah, they might truft 
 to the promifes of God, and rely upon his 
 mercy according to thofe promifes, though 
 they did not fee with the fame clearnefs, that 
 we do, the fcheme of God's providence, and 
 the terms of our falvation. The dodrine 
 therefore of the atonement does not make the 
 Old Teftament an unaccountable book y fince 
 the Jews looked forward to the fame Meffiah, 
 whom we acknowledge to have come at the 
 appointed time. (Ads xxvi. 6, 7.) And 
 whenever Job, Hezekiab, or others, plead 
 their integrity, it may bell be underllood to 
 mean their finceritv in wifliing to fulfil the 
 law of God in obedience to the terms of his 
 covenant. And in this fenfe a chriftian may 
 ftrive after perfedion, whilft he relies upon 
 the merits and mediation of Chrift to pro- 
 cure his pardon. 
 
 That we fliould forgive others as we 
 hope to be forgiven ourfelves, is next brought 
 as an argument againft this dodrine. It is 
 certain, that we are bound to forgive our 
 brother, as it is here urged, upon his repen- 
 tance. 
 
126 Anfiver to ObjeBmis 
 
 tance, without any atonement. But it by 
 no means follows, though it is called a ne- 
 cefTary conclulion, that the Divine Being 
 ads towards us upon the fame maxim. The 
 cafes are fo widely different, that no conclu- 
 fion can be drawn from the condud: required 
 of man, to determine the method of the 
 Divine mercy, which flows fpontaneoufly 
 from God's benevolence and compaffion. 
 The offences of man againfl man are the 
 offences of one fellow creature, the offspring 
 of the fame parents, againfl another. But 
 our fins againffc God include the guilt of 
 rebellion againfl our maker, and ingratitude 
 to our greatefl benefactor. We are com- 
 manded therefore to forgive, as we hope to 
 be forgiven. But upon what conditions 
 God will forgive us we mufl learn from his 
 own revelation, and not from any fuppofed 
 analogy of motives drawn by our own reafon 
 in fuch different cafes. 
 
 It is afferted *, that ** the parables, by 
 ** which our Lord reprefents the forgiving 
 
 * Page 159, I. II. 
 
 ** mercy 
 
agalnji Chnji's Atonemeiit, 127 
 
 ** mercy of God, are the farthefl: pofiible 
 ** from being calculated to give us an idea 
 *' of his requiring any thing more than 
 ** merely repentance on the part of the of- 
 ** fender." The defign of the parable of the 
 prodigal fon, and the mafter who forgave 
 the thoufand talents, with others of the fame 
 kind, is to fhew the infinite mercy of God, 
 the efficacy of repentance, and the neceffity 
 of imitating the divine compaffion. No- 
 thing more is required of the offender than 
 faith and repentance, becaufe nothing more 
 is in his power. But a parable, which is 
 intended to fhew what we are to do to ob- 
 tain forgivenefs, does not deny that fome- 
 thing may be done for us by a fpotlefs 
 mediator, which we finful creatures were 
 unable to perform ourfelves. The doctrine 
 therefore of atonement remains to be decided 
 bv other texts of fcripture. If it be no 
 where declared in words fufnciently plain, it 
 ought not to be believed. But if it be re- 
 vealed by any infpired writer, it would be 
 wrong to reject it under the pretence, that it 
 
 is 
 
128 Anfwer to ObjeBions 
 
 is not fhadowed out in parables, where if 
 was not the objedt. 
 
 It is true, that our Lord did not tell his 
 Apoftles, when they were in forrow at his 
 approaching death, in thofe very words, 
 that ** he muft die in order to procure the 
 " pardon of their fins." But he had in- 
 formed them the fame night, when he infli- 
 tuted the facrament as a memorial of his 
 death, that the cup "was the new tejiament in 
 his bloody Jloed for ma?2y for the remifjion of 
 fins. (Matt. xxvi. 28.) This feems an ex- 
 preffion of the fame meaning, and of equal 
 force. And though it be not repeated in 
 his confolatory difcourfe to his difciples, 
 and intercelTory prayer; yet fufficient is faid 
 to deftroy the opinion, that repentance con- 
 llitutes the whole of the chriftian difpen- 
 fation. He comforts them with the alTur- 
 ance, that his death was neceffary for the 
 coming of the Holy Ghoft ; that he would 
 return in a little while to their great joy ; 
 that he went to prepare for them heavenly 
 
 manfionsi 
 
againjl Chrifi's Atonement. 1 29 
 
 manfions -, and that he had gained a vidory 
 over the world, by which he would be able 
 to defend them from oppreffion. Before his 
 crucifixion he did not indeed fo fully explain 
 the fcheme of our redemption, as after his 
 refurredtion. To the Jews he gave convinc- 
 ing proof by his miracles, that he was the 
 Mefiiah ; and prepared their minds by his 
 parables to difcern the nature of the kingdom 
 of God. In like manner he qualified his 
 apoflles by degrees to teach others thofe 
 truths, which they naturally were unable to 
 underftand. They were filled with falfe 
 prejudices of the nature of his office and 
 kingdom, which he fufl'ered to continue in 
 part till after his refurredtion. / have yet, 
 fays he, f72any things to Jay unto you ; but ye 
 cannot bear them now, (Jo. xvi. 12) After 
 his refurredlion he explained to them in the 
 prophets all things concerning himfelf. (Lu. 
 xxiv. 27.) And when he was afcended into 
 heaven, he fent the holy Spirit to guide the?n 
 into all truth. (Jo. xvi. 13.) As therefore it 
 was one part of the office of the Meffiah 
 to be bruifed for our iniquities -, (I/a, liii. 5.) 
 K whenever 
 
130 Anfwer to OhjeBions 
 
 whenever our Lord afTumes that charadter^ 
 he (hould be underftood as pointing out the 
 end of his fufferings. And though he fpeaks 
 of the death of his apoflles as fimilar to his 
 own ', that does not prove the former to be 
 equally efficacious. We have fo Ihort an 
 account of his difcourfes after his refurrec- 
 tion, that we can conclude nothing from his 
 fuppofed filence. What he then explained 
 concerning the prophets, we muft chiefly 
 learn from the difcourfes and writings of his 
 apoftles, who were commiffioned to preach 
 the Gofpel, and illuminated from above 
 with all neceffary knowledge. 
 
 The apoftles are faid ** to have only cal- 
 " led upon all men every where to repent 
 *^ and believe the Gofpel for the remiftion of 
 " their fins ;" and thence it is inferred, that 
 *' we find nothing of this dodrine of atone- 
 " ment in the book of Ads." But it ought 
 here to be obferved, that when the apoftles 
 are admitted to have called upon men to be- 
 lieve the Gofpel, they muft be fuppofed to 
 mean all the dodrines, which they were 
 
 commif- 
 
againjl Chrijfs Atonement. 131 
 
 commlflioned to teach. If therefore this 
 dodrine be contained in any part of their 
 writings, it is included in this exhortation, 
 whether it be exprefsly mentioned, or not, 
 in their introductory difcourfe. Whoever 
 was called upon to embrace the Gofpel, was 
 called upon to acknowledge Jefus as the 
 Meffiah, and that necefTarily includes every 
 article of doing or fufFering, which the 
 Meffiah was to perform. The words expi- 
 ation, fatisfadion, and atonement, may be 
 omitted ; but in every difcourfe of the apof- 
 tles, the dodrine is delivered, that Jefus is 
 the Chrift^ and from their own explanations 
 we are authorifed to believe, that he died for 
 our fins, and was rcnfed again for our jufifi- 
 cation. (Ro. iv. 25.) 
 
 St. Peter is faid in his two firil difcourfes 
 to the Jews, ** to have painted in the black- 
 " eft colours, the fin of the Jews in cruci- 
 ** fying our Lord, and to have exhorted 
 " them to repent, and to believe that Jefus 
 " was the Meffiah, for the remiffion of their 
 ** fins J but not to have faid one word of fa- 
 K 2 " tisfadtion. 
 
1^2 Anfwer to ObjeBions 
 
 " tisfadlon, expiation, or atonement, to al- 
 " lay any apprehenfion they might have of 
 " the divine juftice." To believe that Jefus 
 was the Meffiah was certainly an article dif- 
 tind: from repentance. And if it be proved 
 from the prophets, and the writings of the 
 apoftles, that one part of the office of the 
 Meffiah was to expiate our fins by his blood, 
 whoever exhorted the Jews to believe in Je- 
 fus, exhorted them to embrace our prefent 
 faith. The great article of religion, which 
 was neceffiary to be iirlt taught, was, that 
 Jefus was the Meffiah fo long expeded. But 
 what was his office, and w^hat the benefits 
 of his coming, might be explained at firft, 
 or deferred to fome other time, as beft fuited" 
 the leifure of the apofliles, or the circum- 
 ftances of their hearers. The Chriflian re- 
 ligion is of too great extent to be fully 
 taught in a fingle difcourfe. It is fufficient 
 therefore that the apoftles, on any particular 
 occafion, mentioned exprefsly or virtually 
 the moll neceflary articles to draw their 
 hearers from their various errors, and lead 
 them to embrace the Gofpel of Chrifl. 
 
 From 
 
againjl ChrijVs Atonement, 133 
 
 From hence we may prove, that when 
 St. Stephen alledges to the Jews from the 
 teftimony of Mofes, and the evidence of 
 his own light, that Jefus was the prophet 
 who was to come, and that he was exahed 
 to the right hand of God, he declares him 
 the Saviour in whom we are to trull:. " But 
 ** though he makes frequent mention of his 
 ** death," fays this author, *♦ he fays not one 
 ** word of his being a propitiation for fin.'* 
 If he had faid fo in exprefs words, we have 
 no reafon to think, that this dodrine would 
 have been allowed upon the authority of St. 
 Stephen by any, who reje(fb it, when aifert- 
 ed by St. John. 
 
 Philip is alfo faid " to be filent upon this 
 " do(5trine, though he had fo fair an oppor- 
 " tunity of introducing it, when he was 
 <* explaining to the Eunuch the only pro- 
 ** phecy in the Old Teftament which can be 
 '* conftrued to reprefent it in that lights and 
 <« yet in the whole flory, which is not a very 
 *< concife one, there is no mention of this 
 <« dodtrine." The whole account of Philip's 
 
 K 3 meeting 
 
134 Anfwer to Objections 
 
 meeting with the Eunuch and his conver- 
 fion is extended to fifteen verfes. But his 
 anfwer to the queftion. Of whom fpeaketh 
 the prophet this, of himfelf, or of fome other 
 man ? is comprifed in one, and may there- 
 fore be faid to be very concife. Then Philip 
 opened his month J and began at the fame f crip- 
 ture, and preached unto him 'J ejus, (Adts 
 viii. 35.) The palTage in Ifaiah evidently 
 defcribes, under a variety of images, a juft 
 perfon, ivho fuffers for the iniquities of others, 
 and by ivhofe Jiripes we are healed. (I fa. liii. 
 5.) PhiHp declares this perfon to be Jefus. 
 Upon which explanation the Eunuch defires 
 to be baptized, and is allowed to be fit to be 
 admitted into the church, upon profefling 
 that Jefus Chrift is the Son of God. This 
 proves, that Chrifl was to fuffer by his 
 office; and that a convidion, that Jefus is 
 the Meffiah and the Son of God, may arife 
 in the mind of a man defirous of learning 
 the truth from a right explanation of this 
 chapter of the prophet. But we may here 
 obferve, that it cannot be proved from this 
 palTage, that Philip did not mention propi- 
 tiation 
 
(igahift Chriji's Atonement, i-^r 
 
 tiatlon in the fame words as St. John. It is 
 concifely faid, that he preached Jefus. But 
 we are not told, what arguments, proofs, 
 or illuftrations he ufed ; nor how far- he 
 fhewed the extent of the chriftian religion. 
 It may alfo be remarked, that the true quef- 
 tion is not, how often this dodlrine is men- 
 tioned in the prophecies of the Old Tefta- 
 ment ; but whether our explanation of this 
 pafTage be juft, and confirmed by the decla- 
 rations and tenor of the Gofpel. 
 
 It is aflerted, that "St. Peter preaching to 
 ** Cornelius is ftill filent about his fundamen- 
 *' tal article of the chrillian faith." The rock 
 upon which our Lord built his church is, 
 that Jefus is the Chrift, the Son of God. 
 This virtually contain^ all the peculiar doc- 
 trines of our religion. And when this was 
 once preached and believed, it followed na- 
 turally to inftrud: the converts, what had 
 been done for them, and what was left for 
 themfelves to do. It is alfo aflerted, that 
 " what St. Peter here fays may, without 
 ** any forced conftrudion, be turned againfl 
 
 K 4 *' this 
 
136 Anjwer to ObjeBions 
 
 '* this favourite opinion. Of a truth I per- 
 *' ceive that God is no refpedler of perfons, 
 ** but that, in every nation, he that feareth 
 '* him, iind worketh righteoufnefs, is ac- 
 " cepted of him." How this contradidts 
 the dodlrine of atonement is not explained. 
 Probably the word accepted is by this author 
 taken in fuch a fenfe, as to mean, that in 
 every nation he that feareth God, and work- 
 eth righteoufnefs, is fure of falvation with- 
 out any mediator. But if this had been the 
 cafe, and the Apoflle's meaning, there would 
 have been no occafion for Cornelius, who 
 was pious, devout, and charitable, to fejidfor 
 Peter to tell him words, whereby he and all his 
 houfe might be faved. The truth is, he had 
 made a good ufe of the means, which he 
 had i and was therefore judged worthy of 
 greater light. St. Peter acknowledges, that 
 fuch in every nation were fo far accepted, as 
 to be fit to be admitted into the chriftian 
 covenant, without being fubject to the yoke 
 of the law. But this proves nothing againft 
 an atonement. Cornelius was called upon 
 to become a chriftian. And the chriftian 
 
 religion 
 
Qgainjl Chriji's Atonement. 137 
 
 religion differs from all others, not in re- 
 quiring repentance for the remiffion of lin, 
 but in faith in a mafler, who died on the 
 crofs. 
 
 St. Paul is alfo faid " to have treated on 
 '' many occafions concerning the death of 
 " Chrill, but never with any other view, 
 " than as an event foretold by the prophets.'* 
 St. Paul undoubtedly calls in the evidence 
 of the prophets to convince the Jews, that 
 Jefus was the Mefliah, and that his death 
 was part of the office, for which he was 
 fent. But it does not follow, that the pro- 
 phets foretold the death of Chrifl: merely to 
 Ihew their Ikill in futurity; nor is it fad:, 
 that St. Paul draws no inference from the 
 crucifixion to prove that he made an atone- 
 ment by his blood, and that he is become 
 our Redeemer from fin, and a Saviour to 
 lead us to everlafiing life. In his difcourfe 
 to the Jews at Antioch, he calls Jefus a Sa- 
 viour, raifed unto Ijrael according to God's 
 protnife. He calls //6^ go/pel the word of fal^ 
 vation, (Ads xiii. 23, 26.) And after men- 
 tioning 
 
138 Anfwer to Objediions 
 
 tioning the death and refurredion of Chrift, 
 he tells them, that through this man is preach- 
 ed unto them the fargivenefs of Jins. ** He 
 ** fhews the Jews," fays this author, ** the 
 <« aggravation of their iins, and exhorts them 
 *' to repentance and to faith in Chrift, and 
 ** nothing farther." We defire to go no 
 farther than faith in Chrift, as this includes 
 a belief of his mediation and atonement. 
 This pafTage therefore would alone fhew, 
 that fomething more than repentance is ne- 
 ceffary to forgivenefs i fince that was taught 
 by the law and the prophets, and a believer 
 in Chrifl: is jiijlijied from all things, from 
 which the Jews could not be jujlified by the 
 law of Mofes. (Adls xiii. 39.) The account 
 of St. Paul's preaching to the Heathens at 
 Lyflra is very fhort. He exhorts them to 
 turn from idolatry to the living God r, (Ad:s 
 xiv. 15.) but we are not told, in what man- 
 ner he opened the dodrines of the Gofpel. 
 At Athens likewife he argued againft the 
 worfliip of falfe gods and idolatry, and ex- 
 horted to repentance from the confideration 
 of a future judgment, which he proves from 
 
 the 
 
agalnft Chrift's Atonemeiit, 139 
 
 the refurredtion of Chrlfl:. As at the men- 
 tion of a refurredtion his difcourfe was inter- 
 rupted, we cannot fay with any degree of 
 certainty, that there would not have been 
 " one word of what we believe to be the true 
 ** fcheme of falvation by Jefus Chrift," if 
 the apoftle had been fuffered to make an end. 
 It is not then proved, that " there is nothing 
 " in thefe difcourfes evangelical ;" nor that 
 '* all is legal and carnal ;" fince they were 
 addrelTed to heathens, who were not fubjed: 
 to the Jewilli law, and it was never men- 
 tioned, as having any force or obligation. 
 
 Before king Agrippa, St. Paul fays, that 
 he was judged for the hope of the promife made 
 of God unto their fathers. (Adls xxvi. 6.) 
 And when he gives an account of his faith 
 and preaching, he appeals to Mofes and the 
 prophets for the truth of his dodrine, that 
 Chrijl fidould fuffer and rife again. (Atfts xxvi. 
 25, 26.) All this agrees perfectly with the 
 dodrine of atonement. St. Paul does not 
 affert, that repentance alone will procure 
 the remiffion of fms ; but joins the death 
 
 and 
 
140 Ajifwer to ObjeBIons 
 
 and fufferings of Chrift with the light of 
 the Gofpel, and the hopes of falvation. 
 
 The account of his difcourfe at Rome is 
 very fliort, though he fpake from moriiing 
 till evening. (Ads xxviii. 23.) We cannot 
 therefore tell, except by conjecture, in what 
 words, or for what particular purpofe, he 
 expounded and tefiijied the kingdom of God, 
 fcrfuading them concerning fefus, both out of 
 the law of Mofes and out of the Prophets. 
 
 All thefe paflages to an impartial and un- 
 prejudiced perfon are very confident with 
 the doctrine of atonement j as they preach 
 falvation through Jefus Chrifl. We cannot 
 therefore grant, that * " the Apoftles are ab- 
 ** folutely filent concerning this dodrine," 
 or that ** in their moft ferious difcourfes 
 ** they make ufe of language that really fets 
 ** it afide." And if they ** never once di- 
 ** redly aifert," in thofe very words, " the 
 <* neceffity of any fatisfadion for fin, or the 
 *« infufBciency of our good works alone to 
 
 * Page 165, I. I. 
 
 *' entitle 
 
againji Chriji's Atonement, ia\ 
 
 " entitle us to the favour of God and future 
 *' happinefs," in the Ihort account which 
 we have of their difcourfes in the A(5ts; yet 
 if they plainly teach this dodlrine in any 
 part of their writings, it requires our belief, 
 as being delivered by the meffengers of God. 
 
 But we are aiked, if we are ** to build 
 " fo important an article of faith on mere 
 " hints and inferences from the writings of 
 *' the Apoftles." Hints and inferences are 
 improperly joined together. Hints are gene- 
 rally fuppoled fo liable to be miftaken, that 
 an argument drawn from them, cannot 
 much be relied on, unlefs it be confirmed 
 by plainer pafTages. But inferences are of 
 .greater or lefs weight according to the con- 
 nection between the truths that are granted, 
 and the conclufions which we draw. We 
 believe this dodlrine therefore not from 
 mere hints, nor even from ftrong inferences 
 only ; but from a variety of images illuf- 
 trating this truth, and diredt afierlions of 
 infpired writers. 
 
 Having 
 
142 Anfwer to Objedlions 
 
 Having aflerted, that he has fhewn Chrifl: 
 made no atonement, this author proceeds 
 to point out, " from the language of the 
 *' naked fads, what the end and ufe of his 
 ** death really were, namely, to prove the 
 ** dodrine of a refurredion to immortal life 
 *' by his own death and refurredtion." We 
 grant, that Chrift rofe again, and that his 
 refurredion was a principal part of his mi- 
 niftry i as it proved the truth of his preten- 
 iions, and that he was not forfaken of his 
 heavenly Father. But this neither contradids 
 the many texts of Scripture, which plainly 
 exprefs or manifeftly allude to his mediato- 
 rial office ; nor does it fliew, why he fhould 
 be put to a cruel and ignominious death, 
 when he might have equally foretold and 
 exprefled his aflurance of a miraculous refur- 
 reclion on the third day, if he had died the 
 common death of all men. Neither does 
 this explain, why Chrift crucified was to the 
 Jews a ftumbling-block. If his refurreclion 
 only is to be regarded, that would have 
 been of the fame nature, whatever had been 
 his death. But it was a flumbling-block to 
 
 their 
 
aga'inft Chriji's Atonement. 143 
 
 their faith ; becaufe they expedted a con- 
 quering and triumphant Meffiah, and de- 
 ipifed a man of forrows and acquainted with 
 grief. The death of Chrift therefore, as 
 well as his refurrecftion, is one of the lead- 
 ing fad:s, which are to explain the defign of 
 chriftianity -, and this is to be interpreted by 
 the declarations and dodlrines of the apoftles, 
 and not our own unfupported imaginations. 
 
 Another manner of forming an idea of 
 what is effential to chriftianity is mentioned 
 by this author. He fuppofes a number of 
 chriftians to be caft upon a remote iiland, 
 without any Bible. Thefe he obferves 
 *' would firft forget the apoftolical epiftles, 
 ** and afterwards the particular difcourfes of 
 ** our Lord. But the laft thing," fays he, 
 ** they would retain would be the idea of a 
 ** man, who had the moft extraordinary 
 ** power, fpending his time in performing 
 *' beneficent miracles, voluntarily fubmitting 
 ** to many inconveniences, and laft of all to 
 " a painful death, in a certain expectation of 
 ** being prefently raifed to an immortal life 
 
 .** and 
 
144 Anfwer to ObjeBions 
 
 ** and to great happinefs, honour, and power, 
 ** after death j and that thefe his expedta- 
 " tions were actually fulfilled. They would 
 ** alfo remember that this perfon always 
 ** recommended the practice of virtue." It 
 is certain, that in fuch a cafe, good men 
 would remember a great part of chrillianity; 
 that in a few generations their knowledge 
 would be much diminiflied; and that the 
 moft abftrufe doOrines would be the fooneft 
 corrupted or forgotten. But it is not evi- 
 dent, that they would remember thefe par- 
 ticulars of our Saviour's life, and forget 
 that he is our King and Redeemer. Befides, 
 the extent of our moral duty would foon 
 become doubtful to chriflians in fuch a 
 fituation. And though their faith would be 
 acceptable, if they pradtifed in fincerity ac- 
 cording to their knowledge -y yet we cannot 
 hence determine that no articles are eiTential 
 to our religion, the want of which might be 
 excufed in a ftate of ignorance; or that 
 chriilians under fuch difadvantages ought to 
 be reprefented, as fit to form the ftandard of 
 our belief. 
 
 It 
 
Qgahtjl Chrifl's Atonement. 14? 
 
 It is brought as an argument againfl the 
 dodrine of atonement, that *' the true and 
 ** proper defign of the gofpel, and confe- 
 " quently of the preaching and death of 
 «* Chrift, was to afcertain and exemplify the 
 ** great dodrines of a refurredtion and of a 
 *' future flate." The true and proper defign 
 of Chrift's coming was undoubtedly to make 
 us heirs of everlafling life. This is by no 
 means inconfiftent with the dodrine of 
 atonement through his blood. He fhewed 
 us, that notwithftanding our fins it was pof- 
 ,iible for us not to come into condemnation, but 
 to pafs from death unto life. (Jo. v. 24.) But 
 whether we are able to procure pardon, and 
 obtain the high prize of our calling by our 
 own efforts, or require a mediator to recon- 
 cile us to God, muft be decided by the holy 
 fcriptures. The very texts, which are cited 
 by this author, contradict the opinion, that 
 we may rely upon our own merits alone. 
 Two of them require faith in Chrift ; (Jo. 
 vi. 29. xi. 25.) two others afi^ert, that he 
 brought us life, without naming the condi- 
 tions; (Jo. X. 10. 2 Tim. i. 10.) and the fifth 
 L declares. 
 
146 Ajifwer fo Objediiom 
 
 declares, that the keys of death and the 
 grave are in his power. (Rev. i. 8.) As one 
 condition of our future falvation is holinefs 
 of Hfe, it is no wonder, that it is frequently 
 mentioned with the death of Chrift. And 
 as he was an example of obedience to the 
 will of God, his death was the greatefl 
 proof of his refignation. He likewife ful- 
 filled the law and the prophets, by carrying 
 morality to the greatefl extent, and both 
 doing and fuffering all that had been fore- 
 told concerning the Meffiah. But all this 
 implies no contradidlion, why he might not 
 at the fame time fatisfy the divine juftice by 
 his death. And if the latter is alTerted in; 
 the holy fcriptures, either exprefsly or by 
 dired: confequence, fuch reafoning is only 
 an attempt to fet at variance confiftent 
 truths, and to hide from our eyes, that 
 Chrift was the Son of God, and Redeemer 
 of the world ; becaufe we acknowledge him 
 the fon of man, the greateft of prophets, 
 and a teacher of righteoufnefs. The whole 
 of his charaOer illuftrates each part ; and 
 whatever is plainly taught in the fcripture 
 
 we 
 
againji Chriji's Atonement, 147 
 
 we are bound to believe, though it may con- 
 tradidt our prejudices, conje<flures, and opi- 
 nions. 
 
 The belief of our church is, that facri- 
 fice under the Mofaic law was appointed to 
 atone for fin, and that this had reference to 
 the only true facrifice, the Lamb of God ; 
 as the ceremonies of the law were afiadow 
 of things to come, but the body is of Chriji. 
 (Col. ii. 17.) This idea is combated by a 
 variety of arguments, in which a figurative 
 exprefiion feems frequently left unexplained, 
 or difmifled as ufelefs, and without any de- 
 terminate meaning. Chrift is acknowledged 
 by this writer to be often called a facrifice 
 in the Epiftle to the Hebrews, and five times 
 in other pafi^ages of the New Teftament. 
 But the force of thefe texts, to prove the 
 atonement, is attempted to be evaded by the 
 following methods. 
 
 It is objected to the texts from the Epiftle 
 to the Hebrews, that it is the epiftle of an 
 unknown writer, for " it is not certain, at 
 
 L 2 " leafl. 
 
148 Afffwer to Objediions 
 
 ** leaft, that it was written by Paul." It 
 is delivered down to us by the primitive 
 church, as the epiftle of one of the apoftles, 
 probably of St. Paul; and before its autho- 
 rity is flighted, it fhould be proved, that we 
 have not fufhcient reafon to attribute it to 
 fome infpired writer. The dodrines con- 
 tained in it are confirmed by St. Paul, who 
 exprefsly aflerts, that the law- was our fchooU 
 mafier to bring us unto Chrijl, (Gal. iii. 24.) 
 It is faid " to abound with the ftrongeft 
 *« figures, metaphors, and allegories." But 
 figures, metaphors, and allegories, are not 
 without meaning. And when that meaning 
 is underftood, they equally require our be- 
 lief, as the plainefl pafTages of fcripture. 
 It is alfo faid, that " the reft of the pafTages 
 ** are too few to bear the very great ftrefs that 
 ** is laid upon them 5 and that this idea is 
 ** only introduced indiredlly into thefe texts." 
 But it is our duty to endeavour to underftand 
 the real meaning of the fcriptures ; and 
 not to exped:, that every idea fliould be con- 
 veyed in fuch a manner, as a prejudiced per- 
 fon will allow to be diredt, or that a truth 
 
 fhould 
 
agalnji Cbriji's Atonement, 14^ 
 
 Oiould be as often repeated, as may feem 
 needful to our weak apprehenfions. If 
 Chriil were only once ftyled a facrlfice, it 
 ought to be explained, how he could be a 
 facrifice without anfwering the chief end of 
 fuch an inftitution ; or we fliould be led to 
 believe, that our fins were forgiven for the 
 fake of his death, and that we were to be 
 faved through faith in his blood. (Ro. iii. 25.) 
 
 In contradidion to our tranflation of 
 Ifaiah, when thou fialt make his foul an offer- 
 ing for Jin^ (If. liii. 10.) it is afferted*, that 
 " the death of Chrifl-, though frequently 
 " mentioned, or alluded to, by the ancient 
 '* prophets, is never fpoken of as a fin offering. 
 ** The propriety of our tranflation," it is faid, 
 " may be doubted, or, if it be retained, can- 
 ** not be proved to exhibit any thing more 
 *' than a figurative allufion." If our tranf- 
 lation of this pafTage be faulty, the error 
 ought to be pointed out, and the true meaning 
 reftored. For if the vulgar be taught to fet 
 
 * Page 184, I. 17. 
 
 L -; afide 
 
150 Anfwer to Objedtions 
 
 afide the authority of particular texts, mere- 
 ly becaufe the fenfe is faid to be doubtful ^ 
 the fcripture will ceafe to be their guide in 
 religion, and they will be carried away by 
 every wind of dodrine, by the deceitful 
 craft of thofe men, who can moft eafily im- 
 pofe upon their prejudices and paflions. And 
 if it be rightly tranilated, it is not a bare 
 figurative allufion to the Jewifh facrifices, 
 but a dired; aflertion, that the death of our 
 Saviour anfwered the fame end, for which 
 they were appointed that were offered to 
 expiate the fins of the Ifraelites. And con- 
 fequently, as the blood of bulls and of goats 
 cannot wafh away fin, that it did in reality, 
 what they reprefented in a figure, and that 
 it was the fubftance, and they the fhadow. 
 
 It is afTerted*, that ** the Jewifli facrifices 
 " are no where faid, in the Old Teflament, 
 ** to have any reference to another more per- 
 ** fed: facrifice, as might have been expeded 
 *' if they really had any fuch reference." 
 To this it may be anfwered; that the fcheme 
 
 * Page 185, 1. 4. 
 
 of 
 
againji Chriji's Atonement » ici 
 
 ©f God's providence and of our redemption 
 was not fully revealed under the law. The 
 whole world was informed in the per- 
 fon of Adam, that the feed of the woman 
 fhould bruife the ferpenf s head ; (Gen, iii. 15.) 
 and from the time of Abraham, in confe- 
 quence of God's covenant, his defcendants 
 had reafon to expedl, that in his feed jldouhi 
 nil the nations of the earth be blejfed. (Gen, 
 xxii. 18.) But the manner of this tranfac- 
 tion was not completely unveiled, till Chrift 
 himfelf brought life and immortality to light. 
 We fliould therefore fearch impartially, whe- 
 ther this dodrine be taught in the gofpel, 
 and not decide, that it has no foundation, 
 becaufe it is not declared in a particular 
 manner in the law and the prophets. 
 
 But it is objeded*, that " facrifice is only 
 *' oppofed to good works or moral virtue, 
 "whenever it is declared infufficient to pro- 
 ** cure the favour of God." When facrifice 
 is declared in the fcriptures to be of no value, 
 it is on account of want of fmcerity. Sa- 
 
 * P. 185, 1.4. 
 
 L 4 crifice 
 
152 Anfwer to ObjeBions 
 
 criiice was intended to ihew the malignity 
 and deformity of fin, and thence induce men 
 to repentance and amendment. If therefore 
 it is found alone, it is pronounced ufelefs, 
 and even abominable, as leading men to rely 
 upon outward works, without inward purity. 
 It could not in this fenfe be oppofed to the 
 death of Chriil ; becaufe that is infufficient 
 without the fame conditions. Chrift came 
 not into the world to excufe the negledt, but 
 to enforce the neceffity of virtue. The gene- 
 ral flrain therefore of the paflages quoted 
 above does not appear extraordinary upon 
 the fuppofition, that the Jewifh facrifices 
 prefigured the death of Chrift. And if they 
 did not, this author fhould declare, what 
 end they were defigned to anfwer; or whe- 
 ther he thinks them ufelefs, though they 
 were appointed by God to expiate fin, as 
 well as to exprefs homage and adoration. 
 
 " Many other things," he adds*, " befides 
 <* the death of Chrift, are exprefsly called 
 ** facrifices by the facred writers 5 and chrif« 
 
 * Page 186, 1. 13. 
 
 ** tians 
 
agalnfi Chriji's Atonement, 153 
 
 *< tians in general are called prlefts, as well 
 *' as Chrift himfelf. Why then," it is afked, 
 ** may not the death of Chrift be called 
 ** a facrifice only in a figurative fenfe ?" 
 The former are evidently figures 5 but the 
 fame cannot be faid of the latter. The 
 queftion mufl therefore be determined by 
 the general tenor of fcripture, and the ufe 
 of the Jewilh facrifices upon each fuppoli- 
 tion. 
 
 Many figures are undoubtedly ufed in the 
 
 writings of the Apoflles. But whether 
 
 Chrift, who promoted the reformation of 
 
 the world by his dodrines, fliould only 
 
 figuratively be called a facrifice for the fins 
 
 of men by a real death ; or whether the word 
 
 is to be taken in a literal fenfe, muft depend 
 
 upon the nature and circumftances of our 
 
 Saviour's death, compared with the dodrines 
 
 of fcripture. When the literal acceptation 
 
 is fupported by the fame idea being repre- 
 
 fented under various images of deliverance 
 
 from flavery, and reftoration to life, by the 
 
 means of Chrift, and he is exprefsly called 
 
 the 
 
1^4 Anfwer to ObjeStions 
 
 the propitiation for our fins, it feems pre- 
 ferable to any other interpretation, which 
 would imply, that the Apoftles by their ex- 
 preffions led us into falfe opinions, and that 
 they obfcurely delivered the principal part 
 of their meflage. For their frequent refer- 
 ence to the Jewifh rites is much better ac- 
 counted for by admitting a real connedlion 
 between the ceremonies of the law and the 
 chriflian dodrines, than by fuppofmg that 
 the Apoftles remained under the prejudices 
 of education, after they were enlightened by 
 the gifts of the Holy Ghofl -, fince by thefe 
 gifts they became fcribes i?ijlru£ted unto the 
 kingdom of heaven y ( Mat. xiii. 52. ) who 
 could bring out of their treafure things new 
 and old. 
 
 The death of Chrifl: is faid ** to want many 
 ** things elTential to a proper facriiice for. 
 «* fin." One only is named, that " it was 
 ** not provided and prefented by the fin- 
 *Vner." But this circumftance can neither 
 be proved elTential by reafon, nor is it fo 
 declared by revelation. 
 
 Sacrifices 
 
againjl Chrijl's Atonement. irr 
 
 Sacrifices under the law are fuppofed by 
 us to prefigure the death of Chrift. This 
 idea is combated by afierting, that they are 
 only " gifts or entertainments." But as it 
 is allowed, that they might be ufed to de- 
 precate the anger of God, or man, they muft 
 perform this fervice, either by their own 
 value as a gift, by expreffing our inward 
 difpofition, or by reference to fome other 
 obje(ft. That they were not regarded on 
 their own account, as a gift, is plain from 
 the book of Pfalms, where God fays, all 
 the beajls of the foreji are mine : and fo are 
 the cattle upon a thoiifand hills. ( Pf. 1. lo. ) 
 And though repentance was fo neceUiiry to 
 accompany facrifice, that without forrow for 
 fin the outward a(5l was of no value -, yet 
 there is nothing peculiar in this rite to lead 
 us to fuppofe, that it was appointed as an 
 emblem, means, or pledge of this difpofi- 
 tion. It is moft natural therefore to con- 
 clude with the author of the Epiftle to the 
 Hebrews, that it was a type of the true 
 "Lamb of God, which taketh away the fin of 
 the world. (Heb. ix. 13, 14. Jo. i. 29.) 
 Whether facrifices were firft commanded by 
 
 God> 
 
1^6 Anfwer to ObjeBlons 
 
 God, or invented by man to exprefs his gra- 
 titude and homage, is a queftion of httle 
 importance ; fince facrifices for fin were 
 commanded by the law of Moles, and for- 
 givenefs promifed upon the right perform- 
 ance. And though every fuch facrifice was 
 an offering or gift, as well as the vows or 
 free-will offerings ; yet it differed from them 
 in this, that it had reference to fin, and was 
 followed by expiation, and therefore became 
 a juft type of the death of Chrift. The 
 pradice of the Philiftines and other heathen 
 nations of making atonement by offerings 
 of gold, being not commanded by God, is 
 of no weight to determine the prefent quef- 
 tion. And the ceremonies, which were ufed 
 in this and other facrifices, are not of much 
 importance ; fince it is evident, from the 
 very ufe of language, that a facrifice for fin, 
 however it might agree in fome points with 
 others, muft have reference to tranfgrefiion 
 and forgivenefs. 
 
 But it is fiid, that atonement was made 
 by other methods. Phineas made atone- 
 
 ment 
 
againfi Chriji's Atonement, 157 
 
 ment by flaying the tranfgrelTors, Mofes by 
 prayer, and Aaron by incenfe. But this is 
 by no means inconfident with the notion, 
 that the death of Chrifl: is the only true and 
 proper facrifice, and thr.t the legal facri- 
 fices, and all other religious rites, owe their 
 efficacy to their reference to Chrift's blood, 
 which waflies away our guilt, and makes us 
 capable of addreffing our heavenly Father. 
 
 The refurredion of Chrifl is mentioned 
 as having the fame ufe with his death. It 
 is therefore concluded, that ** the death of 
 " Chrifl is not a proper facriiice, and that 
 " the forgivenefs of fins does not depend on 
 ** it only. He was raifed again for ourjujii- 
 *' Jication.'' (Ro. iv. 25.) The whole pafTage 
 is very plain, and confirms the dodrine, 
 which it is brought to confute. TVho was 
 delivered for our offences, and was raifed again 
 for our jujlif cation. The death and refurrec- 
 tion of Chrifl are mentioned as two ad:s, 
 the one of which was the confequence of 
 the other. The death of Chrifl was caufed 
 by our fins. By his refurredion God declared 
 
 his 
 
158 Anfwer to ObjeBmis 
 
 his acceptance of his death, and that the 
 faithful were henceforth juflified in his fight, 
 
 ** The death of Chrifl is faid to be often 
 *« denominated in fcripture in a manner in- 
 <* confiftent with the notion of a proper fa- 
 «« crifice." As no inftance is given, it can 
 here only be obferved, that the idea of a fa- 
 crifice is not inconfiftent with a ranfom, de- 
 liverance by vidlory, mediation, or intercef- 
 lion ; and that it perfedly coincides with the 
 notion of atonement and propitiation, which 
 we conceive to belong to the office of our 
 Saviour. Our Lord is often fpoken of in 
 plain language, and often in that which is 
 figurative. And though it is afked*, ** if 
 ** one of the reprefentations be real and the 
 <* reft figurative, how we are to diftinguifli 
 ** among them, when the writers themfelves 
 *' give no intimation of any fuch difference 3" 
 it does not follow, as is here afierted, that 
 *' this circumftance alone feems to prove that 
 ** they made ufe of all thefe reprefentations 
 " in the fame view, which, therefore, could 
 
 * Page 192, 1. 15. 
 
 *' be 
 
againfl Chnjfs Atonement, i en 
 
 ** be no other than as comparifons in certain 
 <* refpecfls." It is not difficult for common 
 fenfe and reafon to diftinguifli from the fub- 
 jedt of the difcourfe and the context, whe- 
 ther a word is ufed in a literal or metaphori- 
 cal fenfe. We are not therefore reduced to 
 any neceffity of underftanding every thing 
 literally concerning our Lord, and thus giv- 
 ing vi^ay to the dodtrine of tranfubftantiation ; 
 or refolving the clearefl: expreffions into ob- 
 fcure figures, and reprefenting the peculiar 
 dodrines of chriftianity as vague and uncer- 
 tain. It is very unufual in any author to 
 declare, which words are to be taken in a 
 figurative fenfe -, and yet no one complains 
 of obfcurity, where metaphors are ufed with 
 moderation, or defpairs on this account of 
 being able to underftand his re^al meaning. 
 Chrift is often called a facrifice in the New 
 Teftament. If he did not really fuifer for 
 the fins of men, it fhould be fatlsfadorily 
 fhewn, in what refpeds the comparifoii 
 holds. And if fin offerings under the law 
 had no other reference to forgivenefs and 
 tranfgrefiion than to exprefs that homage and 
 
 gratitude. 
 
i6o Anfwer to ObjeBionst ^c, 
 
 gratitude, which was fignified by every other 
 offering that bore a different name, we want 
 a reafon, why God appointed a bloody facri- 
 fice, for the reconciliation of finners. I 
 fhall therefore conclude this head and my 
 prefent difcourfe with obferving, that the 
 fcriptures are not filent concerning the atone- 
 ment of our Saviour ; fince it was fhadowed 
 out by the facrifices of the law, and the 
 Apoftles in all their difcourfes proclaimed 
 him the Mefliah, of whom Ifaiah prophe- 
 fied, that by his ftripes we are healed. 
 
THE PROOFS AND USES OF CHRIST'S ATONE- 
 MENT. . 
 
 I John ii. i, 2. 
 
 If any rnan Jin, we have an advocate with the 
 Father, Jefus Chriji the righteous : and he 
 is the propitiation for our fns : and not for 
 our fns only, but alfo for the fins of the 
 whole world. 
 
 AVING examined, in a former dif- 
 courfe upon thefe words, the objec- 
 
 tions, which have been made to the eftab- 
 lifhed belief, that the death of Chrift was a 
 proper facrifice for the fms of mankind, I 
 proceed, 
 
 Secondly, to flaew, how ftrongly this doc- 
 trine is taught in the holy fcriptures. 
 
 M 
 
 The 
 
1 62 T^he proofs and Uj'es 
 
 The belief of our church is, that Jefus 
 Chrift, the only begotten Son of God, de- 
 fcended from heaven, and was incarnate of 
 the Virgin Mary ; that the end of his com- 
 ing was to appeafe the wrath of God by his 
 fufFerings, to inftrudt us perfedily in our 
 duty, to procure us grace to walk in the 
 right path, if we be not wanting to our- 
 felves, and to fet us an example of patience, 
 humility, benevolence, and all other virtues. 
 Our adverfaries grant him to be a true pro- 
 phet and righteous man -, they do not deny 
 the excellence of his precepts, and fcem wil- 
 ling to allow him fome authority as a law- 
 giver. But vv^hilft they do not define the ex- 
 tent of his power, nor admit that his com- 
 miffion was to ratify a new covenant, they 
 weaken the ftri^^t obligation of his commands, 
 and render his do;5trines liable to be flighted. 
 But the denial of his atonement flrikes at 
 the very foundation of Chriftianity, as be- 
 lieved and profefled by all other parties. Let 
 us therefore impartially examine, whether 
 tiie fcriptures give us reafon to regard Jefus 
 as the Saviour and Redeemer of mankind by 
 
 the 
 
of Chrift's Atonement, 16*3 
 
 the ofFering of his blood, and the facrilice 
 of himfelf ; or whether he was only a pro- 
 phet of great power and dignity, and the 
 notion of his atonement introduced into the 
 church after the death of the apoftles. 
 
 When the angel informed Jofeph of the 
 purity of the Virgin Mary, and of her di- 
 vine conception, he ordered him to call the 
 child that fhould be born of her by the 
 name of Jefus, becaufe he fhould fave his 
 people from their fins. In like manner St» 
 John faluted him as the Mefliah : Behold the 
 Lamb of God, that taketh a-ivay the fin of the 
 world, (Jo. i. 29.) Ifaiah alfo prophefied, 
 that he fliould be wounded for our tranfgref- 
 fions, and bruifedfor our iniquities , that the chaf- 
 tijement of our peace JJjould be upon hiniy and 
 with his fripes we Jhould be healed. (If. lill. 5.) 
 Chriil himfelf declares, that he would give 
 his Jlejlj for the life of the world. (Jo. vi. 
 51.) The author of the Epiftle to the He- 
 brews aflerts the necefiity of a facrifice for 
 the pardon of finners, or that without Jhed- 
 ding of blood there is no remifjion. (Heb. ix. 22.) 
 M 2 And 
 
164 T^he Proofs and Ufes 
 
 And St. John exprefsly informs us, that our 
 Lord is the propitiation for ourfms. (i Jo. ii. 
 2.) This dodrine therefore of atonement is 
 revealed in a variety of expreflions, and in as 
 diredt terms for that purpofe as can be con- 
 ceived. And it is no fufficient objedion, 
 that the word, propitiation, occurs only twice; 
 fince every do6lrine once plainly revealed is 
 to be received with all faith and humility, 
 unlefs we pretend to be wifer than the pro- 
 phets infpired by God. 
 
 Befides, the whole tenor of the fcriptures 
 (liews under a variety of images, that man 
 is fallen from the original rio;hteoufnefs in 
 which he was created, that he is admitted 
 again into a ftate of probation, and reftored 
 to favour and acceptance on account of the 
 fuperlative merits, intercefiion, and fuffer- 
 ings of one that is pointed out in divers ages 
 to be our Redeemer. Adam was comforted 
 with the promife, that the feed of the woman 
 Jhoidd hriiife theferpeitfs head. (Gen. iii. 15.) 
 And though the Pharifees might have inter- 
 preted this prophecy of fome triumphant 
 
 vidory. 
 
of Chrijl's Atonement, 165 
 
 vi(ftory, that fhould be gained over our great 
 enemy by a difplay of power and glory; yet 
 the difcourfes and condud: of our bleffed Sa- 
 viour ought to convince every chriflian, that 
 he really triumphed over fin and the grave 
 by his death and refurredion. 
 
 A plain allufion likewife to the facrifice of 
 Chrift is contained in the command to Abra- 
 ham to offer up his only fon. This is the 
 fingle circumftance recorded in fcripture, to 
 which we can refer the words of our Savi- 
 our, when he informed the Jews, that^^r^- 
 ham rejoiced to fee his day, (Jo. viii. 56.) 
 And becaufe he obeyed the divine word with- 
 out hefitation, he had the glorious promife, 
 which was fulfilled in Chrifi:, that in his feed 
 fioidd all the 7i at ions of the earth Ipc blefjed, 
 (Gen. xxii. 18.) But though Abraham had 
 many other fons after the flelli ; yet in Ifaac 
 only, in this fenfe, was his feed called ; as 
 from him proceeded the Meffiah, who v/as 
 to rule over and fave all the nations upon 
 earth. 
 
 M 3 The 
 
1 66 ^he F roofs and Ujes 
 
 The racrifices of the law, which were of- 
 fered as expiations, prove the efficacy of our 
 Saviour's atonement. They were appointed 
 by God hiinfelf. In their own nature they 
 were utterly incapable of taking away fin. 
 (Heb. X. 4.) They inuft therefore bear a 
 relation to fome other facrifice. And they 
 cannot be types of any other thing, than the 
 death of Chrill. In this view the burthen- 
 fome ceremonies of the law were very ufe- 
 ful, when they kept in memory the promifes 
 of a better covenant. But in any other light 
 we cannot fee or learn, why God {hould ap- 
 point fuch a number of rites, which had 
 neither power to promote morality, expiate 
 offences, nor procure his favour, unlefs they 
 had reference to fome other more perfe(5t and 
 fpiritual inflitution. 
 
 Chrifl is acknowledged to be frequently 
 mentioned, as having died for us. This is 
 interpreted of his dying on our account, 
 or for our benefit. For our greatefl benefit 
 it .undoubtedly was ; and we may well take 
 it for what it is plainly defcribed in fcrip- 
 
 ture. 
 
of Chrift*s Atotietnent. 1 67 
 
 ture, the forgivenefs of our fins, and recon- 
 ciliation with God, upon faith and repent- 
 ance. 
 
 But it is farther faid *, that *' if thefe 
 ** words be rigoroully interpreted, they will 
 *' only mean, that Chrift died for us confe- 
 ** quentially, and by no means properly and 
 " diredlly as a fubftitute. For if, in confe- 
 ** quence of Chrift not having been fent to 
 ** inftrudt and reform the world, mankind 
 ** had continued unreformed, and the necef- 
 ** fary confequence of Chrift's coming was 
 ** his death, by whatever means, and in 
 ** whatever manner it was brought about, it 
 '* is plain that there was, in fad:, no other 
 ** alternative, but his death, or ours." We 
 grant that Chrift came toinftru6t and reform 
 the world, and to perfedl the great difpenfa- 
 tion of God. We grant likewifc, that the 
 neceftary confequence of Chrift's coming was 
 his death. But this was not the neceftary 
 confequence of his coming to inftrucft, but 
 to redeem mankind. Let this author there- 
 
 # Page 199. 
 
 M 4 fore 
 
1 68 T!he F roofs and Ujh 
 
 fore fhevv, why the death of our Saviour was 
 more neceliary upon his fuppofition, than 
 that of any other prophet y or confefs, that 
 the intention of our Lord's coming was 
 fomething more than inftrudtion or reforma- 
 tion. " Nothing," fays he, *' but declara- 
 *' tions more definite and exprefs, contained 
 " at leaft in fome parts of fcripture, could 
 ** authorife us to interpret^ in this manner 
 " fuch general exprefiions as the. following." 
 This obfervation feems evidently defigned to 
 pcrfuade the ignorant, that our Saviour is no 
 where reprefented in plain texts to have made 
 fatisfadion or atonement for the guilt of 
 man. But that Chrift is the propitiation for 
 our fins is an exprefs declaration to this pur- 
 pofe by St. John. And the fame dodrine is 
 taught by a variety of eafy figures in many 
 other places of fcripture. We are therefore 
 authorifed to interpret general exprefiions 
 alluding to this fubject in a fimilar fenfe. 
 Four texts are here quoted as infufiicient of 
 themfelves to prove this doctrine. I am the 
 goodJJjepherd : the good fiepherd giveth his life 
 for the JJjeep. (Jo. x. ii.) Upon this it is 
 
 obferved. 
 
of Chriji's Atonement . 169 
 
 obferved, that " the fhepherd does not die 
 " for the fheep, in confequence of a com- 
 " pad:," and that ** it is no proper parallel 
 " to the death of Chrift on the principle of 
 *' the dodlrine of atonement." No one, I 
 believe, ever faid that it was ; or underftood 
 it as any more than a comparifon expreffivc 
 of our Saviour's zeal and aftedion for his 
 flock. This is attempted to be explained as 
 contradidory to our notion of atonement. 
 But the other three are left without the leaft 
 comment 5 though of a different nature, be- 
 ing plain affertions. Greater love hath 710 
 man than this, that a man lay down his life 
 for his friend. (Jo. xv. i'3.) Chrift hath once 
 fuffered for fins, the jiift for the unjuft, that he 
 might bring us to God. (i Pet. iii. 18.) This 
 text furely conveys the idea of a pure and 
 perfed: Mediator; though it leaves unex- 
 plained the terms of the covenant. It is ex- 
 fedientfor us, that one man ftjoidd die for the 
 people, and that the ivhole nation periftj not, 
 (Jo. xi. 50.) The high priefl; himfelf only , 
 meant by thefe words to advife the death of 
 Chrift, as an expedient to preferve the tem- 
 poral . 
 
170 ^he Proofs and XJfes 
 
 poral peace and profperlty of the nation. But 
 being by his office, though without his own 
 knowledge, capable of declaring the oracles 
 of God, he prophefies that Jefus (hould die 
 for the benefit of all mankind. Thefe texts 
 ftrongly prove, that Chrifl did fomething 
 more than preach repentance for the remif- 
 jfion of fins, which was done by the Baptift 
 and all the prophets ; and that his death 
 more dire(flly contributed to bring life and 
 inr^mortality to light, than theirs, though 
 many of them were martyrs to the caufe of 
 truth. 
 
 Another idea, by which our redemption 
 is fignified, is that of ranfom. (Mat. xx. 28. 
 Mar. X. 45. 1 Tim. ii. 8.) This naturally leads 
 us to confider ourfelves as in a ilate of con- 
 finement from debt or captivity before the 
 coming of Chrlft, from which we are deli- 
 vered by his fufferings and death. It is ob- 
 ferved, as before, that " this view occurs 
 ** only twice ;" though it is confeffed that 
 ** we meet with fimilar expreffions." It is 
 contended however, that ** they muft be 
 
 ** figurative. 
 
vf Chrijl's Atonement. \ji 
 
 •* figurative, and fignify that he gave his life 
 ** a ranfom for ours, becaufe nothing but his 
 " miflion could have faved the world." That 
 his miffion faved us is very true. But this 
 does not prove, any more than the former 
 aflertions, that the death of Chrifl was not 
 literally, properly, and diredly the inftru- 
 ment of our redemption. But it is farther 
 obferved, that " the price of our redemp- 
 *' tion is often faid to be given by God ; 
 " whereas if we had been doomed to die, 
 " and Chrift had interpofed and offered his 
 ** life to the Father In the place of ours, the 
 *' reprefentation might have been expeded 
 <* to have been uniform." In either cafe the 
 expreffions, though various, may be under- 
 ftood. God gave the price of our redemp- 
 tion, becaufe he fent his Son to die for us, 
 Chrift gave the fame price, becaufe he vo- 
 luntarily fubmitted to the will of his Father. 
 Both are mentioned to prove the love of God 
 and Chrift towards us, and induce us to (hew 
 our gratitude by faith and obedience. What- 
 ever reprefentation we may expedt, the view, 
 which is offered, feems to prove, that the 
 
 death 
 
172 ^he Proofs and TJfes 
 
 death of Chrifl was diredlly the means of 
 our deliverance from the llavery of fin. 
 
 Chrifl: is faid to bear the Jins of men. (If.liii. 
 II, 12. I Pet. ii. 24. Heb. ix. 28.) This is 
 explained by <*^ taking them away." The 
 word will undoubtedly bear that fenfe, and 
 in fome of the pafTages that alone. But if 
 we enquire by what means he took away 
 our fins, we fhall find it afcribed to his cru- 
 cifixion. And if we grant, that our fins are 
 taken away, becaufe he died upon the crofs ; 
 there feems no reafon, why we fhould not 
 acknowledge him as our Redeemer, in the 
 common fenfe of the word ; unlefs fome 
 clear and exprefs declaration could be brought 
 to prove his death necefi!*ary upon any other 
 fuppofition. 
 
 We believe Chrift to be our Saviour, be- 
 caufe we are required to afk in his name. 
 To this it is objeded, that ** if all fin be 
 ** forgiven for the fake of Chrifi: only, we 
 •* ought at lead to have been exprefsly told 
 " fo." And we are exprefsly told fo by St. 
 
 John 
 
of Chriji's Atonement, 173 
 
 John in the very next verfe to that, which 
 is quoted in the page preceding. If any 
 man Jin, we have an advocate with the Fa~ 
 ther, Jefus Chrifi the righteous: and he is 
 the propitiation for our fins ; and not for our 
 fins only, but alfo for the whole world, (i Jo. 
 ii. 1,2.) In oppofition to the dodrine of 
 the interceflion of Chrift, it is faid, that 
 *' the holy Spirit is much more frequently 
 " and properly called our advocate." That 
 both are properly called our advocates we 
 readily believe. But if Chrifi be not pro- 
 perly our advocate to gain his faithful fol- 
 lowers acceptance, it Ihould be {hewn, what 
 thefe texts mean, which certainly afcribe to 
 him fome interceffion by giving him this ti- 
 tle. He confirms and explains this notion, 
 when he afTures his difciples, that whatfoever 
 they Jhould afk in his name, (Jo. xvi. 23.) 
 they Ihould obtain. 
 
 It is obferved*, that *' our Saviour never 
 ** fays that forgivenefs of fin was procured 
 «* by him, but he always fpeaks of the free 
 *' mercy of God in the fame manner as the 
 
 • Page 205, I. 9. 
 
 ** prophets. 
 
174 ^^^ Proofs and Vfes 
 
 «* prophets, who preceded him ; and It is 
 ** particularly remarkable, that in his laft 
 •* prayer, which is property intercefTory, we 
 •* find nothing on the fubje<5t." Our Saviour 
 always reprefents himfelf as the Mefliah; 
 he proves to the Jews that he had power on 
 earth to forgive fins, and declares in this very 
 prayer, this is life eternal y that they might 
 know thee the only true God, and fefus Chrijl 
 'whom thou haji fent. (Jo. xvii. 3.) Though 
 he may not therefore fet forth this dodlrine 
 in every place in a particular form, it ought 
 not to be denied, if it be taught in any 
 words by him or his apoflles. The chief 
 end of this prayer is to beg profperity and 
 protection for his church, whilft on earth. 
 Chrid: indeed taught repentance and mora- 
 lity, as preceding prophets had done, though 
 with more perfection. But he alTumed at 
 the fame time much greater dignity ; as none 
 of them called himfelf the only fon of God, 
 the king of the Jews, or the giver of life 
 eternal. (Jo. xvii. 2.) 
 
 Repentance and remifilon of fin are faid 
 
 to 
 
of Chriji's Atonement, lye 
 
 to be preached in the name of Chriji, and 
 through Chriji, From this we may well in- 
 fer, that he is our Saviour in fome peculiar 
 and exalted fenfe. But this is faid to be 
 ** eaiily explained on the idea, that the 
 ** preaching of the gofpel reforms the world, 
 ** and that the remiflion of lin is confequent 
 " on reformation/* All this is pofitively af- 
 ferted. But the manner of fpeaking evident- 
 ly implies, that remiflion of fm is owing to 
 Chrift in fome fenfe, in which it was never 
 afcribed to any other prophet ; fince it is 
 preached in his name alone, though they all 
 contributed by their doctrine to reform the 
 world. But it is farther objected, that '* had 
 " fm been forgiven in a proper and fl:ri(5t 
 •* fenfe, for the fake of Chrifl:," the word 
 freely would hardly have been ufed. Romans 
 iii. 24. Being jiiJUfed freely by his grace. But 
 the word freely means in oppofition to our 
 works J and in this very text the redemption 
 of Chrift is exprefsly mentioned as a caufe 
 of forgivenefs -, through the redemption that 
 is in ChriJI Jefus, 
 
 Becaufe 
 
176 The F roofs and Ufes 
 
 Becaufe " the pardon of fin is reprefcnt- 
 *' ed" in different places, " as difpenfed in 
 «* confideration of the fufFerings, merit, life, 
 *' or obedience of Chrifl, they are concluded 
 ** to be partial reprefentations, which at pro- 
 ** per diftances are allowed to be inconfift- 
 " ent without any charge of impropriety*." 
 This, though darkly exprefled, feems defign- 
 ed to take away all meaning from thofe texts, 
 which afcribe our forgivenefs in any refpedt 
 to Chrift. But as the fufferings, merit, re- 
 furredtion, life, and obedience of our Saviour, 
 all belonged to the fame perfon, and are con- 
 neded together, we cannot grant any incon- 
 liflency in afcribing forgivenefs feparatcly to 
 each, as the reft are not thereby meant to be 
 excluded. Chrift came down from heaven 
 to fave mankind; he preached repentance and 
 obedience, as neceffary conditions on our 
 part ; and therefore his precepts and exam- 
 ple, as well as his death and refurredion, con- 
 tributed to the reformation and falvation of v 
 the world. But it is not ** the plain general 
 *' tenor of fcripture," as this author aflerts 
 
 * Page 207. 
 
 it 
 
<)f Chriji's Atonement, ijy 
 
 it to be, ** that the pardon of lin is in reality 
 ** always difpenfed by the free mercy of God, 
 ** on account of men's perfonal virtue, a pe- 
 *'* nitent upright heart, and a reformed ex- 
 «* emplary life, without regard to the fufFer- 
 *« ings or merit of any being whatever*.'* It 
 is true, that pardon of fin is always afcribed 
 in fcripture to the free mercy of God ; be- 
 caufe we can do nothing of ourfelves to de- 
 ferve it. Our perfonal virtue, though ne- 
 cefTary, is no where reprefented as properly 
 meritorious. We are exhorted to repentance 
 and reformation ; and, if we obey, and come 
 to God through Chrift, are fure to be ac- 
 cepted. But that God pays no regard to the 
 fufFerings or merit of his Son, is a mere af- 
 fertion. At his transfiguration the difciples 
 were commanded to hear him, becaufe he was 
 the beloved Son of God. (Mat. xvii. 5.) And 
 Chrift himfelf fays, therefore doth my Fa- 
 ther love me, becaufe I lay down my Hfe, that 
 I might take it again. (Jo. x. 17.) The dig- 
 nity therefore and death of our Saviour are 
 reprefented in fcripture as eflential part of 
 
 * Page 207, 1. 12. 
 
 N his 
 
178 ^e Proofs and Vfes 
 
 his miflion. Thefe do(flnnes are indeed fre- 
 quently delivered in figurative exprefTions* 
 But the figurative language of fcripture as 
 certainly has a meaning as the plaineft paf- 
 fages. And till fome other meaning be 
 pointed out more confiftent, not with men's 
 natural notions of God, which may be de- 
 fe<ftive or erroneous, but with the general 
 tenor of the gofpel, we fhall believe, that 
 we are wajhed from our fns by the blood of 
 Chriji, (Rev. i. 5.) and made joint heirs 
 with him in confideration of his death. 
 
 And unlefs the atonement be the chief 
 article of the chriflian religion, it does not 
 appear, why St. Paul fhould glory in the crofs 
 of Chriji, (Gal. vi. 14.) In all things indif- 
 ferent he made it a rule to comply with the 
 infirmities of men. But though he knew, 
 that this do6lrine was to thefews a fiumbling" 
 block, and to the Greeks foolijlmefs ; ( i Co. i. 
 23, 24.) yet he efteemed it the power of 
 God, and the wifdom of God ; and preferred 
 the fcheme of God's providence, though 
 flighted by the world, to the boafled wifdom 
 of man's natural abilities. In fhort, the fcrip- 
 ture 
 
of Chriji's Atonement, 179 
 
 ture has a conftant eye to this dodtrine, and 
 reprefents the redemption of mankind as the 
 chief end of Chrift's fufFerings. Te were not 
 redeemed with corruptible things y as Jilver and 
 gold', but with the precious blood of Chriji ^ as of 
 a lamb without blemijh and without fpot. (i Pet. 
 i. 18, 19.) If therefore we difclaim this ar- 
 ticle, we make a great part of the fcriptures 
 unintelh'gible, and render the reafoning of 
 St. Paul really inconclufive. And if we could 
 perfuade the modern infidels to accept fuch 
 a religion, we (liould only make them con- 
 verts to a fyftem of morality, where they 
 would give no credit to its fan<5tions beyond 
 the dictates of their own reafon, prejudices, 
 and paiTions ; and would confequently be in- 
 volved in all the doubts and uncertainties of 
 the ancient philofophers. Whereas the fcrip- 
 tures were intended to bring life and immor- 
 tality to light. They fhew us a con-fiftsnt 
 fcheme of faith and pradice. Their dodrines 
 are capable of being apprehended as to the 
 fa(S ; though the manner of fome myfteries 
 may exceed the comprehenfion of our prefent 
 faculties. Let us not then prefer darknefs to 
 
 N 2 light. 
 
i8o l!he Proofs and Vfes 
 
 light. But let us rather chufe to be guided 
 by the words of infpired writers, than the 
 mofl confident afTertions of fallible men % 
 and fubmit our reafon to the wifdom of God, 
 rejeding the deceitful fyflems of human ima- 
 ginations. I proceed. 
 
 Thirdly, to point out, what ufe we may 
 make of the knowledge of this truth to con- 
 firm our faith, and improve our pradice. 
 
 The attributes of God, as revealed in the 
 fcriptures, do not barely increafe our know- 
 ledge of the nature of the Deity ; but redi- 
 fy and improve thofe difpofitions, which have 
 the greateft influence upon the pradice of our 
 duty. Thus the majefty, wifdom, purity, 
 juftice and goodnefs of God, naturally call 
 for our reverence, refignation, virtue, obe- 
 dience, and gratitude. In the great work of 
 our redemption, what belonged to God alone 
 remains in a great meafure a myftery, con- 
 cerning which we now fee through a ghfs 
 darkly; (i Co. xiii. 12.) and which things 
 even the angels dejire to look into more per- 
 fectly. 
 
ef Chriji's Atonement. • 1 8 1 
 
 fedly. (i Pet. i. 12.) But what was done 
 upon earth had not only reference to God, as 
 it appeafed his wrath, and procured our par- 
 don J but was defigned to make us more 
 averfe from thofe fins, which caufe our ruin, 
 and to excite us to thofe virtues, which are 
 neceflary to the charader of our Lord's dif- 
 ciples. 
 
 The crucifixion then of our Saviour proves 
 in the ftrongeft manner the great guilt and 
 danger of fin. The crime indeed of dif- 
 obeying and offending the infinite majefly of 
 God may be fatisfa(ftorily proved by reafoa 
 alone. And every one is bound to liflen to 
 the dictates of his confcience, which, when 
 unbiafTed, declares the law of God to be 
 holy, jufl, and good, and condemns all un- 
 godlinefs and worldly lufts. But the de- 
 dud:ions of reafon are fometimes obfcure to 
 the ignorant ; and often difregarded or for- 
 gotten by the negligent, and evaded by the 
 profane. The fad: therefore of the atone- 
 ment, which is recorded in the fcrlpture, 
 fets full before the eyes of the weakefl and 
 
 N 3 moft 
 
1 82 ^e Proofs and XJJes 
 
 xnofl: thoughtlefs the greatnefs of the debt in 
 the value of the ranfom -, and the ruin, to 
 which we mufl: have been expofed without 
 remedy, if we had not been redeemed by 
 the Son of God. Accordingly St. Paul in 
 his Epiftle to the Romans joins thofe truths 
 together as clofely conneded. O wretched 
 man that I am ! who Jhall deliver me from the 
 body of this death ? I thank God through Je- 
 fus Chriji our Lord, (Ro. vii. 24, 25.) 
 
 The crucifixion of Chrift, confidered as 
 an atonement, proves alfo the certainty of 
 our pardon. If indeed God had promifed 
 by any prophet fufficiently authorized, that he 
 would forgive our offences upon repentance 
 and amendment, we might, without know- 
 ing the method of our redemption, have 
 taken it for granted, that he had adopted 
 fome means of fatisfying his own juflice. 
 But though a revelation, accompanied with 
 far lefs flrength and variety of evidence than 
 the gofpel, would have demanded our af- 
 fent ; yet, whilft we are in the fiefh, it is a 
 gracious condefcenfion in God, that he adapts 
 
 the 
 
of Chrtjl's Atonements 183 
 
 the dodrines of religion to our nature, and 
 not only gives us outward figns of inward 
 grace, but connects the great truths of chrif- 
 tianity with hiftorical events, and thus does 
 not confine the knowledge of divine truths 
 to the wife and learned, but makes them 
 plain to the capacity of the weak and igno- 
 rant. Thus the crucifixion fhews, under a 
 variety of fcriptural figures, that our debt is 
 difcharged, our ranfom paid, and our chains 
 loofed ; and the refurredlion affords an equal 
 argument, that God has accepted this facri- 
 fice, and enabled the captain of our falva- 
 tion to triumph over all our fpiritual ene- 
 mies. 
 
 The death of Chrifl, as the caufe of our 
 redemption, binds us to the fervice of our 
 Saviour. Te are boughty fays St. Paul, with 
 a price ; and being made free from Jin^ and be^ 
 comefervants to God, ye have your fruit unto 
 bolinefs, and the end everlafing life, (i Co. vii. 
 23.) We fhould therefore be defirous of 
 learning his will, and obeying his commands, 
 as his fervice is not only reafonable in itfelf, 
 
 N 4 but 
 
184 ^hs Proofs and TJfes 
 
 but will be attended with the mod valuable 
 reward. For the wages of Jin is death : but 
 the gift of God is eternal life through Jefiis 
 Chriji our Lord, (Ro. vi. 23.) 
 
 Laftly, our Lord's atonement fhould flir up 
 our gratitude, both to God, who planned 
 and accepted this ranfom for our fouls, and 
 to our Saviour, who voluntarily for our fakes 
 drank of this bitter cup. The wifdorn of 
 the fcheme may furpafs our comprehenfion, 
 and the condefcenfion of God and Chrift in 
 vouchfafing to invite the greateft finners to 
 repent and be faved, and to pay the ranfom 
 for his murderers and blafphemers, may ap- 
 pear rnoft wonderful, as it is without exam- 
 ple. But this is no ground of difbelief ; 
 fmce God's thoughts are 720t our thoughts, nei- 
 ther are our ways his ways. (If. Iv. 8.) We 
 fhould therefore examine the fcriptures, and 
 readily believe all the dodlrines therein con- 
 tained. And as this is declared and alluded 
 to, through the whole of God's difpenfa- 
 tions, we fhould be hence excited to fhew 
 our gratitude to our Saviour by entertaining 
 
 a due 
 
of C brill's At 072 ement. 185 
 
 a due fenfe of his dignity and glory, ac- 
 knowledging his goodnefs, and copying his 
 perfed: example in fuch difpofitions, as are 
 calculated to bring forth virtuous adtions. 
 And if at any time we are called upon to un- 
 dergo any hardfliip, or bear any difappoint- 
 ment, for the fake of our duty, let us re- 
 member, that he endured the fevereft afflic- 
 tions and moft painful fufFerings for our 
 good, and that we by perfeverance are fure 
 to make every temporal evil work for us here- 
 after a far more exceeding and eternal weight 
 qf glory. (2 Co. iv. 17.) 
 
THE NATURE OF FAITH. 
 
 Hebrews xi. 6. 
 
 Without faith it is impojjibk to pleafe him : fir 
 he that cometh to God, mujl believe that he 
 is, and that he is a rewarder of them that 
 diligently feek him, 
 
 WHEN we view our own nature, we 
 find ourfelves capable of happinefs 
 in a greater degree than we ever experience 
 in this vale of fin and mifery. Accordingly 
 the fcripture informs us, that happinefs was 
 the end of our creation, that it was forfeited 
 by man's own fault, and that we are again 
 reftored through Chrift to a capacity of ob- 
 taining the divine favour. But though in 
 
 the 
 
1 88 ^he Nature of Faith. 
 
 the great work of our redemption our Sa- 
 viour has performed what was not in our 
 power ', yet he has not opened to us the 
 profpedt of everlalling hfe without our con- 
 currence. He has (hewn us the road to fal- 
 vation, and promifed us fufficient alliftance 
 to run the race that is Jet before us. But we 
 muft add our own endeavours by the exercife 
 of our reafon to difcern the truth ; and con- 
 form our wills to the precepts of our hea- 
 venly Father. Full credit fhould therefore 
 be given to the words of the God of truth, 
 and an entire confidence be placed in his 
 gracious promifes. As then faith and obe- 
 dience are both necefTary to form the fincere 
 chrlftian, I lliall make them the fubjedt of 
 two feparate dilcourfes, and, confining my- 
 felf at prefent to the former, 
 
 Firf}, enquire what particulars conflitute 
 the faith of a chriftian. And, 
 
 Secondly, compare the principal do(5lrines 
 
 et.s 
 of 
 
 of the church of England with the tenets 
 
T!he Nature of Taith, 189 
 
 of our adverfaries, to determine which are 
 moft agreeable to the holy fcriptures. 
 
 Firfl:, I am to enquire what particulars 
 conftitute the faith of a chriftian. 
 
 The faith of a chriftian iirft leads him to 
 acknowledge the truth and authority of the 
 Old and New Teftament. 
 
 We are not only fenfible, that reafon 
 alone, beiides its weaknefs, is liable to be 
 mifled by our paffions and prejudices ; but 
 we have pofitive evidence of various kinds, 
 that God has adually revealed to us his will 
 in the holy fcriptures. Whether the whole 
 of the fcriptures be the word of an infallible 
 God, and given as a necelTary rule in reli- 
 gion to diredl our thoughts, words, and ac- 
 tions, or the invention of prudent, though 
 fallible men, is a queftion of the utmofl im- 
 portance to be rightly decided. If we err 
 by difbelief, we run the rifk of difobedience 
 to the will of God. And if we attribute 
 too much authority to the didates of man, 
 
 we 
 
190 ^he Nature of Faith, 
 
 we fhall be liable to adopt implicitly his 
 miftakes and imporitions. The icriptures are 
 indeed delivered to us by the intervention of 
 men> who were naturally as weak and of like 
 paflions with ourfelves. But as they cer- 
 tainly received feme power from on high, we 
 may reafonably believe, independent of their 
 own teftimony, that they were fo far ftrength- 
 cned by divine affiftance, as to be clear and 
 infalhble guides in all things conducive to 
 eternal falvation. For it would be abfurd to 
 imagine, that God fhould in any cafe propofe 
 an end, and leave his inftruments unable to 
 produce it. When therefore we find the 
 whole fcripture colleded by the authority of 
 the Jewifh and chriflian churches, when we 
 find the different parts of the law and the 
 gofpel moft intimately mixed, and when wc 
 find the former as well as the latter confirm- 
 ed by the authority of our Saviour and his 
 apoftles, we mud conclude not only that 
 thofe parts are owing to immediate infpira- 
 tion, which are exprefsly declared to be fuch ; 
 but that the general declarations of the di- 
 vine authority of the fcriptures are to be ex- 
 tended 
 
^he Nature of Faith, igt 
 
 tended to all other pail'ages that regard reli- 
 gion ; and confequently that the moft pofi- 
 tive or fpecious allertions of human wifdoni 
 and learning muft be brought to this teft,, 
 and fland or fall, as they are agreeable or 
 contradi(5tory to the dodrines of revelation* 
 
 A firm reliance upon the promifes of God, 
 as delivered in the fcriptures, is likewife in- 
 cluded in the faith of a chriftian. He that 
 ^ometh to God muft believe that he is, and that 
 he is a rewarder of them that diligently feek 
 him, (Heb. xi. 6.) But as we are all finners, 
 we muft liften to the promifes of pardon, 
 before we entertain hopes of a reward. Not 
 hy works of right eoufnefsy which we have done^ 
 but according to his mercy he favedus, ( Tit. 
 iii. 5.) This pardon is allured to us in Chrilt 
 Jefus, and we have the farther promife of 
 heavenly affifiance to enlighten our minds, 
 overcome our bad difpofitions, refiO: the wiles 
 of our fpiritual enemy, and enable us both 
 to will and to do of God's good pleafure. 
 And if we perfevere unto the end in a vir- 
 tuous courfe, we are certain of being re- 
 warded 
 
X92 T^he Nature of Faith. 
 
 warded for ever with glory and happlnefs far 
 above our prefent conceptions. Eye hath 
 notfeen, nor ear heard, neither have entered 
 into the heart of man, the things which God 
 bath prepared for them that love him, ( i Cor. 
 ii. 9. ) But when we profefs to believe the 
 promifes of God, we muft believe them in, 
 the very fenfe, in which they are delivered, 
 which is, that we are bound to perform our 
 part by a lincere obedience. We can fafely 
 take our notions of the attributes of God 
 only from the Tcriptures j fince if we fol- 
 low our own imaginations in extending the 
 bounds of his mercy, we may by our igno- 
 rance contradi(ft his juflice. But if we pre- 
 fume no farther than we are warranted by his 
 own word, we may rely upon his truth and 
 goodnefs, and our faith will be, in the pre- 
 fent life, the fubftance of things hoped for, 
 the evidence of things not feen. 
 
 The laft obje6t of our faith is the chara6ler 
 of our Lord Jefus Chrift, through the various 
 offices, which he fuftained upon earth, and 
 the tranfcendent dignity, to which even his 
 human nature is exalted in heaven. He was 
 
 a man 
 
T!he Nature of Faith, 193 
 
 a man born of the Virgin Mary. In this 
 refped: he endured a life full of hardfl^iips 
 and afflidions, and at laft, though innocent, 
 was put to a cruel and ignominious death, as 
 a blafphemer againft God. He was from 
 the firft acknowledged as a prophet and 
 teacher come from God, on account of his 
 miracles. He was likewife that lawgiver 
 promifed by Mofes to the Ifraelites to be 
 raifed up from among their brethren, (Deut. 
 xviii. 18.) that they might not be terrified 
 by hearing the voice of God, and beholding 
 the majefty of his prefence. He was a prieil 
 of the order of Melchizedech, that he might 
 offer a more valuable facrifice than the fons 
 of Aaron, and eftablifh anew covenant upon 
 better promifes. He was born king of the 
 Jews to rule in righteoufnefs, and to fit upon 
 the throne of David for ever. But as his 
 kingdom was not of this world, we mufl 
 farther confider him as our Saviour, who 
 came to redeem us from fin, to reconcile us 
 to our offended Father, and to purify unto 
 himfelf a peculiar people zealous of good 
 works. And, lafily, he is defcribed in Tcrip- 
 
 o ture 
 
194 ^J^^ Nature of Faith, 
 
 ture as the only begotten Son of God. All 
 thefe characters are confiftent, and all found- 
 ed upon plain declarations of holy writ. But 
 it is not to be expected, that they all (hould 
 be mentioned every time that our Lord is 
 fpoken of in any capacity; nor can we juft- 
 iy conclude, that our Saviour's divinity is 
 denied, merely becaufe his human nature is 
 aflerted. He is called indeed a man by St. 
 Peter, in his firfl: difcourfe to the Jews. But 
 he is called a man approved of God by mira" 
 clest ajidfigns, and wonders -, whom they by 
 ivicked hands had critcfed and Jlain. (A(5ts ii. 
 22, 23.) The crime of which he was ace uf- 
 cd was, that he faid he was the Son of God. 
 "When St. Peter therefore charges the Jews 
 with wickednefs and ignorance, he affei'ts the 
 divine nature of our Saviour, and calls upon 
 the people to acknowledge him as the Mef- 
 fiah. It is poffible to evade the force of 
 many texts, which afcribe to our Saviour the 
 divine attributes, if we obftinately infift, that 
 they are to be underftood of him in the low- 
 eft fenfe; becaufe they are fometimes afcrib- 
 ed to others figuratively in fimilar expref- 
 
 fions. 
 
l^he Nature of Faith, 195 
 
 fions. But were it poffible, that each text 
 alone might be underftood in a figurative 
 manner, and a lower fenfcj yet if we have 
 a deiire to find the true meaning of the fcrip- 
 tures, let us ferioully confider, whether the 
 literal or figurative fenfe be moft proper 
 in thofe pafiTages, whether they are not ap- 
 plied to our Saviour in far greater number 
 and variety than to any other pcrfon, and 
 whether our opinion be not confirmed, that 
 he is truly and properly the Son of God, by 
 fome expreffions, which cannot be applied 
 to a mere man without the greateft force. 
 
 When we obferve in the Old Teftament, 
 that he is called God in numerous places by 
 the name of Jehovah, and in the New, that 
 the Father is faid to communicate omnipo- 
 tence to the Son, that he knew what was in 
 man, and that he is called one with the Fa- 
 ther on the moft important occafions, and 
 feemingly in the moft intimate fenfe; we 
 ought not to take thefe words in the loweft 
 degree in which they are ever ufed, if we 
 defire, without prejudice, to find the truth j 
 
 o 2 but 
 
I96 T^he Nature of Faith, 
 
 but fliould rather conclude from fuch col- 
 ledtive evidence, that our Saviour's dignity 
 far exceeded that of all other prophets. And 
 if to thefe we add, that he is called the only 
 begotten Son of God : that he v/as conceived 
 miraculoully vi^ithout a human father ', that 
 he was not fubjedl to fin, though made like 
 to us in all other things j that he not only 
 exifted before his incarnation, but enjoyed 
 with God, before the foundation of the 
 world, the fame glory, which he now pof- 
 fefles; that the fame Word, which was made 
 flefh, is aflerted by St. John to be God 5 that 
 God by him made the worlds, and has ap- 
 pointed him to be the judge of all mankind ; 
 that he is mentioned as an heir by nature, as 
 we, on his account, are by adoption ; and 
 that in comparifon with him Mofes is ef- 
 teemed only a faithful fervant, whilft he is 
 acknowledged as a fon in his own houfe ; 
 can we think it probable, that the facred 
 writers meant to reprefent him as a mere 
 man ? or what flronger expreffions could 
 they ufe, if they intended to make us be- 
 lieve, that he was truly the Son of God in 
 
 a fenfe 
 
V'he Nature of Faith. 197 
 
 a fenfe fuperlor to all others, and fir idly 
 fpeaking a divine perfon in unity with the 
 Father ? I proceed. 
 
 Secondly, to compare the principal doc- 
 trines of the Church of England with the 
 tenets of our adverfaries, to determine which 
 ^re moft agreeable to the holy fcriptures. 
 
 The faith of the Church of England in 
 many of the mod fundamental articles of 
 religion, is partly or entirely allowed by the 
 church of Rome. They entirely agree with 
 us in the dodtrine of the Trinity, and ac- 
 knowledge the incarnation, atonement, and 
 refurredion of Chrift. They do not deny 
 his fupremacy over the church, though they 
 fuppofe him to have delegated fuch a power 
 to fome of his minifters, as gives them a le- 
 giflative authority of indefinite extent. They 
 grant the fcriptures to be the word of God, 
 and allow the neceflity both of faith and 
 morality. The facraments, which we ufe in 
 obedience to our Saviour, are by them be- 
 lieved to have been inflituted by him for the 
 
 o 3 very 
 
1 98 T^he Nature of Faith. 
 
 very fame purpofe, for which they are ap- 
 plied by the church of England. When 
 therefore we profefs fo much of what they 
 acknowledge to be the true faith j the arti- 
 cles, in which we differ, ought on their fide 
 to be proved neceffary and agreeable to the 
 word of God, before they treat us as here- 
 tics out of the pale of falvation, and encou- 
 rage their followers to believe, that our wor- 
 ship is to be avoided equally with death. 
 But the power of the Pope, if they could 
 prove his fucceffion from St. Peter, is not 
 fettled conliflently by their own writers. 
 His claims have been fometimes contradid:ed 
 and difallowed by general councils. And a 
 modern champion, after he has juftly de- 
 fined the Pope's real power to be what he 
 had from the beginning, leaves the queflion 
 ftill undecided by confeffing, that it is im- 
 poffible clearly to define what adts of his ju- 
 rifdidtion were granted by our Saviour, and 
 what were founded upon human concefiions. 
 Tranfubilantiation alfo, which formerly was 
 looked upon as the tefl: of their faith, is now 
 explained away into a dodrine, which equal- 
 
lihe Nature of Faith, 199 
 
 iy contradids the declfion of the council of 
 Trent, as it does the opinion of the church of 
 England. And if there fliould be an invifible 
 ohange in the facramental elements, we might 
 reafonably expedl to reap the fame benefit 3 as 
 our minifters derive their authority from the 
 apoftles, by a fucceffion equally regular, as 
 we confecrate the elements for the fame 
 purpofe of fpiritual fuflenance, and fix our 
 faith and hopes upon the fame Saviour. Let 
 them therefore fhew where we are com- 
 manded in the holy fcriptures to accept in 
 all ages, and through all changes, the faith 
 of the church of Rome ; or prove, that their 
 prefent belief is conformable to the dodrine 
 delivered by the apoftles. The woribip af 
 images, the interceflion of faints, the ufe of 
 indulgences, and a few other do6lrines, are 
 fo far foftened and amended in feme more 
 enlightened kingdoms, that we might hope 
 for a reformation of their church nearly to 
 the flandard of the fcriptures, if they would 
 difcard their fancied fuperiority, difmifs their 
 dependence upon what they ftyle a centre of 
 union,, and refufe to fubmit to human au- 
 o 4 thority^ 
 
200 ^he Nature of Faith, 
 
 thority, unfupported by divine. But though 
 they now defend thefe points in fuch a man- 
 ner, as to ftrive to perfuade us, that they 
 differ little from our doctrines in this age 
 and nation j yet it is moft evident, that their 
 writers formerly recommended fuperftitious 
 pradices to a very great extent i and it is 
 probable, that numbers of their communion 
 remain immerfed in bigotry and ignorance; 
 and confequently retain the ancient opinions; 
 whilft they pretend at the fame time, that 
 their church is remarkable above others for 
 the unity of its faith. 
 
 But fome, who approve of the reforma- 
 tion from the errors of popery, think, that 
 the alteration of their dodrines ftiould have 
 proceeded much farther. It is urged, that 
 we are more enlightened in our understand- 
 ings than our fathers, and that our minds 
 are become free from many of their preju- 
 dices. But as they enjoyed the fame natu- 
 ral abilities, and profefTed to be guided by a 
 rational interpretation of the holy fcriptures, 
 we fliould carefully examine, whether any 
 
 propofed 
 
^he Nature of Faith, 201 
 
 propofed change in our faith be agreeable to 
 the word of God, before we proceed to al- 
 terations, which may materially affedt fome 
 efTential articles of the chriftian religion. 
 Freedom from ancient prejudices will not 
 conftitute the men of any generation more 
 impartial judges than their forefathers ; un* 
 lefs it can be truly aflerted, that they have 
 contracfted no others equally bad. When we 
 derive our opinions from information, rea- 
 fon, and fenfe, we may err in either extreme, 
 if we exclude any of thefe principles from 
 its proper province, or allow it authority be- 
 yond its fphere. 
 
 With refpedl to heavenly things, as they 
 are invifible, they cannot be the objects of 
 fenfe. And reafon on that account can only 
 argue by analogy, and draw inferences of 
 their properties from their effeds in the cre- 
 ation. The exiftence, power, and goodnefs 
 of God are manifeft from the things that arc 
 feen. But his nature, juftice, and mercy 
 muft be learned chiefly from what he has 
 communicated of himfelf by revelation. We 
 
 at 
 
202 ^he Nature of Faith. 
 
 at prefenty^^ through a glafs darkly i in com- 
 parifon of that knowledge, when the righ- 
 teous fliall be admitted to the prefence of 
 God, and '^^W.fee him as he is. And if we 
 allow the authority of fcripture to be fupe- 
 rior to the dedudions of reafon aided by 
 philofophy, we fhall find no fufficient caufe 
 to alter the faith of the church of England 
 in eflential articles. 
 
 The dodrine of our Saviour's divinity has 
 been ranked amongft thofe corruptions of 
 chriftlanity, which arofe from the prejudices 
 of fome early converts, who wanted to ac- 
 commodate the truths of our religion to their 
 former tenets. But St. John, as before ob- 
 ferved, who certainly did not borrow his 
 opinions or his language from Plato, fays, 
 ** the Aoyog was God and was made flelh." 
 Power, majefly, wifdom, and glory are fre- 
 quently in fcripture afcrlbed to our Saviour 
 in an unlimited manner. For the purpofe 
 indeed of our redemption, he put on human 
 nature, in which flate he bare our infirmi- 
 ties without our guilr, and was voluntarily 
 
 fubjecl 
 
^he Nature of Faith. 203 
 
 fubje(fl to mod of the evils and miferies of 
 life, though under the efpecial care of pro- 
 vidence, and promifed in all dangers the mi- 
 niftry of angels. But when, belides being 
 called the only begotten Son of God, he is 
 fet far above all prophets, by being fent for 
 a much nobler purpofe, and made the chief 
 fubje6t of their predictions i and when he is 
 exalted above all principalities, is appointed 
 the final Judge of the whole world, and hath 
 all power committed unto him in heaven and 
 in earth j the language of fcripture, con- 
 cerning his dignity, feems perfedly confift- 
 ent with his humility and fufferings, on this 
 fuppofition, and this only, that he united 
 the divine and human nature in one perfon. 
 The manner and confcquences of this union 
 exceed our comprehenfion. But with our 
 prefent faculties, can we by fearcbingjind out 
 God? can isoe find out the Ahnighty unto per- 
 feB'ton ? (Jobxi.7.) For if he was only a mere 
 man, and a mere prophet, commiffioned like 
 others to preach morality and repentance, and 
 if he intended to make us rely upon our own 
 merits, and to hope for eternal life as the 
 
 proper 
 
204 T^he Nature of Faith, 
 
 proper reward of our obedience ; the apoflles 
 would feem to have inftilled into us very er- 
 roneous notions of his nature and dignity. 
 It is incumbent therefore upon our adverfa- 
 ries to explain, how it is confiftent with their 
 principles, that fuch a preference {hould be 
 given to Chrift, as never was attributed to 
 any other mortal ; why the mod innocent 
 and only perfed: man fhould fuffer a painful 
 and ignominious death, if it anfwered no 
 other purpofe than to prove the certainty of 
 a refurredion by his own example ; and why 
 we are enjoined faith in him alone, if God 
 had no regard to his fufferings, merits, and 
 mediation. Till thefe difficulties are fatif- 
 fadtorily removed, we muft conclude, that 
 the faith of the church of England upon this 
 article is more agreeable to a plain and ra- 
 tional interpretation of the fcriptures^ though 
 the dodrines degrading the knowledge, power 
 and authority of Chrift, almoft to a level 
 with our own, may be more flattering to the 
 pride of philofophy. 
 
 How far the dodrlnes of the fcriptures are 
 
 intended 
 
lihe Nature of Faith, 205 
 
 intended to be reprefented as uncertain in 
 themfelves, or miftaken by our firft reform- 
 ers, cannot yet be determined. But that the 
 opinions received by the church of England 
 concerning the invifible world, and confe- 
 quently the ftate of future rewards and pu- 
 nifhments, are defigned to be weakened, is 
 very evident -, iince it has lately been aflert- 
 ed*, that ** the principle of evil is perfoni- 
 " fied, in the book of Job, under the name 
 ** of Satan, agreeably to the oriental mytho- 
 *' logy, in order to obviate the indecorum 
 ** and impiety of afcribing events, apparent- 
 " ly contrary to the perfed:ion of the divine 
 " attributes, to the immediate agency of 
 ** God : that the exigence of this evil being, 
 ** as a real intelligent agent, is neither an 
 ** article of the Chriftian nor of the Jewifh 
 <* revelation-f-j and that, however ferioufly it 
 ** may have been believed by the generality 
 ** both of Jews and Chriftians, it can claim 
 " no other credence than is due to an article 
 ** retained from the ancient popular faith, 
 
 * Effays, Ph. H. and Lit. page 198. 
 t Page 199. 
 
 " oripin:\llv 
 
2o6 l!he Nature of Faith. 
 
 ** originally founded, doubtlefs, on the Ma- 
 *' nichaean principles, embraced by the phl- 
 *' lofophers of the eaft." 
 
 But if we compare the opinion of the 
 Manichaeans with the belief of the Jews and 
 Chriflians, we {hall find, that they differ in im- 
 portant points, and that the latter is well fup- 
 ported by the fcripture, and not contradid:ed 
 by reafon. The Manichaeans believed, that 
 there were two independent principles, one 
 of which was the caufe of all good, and the 
 other of all evil, both natural and moral. 
 But it is falfe and inconfiftent as well with 
 reafon as fcripture to fuppofe, that there can 
 be any being independent of God. It is 
 alfo a miftake to imagine, that any natural 
 evil can be produced without his will and 
 concurrence. / make peace^ fays he, and I 
 create evil, (If. vii. 14.) Shall there be evil 
 in a city, and the Lord hath 710 1 done it ? (Am. 
 iii. 6.) But the origin of moral evil is beft 
 attributed to the perverfe abufe of free will;* 
 and is uniformly reprefented in the facred 
 writings, with refpedt to man's adlions, as 
 
 proceed- 
 
T^he Nature of Faith. 207 
 
 proceeding from the fuggeftions of our fpiri- 
 tual enemy, and the inftigation of our own 
 lufts. The perfonal exillence of the Devil is 
 not only probable tothofe, who allow the pof- 
 fibility of angels, and fee the reality of wicked 
 men ; but is proved by the teftimony of nu- 
 merous paflages of fcripture of fuch various 
 kinds, that they are not all liable to the fame 
 evafions. Our Saviour's temptation in the wil- 
 dernefs is exprefsly recorded. As it was im- 
 poiliblc, that he fliould be internally tempted, 
 who was the only fpotlefs Lamb of God, who 
 did no fin, neither was guile found in his 
 mouth, and whofe conftant deiire \n all litu- 
 ations was to fulfil the will of his heavenly 
 Father, we mud by all the rules of reafon 
 underfland the account of the evangelifts li- 
 terally, that he was fuffered to be tempted 
 by our fpiritual enemy, in order that he 
 might gain a fignal vid:ory, and teach us by 
 his own example three important leiTons ; 
 never to defpair of the divine protedllon, not 
 to expofe ourfelves to needlefs dangers upon 
 a falfe interpretation of God's general pro- 
 mifcs, and to prefer his fervlce to the ac- 
 
 quilition 
 
2o8 T^he Nature of Faith. 
 
 quifition of all the riches, pleafures, and ho- 
 nours of this world. Our Lord's tempta- 
 tion is compared by this author * ** to the 
 ** vifions of the ancient prophets," and cal- 
 led ** a prophetic and divinely inflrudive 
 ** vifion imparted to Chrift." But fuch an 
 interpretation (hould be fupported by fome- 
 thing ftronger than mere aflertions. It fhould 
 be proved, that the expreffions utto t» Tri^eu- 
 y,a.ro<; and iv ru 7rvBV[/.cx,Tt convey the fame 
 meaning. And it is equally neceflary to be 
 pointed out, what inftrudtion Chrifl would 
 have received from *'a fcenical reprefenta- 
 ** tion of a temptation by an evil fpirit," if 
 no fuch fpirit ever exifted. The vifions of 
 the prophets are related in fuch a manner, 
 that they can be miftaken for fadts only by 
 the vulgar. But the account of our Saviour's 
 ternptation is given by the evangelifls in fuch 
 words as naturally convey to all, the idea of 
 a real tranfadtion. 
 
 The facred writers alfo fpeak of the Devil 
 as a real perfon, whom our Saviour came to 
 
 * Pages 199, 200. 
 
 fubdue, 
 
^he Nature of Faith. 209 
 
 fubdue, when they give us an account of our 
 Lord's commiffion to his apoflles. He gave 
 them povi^er to cafl out unclean fpirits. And 
 when they feemed to rejoice, that the devils, 
 as well as difeafes, were obedient to their 
 command, he obferves, that he had feen Sa- 
 tan as lightning fall from heaven. Satan 
 cannot by any figure be here put for the 
 principle of evil ; fmce in whatever fenfe an 
 abftradl principle was once in any place, it 
 mufl remain in the fame for ever. But an 
 evil fpirit might be created innocent, and ad- 
 mitted to partake of heavenly joys ; though 
 it may now be expelled from that feat of 
 blifs for pride, difobedience, or rebellion, 
 and condemned to live in conftant terror of 
 the jufl: judgment of the laft day. Accord- 
 ingly St. James reprefents the evil fpirits, as 
 intelligent beings, endued with knowledge, 
 and capable of fear ; the devils alfo believe 
 and tremble. (Jam. ii. 19.) 
 
 St. Peter alfo warns us to ht fiber and vi- 
 gilant, becaufe our adverfary the Devil, as a 
 roaring lion, walketh about, fieking whom h^ 
 
 p 7nay 
 
2 1 o l!he Nature of Faith. 
 
 may devour, (i Pet. v. 8.) This is evidently 
 not the defcription of an abflradl principle i 
 but of a fubtle, malignant, and active ene- 
 my, who is perpetually contriving fchemes 
 to draw us into error and vice, and thus 
 to reduce us to a level with himfelf, and 
 accomplish our final deflrud:ion. 
 
 But the mofl decifive argument for the 
 perfonal exiftence of the Devil may be found 
 in our Saviour's defcription of the day of 
 judgment. He there informs us, that he 
 will condemn the wicked to everlajiing Jire, 
 prepared for the T) evil and his angels, (Mat. 
 XXV. 41.) That the wicked will be punifhed 
 at the day of judgment no one, that believes 
 the fcriptures, can deny. But it is manifeft, 
 that the Devil and his angels are here fpoken 
 of as equally to be punilhed with wicked 
 men. Thefe words of our Saviour fhew more- 
 over the infinite mercy of God towardi 
 mankind, in that he has through Chrift of- 
 fered pardon and falvation to all, and will 
 finally condemn none, but the obftinate and 
 impenitent, who have voluntarily yielded 
 
 themfelves 
 
T^he Nature of Faith. 21 1 
 
 themfelves fervants to fin, and wilfully re- 
 jedled the means of grace. From all thefe 
 texts it is evident, that we have a fpirltual 
 enemy, who conftantly endeavours to draw 
 us from our duty, that chriftlans are con- 
 cerned to beware of his arts, and that to 
 difbelieve his exiflence will make us care- 
 lefs in avoiding his dangerous fnares, and 
 may have a pernicious influence upon our 
 moral condudl. 
 
 Another dodlrine retained at the Reforma- 
 tion, which has been lately treated as a cor- 
 ruption of chriflianity, is the union of the 
 foul with the body, as two diftindl princi- 
 ples in the formation of man. It is true, 
 that a refurre<flion of the body to future hap- 
 pinefs might be efFedted by the power of 
 God, if it were pofTible, that a thinking 
 animal could be compofed of matter alone. 
 And it is likewife true, that we cannot de- 
 monftrate how we are made, fo as to prove 
 the abfolute impofilbility of the wildcft ima- 
 ginations, except they contradi6t the plain 
 meaning of the fcriptures. But it is vtvf 
 p 2 dangerous, 
 
212 T!he Nature of Faith, 
 
 dangerous, rafhiy to unfettle men's notions 
 concerning invifible fubjeds, left they lofe 
 all fteadinefs arifing from firft principles. A 
 complete view of the do6lrines of the fcrip- 
 ture will convince us, that man is there 
 reprefented as compofed of two conftituent 
 parts, united in life, and difiblved at death j 
 and therefore that the general opinion of the 
 exiftence of an immaterial fpirit within us 
 is not a corruption of chrillianity, but a 
 truth coniiftent with our religion, and pro- 
 bably flowing from the nature of God. 
 
 Of all the probabilities, which are the 
 difcoveries of reafon, or the refult of our 
 perception, one of the plainefl:, firmeft, and 
 mod: univerfally acknowledged feems to be, 
 that matter is naturally paffive, and cannot 
 produce motion, thought, and difcourfe by 
 any imaginable modification of its parts, 
 without the union or impulfe of what we 
 diflinguiih by the name of fpirit. It is to 
 beg the queftion to fuppofe matter and fpirit 
 to be endued with the fame properties, upon 
 the principles of phiiofophy, unlefs the fa<ft 
 
 were 
 
T^he Nature of Faith. 21 j 
 
 were fupported by the teftimony of revela- 
 tion, or that fome particular organization 
 could be clearly pointed out, and proved ca- 
 pable of beftowing the faculty of reafon. 
 Men may heap together a number of words, 
 experiments, fuppofitions, and teAimonies, 
 and may affirm or deny at pleafure the pro- 
 perties of matter; but except they caafhew 
 the necefllty of what they affign as a caufe^ 
 and its conflant connexion with what they 
 alTert to be its effe^fl, or rely upon the inform- 
 ation, rightly apprehended, of fome fuperior 
 being, whofe knowledge is more extenfive, 
 their pretended demonftrations will be only 
 conjectures. 
 
 But if we will be guided by a fair and 
 reafonable interpretation of fcripture, and al- 
 low its due authority to the w^ord of God, 
 it is evident, that man is a compound being, 
 confiding of a foul as well as body; fupe- 
 rior to mere matter in a principle of felf- 
 motion, and diilinguilhed from the brutes in 
 having reafon for his guide, and power to 
 pay his Maker a voluntary fervice. The 
 
 p 3 very 
 
2 1 4 ^he Nature of Faith. 
 
 very fir/l, as well as moft authentic ac- 
 count, that we have of man, informs us that 
 he was made in the image of God, (Gen. i. 
 27.) This cannot refer to his being formed 
 out of the duft ; fince God is a fpirit, and 
 has nothing, which can be imitated by the 
 pureft matter. The image of God therefore 
 in man appears to be much better explained 
 by the woxdifoulj as denoting fomething of 
 a different nature, capable of righteoufnefs 
 and true holinefs, than by any organization 
 of matter. As to the objedion, that the 
 fame word, which is frequently tranilated 
 foul, is fometimes applied to the dead body, 
 it may be obferved, that, whilil we believe 
 man to confifl of an union of foul and body, 
 we often defcribe his perfonality by either of 
 them indifferently ; and thence it may hap- 
 pen in fome languages, that the word, which 
 fignifies the principle of life, may be ap- 
 plied to the perfon of a man, even when 
 dead, provided his perfonality only and dif- 
 tindion from others are defigned to be men- 
 tioned, and not an authentic detail given of 
 the whole of his compolition. Words are 
 
 ufed 
 
The Nature of Faith. 2 1 5 
 
 ufed both by the vulgar and learned with 
 fuch latitude, that an argument cannot be 
 properly founded upon the ufe of a fingle 
 expreffion ; except where it is placed techni- 
 cally, or with avowed precilion. And it is 
 no where declared, that man's being formed 
 of the duft of the earth and becoming a liv- 
 ing foul is the whole account of his nature, 
 if we leave out the principal circumftance, 
 mentioned in the former chapter, and expla- 
 natory of the reft, that he was created in 
 the image of God. Now that God is a fpi- 
 rit (Jo. iv. 24.) we are informed by our Sa- 
 viour, who thence direds us to worfbip him 
 in Jpirit and in truth ; in oppolition to the 
 heathens, who were guilty of offences againft 
 morality in honour of their gods, and in dif- 
 tindlion from the Jews, who relied upon ce- 
 remonies that were only types of inward pu- 
 rity. 
 
 And excepting this account of the firft 
 formation of man, we have no reafon to ex- 
 pe(5t from the fcriptures a full revelation 
 of his nature, till the time of the g( fpel, 
 
 p 4 w'hich 
 
2i6 ^he Nature of Faith. 
 
 which brought life and immortality to light. 
 Though even under the law Mofes cautions 
 the Ifraelites not to degrade the idea of God 
 by making a material image to be worfhip- 
 ped as a reprefentation of his perfon or na- 
 ture; fince they favv no fimilitude, when he 
 defcended in glory upon Mount Sinai. But 
 notwithftanding the inferiority of the Jews 
 in religious knowledge, there appear evident 
 traces, that they believed fome principle to 
 be in man fuperior to dufl: and aflies, and 
 that they expeded a more complete difco- 
 very of our nature and duty. That death 
 did not deflroy the whole man, they mufk 
 conclude from the appearance of Samuel to 
 Saul, when he foretold his deftrudiion for 
 difobeying the word of the Lord, which 
 could not be known in all its circumftances 
 by any evil fpirit. And the very application 
 of Saul to the woman of Endor fliewed it 
 to be the general opinion, that fomething 
 furvived the grave. The teflimony of So- 
 lomon is ftrong to the fame purpofe : ^'hen, 
 fays he, fiall the dujl return to the earth as it 
 nvas : and the fpirit JJjall return unto God who 
 
 gave 
 
I'he Nature of Faith. 217 
 
 gave it. (Eccl. xii. 7.) And it is no contra- 
 di(5tIon to this, that every imagination of 
 man is fometimes reprefented as ceafing at 
 death ; {ince an impartial review of thofe 
 pafTages would evidently fliew, that they 
 mean his worldly fchemes and purfuits, or 
 the power of making known the excellence 
 of his Creator amongfl mankind. 
 
 In the dodrine likewife of our Saviour 
 and his apoftles, which contains every arti- 
 cle of knowledge that is neceffary to falva- 
 tion, we find two different principles plainly 
 mentioned -, one enabling us to receive the 
 knowledge of God, and the other as the 
 chief fource of fin and difobedience. 
 
 St. Paul makes an evident diflindlion be- 
 tween the body and fpirit in the fixth chap- 
 ter of his firft Epiftle to the Corinthians, 
 (v. 20.) where he exhorts his converts to 
 glorify God in their body, and in their fpirit y 
 which are God's. To affert that our Saviour 
 and his apoftles ufed the word fpirit in con- 
 formity with popular opinion, though they 
 
 knew 
 
2 1 8 ^he Nature of Faith. 
 
 knew that man had no fpirit diftind from the 
 organization of his body, would be to take 
 an unwarrantable liberty with the language 
 of fcripture. It is true that the words be- 
 longing to other fciences are ufed by our 
 Lord and the infpired writers in their com- 
 mon acceptation ; as the fcriptures were nei- 
 ther intended to inflrud: us in natural philo- 
 fophy, nor claim any fupport from its tef- 
 timony. They are not the wifdom of man ; 
 but the power and revelation of God. But 
 in all dodrines, that are neceflary to the 
 knowledge of religion, we may depend upon 
 as full an account of every particular, as our 
 nature is capable of receiving at prefent. 
 When therefore in his Epiftle to the Romans 
 (vii. 23.) St. Paul fpeaks of a law in our mem- 
 bers warring againjl the law of our mindy and 
 tells theGalatians, (v. 17.) that the flejh lufleth 
 againjl the fpirit, and the fpirit againjl theflejhy 
 and that thefe are contrary the one to the other, 
 he plainly confirms the general opinion of 
 chriftians, that man is compofed of two prin- 
 ciples j one of which would acknowledge, 
 that the law is holy, and the commandment 
 
 holy. 
 
T!he Nature of Faith. 219 
 
 holy, juftt and good f (Rom.vii. 12.) if the con- 
 nexion, which it has with the world by its 
 union with the other, did not frequently lead 
 us into temptation. 
 
 And that the foul of man is capable of 
 acquiring knowledge by revelation, without 
 the affiftance of the bodily fenfes, is plain 
 from the information of the fame apoftle. / 
 knew a man, fays he, in Chriji, above four" 
 teen years ago, (whether in the body, I cannot 
 tell', or whether out of the body, I cannot tell : 
 God knoweth) fuch an one caught up to the 
 third heaven. And I knew fuch a man, (whe- 
 ther in the body, or out of the body, I cannot tell, 
 God knouethj how that he was caught up into 
 Paradife, and heard iinfpeakable words, which it 
 is not lawful for a man to utter. (2 Cor. xii. 2, 
 3, 4.) Had he believed, that a man's body is 
 the whole of his perfon, it appears impof- 
 fible that he could have any doubt of the 
 concurrence of his body in this vifion. And 
 if St. Paul had known, that the capacity of 
 thought could arife from the organization of 
 the brain without any other principle, we 
 
 might 
 
220 T!he Nature of Faith. 
 
 might reafonably expedl, that he would not 
 have declared himfelf a Pharifee, and the Ton 
 of a Pharifee, without mentioning that they 
 were miflaken in fuppoUng a feparate fpirit. 
 
 The promife likewife of our Saviour to 
 the penitent thief ftrongly argues the exift- 
 ence of the foul feparate from the body. 
 ^o-day, fays he, fialt thou be with me in Pa- 
 radife. (Luke xxiii. 43.) This mufl in our 
 apprehenfion mean fome pofitive ftate of 
 blifs ; though it may well confift with the 
 full reward of his faith being completed at 
 the general refurredion. To this may be ad- 
 ded the difficulty, under which St. Paul de- 
 clared that he laboured, when he dejired to de- 
 fart ^ and to be with Chrijl, as better for him- 
 felf ^ though to abide in thejiefi was more need- 
 ful iovhis converts. (Phil. i. 23, 24.) If his foul 
 was to reft inadive in the grave, or his power 
 of thinking to be fufpended, he might have 
 enjoyed the fame reward equally foon, though 
 his life had been prolonged ; and we have 
 his own teftimony, (Rom. v. 3. 2 Cor. xii. 
 15.) that he fainted not at tribulation, nor 
 
 declined 
 
T'he Nature of Faith, 
 
 221 
 
 declined any hardfhip for the good of the 
 church. Whilit thefe texts remain, the 
 fcriptures cannot be appealed to, as giving 
 no countenance to the dodrine of a fpiritual 
 fubftance united to a material body -, fince 
 they plainly inform us, that the fame man, 
 who was formed of the duft of the ground, 
 was alfo created in the image of God. 
 
 Since then the Church of England ac- 
 knowledges the fcriptures, rationally inter- 
 preted, as the fole rule of her faith, and 
 profefTes to have reformed herfelf from the 
 errors of the church of Rome by the tenor 
 and authority of the word of God -, let us 
 bring all do6trines to this facred tefl ; and let 
 us neither be charmed with the antiquity of 
 an opinion, if unfupported by the fcriptures, 
 nor dazzled with its novelty, if deftitute of 
 that foundation. But duly fenfible of the 
 weaknefs of our natural faculties, the obfcu- 
 rity and myfterioufnefs of the objects of our 
 faith, and the many errors, to which we are 
 liable from our prejudices and paflions, let 
 us not be wife in our own conceits, nor lean 
 
 too 
 
222 T^he Nature of Faith, 
 
 too much to our own underftanding ; let us 
 not aim to difcover or judge the myfteries of 
 God by the rules of philofophy ; and above 
 all let us regulate our hearts and purify our 
 difpofitions. If we thus apply ourfelves to 
 the fludy of religion, we may reafonably 
 hope for a bleffing upon our endeavours, and 
 an increafe of true wifdom j and may in 
 fome meafure fay with holy David, when 
 compared with thofe, who are carelefs, or 
 truft too much to their own abilities, / have 
 more underjianding than my teachers : for thy 
 tejihnonies are my Jiudy. I am wifer than the 
 aged : becaufe I keep thy commandments, (Pf. 
 cxix. 99, 100.) 
 
THE NECESSITY OF OBEDIENCE. 
 
 John xiii. 17. 
 
 If ye know thefe things, happy are ye, if ye 
 do them, 
 
 THESE words were fpoken by our 
 Saviour to his difciples after he had fet 
 them an eminent lefTon of humility, and 
 exhorted them to follow his example 5 and 
 they may be equally applied to all his pre- 
 cepts. He came down from heaven to rein- 
 ftate us in the way of falvation. He pro- 
 cured our pardon upon repentance, inftrudled 
 us in our duty, and obtained for us the af- 
 fiftance of the holy Spirit. But ftill he re- 
 quires our own concurrence, and that our 
 faith and knowledge be perfedled by obedi- 
 ence. 
 
224 ^^^ NeceJJity of Obedience, 
 
 ence. I fliall therefore in my following 
 difcourfe, 
 
 Firft, fhew what effedl the profeffion of 
 chriftianity ought to have upon our difpo- 
 fitions. 
 
 Secondly, what kind of adions neceffa- 
 rily proceed from a true faith. And, 
 
 Thirdly, what care we ought to take to 
 regulate our words. 
 
 Firft, I am to fhew, what effed the pro- 
 feffion of chriftianity ought to have upon our 
 difpofitions. 
 
 As the Gofpel difcovers the attributes of 
 God in the cleareft manner, which we can 
 at prefent comprehend ; the duties arifing 
 from our relation to him are equally evident. 
 Reverence naturally arifes in our minds upon 
 the conlideration of our almighty Creator. 
 And even the wicked have no method of 
 fetting themfelyes free from the awe of the 
 
 divine 
 
^he NeceJJify of Obedience. 225 
 
 divine prefence, except by forgetting the 
 being or true nature of God. In like man- 
 ner his unexampled goodnefs difplayed in 
 our redemption fhould difpofe our hearts to 
 the moft lively fenfe of gratitude -, and both 
 together fhould beget in us that filial refped:, 
 which arifes in the bread of a repenting Son 
 pardoned by a mofl merciful and gracious 
 Father. We fhould therefore earneflly de- 
 fire to know his will j ftudy without partial- 
 ity to underfland the true fenfe of that re- 
 velation, which he has compaflionately be- 
 flowed upon us ; habitually prefer our duty 
 to the gratification of our lulls and paflions ; 
 and admit no comparifon between the tran- 
 fitory joys and riches of this world, and our 
 everlafting reward in the next, when they 
 come into competition, and one mufl be for- 
 faken to obtain the other. 
 
 The chriflian religion contributes likevvife 
 to reform our difpofition by enjoining a per- 
 fect and univerfal benevolence towards man- 
 kind. By fin the foul was made capable of 
 hatred. And all the difturbances that arife 
 
 Q^ in 
 
llG 7' he Ncccjjity of Obedience. 
 
 in the world proceed at firfl from our un- 
 ruly psffions. From whettce, fays St. James, 
 (Ja. iv. I.) cojne wars and Jigh tings among 
 you ? come they not hence, even of your lujis, 
 that war in your jnembers ? But the fruit of 
 the Spirit is love, joy, peace, (Gal. v. 22.) and 
 All the benevolent and amiable qualities. 
 We are not only taught to love men as our 
 Drethren, and that God hath made of one 
 bloo^ all nations, for to dwell on all the face 
 of the earth; (Ads xvii. 26.) but we are 
 commanded to imitate the divine mercy and 
 goodnefs -, to do good to thofe, from whom 
 we can hope for no return ; and to alTift and 
 relieve our bittereft enemies. And that we 
 may never forget our obligation to this duty, 
 we are ordered to offer up our daily petitions 
 for the forgivenefs of our own fins upon the 
 exprefs condition, that we forgive others. 
 The rule given by our Saviour for the exer- 
 cife of our benevolence is both plain and 
 comprehenfive. It extends to every thing 
 confident with jufllce and our own fafety; 
 and applies to our genuine feelings, when 
 divefled of partiality. Whatjoever ye would 
 
 that 
 
^hi NeceJJity of Obedience, 227 
 
 that men jJdould do to you ^ do ye even fo to themy 
 for this is the law and the pi'ophets. (Mat. vii. 
 12.) For however covetoufnefs and revenge 
 may harden the heart, when our own inter- 
 eft is concerned ; yet compaffion and mercy 
 are fo natural to the didates of reafon, that 
 no one ever difcommended a charitable ac- 
 tion, or refufed praife to a generous forgive- 
 nefs of injuries. But though reafon approves 
 the exercife of benevolence in all cafes ; yet 
 . our evil paffions are fo prevalent, that they 
 frequently prompt us to cruelty and revenge. 
 Our Saviour therefore has fettled this duty 
 upon the principle of our obedience to God, 
 as well as our relation to mankind ; and 
 eftabliftied it with the ftrongeft fancftion ; 
 namely, our own hopes of pardon, and fu- 
 ture reward. If ye forgive men their tref- 
 pajfesy your heavenly Father will alfo forgive 
 you. But if ye forgive not jnen their trefpajfes, 
 neither will your Father forgive your tref 
 pajfes, (Mat. vi. 14, 15.) 
 
 And if we defire to regulate our difpofi- 
 tions, we muft make them pure and obedi-, 
 
 0^2 ent 
 
2l8 ^he NeceJJity of Obedience, 
 
 ent to the will of God. It is the higheft ho-» 
 nour to a man to refemble the divine nature. 
 And it is our duty to confine our defires 
 within the limits allowed by our heavenly 
 Father. Tejhallbe holy, fays God to the Jews, 
 for I the Lord your God am holy. (Lev.xix. 2.) 
 And our Saviour commands his difciples to 
 be perfeB, even as our Father, which is in 
 heaven, is perfeSl, (Mat* v. 48.) For though 
 we cannot attain to the abfolute perfedlion of 
 God ; yet we are required, as far as poffible, 
 to imitate his purity and goodnefs. Know ye 
 not, fays St. Paul (i Cor. vi. 19.) that your 
 body is the temple of the Holy Ghoji ? Many, 
 who profefs our holy religion, feem to form 
 a very wrong ftandard of chriftian perfedtion. 
 If their outward adions appear right in ge- 
 neral, or if they are juftified by the com- 
 mon maxims of the world, or can be de- 
 fended by artful palliations, they are fatif- 
 fied of their own goodnefs, though they 
 have reafon to fufpedt, that their principles 
 and motives were mixed with evil, and that 
 they would in many cafes have been guilty 
 of open adts of wickednefs, if leifure, abi- 
 lity. 
 
^be NeceJJity of Obedience, 229 
 
 lity, or opportunity, had not been wanting. 
 Ignorance indeed and infirmity will be al- 
 lowed as excufes for numbers of our faults. 
 But thefe cannot be pleaded, unlefs we flrive 
 to underftand our duty, and amend our fail- 
 ings -y fince we are told by the higheft au- 
 thority, that a fettled defire of what is un- 
 lawful includes the guilt of a finful adlion, 
 and that the precepts, which forbid the 
 greateft degrees of wickednefs, forbid all 
 approaches to the fame crime. Sincerity then 
 is the tefl of our goodnefs. And if we de- 
 fire to fulfil the will of God, we {hall not 
 only lefien the force of temptations, but 
 may by prayer obtain fuch afliftance, as will 
 certainly enable us to go on to perfedion. 
 I proceed. 
 
 Secondly, to fhew what kind of adions 
 neceflarily proceed from a true faith. 
 
 And, firft, we ought to exprefs our piety by 
 
 the conftant worfhip of God. From him 
 
 we received our being, with all the bleffings 
 
 of life. To his protedion we are indebted 
 
 0^3 in 
 
230 T^hc Necejfity of Obedience, 
 
 in every fituation for fafety and deliverance. 
 And to his bounty we owe all our hopes of 
 future reward. The evils of this life are in- 
 flided as trials of our faith, or chaftifements 
 for our fins, and may all therefore work for 
 our good, if they bring us to due confidera- 
 tion and amendment, by averting our pu- 
 nifhment and increafing our reward. If then 
 we confider God as our Creator, Benefadtor, 
 King, and Judge, we mufl pay him our con- 
 flant tribute of praife and thankfgiving -, wc 
 muft apply to him for help in every diftrefs ; 
 and ftrive earneftly to learn his will, that we 
 may prove our gratitude by a filial obedi- 
 ence. The duty of prayer is fo evident, that 
 ^ it cannot be denied, except men avow their 
 difregard of God, and are refolved to follow 
 without controul their wicked imaginations. 
 And if we allow, that men fliould daily look 
 up to their heavenly Father in their fecret 
 addreifes, it necelTarily follows, that it is 
 both lawful and expedient to do the fame in 
 public upon all ftated occafions. It is true, 
 that a lifelefs attendance upon public worfhip 
 is of little fervice, and that hypocrify in re- 
 ligion 
 
The NeceJJity of Obedience, 231 
 
 liglon will add to men's condemnation. But 
 real piety is certainly the beft foundation for 
 perfedion in morality, and the negled of a 
 due obfervation of the Sabbath, is a very 
 great caufe of that torrent of wickednefs and 
 diifenfion, which at prefent prevails in the 
 world. When men negledt their public ho- 
 mage to God, they will by degrees forget 
 their dependence upon him, and difregard 
 the laws of juftice and the duties of their 
 ftation. Their private prayers will feldom 
 long continue, when they have cafl off the 
 outward fliew of religion. And when they 
 have difmilTed the principles of piety, they 
 have got free from the checks of confcience, 
 which threatens divine juftice for all fecret 
 crimes, and are left to the uncertain reftraint 
 of human laws, the natural reditude of their 
 inclinations, or the capricious dictates of ho- 
 nour. An individual without a due fenfe of 
 God is dangerous to be trufted. And a na- 
 tion, which has generally caft off his fear, 
 feems ripe for deftrudion. 
 
 Our duty towards mankind is very eafy 
 0.4 to 
 
232 'The NeceJJity of Obedience, 
 
 to be pradifed in all our adions, if our minds 
 be kept free from envy, pride, covetoufnefs, 
 and other felfifh afFedtions, and be filled with 
 that benevolence, which becomes a Chriftian, 
 When we love our neighbour as ourfelves,, 
 and are willing to treat him, as we defire to 
 be treated in return, there is no danger, that 
 "we fliould wilfully do him any injury or in- 
 juftice. St. Paul obferves, (Ro. xiii. 10.) 
 that love worketh no ill to his neighbour : 
 therefore love is the fulfilling of the law. The 
 ' fame principle will impel us to give him all 
 the affiilance in our power, when involved 
 in any calamity, or overtaken by diftrefs. A 
 true Chriftian, like the good Samaritan, wants 
 no inducement to exercife his charity, be- 
 yond his gratitude to God, and the calls of 
 humanity. If he meet his enemy s ox or his 
 afs going ajiray^ he willfiirely bring it back to 
 him again. If he fee the afs of him that hat^ 
 eth him lying under his burthen, he willfurely 
 help with him, (Ex. xxiii. 4, 5.) He will be 
 afliamed to be deficient in thofe inftances of 
 kindnefs, which were expi^efsly commanded 
 to the Jews by the law of Mofes. And he 
 
^be Neceffity of Obedience, 23;^ 
 
 will behave himfelf towards all the world 
 according to the fpirit recommended by our 
 Saviour, and not the falfe gloffes invented by 
 the Scribes and Pharifees, Nothing, in fliort, 
 can excite his oppofition but the defence of 
 his own or others rights. And nothing can 
 raife his lading indignation, but injuflice, 
 oppreffion, or wanton rebellion. 
 
 But there are other evil adions, in which 
 men often indulge withlefs reftraint, becaufe 
 they feem chiefly to tranfgrefs againft them- 
 felves. Such are all breaches of chaftity and 
 temperance. Thefe vices, though palliated 
 by the guilty, and pafled over by the world 
 in general, on account of their frequency, 
 without due cenfure, tend not only to the ruin 
 of the linner himfelf, but to the diminution 
 of the peace, virtue, and happinefs of the 
 world. Adultery is confefTedly cruel and 
 unjufl. And all flighter offences of the fame 
 kind are fitly prohibited by the law of God, 
 as they are not only impurities in Chriftians, 
 who are the temple of the Holy Ghofl:, and 
 members of Chrift, but hindrances of mar- 
 riage,. 
 
234 ^'^^ NeceJJity of Obedience, 
 
 riage, which alone can completely fecure 
 the happinefs of fociety by taking due care 
 of the prefervation and education of infants, 
 and uniting in additional bonds of friendlhip 
 the different families of mankind. The in- 
 temperate man alfo deflroys his health, waftes 
 his time, weakens his reafon, and renders 
 himfelf an ufelefs or prejudicial member of 
 fociety. And if it be admitted that chaflity 
 and temperance are fo necelTary to the very 
 being of government, that an univerfal dif- 
 regard of thefe virtues would fmk the world 
 into a ftate of anarchy and barbarity, they 
 muft be binding in all cafes and upon all 
 perfons -, unlefs it could be (hewn, that fome 
 have a peculiar privilege of difobeying the 
 laws of their Maker. God has indeed fa- 
 voured particular perfons by giving them 
 greater riches, wifdom, and authority than 
 others. But as his laws are founded in pu- 
 rity, juftice, and truth, he has given no man, 
 however exalted, a licence to fin ; but ex- 
 peds, on the contrary, that thofe, who are 
 mod eminent, fliould Ihine as lights in the 
 world, and guide the weaker and more igno- 
 rant 
 
^he Necejjity of Obedience, 235 
 
 rant by their good example, in the way of 
 truth, virtue, and happinefs. I proceed. 
 
 Thirdly, to (hew what care we ought to 
 take to regulate our words. 
 
 For it is not by our adions alone, that 
 we Ihew our obedience to the will of God ; 
 fince our words alfo may greatly contribute 
 to the promotion of virtue or increafe of 
 vice. With our tongues we ought to cele^ 
 brate the praifes of God, acknowledge his 
 goodnefs, and profefs his religion. But where 
 men are not imprefTed with a due fear and 
 reverence of his Majefty, his holy name is 
 blafphemed by oaths and curfes. With re- 
 fpedt to men likewife, we are capable of con- 
 tra<5ling much guilt by falfe, malicious, and 
 injurious fpeeches. Our words therefore 
 ought to be carefully guarded ; fmce the in- 
 fluence of our example is often more exten- 
 five by them than by our adtions. We can 
 exhort, perfuade, and fometimes convince 
 men to fet God conftantly before their eyes, to 
 do all to his glory (i Cor. x. 3 1 .) as much as is 
 
 in 
 
236 T^he Necejfity of Obedience, 
 
 in their power, to fo low after the things 
 'which make for peace y and things wherewith 
 one may edify another, (Ro. xiv. 19.) Or we 
 may tranfgrefs our duty, and difturb the hap- 
 pinefs of individuals by unjuft calumny, fow 
 the feeds of hatred and divifion in families 
 or focieties by whifperings and fal {hoods, or 
 flir up fedition, and ftrive to overturn king- 
 doms by undermining found principles, and 
 filling the minds of the ignorant with falfe, 
 mifchlevous, and impradicable notions. And 
 in this inftance deceivers have a greater power 
 to impofe upon weak minds j becaufe men 
 in general are willing to be flattered with an 
 high opinion of their own wifdom, merit, 
 and importance. They can eafily be made 
 to believe, that they are able to condud: the 
 bufinefs of the world with more prudence 
 than their prefent rulers ; that they dcferve 
 a better lot than Providence has thought fit 
 to befiow upon them ; and that they are en-* 
 titled to controul others, and at the fame 
 time to follow their own inclinations with 
 the utmoft licentioufnefs. But if we wifli 
 not to be deceived, we ihould never lofo 
 
 %h4 
 
^he Neccffity of Obedience, 237 
 
 fight of two plain maxims j that govern- 
 ment and fubordination are neceflary to fo- 
 ciety, and that lawful rulers can claim an 
 obedience to their juft commands by divine 
 as well as human authority. Let us then, 
 when we are enticed to anarchy, fedition, and 
 rebellion, under the fpecious pretences of 
 civil or religious liberty, remember the ad- 
 monition of our Saviour, that every kingdom 
 divided againfi itjelf is brought to dejolation^ 
 (Mat. 12. 25.) and the caution of the Apoftle, 
 (Gal. V. 15.) If ye bite and devour one ano- 
 ther y take heed, that ye be not confumed one of 
 another. Every ftate of life in this world, and 
 every government, contains fome evils and 
 imperfections, which by wifdom might be al- 
 leviated or removed. But we offend as much 
 againft prudence as our duty, if on account 
 of moderate inconveniences we plunge into 
 the miferies of war, famine, and peftilence, 
 and leave our real rights at the mercy of the 
 ambitious, or the difcretion of the ignorant. 
 And let the fecret movers of fedition feri- 
 oully confider, that they cannot forefee to 
 what crimes and excefles the rage of an un- 
 
 governed 
 
238 "The Necejjity of Obedience, 
 
 governed multitude may proceed, that the 
 event of human affairs, efpecially in times 
 of confufion, is very uncertain, and that 
 thofe who trufl moft to their own abihties, 
 and lay the deepefl fchemes for unlawful in- 
 novations, are ftill in danger of difappoint- 
 ment, and may perifh like Achitophel, in 
 the midft of their own devices. And if they 
 make ufe of falfe pretences or wicked arts, 
 let them reflecft, that God fees clearly the 
 thoughts of the heart, that he will judge 
 men according to their real goodnefs, and 
 not their outward appearance, and that the 
 greateft worldly fuccefs will neither compen- 
 fate for the lofs of heaven 5 nor juflify an 
 evil adion, and fecure the linner from future 
 punifhment. 
 
 Since then religious knowledge is of fuch 
 importance to our right condu(ft in life 
 and hopes of everlafting falvation ; fince 
 we have a complete and well authenticated 
 fyftem of all neceffary truths contained in 
 the holy fcriptures j and fince we have the 
 promife of heavenly afllftance to enable us 
 
 t© 
 
^he Necejity of Obedience. 239 
 
 to fulfil our duty, if we endeavour to deferve 
 it by faith, piety, and diligence ; let us ftudy 
 the word of God, with humility and thank- 
 fulnefs ; let us believe his promifes with full 
 afTurance of hope j let us cultivate our reafon 
 by all the means in our power, and draw 
 our principles of religion from the proper 
 fources of divine infpiration ; let us fo re- 
 gulate our difpofitions, thoughts, and a(5lions, 
 as to make them conformable to the will and 
 commands of our heavenly Father -, let us 
 prefer the difcharge of our duty to all world- 
 ly advantages ; let us confcientioufly pradife 
 the minuted: virtues, and carefully guard 
 againft the fin, which doth mofl eafily befet 
 us ; and fulfilling the relative duties of our 
 refpe(ftive Nations, let us imprefs upon our 
 minds the advice of the apoflle. Honour all 
 men, love the brotherhood, fear God, honour 
 the king, (i Pet. ii. 17.) 
 
 THE END. 
 
# 
 
,J**. 
 
\li'ilu\'!iS ^''"'"'"^s' Seminary-Speer Lrbrary 
 
 1 1012 01130 9400 
 
-mmmmmsm^^ 
 

 %^ 
 
 !>',■' 
 
 fiiii''' 
 
 'r^:'^i 
 
 liilB^ -y