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DISCOURSES 
 
 O N T H E 
 
 CREDIBILITY 
 
 OF THE 
 
 SCRIPTURES: 
 
 IN' WHICH THE TRUTH, INSPIRATION, AND 
 
 USEFULNESS OF THE SCRIPTURES 
 
 ARE ASSERTED AND 
 
 PROVED. 
 
 By the late Reverend BENJAMIN BENNET. 
 NEW-BRUNSWI€K : 
 
 PRINT&D BY ABRAHAM BLAUVELT. I795. 
 
T O T H E 
 
 READER. 
 
 SOLOMON objerves that mafiy are the devices of 
 a mail's heart, but the counfel of the Lordy that 
 Jhall Jiand. Many have been the devices of men's 
 hearts ajid head>y againjl chrijiianity. From its youth 
 up have they Jought againJl it ; but it is the counfel of 
 the Lord, and there/ore has hitherto food, and if there 
 he any truth in the divine proviiJeSy it will forever 
 maintai^n its ground. This is an age when the love 
 and pradice of true religion is greatly on the declinCy 
 when iniquity abounds, and when infidelity raifes her 
 infernal head, and refufes to be afiamed. There arc 
 many who boldly prof ejs their difbelief of a divine reve- 
 lation, and employ all their wit and ingenuity in order 
 to exhibit the mofl important doHrines of our holy reli- 
 gion in a ridiculous point of view. Perfons of fuck 
 depraved minds, examine the Scriptures as it were 
 \.:Uh a microfcope, which confines thern to fome fngle 
 point, but doe's no^^able them to contemplate the beau- 
 ty and confflency of the whole, or to perceive the rela- 
 tion which each part has to another. Nay, fome of 
 '■'ir modern infidels are fo daring and prefumptuous 
 
IV 
 
 To THE READER. 
 
 as to condemn the whole fyjlem of divine revelation as 
 a cunningly devifed fable, declaring at the fame timCy 
 that the Bible is a book with which they are very little 
 acquainted. But every good man can fay from his 
 own experience, that the more he examines the Scrip- 
 tures, with an humbky an honeji, and unprejudiced 
 mind, and with a fincere defire to attain the knowledge 
 of the truth, the more he will admire them. For they 
 are like thcfe per fons whom an intiriiate acquaintance 
 endears more and more, whatever prejudices we might 
 at firji fight have conceived againf )them. He will 
 find that they aj^ord as much light as our prejent con- 
 dition ftands in need of and much more than we could 
 poffibly attain, by the exercife of our unaffijied j acuities. 
 The Bible is a book which takes in a vajl extent of 
 time. It begins ivith the creation of the world, and 
 the formation of man, and ends m eternity, with the 
 lajt judgment and the confummation of all things. And 
 yet, through all this variety of dijpenfations there is 
 one chain, and regular Jeries of well connected events. 
 And IS it not highly proper, that chrifians fiould be 
 firmly eftabliflied in the faith cfthefe important truths, 
 and be able to give a good reafonfor the hope thct is 
 in them : cfpecially at a period lohen the emiffaries of 
 Satan are employing every engine to luidermine the 
 grounds of our holy religion. But f rem what fource 
 does infidehty fpring ? The anfzver is obvious ; it 
 proceeds from the depravity of the human heart. When 
 our hearts are deceitful, when our hves are immoral, 
 we wipi to banifh from our minds the idea of the righ- 
 teous judge of all the earth, who will render unto every 
 one according to his works. And it is not very diffi- 
 cult for us to perfuade ourfclves into the belief of lohat 
 zoe earneflly zvifk to be true. And it has been fre- 
 quently obferced, that the more xwmous the age, the 
 more has infidelity gamed groumn This zuas the 
 ca/e in ancient Greece and Rome, zvhen the fenfelej''s 
 lyftem of Epicurus zuas patrovifed by many of much 
 
To Till. REAUER. V 
 
 greater and more eminent abilities^ Ihan any that new 
 tfpovff infidelUy. This was aljo the cafe in judcay 
 when thejdi cf the Sadducees prevailed. But perhaps 
 Jorne may be ready to jayy that the great number cf.\ 
 dtzjiical hooks,, w/iich have been lately wriiten in this 
 country , and aifo imported frora Kin ope, has occafion- 
 ed the great degeneracy of the prejtni age. But the 
 truth isy it IS the almojt total depravity oj JcMimcnt in 
 matters oJ religion, to which bad writers will be always 
 ready to accommodate tllbmijelvcs, which has occajioned 
 thcfe infidel writings, wfnch are Jo carrfuUy circulated 
 and fo eagerly read by thofe who deny the Lord J ejus 
 Chrifl. And is it not high time for the friends of 
 Jejus t? c.xeri themjelvcs in his ftrvice, and to employ 
 every mean in their pozcer, for the Jap port of his re- 
 ligion. And is not this the time, wlien men cf piety ^ 
 and learning, and abilities, ought to employ their ta- 
 lents, in the defence of that gojpel, upon winch our 
 everlajlmg all depends. Many publications have ap- 
 peared in the prejent age, which Jeem to be very pro- 
 perly calculated to anfwer this purpoje. Some of 
 thefe, however valuable in them j elves are but little 
 known. This is the caje with the vdume which is noio 
 offered to tKe public, and it is hopea that it will be 
 peculiarly Jecjonable at this time, when our modern 
 deijls are Jo exceedingly zealous in Jupporting and 
 propagating the unhappy cavje ihey have the misfor- 
 tune to efpouje. If theje Jermons are read with an 
 unbiaffed mind, I doubt not but they will be read with 
 great advantage, which will certainly be the moft cjft c- 
 iucl way of praifing and recommending them. The 
 Almighty wiio is wonderful in couvfel, and excellent in 
 icorkingy can fofily bring good out of evil. We Jeem 
 to be funk into a fatal indolence, and injcrjibilily zvith 
 regard ta the meal objeBs. of religion, and fomejignal 
 judgments, jomWexiraordinary manifefiations cf the 
 di'utne dijp lea Jure, perhaps riiay he neceffary, to purge 
 the inhabiiani^ cf this country, of iheir drojs, end to 
 
vi To THE READER. 
 
 reiife us to a fcrious attention to religioUy as when the 
 fky IS full ofjiaxious and pejiilential vapour Sy feme 
 violent hirricanXy fo7ue dreadful hurjls of thundery 
 pre ntccffary to difperfe theiUy to clear the infeHed airy 
 and io rcjiore it to its former ferenity. That thefe 
 CTvfil Cdiamiiies may be preventedy may the Lord 
 jfefm Chrifi^ ike great king and head of the churchy 
 hy his hit [fed f pint y render thefe difcourfes effeBual 
 for rehukcifor carrcdiQUy and for inftrudion m righ- 
 teoufufs. J 
 
DISCOURSE I. 
 Tb.c infufficicncy of Natural Light, 
 
 AND 
 
 The nec^iTity of a Supernatural Revelation. 
 
 2 Tim. iii. 16. 
 
 All fcripture is given hy infpiration vf God, and is 
 profitable yor doElrine^ for reproofyfor corrcdiony 
 for tnjl ruction in righteoufnefs. 
 
 n 
 
 THERE has been a mighty controverf)-!!! rite 
 world about fundamentals in religion, pt)int:i 
 p.bfolutely neceflary to be believed hv all chrifti- 
 ans ; how many fuch there are, and which tiiey 
 are. Now without entering into that debate, I 
 take it for granted tlie fubjeCt before us, (the di- 
 vine original of the Bible) mufl be reckoned in 
 the number of fundamentals. It is certainly a 
 thing of the laft importance to be well inftru8:ed 
 in this matter. I have therefore thoucrht fit to* 
 give you a few difcourfes upon the infpiration, and 
 great ufefulnefs of the fcriptures. I have hereto- 
 fore treated upon this fubjed ; but finding that fe- 
 Vf.ral of you di^fire a fuller account of thele things, 
 I h'ave determined to refume the point, and en- 
 'u.' plan and fcheme ; that I may take \k\ the 
 ivUicrs that concern this important doctrine. 
 
2 D f S .ajPtJ R S.E I. 
 
 the eftablifliirig and vindicating the authority of 
 the Bible : which I reckon the more leaibnable in 
 regard of the peculiar oppofition it meets with at 
 this time. To this purpofe, I {hall confider the 
 words I have read. All fcripLure is given by in/'dira-- 
 tion of God, and is profitable for docii'ine, for re- 
 proof , for corretiiony for inJlruHioii in rigJiteoufnefs. 
 Where we have two things obfervable. 
 
 1. We have here averted the divine original 
 and authority of the fcriptures. All jcripLure is 
 given by infpirahon of God. That the apoftle re- 
 fers immediately to the fcriptures of the Old Tef- 
 tament cannot be queftioned. For, not to fay the 
 New Tejlayiient was not (all of it) then written, he 
 fpeaks of the Icriptures that Timothy had been edu- 
 cated in the knowledge 6{y from a child thou hafl 
 knozvn the holy fcriptureSy which could be no other 
 than the fcriptures of the Old Tejtament, But 
 whereas he affirms, that all fcriptures were given 
 by injpiration of God ; and it is probable feveral 
 books of the Akzu Tcjlament might then be written, 
 thefe mult be included in the general 'expreflion. 
 Befides, when he mentions Timothy's knowledge of 
 the holy fcfipturcs, and takes notice of their fuffi- 
 ciency to make wife to Jalvation, he adds, through 
 faith m Chrijl Jefus ; which feems to lead us to 
 the gofpcl, where we have the fulled and cleared 
 revelation of him. 
 
 And indeed, whatever evidence the Jezos had 
 of their canons being divine atid given by inipira- 
 tion, we have the fime, and greater, for the divi- 
 nity of ours. If the fcriptures of the Old Tefla-* 
 rnent were by v.ijpiration of God y thole of the Nezo 
 Teflament are certainly no lefs {o ; and confe- 
 quently, we may retain the apoille's general term, 
 including; the whole canon or all the books of the 
 Old and New Teflament, apd fay, that all Scripture 
 IS given by infpiraiion of God. 
 
D I S C O U R S K I. -^ 
 
 2. We have ilic ufcfulncfs of thefe infpired wri- 
 tings alfcrtcd here. They are profitable, fays the 
 text, /b/- doctrine, fur reproof, Jor correclion,Jor in- 
 jhuHion in righteoufnefs. The meaning of thefe fe- 
 veral phralcs I fiiall enquire itUo afterwards, and 
 Ihewhow the fcriptureis ulcfiilforall thefe purpofes. 
 
 J 11 the mearj while, two propofitions very natu- 
 rally otfer thcinielvcs from hence ; which I (hall 
 lay down as the foundation of what I defign upon 
 this fubject, viz. 
 
 (i.) That all [crip Litre, or all the writings of the 
 Old and New Telbiment, were given by iiifpiration 
 of God. And 
 
 (2.) That the fcriptures, or the feveral books 
 
 and paits of the Bible, are of great ufe and fervicc 
 
 to the church. Particularly, they are profitable 
 
 Jar djcinne, for reprooj, for corrcHion, Jor inftruc- 
 
 tion in rightcoujnefs. 
 
 I fliall begin with the firft of thefe, nan>e!y, that 
 the fcriptures, all the books of the Old and Nev} 
 Teflament, voere given by infpiration of God. This 
 is a point of great confequence, among the funda- 
 mentals of the chrilfian religion, as I laid before ; 
 and Lljereforc I Ihall now take occafion to confider 
 it pretty fully. To moft of you, I doubt not, what 
 will t)c faid will be wholly new, and others may 
 iind advantage in' a review of the fubjetl, as it tends 
 to refrefh their memories, confirm their faith, and 
 improve their joy. 
 
 In fpeakng to this obfervation, I fhall, (1.) give 
 fome account of the infpiration of the holy fcrip- 
 tures. (2.) Shew how it mult be underdood, that 
 all fcripture is given by infpiration of God. And 
 then, (3.) prove the divine infpiration of the fcrip- 
 tures, or, as we commonly exprefs it, that the Bible 
 or fcriptures of the Old and Nexu Teflament, diie. the 
 'vord of God- 
 
 B 
 
J DISCOURSE!. 
 
 I. I fliall give {bme fhort account of the infpi- 
 rg-tion of the holy Icriptures : the fubjeQ: is too 
 copiaiLs, and it may be too curious^ to be handled 
 largely here, and is fitter for the prefs than the pul- 
 'piL However, I fliali mention a few particulars 
 forexplaining it, as far as fuch a difcourfe will allow. 
 
 1. I fuppofe divine revelation lay in fome ex- 
 traordinary, immediate, fenfible intercourfe that 
 the infpiring fpirit, from whence the afflatus orin- 
 I'piration proceeded, had with the minds of thofe that 
 were infpircd : in making impreffion or motion on 
 the imagination, and thereby conveying, fuch and 
 llich things to the mind of the perfon concerned. 
 When we converfe with one another by words, a •* 
 vibration or peculiar kin.d of motion is made in the 
 air, which llrikes the ear of the perfon, and occafi- 
 ons a motion in the brain, whereby thoughts and 
 ideas are excited, or our thoughts tranfmitted to the 
 mind of him we fpeak to : now when God infpircs 
 a)iy he makes fuch impreffionJ> upon, or motions in 
 the brain immediately, and fo tranfmits his mind 
 and will to the perfon he infpires. Indeed this is 
 jiot eafily apprehended by us ; nor is it eafv to ap- 
 prehend hov/ my fpeaking to you, conveys fuch or 
 fuch ideas to your minds. But as we are fure this 
 
 is pofTible and fad, the other certainly may be al- 
 lovv^ed eq^ually poffiblc, 
 
 2. Thofe that were infpired kjiew as certainly 
 that they were fo and that it was from God that 
 they received the impreflions, as you know that I 
 am now. fpeaking to you* 1 grant this is not eafy 
 to be conceived or explained by others, (as I have 
 a,lready faid.) But thofe concerned in it had fuch 
 a fenfible affurance that it was God who fpake to 
 ti:iem, as left them free from all fufpicion of impof- 
 ture. This is manifeft in the cafe of Abraham. 
 He heard a voice from Heaven, w^hich bid him tal 
 Yxisfoiii his only jciiy zvhovi he loved, a;}id g^et \im mi 
 
DISCOURSE I. 5 
 
 ike land of Moriah and there offer him up for a hurnt- 
 offering. A command fo furpriling and Hartling, 
 fn regard to the matter oF it, that had he not had 
 the utmi)Il aifurancc it waji from God, he would 
 have abhorred tiie motion. There was fomething 
 in the manner of the infpiration, that carried its 
 own evidence along with it. 
 
 3. The infpired were not only affured them- 
 felves of their own infpiraiion, but were enabled 
 to give fatisfaclion to others concerning that mat- 
 ter. They felt, and certainly knew, they were 
 infpired ; and could evidence it to others. How 
 the ancient prophets proved their commilFion, au- 
 thority and infpiration, I mull not now enquire i 
 only I would hint in fliort, that there were three 
 ways, among others, of proving this, viz. by work- 
 ing of miracles, by foretelling things to come, 
 things that came to pafs afterwards, and by the 
 teilimony of known allowed prophets. When 
 God fent any to make a new revelation, they did 
 not expeci men -iJiould believe them upon the au- 
 thority of their own mere word, hut they produced 
 their credentials, the works they did Lejtijicd concern- 
 ing them, as Chrilt Ipeaks in his own cafe. Thus 
 ■we read that God bore WUnefs to the apoftles with 
 figns, wonders and diverfe miracles, and gifts of the 
 Holy Ghojl. This tcltiinony often attended the 
 do61:rine of infpired perfons, and always it may be, 
 when they delivered a new dotlrine to the world. 
 In other cafes, when they were only lent to incul- 
 cate a do6lrine already revealed, and call men to 
 the obfervation of a known law, miracles or pre- 
 dictions might not be nccelfary. But then fuch per- 
 fons had the teftimofjy of known and approved 
 prophets; were received by the fchool of the pro- 
 phets, or by fome or other of t<lie prophetic cha- 
 racter, whole authority had been futticiently fealed 
 ^ • ^ heaven. And then. 
 
6 DISCOURSE I. 
 
 4. Theinrpiring fpirit.did not a<5l and influence 
 all that were infpired in one and the fame manner, 
 but varioufly. This the apollle hints at Hch. i. i. 
 God xoho at jundry times andindiverfe manncnj-pake 
 in times paji unto the fathers by the prophets, hath in 
 t.hejc Idjl days fpokcn unions by his Jon. He fpake by 
 the prophets in diverfc manners. Some had reve- 
 lations made to them by vifion in the day, others 
 by dreams in the night : fome by a voice formed 
 in the air, (called a voice from heaven) and others 
 by a more immediate fecret fuggeiiion. In fhort, 
 God Ibmetimes fpake to their outward fenfes when 
 awake, and fometirnes to their more inward fenfes, 
 as I may fay, in dreams and extacies, the mind be- % 
 ing dill informed concerning the meaning of fuch 
 reprefentations in both cafes. Again, 
 
 5. As the fpirit communicated himfelf to them 
 in different ways, fo there was a difference in the 
 kind or degree of infpiration. And here to pafs 
 over other lefs material diitinctions, I fliall take 
 notice of that common and well known one, into an 
 infpiration of fuggeiiion, and an infpiration of di- 
 rection. 
 
 There was an infpiration of fuggeflion ; which 
 was, when the whole matter that this or that infpir* 
 cd perfon was to publifh to the world, 'whether by 
 word or writing, was revealed to him de Novo, and 
 entirely communicated to him from above. Many 
 of the writers of the' Holy Scripture had fuch an 
 infpiration as I now refer to, an infpiration of fug- 
 geiiion. The ancient prophets had it in fuch of 
 their prophecies as contained preditlions concern- 
 ing the future flate of the church ; as the coming 
 of the Meffiah, his life, death, and the like. They 
 haditalfoin their prophecies concerning the rile 
 and fail of the four monarchies, and in foretelling 
 many other events relating to the church and the 
 world ; and no doubt in dcfcribing mtiny psll 
 
DISCOURSE I. 7 
 
 events. So Mofcs, in giving tlic hiftory of the 
 t reaiion, may well he fuppoled to have had the 
 avIk^Ic matter, the entire procefs of that great v.'o,rk: 
 laid before him, and communieated to him, by tl\c 
 IpiritofGod, This was alfo the cafe of the /^ew 
 Tejlamcnt vritcrs in many inRances ; as in their 
 prophecies conceriiing the dellrudion of Jerujalnn, 
 the Ipreading the gofpel, Sec. and it is certain John 
 mail have this kind of infpiration in delivering his 
 vifions mentioned in the Rcvelatiowi. He paints 
 there a fcene of things which extends through 
 every age of the church, to tiie end of the world ; 
 which he could not have done without that fort of 
 infpiration I am fpeaking of, or with any le(s de- 
 gree of it. The apoftlcs had a like degree of in- 
 ipiration in publifhing to the world fuch things as 
 are termed myjleries ; as the calling of the Gentiles, 
 Eph. iii. 2, 3, 4, 5 ; the convcriion and calling 
 of the Jews into the chriftian church, Rom. xi. 25, 
 26. 1 he rcrnrrctlion of the body, 1 Cor. xv. 
 Thcfe and the like were myfleries, things they 
 could have no notion of, till God revealed or fug- 
 gciled them to them by his fpirit. And I reckon 
 they had the fame infpiration in expounding many 
 paffciges of the Old Tejla-hicnt y and accommodating 
 them to the (late of thmgs under the gofpel, apply- 
 ing them to this or that event. In thcfe, and many 
 other indances, the (acred writers had the infpira- 
 tion of fiiggeftion, the matter they delivered and 
 publilhcd they had wholly and immediately from 
 the fpirit of God. 
 
 But then there was another kind, a lower degree 
 of infpiration, namely, that of direttion. And this 
 I fuppofe all the facred writers had in fevcral cafes. 
 As for iiiflance, when the evangelifls relate that 
 Juias betrayed his mailer, and that Peter denied 
 him, they need not herein be infpired in the for- 
 mer fcnfe, need not have thcfe points of hiflory fug- 
 
8 DISCOURSE!. 
 
 gefted to them, as if they had known nothing of the 
 matter, which oblervaiion may be applied to moft 
 of the other hiftoncal narrations contained in the 
 fcriptures. Where the penmen knew the things 
 they recorded, it is reafonable to conclude they 
 had no more than the infpiration of direftion : the 
 fpirit of God firftftirring them up to write, direct- 
 ing them to make a fit choice what to write, and 
 what not to write ; and then guiding them in the 
 performance. Further, 
 
 6. All the penmen of the holy Scripture had 
 that degree of infpiration, that divine afflatus or 
 affillance that eife6lually fecured them from errors 
 and miftakes. Some had the higher meafures 
 thereof, the whole matter, and it may be the very 
 words and fyllables fuggefted to them, while others 
 had only direQ:ion and condutl in delivering what 
 they were intruded with. Yet all of them were 
 infallible, they delivered nothing but what is true, 
 and what may be depended upon as true. I might 
 add, 
 
 7. That the holy fpirit when he infpir'ed the per- 
 fons who penned the Scriptures, not only left them 
 poffeifed of their natural faculties, but to the free 
 €xercife and ufe of them. They were not like a 
 trumpet that a man fpeaks through, nor like the 
 Pagan Oracles^ mere palTive inftruments in deliver- 
 ing their meffages and dodrines. But they had 
 .their reafon, memory, underftanding, and all their 
 rational powers, which they made ufe of and em- 
 ployed : And in many inftances were even allowed 
 to indulge their own fancies and phrafes. 
 
 Thus I have briefly touched and explained the 
 infpiration of the Bible ; in the next place. 
 
 II. I am to hint how it muft be underftood, 
 that all Scripture is given by inspiration of God. 
 For fo fays the text, and this is what we are taught 
 to believe that the whole Bible is of divine original, 
 
DISCOURSE I. 9 
 
 the \s'ord of God. Tlie qucftion is, How wc mud 
 undcrllaiid this P Now certainly it is not meant, 
 that God liinilelf Ipakc immediately all the things 
 contained in ib.c Scripture ; iometimes indeed he 
 iij introduced and rcprelented as Ipeaking immedi- 
 ately, as to "job out of a whiflwind, Job xxxviii. i. 
 and at the giving of the law on Mount Sinai, Exod. 
 XX. Though I'onie paflagcs in the New Tejiarneni 
 make it probable, that he ufed the mirnltry of 
 angels on that occalion, particularly, Heb. ii. 2. Jf 
 ihcword fpokcn by angels, ~C(7 s Jlcdfafty &c. The mat- 
 ter feems to have been tluis ; the Schcchinah ap- 
 pearing on the Mount with the ufual guard of at- 
 tending angels, made ufe of their miniitry in deli- 
 vering the law to the people of JfraeL 
 
 Nor muil we fuppofe that all thofe who are 
 brought in f])eaking in the Scripture, fpeak from 
 God. The Old Teji'amcnt contains a great many 
 hiftories of the words and udions of bad men. 
 The book of Job relates tiie words of the Devil 
 himlclf, and the miftaken fpeechesof Job's friends. 
 The evangelifts give you the v/ords of the Scribes, 
 Pharifees, and other avowed enemies of Chrift and 
 his gofpel : as likewife doth Luke in his hiilory of 
 the atls of the apoftles. 
 
 So that when the apoftle here fays. All Scripture 
 is given by injpiration of God, v^e are to take it thus, 
 that all the writers of the facred Scripture were by 
 the fpirit of God infallibly affiRed to write thofe 
 things that are contained in the Bible for the ufe 
 of the church. In fome things they had an infpir- 
 ation in the fulleit, highed lenfe, receiving their 
 doctrine wholly from God. In other things they 
 had only infallible conduQ:. So that all contained 
 in the Bible is either a divine dotlrine, or a true 
 hiftorv. There are feveral wicked fpecches of bad 
 men, i^veral millaken fpeeches of good men, there 
 recorded. Bui the hiilorv is Jaithful and true. 
 
lO DISCOURSE!. 
 
 Nothing is here faid to be done, which was nor 
 done ; nothing is here feigned ; nothing fali'ely 
 reprefented. The whole of it, as it is written for 
 our ufe, fo it is one way or other profdable for 
 doErinCy Jor reptoof^ for correction for inliniclion 
 in rightcoujncjs. But ta infift no longei: on this 
 iubjctl, I now proceed to the main thing intended, 
 which is, 
 
 III. To prove the divine authority of the 
 Scriptures; that 12// Scriptibre is given by infinraiion 
 of Gody or that the whole canon thereof is of divine 
 original, the Bible the word of God. Here I dial], 
 
 1. Premifc fome particulars to prepare my way 
 for the proof of the point. 
 
 2. Offer arguments for that purpofe. And^ 
 
 3. Anfwer the moft material objeftions aga'nil 
 the divine authority of the Scriptures. 
 
 I. I fhall prcmife fome particulars to prepare 
 my way for what I intend to fuggeft for the proof 
 of the point. And 
 
 1. Let me premife that the queftion. Whether 
 the Scripture be the word of God ? is not to be 
 taken for granted, nor the refolution of it expelled 
 from the immediate teitimony of the holy fpirit. 
 But it is capable of folid evidence, and may and 
 ought to be fubmitted to a rational enquiry and 
 trial. 
 
 It is not to be taken for granted as a firft princi- 
 ple. Such principles there are(firft principles wc 
 call them), generally allov/ed and received : felf- 
 evident maxims agreeable to the reafon of man- 
 kind ; and thefe are not to be difputed and proved ; 
 but are the mediums by which we prove other 
 things. But that the Scripture is the word of God, 
 is not a principle of this kind. Indeed among 
 chriftians it is a principle allowed and received on 
 all fides. But when we have to do with unbeliev- 
 ers, or when we are eflzblifhing the ground and 
 
DISCOURSE I. 
 
 It 
 
 roundation of cur faith, wc propofe it to examina- 
 tion. And I am fatislied wc may (land the trial 
 liere, and fuhmit it to the mod critical enquiry that 
 viil proceed without prejudice and partiality. In 
 Ihort, this propofition, tliat our Bible is an infpired 
 book, is n6t to he believed without rational evi- 
 dence, not to be admitted purely becaufe others 
 have told us la, becaufe it is received in the country 
 Avherc we live, or becaufe it pretends to be a revela- 
 tion from God : for as much may be faid of the 
 Alcoran. But it is to be proved ; and upon evi- 
 dence to be received and believed. The Chrijtian 
 pretends his Bible is a revelation from heaven, the 
 Miijfulmany or difciple of Mahomet^ pretends his 
 Alcoran is fo. Now, I lay, in order to determine 
 that queftion, reafons are to be offered on both 
 fides ; and if the Mahometan can produce better 
 reafons in behalf of the Alcoran, than can be pro- 
 duced in behalf of our Bible, the Alcoran ought to 
 be preferred. 
 
 Nor muft we depend on the teflimony of the 
 fpirit for the refolution of this queftion. Whether 
 the Scriptures be the word of God. Indeed the 
 divine veracity, or authority of God fpeaking in 
 his word, is tlie reafon into which our faith is ul- 
 timately refolved. Whatfoever God fays, is true ; 
 this is a Hrft principle and maxim. I therefore 
 believe all things contained in the Scripture, and 
 what God has revealed, becaufe God is true, and 
 cannot deceive me ; here the faith of a chriftian 
 relts. But if it be aflced, How do I know that God 
 has fpoke thefe things, or that the Bible is a reve- 
 lation from God ? I muft here feek for rational 
 evidence (as 1 faid before) ; and not rely purely 
 on God's teftimony, as it is recorded in the word, 
 or expect an immediate teftimony from the (pirit, 
 a fccret whifper, an inward fuggeftion, that the 
 
 C 
 
12 D I S C O U R S E I. 
 
 Scripture is the word of God. For this is to rei~ 
 folvc faith into private infpiration, and make one 
 infpiration a reafon of receiving another, -which 
 opens the way to dangerous delufion. 
 
 2. Though the Scripture is to be proved by- 
 rational arguments, and received upon proper evi- 
 dence ; yet the teftimony of God's fpirit, rightly 
 underllood, is of great ufe and neceffity to us, in 
 order to the difcerning the evidence of Scripture, 
 and reihng in it as a divine revelation. By the 
 tellimony of the fpirit, I do not mean a particular 
 infpiration to this or that particular perfon, but the 
 inlightening fanclifying work of the holy fpirit in 
 the hearts of believers. And concerning this, let 
 me note two or three things. As, that the tefti- 
 mony of the fpirit doth not produce the evidence 
 of the divinity of the Scriptures, but helps us to 
 difcern it. It doth not give, but fhow the evi- 
 dence, and prepares us to receive it. Thus when 
 God opened the heart of Lydia, that flie attended 
 to the apollie. Acts xvi. 14. ihe became better dif- 
 pofed to inquire into and receive the chriftian 
 revelation, and to take in the evidence of the truth 
 of it. God writes his Jaw in the hearts of believers, 
 impreflbs their minds with it, fandifies them by his 
 word, produces affeflions and inward frames agree- 
 able thereto ; and hereby he gives teftimony to 
 his word in their hearts. The entrance of thy word 
 givcth light, faith the Pfahni/l, Pfal. xix. That li 
 converts the foul, makcth tvfe the Jimple, &c. He; 
 intimates that this was the ground and reafon of 
 that high value that he and other devout perfbns 
 had for it. Thy tejlimonics are more to be defircd 
 than gold, yea, than muchjine gold : fweeter alfo than 
 the honey, and the honey-comb , Plal. xix. 10. So 
 pfal, cxix. t40. Thy word is very pure^ therefore, 
 thy Jcrvant loveth it. Now when good men find 
 the great ufefulnefs and excellency of the word of 
 
DISCOURSE!. J3 
 
 God, that it converts, quickens, condu6ls, comforts 
 them ; when they find an inward correfpondencc 
 with it, that it dcfcribes their various cafes, con- 
 flitls and frames, attbrds relief and confolation in 
 ail their diflicuhies, is their light, their monitor and 
 comforter ; as they cannot but luve it, fo ihcy arc 
 belter prepared to believe it on this account. 
 And this, I reckon is that teftimony of God's fpirit, 
 which helps believers to receive the word of God, 
 as it is indeed (he word of God. It has taken lalt 
 hold of them, they feel the power of .the word, 
 and talte its confolation. God has given them his 
 fpirit, and they know of the dodrine that it is of 
 God. But it mud be confidered, this is not the 
 evidence of Scripture ; but a help to receive that 
 evidence, it removes prejudices, makes us attentive, 
 recommends the Scripture to the mind ; but it 
 doth not exclude other realbns of believing, though 
 it enforces them. 
 
 Further, I wowld note, that this teftimony of the 
 fpirit of God did (it is likely) generally attend the 
 preaching of the gofpel in the lirft ages of chrifti- 
 anity, together with miracles, and other extraordin- 
 ary works. There was fome extraordinary fuper- 
 natural alliftance indeed accompan\ing the mini- 
 dry of the word. Thus Peter's fermon we read 
 converted three thoufand at once. Acts ii. 41. And 
 befides the numerous and fpeedy converfions re- 
 markable at that time, the chriftian religion ap- 
 peared to have an uncommon wonderful efhcacy 
 and power among thofethat recieved it. ' Hence, 
 La^tantius fays, " Shew me a perfon that is wrarh- 
 •* ful and furious, by a few words of the gol'pel, 
 " I will render him as meek as a lamb ; fhew me 
 *' a perfon that is intemperate, unclean, the chrilli- 
 " an religion (hall render him ffjber and chafle." 
 And the like he fays in other inltances. It plea- 
 fed God at the hrll planting of the gofpel, and 
 
14 DISCOURSE!. 
 
 in order to it, to arm his word with power. There 
 was a glorious efFufion of the divine fpirit, which 
 fubdued the hearts of men to the belief and obe- 
 dience of the Scriptures, and wrought a general 
 reformation, even to the aftonifhment of the world. 
 Now where any experienced this divine energy of 
 the fpirit, going along with the word and bearing 
 teftimony to it, they could never queftion the doc- 
 trine itielf. They foujid the word of God quick and 
 powerjuly and coniequently, could not but believe 
 it was the word of God. 
 
 I might add, the fame teftimony in one or other 
 degree of it, is ftill neceifary to the faving belief 
 of the Scriptures. We may give a general affent 
 to this propofition, that the Scripture is the word 
 of God ; may be convinced by clear rational ar- 
 guments, that it is fo. But we fliall not believe it, 
 fo as to mind it, relifli it, delight in it, and comport 
 with the defign of it, (without which we do not in- 
 deed believe it, and receive it as a revelation from 
 God) we fliall not do this, I fay, without the fpirit 
 influences on our minds, enlightening the eyes, 
 epening the heart, removing prejudices, and calling 
 down lofty imaginations. 
 
 Though ftill let me repeat it, that whatfoever 
 the fpirit of God doth here, figniBes not fo much 
 to give evidence, as to difcover evidence. Hi» 
 teftimony doth not prove the Scripture to be the 
 word of God, but helps us to fee the proof of it. 
 It may indeed tend to fatisfy us in particular con- 
 cerning the proof ; but the proof is diftin6f from 
 the teftimony ; at leaft, this teftimony is but one 
 part of the proof, and cannot be pleaded with 
 others, of whatever ule it may be privately to our- 
 felves. But thefe things I know require a great 
 deal more difcourfe to explain them, and let them 
 in a full light, than at prefent I have room for. To 
 proceed to another propofition. 
 
D I S C O U R S E I. 15 
 
 3. Tlic revelation contained in the Scripture, is 
 not inconfiilcnt with, or oppofue to natural religion, 
 (or the ditUtes of right realbn and natural light ;) 
 nor, properly fpeaking, diftinft trom it, but in- 
 cludes it, and perfcfts it. 1 reckon the Hrft law or 
 covenant innocent man was under, was made 
 known in nature, the will of God concerning duty 
 and rewards was vihbly therein. Man in his in- 
 tegrity could not but difcern his obligations to his 
 maker, not to fay, that he had the whole law and 
 all his duty written upon his heart, and found a 
 propenfity and inclination thereto. There was no 
 darknefs in his mind, or depravity in his affettions, 
 but it was natural for him to love God, to converfe 
 with, and obey him in every inftance ; and like- 
 wife a principle of love, juilice, and benignity to 
 his neighbor was implanted in him. This, which 
 may be called, the law of nature, was the fird law, 
 antecedent to any lupernatural revelation. This 
 was the covenant of innocency, or works revealed 
 in nature ; and I reckon that the pofitive com- 
 mand not to eat of the tree of knowledge of good 
 and evil, Gen. ii. 17. was not the covenant itielf, 
 or firit law, but added as a ted and trial of man's 
 obedience, and as a mark of God's fovereignty. 
 
 Now this law, founded on the nature of things, 
 and on the relation man (lands in to God, his cre- 
 ator, preferver, and fovereign, is immutable, can- 
 not be changed, and never ceaies. Accordingly 
 it runs through every difpenlktion of religion. 
 The patriarchs and Jews were under the obligation 
 of it. And it ftill remains as a branch of the gof_ 
 pcl-difpenfation. It was fummed up in the Deca- 
 logue given to the Jews of old. Chrift makes it in 
 part the fubject of his fermon on the mount, where 
 he illuftrates and comments upon it; and it is ex- 
 plained through all the writings of the New Tcjia- 
 virt t. So that Ihould any aik. Whether the Bibic^ 
 
i6 D I S C O U R S E I. 
 
 or die law of nature, be a revelation from God ? 
 The anfwer mult be, that thele two are not oppofed. 
 The Bible comprehends all the laws of nature. 
 Whatever is agreeable to reafon, and that reaion 
 could difcover as matter of duty towards God, our 
 neighbor and ourfelves, this the Bible takes in and 
 eftabliflies. In a word, the Bible contains the 
 moft excellent fyftem of morals in the world. 
 There is nothing valuable in all the writings of the 
 philofophers, but it is to be found in the Bible ; all 
 the lav/s of juftice, charity, meeknefs, gratitude, 
 patience, &c. that they have recommended in their 
 books, are not only fet in a better light, but more 
 ftrongly inforced in the Bible. Not but that the 
 Bible contains a great deal more than this ; but I 
 thought fit here to remark, that it contains this ; 
 and conlequently, that our modern deijls, th?t talk 
 fo much of natural religion, have no reafon to ob- 
 ject againft the Bible, as being defedive in that 
 pomt. If they are for natural religion, they may 
 find it there, and (as I fhail fliew by and byj with 
 unfpeakable advantage, compared with what they 
 can learn and attain without the help thereof. 
 
 4. Had mankind preferved their integrity, the 
 light and purity of their minds, I do fuppofe, they 
 would have underftood their duty in the whole 
 compafs and latitude of it, without any fupernatu- 
 ral revelation. All the precepts of divine morality, 
 all man's obligations and debts towards God, his 
 neighbor andhimfelf, would have laid open to him. 
 He would have feen them clearly and diftinftly, 
 and been convinced of the equity and reafonable- 
 nefs of them without teaching and argument. 
 
 Not but that God might, even in that ftate have 
 given pofitive laws by fpecial and fupernatural re- 
 velation. He gave one fuch, you know, to Adam 
 in innocency, concerning the tree of knowledge ; 
 and you read. Gen. iii. 8. that fhey heard the voice 
 
DISCOURSE I. 
 
 17 
 
 QJ'tht Lord God, walking in the garden, in the cool 
 of the day : intimating, that they had been ufcd to 
 convcrfe with him in a fcnfible manner, and there- 
 fore immediately knew his voice. There would 
 have been a conftant intercom fe, no queftion, be- 
 tween God and man, had not man apoftatized, and 
 it is probable lome occafional revelations, efpeci- 
 ally with reference to politive duties. But here, I 
 grant, I am talking in the dark, and can only con- 
 jcBurc, But what 1 chiefly alfert, is, that had not 
 man fallen and loft his original light and re6litude, 
 all the duties of natural religion (as we call it) had 
 been obvious and felf-evident, and there would 
 have needed no riipernatural revelation, either to 
 difcover, or inculcate and inforce them. I add, 
 
 5. Such is the ftate ot" mankind, having apofta- 
 tized and fallen from God, fuch the weaknefs and 
 blindnefi of his mind, and fo general the depravity 
 and corruption of his nature ; that a fupcrnatural 
 revelation is 'now become exceedinc^ neceifarv. 
 This 1 might prove, (I think I might call it demon- 
 Itratc) at large. But that I may not be tedious, 
 I fliall fatisfy myfelf with juft touching a few heads 
 of arguments. And, 
 
 1. Let it be eonfidercd, that the lav; of nature 
 with the rules and maxims of moral good and evil, 
 however certain in themfelves and obvious at firft, 
 are now become lefs legibie to us. Such is the 
 weaknefs and darknefs of the human mind, fo many 
 our prejudices, lulls and paffions, that we cannot 
 ealily read the law of nature, nor apprehend the 
 demands of it. Some have magnified that repre- 
 fentation and dcfcription, the great philofopher 
 rzi//; gives us of this matter, (Ttifc. Queft. lib. iii,j 
 part of which I fhall here recite, 1/ we had ccme 
 into the world in fuch circumjiaiices as that we could 
 ilearly and diJlinHly have dijcerned nature herfelf\ 
 tind been able m thecourft of our livei to have follozu-f 
 
i8 DISCOURSE L 
 
 ed her true and uncorrupted direttions ; this alone 
 might have been fiifficientt and there would have been 
 little need of teaching and inftruBion. But now na~ 
 ture has given us only fomejmall [parks of right rea- 
 foUy which we foon extinguifh zvith corrupt opini&ns 
 and evil praBiceSy that the true light of nature no 
 where appears. As foon as we are brought into the 
 world, immediately we dwell in the midji of all wick- 
 ednefs. And then he goes on to fliew the influence 
 that our fenfes and evil examples have upon us, 
 and concludes, that hereby our very natures are 
 transformed as it were into corrupt fcntiments. 
 Now this being fo, the voice of nature or of right 
 reafon, is not heard without extraordinary atten- 
 tion, and fuch as the moft of mankind are unac- 
 quainted with. And indeed what we now call the 
 law of nature, is of fo nice a confideration, and re- 
 quires fo much nice abftraft reafoning, that none 
 but men of parts, liberal education, and great fludy, 
 are capable of deducing the doQirines of it from 
 their firft principles, and of reprefenting them with 
 proper light , and evidence. So that confidering 
 the univerfal depravity of men's minds, and con- 
 fidering the circumftancesof the bulk of mankind^ 
 it may I think be afferted, that the law and light 
 of nature, would have been a very infufficient rule, 
 and comparatively of little ule to us. We that 
 have the Bible to direct us, and the labours of 
 learned men, who have lighted their torch at that 
 fun, can talk finely of the law of nature ; but with- 
 out that help, very few, I am perfuaded, would 
 liave had any tolerable notions of it. Which will 
 appear more evidently, if we confider, 
 
 2. That the greateft proficients in ftudy, the 
 moil profound philofophers, were at a lofs, and at 
 great uncertainty as to fome of the mod impor- 
 tant doftrines in religion. To reprefent this would 
 require a difcourfe by itfelf, and therefore you can 
 
DISCOURSE I. 
 
 ^9 
 
 expect only a few hints. Thcv were grofsly in the 
 dark as to the foundaiion of all religion, the being 
 and perfections of God ; as appears from their 
 notions of tliefe matters, and particularly from this, 
 that they allowed a plurality of gods, which is in 
 effect to undermine and deltroy all true divinity, 
 and really leave no God. They -worjliipped crea- 
 tiircs, befides, and inftead of the creaior, as the 
 apoltle charges them, Rom. \. '^^. 2.nd did fervicc 
 to them zuhich by nature are no Gods, Gal. iv. 8. 
 What a rabble of deities they had brought into the 
 world, and honored with facrilices, and all forts of 
 religious rites, I fhall not now ftand to fliew : only 
 take" notice, that though fome great men among 
 tiiem laughed at thefe luperltitions, and contemn- 
 ed in their hearts the bale and vile deities of the 
 vulgar ; yet it was a principle allowed by them, 
 and according to which they themfelves praftifed, 
 that all were to comply with the rites eftablifhed in 
 the country where they lived, and worfliip the 
 gods according to the law. So that natural reli- 
 gion as taught by the philofophers, and univerfally 
 eftablifhed in the heathen world, fouled in this fun- 
 damental article, the unity of the Godhead, the 
 owning and acknowledging one only living and 
 true God. 
 
 Further, they were ignorant of the origin of the 
 world, and maintained opinions on this head ut- 
 terly inconfiRent with religion. It was their com- 
 mon maxim, that nothing could be made out of 
 nothing ; and confequently, they held that matter 
 was * uncreated,' and the world felf-exiftent. 
 Some of them thought the world was not made at 
 all, but from eternity, either with or without a 
 deity, and fo was God itfelf, or with a deity, being 
 co-exi(tent with God, and a fort of necelTary ema- 
 nation from him ; which is faid to be the opinion 
 
 D 
 
20 DISCOURSE I. 
 
 of A^-iJlothy and his followers. Others afcribe it 
 to chance, or a fortuitous concourfe of atoms, as 
 the Epicureans. 
 
 They were equally bewildered in their notions 
 of providence : a numerous feft of the philofo- 
 phers, the Epicureans^ denied all providence : 
 others, as Anjlotk, and his fchool, confined it to 
 heaven, leaving all human affairs without any fu- 
 perintendency of God : others acknowledged a 
 general providence, but denied it extended to par- 
 ticular perfonsand their concernment. And even 
 -the Sloicks, the moft zealous affertors of divine 
 providence, coiifined it to the more important af- 
 fairs of mankind. Now it would be eafy to Ihew, 
 that fhch a doclrine as this, fuclj principles as ge- 
 nerally, and almoft univerfally, obtained among 
 them OH this head, tended not only to leffen, but 
 dcftroy every thing that deferves the name of reli- 
 gion. For why fliould we love, fear, trulf.pray to, 
 or worfhip a God that concerns not himfeif about 
 us, on whom we do not depend, and who neither 
 dotli us good nor evil. 
 
 They were equally at a lofs about the SinmnKm 
 Bonumy the great er.d and happinefs of man. 
 They knew not wherein happinefs confided, and 
 confequently, muit rove in uncertainties, act and 
 live without any particular aim. Some of then; 
 placed happinefs in one thing, others in a different ; 
 and fo ftrangely were they divided here, that Varro 
 reckoned up no lefs than two hundred eighty-eight 
 opinions about it. 
 
 Nor were they at any certainty about the im- 
 mortality of the foul and a future Hate. The 
 greatelt part of t'ncm were downright infidels as to 
 thefe points ; and the bell of them, after their ut- 
 molt refearches, fluduated, lived and died in ful- 
 pence. Socrates^ f hough he fecmed to incline to 
 believe and hope for another w'orld, ipeaks doubt- 
 
D I S C O U R S E 1. 21 
 
 fully : and fo does Cicero^ he owns, he could but 
 gucfs ; and plainly fays, which of the two opinions 
 (that the foul is mortal, or is immortal) is true, God 
 only knows : and again, which is moll probable, is 
 a very great queftiou. 
 
 Now, if the great men among the Pagans^ whole 
 bufinefs it was to Rudy the book of nature, and 
 who had carried their inquiries to the higheft, fell 
 into fuch errors and miltakcs, and at befi were at 
 fuch uncertainties ; one may eallly infer, the cafe 
 of the ignorant vulgar would be ycry deplorable, 
 and that religion among them would be iu a mofl 
 wretched Hate. I may add, 
 
 3. Asthofe that cultivated natural religion, and 
 made the grcated improvements in the lludy of it, 
 thus blundered and run into errors in matters of 
 the highed confequence ; fo natural light, in its ut- 
 moll extent, was defective, Suppofing the law of 
 nature had been underllood better by thofe that 
 ftudied it, it is not lufficient to dire6l men in all the 
 concernments of religion. In two points particu- 
 larly it falls Ihort, viz. The right manner of tuorjlnp- 
 ping Gody and the terms upon xvhich Jinners may af- 
 jaredly be accepted with him. Neither of thele two 
 things, which yet are of the utmofl moment to us, 
 doth it difcover with any fatisfattion. 
 
 As to the firfl; of thcl'e, the right manner of wor- 
 fiipping God ; the light of nature could not of 
 itielf be a fuflicient direciion. I do not ground my 
 argument or proof of this upon the ablurd, cruel, 
 and filthy manner in which generally they worfliip- 
 pcd. For, I grant, natural reafon would condemn 
 that ; and we find the wifer among the philofophers, 
 exclaiming againfl fuch fooleries very freely ; how- 
 ever, they fell in with them in practice. What a 
 frcnzv is it to imagine^ (fays Seneca) that the Gods can 
 lit delighted xviiji fuch cruelties^ that even the luorjl of 
 yfLLR would fcrnple to cuihorije or commit. One out 
 
22 D I S C O U R S E I. 
 
 of zeal mutilates hnnjclfy another lavces and cuts him- 
 jelf ; he adds, ij this be the way to pleafe the Gods, 
 what Jliould a man do if he had a mind to anger them ? 
 and again, if this be the way to pleafe them^ they de~ 
 ferve not to he worjiiippedy or pleafed at all. Reafon 
 would vote againft many of the follies of their wor- 
 fl.)ip, and their wife men were generally afhamed 
 of them. Nor do I deny, but the philofophers 
 ipake many grave and good things concerning the 
 worfhip of God. The love of him, and obedience 
 to him, they concluded was the moft acceptable 
 fervice, and that a pure heart was infinitely better 
 than all their hecatombs or moft coftly oblations. 
 But then, as to the particular manner and form of 
 external worfliip, they knew not, neither could the 
 reafon and light of their minds herein dircft them. 
 They could not tell, what mode of external fervice 
 would be acceptable to God. And hence, even 
 the greateft of them thought it befl to comply with 
 eftabliflied cufloms, which they did fo as to involve 
 themfclves in the guilt of the moft vile and flupid 
 idolatry. 
 
 And then, as to the other point, the terms upon 
 which they might hope for, and have affurance of 
 acceptance with God, and of being received into 
 favor : reafon, or the light of nature could afford 
 them very little fatisfadion. Here their oracle 
 was filent, and the light of nature utterly failed. 
 
 It is confiderable to my purpofe, that the light 
 of nature could not difcover the Origin of evil, 
 whence this evil, was the great puzzle of their divi- 
 nity ; and it would be no great difficulty, to infer 
 hence, that it could not fufficiently dirctl how to 
 get it removed ; at leaft, thofe that had iiothing but 
 jiature for their direftion, were at a mighty. lofs as 
 to both thele particulars. Some of them attributed 
 evil to antipathy, a certain quarrelfome principle, 
 which they knew not what to n.iaf.c of. Others to 
 
D I S C O U R S E I. 23 
 
 tlic nccclHiry pcrvcrfiU' oi' matter. Others to a 
 certain malignant fpirii. Though the mod common 
 opinion was, that there were two Gods, the one 
 the author of all good, and the other, the author 
 of all evil. Now fuch confufion as thivS, I dare 
 fay, muft leave them in the dark, to whom, and 
 how to apply for the removal of evil, the pardon of 
 it, &c. fliould they apply to God, the living and 
 true God, as I grant reafon would dirc6i; ; yet 
 they could not be alTurcd, that he would be pro- 
 pitious to thcin, and pafs by their offences. They 
 might indeed infer fomcthing encouraging from 
 the mercy and goodnefs of God ; might build fome 
 probable hope upon the methods of his providence, 
 the kindncf^, and forbearance difcovered in the 
 conOant courfc thereof. But yet, there are infu- 
 pcrable difficulties remaining here, in which natu- 
 ral reafon cannot relieve us. For infiance, as we 
 arc finners, as all men muft own tliemfelves to be, 
 and the heathens univerfally did acknowledge it. 
 We (land expofed to the jultice of God, defervc 
 punifliment, and God has a right to punifli us ; 
 and I think natural reafon cannot afTure us, he 
 will depart from his right. If it be faid he is mer- 
 ciful, and this reafon difcovers ; I anfwer, it alfo 
 difcovcrs, that he is jufl and righteous ; and how 
 can wc be affured that he will exercife mercy 
 againll the demands of juflice. Should it be fug- 
 gefted, that reafon may fatisfy the finner, that if he 
 repent, fo good and gracious a being, as all men 
 believe God to be, will forgive fin. I anfwer, 
 reafon cannot give any affurancc of this. Repen- 
 tance we fee does not fatisfy human governors, 
 who, as concerned for the honor of their laws and 
 government, often punifh criminals, notwithftand- 
 ing their repentance, and for ought reafon can 
 tell us, the righteous governor of the world may 
 do fo too. 
 
24 DISCOURSE I. 
 
 Further, reafon cannot aflure us, how often God 
 "will pardon ; whether he w ill pardon all fin ; whe- 
 ther he will not only pardon, but receive into fa- 
 vor ; how he will pardon, whether abfolutely, or 
 upon what terms. That the heathens were at a 
 lofs as to all thefe things, is evident from the fliifts 
 they were put to, when under apprehenfion of the 
 divine difpleafu re. Witnefs their numerous facri- 
 fices, and fuperftitious riles, their offering the fruit 
 cf their body for the Jin of their jouly and the like ; 
 which were the means they devifed for appeafing 
 the anger of the Deity, and rendering him propiti- 
 ous. In fhort, the utuioil length that natural light 
 could carry any in this matter, we have I think ex- 
 emplified in the cafe of the Ninevites, Who can tell 
 if God will repent^ and turn away frovi his fierce an- 
 ^er, that we perifi net ? 
 
 Upon the whole, they were in fo much darknefs 
 about the nature of God, about fin, about repent- 
 ance, and the methods of applying to God ; they 
 had fo much to incrcafe their tears, as well as encou- 
 rage their hopes ; that in thefe refpeBs it mud be 
 owned, that natural religion, had they attended to 
 its utmoft light, was lame and defeftive. 
 
 It is too foon to infer from hence, the neceffity 
 of a fupernatural revelation; that I fhall do with 
 more advantage from all the particulars when I 
 have finifhed them. Only let me obferve as I pafs 
 on, how great a bleffing we have in the Bible on 
 this account as well as many others. This clearly 
 fhews us our difeafe and points out our remedy. 
 This tells us, that God imule man upright^ but that 
 he fought out many inventions ; and that God is in 
 Chriji reconciling the world to himjtf. Wc now 
 know that he will forgive fin, having publifhed an 
 aO; of grace and indemnity from heaven, declaring 
 that if we repent, our fn^ Jhall he hlctied out, that he 
 zoill be merciful to our iniquities^ and our fas he will 
 
D I S C O U R S E I. 25 
 
 remember no more. This our Bible is full of. We 
 cannot doubt of it, but have a fare foundation for 
 our faith and hope to rc(t upon, and are not left to 
 flusluaic in uncertainties, as the Gentiles did that 
 knew not God, nor were acquainted with the difco- 
 veries of the gofpcl. The Son of God came from 
 heaven to procure this favor, and he leftftated of- 
 ficers in commiffion to proclaim it to the world ; 
 for fo we read that he commanded, that repentanCy 
 and reimjjion of fiiis JJiould be preached in his name 
 amoupr ell natioiUy beginning at Jerufalem, Luke 
 xxiv.47. We have rcalon therefore to be thank- 
 ful for the Bible, and value it exceedingly. But 
 this will further appear in the progrefs of my dif- 
 courfe on this fubjecl. In the mean time to proceed, 
 4. As it might be probably concluded from the 
 foregoing particulars, that there would be great 
 diforder, darknefs and corruption among mankind 
 that wanted a fupernatural revelation ; fo it is evi- 
 dent this was the cale. The heathen world as they 
 Mere the regions of darknefs, the dark places of 
 the earth, fo among them v/ere the habitations of 
 cruelty. Their minds were wofully depraved, their 
 principles corrupt, and their manners vile and abo- 
 minable. A fhortview of the ftate of heathenifm, 
 ■which you will consider, as the ftate of thofe that 
 wanted the advantage of the Bible, will convince 
 you of this. And as it may be of ufe to my pre- 
 fent argument, you will not 1 hope think it unwor- 
 thy of your attention. 
 
 I have faid fomething already concerning their 
 principles with reference to religion ; by which it 
 appears how defective their notions were. They 
 were ignorant of fome of the greateft and moft im- 
 portant dodrines ; others they fo much depraved 
 by a mixture of their own fancies, and in all were 
 at fuch uncertainties, that their principles could 
 be of little ufe, either as to practice or comfort. 
 
26 DISCOURSE L 
 
 To fhew this, let me briefly compare their faith 
 with that of chriftians, as we have the latter fum- 
 med up in an ancient creed, which \ve call the 
 apoftles, containing the chief doftrines of chrifti- 
 anity. They were fo far from believing aright in 
 God the Father Almighty, that the generality of 
 them run into the abfurdity of polythcifm, be- 
 lieving there v/ere many Gods. And few of them 
 had any tolerable notion of the Supreme Being, 
 the one true God. They were fo far from own- 
 ing him as maker of heaven and earth, that many 
 of them thought that heaven and earth had no 
 maker. And for the red of their belief, there is 
 an entire chafm and dcfett. It is all blank in 
 their creed. They knew nothing of Jefus Chrilt, 
 his only Son our Lord ; of his birth, death, refur- 
 re6lion, aicenfion j nothing of the Holy Gholt ; 
 the holy catholic church ; had no folid principles 
 on which they could ground the hope of forgive- 
 nefs of fm ; without which even the beft of them 
 mult live in continual fufpicion and fear^ As for 
 the refurreftion of the body, that great article of 
 the chrillian faith and hope, their philofophers 
 could not reach it, but rejefted it as abfurd and 
 ridiculous v/hen propofed to them. Nor had they 
 any Heady belief of the concluding article, the life 
 everlailing. Some hoped there might be another 
 ftale after this ; others laughed at the notion as 
 weak and groundlefs, polTeffing men with needlefs 
 apprehenfions ; and the beft of them were in fuf- 
 pence between hope and fear. So that, it is evi- 
 dent, if we had wanted our Bible, we had wanted 
 our creed, wanted thefe great articles of religion, 
 on which a chriftian founds his faith and comfort, 
 and v;hich have fo conftant and powerful an influ- 
 ence on praftice : we had known litiie of God, 
 nothing of Chrift, little of heaven, or the way 
 to it. 
 
D I S C O U R S K I. %^ 
 
 And as j^cir faith, lb their worfliip, was fadly 
 dcFcdiv^viand depraved, as would appear upon a 
 fhort \\^ of it, even to amazement. They were 
 midakci^s to the objed: of religious worfhip. For 
 as they li ad deified in their ov/n imaginations the 
 vilcfl creatures, and things, and diffnbuted the di- 
 vinity among a multitude of fictitious deities; ac- 
 cordingly, to thefe they paid their honors, doing 
 fcrvke to them that by nature ucre no gods. The 
 apoflle tells us, they hdidgods many^ and lords many. 
 They had, indeed, multiplied them to a prodigious 
 number, and divided them into various clafles ; as 
 cclcllial, atrial, terreflial, infernal, hurtful gods, and 
 kind beneficent gods. The 1 Jn, moon, and ftars, 
 were their moft ancient deities, to which they had 
 added a vaft many more, deifying almofl every thing 
 they thought, they had caufe either to love or fear. 
 Their kings and emperors were ulually brought in- 
 to the dais, and received divine honors. Not to 
 take notice, how much lower the fuperftition of the 
 vulgar carried them, worfhipping the vilelt things. * 
 
 E 
 
 * Worjhippingtheiiileji things ] As a Cat, or a Plant. For we 
 are told, that the Egyptians in particular worlhipped fuch things, 
 and the bell apology or evcuie, that can be made for them, is to 
 fay, ic was only a civil and pclilical worfliip or regard ihey paid 
 to thefe obje5is, and had very little of facred or religious in ic, even 
 among the vulgar. Hufbandry being the chief employment and 
 way of living among that people, they declared by a law, that all 
 thofe creatures which were of emifient fervice in agriculture, de- 
 ftroyers of vermin, or upon fome other account in peculiar elleem 
 with them, fhould be holy, facred, and inviolable ; fo that it was 
 d.!ath to dellroy any of them, either defignedly, or by accident. 
 For confidering them as inllruments of div;ne providence towards 
 the fupport of human life, they treated them as things fet apart 
 and facred to that particular ufe and purpole, noi' did they confe- 
 cra;e any thing without fuch a view, as Cicero tells us, JEgyptii 
 nuUam belluam, nifiob aliquam utilitatem quam ex eu catercnt, conjicra- 
 ijirunt. De Nat. Deor. i. 
 
28 DISCOURSE L 
 
 Hence Juvenal ridicules them, as making the pro- 
 duce of their gardens, a fort of gods. 
 
 Q fanHaa gcntes quibus haec najcuntur in horiis 
 
 7tiimin& 
 
 Thus vain were they become in their imagination. 
 Let. me only obferve here, that as they worlliipped 
 this confufed medley of gods, the devil took the ad- 
 vantage of their folly, played upon them and abufed 
 them by his impoftures, and really drew them to 
 the worihip of himfelf. This the apoftle exprefsly 
 charges upon them. The things which the gentiles /a- 
 crijice, they facrijice io devilsy and not to>Gud. They 
 had various images and altars erefted to this or that 
 deity, before theCe they worfliipped, thefe they con- 
 fulted as oracles ; and in doing fo, they really wor- 
 fliipped devils, who pofl'efied themfelvcs of their 
 idols, fpake in them, and received the homage of 
 thefe wretched people. 
 
 And, as this was the common cafe of the gentile 
 .world, it was the cafe of the ancient Britons in 
 particular, as hillory informs us, " They w^ere foul 
 ** idolaters, faith a learned writer, * who mifapply- 
 *' ing that great truth, that God is in cvery^thing, 
 ** made every thing God, as trees, rivers, hills, 
 ** mountains." He adds, " they worfliipped devils, 
 " whofe pi6lures remained in the days of Gildas, 
 " within and without the decayed walls of their 
 " cities, drawn with deformed and ugly faces," a* 
 no doubt they fometimes appeared. Their great 
 goddefs was Dianas the goddefs of the game. 
 They thought their bufinefs was mainly with that 
 deity, becaufe hunting v/as not their recreation but 
 their life ; and venifon the chief of their food. 
 And we are told, that there is a place near St. Paul's 
 
 * Fuller^ Church Hiilory; p. !• 
 
DISCOURSE I. 
 
 29 
 
 in London, called in old records Diana's Chamber, 
 where in king Edward the firft's time, thouland^ of 
 the heads of oxen were dug up, which had been 
 offered in facriHce to Diana. 
 
 Thus were our anceftors carried away to dumb 
 idols, as they zvere led, 1 Cor. xii. 2. And this had 
 been our cafe, had we not been vifited with the 
 light of the gofpel, and had the Bible put into our 
 hands ; we hadbecn facrificing our flieep, and our 
 oxen, and our children to Diana, ApoUo, and a 
 hundred more deities ; i. e. to devils, under differ- 
 ent names and appearances. The confideration of 
 which fnews us plainly how much we needed a 
 revelation, and at the fame time fhould excite our 
 gratitude for it. But to proceed, 
 
 As the objett of their worfiiip was wrong, the 
 manner of it was no lefs fo. To inftance only in 
 two things, viz. the cruelty, and fikhinefs of their 
 worfhip. The cruelty of it, as cutting, lancing and 
 maiming themfelves ; which was frequently their 
 praftice in religious worfhip, and thought to be an 
 acceptable fervice to their gods ; to which I may 
 add human facrifices, * very common among them, 
 and bccaule they thought, the more dear to them 
 and valuable the facrifice was, of greater account 
 
 * Human Sacrifices. ] There is a curious account of two con- 
 tradidlory difTertations upon the fubjeft of human facrifices in/' 
 Hificire Ae V Academie Royale dcs Infiriplions and Belles Lettres. The 
 Abbot de Boiiri produces abundance of leaimonies both from greek 
 and laun authors to prove that they were in ufe among the moft 
 polite, as well as barbarous nations. That the Pha;nicians, Egyp- 
 tians, CanaaniteSjTyrians, Carthagenians, Athenians, Lacedemo- 
 ni3T\s, Iconians, and all the Grecians, both of the continent and the 
 jilaudi ; Romans, Scythians, Germans, Britons, Spaniards, Gauls, 
 S;c, were equally involved in that fuperflidon, which he, with ma- 
 ny more, concludes was derived from an imperfedl tradition, of 
 Abraham's intended facrillcecf his fon ; the attempt of that patri- 
 arch leading the neig:hbGring people really to facrifce their chil- 
 dren. On the other hand ; iM. Morin, out of a concern and/eal 
 fjrihelunor ofmankindj endeavers to vindcate and clear them. 
 
30 D I S C O U R S E I. 
 
 it would be, and the more effeftual ; to appcafe 
 their gods, they were wont to facritice their own 
 children : fome that had no children, iifed to pur- 
 chafe them of the poor for this purpofe. And it 
 is likely, this praftice was taken up by others out 
 of tendernefs to their own off-lpring. Hence Di- 
 odorus Siculus tells us, the Carikagenians apprehend- 
 ing Saturn might be angry with them, bec?uie they 
 formerly facrihced the beft of their ov/n fons, but 
 of late had facrificed fuch as they bought ; they 
 therefore chofe out two hundred of the prime of 
 their children and publicly facriiiced them. 
 
 For the other inflance, the filthinefs, the obfcene 
 rites of their worfliip, it would be indecent to 
 mention them. Their Floralia and Bachanalia were 
 celebrated with the utmofh vilenefs, debauchery, 
 and lewdnef<. But I fliall not enter into fo horrid 
 a fubjeft. The apoille feeras to give us a caution 
 here, when he fays, refcring it may be to their be- 
 haviour on thcle occafions, Jt is a Jliainc even to 
 fpeak of thojc things zohich zcerc done of them in Jeer et. 
 1 fhail only remark, that as abominable as thefe 
 ceremonies were, they placed a great deal of reli- 
 gion in them, and held it as an o})inion, that to be 
 initiated and entered into fuch mylteries, was a 
 means of purging them from their other fins, and 
 of procuring them a place in their Elyfmm^ the re- 
 gion of happinefs. If it be faid, their wife men 
 andphilofophers laughed at, and dcfpifed fuch fol- 
 
 fiOm the g'jiltof To odious, fiiameful, r.nd inhuman a prafnce. 
 To this end, he either rejefts, or labors to weaken, the numerous 
 authorities alledged to prove the fad, fiying manv plaafible things 
 on his fide of die queftion ; from whence he would infer, that if the 
 pagans ever offered human facrifices at all, iliey never facrificed 
 any but prifoners of war, or criminals condemned to die. But, I 
 believe, few will think his reafons {atisfafiory ; efpccially fmce. if 
 travellers may be credited, the pradice obtains among many un- 
 civijii;cd nations, even at this day. 
 
D I S C O U R S E I. 3t 
 
 iics ; I ar-frvcr, it is true. But it mull be confix, 
 flcrccl, they were the cllabliflicd rites reverenced 
 by the bulk of the people, and even thofe iliat 
 knew better, gave them countenance by maintain- 
 ing, that the gods were to be worfliipped according 
 to the cullom and law of every country. 
 
 What their morals would be confequcnt upon 
 fuch principles, and fuch a manner of worfhip, it 
 is eafy to conjedure ; and 1 fhall leave it very 
 much to be inlbred without deducing the particu- 
 lars. Try them upon the decalogue, and you will 
 find them living down all the duties of it, and dcf- 
 troying both tables in their avoided practices. I 
 have hinted how ill they can fland examination 
 upon the {iril table, and might fliew the fame with 
 reference to the fecond. 
 
 They groisly violated the fixth commandment, 
 by author] (ing murders in their srlarliatory cxerci- 
 fes, by procuring the abortion of children, by ex- 
 pofing new-born infants, and by laying violent 
 hands on themlclvcs, which they plead for as matter 
 of honor on feveral occafions. They as boldly 
 condemned the feventh commandment by adultery, 
 inceft, fodomy, which they allowed, and even 
 brought into their religion as facred rites. TuUy 
 in a public oration pleads for fornication. They 
 tranfgrelfed the eighth commandment by theft, 
 which many nations gloried in, rather than account- 
 ed it a fault. And the ninth by lying, which their 
 philofophers reconmiendcd as lawful, whenever it 
 might be profital)!c. 
 
 Thus vile and immoral were the heathens, too 
 generally as is evident from their own books and 
 hiftorians. And I need not tell vou, that the NcxH 
 Tcltament conflantly reprefents them in charaflers 
 agreeable hereunto. See the apoftle's del'criptioii 
 of them in Rom. i. from vcr. 21, to the end of the 
 chapter. He tells us, God gave tkeni vp to unclean-^ 
 
32 D I S C O U R S E I. 
 
 ncfsy and, to vile affeBionSy and a reprobate mind ; the 
 confequence of which was, that they were Jtlled 
 xvith all unrighteoufnefsyfornicatioUy wiciednefs, covet- 
 oiifnefsy mahcioujnefsy envy^ murder^ debate, deceit, 
 maligiiity, with many other defilements of flefh and 
 fpirit, there fpecified ; and in the fame manner the 
 Scriptuie every where paints them. I Ihall only 
 mention one paffage thereof more, E-ph. iv. 18, 19. 
 where, fpeaking of the Gentiles, he fays, their un- 
 derjlandings were darkened, being alienated from the. 
 lije of God ; he adds, who being paft feeling, have 
 given themfelves over unto lafoivioifnefs, to work all 
 iincleannejs with greedinefs. This was the general 
 charafter of the heatiien world. They had cor- 
 rupted their notions of God and religion, their un- 
 derftandings were darkened, hearts hardened, and 
 confcience utterly laid wade. So that their lives 
 were ftained with the worft abominations. In a 
 word, it is in them that defcription we have, Rovi. 
 iii. 11, 12. is mofl: literally fulfilled arid anfwered, 
 there is none that underjlandeth, there is none that 
 Jeeketh after God ; they are all gone out of the way, 
 they are altogether become unprofitahle : there is none 
 that does good ; no not one : and again, ver. 6. def- 
 trutlion and mifery are in their ways. 
 
 Now from hence, I think, I may conclude, the 
 propofition I am upon (tands good, viz. That a 
 fpecial revelation from heaven, was become neccfla- 
 ry. You have feen the infufficiency of natural 
 light; have heard fome of the blunders and errors of 
 thofe that cultivated it, the defetls in principle, and 
 univerfal depravation of worfliip and manners that 
 overfpread the heathen world : the confequence 
 from which is exceeding clear, that there needed 
 help and light from heaven to retrieve matters, and 
 ■to reflore the knowledge and worfiiip of the true 
 God. 
 
 But here it may be objefted, th.at there were ex- 
 
DISCOURSE I. 33 
 
 Gcllent men among the philofophers, who taught 
 divine and noble dotirines, fufficient to reform the 
 world, and heal the diltempers of it, had they been 
 attended to. Chriltian divines often borrow from 
 them, embcUifli their difcourfes with their fayings, 
 quoting their writinirs with great applaufe. In 
 anfwer to this, I grant there were. Socrates, for 
 indance, fecms to be prelerved, like Noah in the 
 old world, in the midfl; of a deluge of immorality. 
 Some fuch there were, but few, here and there one 
 in an age, that overcame vulgar prejudices, and 
 gave themlclves up to the condu6l of nature's light, 
 without futfering themlelves to be biafled with 
 their paflions. A Socrates in one age, a Tally in 
 anoiher, a Seneca or an Antonine in another. But 
 as thefe were over-numbered by libertine philofo- 
 phers and poets, who fpread the poifon among the 
 people ; fo the notions, principles, and religion of 
 the country was againft them. Socrates loft his life 
 far ftanding up for that fundamental point of all 
 religion, the unity of the godhead, Befides, even 
 thefe few grcas men labored under the defefts, I 
 before-mentioned. They could not attain to any 
 true Icheme of divinity. They were at an uncer- 
 tainty, as to fome of the more important articles of 
 faith, the immortality of the foul, a future ftate of 
 rewards and punifhments, ^c. And even their 
 morality was far from being complete. They have 
 not fo much as a name for the great chriftian grace 
 of humility : what we call fo, paffed with them for 
 abjectnefs, lownefs and littlenefs of mind. And 
 their pureft morals had a dangerous mixture : feif- 
 lufhcience, pride, and revenge, were not only allow- 
 ed, . but accounted, a fort of virtue with them. 
 There were great blemiflies in the lives of their 
 beft men. Socrates had his N(rvi : he did not 
 wholly ahftain from idolatry, nor from a regard Lo 
 the heathen oracles. 
 
34 D I S C O U R S E I. 
 
 I will only add, that how great and excellent fo- 
 ever thefe men were, and how excellent I'oever 
 their writings ; they wanted authority, they were 
 too few to be much heard, too weak to ftem the 
 tide. This they themfelves faw, and Come of them 
 are faid to have declared their apprehenfions, that 
 without a divine and fupernatural aififtance, no 
 confiderable reformation was ever like to be 
 Wrought in the world ; that their rcafonings and 
 philofophy would not do, unlefs God appeared 
 from heaven, and in a divine manner influenced 
 the hearts of men. The general prevailing noti- 
 ons were exceeding corrupt : idolatry was eltab- 
 lifhed ; the public rites of their religious worfhip 
 were fcandalous and lewd ; and they found by ex- 
 perience, that their philofophy was too feeble to 
 fubdue fmful paffions and headftrong lulls, to per- 
 fuadc men to renounce their falle gods, and falfe 
 worfliip, and purfue the maxims of reaibn and vir- 
 tue. This they themfelves were convinced of, 
 (fome few among them I mean) wherein they own- 
 ed a great truth that ought always to be in reputa- 
 tion with chriftians, viz, that fupernatural help, or 
 what we call grace, is neceflary to change the hearts 
 and reform the maimers of men. 
 
 It may further be objefted, that many of thole 
 that receive and profefs the chriftian religion, are 
 as bad as the poor Pagans : that as the Jews of 
 old were exceeding vicious, notwithftanding they 
 enjoyed a revelation from heaven, lb there are 
 multitudes even among chriftians themfelves, as 
 fcandalous in their practice, as the heathens were. 
 I mud confefs this is an objedion that may be 
 urged too plaufibly, and give occafion to take up 
 the apoltle's complaint in his days. The name of God 
 IS hlafphtmed among the GnitikSy throvgh you, ai it is 
 turitten. But notwithftanding, there is no force in 
 the argument, if it be offered to prove, that a di- 
 
 1 
 
D I s c o i: R S E I. 
 
 35 
 
 vine revelation is not nGccfTa)-)-', or tluit it is of no 
 ul'c ; that the world needs it not, or has been no 
 better for it. For as to the Jews, it is utterly falfc, 
 that they were generally as bad as their heathen 
 neighbors. It is granted they often apoflatized, 
 and were feverely puniflicd on that account. Yet 
 i think it highly probable, that they knew more of 
 God, and prattieed more of religion, than all the 
 world bcfides. Even when things were worll with 
 them, they had many eminent and great men, a- 
 mon-j; liic lower fort, that prel'erved their veneration 
 for God and religion. Bur, as the objection more 
 peculiarly concerns chriltians, leveral things might 
 be faid to it : as, that there are great numbers that 
 ulurp the name of chrillians, and live in the chrif- 
 tian church, who yet really are no chriftians, can 
 fcarce be faid to receive the Bible, If they have 
 a Bible in their houfe they feldom look into it, and 
 make no other ufe of it, than to cavil at a few paf- 
 fages that fatl in their way. And no wonder, that 
 fuel) are not reformed and bettered by divine re- 
 velation, when they have (o little regard to it. But 
 then, as the chriftian church juftly difowns them, at 
 leaO: the head of it doth, and will do fo at laft, their 
 behaviour ought not to be turned to the reproach of 
 the chriftian profeffion. He is net a Jew that is one 
 outwardly : every man that was baptifed, by the care 
 and procurement of his parents, is not therefore a 
 chriftian, he might as well be called a Mahometan, 
 a Pagan, did he not live in a chriftian country. I 
 anfwer further, that where the chriftian revelation is 
 received to purpofe, it has glorious effeds ; enlight- 
 ening, transforming, and making a beautiful change, 
 in the ftate of things, which was feen eminently in 
 the fir ft ages of chriftianity. The reformation the 
 gofpel wrought in the lives of its profeflbrs was fo 
 i:emarkable, that their heathen neighbors ftood 
 
 F 
 
36 D I S C O U R S E I. 
 
 amazed at it. Once more, confider the chriftian 
 church under all its diladvantages from the infir- 
 mities of good men, and the fcandals given by hy- 
 pocrites, and there is no comparilbn between that 
 and the Pagan world. Not, but there are fome 
 called chriftians, as vile and every way as bad, as 
 any of the heathens were, but the main body of 
 chriftians are another fort of perfons, they have 
 not only better principles but they prafctife better ; 
 the bad among them are not fo bad, do not run to 
 the fime excels of riot, and the good among them 
 are far better. 
 
 So that, I think, I may flill adhere to the propo- 
 fition I laid down, that the ftate of mankind requir- 
 ed a (upernatural revelation ; that this was necelfa- 
 ry to relieve them amidil their prevailing darknefs 
 and depravity. Nor can it be faid, thatit hath not 
 this tendency, or where it is truly received, has not 
 this effcft, in fomemeafure. I go on now to ano- 
 ther propofition, which I fliall infill upon but 
 briefly. 
 
 6. That it is feafonable to expeQ God fhould 
 give fuch a revelation. How much this was want- 
 ed you have heard ; and that we might expect it 
 may be proved. I fhall only offer two things for 
 this purpofe. 
 
 1. It may be argued, with fome probabilitv, from 
 the attributes of God. His mercy is fuch as would 
 incline him to pity his creatures in their deplora- 
 ble circumdances, groaping after him in tlie dark, 
 and led captive by the devil. His wifdom alfo 
 encourages the cxpe8.ation. By the fall, man 
 was fo difabkd, and by a courfe of fin, the work! 
 was become fo detjenerate, a mere maCs of dark- 
 nefs and corruption ; that had not God interpofed, 
 I cannot fee but this part of the creation mull have 
 been loll to all the purpoles of religion : all inter- 
 rouYic bciv;cen God and man muft have been cut 
 
D I S C O U R S E I. 37 
 
 off, at leafl, in a great meafure ; God mufl: liave 
 
 abandoned man, and man muft have lived without 
 
 God in the world. Now God's gracious purpoCe 
 
 of redemption being fuppoled, it I'eems rcafonablc 
 
 to expert there fliould be a revelation from him, 
 
 cnablincr man to anfwer the ends of his creation, 
 
 to teach him his duty, ht him to fill his place a- ^ttt 
 
 mongthe creatures, and prepare him to receive the ^Bf 
 
 bledings intended through a redeemer. And ac- HP 
 
 cordingly, 
 
 2. Some of the wifeft and greateft men among 
 the heathens had fuch an expettation. Thus Socra- 
 tes is brought in by Plato^ expreffing his I'enle that 
 they wanted a divine revelation ; and therefore, 
 having taken notice of the Jincertainty they were 
 at, as to fome things, after their utmoll inquiries, 
 he tells his difciples, that he thought it beft to wait 
 patiently till fuch a time, as they Ihould learn cer- 
 tainly, how they ought to behave themfelves to- 
 wards God and towards man ; and then, after 
 Ibme difcourfe upon the lubjetl;, he intimates his 
 apprehenfion, that a divine peribn will appear and 
 take the mid from before their eyes. This is men- 
 tioned by fome,* and I think juftly, as a moH won- 
 derful paflage, and what looks like a hint, to that 
 celebrated pliilofopher, of the gofpel revelation. 
 All tne ufe I make of it is this, that as the world 
 exceedingly needed a revelation ; lb it is evident 
 hence, that one of their greateft men, the greateft 
 and wifelh among them, had a conviction that they 
 needed it. He faw they were plunged in difficul- 
 ties, and could not find the way to extricate them- 
 felves, could not attain to a clearnefs and certainty 
 in things ; and therefore, as he found the ncccfTity 
 of it, io he had a prcfage in his own mind, I do not 
 know but it might be from heaven, that God would 
 
 • Chvk of natural and revealed religion, /. 203. 
 
gS P I SCO U R S E I. 
 
 one time or othcrj in an extraordinary manner rtv 
 lieve Uiem. 
 
 Thus I have advanced pretty far towards die 
 main point deligned, and (hall only lubjoin here 
 one proportion more. 
 
 7. Suppoiing it reafonable to expeft a revelation 
 from God, and that there is fuch a thing in the 
 world, I thijik it certain our Bible muil be that re- 
 velation. Two coniiderations will fupport this 
 propolition, viz. 
 
 1. That there is no other book that pretends to 
 be a revelation from God, that can have an equal 
 claim to be fo, or that fo well delerves to be re- 
 ceived as fuch. As to the books of nature, or na- 
 tural law, I have already faid the Bible doth not 
 exclude that. The Scriptures contain nothing con- 
 trary to natural religion, but compri(e it, explain, 
 and improve it ; they take in all that is valuable 
 and truly deduced from the principles of realon, 
 among the philofoj^hers. So that thsre needs be 
 no oppolition between the one and the other. If 
 phjloiophy be fet up as a competitor with the Bible, 
 vou have heard how very defective it is., and enoufTh 
 I think has been faid to difgrace its pretences. 
 
 As to the books of Moles, they are a part of 
 Scripture revelation. There remains therefore, 
 but one book more of any account in the world, 
 that can be called a competitor, and that is the Al~ 
 coraiiy the Bible or pretended revelation of Maho- 
 met and his followers. And if the queliion be, 
 whether that, or the chriltian Bible, be truly a re- 
 velation from heaven? we need but compare them 
 together, and it will be eafy to make a judgment. 
 Concerning the Alcoran, let me remark a few things 
 without enlargement : as that what is valuable in 
 it, is generally taken from our Bible ;and then it 
 is, for the greatell parr of it, fuch a jargon, a mix- 
 ture of incoherent nonfcnfc as renders it un^^orthv 
 
D I S C O U R S E I. C3i9 
 
 of a ^vjI'c man, much more of the infiniLcly wife 
 God. Befldes, there are a great many direll cottw 
 tradifiions in it, one revelation inconfiftent with 
 another, hiws given, and thtn revoked, jull as occa- 
 fion required ; which fhow, it could not be by di- 
 vine infpiration. Furtlier, it propofes an heaven 
 of fcnfual delights, which it neither becomes man 
 to expctt, nor God to promife. And in fhort, all 
 Its liiccefs and progrefs in the world, i,>; owing to 
 the fword and outward violance ; which certainly 
 are chandlers that fufnciently dilparage it. It 
 fcillov.'s therefore, cither that the 13ible is a revela- 
 tion from God, or there is no fuch thing in tt^.e 
 world. To which let me add, 
 
 2. That the Bible is a revelation, every way 
 wcrtliy of God ; fuch as we might exped, luppol- 
 ing God fliould afford mankind fo great a favor as 
 a fupcrnatilral revelation. My time is gone, and 
 1 have, it may be, ftaid long enough on thefc 
 things ; or 1 might let you fee ike fevcral general 
 charaders of this revelation, which would make it 
 at lealt })robable that it is from God. Let me only 
 jull mention fuch as thefe. 
 
 It comprehends, as I faid before, all that is ex- 
 cellent in the books of the moral philoiophers. 
 They have indeed their enlargements, their fine 
 fayings, and ornaments, which are not to be found 
 in the fame form in the Bible. But there is no 
 moral law or duty, no neccflary rule of life and 
 practice, in any of them, but the Bible takes it in. 
 Not to fay, that as it delivers all with greater au- 
 thority, fo it enforces all with higher nuAives and. 
 arguments. 
 
 It corrects the miflakes of the philofophers, blots 
 out their errata. It delivers the precepts of uni- 
 verial benevolence and love, without reitraining 
 that affcdion as they did to friends only. It re- 
 commer.ds ju/lice and charity, without admiuing 
 
40 D I S C O U R.S E I. 
 
 revenge. In a word, it contains the law of right 
 reafon in a more correQ; edition than is to be found 
 elfewhere. 
 
 Again, it fupplies the defefts of natural religion, 
 and particularly, as it is delivered to us in the 
 books of the profefTed ftudents thereof, the philo- 
 fophers. And here, as a conclufion to this difcourfe, 
 I fhall juft mention fome points of no fmall confe- 
 quence, wherein the philofophers of the heathen 
 world were at a lofs, and in which our Bible gives 
 us abundant fatisfaftion. 
 
 It makes known the great obje£l of all religious 
 worfhip ; aflures us there is a God, and that there 
 is but one God. 
 
 It gives us juft notions of this God, fets him forth 
 in the feveral perfe6lions of his nature ; as a fpirit 
 of infinite power, wifdom, goodnefs, every where 
 prefent, unchangeable, and eternal. Now as fome 
 of the heathens were grofsly ignorant of both thefe 
 points, lb others knew them but very imperfetlly ; 
 and yet all acceptable worfliip, all triie religion, 
 depends on them. 
 
 The Bible gives us a clear, fatisfying difcovery 
 of the origin of the world, and of all things in it. 
 The firft verfe of the Bible tells us more than we 
 can learn from all the writings of Plato and Anllo- 
 tle, and the other wife men ol old: In the begin- 
 ning God created the Heavens and the Earth. 
 
 Itaflerts the doctrine of divine providence in the 
 full extent of it, and lets us know that the fame 
 pov/er and wifdom that made the world, condantly 
 upholds and governs it ; watching over all crea- 
 tures, and iuperintending their affairs. 
 
 It informs us of the rile of evil in the world, 
 which was the great problem of heathen divinity, 
 that about which they could never come to any cer- 
 tainty ; acquainting us, that the firlt man finning 
 againft God, corrupted tlie human nature, and 
 
D I S C O U R S E I. 41 
 
 hence the fountain beinfr defiled, the ftreams that 
 iliuefrom it are defiled alio. 
 
 It reveals the great defign of God, and the fcheme 
 for the reftorution and recovery of guilty, lolt man. 
 It fets forth a faviour, and proclaims reconciliation 
 in his blood: a point of the higheft ufe and com- 
 fort to mankind ; and yet not one word of it in 
 nature, or in the books of the philofophers. 
 
 It provides fupcrnatural help for us in the dif- 
 charge of all our duties. This it doth by the pro- 
 mile of the holy fpirit. The heathens, as I have 
 hinted, were convinced of their wants and necef- 
 fity here, but knew nothing of a remedy. 
 
 It calls men up to a divine, fpiritual intercourfe 
 and converfe with God, as the life and comfort of 
 their minds. Indeed here lies the true fecret of 
 religion ; for which all moral duties and afts of 
 worlhip fit us, and thereby prepare us for heaven. 
 And how little the heathens knew of this by the 
 light of nature, I need not fay. 
 
 The Bible is full of glorious promifes fuited to 
 a chriftian in all the varieties of his cafe. And I 
 add to all the reft, it gives liim alTuranceof a future 
 flate of immortality and bleffednefs. 
 
 Now as thefe are points of the utmoft import- 
 ance to us, and of the higheft confolation ; points 
 in which natural religion, and the writings of the 
 philofophers, leave us in the dark, and at a lofs ; 
 but wherein our Bible gives us full certainty; they 
 fliould, methinks, ferve to recommend it to us as 
 molt likely to be a revelation from God. I do not 
 lay, they abfolutely prove it to be fo ; but they 
 may prepare us for the belief of this truth, which is 
 all I intend by them, making it manifeft, that it is 
 fuch a revelation as we wanted, and had reafon to 
 cxped. 
 
DISCOURSE 11. 
 
 TilL TRUTH AND CREDIBILITY OF THE 
 ScR IPTURE. 
 
 Tim. iii. 16. 
 
 All Scripture is given hy infpirction of God, and is 
 profitable for doHrniey for reproofs for corrcHioiiy 
 for inflrutlion in rigktcoiifnefs. 
 
 T 
 
 T TAVIXG prepared my way to what I defign 
 .iX from this f'ubjcft, fhewn you how much we 
 need a revelation from heaven, what reafon there 
 is to expc'cl one, and that if there be fuch a thiiigii;i^ 
 the world our Bible mull be it : I now proceed 
 direclly to prove that it a61.uallv contains fuch a 
 divine revelation. And th?t 1 may do this the 
 more effcttually and difiinftly, I fhall confider 
 three things of very great importance in the pre- 
 fent argument, and all tending to eftablifli the au- 
 thority and divinity of the Scriptures. 
 
 I. I Ihall prove that the Bible is true, or that the 
 fa 61:s there related are fo. 
 
 II. That itis infpired. And, 
 
 III. That our Bible, or the books of the Old 
 and Neio-Tcftamenty are the books that v/ere origi- 
 nally inl'pired. 
 
 I. I fhall prove that the Bible is true, or that the 
 fatls therein related are true, and truly related. 
 And here let me propofe the following arguments. 
 I. That our Bible is of equal credit with any other 
 
 G 
 
44 D I S C O U 1^ S E II. 
 
 ancient'hiftory ; and confequemly, if it be not true, 
 \ve have no fufficieiu reafon to receive and believe 
 any ancient book in the world. 2. That our Bi- 
 ble has greater mar4;s of credibility than any other 
 ancient book. And, 3. That the circumftanccs of 
 it coi fidcred, it is morally impoilible it fhoiild not 
 b :• true. 
 
 ^1. That our Bible is of equal credit with any 
 other ancient book ; I do not fay, ii has iiot a fu- 
 ] ei ior credit. I "fliall endeavor to prove by and 
 by that it'h.as. But it' is enough for my pr^ Tent 
 purpoie to claim an equal credit in behalf of the 
 Bible. And what 1 aiitrt, is, that nothing can be 
 laid for any ancient book, any hiltory wrote before 
 our fiiiie, (whether more or lefs ancient is not ma- 
 teria!^ but the lame may be faid for the Bib.e ; nor 
 any ti.ing t)bjccicd againll t!>e Bible, as to the truth 
 oIh, liutihc fune may be urged as llrongly againft 
 that aricicnt hiilory, whatever it is. So that if there 
 be iuiiicient re.n'on to receive and believe any an- 
 cient hiitnr)- ; i\)v ii.flaiice, Thucydid'C^^ Plutarch, 
 Livyyi>r Tacitds : to believe that thefe books were 
 wrote by the perfons whole names they bear, and 
 to v.ho'.n they src afcribed, and to believe the fafts 
 they relate J there is as good reafon to receive tlie 
 Bible, to believe the feveral books of it were wrote 
 by fuch and -fuch perfons who paf^ for the writers 
 of them, ap,d to believe the account of thino;s thev 
 give,^to be genuine and tiue. 7'his I dare under- 
 take to })ro\e ; and etmlequently, thiit no man can 
 reject the Bible under jretence that it wants evi- 
 dence ; but he mult at the lame lime rejecl all 
 orJicr ancient Books, and turn a peril ct Sccpac'eiwd 
 11. .believer with refpetl to all hiltory. 
 
 That this may appear, let us examine upon what 
 
 iience, what principles and motive^;, we receive 
 
 liid believe any aticicnt books or hillories. And 
 
 Tou will allow me to fugpefl here fomcthing in tl;e 
 
D I S C O U R S E ir. 45 
 
 negative, to hint, wluit is not iicccllaiy iit tLc evi- 
 dence, and wiiat cannot be thuught an objection 
 agiiinrt; them : as 
 
 1. It is not neceffary that we ourfelvcs faw tlic 
 tilings done which we are to believe. In this cafe, 
 there would be no proper believing ; for faiih or 
 believing, is, an alfeut upon tlic telHmony ; and 
 \\\\\i a man fcQ^, he dues not receive upon the 
 lellimony of anotlier, hut he knows it by means of 
 his own fcnfcs. Nor or.iM we bi^iieve any thing 
 that was tranfaded before our (>Wii time, or at which 
 we were not prefent. 
 
 Nor is itncceH'ary that we fhould fee the hifto- 
 pian write his book, and put \u>. own naiTie to it. 
 For if this was requifite, there are few or no hiilo- 
 ries in the world, not to lay of ancient times, but 
 even of our own, that we could be capable of be- 
 lieving. 
 
 I the rather mention tliis to ftrike at an obje8:ion, 
 that I am afraid is lurking in the minds i>f nkiny, 
 and is at the bottom of their infidelity, though they 
 may not fpeakout. They never {■<x\^ ALfcs, Chn/l^ 
 nor the apoille Faul;k)v inflance, how do they knuw 
 tliere were fuch perfon>s ^ and that they did or 
 wrote fuch things ? but I aflc, did you ever fee A- 
 lexander^ Julius Co'fary Pompcy,ox Henry VIII of 
 En^linl ? and yet do you not believe that there 
 were fuch pcrfons ? he that doth not believe there 
 were fuch perfons becaule he never faw them, has 
 fo far laid afide the nature of man, that he is not 
 capable of being dealt with in a reafonable way. 
 Tui if he doth believe, though he never faw them, 
 ;hen the not feeing Mofes and Chnjl can be no rea- 
 ion againil; the believing the Scripture account of 
 tiiCMi.^hat tlicre were fuch pcrlons, and did flich 
 tilings. 
 
 2.. Nor fliou'd it be any objection againfl believ- 
 iig an ancient iiiitory, that there have been, and 
 
46 DISCOURSE IL 
 
 are fome falfe hiilories in the world. There arc 
 cheats and iinpoftors -we know ; but it doth not 
 thence follow, that there are no honcft men. 
 There is a great deal of trick and j'>^-ggle, a great 
 deal of falfliood and knavery in the world ; but I 
 hope notwithrtanding, that there is fome fincerity 
 and truth ; othcrwile, all mutual confidence and 
 trufh would be deliroyed, th.ere would be no con- 
 verfing together, fociety mult difband and break 
 up and mankind either live feparate, or put thcm- 
 felves into a Itate of war ; look upon every body as 
 an enemy, and arm for felf-defencc. 
 
 In Ihort, as bad as the world is, there always 
 have been, and will be fome upright, honell: m.cn. 
 While God continues the human race and his oo- 
 
 o 
 
 vernment over mankind, he will preferve fo-me de- 
 gree of juuicc, fidelity, and truth fo neceffary to 
 the being and order of fociety. The pretence 
 therefore, that there have been falfe hiltori.es, only 
 bids us be cautious what hidories we receive, but 
 not that we receive none, according tb the apoRle's 
 admonition in another cafe, Beloved, believe net eve-^ 
 ry fpirit, but try tlie JpiriLs zvhelher they are cf God ; 
 lecaiife manyjalfe -prophets are gone out into the tuoi-ld. 
 There are many falie hiilories and falfe nien : we 
 fhould therefore try them before we believe them. 
 But as this does not prove there are no true hiilo- 
 ries, and no honeit men on whom we may with 
 fafety depend ; fo it is no argument againil giving 
 credit to fuch. Nor. 
 
 3. Is it neceffary in order to believe an ancieiit 
 hiitory or ancient book to be true, that itfhoukl be 
 impolTible for it to be falib. To expeft this is the 
 moil unreafonable thing in the world. We do not 
 go upon inch evidence in other matters, but be- 
 lieve and truft without inch high fecuritv^. AH 
 trade and commerce proceeds \ipon probabilities, 
 iind what we call moral certainty. The mcrch.ant 
 
D I S C O U R S E II. 47 
 
 btiicvcs there arc fucli and fiich places in the Eafl: 
 ami VVcll-Indics. It h not impofTiblc but he may 
 be miflakf^n. But the concurring tellimony of io 
 many perfons, give.> ("o ftrong a moral evidence, that 
 he cannot realonably qucllion it. Men depend 
 on their fervnnts, on ilicir iulelity andhonefty, and 
 often they ihcmleives, and all they have in the 
 v.'orid, are in their power. They put their lives in 
 the hands of their pliyfician, and even of tiieir bar- 
 ber. There is no impoHibility in it but they may 
 be undone in all thefe dependencies ; and yet that 
 is no nrgument agi\inll luch trufls, or for btmg un- 
 caiy therein. It ispofTible any morlel of meat you 
 lake may puifon you : but v/c do not ahftain from 
 eating for ail that ; it is enough that there is a great 
 deal of wh.olefome food, and we have no reafon to 
 fufpcct wh.at we take, thoug'.i it is poflible it may be 
 |;ernici()us. In a word, as it is the part of a ];ru- 
 deiit man not to believe a thing purely bccaurc it 
 is pofublc to be true, fo it is cqudly his part not to 
 reject any thing hccaufe it ispollible it may be ("alle. 
 We are to conlider the probabilities of things, tiic 
 evidences they have, what evidences arc to be ex- 
 petled, wh.at they arc capable of, and fhould be 
 thought fufficicnt : For as it is folly and rafnneis 
 to believe' withiout proper and fufiicient evidence, 
 fo it is unreafonabic not to believe with it, or 
 M'hen v;e have it. It is poflible this or that book 
 or hiftory may be falfe, that any book or hiilory 
 may be [o ; but then I fay, if we Vv^ill exercifc no 
 faith, no trufl, no dependence but where it is ab- 
 folutely impoffible we fhould be miflakcn ; we 
 nuill believe nothing, trufl: no body, wc mud con- 
 verfe with mankind no more ; but withdraw from 
 tiie world, or at lealt live in continual jcaiouly and 
 foar. 
 
 I would not have this thought impcrlincnt or a 
 digrcfiion. I apprehend it to be full to my pur- 
 
48 
 
 DISCOURSE II. 
 
 pofe : nor would it appear any great difficulty to 
 prove that molt of the cbjctiioiis of our deilts and 
 cavillers at Scripture turn np':>n this. 1 do not fay 
 they make this a format ohjc ction ; but I am per- 
 fuaded, if they would examine their own minds, and 
 inquire what it is that flicks with them, it would be 
 found this is all that remains to keep their infideli- 
 ty in countenance. Tu, ■ may have learned to 
 flourifh a little upon other toptcs of raillery ; but 
 pulh them home and this wiU be thtir laft reiort. 
 They cannot proiend to prove the Bible is falle, or 
 that they can dcmoiatrate it to be lb, aor pretend 
 that they have lefs evidence of it, than of other 
 books which yet they believe. But thcir-'ev..fion 
 is this, thefe things were done a great winle ago, we 
 neither law nor knew any thing of them ; they may 
 be fo, but they may be inherwile ; and we ought to 
 have good proof before we give our faith to v;e 
 know not what. 1 fear this is the cafe of a great 
 many among u<;, that cal! in quellion, the bible. 
 But how unreafonable their cavil is, appears from 
 what has been fiid. The quellion concerning the 
 Bible, or anv other b)ok, is not, whether it hs pof- 
 fibie it may be falfe , but whether we have iufi c;-- 
 entreafon to believe it is true. If io, certainly our 
 unbelievers mult be higiiiy faulty, who fo boldly 
 rejett it; efpecially confidering the weight aiid 
 confcquence of the things it propofes. And they 
 are the more inexcuiabic here becaufe th^e do it 
 upon a pretence that will dcflroy the credit of all 
 hillory in the world, turn mankind irto SccpLc, 
 make tliCm diflruft one another, and ddlrult tiicin- 
 lelves too in every thing. • 
 
 But to go back to my point, my argument is, that 
 we have equal evidciice that the Bible is true, <,>> 
 that there is any true hiflory in tlie world; or that 
 any other ancient book or hiflorv is triio. Aiul 
 that this may appear, I told you wc muil incaiirc 
 
DISCOURSE ir. 
 
 49 
 
 iinon wliai evidence we receive an ancient hi flory, 
 wiiat evidence is liifficicnt to make it pafs, and ac- 
 tu;illv doth make it pais current, as a true and 
 goud iidlory. 
 
 And I reckon the credit of ancient books de- 
 pends uj3on {"uch tilings as thefe, 
 
 1. That the pcrfons, who wrote them, had fuf- 
 ficient knowledge of the things they wrote. 
 
 2. That they were men of integrity. The for- 
 mer fli)w.s they were not deceived, and this that 
 they would !iot deceive. 
 
 c^. That they wrote at the very time when the 
 fdtts, they relate, are faid to be done, and might be 
 known, publicly kuQ^vvn, to be done. 
 
 4. 1 hat their account of things be confirmed 
 by tliC co-teniporary writers of good credit, by 
 pcrfons that lived at the fame time and had fulfici- 
 ent opportunity to know the fafts recorded in the 
 hiltory. 1 add, 
 
 5. Any ancient book or hiftory receives a migh- 
 ty confirmation if it treats oi fubje6ls of great im- 
 portance, in whicli the interetts of mankind are 
 highly concerned or at lealt of a part of mankind : 
 io that as it would be carefully examined by 
 others, it was not contraditled by any, but in the 
 mam fafts of it owned and acknov/ledged by all. 
 
 Were it proper to enlarge on tlie fuhje6l in this 
 place, I could fhow that thcie are the characters 
 and principles upon which the credit of all our an- 
 cient books Itands. Uiit as this would carry me 
 into a long difcoiirfc, which many of you would 
 accouiit unprofitable fpecuialion, of how great im- 
 portance fo4;vcr it may be, I (hall at prelent omit 
 it and implead of that fhall imm'=;diately apply myfelf 
 to the point before us, Ihall illuftrate the fcveral 
 particulars 1 have mentioned, in the inftances of 
 the Bible ; Ihow that they all belong to it, and 
 eonfcq^enLlVj that v.-c have rcaion to receive it, as 
 
50 D I S C O U R S E 11. 
 
 a true hiftory, a faithful record of things; wlrich is' 
 all I am at prefect contending for. And, 
 
 1. The Bible was wrote, by perfons that iiad fuf- 
 ficient opportunity, of being fully informed, con- 
 cerning the things they report ; and who could not 
 but know them. A learned man* in a celebrated 
 performance, has abundantly proved this, concern- 
 ing M-ofes, who has given us the hiflory of the ori- 
 gin of the world, the fall of man, the promife of a 
 laviour, the beginning of a church, and the firft in- 
 ftitutes and main doftrines of religion. This is a 
 conliderable part of the Bible, and contains an 
 hiftory of about 2500 years, and is the foundation 
 of all the reft. And how excellently Mofes was 
 qualified to write this hiftory, the author I refer to 
 has fhown at large. Kis infpiration, which we 
 chriftians believe, and of which we have the 
 ftrongeft evidence, removes all difticultie* at once. 
 But ietting that afide, and conlider him- only as a 
 common hiftorian, he had a very exaft intelligence 
 of the things he relates, and f<ich as would enable 
 him to write of them in as authentic a manner as 
 any other common hiftorian iri the world. 
 
 As to the four laft books that go under his name^ 
 the hiftories of ExoduSy LeviticuSy Numbers, Deute- 
 ronomy , he himfelf was an aftor in all, and had the 
 chief management of alfajrs as lawgiver and ruler ; 
 every thing was done under his eye and cognizance. 
 So that this part of the hiftory, excepting the laftr 
 chapter of the laft book, which gives the ftory of 
 his death, maybe fitly called the hiftory of Moles's 
 life and times. 
 
 As for the firft book, that of Gc7ic/is,. he might 
 learn the contents of it from tradition^ which as 
 the pictv and intereft of the lirft pairiarcn.s obliged 
 them to preferve pure and uncorrupt, fo their long 
 
 * Stilli?2gf.£et's Origins Sacra?. 
 
DISCOURSE 11. 
 
 5* 
 
 liwi; enabled tliciii to do it. All tlicfe f'acls pafTcd 
 but throiijh a f"t;w' Innds, and could not well be 
 mifunderftood or milVcprcfented. For indance, 
 ,can we imagine that the grand-children of Jacob 
 tould be ignorant of the affairs of their family, of 
 their pedigree, and whence they came into Egypt ? 
 ran we imagine a thing fo remarkable, which was 
 amended with fo many memorable circumltances, 
 cfpccially the felling ol Jofeph, {hould be forgotten 
 in fo little a time '^ Could Jacob y the father of thefe 
 Jfraelitci, Mofes converled with, be ignorant of the 
 country whence his grand-father Abraham came, 
 cfpecially \<i\-\c\\ he himfelf married into the coun- 
 try, and lived fo long there in Laban's family ? 
 could Abraham^ when he was co-temporary with 
 Slitm, be ignorant of the truth of the flood, when 
 Shcm from whom he defcended, was one of the per- 
 fons prelcrved in the arU ? and can we fuppofe Shem 
 ignorant of the tranfaclions before the flood, when 
 he was born near lOo years before the death of 
 Met/iiifelah, who lived a conhderable part of his 
 time with Adam ? So that the knowledge of thefe 
 things would eafily be conveyed down to Mofe^. 
 For as Adam might carry it down to Methafclah, 
 and Methufdah to Shem, fo it is likely Shem lived 
 fome part of Jacob's time, at leaftof Jfaac's. And 
 how Ihort and eafy the paflage of fuch things in 
 the hands of fuch men, from Jacob to MofeSy any 
 one may coUeCl. 
 
 Let me further remark here, that Mofes was a 
 perfon of great wifdom, judgment and experience, 
 capable of dillinguifliing truth from faUhood, real- 
 ity from impofture. He was this way at lead, as 
 v.ell qualified as any other writer. The Egyptians 
 are famed for their learning in all ancient books. 
 They were indeed, the great fource of learning 
 from whence other nations derived theirs. Now 
 
 H 
 
52 D I S C O U R S E 11. 
 
 the Scripture gives this account of MofeSy that as" 
 he v/as brought up in Pharaoh's court, fo he was 
 Ikilied and kunied m all the loifdom of Uu Egyptians^ 
 Afts vii. 2 2. It is likely he was eminent for his 
 natural and political knowledge. He lived and 
 converfed with the moft eminent men, it is proba- 
 ble, of every profeffion ; and that he did not ne- 
 gleft the opportunities he had of improving him.- 
 felf, the text I mentioned witnelTes, which fays, he 
 was learned ui all iheir wijdom. 
 
 The uie I would make of this confideratioii is, 
 that Mofes was not like to be eahly impofed upon. 
 If you allow him to be honed and upright, as to 
 which I fhall fay fometbing prefently, there is no 
 reafon to iufpett him credulous, and that he would 
 publifh any thing, the truth of which he had not 
 reafon to knov/ or believe. For inffance, had there 
 been any thing abfurd and repugnant to reafon, in 
 the hiflory of tiie creation, of the fall of man, the 
 flood, the dimenhons of the ark, and the like : fucli 
 a perfon as Mofes would not have publilhed thera 
 in the manner he doth. He was a v/ife and learned 
 man, of far greater capacity to know and judge of 
 ihefe things, I do not fay than the poor linle ca- 
 villers of our age, but than moft men ever fmce of 
 any age. 
 
 So that it is evident, Mofes who wrote one confi- 
 derable part of our Bible, had this lirfl; qualiiicati- 
 on of a good hiftorian in an extraordinary manner. 
 He did not write of things he underftood not, and 
 of which he had not a fuliicient knowledge. 
 
 It would be too tedious in fuch a dilcourfe to go 
 through the Prophets and the Cheiubimy the writers 
 of the other hiltorical and poetical books of the 
 Old Tefamcnt. Otherv.'ife, fuch an account might 
 be given of their acquaintance with the materials 
 they publilhed as would be fatisfactory to niodelt;, 
 re? Ion able men. 
 
 i 
 
D I S C O U R S E ir. 53 
 
 But I pafs to the writers of the ^Vczo Tf^amcnty 
 the apoftlcs and evangelills, in whofe writings are 
 contained the doflrines of the chriltian religion ; 
 anH in the hidorical part of them the fatts upon 
 which the whole of chriltianity is founded. Now 
 though they had not the learning of Mo/ri, they had 
 the qualification lam infilling upon, as neceffary in 
 an hiftorian, viz. a particular acquaintance with the 
 things they wrote. St. Luke ov;ns this in the 
 preface to his gofpel, Luke i. 1,2, 3, 4. Foraf- 
 much as viany have taken in hand to Jet forth in order ^ 
 a declaration of thoje things which are m'^ft affaredly 
 believed amongji us ; e'uen as they delivered them unto 
 wn, xchich Jroni the beginning xuere eyc-witne^cs, and 
 in:mjlers of the word : he adds, It Jeemeth good tome 
 alfoy having had perfeH under/landing of all things 
 from the very fi'^f, fJ ionic to thee in order, mofl ex- 
 cellent Theophih'^y &c. They did not write v.'ilh- 
 out a perfect underllandingof the things they relat- 
 ed, as he there intimates ; nor could they want this 
 when they were eyc-witnefl'es of all that pafTcd. 
 That they were fo is plain, fince we find it infilled 
 upon as a neccifary part of an apoft.le's character, 
 that he mud have converfed with Chriil. yhn not 
 I an cpojlle ? have I not feen Jefii^ Chrift 02ir Lord ? 
 lays the apoftle Paul, 1 Cor. ix. t. he was born cut 
 of due time, as he tells us, had not feen Chrift on 
 earth ; and therefore to fupplv ihix. defecl, Chrift 
 appeared to him in heaven. The apoftles were not 
 only feleft men, chofen of God ; but were eye- 
 witnefles of the majefty of Chrift, 2 Pet. i. 16. 
 They had heard and jcen, had looked upon, and their 
 hands had handled the word of life. The great fub- 
 jed of their teftimony, 1 John i, 1.2. 'i'his I fay- 
 was of abfolutc neceffity, and therefore when Ju^ 
 das's place was to be filled up, one muft be chofen 
 that had accompanied with them all the time that Je- 
 jv.s went in and oat among them, A6ls i. 21. An 
 
54 D I S C O U R S E II. 
 
 apoftle was a \vitners of Chrift, and that he might 
 be affured of the matters he was to teftily, it was 
 neceifary he fhould perfonally converfe with Chrift, 
 hear his doftrine, fee his miracles, and have a len- 
 fible evidence of the truth of all he was to bear 
 witnels of. 
 
 It would add fome ftrength to this fliould I fhew 
 you, what is exceeding evident concerning them, 
 that thefe perfons were fo far from being credu- 
 lous, that they v;ere with difficulty brought to be- 
 lieve feveral of the main articles of their doftrine 
 and teftimony. They could not tell how to be re- 
 conciled to the notion of their mailer's death, and 
 could fcarce be perfiiaded of his refurrection. 
 Thus it is faid, Vvhcn he appeared to them after his 
 refurreftion that tlicy believed not, Luke xxiv. 41. 
 They believed not till he opened their under jland- 
 ingy that they might iinderjland the Scriptures. And' 
 you read of Thomas in particular, one of their 
 number; that he declared, he would not believe, 
 unlefs he fhould y^e in his hands the print of the 
 nailsy put his Jinger into the print 0/ the nail, and 
 thrvji his hand into his Ji(le, John xx. 25. An ar- 
 gument that thefe witnelfes were not prepared to 
 report any thing, but muft be convinced of the 
 things before they could believe them themfelves 
 and report them to others. 
 
 Now I think it is evident, that the apoflles and 
 evangelifts, muft on this account .be efteemed very 
 authentic and fufficient witneffes. It is a rule in the 
 civil law, that teftimony upon hearfay, is not valid; 
 becaule, fay the civilians, witneffes arc to tcftify the 
 truth, and not the poHibility of things ; which is 
 agreeable to the law of nature, and every where re- 
 ceived. Witneffes are to tell what ihey themfelves 
 h,ave feen and heard, and not wliat others report. 
 And thus did the apoftles of our Lord. 
 
 So that this firft and mod ncceffary character is 
 
D I S C O U R S E II. 55 
 
 found in the writers of the Bible. They had fuf-» 
 ficient know ledge of the things they wrote. 
 
 2. As they were acquainted with the fafts they 
 publiihed, lb they were pejfons of integrity, and 
 may be depended on in the account they give. 
 The former is neceflary that they might not be im- 
 pofed on themfelves, and this isneceHary that they 
 might not impofe on others. And in how eminent 
 a manner they polfeffed this charader, might be 
 fhewn at large, would the time and your patience 
 allow me to infill on the argument. 
 
 As for Mofes, he has many characters of great 
 opennefs, integrity, and fimpUcity. We find him 
 fpoken of by ancient hiflorians with a very high 
 encomium, as alfo by Stephen who reprefents him as 
 exceeding fair, as learned in all the wifdora of the 
 Egyptians, as mighty in v/ord and deed; and yet 
 thcfc things he himlclf pafles over, without any 
 mention at all ; though he ta,k:es very particular no- 
 tice of his own infirmaties; as his want of eloquence, 
 and being y/oty of /pcech, ^xod. iv. lo; his impati- 
 ence. Numb. xi. lo ; his unbelief. Numb. xx. 12 ; 
 his rebelling againft the commandment of God, 
 with which God was fo far.difpleafed that he ex- 
 cluded him the promifed land. Numb, xxvii. 14 ; 
 of his great anger, Exod. xi. 8 ; and of his being 
 very wroth. Numb. xvi. 5. fie takes notice oi' 
 his declining the meafures God calls him to over 
 and over ; aleribes the new modelling of the go- 
 vernm.ent to Jethro's advice; and not to his own 
 wifdom and policy. In fliort, he neither fpares 
 his people nor himfelf ; but fets forth their mur- 
 muvinos and apoftacies, and his own weaknelfes 
 and frailties with all imaginable freedom. And 
 when he came to die was fo far from fecking to 
 aggrandize his family, that he leaves them in ob- 
 fcurity, and devolves the government upon Jofliua, 
 a man of another tribe. 
 
56 DISCOURSE II. 
 
 I will add one confideration more, which I 
 think a glorious inftance of Mofes's integrity, and 
 that he was fully convinced of the truth of what he 
 wrote, and the juftice of the caufe he efpoufes, viz. 
 his forfaking the honors and advantages of a court, 
 and his turning his back on all the preferment he 
 might have expected there. This the apoftle re- 
 marks as a proof of his (elf-denial, that he refufed 
 to be called the [on of Pharaoh's daughter ; chvjing 
 rather to Jiijjer affliction -with the people cfGody than 
 enjoy the pleajures of fin for a fefon. And I think 
 it no lefs a proof of the conviftion he had cf the 
 call of God, and that he engaged in the office he 
 undertook uponprinciplesof religion and fincerity. 
 In a word, there is nothing tiiat looks like ambi- 
 tion, vanity and a felfifli defign in any of the Vv'ritings, 
 or any part of the conduct of Mofes ; nothing that 
 favours of counterfeit and impofture : but a great 
 air of fimplicity, felf-denial and honefty appears 
 in all. 
 
 The fame I might iliew with reference to the 
 apoftlcs and writers of the New Teflament. Give 
 me leave to feleft a few inftances. That thc)* were 
 no cheats, and did not defign an impoflurc, and im- 
 pofe upon the world by fraud, is evident from a 
 great many particulars in their characler sndcon- 
 du8;. I will but juft mention three or four things. 
 
 1. They were plain illiterate men, no v>'av qua- 
 lified to manage fo great and high an impoilure as 
 they were concerned in, i{ it mud be I'uppoled an 
 impofture. Their education was low and mean, and 
 Tome have obferved their employment as liiher- 
 men, tended to flatten their fpirits; for being 
 much on the water in open boats, and in the night 
 often, they were expofed to cold and jlilcgmatic 
 air, that muff naturally dull their mmdsand Ipirits. 
 Now can we imagine that fuch men as thefe, rude 
 and unacquainted with the world, u:.tcr ftrangers 
 
D I S C O U R S E II. 57 
 
 to the arts of politicians, fhould be capable of car- 
 rying on lb deep an intrigue, inventing fuch Itories 
 as the gofpel contains, and pahning them upon 
 mankind. That they fhould undertake it is not 
 reafonablc to be fuppvifed ; but that they fliould fuc- 
 cccd in it, as actually they did, againU all the power 
 and learning of the world, exceeds even the wild- 
 eft ima^mation that can be formed. 
 
 2. The dotlrine they preached to the world was 
 luch as Ihews it could not be a contrivance of their 
 own ; but that they faithfully delivered what they 
 h.ad received and learned from above. Had it 
 been of their own framing, they would certainly 
 have fuited it more to the genius and gufl of man- 
 kind. Whereas nothing was more contrary thereto. 
 They lay reftraints upon the darling paffions of all 
 forts of men ; the ambitious, the covetous, and the 
 voluptuous ; and call them to the ungrateful duties 
 of mortihcation and felf denial. Inftead of falling 
 in with the common prejudices of the v/orld, and of 
 their own countrymen particularly, who expefted 
 a pompous triumphant Meffiah, they conltantly re- 
 prefent him under the low and ignominious cha- 
 racter of one crucified, than which nothing could 
 be more offenfive, being to the Jtwi a jlumbling 
 llock, and to the Greeks Juolijlincj's. They infill upon 
 the abrogation and repeal of the ceremonies of the 
 Jevjijh lazuy which they knew their nation would 
 never bear ; having the higheft zeal for that lav.', 
 and being perfuaded it mufl abide for ever. They 
 declare with the greateli freedom againft pagan 
 idolatry, endeavor to demolilh the altars of their 
 gods, and pour contempt upon their lacred rites. 
 They let themfelves to oppole the traditions and 
 cuftoms that were held moil venerable, both among 
 Jews and Gentiles ; and as was complained of them, 
 tiirnti the world upfidc down. Now I would aik 
 any realbnabU- pcrlbn, svhethcr if they had been 
 
58 D I S C O U R S E IL 
 
 impoftofs, hsd publilhed a hiftorv and a doQrine 
 out of their own heads, they would have laid the 
 beginning in fo unpopular a manner ? certainly, 
 had they dcfigned to v/in profelytes by inventions 
 of their own, they would have made their inventi- 
 ons more agreeable, more like to have gained on 
 thofe they hoped to deceive. 
 
 3. There are eminent marks of fincerity in their 
 writings. Flow freely do they pubiifh their own 
 faults ? their pride, ambition, cowardice, covetouf- 
 nefs, emulation, and the like. They tell you that 
 one of themfelves betrayed their mafter, that ano- 
 ther of them denied him, that all of them forfook 
 him and fled. They pubiifh a fhameful (lory of 
 themfelves, that they contended which of them 
 ftiould be greateft. And Matthew leaves a cenfure 
 upon his former life, which Eufebius obferves is 
 mentioned by none but himfelf, viz. that he had 
 been a publican and fat at the receipt pf ciijlom, a 
 thing of very ill fame at that time. Peter, fuppof- 
 ing that Mark wrote his gofpel under his conduft, 
 as is generally thought, fcts forth his denying his 
 mafter v»'ith all the aijgravations of the fin, more 
 than is to be found in the reft of the evangel ills ; 
 butpalfes over very (lightly the account of his re- 
 pentance. 
 
 Now thele, and the like, are fuch inftances of 
 limplicity, humility, and honefty, as are never to 
 be found among impoftors and writers of falfe hif- 
 tory. They generally take care to fecure their 
 own reputation, and make themfelves the heroes of 
 the ftory, and to ferve their party and their caule 
 at any rate. But as thefe writers are free from 
 fuch blemiflies, and thus on all occafions lay open 
 their own infirmities, it is a good argument they 
 had no caufe to ferve but that of truth. I might 
 add, 
 
 4. They could propofe to themfelves no worldly 
 
DISCOURSE ir. 59 
 
 ndvantaqc, but fuHy cxpc6tcel reproach, pcrfcciui- 
 on, poverty, and all I'orts of llifFerings, as \vhat 
 would atteuci ;ind follow the caufe they had cfpouf- 
 cd. And accordingly it I'cil out. But yet, 
 
 5. Notwithitandlng they pcrfilted in their ftory 
 even to death, and fealed their teitimony with their 
 blood. Not one of them ever recanted, or ever 
 owned himfelfan impoitor. 
 
 Now to fuppofe thelc men were cheats, that they 
 did not thcmfelves believe the truth of what they 
 publifhed to the world, is I think to fuppofe human 
 fiat'ire in them different from what it is in all 
 <^ihcrs. One muft really change it into another 
 thing in them, quite different from what we know 
 it and feel it to be in ourfelves, before he can im- 
 agine that herein they acted a part and defigned to 
 deceive. For let us fuppole them cuming enough 
 to have forged their hiilory, and hammered the 
 fcheme of the gofpel out of their own heads, which 
 yet I think is impofTible, and let u^ fuppofe them 
 wicked enough to have undertaken it. Yet I alk, 
 what motive could they have to do it '^ would they 
 be at all this pains, and guilty of all this vilenefs, 
 for no other end but to be undone in this world, 
 and damned in the next ? as they muft know was 
 their due, if they believed another ftate. 
 
 What has been (aid may let us fee that the wri- 
 ters of the Bible were qualified to publifli a true 
 hiilory. What follows will more fully prove that 
 their hi ftory is certainly true ; otherwife there is 
 no true hiftory in the world. I proceed therefore 
 to illuftratc the next particular requifite in an au- 
 thentic hillorian. 
 
 3. They wrote at the time when the fa£ls they re- 
 late are faid to have been done ; and I add, thofe 
 fads are of fuch a nature that it could not but be 
 publicly known, whether they were done or not. 
 
 I 
 
Go D I S C O U R S E II. 
 
 Cheats generally lay the fcene at a great diftance, 
 "when none alive is capable of diiproving them. 
 Thus tlie heathen mythologifts tell ftrangc ft cries 
 of things tranlatled many ages ago, no body knows 
 when nor Vvhere. But the writers of the Bible 
 report things done in their own times, and frefh in 
 the memory of multitudes to whom they appeal. 
 
 That Mofes did lo, is evident to any one that 
 perufes his h-iiory. He wrote when that generati- 
 on was alive that was concerned in the main llib- 
 jt-ci of his book. And he publilhed fuch things 
 that it is irapoffiblc he fliould have impofed them 
 upon ihe people, iiad they been falfe. For inftance, 
 the ten plagues of Egypt, their deliverance out of 
 th;ir land, their pallage through the red fea, the 
 dr .wnii!g ol I'haraohand his hoft therein, wuh the 
 many iurprifir.'jr circumftances that attended that 
 event ; the feeding them in the v.'ildernefs by the 
 coniiar.i miracle cf miinna, the ilfuing water out of 
 the rock at iloreb u|;on Mofes's fmiting it with 
 his rod, the defeat of Amalek, the giving the law 
 at mount Sinai, the pillar of fire, and of a cloud, 
 which condutled their march through the wilder- 
 nefs, the deltrudion of Corah, Dathan, and Abi- 
 ram, Vxith their company, the earth opening her 
 mouth and Iwailowing them up. Nov; I would ail', 
 any impartial perfon, whether there was room lor 
 jmpollure here ? could not this people tell whether 
 they had feen any of the wonders in Egypt, Mofes 
 gives fo particular an account of? could thev not 
 tell, wheLher they had paifed through the fea? or 
 had feen the Egyptians drowned therein? v/heiher 
 thev had been fed with manna or. not? and heard 
 the thunders of Sinai^ and [ccn 'the glory of the 
 Lord there? 
 
 1 might take notice, could I here expatiate, that 
 there were feveral circumilances of thefe events, 
 which rendered tliem fo remarkable and notori-j'v 
 
n I S C O U R S E 11. 6i 
 
 that it is not pofiibic they fliould be miftakeii. Thus 
 when the h\w was delivered at Sinai, the people 
 vcrc commanded to prepare thcm{clves for it three 
 days beforehand ; and it is faid thai all the people 
 law the thundering and lightning, and beheld the 
 mountain fmoaking, which hlled them with (o much 
 terror, that they Hood afar off, and delired Mofcs 
 might mediate between them and the Lord, and 
 that the Lord might not fpcak any more Icaft they 
 fliould die. And wc read, th3.i the cloud of the 
 Lord was upon the tabernacle by day, and fire zuas 
 up07i it by nighty in thejight of all the houje of ijraely 
 ikroughout all their joumieSy Exod. xl. 38. And fo 
 great a regard had they to ii, that it prefcribed and 
 determined all their marches wlnUl m the wilder- 
 jiefs. Whclherii zoastuio days or a month, or a year, 
 that the cloud tarried upon the tabernacle , the children 
 of Ifracl abode in their tents and journeyed not : but 
 when it was taken up, they journey cd. Numb. ix. 22. 
 So the manna was their conllant fupply till the day 
 after they had eaten of the corn of Canjan, and 
 the-n it ceafed, |ofh. v. 12. So long alfo their gar- 
 ments lalted without any decay, Dcut., xxix. 5. 
 This Mofes relates in his hifiory. Whether it was 
 fatl or no, there were as manv witncfles as there 
 U'cre people ; their eyes, their ears, all their fenfes 
 were wiinelfes whether thefe things were fo. Had 
 not they been true, or had thev been otherwife than 
 is related, thouiands might have {lood forth and 
 difcreditcd the whole Ihory ; and fuppofing them 
 falfe, I dare defy any unbeliever in the world to 
 give a reafonable account why thcv did not. 
 ^ Let me oblerve further, as what very much 
 flrengthens the'argument, that wc find Mofes him- 
 Iclf tnaking a ("olemn appeal to them concerning 
 th.cle fa-jls, Confuit the pafl'agCi Dent xi. from vcr. 
 2, to the 8th, And know yoit this di^y : for I fpeak 
 t.ni with your children which have fHH^ kliowny and 
 
62 DISCOURSE 11.^.,. 
 
 c 
 
 tohich have net Jcc7i the chafufeincnt of the Lord ysur 
 Gody his greatnejsy his mighty hand, and hn jireLched^' 
 out arm ; and his viiracks, and his all's which ke. did 
 in the midjl of Egypt ^ unto Pharaoh the king of Egypt^. 
 and unto all his land ; and what ke did unto the a? my. 
 of Egypt, to their horJeSy and to their charicts, kozb! he 
 made the water of the red Jea overflew them ; and 
 luhat he did unto you ni the wildcrnefs, until ye came 
 to this place ; and what he did to Dathan and Ahzram-y 
 hew the earth opened her mouth and fwalloxved them 
 upy their kovfliolds, tents^, and all the fahjiance in their 
 pojfejfion in iheynidjt of all Ijratl. But your eyes have 
 feen all the great acts of the Lord, which he df,d, You 
 fee he appeals to the people themfelves as witnefles, 
 eye-witneOes of what he faith, and what he records ; 
 which he could never have done, had he afted the 
 impoftor, and defigned to have impofed upon them 
 a narrative of Rrange things, without any foun- 
 dation. 
 
 But it may be obje^lcd, that the people were not 
 tv'itnefi'es of all the hillory he relates ; thai in Ge- 
 nefis particularly. They knew nothing of the 
 creation, the flood, and affairs of the patriarchs. 
 Thefe things were at a great di'fance, and Mofcs 
 might here impofe on their credulity, 
 
 1 anfwer, that befide the extraordinary characler 
 of Moles's fidelity, he gave fuch proofs of his di- 
 vine infpiraUon, (of which hereafter) that he could 
 not be fufpefted. But more direBly to the ob- 
 je£lion, I fay, that it was fcarce poflible for Moles 
 to forge this part of his hiftory, and make the peo- 
 ple believe it. Thefe things pafled through but a. 
 lew hands, as remarked before, and the memory of 
 them was eafily preferved. Granting there were 
 above two thoufand years from the creation to 
 Moles, yet if Adam, Methufelah and Shcm, lived 
 the lar greatcfl part of them, the)- ought to be cf- 
 teem.ed no m<jre tlian three ecncraiions. And 
 
D 1 S C O U R S E II. 63 
 
 ihercforc, aliowiMg fDiihc length of men's lives at 
 iliat tinu', the diltancc from the Hood to Mofes, 
 cannot be computed lb much as Iroin the reforma- 
 tion to the prcfent year. Now is it pofiiblc that 
 luch things as Mol.^s's hiltorv contains, (hould be 
 invented by an hillorian ac this time, and the 
 nation made to believe them ? could any man in; 
 his fcnfes be made to believe that Henry Vill, 
 was the firll king of England, that there was a 
 deluiie in his time that took off all the inhabitants, 
 of the ifhind, except fcven or eight perfons, or that 
 at the revolution, the Thames was diverted from its 
 proper channel, and the prince of Orange paffed 
 over with his army on dry land. And yet this, 
 as abfurd as it appears, might as eahly be believed 
 among us, as what Mofes fays of the deluge, and of 
 the children cf Ifrael's deliverance out of Egyi>t, 
 by the people of his time, had it not been true. 
 Several hundred years were no more, by a juft 
 computation, coniidering how much longer men 
 lived than t'ncy do now, than one hundred years is 
 with us, a thoufand years, not much more than a 
 hundred now, in one part of the period, and but 
 about equal to two hundred in another part of the 
 period. And upon this principle, I do aftirm, it 
 was no more poflible for Mofes to iijvent the things 
 of an earlier date in hishiilory, and bring the peo- 
 ple of his age to believe them, than it would be for 
 a cimning fophider to contrive a legend of prodi- 
 gious things done at, or iince the reformation, and 
 make them pals current among us. 
 
 Some may farther objetl, that the hiftory we af- 
 cribe to Mofes, might not be wrote at the time that 
 is pretended, but might be the invention of later 
 times- But that there is not the leaft probability of 
 this, I think 1 could demonftrate, was the pul})it the 
 proper place for fuch an argument, and the auditory 
 prepared to attend to it. I will only mention a few 
 
^4 D I S C O U R S E 11. 
 
 thinffs, that would admit of greater enlargement, 
 
 1. That Mofes was univerrally owned as the law- 
 giver oflbe Jews. Tl.at people themfelvcs uni- 
 verfally believed tliis, and have in all ages paid the 
 utmoft veneration to his memory. Nor did any of 
 the moft ancient heathen writers pretend to deny, 
 there was fuch a perfon as Mofes, or qiieftion, 
 whether he gave laws to the jewifli nation. 
 
 2. The objeftor cannot give any account when, 
 or by whom, thishiRory, and tbefe facts related in 
 the five books we afcribe to Mofes, were forged. 
 He cannot tell us the name of this imaginary hifto- 
 rian that perfonatcd Mofes; tell us whenhelivcd, 
 nor produce any authentic vouchers of the thinfr 
 he fuppofes. So that in rcafon, the objetlion ought 
 to be looked upon a mere cavil, and fuch as might 
 be made againd any other book in the world. 
 
 3. It is moftabfurd to imagine thefe things fiiould 
 be the invention of later limes, or of any time. For, 
 
 1. The whole polity and government of the 
 Jews was founded upon their laws. Not only their 
 
 religion, but civil rites depended upon the.n, their 
 courts of juftice, their private privileges, their le- 
 veral propertie.% their inheritances, all depended 
 upon, and were regulated by the laws faid to be gi- 
 ven by the miniftry of Mofes. Now let any one 
 confider, whether it be poffible for any impoltor to 
 contrive a body of laws, and when he has done, im- 
 pofe them upon a whole nation, andperfuade them 
 to fubmit all their rights, claims and privileges, to 
 the decifion of thofe laws. He that fuppofes tliis in 
 the cafe of the Jews, fuppofes a thing altogether 
 lingular, and what never came to pa's in ariy other 
 nation in the world. 
 
 2. Many of their laws were of that nature, that 
 one cannot with the leall realbn, think they would 
 have received them, had they not b.^cn affared they 
 were divine. How burthcnkjmc a rite was that of 
 
D I S C O U R S E II. e.j 
 
 circumcifion? how codly and troublefomc their fa- 
 crifices, with all the numerous precepts about eatinjr, 
 unclcanncls, purgation, wafliijig and the like. Thefe 
 ihinjjjs made their law a yoke, as the apoitle calls it, 
 zahich they xuere not able to bear. Their weekly fah- 
 baih, was a very great conlinement and rellraint, 
 whicii they never would have come under upon the 
 motion of a private man, that enjoins luch things 
 without authority. And to add only one particular 
 more, their I'abbatical year I reckon a law of fuch 
 a nature, that it would never have beeji eflabiifiied 
 among them upon the credit of an impoltor. The 
 law in fliort was, that every leventh year their land 
 was to relL They were neither to fow their ground, 
 prune their vineyards, nor to gather any corn or 
 fruits that grew IpontaneouHy that year, Exod. xxiii. 
 lO, 11. This was a llatute that their lawgiver, who- 
 ever lie was, obliged thein to. The oblervation of 
 which would h.ave expofed them to the greatefl mi- 
 fcry and diftrels, without the fpecial interpohtion 
 and^blenlng of heaven for their relief. That they 
 might jullly apprehend this, is intimated. Lev. xxv. 
 20, 21, 22. And ifyejlialljayy what Jhall zoe eat the 
 JeverJh year ? behold we Jhall n^t fow nor gather in 
 our increafe. It follows byway of anfwer. Then 
 will I corii7nand my kltjjing upon you in the fixth year ^ 
 and itfiiall bring forth J ruit for three yearSy and ye 
 Jhalljow the eighth year and eat yet oj old fruit until 
 the ninth y car y until her fruits come inyefJiall eat of 
 the old /lore. Here was you fee, a law that cad them 
 entirely upon an extraordinary providence, for two 
 years. The fixth year was to alrord provihon for 
 three years. Now I afk any confiderate pcrfon, 
 whether he can reafonably fuppofe they would have 
 embraced fuch a law from an impoilor? or if they 
 had not thought it to be from heaven? I afk fur- 
 ther, if they did receive it, as it is cert?inthey did, 
 was this fecuritv piven them, of an exiraordinarv 
 
65 DISCOURSE II. 
 
 blefling the fixth year, made gocjd or not ? If nof, 
 that of itfelf would have difcovered the cheat. If 
 it was made good, it is a full evidence the law was 
 divine, 
 
 So that confidering the nature of thcfe laws, I 
 think it a demonftration, they could not be the 
 contrivance of any, but were given by Mofes, and 
 that by the fpecial appointment of heaven, as he 
 affirms. The rcafon is, they would not otherw'ife 
 ■have received them. They w'cre fo much againft 
 theireafeand their prefent intcreHs, had not God 
 made up all to them by a peculiar providence, they 
 had fo much of burden in them, that no lefs autho- 
 rity, than that by which Mofcs atled, and which 
 they knew he was invefted with, could have inforc- 
 ed them upon them. Their heathen neighbors 
 laughed at them as a fooliili people, for throwing 
 away a feventh part of their time ; becaufe they 
 kept the weekly fabbath, and would they have 
 yielded not only to this, but to a fabbatical year, 
 and to many other cumberfome obfervances, if they 
 had not had a full convi6lion of Mofes's commiffi- 
 on, and of the divine authority of their laws. 
 
 3. The methods taken to inflrutl the people, 
 both in the law from the firft promulgation of it, 
 and in matters of fa6t from the time that they hap- 
 pened ; were fuch as leaves no room for impofture. 
 They were all of them obliged to the molt careful 
 ftudy of the law, and to propagate the knowledge 
 of it in tbeir families : T/iefe zoords which I command 
 thee this day, (fays their legiflator) Jliall be in thine 
 hearty and thou /halt teach them diligently unto thy chil- 
 dren, and Jliall talk of them when thou Jittejl in thine 
 houfey when thou walkejl by the xo ay, when thou lie Jl 
 down, and when thou rifejl up. Add to that, every 
 feventh year, at the end of the year, the book of 
 the law was brought forth and read in the audience 
 of all the people, men, women, children, and Itran- 
 
DISCOURSE 11. 67 
 
 gcrs, DeiU. xxxi. 10. Tlu^ autograph or original 
 book of Mofcs, as lomc ihink, was then prodviccd 
 that the people niitriu hear their law recited in the 
 ■words in which Moles left it. 
 
 Now it mult be remembered, that this book con- 
 tained not only tlicir decalogue, their ordinances 
 of worlhip, facrifices and ceremonies, their appoint- 
 ments of felUvals, and the like ; but alfo the hidory 
 of God's providence towards tliem, the jud^^ments 
 he had wrought among them, and the deliverances 
 he had wrought for them. Thefe they often heard 
 read, iliefe they read themfelves, and were fo well 
 acquainted with, that Jofephus tells us, they knew 
 them as perfect as their own names. And this be- 
 ing the Itate of that people, of the main body of 
 them at leall, I would demand, could it be poHible 
 for any man after Mofes's time to invent fuch 
 a book, and perfuade people to receive it ? to in- 
 vent a narrative of fuch fa6ts, and prevail with a 
 "whole nation to own them as fads, though they 
 knew nothing of them, and though they could 
 not but know they were falfe ? 
 
 The books were in their hands, and in their 
 hearts, as you have heard. Now there mufl be a 
 time when thefe books were firft read. If it was a 
 long time after the fafts were done, could not the 
 people tell, whether they had ever heard of fuch 
 things before, as the plagues in Egypt, the dividing 
 the red fea, the delivering the law at mount Sinai, 
 and the miracles in the wildernefs ? and if they 
 knew all thefe things, the point is granted I am plead- 
 ing for, the book was wrote, when we fay it was 
 wrote, in Mofes's time, and when a great part of 
 the generation remained, that had feen the tranf- 
 actions there deicribed. If they knew them not, 
 how came they to receive a book that relates fuch 
 ftrangc things, and not only lo, but appeals to them- 
 
 K 
 
6S DISCOURSE II. 
 
 felves as knowing them. He that can fuppofe | 
 this, is ftrangcly prepofTefled in favor of infidelity, 
 and indeed prepared tg believe any thing, but the 
 Bibie. 
 
 Let me add, they had public memorials of many 
 of their greac events. To fay nothing of the names 
 of perfons, and places, which were given at the 
 time of this or that event, and defigned to perpet- 
 uate the memory of it ; fome of their feftivals were 
 of this nature. Their pafibver was a monument 
 raifed up to prefervethe m.emoryoi their deliverance 
 from Egypt, and of the flaying the firil-born there. 
 The feait of tabernacles was a memorial of their 
 dwelling in booths in the wildernefs. Aaron's rod, 
 the pot of manna, the golden cenfor, the brafen 
 ferpent ; thefe and the like were (landing records of 
 great and eminent providences towards that nation. 
 
 And two things I infer from them, viz. that as 
 they were monuments, public records of ancient 
 fa6ls expounded to the people and well underflood 
 by them, they could not be ignorant of thefe facls. 
 The feaft of the paifover was a conftant memorial 
 of what happened in Egypt, and whilft it was yearly 
 repeated among them, they could not forget thai 
 great falvation. And further, as thefe memorials 
 took rife, and v/ere inftituted immediately, upon 
 fuch events to which they refer, the hiflory of thefe 
 fafts could not be the forgery of after times. 
 
 And thus I have fafriciently proved, that Mofes's 
 hiilory was wrote at the time when the fatls they 
 relate are faid to be done, and that it could not be 
 an invention of a later date. You will excufe me 
 for infilling on fuch things. I am fenfible they 
 will be lefs acceptable to thofe, that never had 
 their thoughts employed about lubjefls of this na- 
 ture. But as I am perfuaded of their importance, 
 fo, I hope, in the progrefs of thefe difcourfes, to 
 make vou fenfible of their ufcfulnefs. 
 
D I S C O U R S E II. 69 
 
 Some may alk probably, tboiigh wc alltnv tlie 
 liiftory to Ix; as ancient as is dcfircd, bow doib it 
 aj)jHar tbat Moi'cs was tbc writer of it ? I anfwcr, 
 it was conftaiitly believed by the Jews tbemlelves: 
 other places of Scripture alcribe it to him ; it was 
 owned bv the moll ancient writers among the Pa- 
 ;'ans, at leaft be was owned by them as the Jewilli 
 lawgiver. As for thcobjc61ions of Spinoia, Hobbs, 
 and hither Simon, I apprehend itv/ould be thought 
 tedious, fhould I go about to conhder them dif- 
 tin6\ly. They all amount to little more than this, 
 tiiat fomc palfages in the Pentateuch could not be 
 written by Mofes ; and, I mult declare, I know 
 no inconvenience in allowing they might be inlert- 
 cd by fome after-Mriter ; as, for inftance, by Ezra; 
 though I am fatisfied mod of thofe they infill on, 
 may fairly be accounted for, without any fuch con- 
 ce-irioii. 
 
 I next proceed to confider the Nrw Tcjlamcnt. 
 And what I have here to affert and maintain is, 
 ♦hat the fadts there recorded were publicly done, 
 and the hillory wrote at the very time when it 
 might be known, whether they were done or not. 
 
 As to the firll of thefe, I think, I need not dif- 
 eourfc at laro:e upon that fubjett. The doftrinc, 
 the miracles of Chrilt and his apoftles were none 
 of them concealed ; but all things were tranfaclcd 
 :n the prefence of their enemies, and expofed to 
 th.cir view. Hence our Lord pleads in his own 
 defence before the high prieft, / fpake cpcnly to 
 ihe znjri'J, I ever taught in the Synagogue, and in the 
 tcniptc, -jjhtlicr the Jc7vs ahvays refurt ; andin fccrct 
 hav<t I laid nothing. And both t'le gofpcls, and 
 the hidory of the A61s, infor;n us of t!ie miracles 
 tiie apoilles v-roughtin the moll po])u!ous cities, at 
 lerui'alem, Samaria, Antioch, and otiicr places. 
 Jiow eminent an event was the cfiufion of the 
 Holy Choll upon the apoftles on the day of Fen- 
 
70 D I S C O U R S E II. 
 
 1 
 
 tecofl ; and how vifible and public the efFetls of 
 it. Theywere enabled to work miracles, and to 
 fpeak with all forts of tongues, which they did in 
 the prefencc of a multitude of people from all 
 parts of the world. At that great feftival, Jerufa- 
 lem was filled not only with the natives of judea, 
 but with the jews of the difperfion. They came 
 from the eail as far as Perfia and Media; from 
 the weft, as far as Rome and Lybia ; from the 
 fouih, as fiir as Arabia ; and from the north, as far 
 as Parihia, and many provinces of Afia the lefs. 
 Now in this convention, in the midft of fuch an 
 affembly, and in the moll public manner, the ap6f- 
 tles and preachers of Chriit gave a fpccimen of the 
 extraordinary power with which they were indued 
 from on high, and fpake ail kinds of languiiges 
 they had never learned : an ailonilhing thing ! at 
 ■^vhich the auditory were all amazed : Are net thefc 
 Gallikans ? lay they, and liovj hear 'coe every man 
 III our own tongue y ivherein we ivtrt horn ? 
 
 Further, as the fatls recorded in the New Tefta- 
 ment, were done in the face of the world, fo the hif- 
 tory was publiihed in that age, and whilll the wit- 
 neffes were alive. That it was thus early publiihed 
 is evident, iince it mentions ;he temple and nation 
 of the jews as Itill fubfifting : fo thai confequently, 
 it mufl be written before the cleflruCtion of jeruTa- 
 lem. The Acls of the Apoliles, were wrote by St. 
 Luke, foon after St. Paul's going to Rome, an ac- 
 count of wiiich he gives at the clofe of that hiitor-,'. 
 Now this was but about twenty years, after our 
 Lord's rcfurrettion. And you find he tiiere men- 
 tions his golpel, as wrote before that time. But I 
 need not Hand to prove what none of tiic enemies 
 of chrillianity dare take upon them to deny; liobhs 
 himfelf owns, that the writers of the New Teftamerit 
 lived all in Ids than an age after Chrilf 's afcenfion^ 
 knd had fecn our Lord, or been his dii'ciplcs. 
 
D I S C O U R S E II. 71 
 
 The p'jrpofc I bring this for, is, to (liew that the 
 hillory of the xVcw TciLiment, mult be unqucllion- 
 ablv true ; otherwifc, the writers of it would never 
 have publifhed it to the world, and in the midll of 
 their enemies of all Ibrts, when fo many thoafands 
 were living that could have detected the fallhood. 
 The books they wrote, were immediately diipcrfcd, 
 read in all chriftian affcmblics, as Jallin Mariyraf- 
 fures us. And the apoltles and lirlt preachers, wher- 
 ever they came, always infilted upon the great facts 
 of them, the de.'.th and refurrettion of Chrilt, and 
 the miracles that were wrought, God Jlill working with 
 i/inn^ confirming their words with Jigns folloiving. 
 To which may be added, that the next chriltians,* 
 in the age after Chrilt and his apoltle;^, ccnltantly 
 profcired an afl'urance of the fa6ts recorded in the 
 K'ew Te [lament. 
 
 Now I appeal to any reafonable pcrfon, whether 
 this looks like impolture, or whether iheie be any 
 inftance in the whole world, of an impoituie that 
 
 • 7"v next chrljllijits in th; ag3 after the apoftles. ] Remai k:;ble to 
 ihij parpolb, i; that of Qoad-.atus, ulioas iiai'ebius aliV.rei us, de- 
 d caied and prefen'.ei an apology for ilie c riliian religion to the 
 emperor Adrian, about the year 120: in which were tliefe word-, 
 'Il^e ^virks of our Savicur vjere tunuays coufpicuousyfcr they tvcre true. 
 Ihofe that ^ver: healed, ftich oi voere raifedjrcin the dead, did not only ap- 
 pear after they ^vere healed, and raifed, hut alfo --were aftcr-zvards feat 
 of all, and that not only •v.'hdji our fanjtoiir 'was con-verfant upon ecrth, 
 but alfj after he ^was gme s they continued aJi-ve a great luhile, tnfmiuh 
 that fnie of them furviued e-ven to cur times. ' Euiebius declares in the 
 fame place, that this bock of Qcad'atus was ex;ant among many 
 of the brethren in hi: time, and that he hinifelf had it, ilc^lef. 
 Hi.l. L. \\\ C.3. And we have anocher obfervable pailanfe to ihs 
 fame CiTcH; in the ej^illlc of lren:eus to Florin-is, \vhere that fiher, 
 who Sourifh-jd before theyear 170, fpeitcs of hi^ being wiih Poly- 
 carp in liij yoatii, wh^fe peribnand dl'courfej he perfeflly reni- 
 ennbered, tlie convdrfauon, he uied to iay, he had with St John, 
 and others, that had fecn the Lord : and what Fol)carp had receiv- 
 ed concerning our cav^our, hij doctrine and rniirxles, from thofc 
 uh> had been th3 eye-wicaeires, all exadly agreeing with the 
 fc.lptures. Lalcb. Hill. Ec:l. L. iii. 
 
72 D I S C O U R S E II. 
 
 comes up to it? Would the apofties have taken 
 this method, and have ex poled themfelves to 
 the contempt of mankind, had they not been con- 
 fcious of tlieir own intesritv, and affured that none 
 of their enemies could contradict what they fay ? 
 They report to the world that their mafter rofe again, 
 that the Jews fealed the fepulchre, that they craved 
 a watch of Pilate to guard it, that the guard run 
 away, and that the chief priefls, and others, hi- 
 red the foldiers to fay, while they fiept, his dif- 
 ciples came and ftole him away. They affirmed, 
 that a perfon born lame, and known to all the in- 
 habitants of Jerufalem, by begging daily at a gate 
 of the temple, was cured by Peter, only w ith invo- 
 cating the name of Jefus, AQ.s iii. 6. 
 
 Thefe and the like things, they report and write, 
 and you will confider, that they do not write in a 
 remote country and age, but at the very time when, 
 and in the very place where, the matters were tranf- 
 afted : which I think fo ftrong an argument of the 
 truth of their hiftory, that all the cavils. of infidelity 
 can never fliake it. 
 
 But perhaps fome may objeft, that in all this ar- 
 gument, we appeal to the hiflory iifelf, and are ta- 
 king that for granted, which is the queflion. We 
 fuppofe that there were fuch perfons as Mofcs, as 
 Chrift and the apoflles ; that they did fuch things, 
 and that theii hiftory was wrote at ftich times. But 
 this, faith the unbeliever, wants to be proved. I an- 
 fwcr, that it is certain thefe hiflorics are now in the 
 world, and I dare fay, the objetior will not pretend 
 they were wrote cither this or the lait ccntur)'. I 
 demand therefore, v. hen they were wrote? who 
 wrote them? who invented the ftorics of Mofcs and 
 Chrifl", and when they were invented. It is but rea- 
 fonable to expcft from them, that they fliould fix 
 upon fomething as certain, in oppofition to (he ac- 
 count we give ; which yet, i am coniidcnt, liiey 
 
DISCOURSE II. 73 
 
 Avill not pretend to ; and confequciuly, this ob- 
 jc-tiion mull pal"^ for a cavil- 
 However, I fhall more dire6lly confider it, and 
 remove the difficulty that it fecms to throw in our 
 way, which will bring me to the next head, viz. 
 That wcdo not depend purely on the authority of 
 the hillorians of the Bible, but have the chief fatts 
 confirmed by very ancient, and fome of them co- 
 temporary writers. Now this, as it fully anlwers the 
 objection I juft mentioned, fo it tends very much 
 to confirm the truth of the fcripture hiftory. But 
 as the fuhjecl is too copious to be brought into this 
 dilcourfe, and too important to be pafled over fu- 
 perficially, I ihzW take leave to refume it on ano- 
 ther occa(ion. At prefcnt, let me make a refle6lion 
 or two upon what has been faid. 
 
 1. If the Bible be true, as I am proving it is; 
 how weighty a:id important a thing is religion ? the 
 dottrincs and concerns of v/hich have been handed 
 down to us in the way mentioned there, by fuch a 
 train of wonderful providences, fuch furprifing mi- 
 racles, fuch labors and fufferings of holy men ; 
 and which eclipfes all the refl, of the Son of God 
 himfclf. The Bible gives that account of thefe 
 thing'^, and makes all lublervient to the great ends 
 of religion : that one cannot but infer, it muft be 
 the molt important thing in the world. The inter- 
 eft of the church, divine worihip, God's covenant 
 and promiles, his favor and eternal life, &c. Thcfc 
 muft certainly be the moft momentous aftairs. 
 They muft be fo if the Bible be true; otherwifc, 
 they had never been fo much the care of heaven, 
 had never employed the council of God fo much 
 as they have, if we may believe the Bible. 
 
 2. If the Bible be true, it deferves our moft di- 
 ligent and ferious ftudy, its fubjeft is fo great, its 
 tendency fo divine, and we have fo mighty an in- 
 tereft in the difcoveries it makes, and encourage- 
 
74 D I S C O U R S E IL 
 
 ments it propofes, that to ncglcQ; it, muil argue 
 great ftapidity. And indeed, it is to revive and 
 increafe our veneration for the Bible^ and to affifi. 
 you in underftanding and improving ir, that I have 
 undertaken thefe difcourfes, and the cxercifes that 
 may follow. Did we believe the Bible more, con- 
 verfe with it, and ftudy it more, it would tend to 
 give us a diflaile of many of thofe little things that 
 fill our time and thoughts. Nor do I ever expecl 
 to fee religion recover its luftre, till the Bible re- 
 covers its reputation among us, I do not mean, 
 only refcued from the contempt of fuch low tri- 
 flers as prefer a play book to it ; but from the ne- 
 gle6l and carelelfnefs with which mofl; chriftians 
 treat it. Were our tempers and frame^ right, we 
 fhould only divert and turn afide to the things of 
 this world, when, and fo far as the neceffity of our 
 affairs, and duties of our places obliged us. But 
 the ftudy of the Bible, and theprafclice of the great 
 things it direfts to, would be the main bufincls to 
 which our minds ftood bent. And happy will it 
 be for us, if we find a ftrong and prevailing biasl 
 this way ! I have good authority for it, when 1 fay, 
 Blejfed is the man whofe delight is in the law of the 
 Lordy and therdn doth meditate day and night. 
 
DISCOURSE III. 
 
 The i'huth an'd credibility of the 
 Scripture. 
 
 Tim. iii. 16. 
 
 All Scripture is given by iiifpi-ration of God, and is 
 pro jit able for doBrine, for reproof , for correction, 
 for injlruilion in rigliteoufnfs. 
 
 I AM endeavoring to prove the Bible is true, 
 and particularly, that it is of equal credit with 
 any other hiftory in the world. To v/hich purpofe 
 I have fliewn, 
 
 I. That the perfons who wrote it, had fufficient 
 opportunities of knowing the things thev publiflied. 
 
 II. That they were perfons of integrity, who, as 
 they were not deceived themfelves, would not de- 
 ceive others. 
 
 III. That they wrote at the time when the fafts 
 they relate, are faid to be done, and might be 
 known to be done. I now add, 
 
 IV. The account the writers of the Bible give 
 of things. The particulars of their hiftory is con- 
 firmed by co-temporary, or at leaft, very ancient 
 writers, that had an opportunity of knowing tiie 
 fcids publifhed there, and could not be fuppofed 
 to be biaffed in favor of thofe that publifhed them. 
 
 What can one expccl more in an hiltorian, thaa 
 that he knows his fubjetl, whether the things he 
 publifhes be true or falfe ; that he be a perlon o£ 
 
 L 
 
76 DISCOURSE III. 
 
 unblemifhed honefty ; that he writes at the very 
 time of a6tion, and when the things he relates were 
 done ; and that perfons of the fame age, who have 
 an opportunity alfo of knowing the fame things, do 
 not deny, but confirm his account. If thefe cha- 
 rafters be not fufficient to make an ancient hiftori- 
 an authentic, there is none in the world to be de- 
 pended on. Now the writers of the Bible have 
 them all in a degree above any others. I have 
 proved this with reference to the three former par- 
 ticulars, and am now to do it in relation to the lait. 
 As to the firft part of the-Bible, the hiftory of 
 Mofes, there may feem a defe6l and want of vouch- 
 ers. And it mull be granted, we cannot find co- 
 temporary writers to confirm Mofes's hiftory. The 
 reafon is, there are no fuch, Mofes being the moll 
 ancient hifcorianin the world. And yet fomething 
 we have to alledge in confirm.ation of the facred 
 hiftory, and indeed as much as can reafonably be 
 expected, in the firft ages of the world. Now this 
 being a point of great nicety, and yet of great ne- 
 ceffity in the prefent argument, allow me to mak^ 
 a few obfervations ; in which, 1 fhall not only let 
 you fee what footfteps we have of Mofes's hiftory 
 among the moft ancient writers, but alfo why we 
 have no more, nor more early vouchers among 
 them. And, 
 
 1. Let me obferve that the facred hiftory, that 
 of Mofes, is properly the hiftory of the church. 
 After the difperfion of the fons of Noah, when the 
 world was relapfed into idolatry, God was pleafed 
 to fmgle out Abraham and ereO; a church in his 
 family, to give them a covenant of peculiarity, 
 diftinguiftiing them by many fpecial favors and 
 ^rivilege>\ Thus he tells them. Dent, xiv, 2. Thcu 
 art an holy people unto the Lord thy God ; and the. 
 Lord hath chojen thee to he a peculiar people unto 
 hnnjelfy above all the nations thai are upon the earth. 
 
DISCOURSE III. 
 
 77 
 
 They were a fcparate peculiar people, had peculiar 
 laws; he /hewed his word unto Jacob, his flatutes and 
 judgments unto Ifrael. He hath not acalt fo with any 
 Jiation ; and asjor His judgments they have not known 
 iheniy Pfal. cxlvii. 19, 20. The apoftle takes no- 
 tice of this, Ro7n. ix. 4. To than pertdinc'th the adop- 
 tion, and the glory, and the covenants, and the giving 
 of the law, and the Jervice of God, and the promijes. 
 God was pleaied to iiiclofe and incorporate this 
 people, for the fpecial purpofcs of religion, to let 
 them apart for himfelf; among them was his taber- 
 nacle and fliechinah, the feat of his worfhip, hi-s 
 fpecicd prcfence, the difplays of his grace, and thea- 
 tre of his wonderful works. Now it mull be con- 
 fidered, that the hiflory of the Old Teftament, par- 
 ticularly of Mofes, is an hiftory of fa6ls that more 
 cfpecially concerned this people ; of revelations 
 made to them, and of things done among them and 
 for them, that is, of things done within the inclo- 
 furc. 
 
 2. The circumftances of the reft of the world 
 were fuch, that no very authentic memoirs, no par- 
 ticular hillory, efpecially of the affairs of this peo- 
 ple, could be expected from them. They were left 
 out of the pale of the church, and could have but 
 a very imperfccl knowledge of what was tranfaCled 
 within it. It was the pofterity of Abraham, the 
 children of his grandfon Jacob, that went down into 
 Eg}pt and fojourned there, they and their defcen- 
 dants for fome hundreds of years ; who were the 
 perfons that faw the miracles in Egypt, and at the 
 red (ca. Thefe were they that received the law at 
 Sinai, and were entertained with that furpriling 
 fccne of wondvirs in the wildernefs, for forty years. 
 The reft of the nations as they bore no part in thefe 
 things, fo all the knowledge they could havcofthera 
 mult be by dillant reports. They never law Moles 
 by his rod turn the waters of Egypt into blood. 
 
78 D I S C O U R S^ E III. 
 
 and afterwards divide tlie red fea, never faw the 
 flaming mount, on which the divine law Avas dcli- 
 vered ; the myllerious cloud that defcended, and 
 condufted God's people for fo long a time. All 
 thefe ftrange phoenomena were among the I fra el- 
 ites, and part of that glory and diftinftion God put 
 upon his peculiar people. 
 
 And befides, it mult be confidered, that the na- 
 tions of the world were involved in grofs ignorance, 
 over-run with idolatry, and funk into barbarilm. 
 Upon the confufion of tongues at Babel, and the 
 defeat of that impious attempt thereby ; the know- 
 ledge of God, and of the true religion, began to 
 decline in the world, and in a few generations was 
 very much loft, I cannot better reprefent this, than 
 in the words of a learired man. * •* The Ions of 
 ** Noah, after their leveral difperfions and planta- 
 *' tions of fcveral countries, did gradually dcgene- 
 *' rate into ignorance and barbarity ; for upon their 
 ** firft fettling into any country, they found it em- 
 " ployment enough to cultivate the land, and pro- 
 *' vide themfelvcs habitations and food" He adds, 
 *' They were often put to remove from one place to 
 " another, which Thucydides fpeaks of as the cafe 
 " of the ancient Grecians, and it was a great while 
 ** before they came to embody in towns and cities, 
 ** and from thence to fpread themfelves into pro- 
 ** vinces, and to fettle the bounds oftheir territories. 
 
 This bein^ the ftate ofmoft nations in the firft. 
 ages after their plantation, there was no likelihood 
 of any great improvement in knowledge; fo far 
 from it, that there would probably be a great decay 
 of that knowledge, which had been conveyed down 
 to them; their neceffities keeping (hem in conti- 
 nual employment. It was a confiderable time before 
 they were fettled under regular and formed govcrn- 
 
 "* SttlUng fleet Originae Sacrse. p. Ii. 
 
D I S C O U R S P: III. 
 
 79 
 
 fncnts : and till tlicji, they h?d no opportunities to 
 purlue arts and Icicnces, or write hidory. And 
 that this was the calc i> pait qutllion, with rcfpeft 
 to mod of ihcm, they had lo lar \oil knowledge of 
 themfelves, and their anceitors, that they could 
 give no tolerable account of their own original, but 
 generally thought ihcmielves tohavc fpruiig out of 
 tile earth, where they inhabited. From which opi- 
 nion, Thucydidcs tells us, the Athenians ufed to 
 wear their golden grafshoppers. 
 
 There were two other caufes, befides what I liave 
 jufl mentioned, of the ignorance, and particularly 
 of the defect of records and hifiory, among the 
 heathens, namely, the want of ncccHary means and 
 helps to preferve the memory of things. The Gre- 
 cians, that moft of all others glory in their antiquity, 
 liad not the ufc of letters till Cadmus * taught them 
 the lame ; who, carry his antiquity the higheft, was 
 but co-temporary with jofhua, and many think him 
 only co-temporary with Samuel. And as they 
 wanted means, fo a!fo an inclination to luch work. 
 
 * Had not the ufe cf Utters till Cadmus.] Some learned men 
 jnJeeJ have imagined iheGieek^. had ihe knowledge and ufc of 
 leCiC's befo,e hii lime, ha', ing learned them frc.n Cecrops the 
 fir'l king of Athens, \ViioIed:i colony our of Egypt, where learning 
 and letters had long fiouri(!;ed, fxed in Greece, built that ci:y, 
 and taaght the ufe cf letters to that people. Lut this conjeclure, 
 h:)\v probable foever it may appear, is not fuppoited by lo many 
 and good arguments, as the opinion of thofe, v/ho make Cadmus 
 the firfi author of the Greek letters. It i^ very certain if Cecrops 
 dd introduce any, there are no monuments of his chaiaccers re- 
 maining, nor \v£:e they kno .vn to the moic anci;nt writers cf that 
 jiation, wiiofe works are come down to us. The oldell v,e have 
 any memcirs of being thofc taught by Cadmus, and hii, followers, 
 that feem at Hril to ha\e been the fame wi'.h the Phxnician, as 
 i-jercdjius lelif.cs they were, and as may be cncludrd from the 
 moit ancient Greek inxriptions, that we have copies of, particu- 
 larly the biga;an; given us by Dr. Chifhul j v/hence it is caf/ to 
 observe a very great aifinity between the old Greek letters, and 
 iho e no-.'.' calieJ iamariutn, thought by many to have been oiigi- 
 nally th; ilcb e v and Phxr.lcian charaficrs. 
 
8o DISCOURSE III. 
 
 They had not learning fuffi'clent, to record things 
 Concerning themfelves, much lefs any inclination 
 to intereft themfelves in the affairs of other nations. 
 The great events of the Bible were done among 
 another fort of people ; as thofe barbarians knew 
 little of them, fo they had little zeal about them. 
 
 Add to this, as what may re^fonably be fuppofed, 
 that after God had confounded their languat^e at 
 cBabel, and fcattered them abroad upon the 'face of 
 the earth ; he in a great meafure took his holy fpi~ 
 rit from them. And as they had not the fpecial re- 
 velation from heaven, tha-t the family of Abraham 
 enjoyed, nor that intercourfe with God ; they gra- 
 dually fell into a forgetfuhiefs of him ; loft the 
 knowledge of the true God, fet up idolatry, aaid 
 run into thofe horrid fuperftitions, that in procefs 
 of time, were the difgrace and reproach of human 
 nature. 
 
 Now that a people in tbefe circumftances ; thus 
 abandoned of God, a people fdling in darknefsy and 
 in the regions of the Jhadow of death ;, deiiitute of 
 arts and fcieuces, in a great degree, and for a long 
 time of letters; that knew little of their own affairs, 
 had few or no memorials of their anceftors ; and 
 fcldom extended their view beyond their own times 
 and concerns ; that thefe fliould not be hiftorians, 
 and efpecially hiftorians of the church is no wonder. 
 
 3. As there are no hiftories among che^i, but 
 what fall much below the time of Moles, fo when 
 they began to write the hillory of their refpectivc 
 nations, and of others, they mix it with fables to 
 that degree, that little dcpendance can be had on 
 the accounts they give. 
 
 Thucidides owns, they have no records of Greece 
 before the Peloponnelian war. All that he could 
 difcover in the ancient ilate of that country, was 
 a great deal of confufion, as he tells ns, unquiet 
 ftations, frequent removals, continual piracies, and 
 
DISCOURSE III. 81 
 
 no fettled form of government. So that before that 
 period, according to this writer, who is juftly cele- 
 brated as the moll nnpartial of all the greek hifto- 
 rians, there was nothing certain among them, but 
 all w^as mere chaos and confufion. Indeed, the 
 Phoenician hiftory by Sanconiatho, is acknowledged 
 to be of more antiquity.* And yet his greateft ad- 
 vocate. Porphyry, is forced to grant he was younger 
 than Mofes ; liochart makes him co-temporary 
 ■with Gideon ; though others think him much later. 
 I hinted, as their hiitories are of \eh antiquity 
 than the facred hiftory, fo they are very much dif- 
 guifed with fables. This might be fliewn at large, 
 was it proper here to ftand upon it. They found 
 themfelves at a lofs for materials for true hiflorv. 
 wanting ancient monuments, and therefore madei 
 ufe of inventions to fupply the defeft. Hence th& 
 famous diRinBion by Varo,of time into unknown, 
 fabulous, and hiftorical; accounting all time, either 
 abfolutely unknown, or fabulous, till the firlt 
 Olympiad, which v.'as when the world was three 
 
 * The Phccnician hiftory by Sanchoniatho is acknowledged to 
 be of more antiquity.] It is fo by the generality of. learned men, 
 as to lay nothing of Eufebius and oihers anciently, by Grotious, 
 Bochart, Stilling fleet, Cumbariand, and many more among, the 
 moderns : not to mention Kircher, who pretended h€ had feerv 
 Sancaoniatho's origin?.! hiltory ; bat there are feveral others, both 
 of the lad and the prefent age, who have called it into queftion, 
 and e/en rejedcd it as fpurious. That great antiquary Mr- Dod- 
 weJl oilered divers arguments to prove it to be fo, and to fhevv it 
 was 2. forgery, if not of Porphyry him-felf, yet of Philo Biblios the 
 tranilator ; and an ingenious writer has of late expreffed his fuf-, 
 picioru concerning the genuinenefs and antiquity thereof, in Tome 
 diTertations publilhed in the preient .ilate of the republic of letters, 
 \vi:h a view of confuting bishop Cumberland's fyftem of mythcl- 
 cgy in his learned treatife upon Sanchoniatho's Pha;nician hiftory, 
 in order to defend and eftablifh the chronology of the incompara- 
 ble Sir Ifaac Newton. However, without entering into that dif-, 
 pute, and admitting the book underconfideratian to be genuine, 
 and as old as it can be fuppofed to be, there are feveral things 
 therein that are a furpriiing con/irmation of the Mofaic hiflory. 
 
82 DISCOURSE IIL 
 
 thoufand years old. If it be alked, what purpofd 
 thislerves? I anfwer, it affords a fatisfa6lory reafon 
 why we fhould not expeft the records of the Bible 
 among heathen hiftorians. * You fee they were out 
 of the church, that Gofhen of the world, the land 
 of light, and fpot where God difplayed himfelf in 
 the wonders of his providence. They can give no 
 tolerable account of themfelves, their own original 
 and affairs, for want of fufficient authentic records. 
 And we need not think it ftrange that they fay fo 
 little of a people feparated from them, and con- 
 fined within fuch an inclofure as the Jev/s were. 
 
 And then, what has been faid may alfo ferve to 
 promote our veneration for the Bible. We had 
 known little of the origin of the world, the maker 
 of it, or of thofe glorious a8:s of providence on 
 which our religion is founded; had it not been for 
 Mofes's hillory. So that however our modern 
 deifts defpife the Bible, and infult Mofes, as they 
 fometimes do with an impious freedom, they are 
 
 * It is no wonder we find fo little in heathen authors concern- 
 ing, the Jews, their religion and affairs. As for the Romans their 
 writers arc comparatively of a late date. And for the Greeks they. 
 were not only very ignorant in antiquity, but fo full of themlelves 
 as to dafpife all other people, and efteem them barbarians ; not 
 excepting even the Romans, whom they appear to have known 
 little of, till they v, ere brought into fubjeftion to them. Add to 
 this, that it feems highly probable, if noi; certain, that many of 
 tiheir authors defignedly omitted fpeaklng of the Jews, and their 
 concerns, oat of envy and hatred to them as Jefephus obferves, 
 and indeed proves by a remarkable inllance. Befides, it is not 
 to be doubted, but fereral of their work: are now loft, whe^ ein ws 
 might have met with accounts of that nation that v.ould have 
 confirmed the facred hiftory. This we know to be actually the 
 cafe with Hecatsus's book relating to the Jews, and we may be 
 fure it is {o in regard of many other Gvesk authors. Thorph 
 afcer all, there are not a fsw of the old .heathen writers, v hofe 
 works are come down to our hands, that inake mention of them, 
 and fome particulars of their affairs agrecibly to the facred rec /rds, 
 as Herodotus, Strabo, Diodorus Siculus, Trogus, Pompcius, and 
 others. 
 
DISCOURSE IIL 83 
 
 beholden to the facrcd ^\'ritings for all that is valu- 
 able ill their knowledge oF ancient things ; the 
 creation of the world, the fall of man, God's pur- 
 ])ofe of gr.Ke towards fallen mankind, the mani- 
 feftation of his power and providence in the govern- 
 ment of the world for Ibme thoufands of years ; 
 the knowledge of thcfe things we derive from the 
 ]>ible, and entirely depend on divine revelation for* 
 The mod ancient profane hidorians here give but 
 very little l'atisfa6lion ,- they do not begin foon 
 enoui^h, th^ir difcourle is dark, obfcure, broken, 
 and dilguiled ; the reaion of v;hich has been fuffi- 
 ciently intimated. So that not only our faith, as 
 chrillians, is eftabliflied, but our curiofity, as men, 
 gratified by the Bible. But, 
 
 4. Notwithftanding the great difadvantages the 
 heathens lay under, and the manifeft defefts of 
 their hiftories ; it may reafonably be expected, that 
 there fliould be preferved among them fome me- 
 mory of the great events recorded in the Bible. I 
 ground this chicQy upon a facl, which with me ad- 
 mits of nodifpute, t;zz. That all mankind proceed- 
 ed from the fame (lock, and had originally the fame 
 parents. What cavils are advanced againft this, 
 I (hall not at prefent take notice of ; nor can I 
 find the lead weight in any of them. The Scrip- 
 ture is fo plain in this matter, that I apprehend 
 none can make a queftion of it that believes the 
 facred writings. The apoftle tells us Adam was 
 the firft man. And our Lord, fpeaking of Adam 
 and Eve, fays, that at the beginning of the creation 
 God made them male and female. And the apoftle 
 more direftly to our puipofe, God hath made rf one 
 blood all nations of men, to dwell on the face of the 
 earth ; fome Greek copies followed herein by the 
 Arabic, vulgar Latin, and others, read " of one," 
 that is, of one man, leaving out •* blood ;" but 
 tiiere is no need of the criticifm ; blood fignifies, 
 
 M 
 
84 DISCOURSE III. 
 
 as is common in the bed Greek authors, the ftock 
 out of" which mankind fprings. Add to this, that 
 Adam exprefsly calls his wife, the mother of all 
 living, making that the reafon of her name Eve. 
 So that 1 need not call this a poftulatum, and de- 
 fire it may be granted by thofe that receive the 
 Bible : It is a certain truth, fully revealed there, 
 that from this pair, Adam and Eve, all mankind 
 derived, and the whole world was peopled. 
 
 I am only to obferve further, that after the def- 
 truftion of the world by the deluge, Noah and his 
 fons were the heads and parents of a new world. 
 For this,, at prefcnt, I appeal to the Scriptures; you 
 liave it in exprefs words, Gen. x. 32. after an ac- 
 count of the ciefcendants from Japhet, Elam, and 
 Shem, it is added, /Af/i aj-e the Jamiliei of the fons 
 of Noah, afttr thar generations^ intheir nationSy and 
 by thefe ivere the nations divided in the earth after the 
 flood. 
 
 Now to apply this to my prefent purpofe, fmcc 
 all mankind had a common original , firft, from 
 Adam, and then from Noah and his fons, it ismoft 
 reafonable to think they fliould have among them 
 fome memory of the chief fafts in the Mofaic hif- 
 tory, that were of common concernment; as the 
 creation of the world, with the manner of it ; the 
 name of the firfl man, the firfl inftitutions or ordi- 
 nances of religious worfhip, the general flood, and 
 the like. It is not accountable that all thefe things 
 fhould be utterly loft, and no footfleps of them 
 continue in the heathen nations, fmce they had the 
 fame originaU So that what remains here to be 
 done, is to enquire, what traditions we find of the 
 facred hillory among the heathen writers. Your 
 atterition I know would not accompany me, fliould 
 I enlarge upon this head : and therefore, though I 
 have taken fome pains to collect what I can meet 
 with relating to the fubject, and which I am fenfi- 
 
DISCOURSE III. 85 
 
 ble is of ufe for confirming our belief of the Bible. 
 
 o 
 I Iliall pafs it over with fomc Ihort and general hints. 
 
 Let me obferve, that the moll ancient and cele- 
 brated hiftorian among the pagans, Sanchoniatho, 
 has a great many indances of the fcripturc hiftory, 
 and of the (lories related by Moles: as concerning 
 the creation, the original of idolatry, tlie invention 
 of arts, the foundation of cities, the calling of Abra- 
 ham, and the like; in fo much, that Porphyry, an 
 ancient philolopher and a great enemy to chrilti- 
 anity, endeavors toellablifli the credit of his hifto- 
 ry, from its agreement with that of Mofes. 
 
 I mull not defcend to particulars, and trace all 
 the pafTages that occur to our purpofe. The fullefl 
 account that is given, by any one author, is in that 
 Icarnedbook o^Gvoiwis^Of the truih oj the chrijlian 
 religion^ an abridgment of which I fliall offer, as I 
 find it prepared to my hands by an ingenious wri- 
 ter. * " The manner of the formation of the earth 
 ** out of a chaos is mentioned by the ancient Phas- 
 *' nician, Egyptian, Indian and Greek authors: the 
 " name of Adam and Eve by Sanchoniatho and 
 " others : the longevity of the antedeluvians by 
 " Berofus, Manctho, &c. The ark of Noah by Be- 
 *' rofus : many particulars of the [Jood by Ovid and 
 "others. The family of Noah, and two of every 
 " kind of animals, entering into the ark with him, 
 " are mentioned by Lucan, as a tradition of the 
 ** ancient Grecians: the dove which Noah fent out 
 " of the ark, by Abydenus : the burning of Sodom 
 " by Diodorus Siculus, Strabo, Tacitus and others. 
 *' Several particulars of the hidory of Abraham, 
 *' and the reft of the patriarchs, by Berofus and ma- 
 " ny more. Many particulars of Mofes's life, by 
 " Bcnjius and others. The eminent piety of the 
 ** moll ancient jev.'s, by Strabo and Jultin. Divers 
 
 * Dr. Clark's evidence of natural and reveaW religion, p. 259 
 
86 DISCOURSE III. 
 
 " aftions of David and Solomon in the Phoenician 
 " annal?. Some of the aBionsof Elijah by Menan- 
 ** der, and confefled by Julian himielf. Thehiftory 
 " of Jonah under the name of Hercules, by Lyco- 
 ^' phron and ^Eneus Gazaeus; and the billory of 
 " the following times byamultitude of authors." * 
 To this I might lubjoin, that a great deal of fcrip- 
 ture hidory was diiguiicd in the heathen miihology, 
 as the names of God, Jehovah, Elohim, and the 
 like; the names of Adam and others of the patri- 
 archs, the name of Noah under that of Saturn; 
 
 * It would be eafy to add a great many other part'c. lars to 
 thefe ; as, the, attempt to beild the lower cf Babel wa^ nut only 
 fungby ihe poe-s. bat lecordedby Berolus, Abydenus, Euj^clemus 
 and oiliers. The confaiicn ^nd di. ii'u n cflangiages upcn that 
 cccafion was gene ally appiei ended and ackn^v^ledced by the 
 heathens, who owned that ongin.illy the.e was but one language 
 in ihe world, as )o!erhus, Eulebius, and it. Cy:il infoims us fiom 
 Abydenus, and o.her cf their wrilers. Many thingb cfncdning 
 Jofeph, his character, c:-ndu(5l and management in Egypt arc 
 rr.enrioncd by Ju'lin. Se\eial particulars lela ing to the Jiraelites 
 cf old occur in their authors ; as their going into Egypt, and 
 theii coming out cf it again,, atieiled by IVIaneiho, Lerofus, Strabo, 
 Juitin, and Others ; the dividing the red iea for a paiTage to thcnr, 
 hy Artapanas, and Dicdoras ticvlus ; their tra^eUing in thede- 
 iarts cf Arabia and coming to m.ount £inai by juliin ; their being 
 fed wiih manna in the w Idemels by Artaranr.s, who lays, they 
 lived there upon a certa n Inow which God r;;ined f.cm heaven. 
 As to Mofes himielf, his ftory is wiinefled to, and lecorded by 
 Egyptian, Phoenician, Chaldaan and Giecian wriiers. Eeiide?, 
 •R'hat is aneruards taken notice of by the auiKor, tl e:e is a parti- 
 cular and jcmaikable account of him gi'> en by Artapanus and Nu- 
 menius, as of his being taken out cf the wa^ei; b' ought up at court, 
 working miracles, and be'ng oppofed bef -le the king by certain 
 magicians, called jannes and Jambres, v, ho attempted to do the 
 like, &c. Theie are divers other fa6}s related in the Old Tellament 
 the meinory whereof ieem.s to have been Drefer\ ed among the hea- 
 thens, and which were probably referred to in their f„bles, as the 
 ftory cfjephtha's daugh'er under the name of Iphigena; Abra- 
 ham's attempt to 'acril.ce ifarx his only fen by Sarah, in the fable 
 of Saturn's faciif cing his only fen Jeci'd, whom he had by the 
 nymph Anobret, and the like. But the'e a;e fufiicient for a (^e- 
 t-imrn, and may ferve to atteft the Huih cf .he Scr pture-hiflory. 
 
DISCOURSE III. 87 
 
 Bochart fliews no Icfs than fourteen inftanccs of a 
 parallel between the one and the other. The flood 
 of Noah, as it could not cfcape them, nor the me- 
 mory of it be loft, upon the principles I have men- 
 tioned, io it is taken notice of by many of them, 
 and generally under the name of DencalionSy * 
 with iiich particular circumilances, as (hew their 
 account muil be borrowed from fcripture ; or if 
 it depends upon traditions prcfcrved among them, 
 that very much confirms the fcripture ftory. 
 Change the name of Deucalion for Noah, and Lu- 
 cian's rcprtfentation of this matter is almolt paral- 
 lel to that of Mofes; he tells you the firft genera- 
 tion of men were dedroycd, and Deucalion was the 
 progenitor of a fecond generation : he afcribes 
 their dcftrutticn to their wickednefs, and makes 
 the means of it to be a flood of water ; that Deu- 
 calion and his family only were faved, and that in 
 
 * Berouis the Childxan hiiloiian, Abydenus and Alexander 
 Pt'Kheiilor dexribe it under ihe name cf Xi'^athrus's £ocd, and 
 jr.ention a gic-at mafty paiticulars conconing it, that have a 
 furprilmg co-incidence with the account gi< en by JX^o.'cs. A*, 
 that he was forewarned of it befoiehand, was directed to build 
 a fort cf a fnip for the preiervation of h'.mfclf and his kindred, 
 eight perfcns in all, to take provifion wi;h him for their fiibfili-- 
 ence, together \vr.h beafts and fowls ; that accordingly he did 
 fo, and when the flood abated Tent out feme birds w hich returned, 
 to the fhip twice but the third time came back no more, vheeby 
 he underi-ecd that the earth began to appear, upon which taking 
 oft the cover he found the Itiip relied upon a mountain, and after 
 fome time he went out and offered fscrifices. And no doubt 
 Ogygcs ficod fpcken of by other ancient writers, was only a 
 corrupt tradi:i„nof the fame event, that cf Ncah. Lucian fay?, 
 that ail cieatures went into the ark by couple'?. Plutarch men.i- 
 cns the very time when Noah (under the name cf Dci-calion) en- 
 tered in'.o the aik, and of his fendmg fonh the dove to difcover 
 the Rale cf -.he waters, whciherthey were dccreafed or no: and 
 he adds, tiiat it returned into the ark again. Indeed '.hcjc was 
 hardly any nation that had not fome notion remaining cf the 
 deluge, if Mart nius m.ay be credited, there is a tradition cf it 
 among tLe Ch nefe, and ve are even told, that the Americans cf 
 PcrUj Mc.ico. oc h.Tie fcill u'lelike traJi':ion among ^hem. 
 
M DISCOURSE III. 
 
 •a great ch eft, into which he came with his children, 
 and with feveral animals ; and that the deluge of 
 water funk into a great hiatus, or gap in the earth. 
 Thefe, and a great many more particulars of fcrip- 
 ture hiftory, are commemorated among them, 
 though changed and mangled in their fables. But 
 any one, that has the Bible in his hands, may trace 
 them in the flories they tell, 
 
 I will only hint at two things more here, namely, 
 that Moles was univerfaliy owned among them, and 
 celebrated as a lav;giver. Longinus mentions him 
 as no ordinary man. Strabo Ipeaks of him with 
 great commendation, and Diodorus Siculus places 
 him among the chief lawgivers, Trogus Pompeius 
 takes notice of his beauty and wifdom, agreeably 
 to the charafter Stephen gives of him in A8:s vii. 
 Farther, they had among them a great many religi- 
 ous rites^ which I think is evident, they derived 
 from the Jews; as circumcifion, fo famous among 
 the Iflimaelites in Arabia. So their weekly fabbath, 
 new moons, and above all, the confta'nt cuftom of 
 Sacrificing. Thefe things were notorious among the 
 heathen nations, and I look upon them as fo many 
 footfteps of the original laws given to the patriarchs 
 and Jews, and atteltations to the facred hiftory. 
 
 And from the whole, without further reafoning, 
 I think I may infer with good evidence, that the 
 'hiftory of Mofes is true. That they fpeak of them 
 To fully as they do, and that there is fuch a general 
 concurrence and agreement among them upon the 
 main heads of the facred hiftory, I think can never 
 be accounted for, but upon fuppofition that the hif- 
 tory is genuine and authentic. Whence fhould all 
 ihe -world have thefe notions of a chaos, of a crea- 
 tion out of it, of the flood, of Abraham and the pa- 
 triarchs, of Jewifh rites'^ and whence Ihould they 
 . lake up the pra6tice of facrificing, which univer-- 
 fally obtained among them, had not Cod appointed 
 
DISCOURSE III. 89. 
 
 it, and had it not come to them from the patriarchs 
 and Jews? That the rcafon of mankind Ihould 
 agree in fucli a rite of worlhip for appealing God, 
 aiid recommending thcmiclves to his favor, \i> not 
 imaginable. For how flioiild they conclude, that the 
 deity would be pleafed with the dcftru6lion and 
 blood of any of his creatures. So that I think 
 their opinions and lentiments, the fcattered frag- 
 ments of the facred hiitory, that occur in the pagan 
 writers, and their religious obfervanccs, are loltrong 
 a teftimony to the hillory of iMofes, that no reafon- 
 ahle man canqueltion it, unlel'sat the fame time he 
 will cjueftion all hiitory, and deftroy all the monu- 
 inenrs of ancient fatts, both facred and profane. 
 
 If any afk, whence had the gentiles their account 
 of thefe things? I anfwer, in fhort, fome of them 
 might be had by tradition from the ancient patri- 
 archs, from Noah and his ions. Several things they 
 might learn from the Ifraelites during their flay in 
 Eg)^t. And they might get intelligence of fome 
 other particulars from the Jews themfelves, after 
 their fettlement in Canaan, and from their facred 
 Scriptures, * as might be made appear highly pro- 
 bable, but that I mull not enlarge upon thefe things. 
 
 * TJie heathens may reafonably be fuppofed to have had their 
 kno'.vled^fcof theie matters fome or all of the ways here hinted at. 
 For mankind defcending from one common father Noah, who we 
 may be fure carefully inllrufted all his children in the hiftory of 
 the world, the creation, fall, deluge, &c. It is by no means likely, 
 tint the more remarkable pairages concerning thefe great events 
 fliould foon be totally forgotten among any of his pofterity. 
 Certainly they would be handed down from age to age, and fome 
 kind of tradition be preferved of them a confiderable while, 
 though indeed it is natural to imagine, it would by degrees be fo 
 broken and altered, as exceedingly to difguife the truth. Befides» 
 om cannot but conclude, that during the long refidence of the If- 
 raelitci in Egypt they would communicate many things to the 
 Egyptians, and others, who frequently correfpondcd with them. 
 Without queftion Jofeph, and other good men, would improve 
 the opportunity they had of fpreading the knowledge of thofe 
 
Qo DISCOURSE III. 
 
 I muft yet beg your patience vhilll I touch the 
 other part of the hiftory of the Bible, that of the 
 New Teftament, as recorded by the four evange- 
 lifts, and in the a6ls of the apollles. I have here 
 a noble fubjeft, and fufficient matter had I time to 
 launch out. The fafts related there were done 
 openly in the face oi" the fun, and cxpofcd to the 
 view of the world : not done in a corner but pub- 
 licly. And when the hiflory of thcfe things was 
 formed, it was not concealed, but proclaimed and 
 divulged to all, and therein a challenge and appeal 
 made both to friends and enemies. 
 
 As to particulars, 1 muft be forced to take the 
 fame method as before, give you an abftraft from the 
 fame learned author,* which he takes from Grotius. 
 His words are, that a little *' before the coming of 
 ** our Saviour there was a general expedaiion 
 " fpread over all the eaftern nations, that out of 
 " Judea fliould arife a perfon who fhould be go- 
 " vernor of the world, isexprefsly affirmed by the 
 ** Roman hiitorians, Suetonius and Tacitus: th?t 
 *' there lived in Judea at the time which the gofpel 
 
 • Dr. Clark's evidence of natural and revealed religion p. 271. 
 
 truths, which had been faithfully tranrmitted down to them from 
 their excellent anceftors the Patriarchs, and would take care to 
 leave fome laiUng memorials of them among a people they had ia 
 much converfation with. And then the Gentiles undoubtedly de- 
 rived a great many of their notions from the facred oracles after- 
 wards, both In Judea, whither feveral of them travelled for in- 
 ftrudiion, and in Egypt, where a multitude of the Jews, occaficn- 
 ally at Icalt, refided, and whence, the bell records we have of thofe 
 times inform us, moft of the famous fages and phllofophers of old 
 fetched their learning, as Solon, Thales, Pherecydes Syrus, Py- 
 thagoras, Plato, &c. That this was rcaj]y the cafe, we have th2 
 teftimony of the ancient Jews, chriftians and heathens, as has been 
 fhewn at large, and the matter of fadl: atrcued, and clearly proved, 
 by abundance of our m.oft learned modern writers, fuch as Scali- 
 ger, Grotius, Bochart, Voffius, Seldea, Hustius, Stilling fleet. 
 Gale, and inanv otlicrs. 
 
D I S C O U R S E lir. 91 
 
 relates fiicli a perfon as Jefus of Nazaretb, is ac- 
 kiiowlcdged by all autliors, both jcwifh and Pa- 
 gan, who have written ever fince ihat time. The 
 ftar that appeared at his birth, is mentioned by 
 Clialcidious the Platonilt; as is aHo the journey 
 of the Ciialdae-in wUe men. Herod's caufing all 
 the children in Betlilehem," and among the rcll 
 is own foil ** under two years old to be (lain, and 
 a reflection made thereupon by the emperor Au- 
 gultus, that it was better to be Herod's fwine than 
 his Ion ; is related by Macrobius. Many of the 
 miracles that jefus wrought, as his healing the 
 lame, the blind, and calling out devils, are owned 
 by the mod implacable enemies of chriflianity, 
 bv Celfus and Julian, and the authors of the Jew- 
 ilh Talmud. That the power of the heathen 
 gods ceafed after the coming of Chrifl," of which 
 may fay more afterwards, ** is acknowledged by 
 Porphvry. Many particulars of the collateral 
 hiitory concerning John the baptift, Herod and 
 Pilate, are largely recorded by Jofephus : the 
 crucifixion of Chrid under Pontius Pilate, is 
 related by Tacitus ; and divers of the molt re- 
 markable circiuTiltances attending it, fuch as the 
 earthquake and miraculous darknefs, was record- 
 ed in the Roman regiders, and are in a very 
 particular manner attelted by Phlegon."* 
 N 
 
 * That the mol cotifiderable fa£ls mentioned in the New Tefta- 
 ment are con armed by the concirrent atteltation of Jewi'li and 
 hea henauthjrs,,mighc be msde appear, by a much larger ind c- 
 ti )n of partic'jiars ; but 1 chine to refer the inquilhi/e reader to 
 Mr. Lardner'.s c.edibdity of ilic gofpcl hillory, where lie will 
 me^t wiihfjll laa-faftion upon this head ; andinflead of ihinkin;^ 
 it irranjc, that we have no more and plainer corrobo.aunG; teJli- 
 monici from ihofe writers to the matters of fafl recorded in the 
 gofpels, I am perlliaJed, he will rather admire that we have 
 fo many, and fuch clear ones, as we ha^e. Efpecially con- 
 fid jr n^;, how leldom it was to their purpole to take notice of 
 
92 DISCOURSE III. 
 
 I migbt add to thefe teftimonies the acts of Pi- 
 late, which though queflioned by feme, have I 
 think a great probability in them. The cafe was 
 this : it was ufual for the Roman deputies, or go- 
 vernors of provinces, to give an account of the 
 chief things, during their adrniniftration, to the em- 
 peror : accordingly, Pilate gave an account to Ti- 
 berius of what had happened in his time concerning 
 Jefus of Nazareth ; an account of his miracles, 
 death, crucifixion and refurreftion : upon which, 
 it is faid, that emperor propofed it to the fenate, 
 that he fliould be admitted into the number of their 
 gods ; and decreed, that none fliould be accufed 
 for being a chriliian during his reign. Two things 
 I may remark with reference to this, matter, namely, 
 that Pilate's account was enrolled in the public re- 
 cords at Rome : and, that the fathers, as Juftin 
 Martyr, and TertuUian afterwards appealed to the 
 emperor and fcnatc upon the head, in their apolo- 
 gies for the chriftian religion. Which we cannot 
 imagine they would have done, had they not been 
 well affured of the fatl, that fuch things were re- 
 
 tliefe things, how unacquainted they mufl be fuppofcd to have 
 been with them for the moft part, and bow little they believed 
 them, having never impartially examined into thsir truth. In 
 Ihort, nothing feems to me more unreafonable than to urge the 
 •want of plainer and fuller tellimonies from heathens and Jews, to 
 thefafts on which the belief of the chridian religion is grounded, 
 as an argument againfl it, when the very plainnefs and fullnefs of 
 a tcilimony of this fort, is by many thought a fufficient reafon to 
 fufpeft it to be fpurious and counterfeit, the forgery of feme over 
 oiRcious chrifdan. This is the cafe with reference to that famous 
 controverted pafTage in Jofephus, the beft argument that I knosr 
 of produced againft the gcnuinenefs of wh'ch is, that it contains an 
 higher charafter of our faviour than it is likely an unbelieving 
 Jew would give. And as I doubt not the cafe would have been 
 the fame in other inflances, it mull needs be very unfair to make 
 the paucity of fuch teftimonies an ob;e'"tion againft chriflianity. 
 So that upon the whole, T think it manifeft, that we liave as many 
 and jull fuch as we could in reaf^^n look for and expe^-H. 
 
DISCOURSE III. 93 
 
 giflcred, and ihat their enemies had nothing to al- 
 Icdgc in oppofition to it. 
 
 Now this was a tcflimony of a public nature. 
 Pilate, you know, was the judge before whom our 
 Lord was tried, and by whom he was condemned. 
 The thing was of fo great confequence, and made 
 Aich a noife in the world, tliat one cannot think he 
 would pafs it over in filencc, and take no notice of 
 it to the emperor. The fatl is confidered, the mat- 
 ter laid before the fcnate, and committed to their," 
 records ; and thereupon a decree made in favor of 
 the chriflians. That this is likely to be true, may 
 be argued from the circumftances of the cafe. The 
 emperors expected from their deputies, an account 
 of any notable event that happened where they 
 were. And can we imagine, that Pilate either 
 would or durft conceal I'o great an event, as that 
 concerning JeiusChrift, about which all Judea was 
 in an uproar, and in which he himfelf had fo great 
 a fliare, From hence then, we may infer the pro- 
 bability of the flory ; and, I think, conclude its 
 certainty from the apologies I mentioned of Juftin 
 Martyr and Tertullian. They were both learned 
 men, lived in the next century, and I cannot think 
 It confident with their character to appeal, as wc 
 i\nd they doj to the head of the Roman empire, and 
 to fo auguft a body as the Roman fenate, concern- 
 ing this fatt had it been in the lead doubtful. 
 
 So that here you fee, we have the tcflimony of all 
 forts of authors in behalf of our point, of thofe that 
 lived in the time, and neareft to the time, when the 
 things mentioned in the New Teftament hiftory 
 were done. The teltimony of enemies, of Jews, of 
 Pagans, of the emperor and fenate, of Pilate, the 
 very man that judged and condemned our Lord. 
 All thefe own there was fuch a per'bn as Jefus 
 Chriil, that he lived at the time the gofpcl relates, 
 that he wrought miracles, that he Vv'as put to death 
 
94 DISCOURSE III. 
 
 by crucifixion, that he had many difciples and fol- 
 lowers, of whofe affairs feveral of them ipeak. And 
 it defcrves obfervation, that the moll Ipiteful ad- 
 verfaries of the chriftian religion, and luch as at- 
 tacked it formerly with the greateft fharpnels, as 
 Julian, Porphyry, and CcHun, do nut dare to deny 
 the fatts ; they own what is laid of Jefus Chriit ; 
 and that he wrought miracles ; only they pretend 
 he did it by the power of magic, the jews fay by 
 the Tetragrammaton, juft like the ablurd cavil of 
 his enemies in the days of his flelh, that he call out 
 devils by Beelzebub, the prince of the devils. 
 
 You will allow me, 1 hope, to fay now, that fo 
 far I have made good what I undertook, and have 
 fhewn you, that the charafters of authentic hiftorians 
 belong to the writers of the Bible ; they have, you 
 fee, the teltimony of other ancient writers, even of 
 their very enemies to confirm their hiftory. The 
 Old Teftament has as much of this as could be ex- 
 pefted, and the New Teftament more plain, direft, 
 and early vouchers. So that I think 1 need not 
 fcruple hence to conclude, that the Bible is cer- 
 tainly true. But I have not yet given you all the 
 evidence of its truth. I proceed therefore to the 
 next particular, which I Ihall difpatch in a few 
 words, viz. 
 
 5. That the writers of the Old and New Tefta- 
 ment treat of fubjcfts of great importance, in which 
 the interefts of ir.en are very much concerned : 
 in confequence of which, we may conclude their 
 relations of things would be examined by all lorts 
 of perfons ; and yet none of the moft critical ex- 
 aminers are able to difprove them, or prciend they 
 were falfe. If any ancient hiftory be a trille, con- 
 tains things of no moment to the world, niankind 
 ^^'ill not think themfelvcs obliged 10 look very nar- 
 rowly into it. Be it true or falfc it is all one to 
 them. When this is the cafe, as it oftenis, no won* 
 
DISCOURSE III. 95 
 
 der they kr it pafs, even though the grcateft part 
 of it be ficUon and romance. 
 
 But when a hiflory comes forth full of great and 
 furpriling events, cipccially of new laws and reve- 
 lations, in which the higheft interelLs oi men are 
 nearly concerned ; we cannot imagine, it fliould 
 he admitted without trial and fufficicnt evidence. 
 And of this nature is the hiftory of the Bible. 
 There is no hiftory of equal weight with it, as may 
 be Ihcwn with relpeft to both tliofe parts of it, I 
 have already more than once touched upon. 
 
 The hillory of Moles, that contains the memoirs 
 of the creation, the fall of man, the promife of a 
 redeemer to recover loll finncrs, the apollacy and 
 dedrudion of the old world, the prelervation of 
 Noah and his family, as heads of a new race, the 
 laws and covenant of God, and the wonders of his 
 providence towards the church, has fomething in it 
 not only great and auguit, but of confequence to 
 the world above any other hiftorv. And though I 
 grant the Jews being diilinguifhed and feparate 
 fiom the reil of the world, their law was not of ge- 
 neral and univcrfal concernment; yet even their 
 hiltory, as well as that of the patriarchs, was fuch 
 as would excite the attention of mankind ; parti- 
 cularly, as fo many things are related in it that give 
 them a preference to the reft of the nations, the mi- 
 racles God wrought for them, the triumphs of his 
 pi;ovidence over tlieir enemies, and in their behalf, 
 in Egypt, in the wildernels, and afterwards in Ca- 
 naan. Their neighbors and enemies could not be 
 ignorant of many of thefe things, and had they been 
 falfc, would loudly have remonflratcd againil them. 
 Would not the Egyptians have borne tcilimony 
 agsinft what Mofcs lays of the deftruttion of their 
 monarch, and difgrace of their country by fo ftrange 
 a feries and train of judgments, had there been any 
 room to contradict his report? And yet we find no- 
 
96 DISCOURSE III.- 
 
 thing of this, no counter hiftory, but, as has been 
 obferved, have evident footlieps of the fads reci- 
 ted by Moies, in their moll: ancient records. 
 
 I need not Ihew how impoi tant Mofes's hiflory 
 was to the Jews, and that they could not have re- 
 ceived it without examination. They would never 
 have fubmitted to Mofe?, had he been an impoftor; 
 would never have embraced his laws, had they not 
 known they were divine, nor believed his hiltory, 
 if they had not been allured it was true. When he 
 delivers his law to them, he doth it in drains of very 
 high authority, and figniiics to them that he lets 
 before them a bleffing and a curie. A blejfmg if 
 they obeyedy and a curfe if they would oiot obey. I'o 
 the fame purpofe he lays, / have fet before thee this 
 day, Ufe and goody and death and evil. And again, / 
 call heaven and earth to record this day againjt you, 
 that I have fet before you, life and death, bleffing and 
 curfing. He tells them, that if they walked in the 
 flatutes and "judgments of God they Jlioujd live and 
 multiply, and God would blefs them in the land zohi- 
 ther they went to poffefs it. Bat if their hearts turn- 
 ed away and they zoould not hear, he folemnly de- 
 nounces to them, that they fiould furely perifli. 
 And as their law came with fuch an awful fanclion, 
 fo the authority of it reached to all their affairs; 
 their inheritances, civil riglits, peace, health, and 
 profperity of every kind, depended upon it. I 
 might add, that though the whole hidory of Mofes 
 tends very much to exalt the mercy and grace of 
 God towards that people, and fets forth the won- 
 ders of his providence done among them and for 
 them, yet it leaves them under fevere cenfures; it 
 rcprefents them as a Itilf-necked, rebellious, un- 
 grateful people; gives an account of their frcquc»it 
 murmurings and apoftacies, and of the judgments 
 of God inflicted upon theni lor their lins ; fets a 
 znark of infamy and reproach upon fomc eminent 
 
DISCOURSE III. 97 
 
 perfons and families amon;; them, as Aaron, Miri* 
 am, Corah, Dathan, Abiram and others. 
 . Now had not this hidory been true, and known 
 to be true beyond all polFibility of quellion, had not 
 the laws publiflicd been from God, the cenfures 
 pad been jufl, the things related been done accor- 
 ding to the revelation ; as it had been in the power 
 of a multitude to have confronted the deceiver and 
 contradicted the (lory ; they would not have failed 
 to have done it. The account given of them was of 
 too great confequence to the community, and too 
 nearly touched particular perfons, to pafs with- 
 out examination, and to be received without ir- 
 rcfifliblc evidence. 
 
 As to the New Teflament, every one will dif- 
 ccrn the importance of its hiftory and of the fa6ts 
 it contains ; the incarnation, death, and refurrcc- 
 tion of the Son of God^ were the greatcft events 
 that ever entertained the world, and could not but 
 draw the attention of men, as we know they did. 
 Confider the matter a little, Jefus of Nazareth an 
 obi'cure perfon by his birth and education, affumes 
 the character of the Mefliah ; declares himfelffent 
 and commiifioncd by God the Father ; and accor- 
 dingly acls as his ambaffador, repeals the ftatutes 
 of Mofes ; condemns the forms of worfhip that had 
 fo long obtained among the gentiles, and calls upon 
 them to renounce their idols ; reveals a new doc- 
 trine and plan of religion; works miracles a,nd 
 fends forth apoftles to preach his doftrine, and 
 gives them alfo power of miracles to confirm that 
 doctrine. He lays down his life, rifes again from 
 the dead, promifcs eternal happinefs to his follow- 
 ers, and demands of all, as ever they expert an in- 
 tereft in his falvation, that they believe in him, 
 and fubmit to his authority. 
 
 Now thele were fuch very important things, of 
 fp mighty confequence to all forts of perfons, that I 
 
98 DISCOURSE III. 
 
 think it was impoffible they fliould be pafled over 
 with indolence and neg!e6t. Here was a new ftate 
 of religion introduced, the venerable rights of iMo- 
 fes cancelled, the fuperftitions of the Pagans tram- 
 pl-ed under foot, and not only fo, but the reputati- 
 on both of the one and the other ftruck at. For 
 to fay nothing of any other inftances of their con- 
 du8; fet forth and cenfured in the facred hiftory, 
 we find they are reprefented there as afting a fcan- 
 dalous part in the tragedy of Chrift's death, the 
 Jews perlecuting and delivering him up for envy, 
 and Pilate condemning him againll the convittion 
 of his own confcience. The former, the Jews, 
 feem apprelienfive how much their credit was 
 touched in the matter, and therefore endeavored to 
 filence the apoftles and ftifle their report^ alledging 
 they had filled Jerufalevi with their doHrine, and 
 intended to bring this man's blood upon them. So 
 that had there been room for cavilling, any pre- 
 tence upon which they might hope to invalidate the 
 teftimony of the {acred writers, their n■^alice, nay, 
 a concern for their own reputation, would hav^ put 
 them upon it. They were avowed enemies to Je- 
 fus Chrift, nothing galled them fo much as the 
 fame of his miracles, and the fpreading of his doc- 
 trine thereupon ; and we may be furc as they did 
 obferve thefe things, they would not let them <:;o 
 without contraditlion, but that there was no ground 
 fo:- it. 
 
 As for chrift ians, the whole body of chriftians, 
 they were fo deeply interefted in the fafts recorded 
 in the gofpel, that it is certain they could not ne- 
 gleft them. They profefted to believe the golpel 
 hiftory and indeed ventured their all, their prefent 
 and everlafting all, upon the credit thereof. They 
 could not be chriftians without believing, nor be • 
 lieve, ordinarily, without being martyrs. Their 
 mafter made the firft neceifarv, and their enemies 
 
DISCOURSE III. 99 
 
 Uic* 1 ittcr. Chrid would not accept them unlefs 
 tiiey w.)'ild own him. confers him, and be faithful to 
 Fiim: an 1 if they did fo their enemies generally 
 p'^rfecuted them, even unto death. 
 
 This WIS the Itate of the facrcd hiftory, efpecially 
 of the gof()el hiltor\'. It relates matters of the 
 grcitcft importance to mankind, wherein their 
 hig'icfl interelts are immediately concerned ; and 
 c )nfeq'jcntly, they could not but think, them (elves 
 obliged to eiiquire narrowly into it, as a6laally they 
 did ; and after tiieir utmoll examination, none were 
 able to dony the fatts, or dellroy the credit of the 
 hiftory : from whence I may conclude, it is un- 
 doubtedly true. 
 
 It was not pofTible to forge fuch an hiftory as 
 that of Mofes and of Chrift, and perluade man- 
 kind to believe the fame. The reafon is, they were, 
 too much concerned in thefe things, not to exam- 
 ine whether they were true or not. There are 
 many ancient hiftories of fo little m :")ment to any 
 part of mankind, that n ) body thinks it worth his 
 while critically to enquire into all the pirticulars 
 of them ; and therefore no wonder that fome fuch 
 pafs current, whatever fitlions there may b.i in 
 them. But when the hiftory is of general and great 
 moment arid importance the cafe is otherwife. 
 Sioaidany one for iiiftance, pretend to give us an 
 hiftory of our own nation, or but df the reign of one 
 of our kings, wherein a gre^it many fa6ls arft forged, 
 and a great multitude of ftv)ries told agaiiift tii^ in- 
 lercft n;id reputation of any confi jjrable party. 
 And Ih )uld he moreover alterp.iblic law?, and g> 
 ab )ut to impofe a new ftaiute book ; I aik, wherher 
 fuch an hiftory could poUioly obtain any credit, 
 and fuch an attempt fucceed amon:^ us ? would not 
 thoufands rife up and deLecl the impofture ? or ra- 
 ther the attempt would fink and ruin itielf by the 
 
 O 
 
lOO DISCOURSE III. 
 
 abfurdity and impudence of it. The fame may 
 be faid with reference to an abufe and forgery of 
 the records in the Bible. No man could have con- 
 trived fuch a book, with fuch laws and fa^ls, with- 
 out expofir.g himfelf to the contempt of the world,, 
 of Jews, Pagans and Chriftians. England may as 
 foon be perfuadcd to receive a forged body of 
 ftatutes never enafted in parliament, nor pleaded 
 in any court of judicature, as the jewifli and chrif™ 
 tian church could have been periuaded to receive 
 the laws and hiilory of Mofesand Chrift, from the 
 hands of an impoftor. 
 
 And thus I have gone through the firft of the 
 three particulars I propofed to infill upon ; have 
 fhown you, that the lacred hiflory ha^ equal credit 
 with any ancient hiflory, and that all the charafters 
 of credible hillorians belong to the writers of the 
 Bible. They had fufficient knowledge of what 
 they wrote ; they were perfons of great integrity ; 
 they wrote at the time when the fafts they publifli- 
 are faid to be done, and v.hen it might be known 
 whether they were done or no ; their hiftory is 
 confirmed by co-temporary writers, and the things, 
 they relate, are of fo much importance to mankind, 
 that they could not but think themfelves obliged to 
 enquire into them. From whence it follows, that 
 either the Bible is true, or we can have no evidence 
 that there is any true hiftory in the world. 
 
 And now to conclude this difcourfe with a prac- 
 tical remark, or inference from Vvhathas been faid. 
 If the Bible is true, then on the one hand, how Oul 
 and deplorable is the cafe of wicked men ; of car- 
 nal, worldly, fenfual finners. The Bible is wholly 
 againii them. It cenuires their principles, con- 
 demns their practice, rcprefents God as their ene- 
 my, and hell as their portion. Wliich, by the way, 
 I doubt is one greit rcalon of many perl'ons' enmity 
 to the Bible, it checks and controuls them in 
 
DISCOURSE III. 101 
 
 their finful purfuits, and did they believe it, would 
 exceedingly terrify them. Hence they hate it, as 
 Ahab did the prophet, becauf'e it Ipeaks evil to 
 them. If the Bible be true, the way of the ungodly 
 Jhall perijh^ and the wicked Jhall be turned into hell. 
 On the other hand, we have hence matter of great 
 joy and comfort to good men. It is fo much our 
 intereft that the Bible fliould be true, that methinks 
 thofe that are inclined to qucflion, whether it is, or 
 not, fhould yet wifh it tiue. And indeed was that 
 the caie with the oppofcrs of it, I do not doubt but 
 their fcruples would loon be over, and the dilpute 
 ceafe. 
 
 A good man would not for the world that the 
 Bible was not true. He finds there fo much fatis- 
 faftion concerning God and providence, as govern- 
 ing all things and interefting himfelf in all his af- 
 fairs J fo much alfurance concerning another better 
 flate, fo much fupport and comfort in this, that he 
 juilly eflcems his Bible his inheritance and irea- 
 fure. Rejoice then, chriftian, that we have fuch 
 good evidence of the truth of it. There thou halt 
 a glorious revelation, a jure word of prophecy ^ ex- 
 cellent rules to dircftthy praftice, exceeding great 
 and precious promifes to afford thee comfort, and 
 a certain profpccl of eternal life hereafter. O be 
 thankful for the Bible ; iludy, love, and live the 
 Bible ; and you (hall find all true at laft, and that 
 not one iota, or tittle of the word fliall pafs till all 
 be accomplillied. 
 
J 
 
DISCOURSE IV. 
 
 The truth axd credibility or the 
 Scripture. 
 
 Tim. iii. 16. 
 
 All Scripture is given by infpiration of God, and is 
 projitablc for dcHriney fr reproof, for corredion^ 
 for inftruHion in righieoufnefs. 
 
 I HAVE made it appear, I think, that our Bible 
 is of equal credit with any other ancient hiitory, 
 and confequently, that if it be not true, we have no 
 fufficient reafon to receive and believe any ancient 
 book in the world. And according to the me- 
 thod I propofed, I am now 
 
 II. To Ihew that our Bible has greater marks 
 of credibility, Itronger evidences of truth, than any 
 other ancient book. I might argue this at large ; 
 but I fhall content myfelf with a few obiervations. 
 As, 
 
 1. The writers of the Bible feem to have excel- 
 led other hiftorians in their moral charafter. They 
 appear to have been perfons of eminent integrity, 
 goodnefs and virtue ; and difcover in all their 
 ^•ritings, the greatell impartiality, and love of truth. 
 Compare them in thefe things with mo'i hiitorians 
 in the world, tnd it is eafy to fee on v.hich fide the 
 advantacre will be. 
 
 To touch only on their impartiality; ho .v glo- 
 rioufly does thatfiiine through all their narrations. 
 Mofes fully relates the evil things of his nation ; 
 
104 D I S C O U R S E IV. 
 
 both their fins and their fufferings ; their offences 
 againfl: God, and his judgments upon them. Nor 
 doth he fpare himrell, he records feveral inllances 
 of his own infirmities, and tells you, that God was 
 angry with hin; and Aaron, and for their fins ex- 
 cluded them out of the promifcd land. The New 
 Teftament writers reprefent their mailer under all 
 the difadvantageous cLarafters or a faiieier, as load- 
 ed with reproach and contempt, and at lall under- 
 going an ignominious death. And I before took 
 notice, they do with great freedom fet forth their 
 veaknelfes ; their cowardife, flownefs of belief, 
 their pride and emulations ; the many rebukes they 
 met with from their maltcr, and their fhameful for- 
 faking him, and denying him in his laft fufferings. 
 It is left on record againft the great apoftle Paul, 
 that he confented to the death of Stephen, arid 
 made havoc of the church ; on which account, he 
 calls \\\m{t\^t\\t chief of Jinn erSy a perfecutory a blaf- 
 phemer, and injurious. And when he mentions that 
 glorious anddiltinguifiiiiig inftance of favor to him, 
 his rapture into the tiiird heaven, he doth it with 
 fuch circumftances as tend to mortify him ; for he 
 tells us thereupon, God fcnt a thorn in the. fle/Ji., a 
 mejfenger of Satan to biijfet him, leji hefiould he ex- 
 alted above meafure. This, and the like, v,'as the 
 conduct of thefe men from firll to laft, as might be 
 made out in a multitude of inftances. But it is fuf- 
 ficient to fay, there never were in the world more 
 candid fair writers ; perfons that atted a more dif- 
 interefled part than the writers of the Bible. Bring 
 other writers to the teil, hear and examine their 
 charafters, compare them to that of Mofes and the 
 apoltles, and I amconhdent few can bear the trial. 
 The common hiftorians muft fall before tljem, as 
 Dagon before the ark of God. 
 
 What grofs fables the Greek and Roman hifto- 
 rians mixed with their liiltories, on purpofe to ag- 
 
DISCOURSE IV. 105 
 
 f^randifc and raifc the fame of their own nations, 
 has been taken notice of; at the fame time, omitting 
 whatloever tended to their diminution. Among 
 otlier inftances, this is remarkable, that * Porfena, 
 in his league with the people of Rome, obliged them 
 to make no other ule of iron, but for the tilling 
 the ground, none of the Roman hiftorians think fit 
 to relate this circumftancc ; whereas, when the 
 people of Ifiael were reduced to the like ftraits, 
 their hiflorian freely owns it. And even Jofephus, 
 the celebrated ]cwifh hiltorian, pafTes over in fi- 
 Icnce feveral thiii<;s diflionorable to his nation ; 
 particularly, their folly in mrking the golden calf. 
 But the facred writers have none of thele blemifhes 
 upon them, none of thefe objeftions lying againft 
 them. They fought not their own glory, the ho- 
 nor of their own nStion, their friends, their party j 
 but appear in all they fay and do, to aft from no 
 other principle but love and zeal for the truth. 
 
 Not but there are a great many hiftories wrote 
 by very honcit and fincere perfons, who had no de- 
 fign in any particular to impofe upon the world; 
 but as good men, the belt of men, are in all things 
 fallible, in many things prejudiced ; fo none of 
 them could come up to the manifefl character of 
 the writers of the Bible. Thefe have beena6luated 
 by an iiigher fpirit, have difccn-ered a purer zeal, a 
 more Ready, uniform, divine intention in their 
 compofures. Allow me therefore again to repeat 
 t!ie corrollarv and confcqucnce from hence, that if 
 wc do not admit the Bible, we mud give up all 
 other hidories as legend and juggle. 
 
 2. It adds to the credit of the fcripturc hiftory, 
 and gives it the preference to all others, rhat, as I 
 remarked before, it contai ns matters the moit weigh- 
 ty and important of any in the world. It treats of 
 things of fuch a nature, that all mankind, before 
 
 * Plla. Nat. Hl:^. 1. 34. c 14. 
 
io6 D I S C O U R S E IV, 
 
 whom it was laid, would think themfelves bound 
 to look into it, and fift it to the bottom. There is 
 no other hiftory like to undergo fo critical a fcruti- 
 ny as the iacred; the reafons of which, I have al- 
 ready hinted at: and, I think, I mayjuftly alledge 
 it as a circumftance in favor of the Bible, and as what 
 gives it a fuperior credit to any other ancient book. 
 3. The fcripture hiftory has had more enemies 
 than any other, and has llood the tell of the moll 
 nice enquiry ; fome of it feveral thoufand years, 
 and all of it feveral hundred. The Jews and chrif- 
 tians have efpoufed their refpettive facred hifto- 
 ries, upon full convittion of the truth of each. 
 Their iucceffors have from age to age, and for a 
 great tra6l of time, acquiefced therein as fufficiently 
 eftablifhed. Nor have their enemies, for fo long 
 a while, been able to difcover any fraud, or cheat 
 in the facred writings, notwithftanding their utmoft 
 efforts. 
 
 • If it be objefted. That the adverfaries of chrifti- 
 anity might confute thefe things at the time they arc 
 faid to be done, though we have not now the ac- 
 count of that matter. I anfwer, 1. We have no 
 proof, no records remaining of any fuch confuta- 
 tion. Let' the objeftor name by whom this was 
 done, or undertaken ; produce any tradition of 
 fuch a faft, any book wrote on fuch a fubjed. If 
 he cannot, there is nothing in the allegation, but it 
 muft be looked upon as a mere cavil. 2. It is evi- 
 dent, the enemies of the Bible never pretended to 
 confute or deny the fa6ls therein reported ; for in- 
 ftance, the miracles of Chriil and his apodles. On 
 the contrary, you find fome oF them freely confeff- 
 ing them, What JJiall we do, (ay thev, to thefe men ? 
 for that indeed a notable miracle hath been done by them 
 is manijejl to all them that dwell in Jerifalem ; and 
 ive cannot deny it. Should the objcclor turn upon 
 me, and fuggell, that I am pioduci.ng the teftimony 
 
DISCOURSE IV. 107 
 
 of a book under (Jilpiite, that it is only the Scrip- 
 ture itlcir that tells us this. I reply, thefe fa4ls are 
 owned b\' the heathens and jews of that tim-e, as 
 has been proved. And belides, the jews (ince do 
 not pretend to deny them ; but plead, that Chrill 
 wrought miracles by the power of magic, or by the 
 myfterious ufe of the Tetragrainmaton, the name 
 Jehovah. I anlwer further, 3. Had there been 
 any fuch confutation of the facts in the Bible, the 
 Jews, no doubt, would have prciervcd the terti- 
 monv or writings of luch oppofers ; would have 
 made ufe of them in their difputes againfl chrilti- 
 anity ; which yet they never did. So that, I con- 
 clude, tliis charafter, this fuperior character of the 
 credit and truth of the Bible, is unqueltionable. 
 No other ancient book has been fo much examined 
 and criticifed upon, and Hood the attacks of ene- 
 mies fo long and fo much. 
 
 4. The Scripture hiftory receives a mighty con- 
 firmation from the concord and harmony of its fe- 
 veral writers. It was wrote by feveral perfons, in 
 feveral parts and ages of the world, and every one 
 gives teltiinony to another ; which is a circumltance 
 that cannot be alledgcd with the like advantage in 
 behalf of any other book or hiftory. Mofes fpeaks 
 and writes of Chrifl;, as he himfelf tells us, John v. 
 46. and in his types and prophecies points out and 
 delineates the great events of the gol'pel dilpenfation 
 in his fong. He hath raifed up an horn of Jalvation 
 for us in the hoiifc of his fervant David ; as he fpake 
 by the mouth of his holy prophets^ which have been 
 Jince the world began. So Atts iii. 24. And all the 
 prophets from Samuel and thnje that follow after^ as 
 many as havefpoken have foretold of thefe days. Mo- 
 fes and the prophets give teltimony 10 Chrift and 
 the gofpel ; foretell and defer! be the things thereof. 
 The gofpel owns Mofes and the prophets and gives 
 
 P 
 
io8 D I S C O U R S E IV. 
 
 teftimony to them. So that it is a good argument, 
 that if any part of the Bible be true, all is true ; if 
 Mofes be true, the prophets be true, the New Tef- 
 tament is true : and on the other hand, if the New 
 Teftament be true, fo ar-e Mofes and the prophets. 
 They have a mutual dependance and give mutual 
 teftimony. They ftand or fall together. An ar- 
 gument that will ferve no other book or hiftory in 
 the world, at leaft not fo fully as the Bible. I 
 might add, 
 
 5. Ood himfelf hath owned this hiftory, and gi- 
 ven it a divine teftimony in a manner, that cannot 
 be pleaded in behalf of a-ny other hiftory. He has 
 owned this book to be 'his ; owned the penman of 
 it, and vindicated its truth and aut;b.ority. But as 
 this belongs to anotther argumenl; and will bt after- 
 wards confidcrcd as a proof of the infpiration of 
 the Bible, I ftiall not here infift u^pcn it. In the 
 mean time it may fitly be obferved as one of the 
 particulars that give 'the Bi'ble; a preference to all 
 other books. 
 
 And this may fuffice for tl^e evidence of the fe- 
 cond particular, that the Bible has fuperi.or marks 
 of cr^^dit and truth in it above any other hiftory. 
 It.T-emains according to what J pramiled, 
 
 LII, That I ftiew, that .all circumftances canfi- 
 ■dered, it is morally impoffible the Bible Ihould not 
 be true. I fay morally, by which I diHinguifh the 
 impoffibility I {"peak of, from that which is fti itl 
 and, abfolute, arifing from the nature of things. 
 •All human underftandings.are, and will be, amper- 
 ic£t. If we have the teftimony of onemarn, of an 
 hundred, of a thoufand, concerning this or that 
 particular, we may have great rcalon to believe 
 this or that teftimony. But it implies not contra- 
 diction when any fay, it is falle. But notwithftand- 
 ing this, there may be fuch a concurrence of cir- 
 cumftances in a teftimony or an hiftory concerning 
 
DISCOURSE IV. 109 
 
 pal\ things, as renders it not only highly real'onable 
 to believe it, but even inipoffible to be falle with- 
 out changing the faculties and nature of man, and 
 the (late of things anions mankind. And of this 
 kind, I think, is the evidence we have, that the 
 Scripture contains a true hiitory. It is I fay, with 
 the dirtinttion mentioned, impoffible the Bible 
 fliould be falfe. To confirm which pofition, I fhall 
 offer a few confiderations. 
 
 1. It is not pof]:blc that the writers of the Bible 
 Ihould be deceived thcmlelves. They had the help 
 of all their fenfcs and faculties to enable them to 
 difcerii'whcther the things they publifhed were true 
 or not. And if fo many perlbns, in fo many dif- 
 ferent cafes, were not enabled to make a judgment 
 about what they relate, having all of them their 
 fenfes and the ufe of their reafon ; others in the 
 like circumftances may be deceived, you and I, 
 and ten thouiand more, and confequently nothing 
 can be certain in the world. 
 
 Mofcs could not but know, whether he had been 
 with Pharaoh, treating with him time after time in 
 the manner he reports. He could not but know, 
 whether he tded his rod for the working fuch mira- 
 cles as are contained in his hiftory ; he could not 
 butknoAv whether he had been on the mount with 
 God, and received two tables of ftone from God 
 there ; -whether he brought them down in his hands, 
 broke them at the foot of the mount, and had .them 
 afterwards renewed. The New Teftament.M^ii'iters 
 could not but tell, whether they had feen Chrifl:, 
 heard his dilcourfes, been witncffcs of his miracles, 
 icen him hang on the crofs, converfed with him 
 after his rcfurrcclion, and leen him alcend intp 
 heaven ; they could not but know, whether they 
 had wrought the miracles they give an account of; 
 and, particularly, could not but know fuch as were 
 wrought upon themfslves, as their fpeaking v.ith 
 
110 DISCOURSE IV. 
 
 tongues they had never learned ; they might know 
 as certainly, whether they received the miraculous 
 gift of languages at Pentecoft, as they knew their 
 own exiltence. To fuppofe, that a multitude of 
 perfons, and that of all forts, fliould be deceived in 
 things of this kind, is to deltroy the nature of man, 
 deny that he is a rcafonable creature, capable of 
 moral government, and rellctlsthe utmoil diflionor 
 upon God, the author of his nature. I may there- 
 fore conclude, it is imp.^flible thefe perfons fhould 
 be themfelves deceived. If what they wrote was 
 falfe, they knew it was falfe, and they could not but 
 know, whether it was true or falfe. 
 
 2. As they could not be deceived themfelves, fo 
 it is impoffible they fhould mean and intend to de- 
 ceive others. For, 1. I have fliewn they were per- 
 fons of great integrity and truth. The charatters 
 thereof were confpicuous in fill they laid and did. 
 2. They were under great obligations to fpeak the 
 truth. Nothing is more contrary to the religion 
 they propagated, and the dotlrine they taught, tlian 
 lying ; not fo much as a pious fraud, an officious 
 lie, was allowed by them. When a thing of that 
 kind was imputed to them, they reje6ied it with ab- 
 horrence. If the truth of Gods fays the apoftle, hath 
 wore abounded through my lie unto hi.s glory ^ why yet 
 am I aljo judged as a Jinner ? and not rather as we 
 he flanderoufly reportedy and as feme ajirvi that we 
 Jayy let us do evil that good may come ; whoje damna- 
 tion is jujl. And you every where find a mark of 
 reprobation let upon lying in fcripture, and fuch as 
 indulge to that vice, appointed to deftruBion. 
 Thus we are told. All liars fliall have their portion 
 in ike lake^ which burnetii zuith fire and brimflone. 
 Now is it polTible, that thefc perfons fliould invent 
 a lie, fo prodigious and blafphemous a lie, as that 
 of the gofpel, if it be falfe? Invent, publifh, and 
 palm it upon the world in the name of God : that 
 
DISCOURSE IV. Ill 
 
 tlicv fiioulddo tills in contraditlion to their ir.ani- 
 fcll charatlcr and avowed dodrinc ? He that will 
 impute this to them, niak.cs them the moll I'elf-con- 
 tradicling, fcU-condciniied men in the world. 3." 
 They could have no motive to fuch a vile under- 
 taking. It was agaiiid their worldly interefl ; as is 
 evident to any one that knows their cafe, and reads 
 their hiftory. What the apoltle Paul l"a\ s of him- 
 felf, was true of all of them: Chrill had forewarn- 
 ed them of it, and they expetled it, viz. That bonds 
 and cjjlitl'ons did abide them. They were allured, 
 that to follow Chriltin hopes ol anoiher world, was 
 ilie certain way to be undone in this ; that they 
 fJiould be hated of all men f(H- his iiaiiie-fakc, fcour- 
 ged, every way perfecuted even uiit(.) blood and 
 death. If it be faid, they had not much to lofe, I 
 anfwer, fomc of them left a very comfortable fub- 
 jiilcncc. Matthew was a toll-gatherer, an oFlicerof 
 the culioms, and, no queftion, was in tlic way, not 
 only of living, but growing rich in fomc mcalurc. 
 Luke was a phyfician, and the apoftle Paul v/as in 
 fb much efteem among the great men of the |ew- 
 ifli church, and fo much d-e\ oted to their interelt, 
 was fo learned, exad, and zealous in hisprofeflion, 
 that he might have expeBcd confidcrable prefer- 
 ments : all which he chearfuily renounced, account- 
 ing all, as he tells us, not only lofs, but dung for 
 Cluift Jefus our Lord. The rcfl of the apcflles in- 
 deed were fifiiermen ; but we are told they had hi- 
 red fervants, which implies, their circumftances 
 were not very mean, at leaft not neceflitous. But 
 tlic argument is not concerned in this. Whatever 
 their former circumfhances were, it is certain, they 
 could not propofe to mend them by following Chrift. 
 If they had but little, that little muft be much with 
 them, becaule it was their all ; and no man can 
 lofe more than all. Nor did they only quit their 
 livelihood and means of fubnTLencc, but their cafe. 
 
112 D 1 S C O U R S E IV. 
 
 their outv;ard peace and dieir life- was facrificed for 
 the fame caiife. 
 
 Now I diink it notpoffible, had they been con- 
 fcious of a lie, and that the gofpel was a forgery, 
 that they fliould have promoted it upon inch terms. 
 They could have no motive, no temptation hereto ; 
 and confequently to fuppofe them guilty of this, is 
 to fuppofe them to have abandoned the principles 
 of felf-prefervation and fclf-love, to do evil for 
 evil-fake : not Only without, but againft their own 
 intereft ; and to contrive the moil enormous wick- 
 ednefs, for no other reafon, but to be milcrable here 
 and damned hereafter, which I reckon impoffible, 
 as not being confident with any principles of hu- 
 man nature that we are acquainted with. If there 
 ever were any that did fuch things as thefe, they 
 muft not be men, but another fpecies of creatures 
 than we have any idea or notion of. 
 
 If It be faid, that honor and reputation might fet 
 them at work. I anfwer, that obfcure perfons, fuch 
 as were the firft propagaiors of the gofpel, and pub- 
 lifhers of its hiftory, are feldom puihedon to great 
 enterprifes, upon motives of honor and vain glory. 
 They have little fenfe of thefe things, Belides, 
 they could have no expectation of honor from the 
 world. They were told of hatred, of reproach ; 
 of the moft infamous, barbarous iifage. And they 
 faW that muft be their lot, if they engaged rn the 
 fervice of Chrift. So that, I may conclude, it was 
 not poffible thefe men fiiould delign a cheat and 
 impofture. They muit know ihe truth and 
 goodnefs of the caufe they eipoufcd, or tht-y had 
 never efpoufed it. Again, 4. I think it altogether 
 unaccountable, and indeed inrpofJible, fupporing 
 fome particular perfons, Ihould be capable of fo 
 much wickednefs and vilcnefs, that ioniany of thera 
 fiiouid agree therein, and that none (;f them lliuuhi 
 detect the villainy. All loris of pcrfoirs Jcwo, 
 
DISCOURSE IV. 113 
 
 pagans, multitudes of botli, were engaged in the 
 profeflion and fervice of the gofpel. They had 
 their difteient fentiments, divided into parties, run 
 into debates, and muuial cenfuresandrchifms: Come 
 fell into herafies, and were publicly cenfured by the 
 ciiurches, and excoi^munieated. Tbeapoflle Paul 
 himielf had zcaknus enemies that endeavored to 
 ruin his reputation, among ihe Corinthians, Gala- 
 tion.s and otiicrs ; againft whom he was forced to 
 write witli Ibme (liarpnels, for the vindicating him- 
 felf and eftablifliing the churches. Now, what I 
 remark, is, that a'.wxig all ihci'e perfons, this mul- 
 titude of convertvS, too often drawn up in faftions 
 one againft another ; full of animofities, bicker- 
 ings, party heats and quarrels, none of them ever 
 undertook to accufe chrillianity of impofture, or 
 to difcover any dccck of confederacy among the 
 profelfors of it, Thin^k of the cafe of Judas here 
 particular!) . Yoa.i know he betrayed his mafter, 
 fold him for thirty pieces of iilver. Now, either 
 he knew that Chrift was an impoftor, and the gof- 
 pel a forgery or not. If he knew" it, would he not 
 upon this account have proclaimed the thing to 
 all the world, and thereby vindicated his own 
 honor ? but fo far was he from it, that ycu know 
 confeience flew in his -fare, and he comes to his 
 abettors with a forrowful complaint, I have 'betrayed 
 innocent blood, and oot being able to bear the load 
 of fo much guilt as he found preffing his mind ; be 
 throws down the money, goes his way, and hangs 
 himfelf. Certainly, had the gofpel been falfe, the 
 device of fome cunning men, one or other would 
 have fpuke out ; the provoked and enraged ; the 
 apoftates, fuch as judas, particularly would have 
 done it. It is npt, I think, poflible they fliould all 
 perfevere in a lie, a known lie ; and neither the 
 love of truth, nor love of themfelves, nor hatred of 
 luch as they accounted enemies, prevail with them 
 
114 DISCOURSE IV. 
 
 to make a difcovery. To which I might fubjoin, 
 that multitudes of thefe perfons carried their tclli- 
 mony to the truth of chriftianity with them to 
 death, fealing it with their very blood : no fears, 
 no terrors of their enemies, nor remorfe of confci- 
 ence> could make them draw back or recant. 
 
 Now all this confidered, I prefume, I may fay, it 
 is not to be accounted for, it is not agreeable to 
 any thing we know of the hum.an nature ; and that 
 indeed it amounts to an impoffibilitv, that there 
 fhould be any fraudulent defign, in the writers and 
 preachers of the gofpel. They could never, lo ma- 
 ny of them thus have agreed, and thus have per- 
 fifted in a known lie and falfhood. And then as 
 they could not be deceived or defign to deceive, I'o 
 
 3. It Vv'as not poffible they fhould be able to de- 
 ceive others. Had the writers of the fcripture in- 
 tended, and endeavored, to have impofed their hif- 
 tory upon the world, they could not have fucceeded 
 in the attempt. This may be fufficiently collected 
 from what has been faid. I fhall however remark 
 two or- three things for the proof of it. ■ 
 
 1. They had not art enough to manage an im- 
 polture. The apoftlesof Chriit particularly had not. 
 Their education was low and mean ; they were 
 not bred up in the courts of princes, or in the 
 fchools of the philofophers ; but were taken from 
 the fiflier-boat molt of them to preach the gofpel ; 
 and fome have obferved, their employment tended 
 to make them more heavy and dull ; for being 
 much upon the water, and in the night, the cold 
 phlegmatic air would have an infhienceupon them 
 and flatten their fpirits. Hence Plato, when he 
 would exprefs a rude dull man, fays he was brought 
 up among mariners. Add to this, that they lay un- 
 der difadvantages from their country, being Galli- 
 leans, whole dialed was accounted the moll ungen- 
 leel and rude of anv ; a Gallilean, was a term of 
 
DISCOURSE IV. 115 
 
 diminution, a fc^rt of a nick-name, by which they 
 ineaiit a mean aiid contemptible ruftic. 
 
 In fhort, vie\\' them in all their circumftances, 
 and it will apj)car impolTible that fuch perlbns, fup- 
 }i(-)iiiig they have the confidence and folly to un- 
 dertake a cheat of this nature, fliould ever be able 
 to carry it on. Their enemies took notice they 
 were ignorant and unlearned men. They had nei- 
 ther depth of underllanding.nor fiucncy of fpeech, 
 were neither fcholars, nor (gators. And is it to be 
 imagined, that they (hould be able of their own 
 heads to contrive fuch a ftory, as that of the got- 
 pel hi (lory ? and not only f"o, but perfuade others 
 to receive it P 
 
 2. They relate faQs of fuch a nature, that it is 
 not poffibie they fhould have cheated the world 
 into the belief of them, had they not been true. 
 For inftance, they give an account of fafts done 
 before a multitude of witnefTes, who could not but 
 know whether fuch things were done, anH in that 
 manner done or not. Let us confider, among many 
 other inflances, the paffage of Chrift's crucifixion 
 with the circumflances of it ; that at the time of 
 the paffover when there was a mighty concourle of 
 people at Jerufalem, he was condemned by Pilate 
 agaiiifl his confcicnce, and publicly put to death; 
 that the vail of the temple was thereupon rent, the 
 rocks fplit, graves opened, and there was a preter- 
 natural darknefs over the land for feveral hours ; 
 and all this was done, as they pretend, before great 
 numbers of fpeclators, both jews and Romans. 
 Now, if thefe things really were done, as is repre- 
 fented in the gofpel, our point is fo far gained, the 
 liiftory is true. If falfe, why did not their ene- 
 mies contradid them ; efpecially fince the honor 
 of feme of them was fo nearly touched. If this 
 (lory be falfe, and Chrilt was not crucified, and fuch 
 
 Q 
 
ii6 D I S C O U R S E IV. 
 
 and fuch events did not happen at the time of hi^ 
 crucifixion, it is impoffibie the apoftles fiiould have 
 gained credit to the forgery. 
 
 The lii;e I might fay of abundance of miracles 
 recorded in the golpel. Let us reflcft a little on 
 the raifing of Lazarus from the dead, an account 
 ofv.'hich you have i'n the eleventh of Jolm : where 
 you v;ill obferve he was not only dead, but buried 
 four days; this was publicly known in the neigh- 
 borliOod : and therefore feveral of the Jews came 
 to the fillers of the dcccafed to pay them a friendly 
 viiir, and to condole with them : upon this you are 
 told of a conference between Chrilt and Martha; 
 and read of the defpair they were in of receiving 
 any help with reference to their brother : yet not- 
 witlidanding Chrift goes to the grave, calls upon 
 th,e dead man, and immediately he comes forth. 
 Thereupon, as the hiftorv goes on, many of the 
 jews believed in him. Others lay the matter be- 
 fore ihc Fharii'ees, who immediately fumraon a 
 council, and being alarmed with the report of fo 
 furpriling a n:iraclc, to prevent the confequence 
 they feared from it, determine to put Jcfus to death. 
 V/hat do we ? fay ihey, for this man dolh many mira- 
 clsi^ and if zve Itt Jiun alone all men zvill believe on 
 /ii7?i. And } ou read in the following. chapter, they 
 paded the fame refolution with reference to Laza- 
 rus ; the fame of the miracle encreafmg, people 
 Hocked to I'ce tlic dead man now alive, and many 
 believed on Jefus, by reafon of Lazarus. Hence 
 llicy thought it nccefiary, that he fhould be dif- 
 ])atched out of the way too, and be put to death. 
 This is tl.c fubflance of the ftory, and I think I 
 nr:v warrantably conclude, without much reafon- 
 ing upon ir, that it was impoilible to m.ake it pafs 
 current liad it becu'lalfe. Here are a great many 
 perlons introduced, as having apart in the fcene, 
 Lazarus, his liilers, tr.c jews ; fome of whom are 
 
DISCOURSE IV. 117 
 
 feprcfented as convinced, andotlicrsas taking dif- 
 honorablo methods to liar the miracle and dii;;racc 
 the author. Lazarus livi s as a Itanding monument 
 of the divine power of Chriit ; multitudes arc car- 
 ried hv their curiolity to fee and convcrl'e with fo 
 remarkable a perlbn ; and of thcl'e many arc con- 
 verted, and profcfs faith in • jefus as the Mcliiah. 
 Now what [ infill on is, that had this llory been 
 falfe, it could never have been admitted as true. 
 Lazarus himfelf, we may fuppofe, would have de- 
 nied that he had been dead, and was raifed to life 
 again ; his lillers, the Jews, would have been ready 
 to have cried out of the impollure. And upon the 
 whole, I think it is not poilible, circumilances con- 
 fidered, that all of them Ihould have i'ufllreda for- 
 gery 01 this nature to remain undcte6tcd.* 
 
 1 mij^ht allcdge under this head, and ?or confirm- 
 ation of the point I am upon, that the writers of the 
 golpel hiftory relate many miracles, which a multi- 
 tude of perfons were the iubjetts of. For inRaiice, 
 the defcending of the Holy Gholl, and their (peaking 
 with tongues. Thus Peter tells his hearers, that 
 if they repented, and were b iptifcd, they Ihould 
 receive the gift of the Holy Ghofl. And we are 
 informed, that while Peter fpakc to the people the 
 
 * Upon theoccafion of what is here tranfiently fdd concerning 
 the rcurre-Uon of Lazarus, I cannot forbear remaiking, that thi> 
 is oni ^ f uie mi acles of cur fiviour tjiat Mr. Woolilcn has lately 
 endeavored to di credit as m-.:ch as he can ; though was it a pro- 
 per place ro enlarge upon the rubject, it woidd be no dlfiicult mat- 
 ter to thcv the weaknels and abfuidicy of his exception;; and 
 cavils. Bat sa the di.coune comes in heie cccafionally, I fhall not 
 at prefint ftani to take notice of what he fays. Only, I think, I 
 may b? allowed to obTerve, that the hints given in this paragraph 
 ai-e (uScicnt to vindicate the matter of fadt, and manifcli tiie re- 
 ality of Llie miracle. But if any defire to fee the ca;e confidered 
 mo.c ;-)aL-.'C..Iarly, T would recommend to their pcrui'al the Rev. 
 Dr. Harris's two difcoiir.eo upon it, inti led, the reafcnablenefs of 
 bt-re.' n^ in Ch.iil;, and the unreaionablenefi of in'idcliiy, with 
 ijie aorenli-r. 
 
ii8 DISCOURSE IV. 
 
 Holy Ghrjlfell on all thtm that heard the word. Now 
 this was a ienlible thing ; the perlbns that received 
 the gift could no more doubt of it than of the moft 
 obvious, plain and certain truths : they could not 
 be deceived in the matter, could not but know 
 ivhetlier they Ipake with tongues they had never 
 learned, and whether they wrought miracles or no. 
 The thing was evident to others, and therefore Si-^ 
 mon Mauus defired that he might have power 
 granted him that on tvhomjuever he Jhould lay hands 
 he might yeceive the Holy Glujl. Others faw it, the 
 perfuns theml'elves felt it, and it was impoffible that 
 herein they Ihould be deceived, 
 
 3. It strengthens the argument and further fhews 
 the impoffihility of an impoliure, that a multitude of 
 perfons, and of all iorts of perfons, received and 
 believed the gofpel hiltory ; the |ews, the Gen- 
 tiles, many thoufands and myriads of thefe ; iuch 
 as had been avowed enemies, owned their convic- 
 tion and became converts, and thatagainft the moft 
 inveterate prejudices. Thus we are told, that ike 
 -word of God increafedy and the number oj the difciples 
 ■multiplied in Jerujalem, and a great number of the 
 prifjh were obedient to the Jaith. Among the reft, 
 let me only mention the cafe of the apoflle Paul. 
 It is known how deeply be was engaged in another 
 interell, in oppofing Chrifl and the golpel. He was 
 a perlbn of character and eminency in the Jewifh 
 church, an Hebrew of the Hebrews, bred up under 
 the famous Gamaliel, entered into the fe8; of the 
 Pharifees, and exceeding zealous for the traditions of 
 M^ £/r/^/'5,^s the reft of that fadion were. Here- 
 upon the name of Chrifl became odious to him, as 
 a perfon that not only leffened the authority of 
 Mofes, but had declared himfelf an enemy to the 
 traditions and inventions of the Pharifees, con- 
 demning them as the groffefl hypocrites, and their 
 rtiio'ion as vain and worthhfs. This inflamed him 
 
D I S C O U R S E IV. 119 
 
 ai^aiiitl cliiiltiaMity ; and you know how much he 
 let hinifeir :o run it down. He was prcferu at the 
 dciuii of SLi-phL-ii, the (irft martyr, and was an en- 
 courager oFit, received acoinniillion from the chief 
 prielts to do the honorable work of a perfecutor, 
 which he followed with a zeal, that he hi inlclf after- 
 wards called niadncfs, haling men and women to 
 prifon, and breathing nothing but threatnings and 
 ilaughter, and death againll them. Now, 1 would 
 demand of any reafonable man, whether it was like- 
 ly, nay, whether it was poffible, on fuppofition, that 
 the fatts in the gofpel had been a forgery to per- 
 iudde this perfon and others to have received them. 
 They could not believe the gol'pel without quit- 
 ting the rnoll: liubborn prejudices which had long 
 pollelfed'their minds ; without quitting their hon- 
 ors, their intcrefls, and preferments ; w ilhout con- 
 tradicting and condemning themfelves, and expof- 
 ing themlelves to all manner of reproach and luf- 
 ferings. And would perfons in fuch circurnltan- 
 ces be gulled and cheated by a company of poor 
 fifhermen, and contemptible Gallileans ? he that 
 can believe tiiis, is prepared to believe c'ny thing ; 
 and indeed believes the molt abfurd, incredible 
 thing in the world, even whilft he pretends to re- 
 ject the goi'pcl lor want of credibility. 
 
 So th It 1 do not think I talk in too high a (train, 
 when I fay, tlrat it is impoffible the golpcl hiftory 
 flio'jld be falfe ; and particularly, that if the writers 
 of it had a mind to deceive, it is impoflible they 
 fhotild have been able to do it. I may add to what 
 has been faid, 
 
 4. That it is not poffible the gofpel hiftory, had 
 it been fall'e, Ihould have maintained its credit in 
 the world to this day. Not to repeat here, what 
 has been obfervcd already, that it was embraced 
 by fo many againlt the itrongelt prepoflelTions and 
 prejudices, has been examined by fuch multitudes 
 
120 DISCOURSE IV. 
 
 of perfons of different opinions and interefts. 
 What I would at prefent remark i^;, that God him- 
 felf would not iiave fufFercd fuch an impofture to 
 have been palmed and impofed upon the world. 
 It is not con fiftent with the divine knowledge, mer- 
 cy and goodnefs, to have fuffered in his providence 
 a book i'o full of the ftrongell evidei\ce to be of- 
 fered to mankind, a book tliat looks fo like true, 
 that it is impoffible by any faculties we have, to 
 dillinguifh it from true, had it been really falfe. 
 He would not have fuffered his creatures, efpeci- 
 ally the wifeft and bell of them, and I cannot for- 
 bear accounting them fuch that have fliewn the 
 greatell veneration for chriltianity and the Bible, 
 to be thus tried, and to have lain under a delufion 
 from age to age. 
 
 I grant there are many impoRures and cheats in 
 the world ; but God is true, wife and j'^ood, the bell 
 as well as greateft of beings, and he will not nejileft, 
 or be wanting, to his upright fervants that fincerely 
 defire to be taught by him, and be fubje6l to him in 
 all things. In a word, fliould we be deceived here, 
 I cannot fee but we are deceived by an evidence 
 that is in a great meafure irrelillable. We cannot 
 reje6l it without denying our faculties, going con- 
 trary to the faculties God has given us, or if I may 
 be allowed to fay fo, governing ourfelvesby other 
 faculties than he has given us. And confequently, 
 to fuppofe the Bible may be falfe, is to fuppofc that 
 our very faculties enfnare, and that God has left us 
 to be deceived in the proper ufe of them, without 
 ever interpofing for our relief; which is an horrid 
 arraigning the author of our nature, and iHues in no 
 iefs a blaiphemy than this, that if we be deceived, 
 God has deceived us. 
 
 And thus I havclufficiently proved that the fcrip- 
 ture is true, that it has all the characters of truth 
 that any other ancient hillory has, and that if wc 
 
D I S C O U R S P: IV. 121 
 
 nre not to receive it, \vc can believe no hi (lory in 
 the world; I have proved it has greater evidence 
 of truth in it, and tl.at all things confidered, it is 
 ipipoflible it IhouM not be true. 
 
 Perhaps {'ovdg may be ready to fay, to wliat pnr- 
 pofe i? all this wailc ? we do not quellion the truth 
 of the Bible. 1 anfwcr, 
 
 1. It is good to be ))rovided againfl: the day of 
 trial. You do not know what temptations )oumay 
 meet with on this liead ; the time may come when 
 you may want your faith aflilled and confirmed, and 
 then fuch arguments will be of u(e to you, if you 
 have digelted them and made them your own, what- 
 ever you think of them now: and even though 
 you could not recollefl many of them, it will be of 
 jidvantage at fuch a feafon, that this point has been 
 cleared up to ) ou to the fatisfa^lion of your minds; 
 and that you have fcen the evidence of this great 
 point, and have made a judgment concerning it. 
 Tins may help to repel a temptation to infidelity, 
 when you are not, it may be, able at prefent to an- 
 Iwer every cavil and fuggeftion. As a perfon may 
 be very eafy, and reft faiisfied in his title to his ef- 
 tate, after it has been examined, though he fhould 
 have forgot the particulars of l:is iecurity, and 
 even the very names of the witncffes. 
 
 2. You lay, you believe the Bible, but it may be 
 you only take it for granted without believing, or 
 knowing wherefore you believe it. If this be your 
 cale, as I am afraid it is too commonly the cafe of 
 profefi'ed chriftians j your faith has nothing rational 
 or divine in it ; it ftaiids uDon lo better founda- 
 tion than the faith of the mahometan with reipeO: 
 to the Alcoran. The Bible has been delivered to 
 you, as a divine book, and accordingly you receive 
 it without examining, which is not truly believing, 
 and onlyfliews you are chriftians by accident, and 
 that y(nir religion comes to you as many mens 
 
 % 
 
122 DISCOURSE IV. 
 
 cftates do, by fucceffion and inheritance from their 
 fathers. I add, 
 
 3. The fuller evidence we have for our faith, the 
 more effeQual it is like to be, the more it will in- 
 fluence the heart and command the life. Did we 
 believe the Bible more Brmly upon folid grounds 
 and clear conviftion of its truth, diligently con- 
 verling v;ith thofe arguments by which the autho- 
 rity of it is eftabliflied, its doctrines would have 
 greater force upon us, and be embraced with more 
 affetlion, we fhould mind it more, ftudy it more, 
 live it better. 
 
 Do not therefore think I am mifpending your 
 time and my own, whilft I infift on thefe things. I 
 am fo much convinced of the neceflity and impor*- 
 tance of them, that I account it well worth while to 
 allot a conliderable proportion of my time and mi- 
 niftry, as God gives opportunity, to the vindicating 
 and explaining the holy Scriptures. Nor do I 
 know any fubjeft of more ufe to the ferious chrif- 
 tian. The Scripture is profitable J or doBrinCy for 
 reproofy for correclioii, and injlruBion in righteouf- 
 hcjs : By the knowledge of which, as it is in the 
 verfe following my text, with which I (liall con- 
 clude, the man of God, is made perfcB^ thoroughly 
 furnijhcd to every good work. 
 
DISCOURSE V. 
 
 YiiL DIVINE Original and Inspiration 
 OF THE Scripture. 
 
 2 Tim. iii. i5. 
 
 ill Scripture is given by infpiration of God, and is 
 profitable Jor doHrine^ for reproof y for correHion, 
 for inJlruHion in rightcoufnefs. 
 
 THE fubjecl I am upon, is the divine autho- 
 rity of the Scriptures, my prel'ent bufinefs be- 
 ing to demonftrate and prove the* fame. And the 
 f'cheme I propofed to purfue for this purpofe, was, 
 
 I. To fhew thi2t the Bible is true, or that the 
 c;cls there related are fo. 
 
 II. That it is infpired. And, 
 
 III. That the books of the Old and New Tefta- 
 ment, are the originally infpired books of the Bible* 
 
 I I have hitherto inlifled upon the firft of thefe 
 I particulars, and have proved, I hope, to fatisfac- 
 [ tion, 1. That our Bible is of equal credit with any- 
 other ancient hiltory. 2. That it hath greater marks 
 of credibility. And 3. That circumllances confi- 
 dered, it is impoflible it fliould not be true. I do 
 not intend that it is naturally impoffible. What is 
 naturally impofiible, cannot be otherwife without 
 i a contradifclion in the very nature of things. Thus 
 I it is naturally impofiible that the fame thing fliould 
 i be, and not be, at the fame time; fliould be true 
 and falfe at the fame time, and in the fame fenfe. 
 
 R 
 
t24 DISCOURSE V. 
 
 And thtJs I grant, it is not impofiible but the TiilL 
 tory of the Bible may be falfe. For inftance, it is 
 not impofTtble but the writers of it might be deceiv- 
 ed themfelves. They might lofe the ufe of their 
 fenles and faculties ; their imagination might be 
 difturbed^ and the texture of their brain altered. 
 It is not naturally impoffible but they might, not- 
 withftanding their fair appearances of integrity, be 
 at the bottom grofs cheats. A man may be deceived 
 himfelf, and he may deceive others ; he may be 
 weak and deluded, he may be a knave and intend 
 to delude and cheat. This is true of every man in 
 the worid, for all' rr^ens faculties are finite and boun- 
 ded, weak and defeftive. It is a contradiftian and 
 naturally impoffible that God,, a being of infinite 
 perfection, fhould either be deceived or deceive, 
 but it is not fo with refpe^ to man, the greateft and 
 beft of men. It is not natiirally impoffible that 
 men may miftake their intere^s, may invent and 
 imbellifh an unprofitable lie, that they may run 
 upon their own deftruftion for no advantage ; a 
 frenzy may feize them, or a falfe appearance of 
 things may carry them on without fulpicion of the 
 tragical illue. AH this, and a great deal more that 
 might be fuppofed, is not naturally impoffible. 
 
 B\it notwithftanding, it muft be aflcrted, that 
 there are cafes, and the cafe b-efore us is of that 
 nature, in which we have fuch evidence of the 
 truth and certainty of fafcls, and of the perfons teC- 
 timony, on which we believe the faBs, that it is 
 morally impoffible v/e (hould be deceived. This 
 is too abflrofe and nice a fpeculation, or I durft un- 
 dertake the proof and even demonftration of it, 
 that it is morally impoffible, that the writers of the 
 Bible have impofed a falfe hiftory upon us, and 
 that the Bible ffiould be falfe. I beg leave only to 
 retouch what I have already enlarged iipon> which 
 I think makes good this aEertion. 
 
D I S C O U R S E V. 125 
 
 It is morally impoffible, that fo many perfons 
 (hotild be deceived themlelves, in lo many fuch in- 
 ftaiices and in the fevcral fads related by them ; 
 that Mofes, the evangelifts, and apoftles (hould be 
 deceived. The realon is, they have all the evi- 
 dence that men are capable of having ; had the 
 affurance and clofeft tcitimony of all thejr fenles. 
 And confequently, if they were deceived all other 
 men may be deceived in all other iuQances, and 
 there is no certainty of any thing remaining. And 
 if this be granted, there is an end of «ill converfc 
 and of all religion : we can neither have corref- 
 pondence with our fellow creatures, nor receive any 
 revelation from God. For how do I know what 
 any man faith to me, or that he fpeaks at all ; that 
 God fpeaks, or what hfc fpeaks, if I may not truft my 
 fenfes and faculties. And if Mofes or the apoftles 
 might not truft their fenfes, but might be deceived 
 in the report they make of the miracles and fads 
 that fell under their obfcrvation, you and I, and 
 all the world, may be deceived, and that in every 
 ihing. The refuU of which is, that we can depend 
 neither on God, our neighbor, nor ourfelves. 
 
 It is alfo morally impoffible they fliould deceive 
 others, or defign an attempt to do it. One reafon 
 of this may be taken from theconfequence of de- 
 nying the fincerity of. thefe perfons. It is certain 
 that man was made for fociety, with an inclination 
 &nd love to it : he needs it, defines it, derives his 
 fupport and comfort from it. And as God defigned 
 him for fuch a ftate, he has given him principles, 
 or made impreffions upon him, fuitable thereto. It 
 is alfo certain that there can be no fociety without 
 mutual truft and confidence, which is the band and 
 cement of it ; nor any mutual truft without truth 
 and integrity fuppofcd, which is the foundation on 
 which it relts. Now what 1 aftert and argue from 
 is this, that the pcrlbns I am fpcaking of, the wri- 
 
126 D I S C O U R S E V. 
 
 ters of the Scripture, had the higheft charafters of 
 integrity. If we do not admit them to be credible, 
 none are, none ever were, or can be credible. The 
 confequence of which, if it be confidered will be 
 no lets than the diffolution of fociety. Where there 
 is no truth there can be no truft, and where there 
 is no truil there can be no fociety. And if we may 
 not trull fuch men, appearing with fuch criterions 
 and marks of honefty as Moles and the apoilies, we 
 can truft none in the world. 
 
 Further, they could have no motive to deceive, 
 which is another reafon of my affertion, and fliews 
 it impoflible they fliould intend to do it. Men do 
 not ufe to invent lies for nothing ; much lefs to 
 fpend their time, facrifice their eale, reputation, in- 
 tereft, and even their lives, in propagating an un- 
 profitable forgery, and what they know to be a for- 
 gery. And yet this was the cafe of the writers of 
 the Bible, of the New Teftament preachers and 
 "writers particularly, if their hiftory be falfe. The 
 faB-S they publiflied to the world, and the doBrines 
 they preached, were fuch as brought all forts of 
 fufferings upon them. They were told and ex- 
 pelled it would be fo ; and yet ftedfafily, rcfulutely 
 and unanimoufly, give their teftimony, and adhere 
 to it to the lall, (ealing it with their blood. Now 
 I reckon it morally impolhble they fhould have 
 afted fuch a part, had they been confcious of im- 
 pofture, and known they were deceiving the world. 
 Jt is contrary to the human nature, to the princi- 
 ples of felf-prefervation, and to that felf-love that 
 IS natural to every man : for though the will chufe 
 freely and cannot be forced, yet no man can chufe 
 evil as fuch, chufe mi (cry, fuiferings, and deilruc- 
 tion. So that we have the utmoll fecurity here 
 that thefe perfons were no deceivers, that the Bible 
 is true, and that it is impoflible if fliould not be fo. 
 
 I fliall only mention one thing more, uiz. that it 
 
DISCOURSE V. 
 
 127 
 
 is morally impoffible, fo many perfons of different 
 ientiments in other things, different intercfls and 
 parties, fhoukl ai^ree in contriving an impoflnre, 
 and (o many others flill of different interelLs, and 
 the li kc, (hould be impoicd upon by it, and none of the 
 former ever confcfs, nor any of the latter ever de- 
 tect the impoiUire. This I affirm impoirihlc. \Vc 
 mult luppole mankind to have faculties and natures 
 very diHerent from what they now have, and to be 
 goverlied by different laws, before we can admit 
 Inch a cafe as poiiible. There isno fufficient caufc 
 of fuch an elicd ; but on the other hand, there are 
 caufcs, known, certain, and condant, proceeding 
 from nature, and the governing principles of man- 
 kind, that would produce a contrary effecl. It is not 
 pofiible that among the many thoufands that owned 
 chriflianity, fome efpecially when they came to fuf- 
 ferings and death, fhould not have acknowledged 
 the villainy, had there been any. Surely fome of 
 them would have done it, to have delivered their 
 confciences from reproach, or at lead to have faved 
 their lives. It is not pofiible, had their ftory been 
 falfe, that their enemies, whoVere fpcClators and 
 witneffes of the facts they report, and lo whom they 
 appeal, fhould be filent, and never contradi6l or 
 undertake todifprove them : but inftcad of it, mul- 
 titudes of them be wrought upon to efpoufc the 
 fame caufe, and confirm it wMth their teftimony and 
 blood. Lay fuch a fcheme nearer home and among 
 oiirlelves, and it will be eafy to fee, that a forgery 
 is irnpofiible in any cafe that bears a tolerable re- 
 femblance to that we are confidering. 
 
 lint I mult not dwell any longer upon thefe things, 
 havingconfidered thematter morefully before; and 
 only defigning bv this review a little more particu- 
 larly to limit, explain, and confirm the laft propo- 
 rtion I advanced, (y?z. that circumftancesconfider- 
 ed, it is morally impoffible the Bible fliould not be 
 
128 D I S C O U R S E V. 
 
 true. Taking it therefore for granted, as a point I 
 have already, I think, fufficiently proved j that it is 
 true : 1 now proceed a ftep further, to the next 
 thing propofed, which was, 
 
 II. To prove, that the Bible is the word of God, 
 or, that the books which compofe our fcriptures 
 were given by divine infpiration. I have enlarged 
 upon the foregoing head, the truth of the facred hif- 
 tory, beyond my firll intention, and indeed had I 
 defigned to have taken fuch a compafs, I ihould 
 have caft part of my difcourfe into a different me- 
 thod. I {hall endeavor to be fhorier on the prefent 
 fubjeft, namely, in confirming the infpiration of 
 the facred fcriptures. 
 
 What I mean when I fay, the penmen thereof 
 were infpired, is that they wrote under the fpecial 
 and infallible conduQ: of the Holy Spirit ; that the 
 prophets and apoftles, they that were concerned m 
 delivering to us the truths and doftrinesof the Bi- 
 ble, were fent of God and commilTjoned by him, 
 were ftirredup to their refpeftive undertakings and 
 fervices by God, by whom they were alfo infallibly 
 affifted, fo as, that the things they deliver mufl be 
 efteemed a revelation from him. 
 
 There were indeed different modes of revelation, 
 arni different kinds and degrees of infpiration : as 
 I obierved in the firft dilcoyrfe from this text. 
 God at fandry timeSy and in divers manners^ fpake 
 unto the fathers by the prophds. Sometimes he re- 
 vealed himfelf to them by dreams, fometimes by 
 vifions ; fometimes by a voice, an audible voice, 
 thus he fpake to Adam, Abraham, Mofes, and 
 others : and fometimes by inward impreflions upon 
 .the mind or underftanding, which is more properly 
 infpiration. 
 
 Sometimes he fuggefled the very matter and 
 words to them. Sometimes, I fuppofe, he left therrt 
 jto the ufe of their own words, Tuppiying tlicm with 
 
D I S C O U R S E V. 129 
 
 the matter ; and in things they were well acquaint- 
 ed with, and recorded ashiftory, and of which they 
 had been eye-witneffes, all that I think neccfTiry to 
 afieit is, that he concurred with them and aflifted 
 as there was occafion, and fo as might fecure them 
 from miftake : jui'l as a guide to a traveller, he 
 needs not direft him in tiiat part of the way he him- 
 lelf knows, it is enough to attend him, and when he 
 h like to wander, to admonifh, or reduce when he 
 doth wander. In a word, by the infpiration of the 
 Bible is meant, that if is a divine revelation, a reve- 
 lation from God. The hiftory of it is infallibly 
 true, and immediately infpircd lo far as was necefla- 
 ry ; the doctrines of it communicated from heaven, 
 in various ways and different manners, I grant; 
 but all from heaven ; publifhed by perlons that had 
 a divine commifTion, who were fent of God to make 
 fuch revelations to the world. The further clear- 
 ing and ftating this point, I am fenfible, would re- 
 quire a great deal of time; but as fomething was 
 faid of it before, thou;;h very (liort and defetlive, 
 1 fhall not refume it, but diredly go on to prove 
 what I am upon, namely, that the Bible is the word 
 of God, or that the books of the Old and New 
 Teftament, are divinely infpired. To which pura* 
 pofe, I fhall lay before you feveral arguments. 
 
 1. The writers of the Bible profeffed themfelves 
 to be infpircd, to be fent of God, and accordingly 
 fpeak in his name. We have many general affcr- 
 tions with reference to this ; as in the text. All 
 Scripture is given by infpiration of God. So, 2 Pet. 
 i. 20, 21. No prof/h€C)> of Scripture is oj' private in- 
 terpretation. For the prophecy came not of old time 
 by the -wtU of man, but holy men of God fpake as they 
 7ucre vioved by the Holy Ghojl. It is not of private 
 interpretation, or rather private fuggeftion or im- 
 pulfc, for fo the word Eptlufis may fignify, though 
 Ibme critics think ihi^t the text ftiould be read dif- 
 
130 DISCOURSE v.- 
 
 ferently, and'that EpiluJiSy is put for Epelvji:^, thus 
 Calvin, Grotius, and others, which notes an afflatus 
 or conception within : fo that what the apollie in- 
 tends is, that the prophecy of Scripture, or the writ- 
 teMfword, was not the product of mens own fancies 
 arttt. conceptions ; but was by a divine afflatus, that 
 is, it was given by infpiration of God. And indeed, 
 \tf.k'ether we have recourfe to this criticilni or not, 
 and change the reading, for which the authority of 
 fotne copiesis pleaded, the apodle's reafoning in the 
 words that immediately follow makes this fenfe 
 plain, and I think neceffary ; FoTy he adds,^r(?^Afcy 
 came not of old time by the zuill of many hut holy men 
 of God fpake as they were moved by the Holy GhoJi» 
 If by private interpretation wemeanthe expound- 
 ing of Scripture by particular perfons, and every 
 one for himfelf, as if that was denied here, to which 
 purpofe the papifts apply the words, though they 
 have nothing in them favorable to their caufe, ex- 
 cept the found, and build upon them a n^ceffity of 
 a public authoritative interpreter ; if we under- 
 lland the text thus, I fay, there is no force in what 
 the apoftle fubjoins. But if we take Epilufis for 
 infpiration, as I think we are conilrained to do, 
 what follows in ver. 2 1 is a confirmation of that 
 which is faid in the 20ih. No prophecy is by pri • 
 vate impulfe, for it came not by the will cj- man, it 
 was not the ifl'ue of their own faculties and reafon- 
 mg, was not from any motion or choice of their 
 own, they did not go upon their feveral errands, 
 and deliver fuch and fuch meifages to the world 
 from their own heads ; but had a divine impulfe, 
 /pake as they were moved by the Holy Ghojl. This I 
 lake to be the fenfe of that text : and fo you fee it 
 is a full tcftimony to the truth I am upon, that the 
 writers of the Scripture were infpired. 
 
 I'he fame thing we have elfewhere and often af- 
 ferted, as A^s ui. 21. God fpake by the jjiouth of all 
 
DISCOURSE V. 131 
 
 '. -s holy prophets fincc the zvorld began. Acts i. 16. 
 The Holy Gkojifpake by the mouth of David. And 
 <i.r lin, AH> iv. -25, Who by the raouth oj thy fervant 
 D:ivid hath [aid, why did the heathen rage ! Scz. re- 
 ferring to the fccoiid Pi'alm. The prophets were 
 God's mefTcn^ers, iiis inUniments ; he I'pake by 
 ihciii, by all oJ them fiuce the world began'. And we 
 have the fame account given of the apo(Ues. 
 Hence they are mentioned jointly with the prophets^ 
 as the foundation on winch we are built. And 
 Chral fays to them. It is net ye that f peak ^ but the 
 fpirit of your Father, that fpeakcLh in you. 
 
 I may add, that they all profcfs, for ihemfelves, 
 to be fcnt froin God, to fpeak from him, and to 
 deliver his doctrine and mclfage. Mofes gives an 
 account of his commiffion, of his being feilt imme- 
 diately by God, with the circumftanccs thereof ; 
 he tells how God appeared to him in a burning 
 bufh, as he was keeping Jethro's flock, and gave 
 him orders to go to Pharaoh and undertake the 
 deliverance of opprcifed llrael. And you know 
 when he aftersvards came to deliver laws to that 
 people, he always introduces God as the author of 
 them ; thus you read, the Lord /pake unlo him out 
 ejthe tabernacle, and appointed the laws and fervices 
 following. And, God /pake unto Mofes, faying, /peak 
 unto the children </ Ifael, which is constantly re- 
 peated when any new matter was to be laid before 
 them. Nor did the following pfophets of the Old 
 Teltament pretend to a6t without the like authority, 
 the word of the Lord came to them when they pro- 
 phefied, ihus faitk the Lord, was the common pre- 
 face to their mellages and dilcouifes. The fame 
 mi£;ht be obferved concerning them that delivered 
 the doctrine of the New Tefiament. Chrilt himfelf, 
 the great prophet of the church, owns his commif- 
 fion from the Father, and that he received his doc-^ 
 
 S 
 
132 DISCOURSED. 
 
 trine from hirrij my doctrine, fays he, is not minCy hut 
 histhat Jent me. Agsiiriy he that fent me is truey and 
 Jfpeak unto the zuorld thoje things -which I have heard 
 of hiyn. And, / do nothing of myfelfy but as the fa" 
 iher has taught mcy I Jpeak theje things. To the fame 
 purpofe, / have not fpoken of myftlfy hut the Father 
 tvhich Jent me, he gave me commandment ivhat Ifhould 
 fay, and what J Jhould Jpeak. 
 
 The apoflles claimed the like authority ; I do not 
 mean, equal to Chrift, but a divine miiSon and au- 
 thority, as he did ; hence when they proceed to 
 the determination of the queftion debated in the 
 council at Jerufalem, they intereft the Holy Gholi 
 therein, it fetms good to the Holy Gho/i, fay they, and 
 to iiSy intimating, that what they delivered to the 
 churches the Holy Ghoft delivered ; or more pro- 
 perly delivered it by and under his immediate con- 
 duct and direftion. The greateft and molt copious 
 writer of the New Teftament, was the apoftle Paul, 
 and we find him on all occafions affertinij his divine 
 authority and infpiration. He tells the Corinthians 
 ihathe had received of the Lord, zvhat he delivered to 
 'thc7ii. That the things he -wrote mere the command- 
 7nents of God. And to the Galatians, that he was an 
 apojlle not of men, neither hy man, hut hy J fits Chrif, 
 and God the Father. And how direti that to the 
 Thefjalonians, -when ye received the -word of God, 
 which ye huird of us, ye received it not as the word of 
 nicn, hut as it is in truth the word of God. And St. 
 iPeteir, fpeaking of the gofpel, fays, the Holy Ghojl 
 Jent it down from heaven. 
 
 This is what the writers of the Scripture profefs; 
 many of them in the moft exprefs terms, and you 
 have heard the fame is affirmed of all of them. If 
 it be objeded, that impoftors have profelfcd the 
 like ; many have pretended to inJpiration, that 
 were deluded by their own fancies, or by a warm 
 and heated imagination, and how do we know that 
 
13 I S C O U R S E V. 13^ 
 
 the writers of the Bible were not impofed upon as 
 well as oLhers. I anfwer, 
 
 1. It is granted, fome have been deluded, and 
 have taken their own imaginations for a divine re- 
 velation ; but this is no argument that all are fo ; 
 and that none ever had a revelation from God. A 
 man may fancy himfelf awake when he is in a 
 dream, and have a great many fcenes laid before 
 him in his fleep, which betakes for real, though all 
 be imaginary. But it doth not follow from hence, 
 that he cannot know when he is awake, or be cer- 
 tain that ever he is awake, or of any thing that is 
 trania6ted before him, or that he himfelf doth when 
 he is awake. No more doth it follow that becaufc 
 fome perfons of diflempered brains have thought 
 themielves infpircd, when they were not, that none 
 could ever know that they were infpired. 
 
 2. I would afls. the objcftors here, whether they 
 will allow that God is able to reveal himfelf to any 
 part of mankind, fo that they fhall be certain of the 
 revelation ? If not, they fuppole God has lefs power 
 and Ikill than men have, who can exprefs their 
 minds to their fellow-creatures in luch a manner, 
 as that they are fure who it is that fpeaks to them, 
 and what it is they fpcak. And if God is able to 
 do this, the objeQion falls to the ground. Some 
 ])erfons nay then have a revelation from him, any 
 mav, to whom he pleafcs to vouchfafe it, in which 
 they may reli alfured there is no impoflure or dc-. 
 
 iufion. 
 
 3. The perfons infpired might know by inward 
 rcniation and feeling, that they were infpired, and 
 tiiat God fpake to them ; and I doubt not, with as 
 an infallible a certainty as we know when another 
 pcrfon, like ourfelves, is converfing with us, and 
 fpeaking to us. God miqht make fuch an impref- 
 lion upon their fenfes antl minds as carried its own 
 evidence with it, and thoiic^li w<* that are utterly 
 
334 DISCOURSE V. 
 
 flrangers to fuch a communication wilh God, have 
 no idea or notion of it, they that were concerned 
 couldfcel it, and knew how to diftinguilh it. To 
 clear this in all the inllances of inipiration, by 
 voices, dreams, vifions, and more direct and mental 
 inipiration, as I may call it, would require a long 
 difcourfe of itfelf, which I know you will excufe 
 me from, though a fubjeB well worthy our ferious 
 thoughts, was this a place for it. 1 will only fay, 
 if we allow God is able to make any revelation of 
 himfelf, we mud luppofe he can do it in a way that 
 is difiinO: and certain : and I need not fcruple to 
 add, that theperfon to whom he makes it, may dif- 
 cern it by the faculties to which he applies in 
 his revelation, as clearly as we do our mutual 
 difcourfe, the communication we have one with 
 another. 
 
 4. There was nothing that looks like delufion in 
 the cafe of thefe lac red writers and preachers. 
 They had ail the marks of a regular head and of a 
 calm fedate mitid, thai can be ; had none of the 
 heats of enrhufiafts fo far a? appears. And particu- 
 larly they were not credulous, did not fecm for- 
 ward to the work they engaged in ; nor to have 
 any preparation and bent towards the fervice they 
 undertook. You know what objeftions Mofes 
 made again{l the errand God called him to, "who am 
 Jy fays he, that I Jliould go unto Pharaoh, and that I 
 Jliould bring forth the children of Ifrael cut of Egypt ? 
 They will not believe me 7ior hearken, to mv voice. 
 And after God had condefcended to give him fa- 
 tisfatiiop in this matter, !l ill he objects, 7ny Lord, 
 I am not clocntenty neither herttojore^ nor fmce then 
 ho [i Jpoken unto thy fervant. And notwitlilianding 
 God had promifed to be with him and aliilt him, 
 his reluSancy ilill remains. my Lord, fend I 
 ■t-ray thee by iht hand of hivh zuhomihon will fend. ^ So 
 litrle was this perfon prepared to be played u,poi\ 
 
DISCOURSE V. 135 
 
 and abufcd, cither by his own imagination or the 
 management of others. 
 
 And the like might be obferved of the apolHcs. 
 They were themlelves very much prejudiced againft 
 the main articles of the dotii ines that they were to 
 teach the world, viz. the death and rclurreftion 
 ofChrifl. ThcHj^h their mailer had often fpoke 
 thereof to them they could not believe it, nor did 
 they underllaud him : fo far from it, that when it 
 came tnpafs and he was aQually put to death, their 
 hopes feemed to die with him, zve trvjled, lay they, 
 that it had been he ■whichjhoull have redeemed, Ijrael. 
 Words of defpair, intnnating they thought their 
 caufelofl and rLiincJ. bo when they were told of 
 his rcfurredion, it is faid, the xvordi jeemed to thevi 
 as idle taleSy and they believed them not. This was the 
 cafe of the apoRlesat that time. The apoRle Paul 
 was not then of their number, but afterwards called 
 to the fame oilice, and had an eminent part in pub- 
 lifliiniT liie doctrine of the New Tellrunent, and I 
 need not tell you that he had even I'tronger preju- 
 dices than the rell againlt the caufe he eipoufcd. 
 He perfccuted Chrilt in his members with the ut- 
 molt fury ; and fo much had his zeal blinded him, 
 that as he owns in his defence before Agrippa, he 
 verily thought xolth himfclf he ought tj do many things 
 contrary t> the name oj Jefus oj Nazareth, in which 
 temper of mind divuje grace, and the call of God 
 found him. Now how lit.lc there is in all this of 
 the characters of enthufiajin, how oppodte and con- 
 trary It IS thereto, every one may eahly difcern. 
 Eutinihafts generally have a preparation in the 
 btnt and temper (jf their mind, 10 receive ihe de- 
 lufi on ; tney readily believe that to be true, which 
 they would have lo be true : they are prejudiced 
 ill favor of their pretended revelation. VVhereas, 
 the prejudices of thjle perfons lay the otjier way, 
 and were fo itrong that it is plain tl'.cy would not 
 
136 D I S C O U R S £ V. 
 
 a6i without fall conviSlioti of the call of God, and 
 till they wetc overpowered, as I may fay, into the 
 belief of it. I add, 
 
 5. That no fcruplcs itiight remain God gave them 
 fuch evidence of his fpeaking to them and of their 
 miffion as could not be refifted. Let us fuppofe, 
 that when God fpake to Mofes in Hor^ebout of the 
 burning bufh, he might doubt whether it was real 
 or not, whether he was in a dream or trance, whether 
 it was not fonie unaccountable phcenomenon that 
 had nothing of divinity in it, or the artifice of an 
 evil fpirit. Suppofe this I fay, he could not doubt 
 any longer when God bid him ca.il his rod upon the 
 ground and it became a ferpent. Much lefs could 
 he carry his fcruple with him in all his journey 
 from Horeb to Egypt, and dill maintain it after all 
 that palfed in Egypt ; after he had by the power of 
 God wrought lo many miracles there, i-n the prc- 
 ience of Pharaoh and of the Ifraelitcs. He that 
 can fuppofe this is too great a (ceptic to be reafon- 
 ed with ; and indeed it is impoffiblehe Ihould, upon 
 his principles, be certain of the reality of any thing 
 that he fees or hears, or that he himfelf doth. God 
 reveals himfelf to Mofes, that is the thing I am af- 
 ferting, and that he might be fure of the revelation, 
 he lirit fumuions and awakens his attention by a 
 ilrange appearance, a bufh all in a flame and not 
 confumed. Then he fpeaks to him out of the bufh 
 in a manner that no queflion, had fomething great 
 and raajcliic in it, and brought along with it evi- 
 dence of divinity. And that Moles might be able 
 to fatisfy others, and at the fame time be further 
 fatished himfelf, for what would do the one, mull 
 be lufficient to do the ot'icr, he eirablcs him to work 
 a miracle, and afterwards repeat that, and do many 
 more miracles. All which conhJrred, I think it 
 even impofTiblc that Moles ihouid bo deceived ; 
 and if any are fo i-cfo!ute, as to fuppofe he might 
 
DISCOURSE V. 137 
 
 be under a dclufion, notwithftand'mg all tins fccu- 
 rity to the contrary, they inuft ho torccd to fay 
 that God cannot reveal himlclf to mankind with 
 certainty, or mankind is not capable of receiving 
 the revelation, which comes to the fame thing. 
 
 I might iilallratc the argument in many more 
 inllances, particularly in that of the apoillcs. But 
 I will only obferve, that when they were firll called 
 to their otHcc they labored under a great many in- 
 abilities, wanted light, wildom, courage ; and were 
 no way equal to io dilficult a work as lay before 
 them, viz. preaching the golpcl to and profclyting 
 all nations. This they \vere but meanly qualified 
 for, and therefore their great mailer, when he took, 
 leave of them jull before his alcenuon, bid them 
 tarry at JcrufaUmuntil they zuez^ indued zailli poioer 
 from on high. What this power was we are told. 
 Alls i. 8- Ye.Jlicdl receive power after that, the Holy 
 Ghoji is come, upon you : and yc Jliall h: u;.itneJjtyu.nto 
 mcy both in Jenijaiertiy and in all Judea, and in Sa- 
 maria, and unto the uttcrrapjl pari oj ike earth, Thi* 
 he promifed, and in th? fecond of A6b you have an- 
 hiltory of the great event, an account of the ae- 
 (jompiifliment of the promife, when the Holy Ghoil 
 fel.l upon them at the day of Pent.ecoll. The con.- 
 icquence of which was their fpcaking all forts of 
 toniiues which thev had never learned, to the 
 amazement of thofc that heard them, ver. 8, 9, io» 
 11, 12. Now as this was tiie power from on high, 
 their mafler had given thsm rcai'on to expcB:, and 
 an eminent inlfance of their infpiration. ; fo it was. 
 a fenfible thing and carried its own evidence along 
 v.'ith it; thev found that change in them felves, that 
 exaltation of their faculties, that new light in their 
 minds, and that new furniture of ftrength and abi- 
 lity communicated to them, that they could no more 
 quellion the thing, nor that it was from God, than 
 that they could queltion their ov.n beings, and 
 
138 D I S C O U R S E V. 
 
 whether they were men or not. If their fenfes and 
 faculties might deceive them in this particular, they 
 might deceive them in all other things ; and I think 
 1 may add, all other men in all other iiiftanccs may 
 be deceived ; and confequently it v/ill be true, in 
 the {Irideft fenfe, we are, and can be, cert^.in of 
 nothing. 
 
 So that thus far, I would hope the way is toler- 
 ably clear. The writers of Scripture aihrm them- 
 {elves to be infpircd ; and they could not be under 
 a delulion, but might know whether they were in- 
 fpired or not. 
 
 But it may here again l?e aflced, how doth this 
 prove the point I bring it for, namely, that they 
 were infpired ? they might impofe upon us, and 
 take upon them to be infpired, to be lent of God, 
 and to be entrufled with a revelation from heaven, 
 when they v.'ere not. We have only their bare 
 word for it. I anfwer, 
 
 1 . AH the arguments I before produced, to prove 
 their hillory true, will conclude in thpir behalf in 
 the prefent cafe. I have given you fullicient evi- 
 dence that there were I'uch perfons, that they did 
 the things they relate, that the matters of fad they 
 record were genuine, that they had all the charac- 
 ters of ingenuity, integrity, and ver?citv, that any 
 hiflorians ever had, or can have, and that if we can- 
 not believe them, and depend on their teltimonyj 
 it foUovv's, none in the world are to be believed in 
 any of their reports ; that there is no fuch thing as 
 credible hiflory, and as was further argued in a 
 former difcourie, no fdfe converfe ; all mutual trult 
 and converfe is deftroyed ; and in a word, human 
 fociety mufl be diffolved. This it was proved, 
 would be the confequence of denyingthe credit and 
 rcfuiing the teflimony of perfbnsfo oualihed, as the 
 writers of the Bible were. And, I think, it needs 
 no proof, that if we cannot believe them in this part 
 
DISCOURSE V. 139 
 
 of their tcftimony concerning their infpiration and 
 divine; miHion, \vc may believe them in nothing. 
 So that the rcfult i,s this, if there be any fufficient 
 w imciles among mankind, thele were fuch ; if any- 
 true hiilory, the Bible is true, and if the Bible be 
 true it was inf'pired. 
 
 2. To fuppofe them guilty of forgery, and to 
 pretend to a commiifion and revelation from God, 
 when they knew tiicy had none, is to make the-m ad 
 co!itrary to al! the principles of human nature that 
 v.c arc acquainted with. It makes them guilty, not 
 onlv of an unprofitable, but of a dcltruftive He. 
 They knew, according to tiic rales of the religion 
 they propagated, they could have no reward in ano- 
 tiicr world ; and they knew as certainly they mull 
 be undosie in this world. And what lort of crea- 
 tures mud we fuppofe them, if we make them aft fo 
 extravagant a part, expofing themfelvesas they did 
 without any motive. For mftance, what temptation 
 could iVlofes have to forego the honors and prefer- 
 ment in l^haraoli's court, and chufe to fufter af- 
 Hiclion with the people of God, had he not been 
 aflured of a divine call ? What could induce the 
 apollles to follow Chrift through lufferings, perfe- 
 cution and death, had they been confcious of a lie, 
 quedioned the authority of their maiter, or their 
 own lincerity, in eng<iging in his fervice ? Would 
 the apoRle Paul, think you, have renounced the 
 commillion lie had from the great men of the |ew- 
 ifli church, with all the advantages he expelled from 
 them, and become a preacher of Chrilt, upon no 
 other profpe6t but bond^, imprifonment, and mar- 
 tyrdom ? Would he have done this, had he not 
 been affured of the juftice of the caufe he efpoufed, 
 and of the certainty of the heavenly vifion, as he 
 calls it ? So that we have not only an argument 
 taken from their veracit\', but a itrong evidence 
 
 T 
 
140 DISCOURSE V. 
 
 arlfing out of the principles of the human nature. 
 To fuppofe they were deceivers in this inftance, is 
 to fuppofe them ruining themfelves for nothing, 
 guilty of the greateit wickednefs without any rea- f 
 fon, and doing evil for evil's-fake ;. which it may 
 be is more than can be charged on the devil him- 
 felf. A gai n, 
 
 3^. They not only faid they were infpired, but 
 proved it by a train of fa6ts that alarmed and 
 amazed them.. God gave iatisfa6tion to Mofeii 
 concerning his miflion by enabling him to work 
 miracles upon the fpot, as you read in the third and 
 fourth of Exodus. And by the fame means, viz. 
 acourfe of miracles, he gave the fame fatisfaclion 
 to the Ifraeiites concerning it. Chrift fent the 
 apoftles, they were affured, as otherwife, fo by the 
 poxver from on high, that he had fent them, and by 
 exerting that power in a feries of fupernatural mi- 
 raculous v.'orks, they gave fufficient evidence to 
 the world of their divine milBon, that God had feni 
 them, and fpakc by them, and that he, owned theii 
 teftimony and doftrine ; as I may m.ore fully fliew 
 hereafter. 
 
 This is the firfl argument, tlie authors of the Bible, 
 profefs themfelves to be infpired ; wherein I have 
 Ihown, that they could not but know whether they 
 were or not ; and that they cannot reafonably be 
 fuppofed to deceive us in their tellimony. I go 
 on now to another argument, which I Ihal! go 
 through more briefly. 
 
 II. As the writers of the Scripture profefs to 
 have their do£lrine from God, fo it could not be 
 the invention of men. This wnll abundantly ap- 
 pear in the progrefs of my dil'courfes. What I at 
 prefent ground my argument upon, is, the inability 
 of men to contrive fuch a book as the Bible, of men 
 as fuch, or of any fort of men. 
 
 It could net be the contrivance of bad men. 
 
D I S C O U R S E V. 141 
 
 Had they invented a religion, furcly they would 
 have made it more favorable to their own inclin- 
 -ations, lulls and appetites ; would not have fettered 
 thcnilclvcs, laid themfelvcs under fuch reftraints as 
 the Bible doth, and denounced fuch tremendous 
 judgments againlt the ways they chufc and love ; 
 thcv would not have confulted fo entirely the honor 
 of God, and the reputation of virtue and goodnefs, 
 as we find the Scripture doth ; but would have 
 calculated it more according to their own natures 
 and defigns. I mav add, could we fuppofe them 
 capable of this, which yet is to make them a6l con- 
 trary to their nature, we cannot imagine they fliould 
 be at fo much expence to promote the caufe of the 
 Bible, facrificc their worldly interefts, and even 
 their lives for the fake of it. Did ever bad men 
 ad fuch a part, contrive the grcateft good, fuffer 
 and die to advance it. 
 
 It could not be the contrivance of good men. 
 This fuppofition involves them in a guilt, perfe6tly 
 inconfiftent with their charatter. They fpeak, as 
 vou have heard, in the name of God, and profefs to 
 have received their doctrine from him. Now if it 
 was otherwife, and they were confcious of a forge- 
 ry, diey muft be the grofleft impoftors in the world, 
 which is fo dire6tly contrary to all virtue and hon- 
 cily, that it can never be imputed to any man that 
 deierves the name of good. In fliort, the former 
 fuppofition makes bad men do the beft thing that 
 can he, and this makes good men do the worft; both 
 wliich are abfurd. 
 
 It could not be the invention of any man or men. 
 This might be demonftrated.had I time to flay up- 
 on it ; and feveral things will afterwards occur that 
 may ccnfirm the affertion. No man nor body of 
 men could invent fuch an hiflory as that of the Bi- 
 ble. A learned Jew, Manaffeh Ben Ifrael, inflan- 
 ces in tlie account Mofes gives of the creation. 
 
142 D I S C O U R S E V. 
 
 ■which he maintains could not be his own invention. 
 For no man's reafon, fays he, will diftate to him 
 that the world was made in fix days, and at certain 
 intervals of time, fmce it is more for the glory of 
 God's power to make the world in an inftant. 
 Who can imagine, adds he, that the heavens were 
 made without the ftars, and adorned with them on 
 the fourth day ? What judicious mind can con- 
 ceive that the plants were created on the third day^ 
 and the fun on the fourth , fince naturally they re- 
 ceive their vegetation from the fun ? He mentions 
 other particulars, and concludes, the creation of the 
 ■world was revealed to Adam, and that his poflerity 
 had it by tradition from him. But bccaufe it was 
 not fit, a thing of fuch weight Hiould rely on the 
 authority of one man, God in the fecond place ap- 
 peared to Mofes on mount Sinai, and j^ave him a 
 clear aflu ranee of thefe things. Whether this be 
 thought throughout folid or not, the fubjeB; he re- 
 fers to muft pais for a pertinent inftance of a hif- 
 tory that has lomething more than .human in it. 
 Longinus the heathen philofopher, and matter of 
 Porphyry, is faid to have admired Mofes's hiftory 
 of the creation ; and he makes the account of the 
 firft day's work, an inftance of the true fublime. 
 There is indeed more fatisfaftion in it about the 
 original of the world, the author of it, and manner 
 of creation, than in all the books of Pagan philo- 
 fophy. 
 
 And what fhall we fay of the many events record- 
 ed in the Bible in a prophetic manner ? Some of 
 them many hundreds,, and fome feveral thouiar d 
 years before they came to pals. I cannot enter 
 upon the particulars now, though I may do it here- 
 after, any one that fcrioufiy confiders the predicti- 
 ons recorded in the Scripture, muft fee it could be 
 indicled by no underftanding lefs than inhnite. 
 I mi^ht take notice of the dcdrinc of the Bible, 
 
DISCOURSE V. 143 
 
 and flicw how much this exceeds human invention. 
 How majeltic and lublime a part of it ? How ad- 
 mirably the whole is hticd to the circuinftances of 
 man, prcfcribing to him in every relation and cafe, 
 anfwerinor all his occafions and neceflitics ; and 
 every way adapted at once to promote his happi- 
 nefs and the honor of God. Thefe and a great 
 many other particulars that might be infilled upon, 
 fhcw that the Bible could not be the invention of 
 any human mind, of any man or men, of whatever 
 quality or capacity ; and fully prove what the 
 apollle alferts, that 710 propiiccv of Scripture is cf 
 private iufpiraiioti, or impulie, that it came not by 
 the will of man, but holy men of God [pake as they 
 uoere vioved by the Holy Ghcfl. 
 
 I have fcveral other arguments to offer, to con- 
 firm the allertion, but mull leave them to another 
 opportunity. In the mean time I cannot help re- 
 marking, how unrcafonable the caufc of infidelity 
 is. The deills and others, that rejetl the authority 
 of the Bible, do it upon a pretence that would ruin 
 all the hiilory in the world, deltroy all human truft 
 and teftimony, and introduce univerfal fceptifcifin. 
 For if the perfons, who publifhed the Bible, might 
 not be certain of ■' hat they faw and felt, of the facts 
 they relate, and infpiration they pretend to, no man 
 can be certain of any thing whatfoever. If we may 
 not depend on fuch teftimony as that of thofe per- 
 fons, we can depend upon no teftimony, nor believe 
 any thing unlefs we fee it, nor indeed then neither. 
 For if they might be deceived and deluded, fo may 
 others, all others ; it could not be expected that any 
 (liould have a greater affurance of things than they 
 had, and confequcntlv, there is an end of all evi- 
 dence, even of that of the fenfes; an end of all truft, 
 of ail certainty : {'o very abfurd is the ifiue of in- 
 fidelity. 
 
 And I cannot forbear adding, it would be well 
 
144 DISCOURSE V. 
 
 for thefe men, that cannot reft in the evidence oF 
 the truth 3nd divinity of the Scriptures, could they 
 carry their {ceptifcil'm with them into the other 
 world. But theO' unreafonablc cavils by which they 
 now fupport the worft caufe, will then vanifh, and 
 all will appear real; the truths they defpifed real, 
 the diftrefl'es they feel real, and neitlier the one 
 nor the other to be run down with a jeft and a ban- 
 ter. O let us believe this before-hand, believe Mo- 
 les and the prophets, Chrift and his apoftles, that 
 we come not to the place of torments, and there 
 receive a terrible, as well as unavoidable convic- 
 tion ; believe and reverence the Scriptures, and 
 conduft ourfelves according to the glorious rules 
 thereof. It is the Bible that defcribes heaven and 
 the way to it : it is the light by which a wife and 
 gracious God would guide us through this world, 
 a dark and dangerous place, and the more we love, 
 lludy and practice the Holy Scripture, the more 
 we Ihall know of the future heavenly ftate, and 
 the fitter we fhall be for the enjoyments of it. 
 Let the word of God therefore dwell richly in )ou. 
 Peace Jliall he upon all them that walk according to 
 this ruky and upon the IJrael of God. 
 
D I S C O U R S E VI. 
 
 ThK DiVIN'J; OuiGINAL AND I X SP I R AT I O ."t 
 
 OF THi: Scripture. 
 
 waaaammammmmtm 
 
 2 Ti:.!. iii. 16. 
 
 -i./ Scripture is given by infpiration of God, and is 
 proji table, for doilrine, for reproof y for correction, 
 for uiJlruBiun in righieoufnejs. 
 
 ^THHE divine authority and infpiration of the 
 A Scriptures, is what I am now endeavoring to 
 prove. To this purpofc I have obferved, 
 
 I. That the writers of the Bible profefs them- 
 felves inipired, and fpeak in the name of God. 
 
 II. That the doctrine ihcy deliver could not be 
 tiie invention of men. I proceed now to another 
 particular. 
 
 Hi. The Scripture has feveral internal marks of 
 Ms divine original ; fcvcral inherent charatlers 
 v.'hich may be urged in confirmation of the point 
 before us. That it was given by infpiration of God, 
 As 1. The excellency of its dotlrine. 2. The fpi- 
 rituality of its defign and tendency. 3. The ma- 
 jelly and limplicity of its iiyle. 4, The harmony 
 and agreement of its parts. And 5. Its efficacy and 
 power on the hearts and confciences of men. Thefe 
 arc characters of its divinity, fuch as are inherent, 
 which may be obferved in the frame and conflitu- 
 tion of the Bible ; and all of them proclaim its di- 
 vine original, though fome with more force than 
 others. 
 
146 DISCOURSE VI. 
 
 1. The excellency of its doftrine, is an internal 
 charafler of its divinity. The Bible contains the 
 mod glorious fyflem of religion. Confidcr the 
 general fchemc of it, and it will appear a revelation 
 admirably fuited to the cale and circumflances of 
 men, and every way worthy of God. 
 
 That we are fallen creatures, and, as fuch, guilty 
 and defiled, all the world is, or may be convinced 
 by their own experience. The wii'ir heathens were 
 fenfible of this, though how to account for it they 
 knew not. Whence comes evil ? was a quefticn they 
 could not refolve. VvHiat more agreeable to the 
 acknowledged perfeftions of God, that infinite 
 goodnefs, kindnefs, and love we afcribe to the Cre- 
 ator of the world, and Father of all things, than to 
 pity, relieve, and reftore his lolt creatures ? And 
 what method more congruous and fuitable to that 
 end, than that which is laid down in the Scripture, 
 namely, by repentance, and remifiion of fins through 
 the mediation and atonement of the Lord |elus 
 Chrilt ? What v/as more neceifary fpr God to do 
 for us, than to forgive our ill, and make us good 
 again ? And what way to remove the guilt of fm, 
 but his grace, fince it was impoffible we fhould 
 make him fatisfaftion ? As for the method in which 
 he has done it, by the facrifice of his Son, though 
 ■we cannot at prelent comprehend the depth of that 
 deiign, it appears however a difpenfation full of 
 wii'dom and goodnefs, highly tending to advance 
 the honor of God, and fecure the gratitude and 
 obedience of the creature. This is the general 
 fcope of all the evangelical writings. They repre- 
 fent the plan and council of infinite wifdom for the 
 falvation of finners through the Lord Jefus, make 
 known the purpofe of God for the redemption and 
 recovery of fallen man, the method, means, and 
 terms thereof; a contrivance fo wonderfully a- 
 dapted to the great end it is referred to, and in- 
 
D I S C O U R S K XL 147 
 
 cliidinj; ('i)]>r()romKl a mynciy both of wifdoin and 
 grace as lj)caks its author, and fhews it could not 
 be of man, but from God. 
 
 AVIiicli would appear with greater advantage, 
 could we b.cre furvey more particularly the doc- 
 trines of tlic Scripture. The Bible is a revelation, 
 a diltinO; and full revelation, of all that concerns 
 our duty and haj)pinefs, of all that it behoves us 
 to know and practice. I might illuflrate this, in the 
 three great branches of religion, as it refers to God, 
 our ncicrhbor and ourlelves. With reference to 
 
 o 
 
 God, wc are there inftrufted in all the particulars of 
 religion as he i/the objcQ: of it. For inftance, we 
 have a glorious diicovery of the divine nature and 
 will. I grant that the being and attributes of God 
 are not to be proved from Scripture, a belief and 
 Ibme knowledge of thefe is fuppofed to the belief 
 of the Bible. Tlie divine perfe8;ions, efpecially 
 his goodnefs and veracity or truth, are the greatelt 
 lecurity we can have that we are not deceived in 
 embracing the Scriptures as a divine revelation. 
 And thefe perfettions are otherwife to be demon- 
 (Irated and mull be known beforehand. The evi- 
 dence of them doth not firfl and chiefly depend on 
 the account we have of them in the Bible. But 
 notwithftanding, it may jtillly be reckoned among 
 the benefits and advantages of Scripture revelation, 
 and among the excellencies thereof, that it gives us 
 io clear a view of the perfections of the divine na- 
 ture. Mnjcs and the prophets revealed God to the 
 zuorldf and the only begotten Son, that lay in the hofom of 
 'le Father, who is the brightncfs of his glory, the ex- 
 prefs image of his perfoRy hath more fully revealed 
 him. The Bible makes God known in bis nature 
 as the one God, the living and true God, infinitely 
 wife, powerful, jull and good ; the bleffed and only 
 potentate, who alone hath immortal itv, whom no 
 
 U 
 
148 D I S C O U R S E VI. 
 
 man hath feen, or can fee. It makes known the 
 glorious myftcry of the trinity, reprefents the three 
 divine perfons jointly carrying on the work of our 
 falvation, afting feveral and diftinft parts in this 
 Qreat affair, accordincc to the council of the divine 
 will, and all confpiring in the fame defign and end. 
 A difpenfation of wifdom and grace, that no book 
 in the world can pretend to give an account of but 
 the Bible. 
 
 We have here alfo a full difcovery of our duty 
 towards God in the different parts thereof; as, 
 that we muft love him with all our heart, foul, mind 
 and ftrength ; that we fear him, and fear him above 
 all others, as being able to cajl both body and foul into 
 hell ; that we trufl in him, hope in him, rejoice in 
 him, and the like ; that we worfliip him, outv/ardly 
 by prayer, praife, thankfgiving and fafting ; and as 
 to the manner, that we wo rf hip him in Jptrit and in 
 truth ; that we Uft up holy hands without wrath and 
 doubting^ and that we do every thing in the name of 
 the Lord Jefiis^ giving thanks to God and the Father 
 by him. A glorious plan of religious worfhip this ! 
 grounded upon the pcrfeftions of the divine nature, 
 and mediation of Chrift, and admirably corref- 
 pondin'g with the cafe and necefTities of finful man. 
 As to our duty towards our neighbor, nothing 
 can exceed the rules and prefcriptions of the Scrip- 
 ture herein. We are commanded to love ourncigh- 
 bor as ourfelves ; and whatever we would that men 
 Ihould do to us, we are required to do even fo to 
 them ; which glorious and divine laws the great 
 author of the Bible hath there more particularly 
 explained, and filled up with fuch inftances of juf- 
 ticc, chairity and love, that nothing can be added 
 to them. He requires, that we put away all bit- 
 ternefs, wrath, anger, clamor, and evil-fpeaking; 
 that we lie not one to anoilicr, nor take up a re- 
 proach againfl our nciglibor ; that we be gentle and 
 
DISCOURSE VI. 149 
 
 courteous, that we be kind to one anotlier, tender- 
 hearted, forgiving one another, even as God for- 
 gives us ; that we walk with all lowlinefs and meek- 
 nefs, with long-fuffering, forbearing one another 
 in love ; that we owe no man any thing but love ; 
 and in a word, that we imitate the great pattern of 
 goodnefs, our heavenly Father, and with a charity 
 as extenlive as the beams and influence of the (lin, 
 do good againft evil, blefs them that curfe us ; for- 
 give, pray for, and love our enemies, and overcome 
 evil with good. 
 
 I might (hew at large, what provifion is made, in 
 the rules laid down in the Scripture, for the duty 
 and comfort of the feveral fpecial relations men 
 Itand in towards one another. In whatever ftations 
 men are placed, by the providence of God, the 
 way of duty is there made plain before them ; which 
 did they mind and purfue, the confequence would 
 be the beauty and order of the world, the peace 
 and harmony of focicty. Every office, was it dif- 
 chargcd according to the direction of God's word, 
 would appear glorious and ul'eful among mankind, 
 and every relation amiable and comfortable. The 
 magiftrate is here taught how to be a guardian of 
 the lociety, to defend and Cerve it in all ufeful mi- 
 niflries, agreeably to the original defign andinflitu- 
 tion of his office, and therefore he is required to 
 be juft, ruling in the fear of God, to be a terror to 
 evil works,. and a praife to the good. Parents are 
 here taught, with what tenderncfs and care, to con- 
 duct and provide for their children ; to treat them 
 as an holy feed, confecrated to God, bringing them 
 up in the nurture and admonition of the Lord. And 
 that molt intimate relation between hufband and 
 wife is made an emblem and figure of the relation 
 betv;een Chrift and the church. The hufband is to 
 lovehis wife,asChrilt the church, the wife to obferve 
 and reverence her hufband, as the church doth 
 
150 DISCOURSE VI. 
 
 Chrifl: ; and both together are to make up a lively 
 image of the love and fubjeftion there is betweea 
 Chrift and the church. And fhould I purlue the 
 account through all other relations, as fubje6ls and 
 children, minilters and people, mailers and fer- 
 vants; and fet before you the feveral precepts and 
 rules of Scripture for the conduQ: of perfons in 
 thofe relations, the excellency of the doftrine of 
 the Bible might be demonftrated from thence to 
 the conviftion of all- It would appear, how well 
 it is calculated to promote the good of fociety, and 
 that it muft proceed, not only from a friend to 
 mankind, but one that perfeftly underftands the 
 human nature, that knows what there is in man, 
 and what man is ; what is the juft decorum of every 
 aftion, and what becomes him in every ftate ; that 
 underftands his interefts, defetls and wants ; what 
 belongs to his whole duty, and what would contri- 
 bute to his happinefs. 
 
 But to touch a litde the next particular, our duty 
 towards ourfelves, here the Bible exceeds all other 
 inflitutes, all the laws and maxims of the moral phi- 
 lofophers, though it is granted, fome of them have 
 fpoke admirably on this head. The Scripture abova^ 
 all other books teaches us the knowledge of our- 
 fclves. It enjoins, that we fhould not think of our- 
 [elves more highly than toe ought to j/hink^bnt to think 
 Jobtrly^ according as God has dealt to every man the 
 meafurc of faith. And it hath direfted us to make 
 a right eitimate of ourfelves, preferring the foul to 
 the body, and the interefts thereof, to all the little 
 concerns of the prefent life. Which is the import 
 of Chrifl's doftrine. What is a man prof ted, if he 
 /hall gain the whole xuorld, and.lofe his ozvn foul ? or 
 whaffhall a man give in exchange for hisfcul ? The 
 Scripture teaches us the proportion of our cares, 
 and the moderation and government of our paflions 
 in a iv.oft cxaft and divine manner. Tells us one 
 
DISCOURSE \'I. 
 
 151 
 
 thing Is needful, l)icls us not labor for the meat which 
 penjhcAy but for that xuhich cnditreih unto everhifling 
 Ife^ to take no thought tor the body, faying, xohat 
 Jkall xvt tat^ or what Jhall zvc drinky or xuhercxvithal 
 fjiall zuc be clothed. And becaufc the mind of man 
 ts too confined and limited to be intent upon two 
 i'ludies at once, which tend to divide and diltracl it, 
 we cannot ferve two mailers, we are therefore re- 
 quired to give up the one, whenever it comes in 
 competition with the other, and to fcek firft the 
 kingdom of God and his righteoulnefs. 
 
 And how manv and excellent its rules concern- 
 ing fobriety, moderation, humility, temperance, 
 challity, and the like. It enjoins us to mortify our 
 v:e}?i5ers zvhuh are on the earthy fornication^ unclean- 
 refs^ inordinate aJfcBions and evil concupifcence ; to 
 take heed lelt our hearts be over-charged -with fur- 
 fciting and dnnikennefs and cares of this life ; to 
 ■poffefs our vefjcl in Janclijication and honor ; to be 
 content with fuch things as we have, and to drpend 
 on the providence and promife of God, wlio hath 
 faid, he will never leave us nor forfake us. In a 
 word, the liible prefcribes to men in every Hate 
 and circumilance, and lays down moll excellent 
 1 iws and rules, fuch as tend to reform and perfctt 
 their natures, to make them comfortable, ufeful and 
 liappy in this and the other world ; it regulates their 
 defircs, pailions and affe6lions, and as it is in the 
 verfe following the text, is able to make the man of 
 God perfeciy thorovghly furnijlied to every good work. 
 
 Let me add what 1 obferved before, viz. What- 
 ever is excellent in natural religion, and to be found 
 among the phiiofophers, is all of it taken into the 
 Bible, And further, the Bible reprcfents the fame 
 "^vith much advantage ; what lies fcattered in the 
 hooks of the heathen phiiofophers, and mud have 
 been gathered from thence with much care and 
 difiicwity, is licie !)rought to our hands and let be- 
 
152 DISCOURSE VI. 
 
 fore us in a lliort fummary, truths that were hid 
 under much rubbifh and mixed with many miftakes 
 are here pure and clear, and without adulteration. 
 And again, the Bible fupplies ihedefefts of natural 
 religion ; fome of thefe have been before taken 
 notice of, and I fliall now enlarge. 
 
 Natural religion, or the light of reafon, fays no- 
 thing of the myftery and redemption of the Son of 
 God incarnate, it difcovers nothing certainly of the 
 pardon of lin, the terms and means of it, and no- 
 thing at all of the atonement by the facrifice of 
 Chriil ; it leaves us very much in the dark about 
 the main article and foundation of all religion, a 
 future eternal ftate of rewards and punifhments ; 
 and indeed is lame and imperfect, as to moral duties 
 and virtues. It is obfervablc, that thephilofophers 
 have no name for that eminent chriilian grace of 
 humility. What we call io, paffes with them for 
 abje£tnefs and lownefs of mind ; nay, fo unaccount- 
 able was their vanity, that they thought a wife man 
 might make himfelf happy, and was not beholden to 
 God for his virtues. Ariftotle places feveral things 
 in the clafles of virtues, which the Scripture brands 
 as vices and fmful diforders; as indignation and 
 difpleafure at the profpcrity of unworthy men, fo 
 exprefsly cenfured in many places of the Bible ; 
 a difpohtion to jelling, a iightnefs of difcourfe, the 
 philofopher reprefents as a virtue, and the apoltlc 
 condemns as not convenient among chi^^ians, not 
 being fuitable to the gravity with \^hich a chriilian 
 ought tocondutlhimleif. Greatneilof mind, which 
 he defines, a man's judginq himfelf to be worthy of 
 great thirvgs, and accordingly purfuing them with 
 an elevation of mind j tlii"; alio lias ihe character of 
 a virtue and excellency v;ith that philoibpher. But 
 how contrary it is to that modelty, abalcment, and 
 felf-denial, the becoming little children, faying, af- 
 ter we have done all, thai \vc v.vn unprofitable fci- 
 
DISCOURSE VI. 153 
 
 vants, wliich the Scripture recommends I need not 
 Hand to lliew. 
 
 I might obfcrvc, that fcvcral of the greatcft phi- 
 lofophcrs allo\vcd lyimv, theft, fornication, felf- 
 niurder, &:c. Even the famous Cato thought it was 
 a point of honor to make away his own hfe, rather 
 than fall into the hands of Caefar : which Seneca, 
 one of their llricicll moraiifts, is fo far from bla- 
 ming in him, that he undertakes his vindication, and 
 applauds him for the greatncfs of his mind. Thus 
 mixed and corrupted was their divinity, even 
 among thofe that !iad mod refined it. 
 
 But nothing of this can be charged upon the 
 Scripture. It has none of thefe blemiflics and de- 
 fects. As it fupplics what is wanting in their reli- 
 gion, fo it corrects what is wrong in their edition of 
 morality. It recommends every grace, prefcribes 
 an entire holincfs without any blots and Ihiins, ac- 
 cording to that of the Pfalmift, which he mentions 
 as an encomium upon the word of God, and one 
 reafon of his alfedion to it. The law of the Lord is 
 perfeEiy converting the foul; the ftatutes of the Lord 
 ere right, rejoicing the heart ; the co7nmandment of 
 the Lord is pure, enlightening the eyes ; the fear of 
 the Lord, that is, the word or law of God teaching 
 religion, or the fear of the Lord, is clean, enduring 
 forever. Thefe are properties of the law of God, 
 thefe are excellencies of the Scripture. It con- 
 tains a doclrine according to Godlinefs, admirably 
 fuited to promote the great ends of religion and 
 Godlinefs in the world. And though I will not call 
 this, and the other argum.ent under this clafs and 
 order, demonflration ; yet I think they have a 
 great deal of force in them. It is certain, if we 
 might expect a revelation from God, the Scripture 
 is fuch a revelation as v,'c might expeQ from him. 
 It is a revelation every way becoming him ; and to 
 iuppofe it came from an impoftor, as mufl be the 
 
154 DISCOURSE VI. 
 
 cafe if it be not from God, is very unrcafonablc 
 and abfurd. It is in its contrivance above the 
 reach and capacity of any man, and it is manifeft, 
 the Itru6lure and frame of it is quite contrary to 
 the guft and heart of a bad man. 
 
 2. The fpirituality of its nature, its divine ten- 
 dency, may be pleaded to the fair.e purpoie, and 
 reckoned among the internal charatters and marks 
 of its divinity. And here I might take notice that 
 no book condemns fin like the Bible, and appears 
 againft it with fo ftrong an oppofition. It ftrikes 
 at the very root of it in the thoughts, heart and 
 defires, and purfues it through every part of ihc 
 converfation and life ; reprefents it as the abomi- 
 nable thing which God hates, and threatens it Vvith 
 eternal death. 
 
 I might aifo remark, that no book fo much and 
 fo effeftually teaches us to deny felf and exalt God, 
 as the Bible doth ; to refer all to him, and give 
 him the glory of every attainment. 
 
 Thus the apoftle, by the grace of God' I am what I 
 am. And having taken notice of his labors, his 
 more abundant labors, in the fervice of the gofpel, 
 he adds, neverthelefs, not J, but the grace of God 
 which zuas ivith me. And elfewherc, ] am lefs than 
 the leajl of all faints. And again, though I be nothing. 
 Where will you find any (trains like this in all the 
 volumes of the philofophers. So far from it, that 
 pride and felf-exaltation was thc:r great idol ; 
 honor, applaufe, and glory, the main fpring of all 
 their aftions ; even of their more generous at- 
 chievements, when they facrificed their lives fiir 
 the good of their country. But ilie Bible breaths 
 all felf-denial, it teaches, that whether we eat or 
 drink, or v/hatever we do, we Ihould do all to tlic 
 glory of God ; that we fliould not receive honor 
 from men, but be content with tlic honor that 
 cometh from God only. 
 
DISCOURSE \I. 155 
 
 I will only fahjoin under this head as a glorious 
 charattcr oT Scripture, that it every where recom- 
 uicnds and promotes 11 right frame and pofture of 
 foul towards God, and what I may call a devotional 
 temper. The main fcope of heathen philol'ophy, 
 was to regulate the pallions, which it is granted was 
 a noble fubjed ; or to dircd them in homiletical 
 and focial virtues. The firft tended to fit them for 
 convcrle with themfelves, and the other with their 
 I'ellow creatures. But for converfe and intercourfe 
 with God in the exercife of divine graces, thofc 
 'r.oraliris knew little of it. There is a deep filencc 
 in tb.eir writings about it. And I am forry to find 
 there is fo much of the like defeft in the difcourfes 
 and writings of others, whole bufinefs and profef- 
 fion it is to explain the Bible, and recommend the 
 religion there taught to the world. In the mean 
 tim^, the Scripture has this mark of divinity in it 
 tiiroughout ; every part of divine revelation leads 
 to God, to a devout communion and converfe with 
 him ; and in order to this it directs us to beg for the 
 holy fpirit, to fanttify the nature, imprefs, renew, 
 and transform the mind, and thereby prepare us 
 for this divine and heavenly employment. It pre- 
 fcribes rules of inward and outward purity, that we 
 may not lofe the devout frame. It appoints folemn 
 ordinances as fo many means and opportunities of 
 intercourfe with God. And I might fhew you that 
 this has been the temper of good men in every age 
 of revelation. How much it was of David parti- 
 cularly, under the Old Teftament, every one knows 
 that has read and confidcred his Pfalms. You of- 
 ten hear him fpeaking in thefe, and the like ftrains. 
 As the Hart panteth ajttr the -water-hrookSy Jo panttth 
 my foul after thee, God. In thy favor is ife, thy 
 loving-kindnefs is better than Ufe. A day in thy courts 
 IS better than a thonjand; My foul thirfieth for thee^ 
 
 X 
 
 m 
 
156 D I S C O U R S E VI. 
 
 ray jltjli longeLk for thee^ to fee thy po~jocr and ihy 
 gloryy fo as I have fcen thee in the janHuary. Nor 
 are thefe expreffions of" the peculiar experience of 
 David, but pious breathings that in fome meafure 
 fuit all cood men, and defcribe the heart and frame 
 of the church of God. And you have a great deal 
 to the like purpofe in the book of Canticles, which 
 niuft alfo be underflood in the fame latitude. 
 
 In iiiort the Bible is a book of devotion : fo it 
 may not unRiIy be termed. It not only pre fcribes 
 it, but fcems very much calculated to promote it. 
 Its principles and articles of faith, its rules and 
 laws, its ordinances of worfhip, are all directed to 
 this end ,- to elevate and raife the mind to God, to 
 bring him and his foul near together. The fpirit 
 and grace it bcftows are for the fame purpofe given 
 to refine the nature, purify the heart, and fit the foul 
 for the divine prefence and embraces. And ac- 
 cordingly all the great heroes of the Bible, thofe 
 divine fouls that have lived under the impreffion of 
 its doftrines, have been men of devotion, a temper 
 that the greatefl among the philofophers, as I have 
 hinted, were very much ftrangers to. 
 
 Now fro5ii hence without further enlargement, 
 I think I may juitly place this among the charafters 
 of divinity, that we miay dilcern upon the Scripture. 
 It is pure and fpiritual, wholly favors of God. It 
 fo direftly leads to him in the dchgn of it, that one 
 cannot but infer it comes from him. It teaches to 
 live godly, as well as foberly and righteoufly. It 
 prefcribes an high point, the dignity and glory of 
 human minds, which the light of nature and the 
 philofophy of the heathens fell ihort of, viz. a friend- 
 ly commerce with God. 
 
 3. There is fomething in the flyle of the Scrip- 
 ture, that favors of divinity. As for inftancc, the 
 majefty and grandeur of it. I do not mean with 
 refpcd to pompous fgures, or any rhetorical flou- 
 
DISCOURSE Vr. 157 
 
 riflicsand flights of oratory : but with rcfpctlto the 
 authority with whicli it (peaks. It I'peaks in the 
 naine of the great God, the maker of heaven and 
 earth, and demands the attention of the whole 
 world. Some have obferved there is a great deal 
 of niiijefty in that often repeated expreffion of our 
 Saviour, he that hath ears to heaVy let him hear. 
 Which is a (olemn admonition to mankind of the 
 mighty importance of the thing fpoken. What 1 
 would chiefly remark, is the awful fanftions with 
 which this book enforces its laws and precepts, no 
 lefs than eternal rewards and eternal punilhments. 
 Hear^ and your foul Jhall live. He that believeth 
 Jhall he faved ; and he that believeth not flinll he 
 damned. Such as this, is the language of the Scrip- 
 ture, and hereby it is too fublime and great for any 
 human lawgiver. How fi\r any might have gone 
 in this way, perfonating the fupremc majelty of 
 God, and abufing the world with a counterfeit of 
 iiis divine authority, is noteafy to fay. But it has 
 been obferved, that no book has ever yet come 
 forth, that has fpoke with fuch a fublimity and 
 hei<][ht of fovereicrntv, as the Bible doth. 
 
 f^irther, there is an admirable fimplicity mixed 
 with the authority. This appears in the laws con- 
 tained in the Scriptures, particularly, the ten com- 
 mandments. Every thing is delivered with an air 
 of greatnefs', and yet with a plainnefs that cannot 
 be enough admired. ThouJIialt have no other gods 
 before me. Thoujhalt not make unto thyjelj any gra- 
 ven image y &c. . Thou fnalt not take the name of 
 the Lord thy God in vain, &c. Thou Jlialt not kill. 
 Thoujhalt not jlealy and the like. I know Ibme make 
 this, which they call a lownefs and flatncfs offtylc, 
 an objcclion againlt the divinity of the Bible. But 
 ii is a cavil without all reafon. There is really a 
 randcur in fuch funplicity. Even human lav/giv- 
 .rs would think it a diminution to them to deliver 
 
158 DISCOURSE vr. 
 
 their laws in the drain of an orator, Speeches from 
 the throne, the edil'ts of prince?, and afts of parli- 
 ament, come forth in naked plain terms, and the 
 greater their limplicity and plainnefs, the greater 
 marks of authority they have in them. Perfons 
 whofe bufinefs it is to perfuadc, addrefs to the paf- 
 fions of men, and make ufe of their art ; but where 
 the highelt authority Ipeaks, and the will of the 
 fpeakeris a law, the more plainnefs there is in the 
 ftyle, the more authoritative it appears, 
 
 There is the like fimplicity in the narrations and 
 hiflory of Scripture. l"he writers delivered things 
 without difguife, relate fads, even the moft wonder- 
 ful and furprifing, and their feveral circumflances, 
 with freedom and boldnefs ; like men that are con- 
 fcious of their integrity, and depend upon the dig- 
 nity and importance of the things they report, and 
 the authority of him that fent them. They make 
 ufe of no artful apologies, norftudied addrcffes, to 
 poflefs their readers in their iavor. When they 
 command it is with a majeftic plainnefs, as thofe 
 that Ipeak in the name of God, and when they re- 
 late paft things it is Vv'ith the like fimplicity, as thofe 
 that fpeak in the name of truth, as I may fay. 
 
 Nov/ this is fo far from being the manner of im- 
 poitorsand cheats, that it is nut really the manr.er 
 of common men. I do not think any men, left to 
 the conduft of their own wifdom and underftand- 
 ing, would have reprefented fuch things, as the 
 Bible contains, in the way the writers of it do ; 
 making their reports, and delivering their melTages 
 with, a freedom and indifference of liyle, that may 
 feem rather to favour of careleflnefs, than any thing 
 of affeftation. And though I do not fay, that thefe, 
 and the like properties and charafters of the Scrip- 
 ture ftyle, are a full argument of its divinity ; yet 
 I cannot help thinking the ftyle thereof has a great 
 deal in it recomm.ending ; it is fom.ething worthy 
 
D I S C O U 11 S E VI. 159 
 
 <-)f God, and v.!:at one niiL^lu expe6l in a divine re- 
 velation. 
 
 4. Tlie harmony and agreement of tlie fcveral 
 parts of the Bible is another mark and charader of 
 lie infpiraiion of the \vriters thereof. Particular- 
 Iv, there is an harmony in the greatcft point of all, 
 I mean exaO: truth. Survey the Scriptures from 
 the begimiing to tiie end, examine the part every 
 penman has born in tliij compofure, and there is 
 nothing to be found, but what canlUnd the teft of 
 the molt fcvcre and criiical judgment. It may 
 be affirmed of all the i'acred writings without ex- 
 ception, what is affirmed of fome part, ihsfe J'ayings 
 art faithful av.1 true. Let us reflect a little on this 
 matter. The Scripture confifts of three forts of 
 lubjecl:-!, doctrines, hiltories, and prophecies. 
 Arid in none (>t thefe can it be convicted of falfe- 
 hood. As to its dottrines, you hava heard that it 
 coimprifes a very glqrious and large fyltem, articles 
 of faith, rules of practice, all were concerned to 
 know, believe, and do ; our whole duty towards 
 Ood, our neighbor, and ourl'elves. And in all this 
 tliere is no flau', no fallc doftrine. No caviller in 
 the world is able to pronounce upon evidence con- 
 cerning any principal, maxim, or rule laid down 
 in the Bible, that it ij corrupt and erroneous; 
 what cannot bear the trial of I'ound and impartial 
 reafon. As t(; the hiftorical and prophetical part, 
 it is of great extent, takes in a compafs of ibme 
 thoufand years ; and yet here one may challenge 
 all the adverfaries of the Scripture to produce a 
 fingle inftance of miilake, any facts mifreprefented, 
 or any predictions given forth, difgraced by the 
 events which is a circumflance that diflinguifhes 
 it from all human compoiures, and gives it a fort of 
 triumph over ail competitors. In the belt writings 
 of uninfpired men there are marks of frailty and 
 inf:r:nit\', weaknel^- of judgments, flips of memory. 
 
i6o D I S C O U R S E VI. 
 
 inconclufive arguments, iniflakeii fafts, and the 
 like. But there is nothing of this in the Bible. 
 All is without a blot, true and irreproveable. 
 
 Further, this harmony is among all the writers of 
 the Scriptures. They not only (peak truths, but 
 many of them the very fame particular truths. 
 When they touch the fame doftrine they give the 
 fame account of it, the fame in the main, no one 
 contradi6ling or interfering with another. They 
 teach the fame things concerning God, his nature, 
 attributes, providence and government ; give the 
 lame account of the creation, apoftacy, general 
 flood, and other fa6ls of ancient date. The New 
 Teftament writers deliver the fame things concern- 
 ing Chrifl:, his incarnauon, death, burial, refurrec- 
 tion, afcenfion ; his doftrinc, miracles; the com- 
 ing of the Holy Ghoft, and the like. Not that they 
 copy from one another, or exprels the lame parti- 
 cular thoughts upon every fubjccl. But there is 
 no repugnancy among them. I'hey harmonife in 
 every thing. One may enlarge upon and explain 
 what another has faid, add to his account and carry 
 it further ; but he never contradifts him. 
 
 Again, this harmony is among a great number of 
 perfons, living in very diftant places and ages of 
 the world ; fo that they could not aft by confe- 
 deracy and combination. The prophets that follow 
 Mofes, and who confirm his hiltory, laws and pre- 
 di6lions, had, many of them, never fcen him. 
 Chrift and his apoftles, that lived above a thoufand 
 years after Mofes, all agree with him. In Ihort, 
 they are all of a piece ; their revelations^^ their 
 doftrines and narrations, accord as much as if they 
 had lived at the fame time ; had done every thing 
 by concert and contrivance before one v.'ord was 
 written. This will appear afterwards with more 
 advantage when I fpcak of the prophecies of the 
 Bible, and their accornpliihment. 1 fliall onlv at 
 
DISCOURSE VI. 161 
 
 prefent mention one inftaiicc for the illiillration of 
 what I a;5i upon. Mofcs writes tliat the feed of the 
 wonian Jhould bruije i/ie jo pent' s head. This was a 
 proraife made to our ilril parents in paradilb imme- 
 diately upon the apoftacy, about four thoufand 
 years before it came topafs. This Mofes records, 
 places in his hiflory, la)-s his credit upon it, and 
 leaves it to the exaniinatioii of after ages. The 
 fuccccding prophets like wife, all with one voice 
 bear tcllimony to the fame thing, point out the 
 fame glorious event till it wasa6lually a^compliflicd. 
 They rcfume the fubject and comment upon it, one 
 after another, and in one age after another, flill 
 enlightening it more and more, one addingthis, ano- 
 ther a different circumflance ; as of what family he 
 fhould come, of what perfon, namely, a virgin, 
 where he fliould be born, at what time, and the 
 like ; which I take to be an irrefiftable evidence 
 of their iuCpiration, and that iht'ir prophecy came not 
 cf their ozvn zvill, but that they fpake as they zuere 
 viovcd by i/ys Holy Ghoji ; otherwife they could ne-, 
 ver have agreed in an event fo ftrange and 
 furprifing as this. Had Aioies fpoke of it on his 
 own head, what could induce the other prophets 
 to venture upon the famepredi6tion, with more par- 
 ticular and determining circumftances. This would 
 never have been the doftrine of one prophet, re- 
 touched and enlarged by others, and confirmed by 
 all, had they not been giiidcd by the fame fpirit, 
 and proceeded under the conduft of God. In a 
 word, all the parts of the l^ible are in clofe con- 
 nection, and like the feveral parts of a regular 
 building, give Rrength and fupport to one another. 
 The Old Teftament contains the New in types, 
 fhadows and predictions ; and the New Teftament 
 is an accom.piifliment of the Old. Hence the apof- 
 tle takes notice in his defence before Agrippa, that 
 he had laid no other things than what Moies and 
 
i62 DISCOURSE VI. 
 
 the prophets had foretold fl-;oT;i(I coir.e to paf?. 
 Even all the prophets ^ that liave been Jince Uie zvcrld 
 begaUy /pake of thefe things. 
 
 I might fubjoin, that this harmony appears the 
 more beautiful and divine, as it is with fome cir- 
 cumftantial variety and difference. They preach 
 the fame doftrine, but not in the fame manner, reiatc 
 the fame fafts, but not Vvith the like circumftances ; 
 and often foretell the fame events, but place tliem 
 in a different light and cloath them with different 
 circumflances, which is fo far from difparaging their 
 writings, that it really gives reputation to them, and 
 is an argument of their fincerity and infpiration. 
 Had they a6:ed with a fraudulent defign they would 
 have been more cautious in this refpeO:, and avoid- 
 ed all appearance of difcord;. had they contrived a 
 deceit, they would have laid it clofer together, and 
 not have expofed themfelves to any fufpicion of 
 contradi61ion. Common writers think themfelves 
 obliged for their credit-fake to guard every ex- 
 preftion, are timorous, and anxious, q/'pecially if 
 there be any defign of falfliood and impofture. But 
 the facred writers condii^i themfelves with a noble 
 freedom of expreffion, as being fecure of the truth 
 and juftice of their caufe, and that under all this 
 variety, the fame divine triuh would appear and 
 triumph upon examination. 
 
 Well, as this is the cafe of the Bible ; as there 
 is fucha wonderful agreement and harmony among 
 the writers of it ; it mud, I think, imply and in- 
 fer their infpiration. It is not to be conceived, 
 that a weak and fallible underflandins;, as that of 
 man is, fhould go through fucha variety of matter, 
 doftrines, hiflories, prophecies, of exceeding great 
 latitude and compafs, and alv/ays be confiflent with 
 itfelf. We do not find that tuo perfons can v, rite 
 on the fame fubjeft, efpccially if it be copious and 
 difiufive, without clafhip^ ; nor can one man write 
 
DISCOURSE \I. 163 
 
 on arnultitudc of fubjcds, but lie v.-jll i'orgci him- 
 fcir, and fliow his wcakncl^ and iiifirniity. Where- 
 as the Scripture is clear of all iii-jpiitation o[" tb.is 
 kind, I mean all juil and wuil grounded inipuiatiou. 
 As to the objcciion of contraditlions ilicrcin, I 
 may aficrwards confider it ; atprcleru 1 take it {'or 
 granted there are none and thence argue, that they 
 who wrote it were under the Ipecial and inFallibie 
 influence of the Holy Ghoft, who led them iiuo all 
 truth. 
 
 5. I mav offer to tlic fame purpofe, or as a fur- 
 ther proof ofthe infpiration of Scripture, that clii- 
 cacy, power and authority, it has on ilie hf.arts and 
 confciences of men. Indeed this may be thought 
 an cfFetl of the Scripture, and accounted extrirdic ; 
 and confcquently, not here in its proper })lace. 
 But it mufi be confidered, that the efficacy I ^.m 
 arguing from, is owing to the internal cotiltitutiou 
 of the Bible, and to the divine fpirit that breathes 
 in it. Now take this in conjiintlion with the other 
 arguments,* and I look upon it a great confirmation 
 of our faith, that it is the word of God. 1 Ihaii beg 
 leave to enlarge a little here. And, 
 
 1. I obferve, that the Scripture is attended with 
 a penetrating light ; has a great deal of efticacy a;;d 
 power in this refpe8. It ihines into the mind, and 
 lays open the moft fecret, conceailed treafures of 
 it ; the good or evil treafure of the heart, "rhus 
 the apoftle fpeaks of it, as many underitand that 
 text, the word of God is quick and pozuerfid, and 
 jliarper than any two-edged [word, piercing even to 
 the dividing ajjunder of foul and Jpirit, and of the 
 jomti and ^narrow, and is a difcerner of the thoughts 
 and intents of the heart. God that made the heart, 
 is perfeftly well acquainted with all its workings, 
 dcfires and motions , he knows our thoughts far off ; 
 he knows all that is in pian, and has in his word, as 
 
 .k.. 
 
iG-[ D I S C O L' R i> E VI. 
 
 in a ma]) or i-'Jaf's, (U'liiieritcd ?.in] itprefented tlie 
 various moveniciits nf "his [du!, v/hal is f(=)iiTred'in 
 his heart, and lodges at any time there. Thus St. 
 Find, 1}-caking of prophiccy, or the openinj^ of" the 
 Scrij>rurc by virtue of tl -st alllatus or gift of the 
 Ipiiit which foine had at that time, teiis us, that by 
 tiie means thereof, i/it: iinkarned and urthclievtr ts 
 ccnvmccd rfall^ and judged of all. It follows, and 
 ■iliiis art the jccrcts of Ins heart made Trianifejiy and fo 
 falling dizvn en his face, lie zvill worfhip Gcd, and 
 report ikai God is rn yen of a irvth. Tiie v/ord of 
 God often iinds the tiniier out, and when it is dil"- 
 piaved before- him, C^od co-operating therewith by 
 his fr)ir]t, thfere is a ddcovery made of the heart and 
 conlcicnce, andof the thoughts and purpofes lurk- 
 ing theie, that often ailoniilies ynd amazes. What 
 the hing oi Syria's fervant told his mailer, viz. that 
 ti-e propiiet Eliilia niade known to the king of If- 
 raelex'en the xvcrds that kcjpake in his bed-chjmhery 
 may be faid of the Scripture, it makes known to 
 men tlie language ipokeu in ilie fecret cliambers of 
 their he.irts ; tiieir moll retired thoughts and affec- 
 tions. It difcloics the liidden things of.dilbonefty, 
 anatomi'es and difieets the coideience, brings info 
 open and full light,, what ilie finner before was not 
 aware of, I'lus tnoulands eaji witnefs that have 
 been ferioufly eonverlant with the holy Scriptures, 
 and efpeciaily fuch that have fat under a lively 
 fearching miniitry. They find their fins, their fe- 
 cret fins, fet in a clear ligiit, find themfelves llruck 
 at, and deicribed in the word of God with great 
 . exaftnefs, as if the writer or preacher bad known 
 their hearts, and been fome way privy to what 
 paffcs there. The rcafon of which is, that the 
 iScripturc, proceeding from God, the author of the 
 human mind, that is acquainted with its moft fe- 
 cret Iprings, and inmod receffes, is able to pene- 
 trate into it, and lay all open. 
 
J) I S C O i' R S K \'I. lO-, 
 
 I niiij.lit (iltl'.'ivo iii:-if l\y<: liijlit ihcrcof equally 
 1 aclics th'j he.uLs and c.ilv-,; of t;ood men. Ii Ok \\ s 
 thcin wiMt thry arc, wha': lliey vaot, uhai li.v-y 
 {iilier ; ticlcribcs their ii,races, their conllicls, and 
 fears. In Ihoi t, it is i y\^U in which both trood and 
 bad mav view the.iniciv< s, and Ice v.h'U n^anncr ui 
 perlbns they arc. Now had it been a mere huinaa 
 \\riting, a contrivance of men, though of never !uch 
 [^rcat and wile men, it could not I think have had 
 this property in it. It would not have been a 
 feareher of hearts, as it every where pretend^: to be, 
 and we find it to be, had it not proceeded from him 
 that framed the heart and knows it perfectly. 
 
 2. The Scripture h.as a wonderful poAer and 
 eflicacy to convince and awaken confcience. A 
 great deal might be faid here, 'agrreeable to tl:s ex- 
 perience of thoufandvS and myriarls among man- 
 kind. The world hath had a real and fenlible ex- 
 periment of this property thereof for many gener- 
 ations. It has been glorioufly inftrumental todd- 
 cover the f.g leaves, and detect the delubou of 
 DJinded (inners, and to demolidi thoie refuiJes of 
 lies wherein they truited. How many mountains 
 hadi it tiirown down ? iiow n^any fonsf)f pride iiath 
 it labaied ? how many obdurate and hard hearts 
 bath it broken ? many a ioul hath the Scripture 
 covered with the fliadow of death, even of tliofe 
 who thQuglit ihernfelvesfull of light, and while they 
 have exalted themfelves to heaven, it liath brought 
 them down even to hell. Thus the Scripture hath 
 often been to the fecure finner, as the hand writing 
 on the wall to BcAQt'iZZiT.it halhviaiie his countenance 
 changCyand his'ihoughis iroubk him, the joints 0/ his 
 loins to be loofedy and hi.i knees io fmite one again jl 
 another. Something of this it is fuppoied the apolllc 
 intimates, when he fays, J was alive wiihoiU the law, 
 hut when the cominandvient camey Jin. revived^ and f 
 died. Then the commandment which was ordained to 
 
i66 DISCOURSE VI. 
 
 lif^, I found to ht unto death j that is, when the I 
 law was lent home to my confcience in its fpiritu- m 
 ality, purity and authority. When God carried it 
 to my heart, and removed the ignorance, prejudice, 
 and blindnefs which kept the law from reaching me; 
 when it was thus I died, I was filled with amaze- 
 ment and horror at the view of myfelf upon this 
 difcovery the law made of my heart, liate and con- 
 dition ; and I became as a dead man. Now this 
 the Scripture has done in innumerable inftances, 
 with a llrange Awereignty and authority, ranfacking 
 the hearts of men, caiting them down from their 
 high towers, and laying their pride in the duil. 
 And is there nothincr of God in this ? is it not ma- 
 nifeltly his finger ? can any human writings pretend 
 to inch a force ? mud not a word armed with fo 
 much power be the word of God ? It is obfervable 
 the Hebrews call thunder the voice of God, the 
 voice of the Lord is pozuerfui, the voice of the Lord is 
 jull ofmajepy, the voice of the Lord breaketh the cedars 
 of Lebanon. And the reafon why it is termed his 
 voice feems to be, becaufe of the majefty and ter- 
 ror that fometimes attends it. Hajl thou an arm like 
 God, faith he himfelt" to Job, or canfi thou thunder 
 zuilh a voice like hivi. Now certainly to thunder in 
 the minds and C(Mifcienccs of men, and to make 
 fuch terrible commotions and concuflions there, as 
 the Scripture doth, cannot but argue fomething of 
 divinity, and import that it is the voice of God. 
 
 IF it be faid, men may have terror from other 
 caule?, and without the miniitry of the Scripture, 
 I grant it ; God can ilrike the confcience of a fe- 
 (Cure liimcr immediately, or by what m^eans he 
 pleafes. But I believe I may juftly obferve, that 
 trouble of mind, of a fpiritual nature, and about 
 another world and the concerns of it, is feldum 
 llie exercife of any but fuch as are converfant with 
 t.hc ijibic : and it is inoitly the exercife of thofc 
 
I) 1 S C O U R S K VI. 167 
 
 that have the word of God brought clolcd lothcm 
 under a lively miiiilhy. VVhillt Pcicr prcaehed, 
 his hearers were pricked in their hca^ ts, and cried 
 outf men and brethren -what Jhall we do. It is the 
 Scripture read or preached, laid open and applied, 
 that gives the conipuiitlion and makes linners in- 
 quifitive what ihey mult do to be laved. Such as 
 live in itjjnorance of the Liible, and enjoy no faith- 
 ful preaching, leldom know any thing of this : No, 
 their goods are in peace, they are alive ivithout the 
 law ; but when he that commands light to Jhine out 
 ofdarknc/sy /hines into their hearts ; when the word 
 of God which is quick and powerful pierces the 
 confcience, former delufions vanifh, former flrong 
 holds are broken down ; and there is an inward 
 awakening, an inward light, and often a terror that 
 may be called divine. And as this is a known pro- 
 perty of Scripture, what it claims, and what the 
 church of God has all along more or lefs found in 
 it, it is an argument of its inlpiration. Again, 
 
 3. It (hews a mighty efficacy in quickening and 
 comforting good men. Read the hundred and 
 nineteenth Pfalm, and you will fee how much of 
 this David experienced in the Scriptures that were 
 e?ctant in his time. Hereby God quickened him, 
 and hereby God fupported him, as he abundantly 
 declares, particularly, ver. 92. Unlefs thy law had 
 been rny delight ^ I JJiould then have penjiied in mine 
 affliction. And thoufands can fay the fame thing. 
 They have felt thele powers of the world to come, 
 have found a divine power breaking out of the 
 Scripture in the ferious perufal, or in the faithful 
 miniltry of it, like lightning out of a cloud, by 
 which their hearts have been revived and raifed, 
 as it were, from the dead. Sometimes they have 
 been (trangely eafed in their minds ; freed from 
 their darknefs, burthens and fears : at another 
 tim? frloriouflv ftrengthcnc 1 in the inward man : 
 
ife^ DI^CUURSiL XL 
 
 Ibmetimes, when they have been in fackcloth, un- 
 der darknel's and terror, the Scripture has cheared 
 iheir droopin^T fpiritSj girded thon with gladncls,^ 
 and tilled them with joy in believing. If this be 
 faft, and I am perfuaded (ome of you can rife up 
 and give teflimony to it, if the Scripture has been 
 of thijj efficacy to yoa ; if you have found it to be 
 a word of power, of life, peace and confolation ; 
 you will not eafily doubt whether it be the word of 
 God or not. When John the Baptift lent fome to 
 Chriil with this queflion ; Arc thou he that /Jiould 
 ci/niey cr do zve look for another ? Chrift anlwers, 
 GOf and Jlicxo John the things you hear and fee, the 
 blind receive their fight^ the lame zoalky the deaf hear^ 
 ike dead are raijed upy and the poor have the gofpel 
 preached to them. Intimating that fuch things as 
 thefe were a fuScient atteflation to him, tliat he was 
 ihe Meffiah. The things were too glorious, and of 
 too great a reputation, to attend an impoftor. So 
 if the queition be, whether the Scripture be the 
 ■word of God, it might be a fufiicient anfwer me- 
 tliinks, if we are able to fay, that by them the fouls 
 of men are enlightened, comforted, the dead fpirits 
 of men are railed up, and made to live again, that 
 many who were in chains and fetters are fet frce 
 by them, and by them the world filled with joy and 
 gladnefs. A tree that bears fuch fruit mult have 
 been planted by God's right hand. I will only add, 
 4. That this efficacy is (till t^ie fame. The 
 Scripture has the fame quickening, reviving, com- 
 forting power that ever it h.ad. The church has 
 lived upon it fome thoufand years ; and it has the 
 fame light, life, and confolation in it that it had at 
 firft. What the ftatutes of the Lord were to David, 
 fo long ago, they are ftill to all the faithful ; a lamp 
 to their feet y and a light to their paths, tlicir rejoic- 
 ing and their heritage forever. Nav, the more we 
 know of the Bible, the more wc meditate in the 
 
1) I S C O U R S E VI. 169 
 
 Ijw of G(h1, il'C more wr fhall dc'li;;ht in it, difco- 
 vfiint; liill new and rich mines ; bcinj; like us au- 
 thor ;tn incxhaulkd lloro-hovife oi all iupplics. 
 
 A\'cil, tht'lc are ilic internal marks and clurac- 
 tcns oT ihc Srripturt.'s divinit)'. flow lar ihcy niajr 
 be depended npi^i, and whal ar^unvcnt ihey ailoixl 
 for the eilabliihinp, this dc^Biinc, I deiigned at this 
 time to have encjuired ; but that woidd lead rnc 
 farther than your patience and atteniimi jiutv i>e 
 prepared to follow ; and tlierefore 1 fhall dtlcr it 
 to another oppv>rtunity. 
 
 In the mean time it is eafy to oblervc, that go<.id 
 men have a mightv advantage above others for un- 
 derfland:ng and believing divine revelaiion. They 
 can dileern its inn'ate excellencies and beauties.. 
 They have i/:e zcitnefs in thcm/cIvcs, an inward ex- 
 perience of the glories of the Scripture ; they have 
 felt its power, tailed its fweetnefs, Snd tliCreforecaa 
 fay a thoui-and things on its behalf tl:at others can- 
 not, and confetiuently will not be ftaggcred with 
 every little fophiltical cavil ; hut when attacked bv 
 gainfaycrs, will be ready to reply, as the man boni 
 blind did to thofe that were wranglintj with him 
 concerning Chriit, Ji is a marvellous thing that ye 
 knozo net from zvhence he is ; and yet he hath i*-pai(d 
 mine eyes. Endeavor that you may find the pe)wcr 
 and efficacy of the Scripture on your hearts, audit 
 will very much affift your faith, and conhrm you in 
 it, you will never queflion whence it is, nor whe- 
 ther it be of God, fince it hath opened )'our eyc:», 
 I will never forget thy precepts^ fays Ddix'id, for zvith 
 tiiem thou hajl quickened mc. The more we expe- 
 rience of the power and ufefulnefs of the word of 
 God, the more we fhall value and love it, and the 
 more lleadily we fhall adh.cre to it : we Ihall not 
 forget it, nor be drawn off from our regard to ii, 
 becaufe thereby God hath quickened us, therebv 
 he hath comforted us, reftorcd and eflabliflied u«. 
 
lyo DISCOURSE VI. 
 
 and many ways faved us. And if this be the cafe, 
 if the word of God has got this hold of us, of our 
 hearts and affePiions ; and recommends itfelf to our 
 experience, we fliail not be moved with every flirt 
 of wit and little ieft that the author may think brifk 
 and lively. God's teflimony to the Scripture with- 
 out, in his works and providence, ha!s a glorious 
 evidence in it, as you will afterwards hear. But 
 his teflimony within cotnes nearer and cloler to the 
 confcience, and is ol miahtv ufe to thofe that have 
 Jt. Endeavor for this, and for more of it ; and if 
 you do the wnll of Chrifl, and feel the authority of 
 the Scripture in your hearts, you fhail know of his 
 doQrine, whether it be of God, 
 
DISCOURSE VII. 
 
 The divine Original a ^J d I .^j s p i r a t i o m 
 
 or THE Scripture. 
 
 2 Tim. iii. 16. 
 
 All Sa/'pture ts givni by infpiration of God, and is 
 proJitaHe for doHnne^ for reproojfjor correHion^ 
 for inJlruBion in rigi),tcov.fncJs. 
 
 IN my laft difcourfe on thefe words, I laid before 
 you the internal marks and chara6^ers of the di- 
 vine infpiration of the holy Scriptures. Some call 
 theni, the felf-evidencirg light thereof, and lay fo 
 great a ftrefs upon them, that they not only think 
 all orher arguments infufficient without this, but that 
 this is fulficient without them, and exclufive of them 
 all. There are, they think, thofe chara6lers and 
 impreffions of divinity upon the Scriptures that it 
 rhanifefts itfelf by its own light, to be from God. 
 " The authority of God, the fupreme Lord of all, 
 " faith a learned divine*, fpeaking in and by the 
 ** penmen of Scripture, evidenced fingly in, and 
 ** by Scripture itfelf, is the fole bottom aad foun- 
 ** dation or formal reafon of our affenting to thefe 
 '* Scriptures as his word, and fubmitting our hearts 
 ** and,confciences to them. He adds, God's voice 
 ** to the penmen of Scripture was accompanied 
 " with its own evidence, which gave aflurance to 
 
 Z 
 
 • Dr. Ov«:n^i felf-evid;ncing light of the Scriptare. 
 
17,2 DISCOURSE VII. 
 
 " t'hem ; and God fpcakmg by them, or iheir 
 " wntitig to us ; his word is accompanied 
 " with it;- own evidence, and gives aflurance to 
 ** as, his authority and veracity did, and do, in the 
 *' c)ne and the other iufliciently niaoifeft themfelves. 
 " And again, as God ni the creation of the world, 
 *' and all things, hath io made and framed them, 
 ** hath leFtluch charatlers of his eternal power and 
 " wifdom on them, filled with fuch evidence of 
 " their author, iliat without any other teflimony 
 *' i'cum hitnlelf or any elfe, under the naked con- 
 " fi'dtration of what they are, they declare their 
 *' Creator. So in the giving out his word, he hath 
 " by his fpirit implanted in it, and imprefled on it 
 *' inch characters of his goodnefs, power, wifdom 
 *' and holinefs, of his love to mankind, truth and 
 •' faithfulnefs, with all the reft of his glorious ex- 
 ** cellencies and perfe6lions, that at all times, and 
 *' in all places, where the expaYifion of Scripture is 
 ** ftretched out over men by his providence ; with- 
 ** out any other witnefs c^r teflimony given there- 
 ** unto, it deciareth itfelf to be his, and makes good 
 *• its au4:hority from him. So that the refufal of 
 ** it upon its own evidence, brings unavoidable 
 ** condemnation on the louls of men. This is di- 
 " vine teftimony, accompanying the true voice of 
 *' God, evid-ejicing itfcIf, and afcertaining the foul 
 " beyond all .polTibility of miflake. Wherever 
 " the Scripture is truly received, as the word of 
 " God, it is received upon the evidence of that 
 *' light it hath in itlelf ; it is all one by what means, 
 " by what hands, whether of a child, or of a church, 
 ** by tradition, accident, or fpecia! providence, the 
 " Scripture comes to us ; come how it will it hath 
 " its authority in itfelf by being the word of God, 
 ** and hath its power of manifefting itfelf fo to be 
 " from its own innate light." A great deal more 
 in the like flrain occurs in the fame learned vri- 
 
discourse: \'ii. 17^ 
 
 l<?r. He particularly hints wherein tlie power nnd 
 authority of the Scripture confids, bs wl.itii it 
 proves itfclf to be divine. As it.v tlvv.n^inu* the 
 hearts, confcience.s, and iecrci reccH'^s <:i iVm n'lhds 
 of nien ; its judging and feintiici;i<; ti.em ai -them- 
 I'elves ; its convidions t'.rrt.rs, eon(;Uv ti>, and kil- 
 ling of men ; its converting, build'rtg, making 
 wife, holy and obedient ; its adininiliring eonloU- 
 tions in every condition, and the like. 1 hefc he 
 accounts fuch an nnprels of God on tl^e Scripture, 
 that they may be looked upon as fo many ipfallible 
 figns, diflinguifhing it from tl.e product of- any 
 creature. j'o tne lame purpole another ingenious 
 writer, ** the Scripture, lays he*, appears in di\iije 
 " and heavenly charadf^rs, and by thele it bears 
 " witnefi to itielf that it is the word of God." So 
 Calvin puttijig the qutftion how wc fhall be per- 
 fuadcd it comes from (rod ? anfwcrs it is the lame 
 thing as to a(k, how we can diliinguilh light from 
 darkneis. And add,^, another author of conlidera- 
 ble name, I mean btihop Leighton, t " They are 
 " little verfed in the holy Scripture tl.'at know not 
 ** that it is frequently called liglu, and they arc 
 *' fcnfelefs that know not that lignc js fcen and 
 " known by itielf. J/ our gofpel be hid, fays 
 *^ the apoftle, it is hid to them that fcrijli ; the God 
 ** of the world having blinded their minds againft 
 " the light oj the glorious g''fpd. No woiidcr if fuch 
 ** Hand in need of a teltimony. A blind man 
 " knows not that it is light at noon day, but by 
 *' report ; but to thofe that have eyes, light is leen 
 /' by itfelf." I mention thefe pallages more par- 
 ticularly, that I may give you the argument they 
 lay fo great weight upon in its full flrength, as re- 
 prelentcd in their own words. Thefe learned men 
 
 • Polhill's Precious Faidi, p. 35. 
 f Sermons, p. 85. 
 
 y. 
 
174 DISCOURSE Vll. 
 
 you fee fuppofe the l^cripture to bring with it hs 
 own proof ; and its internal charaQers, that imprefs 
 it has upon it of the majefty and authority, purity, 
 ^vifdom and holinefs of God, they fuppofe a fort of 
 a divine light, and requires only open eyes to dif- 
 cern it. Now before I difmifs this argument I 
 fiiall make a few remarks upon it ; in which I mfeart 
 not to fet afide or weaken it, but guard it. No 
 doubt there is a great deal in the doctrine of Scrip- 
 ture to recommend it to us, as a revelation from 
 God. It has internal charafters, that fhew its ex- 
 cellency, and imply divinity. But whether the 
 notion of felf-evidencing light, as you have heard 
 it dated, be not carried too far may be queftioned. 
 I fhall briefly propofe my thoughts concerning it 
 in the following particulars. 
 
 1. It muft not be aflerted, that the Scripture ap- 
 pears to all men with this felf-evidencing light; 
 They, that infift moft upon it, grant that the fpe- 
 cial illumination of the fpirit is neceflary to our 
 difcerning the evidence. The eyes of our minds 
 muft be opened or we fhall not lee this light, how 
 clear and ftrong foever. So that the araument 
 from hence is rather for the confirmation of good 
 men, than the conviftion of all. Though the fun 
 fhines with the utmoft brightnefs, it cannot enlight- 
 en thofe that want eyes. And the cafe is allowed 
 to be the fame, with reference to the Scripture's 
 internal light and evidence. Confequently, this 
 argument cannot be of general ufe. And yet I 
 queftion not the Scripture may be proved, not only 
 to be true, but to be infpired even to the convic- 
 tion of carnal men, that have only ufc of their ra- 
 tional faculties, without fpecial grace and illumin- 
 ation. Not that they can receive it, or indeed any 
 other point or particular doftrine of religion with 
 a divine faith ; but it may be demonftrated by 
 ftfong arguments,. the force of which they may dif- 
 
D I S C O LMl S E VII. 175 
 
 cern, even before they receive the fpirit of iliu- 
 rainalion. How far they mdy difccrn the internal 
 marks of its divinity, I cannot digress to enquire. 
 No doubt they mav dilcovcr much of the beauty 
 and excellency of the Scripture, and own it. It 
 would be prefumptuoUs, I atn Jlfraid, to aihrm, tliat 
 all who have ^vr(.ne with great learning in defence 
 of the Bible, and particularly have with great IkiU 
 dil'played the internal excellency of its dofclrin6 
 Tvere lanftified and good men. Hov/ever, whether 
 this be granted, or not, as the felf-evidencing light. 
 Ml the judgment of thole authors I have mentioned, 
 fliines only to them that have the illumination of 
 the fpirit, and no queftion it fhines moft eminently 
 to them, itmuft not be looked upon as an argument 
 proper to convince every one. Whatever light 
 there is in the Scripture, or how much foever it 
 partakes of the nature of light, it cannot enlighten 
 them that have not feyes, or want the faculty of 
 difcerning. And yet even thefe are bound to re- 
 ceive the Scripture, and are capable of apprehend- 
 ing fufiicient rcafon and evidence upon which 
 they ought to believe it. 
 
 2. When it is faid the Scripture is felf-evident, 
 jt mufl; not be underftood, that the evidence is as 
 cafy and obvious as in the cafe of thofe propofiti- 
 iE>ns we call felf evident ; as that two and three 
 make five, or that the whole is greater than a part, 
 'Even gr)od men, notwithflanding their illumination 
 from above, need a great deal of reaibning, and 
 confidcration, and the help of much and long ex- 
 perience before they can fatisfaChorily difccrn the 
 internal light of the Scripture ; fo difcern it as to 
 make it an argurhcnt of the divinity thereof. We 
 mud not therefore apply tlje metaphor of light, to 
 which the Scripture is Compared, too Ihiftly ; as if 
 every fpiritual and good mm, that opens the Bible, 
 might fee charaQers cjf divine iiifpiration there, as 
 
176 DISCOURSE VII. 
 
 plainly as he can fee when the fun fhines. Thofe 
 expreilions, that import any thing of this kind, I 
 cannot think fufficiently guarded. 
 
 3. I apprehend this i\ If-evidencing light doth 
 not run through the who.e Bible, and appear in 
 every part alike. And I know not but I might lay- 
 it doth not fufficiently appear at all in fome parts of 
 it. If the light and evidence be placed in the afler- 
 tions of Scripture, that it is from God, this cannot 
 be admitted as evidence enough that it is fo ; be- 
 caufe other books not infpired, as the Alcoran for 
 initance, aflert the fame. And beiides there are 
 fome parts of Scripture that do not aflert this. If 
 the imprels of God thereon be made the felf-evi- 
 dencing light, I am afraid it will be difficult to dif- 
 cern this in every book and chapter of the Bible, 
 as in the Kings and Chronicles ; and it will be no lefs 
 difficult for any one, by this imprefs appearing in 
 the book itfelf, to pronounce that the Proverbs is 
 the word of God, and not the book of wifdom, that 
 Eccleiiaftes is divineiy infpired, and not Ecclefi«» 
 afliicus. I fubjoin, 
 
 4. That this internal evidence of the infpiration 
 of Scripture refults from theconftitution and frame 
 of the Bible in general ; from the dotlrines and 
 hiftory of it, the excellency of its matter and ftyle. 
 Take the Bible together, confider it in its whole 
 plan and defign ; and it has glorious chara6lers of 
 divinity upon it. Its dotlrines, laws and hiftories> 
 have fomething fo great, fo pure and fpiritual in 
 them; it has fuch marks of wildom and goodnefs ; 
 it is fo wonderfully fuited to the neceffitics and oc- 
 cafions of fmful men, and fo well fitted every way 
 to fubferve the profeifed end of fuch a revelation, 
 that one may conclude it to be a revelation from 
 God, and above human contrivance. And this 
 will appear with greater force and convitlion to 
 thofe that have lived under the impreffion of it, and 
 
DISCOURSE VII. 177 
 
 have long experienced its power, and tafled its 
 coniioi IS. 
 
 5. Th()i!,i;h this be a good confirming argument 
 of the divinity of the Bible, ve ought not, I think 
 to lay the main llrels here, much lels to make it the 
 only argument. We find our Lord appeals to other 
 evidence, nainelv, that of his miraculous works ; 
 / have greater zuilnef^y fays he, than that of John ; 
 
 Jor the zuorkSy which my father hath given me to funijh^ 
 the jame works that 1 doy bear witnejs of 9?ie, that the 
 Father hath fcnt me. And again, the works 1 do in 
 tiiy Father's ?iame, they bear witnefs of me. And, Jf 
 J do not the works vj viy Father^ believe me not : but 
 if J do, though you believe not me, believe the works. 
 You fee he doth not demand their affent and faith 
 upon his own teftimony, or the teltimony of John, 
 but produces his works as his credentials. The 
 Scripture is a doftrine worthy of God, and appears 
 in its own innate light and excellency worthy of 
 our acceptation. But, as God ha.s been pleafed to 
 recommend it by many other arguments behdes 
 his own image and imprefs thereupon, thefe ought 
 not to be neglefted. Chrift brings in his works 
 among the evidences of his divine miffion : and 
 certainly whatever tends to prove, that God fcnt 
 the writers of the Bible, iliould be admitted on their 
 behalf, and as a'plea for their inlpiration. Nor can 
 I think it any fervice to thecaufe, to lay all the weight 
 upon a (ingle argument, reje6ling others that may 
 have equal, if not fuperior force. Once more, 
 
 6. It mud however be allowed, that the internal 
 excellency, or what fome call it, felf evidencing 
 light, is at leaft a ftrong motive of its credibility. 
 I do not fay, it is no more, for I think the Scrip- 
 ture Revelation, confidered in the whole of it, is too 
 fublime and divine, has too many charafters ofwif- 
 dom, holinefs, &c. to own any author, but God. 
 So that U is more than a motive of credibility. 
 
175 DISCOURSE VII. 
 
 In the raean tirne, it is that in a very high degree. 
 Indeed no external arguments of the div'inity of 
 the Bible could conclude and determine any r.ca- 
 I'onable creaiure's belief of it, as from God, was it 
 not a revelation every way worthy of him. It is 
 a pertinent pafiage to our purpoic of .the great 
 Chiliingworth *' I profefs, fays he, if the dodrine 
 •* of Scripture did. not app,ear as good, and as fit 
 "■ to come from God, the fountain ,of .goodnefs, 
 ** as tije miracles by which it .was confirmed were 
 « great, I fhoiild want one .mainpiflar of .my faith, 
 ** and for want of it, I fear, I (liould be mucli 
 ** daggered. " In .fliort, there is nothing a chrii- 
 tian can reft in with more fatisfa8:ion, ,tx3uching the 
 divine infpiration of the Bible, than this, that he 
 finds it fpeaks to him in a way becoming God, 
 commands with an authority beco^ming God, 
 fearches the heart and confcience -with light and 
 force becoming God, diretls with a wifdom and 
 knowledge God-like, fupports,-quic-kens, and ccwn- 
 foris in a manner that plainly fhews at divine in- 
 fluence attends u. 
 
 Bttt thus much for. the third general argument, 
 the internal characters of the Scripture's divinity ; 
 which I have ftayed the longer upon, becaufe I ap- 
 prehended fome difficulty in it ; whether I have 
 cleared it or not, I fhall not fay. I have however 
 offered what occurre-d, at prefent, mofl proper for 
 that purpofe. I proceed now to another argument. 
 
 IV. The divine infpiration of the Scripture may 
 be argued from fome external marksaf>dcharafters, 
 fome outward circumfl^iices, and from the provi- 
 dence of God eminently interefting itfelf in behalf 
 thereof : as the antiquity of it, the prefervation of 
 it thro>ugh fo many ag&s, its furpri ling accomplifh- 
 ment in all the parts of it, an-d the like. 
 
 1. The antiquity of it. I am far from thinking 
 this, one of the beft of our arguments. Bitt as U 
 
DISCOURSE VII. 179 
 
 is generally produced in favor of this caufe, I do 
 not think fit wholly to negleft it ; though I (hall 
 but touch it briefly. It is agreed, I think however 
 I am fatisficd nothing tolerable can be offered 
 againft it, that the Scriptures, I mean part of them, 
 are the mod ancient writings of any in the world, 
 [uflin Martyr, a learned father, who lived in the 
 fecond century, within about one hundred and 
 thirty years after Chrift, as fome compute, in his 
 exhortation to the Greeks, proves by comparing 
 the times of all human writers, poets, philofophers, 
 hillorians, and lawgivers, the mod celebrated for 
 their antiquity, that the laws of Mofcs and his 
 writings were long before any of them. And at 
 the fame time fhews, that whatever is excellent in 
 any of them, as Orpheus, Homer, Solon, Pythago- 
 ras, or Plato, they derived from Mofes, lighting 
 their candles at his lamp. Eufebius, another pri- 
 mitive writer, evidences at large the fuperior an- 
 tiquity of Mofes, and concludes, that Mofes is 
 found to be more ancient, even than all the gods 
 and heroes of the Greeks. To the fame puipofe 
 Tertullian and others. And indeed, tliere are 
 none of the heathen authors that can vie with 
 Mofes in this refped. He begins his hiftory and 
 account of things, from the creation, and continues 
 it through the firft two thoufand years of the world, 
 and more. And though we have no written re- 
 cords of the affairs of the patriarchs before the 
 time that Mofes wrote, yet it is certain his book is 
 of earlier date than any other. His Pentateuch 
 was extant before Thales, Hermes, Sanchoniatho, 
 Homer, or any of the famous pagan antiquaries 
 were heard of, indeed before they had a being ; 
 which Tertullian * enlarges upon, and thereby 
 
 A a 
 
 • The whole paiTage of Tertullian being fo very remarkable 
 
i8,o DISCOURSE VII. 
 
 triumphs over tn.e gentiles; fliewing them their 
 religion was but a novel upilart thing compared 
 "with that of the chriftians. Mofes, he tells them, 
 lived fome hundred of years before the ruins of 
 Troy ; that all the reft of the prophets fucceeded 
 Moies, and yet fome ofthelait of them were of the 
 fame age with their firil wife men, lawgivers, and 
 hiftcrians. 
 
 If it be afl-:ed, what evidence doth this afford of 
 the divinity, or infpiration of the Bible? I anfwer, 
 as mankind needed a revelation from God, imme- 
 diately upon his apoflacy, and had reafon to hope 
 
 and full to the purpofeit cannot be amifs to Infert it here ; " Bc- 
 *' fore any cf \our pi blic monurr;en:s and Inlciipdons, fays he, 
 *' before any of your forms t.'f government, before the cldefr of 
 " you'" books, the orig'nal of many nations, the foundation of ma- 
 *' ny famous ci'ies, and moil ancient hii^orians ; yea, before the 
 *' invenaon of letters ; and, as if ! had hiJ erto faid but little, be- 
 ** fore the very being of your gods, your temples, oracles, and 
 *' facri.'.ces, were the writings "ttf one of our prophets extantj 
 ** which are the treafury of the Jeuifh religion, and by 
 *' coniequence of the Chtiilian. If you have heard of Moies the 
 ** prophet, I \\ ill tell you Ids age, he was co-temporary wiih Ina- 
 *' chus the nrll: king of the Argives, older by three hundred nine- 
 " ty-thiee years than Danaas the oldexx in your hiilories. About 
 ** a thoufand years before the dellrudion of Troy, or, as ot ers 
 " reckon, about five hundred years before Homer ; the reH of 
 *• the prophets, though later than Mofes, yet the laieft of them 
 •' fall in V, iih fome cf your Sages, lawgivers and hltorians.' — 
 Nor did he fay fo without reafon, fnce ifaiah, Hoiea, and other of 
 the prophets lived at the time when the Greeks firft began iheir 
 Olympiads, before Rome was built ; and .he very lateil of ihe Old 
 Teilament writers fiour'flied before St crates. To which I may 
 add, that as the other two fathers here mendoncd, Jultin Martyr 
 and Eufebius, to fay nothing of Clemens Alexanddnus, Cyril, 
 St. Auftin, &c. who urge the fame argument, inull more at large 
 upon the fubjeft, fo they fully prove Moles cf mich greater an- 
 tiquity than the moil ancient pagan authors. And indeed, this is. 
 univerfally owned not only by Jews and Chrift ans, but alfo by 
 heathens themxfelves. Even Porphyry, one of the mofl; learned and 
 flirev, d adveriarieschriftianity ever had, was forced to allow him 
 older than his favorite Sanciioniaiho, whom yet h<? places before 
 the Trojan war. 
 
DISCOURSE Vir. i8i 
 
 for fuch a favor, from the divine mercy and good- 
 nefs^ and as the Bible is the nioll ancient revela- 
 tion, beginning with man's neceffities, and provi- 
 ding a luitable remedy for them, it is mod likely to 
 be from God. Not to lay, that antiquity has al- 
 ways claimed a fort of veneration, men agree by 
 common confent, to rife up before the hoary head 
 thereof. Hence Tertullian pleads with the gen- 
 tiles, that as it was matter of religion and confci- 
 ence to give credit to things according to their age 
 and antiquity; therefore the Chriilian religion, 
 having marks of the highcll antiquity, deff,rved 
 their greatcfl: honor, and they ought accordingly 
 to reverence it. But what I think of the greatelt 
 weight here, is, that the Eible being the moll anci- 
 ent book in the world, has gone through a courfc 
 of the longed examinatio*ns. It has, lome of it, 
 bore the telt of man)' thoufand years, and has ftood 
 its ground, after the fevered and mod critical trial. 
 Now had it been falfe, it is not to be imagined 
 it would have cfcaped without difcovery. After 
 it has undergone the fcrutiny of lo many ages, of 
 fo many thoufands and millions of perfons, both 
 of friends and enemies, from one generation to 
 another, one cannot reafonably fufpect it ; nor can 
 we think it confident with the wifdom and good- 
 nefs of God, his love of truth and hatred of falf- 
 hood, and his regard to mankind, to fuffer a cheat 
 to reign and triumph fo long in full glory and repu- 
 tation. No, had it been a cunningly devifed fable, 
 he would furely have interpofed in his providence 
 and have defeated it. As time is a confumer of 
 things, fo it is a touchdone to difcover what they 
 are. A cheat may pafs for a while, but it was never 
 known that a cheat, fuch a one as the Bible muft 
 be, if it be a cheat, ever paffed long without dif- 
 grace. So that it is really a probable argument, 
 and I carry it no farther, whatever others have 
 
i82 DISCOURSE VII. 
 
 donCj that as the Bible is the moft ancient book, it ' 
 is a divine book. 
 
 If any objeft, this only fpeaks for the writings of 
 Mofes. I anfwer, it is granted. But then it mull 
 be confidered that Moles' books contain the lub- 
 ftanceof the reft. The apoftle tells us, the gofpel 
 ■was preached to Abraham. It had an edition then. 
 We find in the Pentateuch the lineaments, and a 
 more imperfecl draught of the whole Bible; And 
 befides, it has been ftiewn before, that the feveral 
 parts of the Scriptures give teftimony to one ano- 
 ther. So that what confirms and proves one di- 
 vine, derives a fort of an Authority to all the reft. 
 
 2. The prefervation of the Bible through fo 
 many ages is another circumftance, that may be 
 urged to prove the fame thing. If it had not been 
 of God, we cannot think he would have concerned 
 himfelf fo much about it, and employed his provi- 
 dence for its fecurity all along, as we are afRired 
 he has done. That we have the fev.eral infpired 
 bonks brought down to us fafe and entire, in the 
 main, I fhall hereafter fhew. At prefent, I fup- 
 pofe this to be faft, and may, I think, ground an 
 argument upon it in favor of the Bible. 
 
 Several things might be offered to illuftrate 
 this ; as, that it is the moft ancient book, and fo 
 has had the more time to decay and perifh in. It 
 has gone through a longer ft ate of trial, as I may 
 fay, and has ftood expofed to all cafualties and 
 hazards for more ages than any book befides. 
 
 Farther, the fubjeft of it would create it more 
 enemies. Some books fo little concern mankind, 
 they treat about fuch mere amufements, matters 
 of no importance, or at beft little fpeculations ; 
 that they are not like to raife the enmity of the 
 world ai^ainft them. Indeed mens carelffnefs a- 
 bout things that deferve no care, may fufter them 
 to perifh ; but their fuppofed interefts, or real en- 
 
DISCOURSE VII. 183 
 
 tnity will never rife up againll them to deflroy 
 them. Whereas the Bitle is of a different con- 
 lideration. It treats of higher important tilings, 
 to which the pafiions and corruptions of men ftaud 
 in a direft oppolition. It is a Itanding record 
 for God, and ati;ain{l Satan and his kingdom ; a 
 Gonftant curb and check to vicious men in their 
 purfuits, and fometimes a terror to them. And 
 confequently, fuch a book would have many ene- 
 mies that would be glad to get rid of it ; to ruin 
 its reputation, and deftroy its very being, if they 
 could. 
 
 I add, this has aftually been the cafe of the 
 Scripture. Not only bad men have always hated 
 it, but fome of its enemies have appeared againftit 
 with a power equal to their malice. The attempts 
 of Antiochus Epiphanes under the Old Teftanient, 
 and of Dioclefian under the New, to this purpofe, 
 are known. The former, when he had facked 
 Jerufalem, profaned their temple, and made the 
 daily facrifice to ceafe, as Daniel prophefied of 
 him ; made diligent learch for the law ; burnt all 
 the copies of it he could find, and threatened the 
 feverelt torments to thofe who Ihould conceal it. 
 And the very fame thing did Dioclefian, fo {?- 
 mous, or rather infamous, for l.is rage againil 
 chriftians, and who triumphed in his fuppofed fuc- 
 cefs. After the moll barbarous havoc of them, 
 he pat forth an editt commanding them to bring 
 in their Bibles to be burnt and dePtroyed : which 
 multitudes out of fear complied with, and thence 
 had the reproachful name of Traditorcs, thofe 
 that delivered up tl:eir Bibles^ and in cafe of fai- 
 lure, he threatened all forts of tortures and death. 
 Well, notwithdanding thefe and all other ailaults, 
 notwithflanding the enmity and malice of wicked 
 men and devils againft the Scripture, it has been 
 preferved pure and uncorrupt, iii the main, to tins 
 
iSi DISCOURSE VIL 
 
 day. We have the fame law God delivered to 
 Moles on mount Sinai, the fame ftatutes and judg- 
 ments he gave to Ifrael, we have the true hiltory 
 left by the immediate followers of the Lord Jefus, 
 and thofe facred books that contain the genuine 
 records of their doftrine. Thefe God has preferv- 
 ed to us, and lodged in our hands, by a care and 
 fovereignty of providence, that one need not fcru- 
 ple to call divine. They have been often in dan- 
 ger, * and fometimes almoft bundled up and 
 brought to the funeral pile. The implacable and 
 avowed enemies of religion, who at once had all 
 human power and terror in their hands, have 
 decreed their extirpation, and accordingly fet 
 thcmfelves toaccomplifli it. But God has defeat- 
 ed all their defigns ; Itill the Bible exifts and is 
 triumphant, and, I doubt not, will as long as there 
 is a church in the world, that is, till the end of 
 time, and confummation of all things. 
 
 Now hence, I think, one might form an argu- 
 ment that amounts to a demonftrationof a moral 
 kind. God's providence in preierving the Bible 
 is a public fignihcation that he owns it. Such 
 have been its hazards, that it could never have been 
 preferved, had not God undertaken its defence. 
 And fuch is the jullice, truth, holinefs, and good- 
 nefs of God, that he would never have efpoufed 
 
 * The greateft danger they were ever in of being loft, was In 
 the days of king Jonah, if thofe learned men are in the right who 
 ih nk the .e was only one copy of the law of Mofes then lefc, which 
 Hilkiah the piieft caiually found in the temple, 2 Kings xxii. 8. 
 Eat tiiere are others to v. ham it feems much more probable, that 
 the book there fpoken of, was either the Autograph of Mofes, 
 that authentic copy that was expreTsly ordered to be laid up and 
 kept by the fide of the ark in the moll holy place, Deut. xxxi. 26. 
 or elie fome other ficred copy ufed in the fer\ ice of the temple and 
 preferved there, like as was afervvards done in the fecond temple, 
 where we are told that copy was kept, whicli Titus carried in 
 triumph to Rome. Jofeph. de Bell. Judaic. L. vii. cap 24. 
 
DISCOURSE VII. 185 
 
 it ill the manner he has done, had it been a for- 
 gery, and not tiom 'hiuiiclt. 
 
 3. Ancnher particular, under the general head 
 of external marks and cl)araclers of the divinitv'^ 
 of Scripture, is the wonderful acccmpliflinicnt of 
 it in ail the circumdances thereof. I lay, in all 
 the circundtanccs of it; which I qucftion not is 
 true, though we may not be able fully to make 
 this out. We may want capacities fomctimcs to 
 underliand the text, and often to expound the pro- 
 vidence that is an exatl accomplifhment of it; 
 and lb cannot difcern the harmony between the 
 one and the other ; which yet is real and certain, 
 and reaches even to very mintite and little things, 
 had we penetration enough to difcover it. Howe- 
 ver, notwithllanding our deft6ts here, fo much is 
 evident to a diligent oblerver, as is fufficient to 
 give this argument its due force. The Bible hAs 
 been fulhlledin all ages, from the beginning of tiic 
 world to this day. It has been fo in many inftance,'=, 
 as muft appear to, the, fati.^faClion of all, that v.ill 
 allow thcmlclves ferioufly to coniider thefe matters, 
 and we have reafon to conclude, it is fo univer- 
 fally. 
 
 I fliall a little expatiate on this head ; and let 
 you fee wherein the Scripture is fulfilled, and then 
 make a few remarks, fliewing you how the accom- 
 plifliment thereof proves its divinity. Now the 
 Scripture has been fulfilled, 1, In the natural and 
 material world. And, 2. In the moral world or 
 world of mankind. 
 
 1. It has been fulfilled in the natural or material 
 world. The account the Bible gives us of the 
 heavens and the earth, fo far as they fall under our 
 obfervation, has been ajifwered in providence 
 through all generations hitherto. 1 fhali mention 
 a few particulars out of many. 
 
 1. We find, according to Scripture, the ground 
 
i86 DISCOURSE VII. 
 
 laid under a curfe upon man's apoftacy. And unto 
 Aiam he faul^ bccauje thou kaf. Itarkensd unto the 
 voice of thy ivifc^ and haji eaicn of the tree of xv hick 
 1 coriimandci ihce, J<?y''''''^Si ^-^^'^'^ Jhalt net eat of it y 
 eurfed is the ground J or thy fake ; in forrozv fialt 
 thou eat of it all the days, of thy life. Thorns alfo and 
 thiflesfiallit bring forth unto thee: m the fweatof 
 thy face fialt thou eat bread, till thou return unto the 
 g?'ound- This the Scripture tells us (hould be the 
 future (late of the earth, and we have the experi- 
 ence of feveral thoufand years attefting th,e truth of 
 it. Had not mankind finned, we may juftly fup- 
 pofe the earth would have been move fertile, and 
 "would have yielded the conveniencies of life with 
 lefs labor and pains. But as a punifhment of his 
 tranfgreflion it was doomed to a fort of fterilily, 
 or barrennefs. Thorns and thiflles are its fponta^. 
 rieous produftion. It brings forth thefe of its own 
 ,accord. But if man Vv^ill enjoy its more ufeful 
 fruits, it muii be with greater expence than was 
 lieceflary heretofore. He mufl labor in cultivating 
 it, and eat thereof in the fweat of his face. Thus 
 the Bible intimates it fhould be, that the earth 
 would undergo a chanse for the worfe in this ref- 
 pe6l ; being eurfed for man's fake. And thus all 
 have found it through every age finGC. 
 
 2. When mankind ha<l lived upon the earth for 
 fifteen or fixteen hundred years, and their fins had 
 provoked the wrath and vengeance of heaven 
 againft them, the Scripture foretells the amazing 
 judgment of an univerfal deluge, or flood, which 
 God would bring upon them for their wickednefs. 
 The denunciation of this judgment you have, Gen, 
 vi. 5, 6, 7, 13, 17. That it was fulfilled, and how, 
 you read in the next chapter. I will only obferve, 
 that the fa6lthat there was a general deluge, at the 
 time affigned by Mofes, is not only aifirraed in the 
 Bible, and referred to over and over again thpre, 
 
DISCOURSE VII. 187 
 
 Loih in the Old and New Teftament, but wc l.ave 
 tlic concurrence oF the molt ancient heathen wri- 
 ters to the fame truth. One of them, of great re- 
 putation, tells us, that Ofiris, or Noah, went into 
 the ark i&n the leventeenth day of the Eg)piian 
 month Athyr, when the fun paiTes the fign Scorpio, 
 which is the very fame day mentioned by Moies, 
 the fevonteenth day of the fecond month, as fomc 
 have (hewn from aRronomical calculations. Nor 
 have we ojily full teftimony for the fa6t ; but a kind 
 of demonftration of it from the numerous Ihells of 
 fiflies, from plants, trees, and other remains of the 
 antidcluvian world ; which are to this day found 
 buried in the bowels of the earth ; and, I do not 
 think, can be fo rationally accounted for, as upon 
 the fuppofition of a general deluge. 
 
 Now if it be conlidered, that this was threatejied 
 above a hundred years before it came to pafs, when 
 there were no tokeyis and intimations of it in na- 
 ture ; that Noah, that preacher of righteoufhefs, 
 was employed to give warning of it all that while, 
 and that the judgment was executed in the very 
 manner, and at the very time foretold ; we may, I 
 think, place this among thofe remarkable provi- 
 dences that confirm the truth and divinity of the 
 Scripture. None but the great Author of nature 
 could bring about fuch an*event, and none but he 
 could predict and irrture it.-. He alone could do 
 the thing, and he only could foretell it. 
 
 3. After this dreadful and amazing judgment 
 had taken place, God was pleafed to give a folemn 
 aflurance to mankind, that he would not again def- 
 troy them in fuch a manner, and inflift the like ca- 
 lamity of an univerfal deluge ; and as a token and 
 pledge of his promife he tells them he would fet his 
 bow in the heavens. / will remember^ fays he, my 
 iovcnant -which is betiueen me, and ycu^ and every 
 
 B b 
 
i88 DISCOURSE VII. 
 
 living creature of all ficjl'- ; cind the waters JJiall no 
 more become ajloodto dejiroy all flrJJi. And the how 
 
 Jliall he in the cloud ; and I will look upon it, that I 
 may remember the everlajling covenant between God, 
 and every living creature that is upon the earth. 
 This was God's proinife to the Vv'orld after the flood, 
 and one may obierve it carries an air of fovereignty 
 and authority in it, that feems to intimate it could 
 come from none but God ; could not be the fidion 
 of Mofes, or any impoftor, infertcd as an embel- 
 lifhment in his hiifory. For who but the great 
 Sovereign and Lord of nature, that had fpared a 
 very finfui world for above fixteen hundred years, 
 and juft now dellroyed it, could pafs an acl of in- 
 deranity, and grant a fecurity againlt the like judg- 
 ment for all future time ; and not only fo, but place 
 the rain-bow in the clouds, as a pledge of his faith- 
 
 , fulnefs in this inilance : a token, a federal token 
 between God and man, that the world fhould never 
 more periik by water. 
 
 This is the record of Scripture, and every ge- 
 neration fmce, for more than four thoufand years, 
 has feen the accomplifhment of it in both the parts, 
 viz. a freedom from an univerfal flood, and the 
 frequent appearance of the rain-bow : if it be faid, 
 the rain-bow is no new thing, it appeared as much 
 before the flood, as fince, and could not but ap- 
 pear, if they had rain, it proceeding from natural 
 caufes, and being the neceflary refult of them. I 
 anfwer, that at leaft it was appointed for a new fer- 
 vice and purpofe after the flood. If it appeared in 
 the clouds before, it was not as a fign of God's co- 
 venant and promife till afterwards. But, I anfwer 
 further, that it does not appear probable to me, 
 there ever. was a rain-bow before the flood. The 
 manner of introducing it, behold I do Jet my bow m 
 the clouds, and the end it was to ferve for, it Jiall 
 he for a token of the covenant between me and -ijic 
 
D I S C O U R S* E VII. 189 
 
 rrf,>;/;. This I tliink. implies, it had not been fceii 
 in the clouds before, and that it was tlicn firlt, and 
 ever after upon occafion, to appear -as a pledge to 
 mankind, that God would mabfr good hi^ promile. 
 Nor are the late dilcoveries in pTiiloIophy Goncerji- 
 ing the rainbow, any iufficient objection againft 
 this. We need only ruppole, that the ilate oi" the 
 air before the flood was different from what it is at 
 prcfent, and then the objeftion is removed. And 
 that it might be fo, is not at all improbable ; and 
 that it atlually was lo, I have the authority of fome 
 modern philofophers x)f no little reputation for Ikill 
 in thcfe matters. One * of them fpeaking of the 
 fubjeCl, has thefe words. " Who, but the great 
 " governor and difpofer of all the works of nature, 
 " could fo alter the conftitution of the air after the 
 " deluge, that whereas all the former generations 
 " had never fcen nor heard of luch a thing as the 
 " rain-bow, the future Ihould never be without that 
 " glorious fignal of divine goodncfs, and inftance of 
 •* the divine power." He fuppoles, that the rain- 
 bow is a new appearance, that it is a fpecial work 
 of the divine power and providence, and that to 
 produce it God changed the flate of the air. And 
 if this be the cafe, as I reckon probable enough, 
 that the bow is a new phaenomenon, never feen 
 before the flood, it was the fitter when it appeared, 
 to be a fign of God's covenant, and a confirmation 
 of his promife. And the conftant appearance of it 
 now, is a glorious inftance of the truth of the Scrip- 
 ture. We fhould accordingly improve it, and when 
 we behold the bow in the clouds ; fuch a refleftion 
 as this^. cannot be impertinent. How faithful is- 
 God in all his promifes ! How certain, how divine 
 the record he has given of himfelf in his word! 
 This God promifed before any fuch thing was 
 
 ■* Whiilon's Scripture Rfophecies, p. loj. 
 
igo DISCOURSE VII. 
 
 known in the world ; and every age has feen the 
 performance. Thus true is the word of God, and 
 thus fure are his promifes. I may fubjoin, as what 
 is nearly conne6led with this head. 
 
 4. The aifurance the Scripture gives us of a re- 
 gular fucceffion of day and night, and of the vari- 
 ous feafons of the year. This was promifed imme- 
 diately after Noah came out of the ark, and had 
 offered facrifice to his great preferver, while the 
 earth o'emaineth, Jeed-time and harvcjiy cold and heat, 
 fiimmer and winter ^ and day and night fiall not ceafe, 
 that is, there fhall be no fuch confufion of things 
 as during the late cataftrophe and defolation oc- 
 cafioned by the deluge, but he will preferve nature 
 in its regular courfe to the end of time. This I 
 take to be the import of that promife or prophecy, 
 and every age fince has had the comfortable expe- 
 rience of the accomplifhment of it to the prefent 
 day, and we may depend upon it, it fhall always be 
 accompliflied, even till that period the apoflle 
 fpeaks of, when the heavens JJiall pafs 'away with a 
 great noifcy and the elements melt with fervent heaty the 
 earth aljo and the works therein JJiall be burnt up. 
 
 This account and reprefentation that the Scrip- 
 ture gives of the natural world, fome great and im- 
 portant phsenomena and events therein : To which 
 much more might be added to the like purpofe did 
 I apprehend the difcourfe would be acceptable and 
 ufeful to the auditory ; this account, I lay, glori- 
 oufly confirms the truth of Scripture, and eviden- 
 ces it muft have a divine original. Had the wri- 
 ters thereof invented their own materials, they 
 would not have drawn fuch a fcheme of things, and 
 fo boldly have pronounced concerning future 
 events of providence, v^holly out of their power 
 andprofpefl, about which they could have no cer- 
 tainty themfelves, nor give fecurity to others. In 
 the next place. 
 
DISCOURSE VII. 191 
 
 2. The Scripture has been fulfilled in the mo- 
 ral world, or the world of mankind. The account 
 it has given of men and their affairs, has been veri- 
 fied and anfwered with great exaclnefs through 
 every age, fo as to make a beautiful harmony be- 
 tween the word of God and providence. It would 
 be no fmall pleafure to contemplate and view this, 
 as far as our knowledge and obi'ervation can carry 
 us. But I fhall reltrain my (elf, and only offer a 
 few hints. The Scripture has been and is fuHilled 
 in feveral inllances, that concern mankind in ge- 
 neral. It has been fulfilled in fomefpecial inllan- 
 ces towards particular families, nations, and people, 
 towards particular perfons, and towards the two 
 different forts, in the grand divifion of mankind, 
 bad men and good men. 
 
 1. It has been, and continues to be fulfilled in 
 feveral inllances that concern mankind in general; 
 as the univerfal taint and defilement of nature. 
 This the Bible mentions as fa6l. God made man iip~ 
 right y but he found out many inventions. And it 
 gives an account of the occafion and rife of it, viz. 
 the apoftacy of our firft parents ; by which the hu- 
 man nature was corrupted in the fountain of it. 
 That this has been fulfilled, every man in the world 
 has had experience, more or lefs, according to his 
 time in the world, and his fenfe and underltanding 
 of thefe matters. This only have 1 found, fays So- 
 lomon in the place I now refer to, that God made 
 man upright ; but they have fought out many inven- 
 tions. He was a perfon of eminent wifdom, of great 
 obfervation, and very inquifitive; and he could 
 find nothing more certain, than the degeneracy and 
 depravation of mankind. And this every one finds 
 in himfelf, and may obfcrve in others. The hea- 
 thens found it and complained of it, though they 
 could not find out the caufe of it ; which the 
 
193 DISCOURSE VII. 
 
 ScFipture acquaints u.s '^-ith, and herein is fulfilled 
 in the experience of the whole world. 
 
 I might inftance in the labor, toil and forrow, 
 ]®ankind was doomed to upon his fin and apollacy, 
 ■which every one taftes of in one degree or other. 
 As alfo, in the vanity and difappointment that at- 
 tends every undertaking and (late. Nothing can 
 be attained without labor and forrow, nothing en- 
 joyed v/ithout vanity : a fort of curfe flows dow^n 
 upon it, and mixes with the enjoyment. This is 
 implied in the fentemre pronounced. Gen. iii. 16, 
 17, 18, 19. Witnefled to abundantly in other 
 Scriptures, particularly in the book of Ecclefiaftes, 
 and confirmed by the experience of the whole world. 
 jNor is it impertinent to mention here with refpeft 
 to one fex, her pains in child-beari))g, which are 
 greater than thofe of any other females in the 
 "world, and were appointed as a peculiar punifliment 
 for the part the woman had in the tranfgreilion ; 
 together with her more uneafy fubje6tion to her 
 hufband. This the Scripture fpeaks of with autho- 
 rity and certainty, at the very beginning of the 
 world: and it has had a conftant confirmation du^ 
 ring a fucceffion of many thoufand years. 
 
 1 may add, the fentence of death pafled on all 
 mankind. And let it be obferved, that according 
 10 the Scripture account'j this was pronounced be- 
 fore there was one example of death in the world ; 
 and before it could be known by any, but the great 
 Lord of life, or thofe to whom he would reveal it, 
 whether any of the human race fhould die or not. 
 And yet, this has been fulfilled univerfally, except- 
 ing two inftances, where the great lawgiver interpo- 
 fed, and where the perfons underwent fome kind 
 of an equivalent, a tranflation inrtead of death. It 
 has been fulfilled, I fay, in every age and place, and 
 continues to be fo, at this day. And it is very re- 
 markable, that as the life of man, was prolonged for 
 
 •(■• 
 
DISCOURSE VII. 193 
 
 fcvcral hundred y eats, in the firft ages, the better to 
 (ervc the purpolcs of" the wile })rovidence, that go- 
 verns the world, and was at lail reduced to three 
 (core years and ten, as beinf; the C(jmmon ftandard, 
 that is, the time of a full age, when nature fhotdd 
 appear decayed and fpent ; fo that if men do not dye 
 then, they will however, he languifhincr and dynng : 
 as, I lay, the ihandard was thus fixed, it has been 
 found the common mealure of life ever fincc, and 
 men have died, as I may cxprefs, according to the 
 word of the world. The Scripture has pawned 
 its truth and veracity upon this point, and that 
 when there was no example of dying, as you havfi 
 heard, that all men fhould die, fliould return to the 
 dull, and that in the revolution of ftvcnty years, 
 they fhould at leall be ready to fall into it. 
 
 Now, could men, any men, by their own undcr- 
 ftanding and forefight, not let into the fecrcts and 
 purpofcs of the great governor of the world, could 
 they draw fuch a fcheme of things ? could they 
 have recorded fuch matters ? have given fuch an 
 hiftory of providence, for many ages and genera- 
 tions (o come, which is fo fully and punflually an- 
 iwered in the event ? was it poHible they ihouH 
 have done this, if they had not had intercourfe with 
 the divinity, and had notfpoke from God, who la'V 
 the end, from the beginning? 
 
 2. The Scripture has been fulfilled in fome fpe- 
 cial inftaiices, towards particular fanulies, nations, 
 and people. The fubjeti here is too large for rare 
 to trace through the particulars, that are known and 
 certain : or, it w^ould afford an ample confirmatioili 
 of the divinity of the Bible; and not having room 
 for it in this difcourfe, I muft leave it to another 
 head, where it may be urged not lefs pertinently. 
 In the mean time, I fhall oblerve in oet)eral,that the 
 ftate of Abraham's family, thcfurpnling increafcof 
 it, when as yet he had no child, and according to 
 
194 DISCOURSE VII. 
 
 the courfe of nature, was likely to have none. The 
 fojourning of his poflerity in Egypt, for four hun- 
 dred years, their deliverance thence and fettlement 
 in the promifed land, with a great many amazing 
 circumftances, concerning their fettlement, their 
 apoftacies, and punifliments, their fevcral captivi- 
 ties and reftorations, with a multitude of things 
 relating thereto ; even till the coming of the Mef- 
 fiah, and their final deflruftion : all thefe are fet 
 forth and defcribed in the Scripture, with fo much 
 pofitivenefs, fo diftinBly, and with fuch an air of 
 fovereignty, as leaves no room to quellion, by 
 whofe authority the Bible was written. And, as it 
 defcribes the Itate of the Jews, in all their revolu- 
 tions, fo it paints the various fcencs of the chrifti- 
 an church, that have been, and that fliall be ; I 
 prefume to the end of the world. Thefe we have 
 in the books of Daniel, Ezekiel, and the revela- 
 tions of John ; to fay nothing of the fate of 
 the feveral kingdoms of the Gentiles, againft 
 \chom the prophets denounced judgments, the 
 burthens of the Lord, as they exprefs it, againfl 
 Idumea^ Tyre, Sydon, &c. all which prophecies, 
 have been fulfilled, even in the moft minute cir- 
 cumftances, as we are aflured, in regard of the 
 main branches of them ; and in a manner, that 
 gives the Scripture a triumph over all the cavils of 
 infidel obje6tors, and will warrant, I think, this 
 conclufion, that either the Bible is true, or God 
 doth not govern the world. For, I cannot fee but 
 providence and the Bible, are in fuch connexion, 
 that they ftand or fall together: and that whoever 
 denies the one, muft give up the other alfo. Fur- 
 ther, 
 
 3. The Bible has been fulfilled towards particu- 
 lar perlons, in fome very memorable inftances, 
 as towards Abraham, inftanced in before, whofe 
 concerns reach through many generations j where- 
 
DISCOURSE VII. 195 
 
 in there are fuch marks of divine providence, as 
 plainly imply, the perfons who wrote the accounts, 
 were under a divine conduct. To this, I may add, 
 that denunciation of wrath againd Eli's houfe, 
 which was to this cfFeQ, that God would certainly 
 reje6l his family from the honor and dignity of the 
 high prieflhood, for their profanation of facred 
 things, and fubftitute another family in their room ; 
 that he himfelf fliould live to fee the ark of God, 
 that glory of Ifrael, depart from them, and fall into 
 ihe hands of the Philiftincs ; that all the branches 
 of his houfe fliould die in the flower of their age, 
 and that there fhould not be an old man among 
 them, and that inftead of the plenty they now lived 
 in, and which they fo much abufed, they fhould be 
 reduced to a piece of bread, and be forced to beg 
 fome mean employment of the high priefls, his fuc- 
 ceffors about the fan6luary, to keep them from 
 ftarving ; and that as a confirmation of all this, his 
 two wicked fons, Hophni and Phineas, fliould both 
 die in one day. This is the threatning, the defcrip- 
 tion laid down in Scripture of a future event ; as 
 you have it, 1 Sam. ii. 31, 32, &c. and chap. iii. 
 11, 12, 13, 14. How it was fulfilled in all the parts 
 of it, the Scripture hiftory of Eli's houfe lets us fee, 
 though neither my time nor your patience, will 
 allow me to conlider it. I fhall only take notice 
 of one pafTage, very remarkable, related by a grave 
 author, that a certain family among the Jews being 
 obferved to be fhort lived in an unufual manner, all 
 of them dying about eighteen, they confulted a 
 learned rabbi about the occafionof fuch a judgment. 
 He advifed them to enquire into their genealogy, 
 and fee if they were not of the pofterity of Eli, to 
 whom fuch a punifhment was threatened of old ; 
 which they found to be their cafe, and thence learn- 
 ed the caufe of that fevere difpenfation. 
 
 C c 
 
196 DISCOURSE VII. 
 
 Of the fame nature is what Jofliua denounces 
 againft the builder of Jericho, that his eldeft fon 
 fliould die when he attempted the work and laid 
 the foundation of the city ; that the reft of his 
 fons fhouldperifli during theprogrefs of the build- 
 ing, and his youngeft at the fitting up the gates. 
 The threatning is recorded, |ofh. vi. 26. and the 
 accompliilimcnt, I Kings xvi. 34. So exaftly all 
 along has' divine providence commented upon the 
 Bible, and verified its predi6lions. 
 
 I {hall only mention farther under this head, the 
 threatning of the prophet againft his fervant Gahazi 
 and his pofterity, viz. That the leprofy of Naaman 
 fhould cleave to him and to his feed forever, 2 
 Kings, V. 27. The inflicting of which judgment, 
 as we have reafon to expert it would be certain 
 from the authority of him that denounced it, fo we 
 have an intimation of it in a ftory, not unlike that 
 I mentioned before, concerning the ftiort lives of 
 Eli's houfe, viz. That a family of confiderable note 
 being leprous one after another in a Iqng fucceffi- 
 on, enquiry was made into their defcent, and it was 
 found that they were of the pofterity of Gahazi. 
 Thus true and infallible is the holy Scripture. 
 What it predifts, it infures. An argument it could 
 not be of human contrivance, but muft proceed 
 from an all-comprehending mnid, that had know- 
 ledge to forefee and difcern what would be, and 
 right and authority to determine what fliould be. 
 In a word, the Scripture is the difclofure of the 
 divine purpofes, and contains the model and plan 
 of the divine government. It points out future 
 events, and is a fort of a prophetic regifter, as I 
 may fay, of all the viciffitudes and changes there 
 arc in human affairs, and of the proceedings of di- 
 vine providence, whether in a way of rebuke and 
 judgment, or mercy and deliverance, towards the 
 world, towards the church, and towards particular 
 
DISCOURSE VII. 
 
 197 
 
 perfons. And, as it has been hitherto verified, we 
 may conclude, it fliall be ih Hill, not one word Ihall 
 fail, nor one iota pals, till the whole be accom- 
 pliflied. 
 
 The lafl; particular under this head remains, which 
 I mufl: be forced hereafter to relume. As it co,"- 
 tains matter of fo much inftruBion and confirma- 
 tion to chrillians, I cannot fatisfy myfelf to pafs it 
 over lightly. I fliall therefore in another dilbourfe 
 Ihew that the Scripture has been fulfilled, and con- 
 tinues to be fulfilled in numerous inflances in the 
 two different forts of men, good and bad. It gives 
 the charader, lays open the heart, principles, Itatcs 
 and frames of both. Wicked men are exactly fuch 
 as they ar© there reprefented to be. Their inward 
 thoughts, defires, affe6lions are fuch as the word of 
 God defcribes them. And as for good men they 
 find the Scripture a bright mirror wherein they 
 view themfelves in all the varieties of their cafe ; 
 at leaf!, they might do fo, and would do it more 
 fully, did they ftudy the Scripture more, and un- 
 derhand themfelves better. So that the fenfible, 
 fcrious chriftian has a witnefs in himfclf that the 
 Bible is the word of God. He finds it fulfilled in 
 his own heart every day in fome meafure ; fulfil- 
 led in the conflant experience of his life ; whence 
 he is affured it is true, and thence infers that it is 
 divine. 
 
DISCOURSE VIII. 
 
 The divine Original and lNSpiRATio>r 
 or THE Scripture, 
 
 2 Tim. iii. 16. 
 
 All Scripture is given hy infpiration of Gody and is 
 projitablefor doHrine^ for reproof y for corre£lionf 
 for inJlinBion in righteoufnefs. 
 
 AS an argument of the infpiration or divine ori- 
 ginal of the Scripture, I mentioned the ac- 
 complifhment of it in all the circumftances thereof. 
 I obferved, that it has been fulfilled in the natural, 
 material world, and in the moral world, or world of 
 mankind. Under this laft particular, I fhewed you, 
 
 I. That it has been, and is fulfilled, in ieveral 
 inftances that concern mankind in general. 
 
 II. That it has been fulfilled in fome fpecial in- 
 ftances towards particular families, nations, and 
 people. And, 
 
 III. Towards particular perfons. I proceed 
 now to fnew, 
 
 IV. The Scripture has been, and continues to 
 be fulfilled in numerous inftances in regard of the 
 two different forts in the great Divifion of man- 
 kind, Bad men and good men. It has been ful- 
 filled in the Reprefentation it makes of the hearts, 
 principles, condition, and frame of both. 
 
 I. It has been fulfilled in bad men, and is con- 
 ftantly fulfilled in them. I fhall touch upon a few 
 things to make this appear. 
 
200 DISCOURSE VIIL 
 
 1. The Scripture is fulfilled in the account it 
 gives of their inward principles and frame, with 
 refpe6l to God and Religion. As, that they know 
 not God ; that their carnal minds are enmity to 
 him ; that they are of this world, have the fpirit 
 of the world, their portion in this life, and mind 
 earthly things. That they arc fenfual, not having 
 the fpirit ; that they live without God in the world ; 
 that he is not in all their thoughts; they call not 
 upon him. It reprefents them as void of the fear 
 and love of God, deftitute of all divine graces ; 
 having dark minds, hard hearts, feared confcien- 
 ces, and being reprobate to every good work ; and 
 in confequence of this, wanting the great diftin- 
 guifhing ornaments of the new and divine nature, 
 their hearts are faid to be little worth, and ihey 
 are compared to the chafp which the wind driveth 
 away, and that fhall be burnt up with unquench- 
 able fire. Now how evidently is all this verifi- 
 ed in a large body of mankind. It is granted, 
 the charader being taken from the heart, it is not 
 fo legible to us ; but it is true of all the ungodly ; 
 they exaftly anfwer this defcription, and their con- 
 formity hereto is in part obvious to the obfervation 
 of others ; their carnal minds and earthly frame 
 are in fome meafure maniiell in their praftice. 
 And every one that has had the experience of both 
 ftates, has the confirmation hereof in his own bread. 
 He knows what that darknefs, ignorance, enmity, 
 and carnality is, the Scripture makes the chara6ler 
 of the wicked and unlim^ified. What he fees fuch 
 woeful fymptoms and indications of in others, once 
 he experienced in himfelf. He was once alienated 
 from the life of God ; dead in trefpaffes and fills ; 
 once darknefs, though now he be light in the Lord ; 
 and though he has not warrant to fay precifely of 
 fuch and fuch perfons, that they have the charac- 
 ters of the ungodly ; yet he can be affured he was 
 
 •^ 
 
DISCOURSE VIII. 201 
 
 once one hiinfclf ; and comparing what he obfcrves 
 ill others about hiiu with what formerly he f'ouijti 
 within him, he remains convinced that the Scrip- 
 ture account of this matter is true, and ihat were 
 the hearts of wicked men laid open, as they will be 
 at the great day, it would be evident they arc tiiere 
 painted to the life. 
 
 2. The Scripture is fulfilled in the defcription 
 it gives of their antij)athy to good men ; their ha- 
 tred of them, and oppoliiion to them, tli?.t Knmity 
 God put between the feed of the ferpent and that 
 of the woman, has been working ever fince. It 
 fhewcd itliif early in Cain, and has appeared in ail 
 following ages. There has all along been a gen- 
 eration of men, that may properly be called a fer- 
 pentine feed ; full of enmity againft the fmcere wor- 
 fliippers of God, and followers of the Lan)b : and 
 though their enmity has been, and is difguiled un- 
 der various pretences, it is really levelled at the 
 religion of the principles of piety and virtue in 
 good men. This the apoftle remarks concerning 
 Cain, he was of that wicked one, and /lew his broLher ; 
 and whcrcjort flexo he hnUy becaufe his own works 
 were evil, and his brother's righteous. This was then 
 the ground of the quarrel, and it remains fo to the 
 prefent day. As he that was born after the jlejli„ 
 perfecated him that was born after the fpirity even fo 
 it IS now, fays St. Paul. So it was in the apoftle's 
 days, indeed, always was, and always will be. Thus 
 the Scripture has told us of one Ibrt, at leail of 
 wicked men ; and I appeal to the oblervation and 
 experience of every age, whether it is not fulfilled. 
 The wicked in his pride doth perfccute the poor. 
 Sometimes they perfecute with the tongue only, 
 calling names, inventing invidious diftinclions and 
 terms of reproach ; and fometimes they proct;;ed to 
 more open methods of violence. But the enmity ftill 
 reigns in die heart, which way foever it breaks forth. 
 
202 DISCOURSE VIII. 
 
 3. The Scripture is fulfilled in the chara6ler it 
 gives of this body of men, as to their outward cir- 
 cumftances ; placing them on higher ground, and 
 reprefenting them as the great men of this world. 
 This charatter they have often in the Old Teila- 
 ment, but more commonly in the New. Ye fee your 
 callings brethreny how that not many zvi/e 'rneny after 
 the flefliy not many mightyy not many nobky are called^ 
 Where you will obferve, the perfons of this con- 
 dition, the rich, the mighty, are left out of the 
 church. So elfewhere, do not rich men opprefs ycu ? 
 do not ihey blafphejiie that worthy name by which you 
 are called ? And again, go to^ye rich meUyWeep and 
 howl for your mijeries thatJJiall come upon you. Ye 
 have lived in pleajure on the earthy and been wanton. 
 Ye have nourifJied your hearts, as in a day offlaughter. 
 Thus the Bible fpeaks of that body of mankind, 
 which it diftin^uifhes from the church. And no 
 man, 1 think, can read thehiftory of former times, 
 or obferve the occurrences of his own, but muft 
 fee an exaQ: accomplifliment thereof herein. Not 
 that all rich men are bad men, or all bad men rich. 
 But in that divifion I am fpeaking of into two cla(fes 
 or kinds, bad and good, the church and the world ; 
 it is evident according to Scripture, that bad men 
 will have the greateft portion of this world. In 
 Ihort, the. Scripture fets forth the danger of riches, 
 in the mod lively terms ; tells us, a rich man fhall 
 hardly enter into the kingdom of heaven ; repre- 
 lents fucli as often abandoned to fenfuality, pride, 
 oppreffion, to lorgetfulnefs of God and religion. 
 All which we have feen fo punctually fulfilled hi- 
 therto, as may convince us there are no random 
 gueffes in Scripture ; that it is a divine revelation, 
 makes known what fhall be j containing the dictates 
 of an infinitely wife, foreleeing, I may add, of a fo- 
 vereign mind. 
 • 4. The fame may be faid of their inward difqui^ 
 
DISCOURSE VIII. 203 
 
 etude, vant of proper tranquility and reft of mind. 
 The Scripture tells us, There is no peace to thewick- 
 edy that they are like the troubled fea, when it cannot 
 rrjiy whofe zuaters cajl up mire and dirt. For the 
 accompli fhment of this, I appeal to thofe that once 
 were in fuch a ftate, and are happily got out of it. 
 I appeal to the perfons thenifclves, whether they do 
 not find a third and craving that cannot be fatisfied 
 among the creatures : whether they have not many 
 a time been weary of purluing vanities and grafp- 
 ing fhadows ? whether their inward lufts do not 
 vex and difturb them ; their outward enjoyments 
 difappoint them ? and in a word, whether they be 
 not utter ftrangers to the folid reit and fatisfa8:ion 
 of pious, devout fouls ? They may indeed endea- 
 vor to quiet confcience, divert and amufe them- 
 felves by little arts, and cheat themfelves into a 
 falfe peace ; but after all, they find it will not do : 
 their peace is a dream, their joy a flafli. Nor can 
 they reft till they return to God, and reft in him. 
 
 Thus the Scripture is fulfilled in regard of bad 
 men : it is fulfilled in their moral chara6ler, in their 
 outward ftate and circumftances, in their enmity 
 towards the church, in their diforder and uneafinefs 
 of mind. 
 
 II. It is fulfilled likewife towards good men. 
 I have here a large field, but rauft fatisfy myfelf 
 with the bare mention of fuch heads of difcourfes, 
 as would admit of great enlargement. It is ful- 
 filled towards good men in general, and towards 
 particular believers. 
 
 1. The Scripture is fulfilled towards good men in 
 general, the whole church of chriftians. I fhall 
 illuftrate this in a few inftances. 
 
 It reprefents the church of Chrift, as confifting 
 of perfons mean and low, as to their circumftances 
 in the world. Not many wife men after the flejh^ fays 
 
 D d 
 
 J 
 
204 DISCOURSE VIII. 
 
 the apoflle in the text I have quoted before, not 
 on any mighty y not many noble are called. And hath 
 not God chofen the poor of this zoorldy rich in Jaith^ 
 and heirs of the kingdom -which he has promifed to 
 them that love him. This is the conflant language 
 of Scripture. It every where intimates, that the 
 folloM'ers of Chrift would be of the meaner fort. 
 Indeed, every thing was at firft fo contrived, and 
 the fcene fo laid, as plainly imported and fignified 
 this. Thus, when the Lord and head of the church 
 came into the world, it was in circumftances of great 
 outward ineanne/s. He did not appear with any 
 of the pomp and grandeur of a temporal prince, 
 but aifumed the chara6ter of an ordinary mechanic ; 
 was called the carpenter's fon, and the carpenter. 
 The prime miniilers of his kingdom were chofen 
 from among fifhermen. And it is remarked, at the 
 beginning of his religion, that the ^007- had the Gof- 
 pel preached to the?n, that is, were gofpellized, or 
 brought to receive the gofpel. All which w^as a 
 fort of a type, as I may call it, or intimation of what 
 he himfelf exprefsly declares, that his kingdom zuas 
 not of this world. He did not intend to fet up a 
 worldly kingdom, nor would the men of thi7> world, 
 that were fond of its diftinttions and enjoyments 
 be among the fubje61s of his kingdom. And a lit- 
 tle obfervation, I think, may convince any compe- 
 tent judges, that in this inttance the Scripture has 
 not wanted its accomplifliment. Not that the mem- 
 bers of the chriilian church are the abjccl and mi- 
 ferably poor ; but generally they are of the meaner 
 fort. Nor is it to l>e underltood, as I hinted be- 
 fore, that none of the great men of this world be- 
 long thereto ; but that not many of them do 
 fo. This is what the Scripture affirms, and the 
 event agrees to the account it gives. It may be o- 
 therwifc, indeed, before the end of the world, when 
 the kings of the earth Ihall bring their glory into 
 
DISCOURSE \'IIL 20,5 
 
 ihe new Jcrufaleni, which is but according to tlic 
 Scripture prediction, and will be the accomplidi- 
 mciu of it. But, at prel'ent, the church of Chrill 
 is the congregation of the poor, as tlicy are calicil, 
 1 mean the invifible church, the true genuine mem- 
 bers thereof. For, asfor mere profcfiors and pre- 
 tenders, that ufurp the chriitian name without the 
 chrillian nature, by whatever title they are diftin- 
 guifhed, wdiether catholic, chriitian, or mofl; chrilli- 
 an, it is no objettion againfl: this ; he is not a J^w, 
 thai is one outwardly^ nor are all chrillians, that bear 
 that character. 
 
 The Scripture reprefents the church aifo as the 
 lefs, as well as the lower part of mani<.ind. Fear 
 Hot liLtk Jlock^ fays Chrill:, ?^ Z5 your Father's good 
 pleafurc to give you the kingdon. And elfewhere, 
 many are calledy and few are chofen. If it be under- 
 llood of the church compared with the world, the 
 true church of Chrid, the invilible church, com- 
 pared with the reit of mankind, the great body of 
 hypocrites and falfe profclTors ; there can be no 
 quellion of its accomplifiiment. 
 
 Again, the Scripture reprefents the church, the 
 real genuine members of it, as generally in a Hate 
 of conllicl, exercile and forrow ; whiift the men of 
 the world are in circumftances of great freedom 
 and eale, tiiat appear more plaufible and agreeable 
 to common judges. Thus, ye Jliall lament and weep, 
 but the zuorld Jhall rejoice. And this is the con- 
 flant llrain of Scripture ; BleJJed are they that mourn, 
 fays our l^ord. Jar they pialt be comforted. They 
 that will live godly in Chrill Jefus mull fuffer per- 
 fecution, and through much tribulation we mujl enter 
 into the kingdom of heaven. And even v/hen we are 
 told, that they \i\io for Jake father or mother y Be. f tall 
 receive a hundred fold in the prcfcnt lifcy and m the 
 world to come eternal life : it is added, with perfe- 
 cutions, Mark x. 30. intimating, thai the church 
 
2o6 DISCOURSE Vixi. 
 
 in this world would be in a ftate of fuffering, and will 
 be fo, more or lefs, whilft it is militant. The ac- 
 complifhment of which has been matter of experi- 
 ence and obfervation through every age : good 
 men have generally been the butt of the world's 
 malice. They called the majler of the houfe Beelze- 
 buby how much more them of the hou/Iiold ? They have 
 had wrejllingt not only withjlejh and blood ; but with 
 principalities and powers^ xvith the rulers of the dark- 
 iiefs of this worldy with Jpiritual wickednefs in high 
 places. Add to this, the conftant conflifts in their 
 own minds, with their infirmities, lufts, and cor- 
 ruptions. Great inward peace and confolation, I 
 grant, fublime and pure joys good men are parta- 
 kers of, according to the meafure of their attain- 
 ments. But notwithftanding thefe, they have their 
 exercifes, burthens, fears, their hours of weeping 
 and humiliation, their deep abafements and felf-an- 
 nihilations, as I may call them, fuch as the world 
 knows nothing of. In all which the Scripture is 
 glorioudy fulfilled. We fee two forts of men in 
 the world ; fome bearing the crofs and following 
 Chrift, denying themfelves, crucifying the flefh, 
 fowing in tears ; others fecure, thoughtlefs, living^ 
 in pleafure, putting far from them the evil day, 
 without care, thought, burthen or fear ; which is. 
 juftthe fcene defcribed in Scripture, agreeable to 
 the plan and ftate there laid down. 
 
 Further, the Scripture reprefents the church of 
 God, as immoveably fecure and fafe, notwithftand- 
 ing all the dangers that threaten it, whether with- 
 out, or from within. The gates of hell, we are told, 
 Jhall not prevail againjl it. It fliall never be ex- 
 tin guifhed and die, whatever extremities it may be 
 reduced to. No, Chrift's^z<?^j!!? hear his voice, and 
 they JJiall never pej-iJJi, neither Jhall any pluck them 
 out of his hand. And thus it hath been hitherto. 
 The bitfh has been inflames, but not conjumcd* The 
 
DISCOURSE Vlir. 207 
 
 church has been preferved in the midft of all its 
 adverfaries. Two things add a Iiiftre and glory- 
 to tiiis providence. It has met with the moll pow- 
 erful oppofition. Never had any body inch for- 
 midable enemies, and yet it has furvived all. And 
 further, other kingdoms have funk under a farlefs 
 weight. The four famous monarchies, the Aflyrian, 
 Medo-Perfian, Creek, and Roman, that thought 
 themfelves invincible, and had all external advan- 
 tages to render them lo, arc perifhed and come to 
 nothing. And yet the church deftitute of all hu- 
 man help, headed by a carpenter, as he was called 
 and appeared in the world, and by a few poor fifh- 
 ermen, has (tood its ground and weathered the 
 point to this day. The billows have raged and 
 the mountains been call into the midit of the lea ; 
 but God has always been in themidlt of his church, 
 a river has made glad the city of God. 
 
 The Scripture reprelents the Church of God as 
 mixed with hypocrites, a company of pretenders, 
 joining in profcflion with the upright followers of 
 the Lord Jelus ; that have the Lamb's mark on 
 their foreheads. This we have in various parables 
 as well as in other texts ; as in the parable o^ihe: net 
 caji into the fea^ the tares fown among the wheats the 
 wife and foolijh virgins. And I need not ftand to 
 fhew you, that it has had its accomplifliment hi- 
 therto, that the church has herein exa6tly anfwcr- 
 ed the delcripnion of the word, and appeared in the 
 form, or according to the model drawn by the great 
 Lord and founder of it. 
 
 I add, The Scripture rcprefents the church in a 
 great variety of ftates ; as undergoing fundry chan- 
 ges, and appearing in different fiiapes. At Hrfl: it 
 was like a grain of mudard-feed, little and obfcure, 
 and then was to grow up to a great tree, and in 
 different periods to put on different faces : fome- 
 times to be oppreiJed, its witncfl'cs lying in fack- 
 
2c8 DISCOURSE VIII. 
 
 cloth, and prophefying in fable ; and then to be 
 enlarged : fometimes to apoftatife and grow luke- 
 warm, fecure, and carelefs ; and then again to re- 
 vive, and appear in its luitre and glory. This we 
 have defcribed in feveral prophecies and particu- 
 larly in the Revelations, under the type of the fe- 
 ven Aiian churches. And the providence of God 
 has been fulfilling the fame in every age fince the 
 going forth of the word of prophecy ; part of 
 which we have feen, and the reft we wait for. You 
 read when the church was only a grain of muftard- 
 feed, you have feen it a great tree. You have 
 beard of its general defetlion, and have feen its re- 
 formation in I'ome meafure. And we have reafon 
 to expert it Will appear in greater glory than it has 
 ever yet done, But what I offer, is, that the Scrip- 
 ture points at all thefe revolutions, viciliitudes, 
 and changes ; and that the Sovereign Ruler of the 
 world has ordered events anfwerable to the pre- 
 dictions and characters given of things therein. 
 Thus it has been with reference to the .church in 
 general. And I am now to remark, 
 
 2. That the Scripture has been fulfilled towards 
 particular believers ; and that with reference to 
 their call into the church, their character and prin- 
 ciples, their infirmities, the promilcsmade to them, 
 and the threatenings denounced againft them for 
 their chaftifement and correction. 
 
 1. The Scripture has been fulfilled in their call 
 into the church. And here I may take notice that 
 the Bible reprefents the difFerent characters of the 
 perfons called, lome as notorioufly wicked, linners 
 before the Lord exceedingly ; as the prodigal Ion, 
 Mary Magdalene ; fome among the Corinthians, 
 as the apoflle tells us, i Cor, vi. 9, lo, 11. Some 
 as lefs infamous and fcandalous, as the apoilles of 
 Chrift, Nicodemus, Jofeph of Arimathea, Philip, 
 and Lydia, who are not mentioned with any nota- 
 
DISCOURSE VIII. 2C9 
 
 ble blot upon them, or mark of infamy : fomc as 
 perlbns of purer morality, walking with greater 
 caution, according to the light of their own minds, 
 which was the cafe of the apolllc Paul, and it is 
 hkely of other of the converts from among the 
 Jews. 
 
 The Scripture alfo reprefents the different man- 
 ner of their call ; fome with more terror and con- 
 sternation, as Peter's converts that were pricked at 
 their hearts, the gaoler who cried out, Sirs^ zj/iai 
 mujt I do to be Javed ? Thefe were recovered and 
 brought home to God in a more awful manner. 
 He prefaced the work with the voice of thunder. 
 Others were called with a fmall ftill voice, feeling 
 little of the terrors of the Lord, as Philip, Zacheus, 
 Lydia, and it may be, moft of the apollles. Now^s 
 thefe things happened for examples, they muft be 
 confidered as a kind of Scripture type of future 
 converfions in the different manner and circumftan- 
 ces of them. And I doubt not but herein the 
 Scripture has from time to time been fulfilled ; as 
 the experience of cliriitians can wiinefs ; whilft 
 fome are able to fay, this was ray cafe, another that 
 was mine. And no queftion, if we take in the 
 whole body of the faithful, every cafe will be found 
 touched and defcribed in Scripture. Nor is there 
 a true convert in the world, but the word of God 
 points to him ; fliews him in the various poilnrcs 
 of his mind, and in all his tendencies towards God. 
 A glorious argutncnt of the divinity of the Bible, 
 though all do not underitand it, and it may be fome 
 will laugh at, anddefpife it ; glorious will it appear 
 when the church is complete, and the faints come to 
 compare notes in heaven. 
 
 2. The Scripture has been fulfilled in the cha- 
 rafter, and principles of believers. A chriftian 
 has the /^zy of Godzuriiten in his heart, and is a fort 
 of living Bible. Time will not allow me to enlarge 
 
aio DISCOURSE VIII. 
 
 much. But let me remark, that the Scripture eve- 
 ry where f'peaks of a generation of perfons diftin- 
 guifhed from the reft of the world, by an inward 
 fanttification. It calls them faints, believers, the 
 righteous children of light, the fons of God, the ex- 
 cellent of the earth, and the like. And as bad as 
 the world is, there ftill are, and always have been 
 fome that appear to belong to this body, and fliall be 
 to the end of time. Farther, the Scripture dcf- 
 cribes them by fuch charafters as are a fufficient 
 diftinftion between them and the reft of mankind^ 
 by which they may be known certainly to them- 
 felves, and probably to others : as that ih^y are not 
 of the worldj that they do not cominit Jiny that they 
 have crucified the Jl^Pi with the ajfcd;ions and bijis, 
 that i\iQy fet their affeBions on things above, and not 
 on things on the earth, that they hunger and thi'ijl af. 
 ter righteoujnefs, that they are fenfible of prefent 
 infirmities, d^ndforgetting things behind^ and reaching 
 forth unto things before, they prefs towards the mark 
 for the prize of the high calling of God in'Chrift Je~ 
 fas. It reprefents them as asfpiring after God, 
 making him their centre, breathing after him, and 
 refting in him, and as cloathed with all divine gra- 
 ces, all glorious within. Nor are thefe accidental 
 flrokes that belong to fome rare faints, but the pro- 
 per charader of all believers ; though indeed with 
 much variety ; fome having the feveral graces in 
 greater eminency and luftre, others more faintly 
 and with greater alloys, according to the diftin6lion 
 the Scripture itfeif mentions of babes, little children 
 and fathers. 
 
 Well, thus the Scripture fpeaks of the church, 
 and thus the church has been from the very foun- 
 dation of it to this day. There is not one mem- 
 ber thereof, but appears with the charafters the 
 Avord of God has provided for him ; he has the 
 
DISCOURSE \'1II. 211 
 
 heart, the frame, the principles, tlicre appointed and 
 let forth as the ornament of btlie\ c rs. 
 
 3. The Scripture is fuUillcd in tlieir infirmities 
 alfo. Though tiicy be Iliints, that fpcaks of them, 
 as imperfed faints ; reprefents them as having a 
 body of fin^ a lazu in their members^ waring againjl the 
 law vf their miiid^ ; the flejli lujling againjl the 
 fpirit ; as not having yet attained nor being already 
 perfcB. It reprefents the heart deceitful above all 
 things and dcl'perately wicked, which is true of 
 good men in fome meafure, as well as others. The 
 Jpirit that is in them lufleth to envy^ and other vices. 
 Whence they have their inward conflitts, and fre- 
 quent druggies with their corruptions. 
 
 It reprefents them in a great variety of frames : 
 fometimes their hearts fpllowing hard after (}od, 
 triumphing in his favor, and exulting in his pre- 
 fence ; at other times, overfpread with clouds and 
 darknefs, filled with fear, and wholly indifpofed for 
 fpi ritual converfe and acls of devotion. It re- 
 prefents the beft of them as weak and defeftible, 
 as fometimes ofF their guard, fecure and prefurnp- 
 tuous, and thereupon falling into fin. To which 
 purpofe the mifcarriages of the faints arc left upon 
 record in Scripture ; not merely to tell us what, 
 they have done, but what others would be like to 
 do in the fame circumftances, when for tlieir pride 
 and felf-confidence, God leaves them to them- 
 felves ; and they are written for the admonition and 
 caution of the church in future ages. In the mean 
 time, they fhew the frailty of believers, in their 
 prefent imperfecl flate. In fliort, the Scripture 
 reprefents them as falling out by the way, running 
 into parties and fchifins ; uncharitably cenfuring 
 one another, and indulging mutual paffions to the 
 difgrace and fcandal of their profeflion. A great 
 deal of this is hinted concerning them in the New 
 
 E e 
 
212 DISCOURSE VIII. 
 
 Teftafnent. And ibat thefe particulars are accom- 
 plifhed, is matter of coivftant and univerfal expe- 
 rience ; I appeal to every heart and confcience 
 among the generation of God's children, and am 
 fatisfied there are too many witneffes of the truth 
 to need any further confirmation. 
 
 4. The Scripture is fulfilled in the promifes 
 thereof towards believers. And here I have a 
 fubjeft that I could -with pleafure employ an hour 
 upon. But I muil be forced to pafs it over in a 
 good meafure, and leave every chriflian to fupply 
 the dcfetl out of his own experience. All the pro- 
 mifes of God, the exceeding great and precious pro-' 
 mifes are in Chrift Jefus, yea and avten. All are 
 true, faithful and fure ; as every one has found that 
 lias tried them, every believer from the beginning 
 of the world to this day. Let me obferve very 
 briefly, that there are fome general promifes con- 
 ftantly fulfilled towards all believers'; as that God 
 zoill never leave fhem nor for Jake them ; that he will 
 not fuffer them to be tempted above what they can 
 beary but willy with the temptation^ make a way Jor 
 their efcape ; that all things JJiall work together for 
 good to them that love God, that he will give them his 
 Holy Spirit ; that he will manifefi himfelf to them, bt 
 their God, and they fhall be his people. 
 
 Further, there are occafional promifes, as I may 
 call them, adapted to the circumflances of particu- 
 lar perfons, and which they, in thofe circumflances, 
 happily experience theaccomplifhm'ent of ; as fup- 
 port under burthens, direftion and condutl in dif- 
 'ficulties, when fenfible of our own weaknefs, we 
 trufl in the Lord with all our hearts, and lean not 
 to our own underflanding, help in prayer, anfwers 
 of prayer, comfort in tribulation, and the like. A 
 multitude of promifes there are in the Scripture, 
 wonderfully fuited to all the cafes of chriftians that 
 I muft not fland now to colleft : all which have 
 
DISCOURSE VIII. 213 
 
 been accompliflied in every age of the churcb. 
 £very chriftian qam let to his ieal jn this matter, 
 though with more Qrlefs clearnefs, according as he 
 js more or lefs exerciled and experienced in the di- 
 vine lite. 
 
 5. I might fhew, that the Script.ure is accom- 
 pliihed in the threatnings of it towards good men, 
 in the correftions and challifements frequcjuly in- 
 tiipated in cafe of backdiding, the omiflion of duty, 
 carelefnefs in the performance, reilraining prayer, 
 want of watchful nefs, attention and fcrioufnefs in 
 their walk and condutl. In thefe cafes, God 
 threatens he zuiil v?fit their tranfgrejfions with the rod 
 and their iniquities withjlripes. Nor have we only 
 general, but even particular threatnings, deligned 
 ,as a rebuke to particular failings and tranigrcllions. 
 ;A11 which, in their time, feafon and manner, are 
 fulfilled in God's difcipline, towards his children 
 and fervants. In fhort, this is a general experi- 
 ence, and it is a perfeft accomplifliment of the di- 
 vine word ; that if the chrillian grows lecure and 
 carelefs, lefs prayerful and watchful, God with- 
 draws and hides hi& face ; the fpirit is grieved and 
 ftands at a diftance : in confequence whereof the 
 chriftian finds his chariot wheels taken oiF, he has 
 neither light nor comfort, little ftrength for duty, 
 ..and little enjoyment in it. 
 
 Thus the Scripture is fulfilled in all the parts of 
 it : fulfilled towards the world, towards the church, 
 . towards particular believers, in the charafters, pro- 
 mifes and threatnings of it. 
 
 I promifed to make fome remarks upon thefe- 
 particulars, in order to fhew the force of this ar- 
 gument for proving the divinity of the Scripture. 
 Had it been a human writing, proceeded from men, 
 'ly'ithout any intelligence from above, it could never 
 .l?iave delcribed the (late of the natural and moral 
 \yorld fo accurately as it has done, and fo- agreealjly 
 
214 D I S C O U R S E VIII. 
 
 to ihe events and ifTues of tilings. The Scripture 
 exhibits and gives us a plan and fcheme of the di- 
 vine government of the world ; of the different 
 ftates of the world and church ; of the church in 
 general ; and of the feveral members of it ; of good 
 men and bad men. It reprefents them in their va- 
 rious frames, principles, and difpofuions ; in their 
 •various outward circumllances and conditions ; in 
 their various fpiritual flates, their conflifts, trials, 
 temptations, fufferings and comforts. This it doth 
 in fuch a manner, and with fuch aperfefl agreement 
 and correfpondence to the providence of God in 
 the conftant courfe thereof, making fuch beautiful 
 harmony between the divine providence and the 
 holy Scripture, as is a full evidence that the Bible 
 is from God, and that he who governs the world 
 indited it. Now that this argument may appear in 
 its proper light and force, I {hall fubjoin a few ob- 
 fervations without dwelling long upon them. As, 
 I. That the great author of nature and governor 
 of the world had in his own mind a full view and 
 comprehenfion of his works. A perfeft fcheme, 
 idea, or model thereof, as I may call it. This, I 
 think, we may conclude from the exaft wifdom, 
 regularity, and order with which he proceeds in all 
 , of them ; and the Scripture gives intimations of it. 
 Thus in the hiflory of the creation, after the form- 
 ing the feveral claffes and parcels of his creatures, 
 itis faid of each, God faw that it was good ; and at 
 th'e clofe of all, when the great Creator came to re- 
 view his work, it is faid, he Jaw every thing that he 
 had made, and beheld, it was very good, that is, was 
 juft what God defigned it, proportioned and fitted 
 to its place and Itation among the creatures, and to 
 the end of its maker. And we are told by the apof- 
 tle, that God workcth all things according to the 
 cotmfel of his own will. When he purpoled and 
 willed that there ihould be a world, there was a 
 
DISCOURSE VIII. 215 
 
 counfcl of bis will, a wife plan and fcheme, accord- 
 ing to which he determined all things fliould be 
 made, and all things (hoiild be governed. Now he 
 governeih all things in nature, providence and 
 grace, according to this counfel of his will. 
 
 2. The counlcl of God, this plan of the divine 
 
 ■works and government, is in part laid down in 
 
 Scripture. I fay in part, for 1 know not that I 
 
 have warrant to affirm, that the Bible contains all 
 
 God's purpofes, and tlie whole fcheme of his coun- 
 
 lels and decrees. But it contains what concerns 
 
 our world, the great maxims of his government, the 
 
 difioreiit liates of his fubjeds here, and the chief 
 
 events of his providence towards them from time 
 
 to time. Ln the Scripture the Book of the divine 
 
 decrees is opened, as it were. We are there told 
 
 of his creating a world according to his purpofe ; 
 
 in what manner he proceeded in that vork j and 
 
 how he would proceed in the government of it. 
 
 And I reckon thecourfe of his providence in the 
 
 main revolutions and changes there would be in 
 
 theworld, and in the feveral grand difpenfations of 
 
 it, at leait, are there defcribed as they have been, 
 
 and will be, from the beginning of the world to the 
 
 end thereof. 
 
 3. As the Scripture was written chiefly for th» 
 ufe of the church : and it may be, I might add, 
 the world continued and governed with regard to 
 the intereft and concerns of the church; fo the 
 fcheme of divine providence exhibited and laid 
 down there chiefly refpe6ls it. Not that the reft 
 of mankind are paffcd over wholly. The Scrip- 
 ture frequently takes notice of the affairs of the 
 ■world in general, and of particular kingdoms and 
 nations without the pale. Nor do I fuppofe all 
 the affairs of the church, nor uf the feveral mem- 
 bers of it, are reprefented in Scripture and inclu- 
 ded in its map. But the general (bte thereof, its 
 
si6 DISCOURSE VIII. 
 
 viciffitudes and changes, the main inftances of pro- 
 vidence and grace towards it, and the particular 
 members of it ; thefe things the Scripture repre- 
 ients. It tells us, what the Itate of it has been, and 
 "what it fhall be in the iucceflive ages; what the 
 feveral members of it always have been, and will 
 be ; what they fear and fuffer, and what they en- 
 joy ; what their warfare would be ; what their con- 
 fiitls, toils, and vi6lories : and in Ihort, in what way 
 they fhould be difciplined and prepared for hea- 
 ven. 
 
 4. Every thing contained in the Scripture, as 
 part of the divine counfel for the government of 
 the wo id ; fuppofing the Scripture is God's word, 
 and really contains fuch a fcheme, will be infalli- 
 bly accomplifhed. The purpofes of God fhall 
 ftand. His words will not, cannot, fall to the 
 ground. Hence we read, that fuch or fuch a thing 
 was done, or came to pafs, that the Scripture might 
 be fulfilled. It is as neceffary, according to the hy- 
 pothefis, or fuppofition, 1 am now upon, that the 
 Scripture fliould be fulfilled, as that the world 
 fliould be made. For as the creation of the world 
 ^vas an accomplifhment of God's purpofe and 
 counfel in that particular ; the fame may be faid 
 
 .of every event in the government of it ; efpecially 
 as it is enfuredto us in the Scripture. Not one 
 iota, or tittle, fhall pafs till the whole be fulfilled. 
 The reafon is, it proceeds from God, the God of 
 truth and wifdom ; and nothing can fall out to dif- 
 appoint an infinite underftanding. I add, 
 
 5. The fulfilling of the Scripture is a gradual 
 thing, not done all at once, but fucceffively. For 
 it contains God's fcheme of providence and go- 
 vernment for many generations. Some of it is 
 fulfilled in one age ; fuch parts of it, as refer to 
 particular events, that were to take place at this or 
 that time : as, the deftrudion of the old world by 
 
DISCOURSE VIII. 217- 
 
 water; the flavery of Abraham's pofterity in K- 
 g^-pt ; their (cttlcment in Canaan; their captivity 
 and delivercnce ; ilie coming of he MefTiah ; and 
 the like. Some of it is conftanily fulHlled ; as, 
 what concerns the Itate of the natural world in gen- 
 eral ; and the world of mankind, oi good men, and 
 bad men ; who always were, and will be, fuch as 
 the Scripture delcribes them, anlwerinw the char- 
 aders there laid down of their rcfpecUve ftates, 
 principles, and manner of acting. Some of it, in- 
 deed a great deal of it, as it points out particular 
 events, has been fulfilled ; and (bme remains to be 
 fulfilled, and will have its accomplifliment in its 
 proper time, in the feveral fucceliive ages of the 
 church and periods yet to come : as, the fall of An- 
 tichrift ; the lad great ftrugglc of the followers of 
 the Lamb with the followers of the beaft : the MiJ- 
 lennium ; the refurretlion of the body ; and tht^ 
 final judgment. The Scripture is an entire Sv- 
 nopfis, or general view of the whole courfe of pro- 
 vidence, towards the church efpecially ; and con- 
 fequently will not all be fulhllcd till the hift fcenc 
 is a61cd. 
 
 6. When the whole work of God in the me- 
 thod of providence is finifhed, and the entire 
 fcheme or wife council of God, as laid down in 
 Scripture, is perfeftcd ; and all has taken place in 
 regular and orderly events, the argument from 
 hence, that the Scripture is from God, or given by 
 divine infpiration, will appear with greater advan- 
 tage ; partly as it will be more full and ftrong, being 
 grounded upon theaccomplifhment of all the Scrip- 
 ture ; partly as it will (land in a fuller light, with- 
 out being obfcured by that darknefs, prejudice, and 
 -want of experience, which now attend perlons and 
 hinder them from difcerning the evidence of thi^ 
 matter. I doubt not, but in that more amiable 
 ftate of things which we expeft in this world, as 
 
2i8 DISCOURSE VIII. 
 
 the church will fee more of the accomplifhrnent of 
 the Scripture, lo it will fee it more clearly. But, 
 vhen the end cometh, when the whole myftery of 
 providence is complcated, and the Son jliall give up 
 the Kingdom to God, even the Father, this argument 
 will appear triumphant, the whole Bible ftand in a 
 glorious light, and a perfe6t harmony between 
 Scripture and providence be feen to the conviftion 
 of all. The contemplation of which will probably 
 be fome of the bufinefs of heaven, and among the 
 entertainments of the faints there. In the mean 
 time, 
 
 7. So much of the Scripture is already accomplifh- 
 ed, and evidently appears to be fo ; as is fufticient 
 at prefent to give this argument great weight. 
 Thereisafurprifing concurrence between the Scrip- 
 ture and providence. They have hitherto run pa- 
 rallel. The world has been fuch as the Bible re- 
 prefents it fliould be. It has been governed in the 
 manner that defcribes, and a multitude of wonder- 
 ful events have taken place in the very time and 
 way the Scripture fets forth. Now it ought to be 
 confidered, that thefe things were foretold, fpoken 
 of there as what Ihculd be, certainly be, and be in 
 fuch a manner, long before the things themfelves 
 came to pafs. What David fays with referrence 
 to divine providence in his formation, may be ac- 
 commodated to thi*: purpofe, thine eyes did fee my 
 fubjlanct yet being im-pejJeEly and in thy book all my 
 members were written, which in continuance were 
 fajhioned, when as yet there was none of them : the 
 fame may, in a fenfe, be faid of the writers of the 
 Scripture, they faw, as it were, the fubftance of all 
 future things, all the great tranfaftions of provi- 
 dence upon the theatre of the world in the various 
 ftates and changes of human affairs, and they wrote 
 down all the members and particulars thereof, 
 ^hich in time come to be finiflied, aad receive tlieir 
 
DISCOURSE VIII. 21^ 
 
 being \vhile yet there was none of them. Now 
 who could do this but God ? or, which is the fame 
 thing, thofe that faw with his light. In fhort, the 
 Scripture holds before our view the various faces 
 of the world : the various Rates and poltures of af- 
 fairs therein, and the various tempers of mens 
 hearts. And the experience of feveral thoufand 
 years, the conftant daily experience of all good 
 men perfectly accords therewith. And this, I think, 
 to be in its kind, next to a demondration, that the 
 writers of the Bible did not fpeak of themfclves, 
 from private impulfe, like weak and fliort fighted 
 creatures, as all men are, not knowing certainly 
 v.'hat fhall be on the morrow ; but they Ipake from 
 God, and as they were moved and taught by the 
 Holy Ghoft. 
 
 And thus I have fet before you the fourth argu- 
 ment I propofed, to prove the Scripture is given by 
 infpiration of God, viz. the external marks and 
 charafters that attend it : and have infilled fome- 
 "what copioufly on one branch of it, the accomplifh- 
 ment of Scripture. The ufefulnefs and impor- 
 tance of which argument, I reckon to be fuch, that; 
 it well deferves a volume by itfeif. Nor do I think 
 any one could better employ his time, and with 
 more fervice to the church of God, than by fetting 
 it forth in its ftrength. Which mufl be my excufe 
 that I have faid fo much upon it ; as a regard to 
 your patience is the befl excufe, that I can make, 
 that I have faid no more. 
 
 F f 
 
DISCOURSE IX. 
 
 The divine Original and Inspiration 
 OF THE Scripture. 
 
 2 Tim. iii. 16. 
 
 All Scripture is given by infpiration of God, and is 
 projitahlt for doctrine^ for reproof for corrcHioUi 
 for inJiruHion in rightcoufnefs. 
 
 I HAVE already offered feveral arguments to 
 prove the divine original or infpiration of the 
 Scriptures, and having gone through thofe I pro- 
 ceed now to another. 
 
 V. This truth may be argued from the teftimony • 
 that God gave to the penmen of the Scriptures, as 
 by miracles, prophecy, the fpreading of their doc- 
 trine, and the glorious effefts of it upon the hearts 
 of mecriq their fanftification. Hereby he has fet 
 to his feal that the Scripture is true, is divine, and 
 is his word, I fhall go over the particulars in their 
 order, beginning with the firll of them. 
 
 I. God has borne teflimony to the writers of the 
 Scripture, and to the things there written, by mira- 
 cles. 1 have flood too long on former arguments 
 toinfift largely on this. I fhall briefly reprefent 
 the matter of faft ; fhew that the penmen of Scrip- 
 ture wrought miracles, and what miracles they 
 wrought. And then confider the argument from 
 hence, how this proves they were inlpired. 
 
 1. I fhall briefly reprefent the matter of fa6:. 
 
222 DISCOURSE IX. 
 
 Ihewthat the penmen of the Scripture wrought mi- 
 racles, and what miracles they wrought. 
 
 What a miracle is, what are the proper diftin- 
 guifliing chara6lers of thofe works that we admit 
 as miraculous, it muft be owned, is a matter of 
 feme difficulty to determine. The common difi- 
 nition of a miracle, is an extraordinary operation, 
 contrary to the fettled laws of nature, wrought by 
 the infinite power of God. ** It is," faith a learn- 
 ed man,* " a work above the power of nature, and 
 " above the reach of any creature whatfoever" 
 And another fays,t " it is that which properly can 
 " have no fecond caufe for its author." Such as 
 no fecond caufe, in the judgment of reafon, can 
 clteft. Another calls it,|j " a produftion of fome- 
 ** thing out of nothing, either in the thing itfelf or 
 " manner of producing it ;" which he affirms can 
 be effeded by no lels than an omnipotent arm. 
 And on this account fome critics remark, miracles 
 are termed in Scripture, powers, being works of a 
 divine and infinite power. And this ,is the more 
 generally received account of the matter. A mi- 
 racle is thought to be fomcthing above the ordin- 
 ary power of nature, as it is contrary to the laws 
 of it. And whenever it is wrought, or by whate- 
 ver inflrument, it is the work of God and proclaims 
 omnipotence. 
 
 It muft be granted, that fome others are willing 
 to come lower. The ingenious Mr. Lock defines 
 a miracle thus : " It is, fays he, a fenfible opera- 
 ** tion which being above the comprehenfion of 
 " the fpeftator, and in his opinion contrary to the 
 " eflablifhed laws of nature, is by him taken to be 
 " divine." But acknowledging there is a real 
 difficulty in ftating this point, arifing from our not 
 
 * Bi^iop Kidder. f Sir Charles Wolfeley. 
 
 K Stilling fleet. 
 
D I S C O U R S E IX. 223 
 
 underllanding fully the laws of nature, and the 
 power of fecond caufcs ; and, confequcnily, what 
 things are contrary to thole laws, and above the 
 capacity of created beings ; 1 do not think this 
 niucli atfctts the prelent argument, for certainly 
 nianv of the fads we have to alledge, as performed 
 by the authors of the Scripture Revelation, and 
 ihofe that were employed in it, mull be admitted 
 to be fuch as could proceed from none but God. 
 Either they are divine work?, extraordinary mira- 
 culous operations, or never any fuch were laid be- 
 fore mankind, and offered to the teft of hum.an 
 judgment. So that, without philofuphifing over 
 nicely here, and hxing the exaft bounds between 
 created and uncreated power, determining the ut- 
 niolt that a creature, a man or an angel can do, 
 and what God only can do, I think it iiiuft be al- 
 lowed, the facts recorded in Scripture, and that wti 
 place to the head of miracles, muft pafs for mira- 
 cles, or I cannot ice that there ever were, or can 
 be, any miracle in the world, or that any ufe can br. 
 made of thole extraordinary pha^nomena and dil- 
 plays of divine providence that liave always in the 
 accounts of mankind been elleemed miraculous.* 
 
 * Since thefe difcourfes were compofed, the notion and nattirc 
 of miracles has been much better iiated, th.in ever before by the 
 Reverend Mr. Samuel Chandler, in his ingenious vindicaiicn of the 
 chri'lian religion. Who dt-fines a mracle in general, " an aftioa 
 *' done, or an operation vifibly performed, bv any being, thatie 
 ** really and truly above the reach, power and capacity of that 
 " being who doth it, to perform of liimfelf, and without the af- 
 •* fiftance of fome fuperior agent." And a miracle wh^n done 
 by a man in confirmation of a divine million, is, according to him, 
 ** fomewhat vifibly performed by him in order to prove him(elf 
 " tobefentof God, which is ftrictly and truly above all his natural 
 " powers and capacities, and vvh'ch he could not of i.imfelf per- 
 ** form without the influence and afiillance of fome fuperior a- 
 " gent." So that what is or is not a mirac!e is to be determined 
 by the agreement and proportion between the action performed, 
 and. the capacities and powers of the agent. If the aL'iion dor^c 
 
224 D I S C O U R S E IX. 
 
 Having premifed tbiis moch for Hating the point 
 and obviating caviis, I ihall briefly touch the fa6ls 
 theinfeh'cs, thofe things which tlie Scripture re- 
 cords as miraculous operations. And here I would 
 obrerve, that all whom God employed to make 
 known any new laws, or reveal any new doftrines 
 to the world, came with the power of miracles, 
 \'<?hich were their credentials, or the certain tokens 
 that he fent them. Thus did Mofes, thus did Chrift, 
 and thus did the apoftl.es. Mofes delivered a body 
 of laws to the Jews, which he profeffed to receive 
 from God ; to prove which, he wrought miracles 
 among them. 
 
 Let me obferve again, that the miracles, which 
 thefe perfons wrought, were numerous, open, and 
 manifetl} in the face of the world ; and had the 
 higheft charaQcrs of divinity in them that any fa6ts 
 ever had, that have been propofed to the world, 
 under the charafter of miracles. I Ihall not give 
 you the lift of them. They are known to fuch as 
 are converfant with the Bible. Mofes offers afpe- 
 ciraen of his power immediately upon his call to 
 his office ; his rod h turned in-to a ferpent, and 
 then turned into a rod again. The ten miraculous 
 judgments inflicted on Pharaoh and his people, 
 
 be certainly above all the power? of the agent, of himfelf, and un- 
 alliited tape.ixjrmit, h:a true and proper miracle, andproves the 
 co-operation and- ailifcanceariome' in vifible and fuperior being. 
 That may. therefore be-a rmracla in regard of one agent, that is 
 not fa with resa^fd. to another of greater ability and power ; that 
 may be a rniracjc whcn-i-ns by a-man, that would be none if done 
 hy an angel. For finer no beings can pofiibly of themfelves 
 perform anything beyond, their na rural powers and capacities, 
 wiienever they are inftrumental in doing any thing of this kind, 
 ii mu.'l argae the conciirrence' and affiftance of foms other and 
 hi gbfcr being. If a raan.dctlxAvhat is above the reach.of human 
 ahilivies, he performs arerd rnriracle, andmnft neceiTarily be afTif- 
 tedby iome fuperior agent. Now ttfs is manifeftly«the cafe cf 
 thoil^ wonderful, works here:urged.i-n behalf of ghriflianity and 
 the Sibieu 
 
DISCOURSE IX. 225 
 
 every body has heard of. You have them rec ord- 
 ed in Exod. vii. 8, 9, 10, 11. He afterwards di- 
 vides by his rod the waters of the Red Sea. In 
 the wildernefs he appears glorious, as the miuilkr 
 of heaven, by a power of miracles that conftanily 
 attended him, and which he exerted on all occafi- 
 -ons. Thus he cured the bitter waters at Marah, 
 by calling a tree into them, Exod. xv. 24, 25. 
 brought waters out of the rock by fmiting it with 
 his rod, Exod. xvii. 6. fubdllcd forty days on the 
 mount without food, when by his heavenly con- 
 verfe, his face acquired an angelical luftre. And 
 you find when his authority was difputed, and his 
 pre-eminence unreafonably cavilled at, God was 
 pleafed to interpofe, and by a miracle, make a de- 
 cifion in his favor, punifhing Miriam with the le- 
 profy, Numb. xii. and afterwards upon occafion of 
 another inflance of the contempt of his authority, 
 and of an affront to his mi{fK)n, the earth opens and 
 fwallows up the contenders ; and Aaron's rod is 
 made to bloflbra as a public fignal of God's elec- 
 tion and appointment of him and Mofes, Numb., 
 xvi. 17. Thus you fee Moles the firll lawgiver to 
 the church, and firft writer of Scripture, w-as a 
 "worker of miracles. God hereby bore teitimony 
 to him, owned his miniltry, and lealed his milFion. 
 And what miracles Chrilt wrought, who came to 
 cftablifh a new law, and deliver a new fyflcm of re- 
 ligion to the world, I need not tell you. Go and 
 Jhcw John, faiih he, to one of his difciples, thfc 
 things which ye do hear and fee^ the blind receive their 
 fight^ and the lame -walk, the Icapers are cleanjedy and 
 the deoj hear ^ the dead are raijcdup^ and the poor have 
 the gofpel p; eached to them, Mdii xi. 4, 5. In fliort, 
 he fhewed a power over univerfil nature, wrought 
 all forts of miracles, and that in the mofl furprifiiig 
 manner. He did the works that never man did; 
 and yet tells his difciples, the .Hirae, and greater 
 
226 DISCOURSE IX. 
 
 ■works theyfhould do in his name, which their hiftory 
 confirms. 
 
 It is further obfervable, that this power of work- 
 ing miracles was continued with the church, and 
 was exerted by thofe that profefled the chriftian 
 religion for fome ages. Many inftances I might 
 give of this, but mufl forbear. 
 
 I fiiall only take notice of a bold challenge which 
 the chriftians lometimes made to the greatefl empe- 
 rors/that if they were brought before the feats of 
 their gods, if they did not force them to depart and 
 make them confefs themfelves to be devils and 
 wricked fpirits, they would fuffer all forts of pun- 
 ifhments. They pretended to caft out devils in 
 the name of Chrift, to triumph over the heathen 
 oracles ; and fo confident were they of their pow- 
 er herein, that in their difputes with their heathen 
 adverfaries, they offered to put the credit of their 
 caufe upon their fuccefs in this matter. 
 
 I add, the moft confiderable miracle of all was 
 the refurreftion of Chrift from the dead. This he 
 himfelf foretold before it came to pafs, even when 
 his difciples themfelves neither underftood it, nor 
 believed it. He bid them dcjlroy that tempky viz. 
 his body, and he would build it up again in three 
 days. And he did fo accordingly : which finglc 
 faO; is a fufficient confirmation of the chriftian re- 
 ligion. It doth not indeed direftly prove, that the 
 Scripture is infpired, that the prophets and apoftles, 
 and the feveral books that go under their names 
 were infpired ; but it proves Chrift was what he 
 profeffed himfelf to be, the fon of God : that the 
 doftrine he preached was true ; and that he had 
 authority from heaven for all he did. 
 
 I cannot ftand to prove the certainty of this fa6l 
 that Chrift rofe from the dead. It has all the evi- 
 dence that a thing of this nature is capable of. And 
 I am confident, no reafonable pcrfon can lay any 
 
DISCOURSE IX. • 227 
 
 weijjlit upon tlic fony pretence of iiis cncinics, the 
 ailidavit they hired tlie watch to make, viz. that 
 xolule ihev flcpt his dijciples came and Jtolc luvi aiihiv. 
 It was utterly unlikely, that the dilciples Uiould at- 
 tempt fuch a thing. Next to impoHible that they 
 ihould lucceed in it : and befides the very pretence 
 \s leiirelels. Men adeep, arc as men ablent and at 
 a dillancc, or even men fo far and fo long dead; 
 and what credit is to be given to their tedimony ? 
 how could they tell what was done when they were 
 afleep -^ 
 
 Thefe, and the like, were the miracles by which 
 the doctrines of" the Bible were ratified and con- 
 firmed. Mofes, Chrifl, the apollles, and primitive 
 chriflians for fome ages wrought miracles. I am 
 now, 
 
 II. To confider the force of the argument from 
 hence, and to Ihew how miracles prove the infpir- 
 ation or divine miflion of thofe that wrote the 
 Scriptures. And, 
 
 1. We find that miracles were wrought for this 
 purpofe, as an evidence of a divine commiffion, and 
 accordingly appealed to. Thus when God ena- 
 bled Moles to work miracles, he tells him it was 
 that the Ifraelites might believe the God of their 
 fathers had appeared to him. And accordingly we 
 fee the miracles he wrought in Egypt, at the Red 
 Sea, and in the wildernefs, were the great means, 
 not only of eftablilliing his authority, but of vindi- 
 cating it when called in queftion. When Corah, 
 Dathan, and Abiram mutinied againft him, he has 
 recourfe to miracles, as his credentials, and puts 
 the dccifion of the difpute between himielf and his 
 competitors thereupon. Hereby^ fays he, ye Jhall 
 know that the Lord hath Jent me : if thefe men die the 
 common death of all men, or if they bevijited after the 
 vifitation of all mcn^ then the Lord hath not fcnt me, 
 
 o g 
 
228 D I S C O U R S E IX. 
 
 But if the Lord make a new things and the eaj'th open 
 her mouthy and jwallow them upy with all that apper- 
 tain unto thcMy and they go down quick in the pit ; 
 then Jhall ye undeyjland that thofe 7nen have provoked 
 the Lord. In the following verfes you have this 
 new thing, a wonder of providence, as God's attefta- 
 tion to his fervant Moles. And it came to pafs as 
 he had made an end oj f peaking y that the ground clave 
 afunder that was under them : and the earth opened 
 her mouth, and fwallozoed the7n upy &c. And the 
 fame may he obferved in a multitude of inftances 
 concerning Chrift and his apoftles. They appeal 
 to miracles as God's witnefs to them. Believe me, 
 fays Chrift,ybr the work's fake. And again, if I 
 had not done among them the works which none other 
 man didy they had not had fin. The apoftle Paul 
 pleads for himfelf and in behalf of his miffion, that 
 the figns- of an apoflle were wrought by him. And 
 the evangel i ft remarks with reference to all the 
 apoflies, that they went forth and preached every 
 wherCy the Lord working with them, and confirming the 
 word zvith figns following. They preached in the 
 name of the Lord, and he owned them by the pow- 
 er of miracles that attended them. 
 
 I might here cbferve that the famous impoftor 
 Mahomet, as he was defective in all other proofs of 
 a divine miffion, fo particularly in this. When 
 fome of his country-men that were aware of the 
 vile defigns he was carrying on, under the fpecious 
 pretence of a call and revelation from heaven, fet 
 themfelves to oppofe him, the more effeftually to 
 try and gravel him, they demanded he would fhew 
 thc.ni fome miracle. " Mofes, fay they, and Jefus, 
 '* a id the reft of the prophets, according to your 
 ** os;n doftrine, wrought miracles to prove their 
 " mrTion from God. And therefore, if you be a 
 *' prophet, and greater than any that were fent be- 
 " fore you, as you boaft yourfelf, make the dead 
 
DISCOURSE. IX. 
 
 229 
 
 •* to rife, the dumb to ("peak, and the deal" to hcaj\ 
 ** Let us ice come down from heaven, fome of thofe 
 ** punifhmcnts you threaten us with. Let us fee 
 ** the book come down from heaven that you would 
 " have us believe you receive from thence ; or 
 ** fee the angel dclcend thence which you tell us, 
 " doth bring it unto you ; and then we will be- 
 " lieve your words." But nothing of this could 
 he pretend to. Nor indeed did he ever venture 
 upon a public miracle, but knowing hinifclf to be 
 utterly dilqualified for any fuch work, he endea- 
 vors to evade the objeftions they brought againll 
 him on that account, as well as he could : Ibme- 
 times infinuating, that he was only fent to preach 
 to them, the rewards of paradife, and the punifh- 
 mcnts of hell. Sometimes he infinuated, that their 
 predecefibrs contemned the miracles of Salek, and 
 the other prophets, and that for this reafon God 
 would work no more among them. At other times 
 he told them, that thofe God had ordained to be- 
 lieve, fhould believe without miracles, and that 
 thofe whom he had not ordained to believe, fliould 
 not be convinced, though all the miracles they re- 
 quired were wrought in their fight. And when he 
 found this would not fatisfy, he goes to work ano- 
 ther way J takes up the fword and refolves to make 
 ufe of that as his only argument for the future. 
 
 But the writers of the Scripture, and thofe that 
 ■were employed in delivering to us the do6lrines 
 thereof, do not put us off with fuch flames and forry 
 pretences as thefe are. They do not dcfire we 
 fhould believe them upon their bare word, but ap- 
 peal to their works, the power of miracles they were 
 intruded with, and exercifed as there was occafion. 
 
 2. Let me obferve, that the miracles thefe pcr- 
 fons wrought, are certain evidences of a divine 
 power concurring with them. It was thcjuftrca- 
 foning of Nichodemus, Rabhiy we know ihou art a 
 
230 D I S C O U R S E IX. 
 
 teacher come from God ; for no rdan can do thefe mi- 
 racles that thou doejly except God be with him. A mi- 
 racle fuppofes the courle of nature fufpended and 
 altered, which can be done only by the author of 
 nature : it is the finger of God, an operation of in- 
 finite power, whoever may be the inilrument in it. 
 The apoftles -went forth and preached the gojpely fays 
 the evangelift, the Lord working with theniy and con- 
 firming the word with Jigns following. He worked 
 with them, or they had never wrought the things 
 they did. Now, 
 
 3. I think the argument hence fully conclufive, 
 that thefe perfons were undoubtedly fent of God. 
 They wrought miracles, and that by a divine pow- 
 er ; and we may be fure God would not lend his 
 power, as I may exprefs it, to confirm an impofture. 
 Had the perfons we are fpeaking of been cheats, 
 forged the doftrine which they delivered to the 
 world in the name of God, can we imagine that he 
 would have concurred with them in the manner he 
 did ? have enabled them to fpeak all forts of lan- 
 guages they had never learned, and that on pur- 
 pofe that they might propagate and fpread the re- 
 ligion they had contrived and forged ; enabled 
 them to heal all forts of difeafes, and raife the dead, 
 as we know they frequently did ? would God have 
 been thus prefent with cheats and impoflors, that 
 came to abufe mankind in the groffefl manner ? 
 would he have fupplied them with power for fuch 
 a horrid purpofe ? we cannot fuppofe this, without 
 changing our ideas and notions of God, and def- 
 troying his effential charafters of wifdom, holinefs, 
 and goodnefs. 
 
 In fiiort, the miracles wrought by Mofes, the 
 prophets, Chriil and his apolUes, arc the flrongefl 
 proof and evidence that can be given, lb far as we 
 know, of a divine miffion. None ever did fuch 
 Vvorks as iht-y. And I reckon, v/hen any come in 
 
D 1 S C O U R S E IX. 231 
 
 the name of God, with hich a power accompanying 
 them, mankind not only rnay receive them, but are 
 under a nccellity of doing it ; othcrvvifc, they re- 
 ject the tciliniony of God, and oppoie hi^ authority. 
 What ihall we fay, for inilancc, of that great 
 confirmation of the chriilian religion, the rcfurrec- 
 tion of Chrid ? had he not roie from the de:id, his 
 religion Wad died with him. Whereas the miracle 
 of his rcfurrcction is fnch a proof of his commilllon, 
 as one would think the mod {Uihhorn inhdcl could 
 not witiidand. Had he been an impodor, it is cer- 
 tain, he could not have raifed himielf. And can 
 we luppoie, that God would have railed him, that 
 is, have employed his power, the exceeding great- 
 iiefs of his power, to edablilh a lie, and give credit 
 to a cheat : no, all the notions we have of God 
 oblige us to believe, that if Chrid had not been the 
 faithful witnels, lent and approved by him, he 
 would never have given fo high a tedimony to 
 him : but rather have withdrawn from him, and 
 left the temple of his body, wiicn it was dedroyed, 
 to have lain in its ruins forever. I remember a 
 palfage, which may ferve for the iliudration of this 
 argument, of an impodor, called El-David, that gave 
 out he was the Chrid, aiid drew many followers af- 
 ter him. It is related by Maimon in a letter to the 
 Jews at Marfeilles. His pretences making a noife 
 in that part of the world, he was brought before an 
 Arabian prince, who adced him, *' what miracle he 
 *' fliewed, that they might believe in him ?" He 
 anfuered, " cut oft my head, and I will live again." 
 To which the prince replied, ** thou cand not give 
 ** us a greater fign, and if it fo fall out, that thou 
 *' dod rife again to life after I have cut off thy 
 *' head, I and all my people, nay, all the world fure, 
 •' will believe what thou fayed is true." And 
 prefently the experiment was made. He com- 
 manded him to be beheaded, and there was an end 
 
232 [DISCOURSE IX. 
 
 of the cheat. But it was not thus with our bleffed 
 Lord. He put the credit of ail upon this one fin- 
 gle event, and came off with glorious fuccefs. He 
 lold them ofien he would rife again on the third 
 day. Accordingly, he did fo at the time appoint- 
 ed ; triumphed over the grave, and was declared 
 to be the Son of God with power thereby. 
 
 Now this miracle, and the others fo wonderfully 
 fhewn in the miniftry of Mofes and the prophets, 
 of Chrift and the apoftles, are inch public autho- 
 ritative vouchers for the perfons concerned, that 
 God acknowledged them, owned them, and fent 
 them ; that their do6lrine w^as true and divine ; 
 that nothing can be greater. It may be affirmed 
 of all the reft, what was faid of Jefus of Nazareth, 
 namely, that he was a man approved of God by mi- 
 racleSy wonder Sy and f^piSy which God did by him. 
 
 I am fenfible many objections may be and have 
 been raifed againft this doftrine ; and it is granted, 
 it is not without its difficulties. But as 1 am de- 
 termined to haften through this fubjeft as fall as 
 poffible, I muft not enter upon the confideration of 
 thefe things, w^hich would not only require more 
 time than I have for them ; but it may be, more 
 attention and judgment, than I can promife myfclf 
 from the generality of the auditory. In the mean 
 time, I hope none will think this is an evafion, and 
 that I am willing to pafs over objeftions, becaufe 
 I know not what to fay to them. I can truly de- 
 clare, I know no difficulty, that may not cafily be 
 removed ; no obje6lion againft miracles, that doth 
 in the leaft invalidate, and difable the argument 
 from them. As an inftance of this, though I can- 
 not now ftay to examine all the objeftions, or cavils 
 that are brought in upon this account, I fliall how- 
 ever mention the chief and ftrongeft of them. 
 
 1. It is obje6ied, that we do not underftand the 
 extent of created powers ; do not fo well compre- 
 
DISCOURSE IX: 233 
 
 hciid the -pliilofopby of nature, as lo determine 
 what is a miracle^ according to the common dcHni- 
 tion of it, that is, what is contrary to the eftablifli- 
 cd coiiric and laws of nature, what can or cannot 
 be done by any finite being, men or angels. Con- 
 fcquentiy, fhould it be granted, thai God only can 
 work a miracle, yet if a cheat can do fuch tilings, 
 as no (kill of ours is fufficient to diltingiiifh frcmi a 
 real miracle, wc are left under the fame difficulty ; 
 a miracle can be no fatisfaclory proof of a divine 
 miffion : fince an impodor can perform things fo 
 like miracles, that we know them not from miracles. 
 This is the itrongeft objeOion, that I know, 
 againft the dotlrine, and I have given it in the 
 Itrongeft terms. In anfwer to it, 
 
 1. I grant, that created beings, evil fpirits for 
 inftance, may do a great many ftrange and furprifing 
 things. We find jv.glers among men, can by mere 
 legerdemain, perform feats that puzzle the niceft 
 obfervers. And no queilion, the devil can do far 
 greater things. He underftands more fccrets in 
 nature, than the moil Tlvilful philofophers or phyli- 
 cians do, the virtues of natural means, and knows 
 when and how to apply them with more advantage; 
 and confequently may be allowed to perform, v/hat 
 may be to us utterly unaccountable ; what we may 
 think above the powers of nature, though it may not, 
 be fo. But then we muft confider for what pur- 
 pofe thefe things are done, in what manner they arif- 
 done, and what other evidences of divinity go 
 along with them. We are to attend to the cir- 
 cumftances of luch figns and wonders, that we are 
 now fuppofmgmay poilibly be done by wicked fpi- 
 rits ; and thence make a judgment of them, which 
 we may not be qualified to make, upon the mere 
 contemplation of the fafts themfelves. But ladd. 
 2. That no powers but thofe that were divine^ 
 ever performed fuch things as we have recorded in 
 
234 DISCOURSE IX. 
 
 Scripture. Neither men nor devils ever wrought 
 wonders any thing parallel to the miracles there 
 related, or that dcierve to be compared with them. 
 Suppole aiiy could give the color of wine to water, 
 make it look like wine : did ever any turn a great 
 quantity of water into real wine, into the more ge- 
 nerous fort thereof, as our Lord did at the marri- 
 age of Cana in Galilee. Thou hajl kept the good 
 wine till nozvy faith the governor of the feail, ipeak- 
 ing of the wine to which Chrift had miraculoufly 
 converted the water. Suppofing any could by 
 magic, or the devil by his own power, could cahn 
 the fea ; yet, who ever knew this done by a word 
 fpeaking? Suppofing a perfon of fkill could open the 
 ey6s of the blind; yet to do this as Chrift did, by 
 clay and fpittle, is a thing unknown in the world. 
 Who ever attempted to fpeak a dead man into life, 
 or call him out of his grave? What virtue has a 
 Lazarus come forth ! to command back a departed 
 fpirit, and re-unite it to its body ? Life^ cannot be 
 reftored, but by the author of life ; at le^ft we have 
 no inftances of any power effectual for this purpofe, 
 but the divine power : nor do we find it was ever 
 delegated to impoltors, or put forth by evil fpirits, 
 on any occafion. Difcafes may be cured by natur- 
 al meanSj and the proper ufe of medicines. But 
 our Lord cured all forts of difeafcs, and fome have 
 obferved,, fuch as were naturally incurable. A 
 learned Phyfician has wrote a book to prove this. 
 And he cured them v;ithout medicines, or waiting 
 the leifure of nature ; only by fpeaking a word : 
 and fomctimes when the patient was at a great dif- 
 tance"." '-How furprizing that, he Jlood over her, and 
 rebuked the /every and it left her, and immediately Jlu 
 aroje and r,u7ii/I;rcd to them ? 
 
 If it be faid, how do we know but fpirits, and an- 
 gels may do as much ? I anlwer by afliing another 
 queltion, whether God defigned toprefcribe a dif- 
 
DISCOURSE IX. 235 
 
 tinflion between created and uncreated power? 
 between his owti power and that of his crcaiures? 
 if not, how fliould he govern the wt)rld ? at Icafl, 
 !u)w fhonld he make liimlclF known in the gov(-rn- 
 ment ofit, hnce we cannot dilcern his works from 
 ihofe of his creatures? In a word, thougli I will 
 not take upon me to fin', how far the ])o\vcr of this 
 or that creature, of angels, good or bad, mav go ; 
 and to fix the precife bounds between the divine 
 power, and that of fecond caufcs : )'ct I think it 
 no prefuniption to afhrm, there are many things 
 creatures cannot do ; and that the miracles we have 
 an account of in Scripture, both in the Old and 
 New Teltament, are of this fort, 'I'hey cannot by 
 a rod, or ftick, ftoo (beams of water, and make 
 them (land up like a wall. They cannot command 
 water out of a rock ; make the ground open and fwal- 
 low up a company of men ; rebuke fevers and o- 
 ther diltempers, and make them depart immediate- 
 ly. They cannot make a fnan that has been dead 
 four days rife out of his grave by only calling upon 
 him, and bidding him come forth. They cannot 
 lay to a cripple, that has been lame from his mo- 
 ther's womb, rife and walk, and thereby reftore 
 him, as Peter did. The{"e and the like works are 
 fuch inflances of power, fucli inroads upon the ef- 
 tablifhed laws and courfe of nature, and fo much 
 above any capacity that fecond caufes are poffefled 
 of, fo far as we know ; that we can afcribe them to 
 none, but the author of nature, and great Lord of 
 the world. I anfwer once more, 
 
 3. Whatever may be poffible to created beings, 
 it is certain, they can do nothing without God : 
 and I think it demonftrable from the divine perfec- 
 tions ; his wifdom, truth, goodnefs ; that he will 
 never fuffer them to delude mankind by fuch works 
 of power, as thofe recorded in Scripture, employed 
 
 H li 
 
230 DISCOURSE IX. 
 
 to confirm falfchood and lies. Suppofe Satan and 
 his accomplices could heal the fick, and rail'e the 
 dead ,- which yet, I am perCuaded, none will un- 
 dertake to prove they can, in the manner that thel'e 
 things were performed by Chriil and his apoftles. 
 I afl\, for what piirpofe they did this ? If the Scrip- 
 ture be true, and they hereby meant to eltablifli it, 
 it makes them take part againll themfelves, repre- 
 lents Satan as divided againlt Satan, and ruining his 
 own kingdom. If the Scripture be falfe, and they 
 concurred with the writers of it to ^ive credit to 
 their fidions ; this mull be done, at lead, by divine 
 permiffion. It fuppofes the great and wife go- 
 vernor of the worldftandingby, and not only fo, but 
 I think, affiiling, every one mull own permitting ; 
 while the devil and v/icked men, his inftruments, 
 abufed the name of God, and impofed on mankind 
 in the grolfefl manner ; performing fuch things as 
 none in the world can diftinguifh from the w^orks 
 of God ; and yet all is let pafs without any inter- 
 pofition of providence todiicover the cheat. This 
 I think not confident with an acknowledgment, 
 that God governs the world, and with thofe attri- 
 butes and perfections of his that are infeparablc 
 from his nature and government. 
 
 2. It is farther objefted that impoftors have 
 wrought miracles, Appollonius Tyanoeus particu- 
 larly, and the magicians in Egypt that withdood 
 Mofes. 
 
 I anfwer, as to the firft, we have no good evi- 
 dence of the truth by the fafts alledged. What is 
 related by Philoftratusis manifeflly of very doubt- 
 ful credit. Bcfides, thofe pretended miracles were 
 few, obfcure, and in no refpeft to be compared 
 with thofe we have in the Scripture. As to the 
 magicians in Egypt, fuppofing they were real mira- 
 cles, which yet it is not neceffary to grant, nor, fo 
 far as I'know, is it neceffary to deny that they were. 
 
D I S C O IJ R S K IX. 237 
 
 I*ut liippofing they were, they arc 110 difparagcmciu 
 to the miracles oF Mofes, and others in the Scrip- 
 ture. The cafe I take to be this : there was a 
 trial of fkill, as I may (ay, between iMofes and ihefe 
 men, Moles works leveral miracles before them. 
 God is picafed for the proving of Pharaoh, or for 
 other purpoies and ends known to himfclf, to en- 
 able them to do the like : but then, exerts a lupe- 
 rior power, bv his fervant Mofcs, and fo triuni})hs 
 over them. He iirfl lent them his power and then 
 withdrew from them, leaving them to nianifclt their 
 weaknefs and fraud. For after the ipcciniens they 
 gave, they were nonplullcd, and could proceed no 
 farther. So that the ilfue of this eontcft was the 
 defeat of thefe pretenders; their conviclion of a 
 divine power with Mofes, and I may add, the eftab- 
 lifliment of Mofes's authority. God left the magi- 
 cians, fnppofing they acled before by his power, 
 continued to affil} and own Moles ; and therebv 
 declared whom he had chofen. And as Mofes was 
 hereby confirmed in his office, and had his com- 
 mifTion fealed from heaven, fo it was with the rell, 
 of the writers of Scripture : God bore teftimony to 
 them by miracles. But I halten to another point. 
 3. God bore teftimony to the penmen of Scrip- 
 ture, and to thofe that were the inftruments and mean^; 
 of the revelation it contains, by prophecy. Some- 
 thing has been olfeicd on this head, when I ipoke 
 of the accomplifhmcnt of Scripture ; and I have 
 at prelent only room for fhort hints. The fubjeft 
 is copious and important ; but I lliall confine my- 
 felf. Any one that converfes with his Bible will 
 fee how much it runs in a prophetic ft rain, it a- 
 bounds with prophecies ; and divine providence 
 has ftiewn us the accomplilhment of them : thereby 
 proving, I think, the infpiration I am pleading for. 
 Give me leave to mention a few inftanccs out of 
 many. 
 
DISCOURSE IX. 
 
 It was prophefied- and foretold, that Abrahani 
 ihould become a great nation ; that God would 
 multiply his feed, even as thtjlars of heaven, and as 
 the di'JI. of the earth ; as it is expreifed. And it is 
 to be obi'erved, at the time of this alTurance given 
 him, Abraham had no child, nor had reafon in an 
 ordinary way to expeQ any. He being old, and 
 Sarah naturally paft child-bearing. And yet the 
 word of God took efFe^, and the prophecy proved 
 a. fure word of prophecy. God built him up into a 
 nation, and increafed his pofterity above any peo- 
 ple in the world, as we are often informed in their 
 hillory. The apoftle gives us this fummary account 
 of it, Heb. xi. 12. Therefore fprang there even of 
 onCy and him as good as dead, Jo many as thejiars of 
 tJie fky m multitude , and as the Jand which is by the 
 feafJiore, innumerable. 
 
 It was prophefied, that the defcendants of Abra- 
 ham fhouid be fojourners in a ftrange land for four 
 hundred years ; ihould live in a ftate of great af- 
 llitlion and flavery ; and that, at the, end of that 
 term, God would punifli their opprefiors, and work 
 deliverance for them. This was foretold. Gen. xv. 
 and in other places. How it was accompliflied, 
 you read in the book of Exodus. 1 will only ob- 
 ferve, that God not only vifited his people, and vi- 
 fited their enemies with his judgments, according 
 to his word ; but kept day with them : it came to 
 pafsy (ays Mofes, at the end of the four hundred and 
 thirty year Sy even the felf-Jame day it came to pajs, that 
 all the hofls of Jfrael went out from the land of Egypt. 
 
 It was foretold, tliat great body of men, the 
 people of Ifrael, whom God had delivered out of 
 Egypt in fo wonderful a manner, Ihould all of them 
 that were above twenty years old, die in the wil- 
 dernefs; and none of them, fave jclhua and Ca- 
 leb, enter the promifed land ; that they fhould 
 wander in the defart forty years, and there periOi 
 
D I S C O U R S E IX. 039 
 
 for their i"rcqiient nTjrnnHiiv:^'? and rebi'llionj-. 
 This was foretold, Num. xiv. me accompliflmicnt 
 of which you have, ciiap, xxvi. of i'ie lame book. 
 
 Jacob foretold the leitlemciit of the tribes in the 
 promii'cd land, and in a prophetic map, as I may 
 call it, rcprefcnied their Icvcral conditions there; 
 where they (hould be lixcd ; what their Hate lliould 
 be ; and what changes they fliould undergo. This 
 you have, Gen. xlix. and the accomplilhmcnt of it 
 in their after hiflory. 
 
 The ftale of the children of Ifrael in Canaan, 
 their fucccfs, and all manner of profpcrity, whilll 
 they continued obedient ; tlieir punilhmcnt, fre- 
 quent captivities and final dellrutlion, upon their 
 apoflacy. This was foretold in the mod exaft 
 manner, and was accompliflKd with the like exa6l- 
 nefs i as might be fhewn had I time to enquire into 
 thefe things. You have the prediftion. Lev. xxvi. 
 Deut. xxviii. and other places : andtheaccomplifh- 
 ment of it in the conflant courle of Providence 
 towards that people afterwards. 
 
 As their captivity, {o their return from captivity, 
 with the time and circumftances diereof, was fore- 
 told : that God would deliver them up into the 
 hands of their enemies for their fins, and afterwards 
 bring tliem back and reflore them. All this was 
 proplicfied of, over and over again, and every word 
 of it fulHlled. 
 
 The rife, continuance and fall of the four fa- 
 mous monarchies, the Aflyrian, Mcdo-Perfian, 
 Grecian and Roman, was exatlly foretold by Dani- 
 el ; the heads of thefe monarchies defcribed, and 
 the great events and revolutions under them re- 
 prefented, as if the prophet had been an hiftorian, 
 and had writtcii after the things were come to pafs. 
 
 A great many things were foretold concerning 
 particular perfons, which were vrrified in the 
 event. Tlius Jofiah was prophcfied of by nan-jc 
 
240 DISCOURSE IX. 
 
 above three hundred years before he was born, that 
 he fhould execute the judgment of God upon the 
 ahar at Bethel, which [eroboam had fet up, and 
 upon the priefts that officiated there, i Kings xiii. 
 2. This was fulfilled, as you (ce, 2 Kings xxiii. 
 1^. Cyrus was prophefied of by name above a 
 hundred years before he was born, as the perfon 
 that Ihould reftore the Jews and rebuild the tem- 
 ple, I fa. xliv. 28. There are a great many won- 
 derful and unlikely things in this prophecy ; as in- 
 deed in all the reft, could I here enquire into them : 
 as, that his birth fliould be foretold fo long before j 
 his name given him ; that he (hould conquer fo 
 potejit a monarchy as that of Babylon ; and that 
 though an heathen, he fhould favor and reftore a 
 religion hispredeceifors had fet themlelves tocrufh 
 and ruin. This could proceed only from him that 
 knows all things, and to whom future things are 
 prefent. 
 
 We have a glorious colle8;ion of prophecies 
 concerning the MeiEah ; the illuftrating of which 
 would more than require adifcourfeby itfelf, and 
 fully prove what is faid, that the tejlimony of J ejus is 
 the f pint of prophecy. It was foretold of him, that 
 he fhould be the feed of a woman, born of a virgin, 
 which was accordingly fulfilled : that he fhould be 
 the feed of Abraham and of David, born at Bethle- 
 hem, and brought out of Egypt. In fliort, moft of 
 the circumftances of his life, his fufFerings, his 
 death and refurredion, the oppofition he would 
 meet with, the lucccfs of his doctrine, and the like, 
 were foretold : every iota and tittle of which pre- 
 dicfions was accomplifhed. 
 
 I add, Chrift and his apoftlcs were diftinguiflied 
 with the fame fpirit of prophecy, and foretold a 
 great many wonderful events, which the chriftian 
 church has fcen take place in the way and manner 
 defcribed. Thus Chrift foretold his own death 
 
DISCOURSE IX. 211 
 
 wiili the circiimflanccs thereof; that all his dif- 
 ciples (hould forfaUc him ; that one oF them 
 fhould betray him : and this he (ignified when 
 none of them had ajiy {'ufpicion concerning 
 the traitor; nor the traitor, it is likely, any (ufpi- 
 cion concerning himfelf. He foretold the man- 
 ner of his death, and his refiirrctlion, with the time 
 of it. He foretold that thofe who believed in hi.-; 
 name, ffiould work miracles, I'peak with tongues. 
 Ileal difeafes, and ca(t out devils. How punctual- 
 ly this was accompliliied, the hillory of the New-, 
 Teflamcnt, and the moll primitive writings of the 
 church inform us. Nor were thefe e?araordinary 
 gifts confined to the apoftolical ages ; but were 
 common in the ages next Iticcecding. '* To rcftorc 
 *' to health, fays Irenccus,* by impofition of hand.s 
 " to cure the weak, the lame and paralitic, and thok 
 *' that labor under any other malady, is a thiii^^- 
 *' frequent in the church." To the fame purpofe 
 Origen.t " We have feen, faith he, people freed 
 ** from a thoufand dreadful I'ymptoms and ca- 
 " lamities, from which neither men nor devils 
 " could recover them, by the invocation of Chrill'^ 
 " name." And for the cafting out of devils, the 
 fathers over and over again mention it in their apo- 
 logies, as a thing confeffed by their adverfaries. 
 They appeal to their confeicnces and knowledge, 
 and tell them that many hundreds were (till livii'Kj; 
 of their own fuperllition as well as chriflian profe- 
 Jytes, v/ho by their perfonal experience could at- 
 teft it. 
 
 Chrifl foretold the preaching of his doftrinc 
 through the world, that there fhould arilc faUe 
 prophets, and falfe Chrifts, that fhould come in his 
 name and deceive many, which accordingly ^\•a> 
 fulfilled. He foretold the dedruftion of [crufa- 
 
 » L. i. c. s^- i In CeK. !. i. p. 3^. 
 
2^2 D I S C O U R S E IX. 
 
 1cm, and the temple ; the Ogns and prodigies that 
 Ihouid gvo bei'ore it, the calamiities that fliould at- 
 tend it ; and that the deftnittion fliould be total 
 andhnal ; that th.ere fliouid not be left one fione 
 upon another that fxiouid not be thrown down ; 
 that Jerufalem fiiould be trodden down, and the 
 Tews led captives into all nations. How this has 
 been fulfilled the world has feen. And was I not 
 ]}ow in hafte to get through the fubjeQ;, it would be no 
 fmall pleafure to ilicw you the exaft parallel be- 
 tween the prophecy and providence, the prediftion 
 and the event. 1 fhall only obferve, that the Jews 
 have often attempted to rebuild their temple, 
 though in vain. The iaft attempt was by |ulian 
 the apoftate, Avho out of fpite to Chrill, and to de- 
 feat the"^re diction, gave orders for rebuilding it ; 
 but ■sw'as baiFied by the im.mcdiate hand of heaven. 
 The ftory is related by ievera), particularly by 
 Ammianus Marcellinus, an heathen who lived at 
 thattime. He tells us, that Julian endeavored to 
 rebuild the temple at Terufalem, and gave it in 
 charge to one Aliprius of Antioch, aiTiIled by the 
 governor of the province, and a vaft treafure by the 
 Emperor to haften and promote the work. But, 
 he adds, they were foon forced to defitl from the 
 enterpriie, by balls of lire iffuing from the founda- 
 tion, which terrified and deflroyed the perfons 
 employed therein. So much authority was there in 
 thefe propliecies, that God would not fuifer men or 
 devils to interpofe and ilur them, or by any aBs 
 and powers of theirs, iiinder theif accomplifliment. 
 And how Itrong an argument is this of the divine 
 miffionand inlpiration of the perfons by whole rai- 
 nillry we have the Scripture docfrine and revelation. 
 They had the feal of miracles as you have heard, 
 and the feal of prophecy, a demonlfration that God 
 was Vv'ith them, and had feni them. In the one in- 
 ftance he lent them his power, in the other his 
 
DISCOURSE IX. 213 
 
 knowledge : ncitlicr of which he would have hon- 
 ored imj)'>(t(>rs and cheats with. 
 
 Let mc farther remark, that the fpiiit of pro- 
 phecy that runs through the Scripture concerns 
 generally fueh things, fuch events, as depended 
 %vholly upi)n the will of God, and the will of free 
 agents, which could not be known at that diftance 
 by any but God himlelf, and thofe to whom he was 
 pleafed to reveal tiiem. Who could foretel, for 
 inflance, that there Ihould be a man born called 
 Cyrus, fo long beforehand ? that he Ihould conquer 
 Bab) Ion, that he fliould have it in his heart to rcf- 
 tore the |cws and rebuild their city-' There were 
 no natural caufes then exiting of fuch an event : 
 nor could any forefee it bat the inlinite all-com- 
 prehending mind, who has the ^vhole tra6t of time 
 and feries' of events under his eye at once, and to 
 whom ail his works are known from the beginning 
 to the end. In fliort, to foretel future events is the 
 prerogative of God. Hence we find him triumph- 
 ing over idols upon this account ; Let them Jhew 
 ws whatJJiall happen^ fays he, Jhew thejormer things 
 what they be, and Jhew the things that are to cotiie here- 
 after^ that we may know thatye are Gods. Intimating, 
 that to be able to forefee and pofitively declare 
 events and occurrences of things merely contingent, 
 that depend on the will of man, or the pleafure of 
 God ; to declare thefe at a great didance of time 
 bt;fore they come to pafs, argues divinity, or at lealt, 
 fpccial communion with and inltruttion from the 
 divine mind, who from his throne views and takes 
 a profpeft of all time, and has all events placed in 
 Older before him. 
 
 I fliall not now confider the obje6lions that may 
 be offered from diviners, the heatiien oracles, and 
 the like. It is known there was lo much uncer- 
 tainty in their anfwers, as very much dilgraccd them 
 
 I i 
 
244 DISCOURSE IX. 
 
 even with their votaries, and occafioned the ijivin2 
 the nickname of ** crooked fpeaker," unto the de- 
 vils that prefided in their oracles. It is true the 
 devil and his prophets endeavoured to imitate God 
 and his prophets. But the whole hiftory of their 
 management fliews, they knew no fecrets, but what 
 he was pleafed to inilruft them with, for the trial 
 and punifliment of mankind. And after all their 
 pretences, the events frequently blafted their cre- 
 dit. I think I may therefore with great fafety and 
 affurance conclude, that the tejlimony of JefiiSy and 
 indeed the proof of the Scripture's divinity and 
 infpiration, is the f^irit of prophecy. 
 
DISCOURSE X. 
 
 The I MSP I rat I on of the Scripture pro- 
 ved, AN'D the Canon of Scripture vin- 
 
 DlCATfcD. 
 
 2 Tim. iii. 16, 
 
 All Scripture is given by infpiration of God^ and is 
 profitable Jbr dofiriiley for reproof y for iomUion^ 
 for inflruBion in fighU6ujneJ%, 
 
 I AM arguing the divinity or infpiration of the 
 Scripture from the teflimony that God gave to 
 tlie penmen thereof. I have already confidered 
 the two remarkable inftanccs of miracles and pro- 
 phecy, and now go on to another particular. 
 
 III. God bore tcRimony to the writers of the 
 Bible by the fprcading of their doftrine, and the 
 mighty fucccfs it had in the world, I muft here 
 premile, that it is the chriftian religion, or doftrine 
 of the New Teftament, that this argument chiefly 
 refpefts. The revelation God made to the Jews 
 Was very much confined to themfelves. Not that 
 others were wholly exckided. They admitted pro- 
 felytes, and taught their religion to them. But 
 there was not that general communication made to 
 the world, as after the coming of Chrift. When 
 the partition-wall was broken down, and the inclo- 
 fure God fet about his ancient people was laid open. 
 The apoftles had a commiffion in the largeft terms 
 to go and preach the gofpel to every creature, and 
 profelyte all nations. God defigncd the revelation, 
 he made to the world by the minittry of Chrilt and 
 
246 D I S C O U R S E X. 
 
 the apoftles, fhould be univerfal for the ufe of all 
 mankind that would receive it. And it is this part 
 of the divine revelation that my prefent argument 
 peculiarly relates to, the luccels and fpreading of 
 the gofpel, the do6lrine and religion of the New- 
 Teftament. 
 
 Though I may further premife, that if the argu- 
 ment from hence be good with refpeft to one part, 
 it doth by confequence prove the whole Scripture 
 to be divine. For the New Teftament conf rms 
 the Old, as I oblerved before.. If Chrifl and his 
 apoftles were lent of God,»it is certain Moles and 
 the prophets were lo too ; for the former bear 
 teftimony to the latter. Let me add, I do not lay 
 the itrefs of the argument upon the mere fpreading 
 of their doctrine, but on the manner and circuin- 
 flances of it. Having premifed thefe things, 1 fhall 
 fet the argument before you in a few particulars 
 without enlargement. 
 
 I. It is a certain and known thing that the chrif- 
 tian religion had the mod furprifmg fuccels when 
 firft preached, and was Ipread through a great part 
 of the world in a little time. This appears from 
 the ancient monuments of the church ; from the 
 teflimony of friends, and acknowledgment of ene- 
 mies. Tertullian tells the Roman fenate, that 
 though the chriftians were but of yefterday, yet they 
 had filled all places and offices, that they were ftrong 
 enough to malter the Roman empire ; nay, that fo 
 great were their numbers, that if they fhould but 
 agree to retire out of it, the world would wonder at 
 its own folitude. And in his book againft the Jews, 
 he fays, •* the chriftian religion had enlarged its 
 *' conqucfts beyond thole of the Roman empire, 
 " and had fiibdued thofe places that were inaccefli- 
 ** ble to their armies." Pliny takes notice in his 
 letter to the emperor concerning the chrillians, that 
 " there were lucli multitudes of them, that the 
 
DISCOURSE X. 247 
 
 *' temples and facrifices of the gods were aimod 
 " forlakeii." Tacitus Ipcaks of an iinmtnic niiin - 
 bcr, even iu Nero's time, the very firft age of 
 chiillianity. In llicrt, the prcvalency of the chrif- 
 liaii religion was iuch, that it gave occaiion to the 
 heathens to call it, •* the powerful and prevailing 
 feet." Nor, 
 
 2. Did it prevail among the vulgar only, but 
 among the mod inquifuive and learned. All forts 
 of pcrfons, Jews, Gentiles, the ignorant and un- 
 taught, and even the greatelt philofophers, embra- 
 ced chriflianity. Indeed, its fuccefs then, and 
 ever after, has been moftly with perfons of a lower 
 llaiion in the world. But there have always been 
 fome of the greatelt name that have owned and ef- 
 poufed it. It was fo, particularly, at the firlt plant- 
 ing of it. I might give a large catalogue of philofo- 
 phers and men of fame for learning that came into 
 the church, and employed all their abilities in the 
 fervice of the chriltian caufe. }ultin Martyr be- 
 fore he became a dilciple of Chrift, was converfant 
 with all the fe6ts of the philofophers, and was at 
 lait a zealous Piatonilt ; but left all to follow Jefus, 
 and upon his acquaintance with the doctrine of 
 Chrifl, profcifes, that he found that to be the only 
 fure and prohtable philofophy. Origen, another 
 father in the chrillian church, was in lo great fame 
 for his learning, that even after he profefled him- 
 felf a chriftian, many of the philolbphers attended 
 his ieduresat Alexandria, and fome of them dedi- 
 cated their books to him. It is faid of Hotinus, a 
 famous Platonifl, that while he was reading lectures, 
 difcovering Origen among his auditors, he blulhed 
 and was dafhed with fo great a prefence, i^o as to 
 break off abruptly. I might inftancc in a great 
 many more of confiderable reputation for their 
 karning ; but I forbear. All that I mention thefe 
 things for, is to obferve to you, that ai the chriftian 
 
Z4^ DISCOURSE X. 
 
 reHgion was propagated through the world in a 
 little tune, lb joine of the greateil men, perlbns of 
 the higheft name for vifdom and knowledge, be- 
 came profelytes to it. 
 
 3. The fuccefs that alftended the gofpel in its firft 
 publication was the more remarkable and glorious, 
 J mighi fay, divine, on the account of the mighty 
 dtfficufties it bad to encounter, arid which it fur- 
 iDOitnted. Had f time to purfuc this argument, 
 and to ilfuftrate it with fuch particulars, as might be 
 infixed upon, it would amount to a fort of a: demon- 
 flration, that the chriltian religion is of God. For 
 jnRance, to give a few hints, it had the ftrongeft 
 prejudices of mankind, of Jews and Gentiles, to 
 overcome. 
 
 Among other prejudices' ariiong the Jews, there 
 •were three that Hood difedly in the way of the 
 gofpel, and that were (o deeply rooted that I cannot 
 iee any power, lefs than divine, could ever have 
 conquered them. 
 
 One of them was, that the Meffiah fliould appear 
 with the characier of a fovereign earthly prince, 
 whofe bufinefs it was to deliver them from their 
 enemies, reftore the kingdom of David at Jerufa- 
 lem, and there reign in great fplendor and power 
 over the houfe of Xfrael j the reft of the world be- 
 ing in a great meafure fubjeft to their nation. 
 This was the notion they had formed to themfelvcs 
 of their Meffiah and it fiill pofl'effes their minds, as 
 Maimonides, one of their own rabbies, informs us. 
 
 It was another of their prejudices, that their 
 law jQiould abide for ever ; that the Meffiah fhould 
 be fo far from abrogating, that he fliould eltabliOi 
 it; and that the glory of his kingdom fhould chief- 
 ly confiil" in the exa6t performance of the legal 
 worfhip. The forenientioned Maimonides, tells 
 us this fhail belong to his office, whenever he comes ; 
 to rebuild the temple, and gather the di (per fed of 
 
D I S C O U R S E X. 249 
 
 HVacl ; to rc-eftabli(h the legal rites and Conftiiu- 
 tioiis ; to re ft ore f^crificcs, the labbatical years an4 
 jubilees, according to every precept delivered in 
 the law. 
 
 It was alfo an opinion among them, that hgd got 
 hold of every mind, that the jews only fhould par- 
 take ol" the blclFings of the Ivlciriah's kingdom. 
 The Gentiles they accounted ^s dogs, unholy and 
 unclean ; and we find in a multitude of places in 
 the New Tcllament, they could not bear the 
 thoughts of their calling and admilHon to an equal 
 flate and equal privileges with themfelves. 
 
 As for the heathens, they had prejudices too 
 many to be here enumerated ; and which were like 
 mountains in the May of the chriftian religion. 
 The gods they worfiiipped in this or that country, 
 the rites with which they worilii})ped them, and all 
 the forms of their religion were become venerable 
 vj'nh. them by a pretended antiquity- And fo much 
 were they inflaved to antiquity and tradition, that 
 even the famous Tully* introduces Cotta as think- 
 ing the plea thereof fuflicicnt to fupply the want 
 of all other arguments, and to give a fanction to e- 
 very thing that had obtained among them ; this 
 alone zuill be fuj^cient for wif, fays he, that our 
 fore-fathers have thus handed it dozontous. 
 
 I will only obferve, befides the influence of e- 
 ducation and cuftom, and the flavifh fubjeclion, 
 that hereby they were brought into, to their reli- 
 gion ; there were two things in it, that gave it 2. 
 full pofTelfion of their hearts. It was pompous, 
 and had a glorious exterior, and was calculated to 
 gratify their flefhly inclinations. 
 
 Now let it be confidered that before chriftianity 
 could get any footing in the world, all thefe pre- 
 judices mull be removed. The jews mud quit 
 
 * De Natura Deorum; 1. 3. 
 
250 DISCOURSE X. 
 
 their darling notions of a temporal Mefliah, and 
 believe in a crucified Saviour : the pagans re- 
 nounce the gods of their countries, the eftablifhed 
 rites of their religion ; the maxims they had receiv- 
 ed by tradition from their fathers ; and which was 
 a further difficulty, renounce their beloved lufts. 
 Upon thefe terms chriftianity was preached to the 
 ■world, and with all thei'e diladvantages did it pre- 
 vail and triumph. 
 
 I Blight ihew, that it had, not only the prejudi- 
 ces of mankind agai'nft it, but human laws, and all 
 the power and learning of the world. The kings 
 of the earth o.nd rulers of the peopley^zJ them/elves 
 againjl the Lord and againjl his Anointed. The hea- 
 then philofophers, the Jewilh dotlors, with all the 
 authority of the greateft emperors, were united a- 
 gainft Chrift and chriftianity, and yet it prevails, 
 thoufands and myriads bow the knee to the holy 
 Jefus, and profefs themlelves the difciples of a cru- 
 cified mafter. I amperfuaded you will not put me 
 upon proving there mult be the finger, of God in 
 this fuccefs. Let me obferve again, 
 
 4. Thedo6lrine of the gofpel in itfelf had a great 
 deal in it to incumber it, and obftru6l its fuccefs. 
 It was built upon the utter ruin of the heathen re- 
 ligion ; declared the Jewifli religion void and an- 
 tiquated, and decently laid it in its grave. It o- 
 verturns all the forms of idolatry and fuperftition 
 the world was fo fond of; calls from pageantry to 
 fimplicity ; and from loofenefs and llefhly indul- 
 gence to the greateft ftriclnefs and purity. Some 
 of its doftrines were not a little ftiocking to the 
 realon of mankind, as it was at that time trained 
 up, and blinded by inveterate prejudices. As for 
 inftance, falvation by a crucified chrift ; this was 
 the great fundamental point of the gofpel, and wc 
 know what entertainment it met with in the world : 
 it was to the Jexvs a Jiumbling-blockt and to the Greeks 
 
D I S C O U R S E X. 251 
 
 fooliJJinrfi. Pardon of fin, juftification and life, by 
 the death and righteoufncrs of another perfon, the 
 refurrcftion of the body, &;c. To lay nothing of 
 tlie duties prefcnbcd in the chriftian religion, as 
 luimility, mecknels, felf-denial, forgiving and lov- 
 ing enemies, and tlie like: thcfe ^vere things that 
 lay crofs in the minds of men, moft oppoiite to the 
 great maxims ot wifdom eftablifhed among the phi- 
 lofophers, and promifcd no kind reception to the 
 
 S'^'P^^- . n J r 
 
 It may alfo be remarked here, that initead of 
 
 honors, preferment, and temporal advantages ; it 
 ever fpeaks of contempt, luffcringsand perfecution, 
 as the lot and portion of them that embrace it. 
 Now, that fuch a dofelrine as this fhould obtain in 
 the world, bear down all oppofnion, gain prolelytes 
 without number among both }ews and Gentiles, is 
 an event that, I think, it is impoflible to account 
 for without havini^ recourle to a divine hand. Ef- 
 pecially, if 1 add, 
 
 5. That the inftruments of this great work were 
 low, mean, and contemptible perfons You know 
 the chara^ler of the apodles, and I need not infill 
 upon it. The founder of our religion fent forth 
 not twelve princesor philofophers, but twelve fifh- 
 ermen ; men deftitute of all human advantages, 
 void of learning, arts, language, reputation, power, 
 and authority: thefe receive a commiflion from 
 him. And v;hat was it to do ? why, to teach all 
 aations and convert the world. Now you will 
 pleafe to remember what your Bible tells you, and 
 what is confirmed by the moft authentic records of 
 the church, that thefe perfons went forth, twelve 
 poor fifhermen, preaching the gofpel in the name 
 of Chrift. And in a few years they overturn Sa- 
 tan's empire, filence his oracles, baifle all the phi- 
 lofophy of the heathens, and cavils of the Jews; 
 
 K k 
 
252 DISCOURSE X. 
 
 and fubdue a gr(;!at part of the world to their Lord 
 and mailer. I leave every one to make the infer- 
 ence from hence wliich I defign, viz. that God ap- 
 proved them, that it v;ashis doctrine they publifhed, 
 that he fent them, and -was with them. The whole 
 hiftory of their proceedings, 1 think, demonitrates 
 this. 
 
 7'wo things are evident concerning them, to men- 
 tion no more, viz. that they had a fupernatural cou- 
 rage, othcrwiie they would not have undertaken the 
 work. Suppofe twelve mechanics, among us, 
 fhouid now be fent by any [c go into Turky or Per- 
 lia, and convert th.e iMahon^etans, can we imagine 
 that men in their ienfes would engage in fuch an 
 CBterprife ? they might objeft they wanted fubiift- 
 cnce, they wanted a guard to fecure them from 
 danger j they could not fpeak th.e language of the 
 country ; nor was it likely they Ihould have any 
 other reception, but to be infulted and lacrificed for 
 their impertinency. The like objcdions might rife 
 in the minds of the firft preachers of the gofpel, had 
 they not known ihey were called of God ; had they 
 not received powder and courage from on high. 
 Nor would they have perfifted in their enterpri'c, 
 as they did, through ail forts of terrors and deaths, 
 had not God been vv^ith them, and flood by them, 
 flrengthening them ly his Jpuil., with miglit in the 
 inner man. 
 
 Further, it is evident, had not God fent them, 
 and owned them, they could never have fucceeded 
 in the nianncF they did, and under the difHculties 
 they met with. So that I reckon I may conclude 
 with good authority, that the fuccefs of ihe chrifli- 
 an religion is a flrong argument, that it is divine. 
 And if fo, the Scriptures mufl have a divine origi- 
 nal. 
 
 I am fenfible it may be objecled, that the impof- 
 ture of Mahomet has fpread over a great part of 
 
1) I S C O U R S E X. 253 
 
 the world. ]hu I fliall ealily fticw ir.is does not at 
 all weaken the force of my argument, "rhe cafe of- 
 t'tie one is no way parallel with the oiber, Thougji, 
 ax 1 determine now to conclude the proofs I dchg-n 
 to mention of the infpiration of the Bib'Itf, I (hall 
 defer the confideration of this objc8if)n taken from 
 tlie fpreadingof Mahomctanifin, till 1 {peak to the 
 objetlions in general ; and liallen to another par- 
 ticular. 
 
 IV. God bore tcRimony to the writers of the 
 Scripture, by the glorious effeds thereof upon the 
 hearts of men, in their conftant fanftification. This 
 is a Handing proof of the truth of chriltianity, and' 
 indeed of the truth and divinity of the Bible. And 
 as it is an argument that every chriitian, how un- 
 fkilful and unlearned foever he may be, may un- 
 derltand, and which he carries in his own breaft, it 
 well deferves to be diRinftly confidcrcd. I fliall 
 only at prel'ent take notice, that the chriftian reli- 
 gion, wherever it came and was heartily embracedy 
 ■wrought a very glorious change. As it teaches to 
 deny ungodlinefs, and worldly lufls, and to live fo- 
 berly, righteoufly and godly in the world ; prelcrib- 
 ing the moftexatt rules of holy living. So it was 
 attended with an inward power and ethcacy ; fub- 
 duing the minds of m.en to a conformity to thofe 
 rules. This was eminently feen in the lirft ages of 
 tlie gofpei " ftiewme a drunkard, fays one of the 
 " fathers, (hew me a pafTionate man, one that is 
 •* lultful ; and with a few words of God, I will make 
 " him fober, calm, temperate, chaile, &c. Such 
 was the divine energy and virtue that generally 
 went along with the gofpei at that time. And 
 though we have reafon to lament it, that the word 
 of Grod has not fo fenfiblc, and vifible an effect 
 upon thole that profefs chriltianity now, as it feems 
 then it had ; yet Hill the golpel of Chrill is the 
 poxijer of God to falvatioii to every one that bdievttlw 
 
254 D I S C O U R S E X. 
 
 God ftill owns it as his inftrument in renewing the 
 minds of men ; and thereby gives teftimonyto his 
 word. But as this is a teitimony of the hightft im- 
 portance, and what tends not a little to conhrm 
 chnliians of every fort in the behalf of their Bible, 
 I Ihall refume it upon another occalion ; and 
 therefore now difmifs it without any farther en- 
 largement. 
 
 There is one thing more I /hall fubjoin, as the 
 lad argument I intend to offer of the infpirdtion of 
 the Scripture. 
 
 V. That all this evidence is ftrengthened and 
 confirmed by thf grofs abfurditics ii.at afend the 
 fcheme of unbelievers, who deiiy tlie truih and di- 
 vinity of the Bible. They ailedge and objett difficul- 
 ties in believing the Scripture ; and yet they them- 
 felves believe againlt Scripture with far more diffi- 
 culties in their way. This might be fhewn in a 
 great many inftances. I fhall mention and touch 
 upon a few. As, 
 
 That God notwithftanding the confefTed bounty 
 and goodnefs of his nature, and his gracious and 
 merciful inclinations towards mankind ; fhould yet 
 fuffer them to remain under their prefent darknefs, 
 ignorance, and prejudices, without affording them 
 any fupernatural revelation. That mankind need 
 a revelation from heaven, I have at large proved. 
 I have proved, that if the Bible be not that revela- 
 tion, there is no fuch thing in the world. So that 
 this is one abfurdity that attends their fcheme, who 
 reject the authority of the Scriptures, that God has 
 given no revelation of himfelf to the world. 
 
 Another is, that a book fhould be offered to 
 mankind, attefted in fuch a manner as the Bible is, 
 fo full of ftroiig evidence, and yet be falf'e. 
 
 Again, That fo great a part of the world, the 
 wifelt and belt part of the world, fiiould lie under 
 adelufion for io many agesj embracing the Scrip- 
 
D I S C O U R S E X. 255 
 
 turc as a rcvtlaiion from God, when it is a mere 
 impollure, and yet ilie cheat never bi! diicovercd. 
 That the perlons concerned in delivering to n;> 
 the dodrincs of the Bible, fhould iiiipufc upon us by- 
 known defigned juggle and impolture ; and that 
 Avithout any prolpctl of advantage to themfclves. 
 'i'his is to make them guilty of the grcated wick- 
 ednefs, the vileft iniquity upon no motive, but to 
 be undone in this world, as they found would be 
 their cafe, and undone in the next, fuppofing they 
 believed any thing of another world. 
 
 Farther, that fo many impoRors and cheats fhould 
 unite in the (ame black and horrid dcfigns ; invent 
 lies and impolc them upon the world in the name 
 of God ; and that none of them fhould ever re- 
 cant, and difcover the fraud, that neither the love 
 of life, nor the terrors of a violent death, which 
 "was the lot of many of them, even on the account 
 of their religion, fhould have any influence upon 
 them to make them confcfs the truth ; but that they 
 fliould perhfl in their tcflimony concerning their 
 doclrine, and their miffion to the laft. 
 
 And that fuch wicked men as the pcrfons I am 
 now fpcaking of, the unbelievers, mud fuppofe 
 them to be, fhould with luch an evil confcience fet 
 themfelves to do the greateft good ; I mean, deli- 
 ver the moft excellent doctrine to the world, that 
 has the higiieft tendency to promote the honour 
 of God, and the happincls of mankind. Certainly 
 had thiCy been knaves, they would' have d'.alt in 
 other matters, and have appeared in a different 
 form ; have flattered mankind, and have endea- 
 voured to recommend themfelves to their favour. 
 In fhort, according to the fancy of our unbelie- 
 vers, here are a company of the worfl of men in 
 the world, doing the greatefl good in the world ; 
 and that Vviih a certain prolpcct of bringing upon 
 
255 DISCO U R SEX. 
 
 themfelves the grcatefl prefcnt evils and fufferings. 
 Can any believe this wiiiiout infatuation ? 
 
 Again, Tliat thefe deceivers and cheats fhonld 
 be able without anv human advanta^res of' learnino-, 
 fubtilty or lecular power to perfuade f"o great a 
 part of mankind to believe their fables ; and upon 
 terms of felf-denial aiid fuiTerings, embrace the doc- 
 trines and Itories they had invented on their own 
 heads. 
 
 That ail the experience that thoufands and mil- 
 lions of fobcr, grave, and wife men have had of the 
 truth and divinity of the Scripture ; of its power 
 to' convince, reform, and change mankind ; to 
 comfort in their greatelt diftreffes, to diretl and 
 guide in doubts and diihcuUies, &c. fiiould all be 
 mere delufion. 
 
 That there fhould be a fove reign, wife, and good 
 God, the conftant governor of this world, and in- 
 fpefclor of human affairs ; and that he fliould Hand 
 by and fee i'o great, fo plaufible an impofture pre- 
 vail among mankind, and never interpofe for its 
 defeat ; but inftead thereof, by ftrange, i^urprifing 
 providences, give open countenance to it. 
 
 I addi That the Bible fnould be falfe, and yet 
 the difcovery of this remain the fpecial, peculiar 
 attainment and priviledge of perfons of our unbe- 
 lievers charatlcr. This, I think unaccountable, 
 and know not why I may not number it among the 
 abfurdities that affe£l their fcheme. I would not 
 aggravate matters here. But I think it evident^ 
 they do not rejeQ the Bible becaufe they approve 
 of an higher and more excellent fcheme of relisji- 
 on ; becaufe they have fomething better to advance 
 in the room of the Bible. It is generally fufpetied 
 concerning them, thcv had bcit fee upon what 
 principles they go that they quarrel with the Bible, 
 becaufe it quarrels with them, would difturb their 
 pleafurcs, and abridge them of their liberties* 
 
1) I S C O U R S E X. 237 
 
 And that thcic ihould be the only men favoured 
 Avith the judgment and talle to diltingnifh thii^Cfs, 
 or that have the greaiell; (hare of honclly 10 ptofefs 
 and own the trull), is foinewhat itrangc, and the 
 belief of it, I prcfunie, not a little abfurd. 
 
 Well, thefe are Ionic of the difficuliies that clo<Tg 
 the unbeliever's ichenie. \Vhether they do not 
 amount to abfurdiiics, 1 leave it to be conhdercd. 
 If thev do, it \<'i\\ be allowed, they Icrve the pur- 
 pofe I mention theui for, conhrni the authority of 
 the Bible, and aflilt and Itrenj^then the conclufkm 
 I have been drawing from lundry topics and heads 
 of argument, namely, that tuc Scripture h given by 
 infpirGtion of God. 
 
 Thus I have not only fliewn ih-at the Scripture 
 is true ; but that it is infpired, and of divine origi- 
 nal ; which are two of the points I undertook to 
 prove. It remains, 
 
 III. That 1 vindicate the canon of Scripture, or 
 prove, that the prefent books of our Bible are the 
 originally inlpired books of Scripture. And for 
 the clearer proceeding in this matter, I iliail, 1. 
 Prcmife a few things for Hating the point about the 
 canon of Scripture. 2. Prove that we have the 
 original infpired books in our canon, or catalogue 
 of facred books of Scripture : and then, 3. An- 
 fwer fome qucdions, or objections, with reference 
 hereto. 
 
 I. I fliall premifc a few things for dating the 
 point about the canon of Scripture, and to give 
 you fome clear notions of the matter. And, 
 
 1. When I fay the books of our prefent Bible 
 are the original infpired books of Scripture, 1 do 
 not mean they are the autographs, or thc.very books 
 in the hand writing of the infpired authors. It 
 may indeed be queftioned, whether there were anv 
 great number of them tog- ther in this lenfc ? whe- 
 ther MofCwS at firll wrote the five books, that Vtcrc 
 
258 D I S C O U R S E X. 
 
 delivered to the Jews, witli his own hand ? or, whe- 
 ther the prophets and apoiiles wrote, with their 
 own hands, ail the facred volumes, the church re- 
 ceived from them, and in their name. They might 
 employ amanuenfcs, fome to write from their 
 mouths. This lecms particularly to have been the 
 cafe of" the apollle Paul, and it might be fo of 
 others; as appears from 2 Theff. iii. 17. The falu- 
 iatwii of me Paul wilh mine oxon handy which is the 
 token in every tpijile^ [0 1 -write : intimating, that he 
 ufcd to em.ploy others to write' the epiftles them-^ 
 felvcs, ordinarily, at leaft, that he fent to the 
 churches : he didated, and they wrote : and then 
 he added with his own hand the falutation, which 
 was a token and fign that the epiftie was from him, 
 and that he owned it. And this, I fay, might be 
 the cafe of the other lacred penmen. But however 
 that be, whether they wrote themielves, or others 
 from them, we do not now pretend to have the fe- 
 veral firft original volumes, or any of them. The 
 individual ink and parchment, with, and on which 
 they wrote, could not be preferved to our time 
 •ivithout a miracle. As to the original book of 
 Moles, or the Pentateuch, we find it was, by the 
 fpecial appointment of God, laid up by the fide of 
 the ark, Deut. xxxi. 25, 26. The text adds, that 
 it may he there for a roitncjs againjt chee. It was de- 
 pofited there as a public authentic record, that if 
 any Ihould attempt to corrupt the law, this divine 
 copy might be produced againll them. Some think 
 it remained by the ark till the deftrudion of Jeru- 
 falem, but after that, it is in vain to enquire further 
 about it. As to the reft of the infpired books, I 
 mean, in their firfl and original manufcripts, we 
 know lefs of thcrn ; hov/ long they were preferved, 
 or when they perifhed. What we pretend to is, 
 that they were wrote out for the ufe of the church 
 in their refpe6live ages, and communicated in faith- 
 
DISCOURSE X. 259 
 
 ful copies from one generation to anoilK r. r,ut as 
 to the original or Hrlh hooks, tlicy arc long lincc 
 periflied and lolh Nor could it be otherwirc, as I 
 faid, without a miracle. Again, 
 
 2. I would premilc, that 1 do not fuppofc the 
 copies wc have of the tirll original books are lo ab- 
 folutcly perfect that there is not the leall error 
 therein. This is what can be faid of no ancient 
 book in the world, Tuliy complains of the Latin 
 authors, that they were publilhed wiih.many blun- 
 ders and miftakes in his time : and the fame com- 
 plaint has been made of all others, whether Latin 
 or Greek hillorians, poets, and philofophers. And 
 though more may be faid in behalf of the facrcd 
 books, than of any of die rcfl ; yet it would be ex- 
 travagant to aflcrt, they are brought down to us 
 free of all mifldkes. It is but abaut three hundred 
 )ears (ince printing was found out : and before 
 that time they were tranfcribed, 1 may (ay, almoft 
 an infinite number of times. And I think it not 
 pofTible in an ordinary way, and without infpiraiion, 
 that there fhould be no errors in the feveral copies. 
 The ignorance, hafle, carelefnefs, Sec, of tranfcri- 
 bers would probably betray them into miftakes. 
 And we find in facl, that there is fome difference, 
 there are fome various readings, even among the 
 moll ancient and authentic copies. But then I 
 have two things to add, viz. that we have reafon 
 to conclude, that the miftakes would not be many, 
 and that they would not be great. They would not 
 be many. The high importance of the things them- 
 fclves would excite more than common care. The 
 church in every age received thofe writings as di- 
 vine, and had a mighty veneration for the contents 
 of them : and, confequently, would be watchful 
 over them that they might not be corrupted and de- 
 praved. And as God defigned them for the ufe 
 
 L 1 
 
s6o DISCOURSE X. 
 
 of the church in all ages, oife cannot but cxpecl a 
 fpecial fuperintendcncy of providence over them. 
 So that we have realbn, I fay, to think the errors 
 would not be many. And I fubjoin, we may ex- 
 pert they would not be great. It is certain, they 
 are r>ot in matters of any great importance. All 
 ancient copies agree in every article and doclrinc 
 of religion. And what various readings there are, 
 areonly in things of lefs weight, in which the chrif- 
 tian faith and religion is not much concerned. 
 And even here the ikiiful critic is able, by com- 
 paring the (everal copies, to difcover which is the 
 true and genuine reading. Often it may be done ; 
 and where it is otherwife, and it yet remains uncer- 
 tain which copv is the true reading, which is moft 
 likely to be the original inl'pired text, it is in fuch 
 minute matters that religion runs no hazards, fuffers 
 no damage : all copies agreeing not only in the 
 clfentials, but even in the iubllance and all impor- 
 tant circumftances of divine doftrines and hillories 
 
 of faa. 
 
 3. I do not know that it is necelTary to main- 
 tain, that all that was ever written by inlpired men, 
 is preferved and contained in our Bible. This, I 
 am fenlible, is a controverfy of fome diflicuUy. 
 Jjut as 1 do not think it proper for the auditory, I 
 liiallnot trouble you with it. Some have thought 
 the Bible mentions feveral facred pieces, which we 
 have not, as ihc three tlioufand parables or proverbs 
 of Solomon, and the tlioufand and Jivc Jongs ; be- 
 fides his books of natural philofophy ; for we are 
 told, that he fpake of trees^frcm the cedar-tree thai 
 is in LtbanoUy even unto the hyjfcp that fp ring eth out 
 of the wall. He fpake odjo of beajisy and 0/ Jowls, 
 end oj creeping things y and of fjhes. Thcle they 
 think might be infpired books, but now are loft. 
 As alfo the books of Nathan the prophet, and of 
 Gad the feer, mentioned i Chiun, xxix. 29. The 
 
D I S C O U R S E X. 261 
 
 prophecies of Ahijah the flialonite, tlic vifions oF 
 Iddo the leer, 2 ChrtMi, ix. 29. 'i'hc book of ]a- 
 fhcr, [ofh. X. 13. ^io which ibmc iiuvc added Ic- 
 vcral gofpcls vvhofc names occur in Lhc priinitivc 
 writers ; and the cpiltle to the Laodiccans, f'pokeii 
 of Col. iv. 16. as they would under(t.and the text. 
 Thefe they think were the works of inTpired men ; 
 but by fome means or otiicv now lofL 
 
 But others are of a diii'ercnt mind, and think 
 none of thefe writings were infpircd. However, 
 I (hall pafs over this debate, and the arguments 
 produced on the 0!)e fide, or the other, for the cl- 
 tablifhing their dilferent opinions. In the mean 
 ^vhile, I do not tiiink it any prejudice to religion 
 to fuppofe, though we have no I'ufncient evidence 
 of the faft, that there might be fome divine writ- 
 ings, fome narrations, or gofpels, for inltance, and 
 fome epiftles, drawn up by infpired men that are 
 not included in our canon, or catalogue of facred 
 books. The apoftlcs bad their dillinc!: provinces, 
 ■were difperled tiirough a great part of the world to 
 fpread the chriftian religion, they could not ftay 
 long in a place, and it is not improbable they might 
 all of them, or molt of them, leave abitratls of their 
 duftrine behind them in the places where they had 
 been ; and when they' took leave of the churches 
 they had gathered, being called elfewhcre. Now 
 fliould it be granted, there might have been more 
 of thele than are now come to us, this is neither an 
 argument againfl the authority of the books we 
 have, nor againfl their fufficiency. There were 
 many more things that Jefus did, than thofe the 
 evangelifts have written, as St. John tells us. And 
 no doubt there were many difcourfes he delivered, 
 many fermons of his apofllcs, which they delivered 
 by infpiration, that were not recorded. And fome 
 that were occafionally written, which anfwered the 
 end for which they were publiflied ; and yet not 
 
262 D I S C O U R S E X. 
 
 being intended for general and univerfal ufe, are 
 not preferved and continued in the church. This 
 may be granted without any difadvantage to the 
 authority, or lufficiency oF our Bible. Though, 
 as I {'aid, we have no certainty of it, and it is more 
 than can be proved. Hereupon, 
 
 4. What I intend, when I fay, that the books of 
 our Bible are the original infpired books of Scrip- 
 ture, is in fliort this ; that the books we now have 
 and embrace as infpired, are thofe that the church 
 of Chrifl: has all along owned as fucb, and received 
 into the canon, or catalogue of facred Scriptures. 
 It has received all thefe books as infpired, and re- 
 ceived none elfe. And further, that they have 
 come down to us in the main uncorrupt. None of 
 thofe that were once admitted into the canon are 
 loft ; and none of them corrupted in any points of 
 confequence, or importance. Let me add, 
 
 5. The facred canon, or catalogue of infpired 
 books, was not compofed and finifhed at once ; 
 but gradually, and at different timesj This miay 
 be affirmed with refpett both to the Old Teflament 
 and the New, The books of the Old Teftament 
 were delivered to the church at diverfe times ; firft 
 the decalogue, or ten commandments ; the two ta- 
 bles wrote by the finger of God, with the other 
 laws revealed on mount Sinai ; and afterwards the 
 whole pentateuch, or five books of Moles. When 
 and where Mofes wrote thefe, with other queftions 
 of the like nature I pafs over, and fliall only ob- 
 ferve, that the firfl and original book of the law 
 was laid up in a cheft or coffer, as is fuppofed, by 
 the fide of the ark, and kept there as the facred 
 flandard of their religion under that difpenfation : 
 copies of it being difperled among the people. 
 And this was the tirfl part of the fcripture canon. 
 The other books of the Old Teflament were ad- 
 ded afterwards, as they were occafionally written ; 
 
DISCOURSE X. 263 
 
 tiie perfons that tendered thcin to tlic clinrch 
 havinsi firit jjivcn fati^faction concernin'j their in- 
 Ipiration. How tiiis was done, is a qucllion of 
 too great nicety, now to be conddercd and refol- 
 ved. Sometimes, it is likely, they came with the 
 power of miracles ; i'onictimcs the perfons, that 
 ottered any revelation to be received by the church, 
 were eltablifhedand known prophets ; or they had 
 the tellimony ot" allowed and approved prophets. 
 They fpake in the name of God, and brought (u(fi- 
 cient credentials with them : God giving tellimc- 
 ny to them in a fupernataral way that he lent them, 
 and that their mellage was divine. Let me only 
 obferve farther, with reference "to the Old Tella- 
 ment, that it is probable the canon of it was fet- 
 tled ; all the books of it reduced into one volume, 
 and delivered to the church after the captivity. 
 This is the common opinion of learned men, and 
 they make it the work of the great fynagogue, as it 
 is called, in which were prefent Ezra, Haggai, Za- 
 chary, Malachi, Kehemiah, and Zerubbabel. 
 Thel'e collected all the infpired books, fuch as were 
 written during the captivity, as well as before, and 
 committed them to the care of the church. 
 
 The like oblervations mijiht be made concern- 
 ing tlie canon of the New Teftament. It v.'as at 
 firlt pubiiflicd 10 tliC world, by Chrilt andthe apof- 
 lles in their fermon5, before any part of it was 
 committed to writing. Nor was it written all at 
 once, but gradually iomc atone time, and foine at 
 another ; in what order, and way, I am not now 
 to enquire. I would only I'uggcll, tiiat as fevcral 
 perfons were extraordinarily called to preach the 
 golpcl and publifh the doctrines of it to the world ; 
 io iorne of thofe were llirred up to write for the 
 uie and lervice of the church, at different times, as 
 it pleafcd God by his ipirit to dirett them. It is 
 iuppolcd the gofpels were written iirlt, and that in 
 
 €^ 
 
204 D I S C O U R S E X. 
 
 ihe order in which tliey now ftand in our Bible : 
 and the epiflies occafionally, as the affairs of the 
 church required, and the infpiring Spirit conduced. 
 At lalt, before the age of inlpiration ceafed, and 
 towards the clofe of it all the writings of the New 
 Teftament were collected into a volume, and left 
 as a facred truftto the church in future ages. This 
 is fuppofed to have been done by St. John, whoout- 
 lived all the other apoftles. 
 
 I have given thefe hints in an hafty, fuperficial 
 manner, the illuitrating and confirming of which 
 would require more time and difcourfe, than 1 
 doubt would be agreeable to fome of my hearers, 
 upon a fubje61; fo much out of their way. They 
 may however, aff'ord you an imperfect view of a 
 very important fubjeQ:. And fo I proceed, 
 
 II. To prove, that the prefent books of our Bi- 
 ble, are the originally infpired Scriptures, that is, 
 the books are the fame that were at firft given by 
 inlpiration of God. We have the fame pentateuch 
 that Mofes delivered to the Jews. We have all 
 the relt of the books both of the Old and New 
 Teltament, that the ini'pired writers left with the 
 church. We have the fame in number and kind, 
 and they are not corrupted or depraved in matters 
 of moment, much lefs, in points fundamental. I 
 will evidence this with refpetl to both the Old and 
 New Teftament : yet very briefly, that I may not 
 too long try your patience. Though methinks, if 
 you would confider the matter, I might expeO: your 
 attention, our faith and hope, our eternal all, de- 
 pend upon the truth and divinity of the Bible, and 
 to prove the books of it genuine, is the fame thing 
 with regard to your fpiritual intercfts, as it is with 
 regard to your temporal concerns, to prove your 
 deeds and conveyances are genuine. 
 
 I. I will begin with the Old Teftament, and 
 "^rovc that could not be changed, or corrupted ; 
 
 .:/ 
 
D I S C O U R S E X. 26.S 
 
 J 
 
 l)ut that we have the Came original books, tliat Mo- 
 les and the proDliets delivered to the Jews. 
 
 To which })uri>ore let it he conlidcred, that it was 
 niorullv iinpoflible, that the books of the Old 'I^ef- 
 lanient Ihould be changed or corru])led. The law 
 was publifhcd and revealed in a vciy lolemn and 
 awful manner, at mount Sinai. The original book 
 was laid up, as you have heard, in the fan4laary, to 
 which they might have recourle upon occahon. 
 Copies were delivered out for the ufe of the people, 
 and difperfed among them, with a fpecial charge 
 liiat they fhould not add thereto, nor diminifh from 
 it, Deut. iv. 2. and again, xii. 32. What things foe- 
 ver 1 comviand you objerve io do it. Thou Jhalt noi 
 edd iheretOy nor diminifh from it. And as they had 
 the law in their hands, fo they were obliged to have 
 \t in their keartSt to teach it diligently to their cAi/- 
 dreUi and talk of it when they fat in their honfes^ when 
 they zudlked by the luay, when they lay downy and 
 when they ro/e up ; to wiite it vpon the door-pofls of 
 their hinifes and upon their gatesy Deut. vi. 6, 7, 9. 
 And Chap. xi. 18, 19, 20. And fo converfant 
 were they, and fo eipert in their law, that jofephus 
 tells us they had it conftaiUlv in their mouths, and 
 knew every thing in it as well as their own names. 
 
 And as the law was matter of every one's ftudy, 
 fo the pui)lic reading of it was a conflant part 01 
 their worfliip. We are told, Mofes had in old time 
 them (hat preached him, being read in iheir fyna^- 
 gogiies every Sabbath day. Add to this, that in the 
 year of the releale, at the end of every feventh year, 
 the book of the law was produced, and folemnly 
 read before all the people. They read their law 
 every week by diltintt portions in their fynagogues, 
 or places of religious worfhip. And on this occa- 
 fion the whole volume was brought forth, and read 
 before the people. Now thefe circumltances, and 
 many more might betaken notice of, make it next 
 
265 DISCOURSE X. 
 
 to impoffible, that the law iliould be changed, or 
 corrupted. They had authentic copies of it among 
 them. Some of the Jews tell us, Mofes wrote 
 thirteen copies thereof with his own hand, that he 
 delivered one to the priefts to be preferved in the 
 holy place, and one to each of the twelve tribes to 
 be kept by the elders of each tribe. The defign of 
 which, it is likely, was that the people of each 
 tribe might have an authentic copy to have re- 
 courfe to, if any thing was thought to be amifs in 
 the more private copies ; as the whole nation upon 
 the like occafion might refort to the copy in the 
 fanftuary. This beiiig the cafe, it is, I fay, mo- 
 rally impoffible that a law thus promulgated, in 
 which a whole nation had fo great an interell, their 
 government, polity, civil as well as religious inte- 
 rell depending upon it ; a' law fo conRantly read, 
 fo univerfally ftudied and known fliould be altered. 
 None could attempt to do it without being difco- 
 vcred ; nor would they efcape the punifliment due 
 by the lav/ to fuch a wickednefs. 
 
 Again, as a farther argument, it is confiderable, 
 that they had the utmoi'l veneration for their law. 
 They reverenced it even to fuperflition, as might 
 be fliewn in many indances. Some have told us, 
 that they thought every private man, that could, 
 was obliged to write a copy of the law with his own 
 hand. And they v.ere flrangely fuperftitious in the 
 manner of their writing, which however let us fee 
 in what high citeem their law was with them, and 
 tha.t they thought they could not pay it reverence 
 enough. But to omit other particulars, I will only 
 take notice that they had an order of men among 
 them, their Maforites, whofe bufmefs it was to 
 watch over the facred text, and take care that not 
 (he leafl change fhould be made in it. And the 
 pains they took to this purpofe were very extraor- 
 dinary. Tliev numbered not only all the verfes. 
 
D I S C O U R S E X. 267 
 
 but words and letters of the law ; took an account 
 how often any word occurred therein ; criticifed 
 upon the form of every letter, how differently it 
 was written ; and employed an indullry and art that 
 was almolt incredible. Now was it likely, was it 
 even pofiiblc, that a book thus guarded fhould be 
 corrupted ? 
 
 I might farther urge to the fame purpofe, that 
 our Saviour, who fo freely upon many occafions 
 cenfures the Jews, particularly the Scribes and 
 Pharifees for their faults, never once accufes them 
 of corrupting their Scriptures, or of any dcfigns of 
 that kind. He tells them of their hypocrify, their 
 opprefTion and pride ; of their making void the 
 law by their traditions ; but never charges them 
 with changing it, or corrupting any of the books 
 of it. But rather bears teitimony to them in this 
 particular, whilft he dirctls to the fearching the 
 Scripture, th.ac is, the writings of the Old Tefla- 
 ment ; for thefe were all the Scriptures extant at 
 that time, and faith, that therein they had eternal 
 life ; which he would not have faid, had they ei- 
 ther changed or corrupted it. And we find the 
 apoftle mentions the jews, as having the facred 
 trull of the Scripture left in their hands, without 
 hinting one word of their unfaithfulnefs, unto them 
 were committed the oracles of God. Now as this 
 crime, the corrupting the facred oracles, would 
 have been the greateft of all crimes, we cannot 
 imagine our Saviour and his apoftles would have 
 paffed it over in filence, had they been guilty of it. 
 
 Farther, the New Tellament frequently inti- 
 mates, that the text of the Old Teftament was not 
 corrupted. This is implied in that our Lord and 
 his apoftles fo oRen confirm their dotlrine thereby, 
 and appeal to the aiuhority of Mofes and the pro- 
 phets. The apoille in the text declares, all Scrip- 
 
 -M m 
 
268 D I S C O U R S E X. 
 
 tiirCy meaning the Scripture of the Old Teftament, 
 zvas given by mfpiration of God. And fpeaking of 
 Timothy's knowing the Scripture from his child- 
 hood, he fays, they were abk to make wife unto fal~ 
 vation, through faith which is i?i Chriji Jefus. An 
 argument that they were entire and mot depraved. 
 I might fubjoin the teftimony of their own writers, 
 as Jolephus, for inftance, w^ho, notwithllanding he 
 upbraids them for their many crying iniquities, and 
 imputes the dreadful judgments that came upon 
 them to their fins and apoflafies, yet clears them of 
 any guilt in corrupting their law ; and indeed, ap- 
 plauds their zeal in and about it. And, which is 
 very much to our purpofe, he gives us a catalogue 
 of the divine books they had preferved ; the very 
 fame that now we have. Philo, another of their 
 learned writers, bears teftimony concerning them ; 
 that from the going forth of the children of Ifrael 
 out of Egypt, from the giving of the law, until his 
 days, which was about two thoufand years, there was 
 not fomuch as a word changed or altered therein : 
 and adds, that there w^as not any Jew but would 
 rather die an hundred times over, than fuffer his 
 law to be changed in the teaft. And this I think 
 fufRcient to prove that the Old Teftament is not 
 changed ; but that the fame original infpired books 
 are communicated to the chriftian church, that the 
 church of the Jew^s received from Mofes and the 
 prophets. 1 muft haften through the other clais 
 of argument, viz. 
 
 2. To prove, that the books of the New-Tefta- 
 ment remain the fame and uncorrupted. I ftiall 
 only mention the heads that might be infiftedupon 
 more fully. 
 
 It is a good argument that the books left by the 
 evangelifts and apoftles were the very fame we now 
 have, in that we find in the moft early writers of the 
 chriftian church quotations out of them, in which 
 
DISCOURSE X. 269 
 
 the very lame words arc produced wc now find in 
 tiicm. ^Ve lidvc feveral of thele qiiotiltions in the 
 very firll writers ; vhicli Hicws tliat the books, tlie 
 chrirtian ciiurcli then made ufe of", and received as 
 the writings of the inlpired apoitles, were the lame 
 and not difiercnt books, from thofc we have in our 
 hands and receive as fuch. We have tefUmonies 
 to this purpolc above one thoufand five hundred 
 years old. 
 
 And then it is obfervable, that we have in the 
 writers of the primitive church, even in the very 
 firft ases, lifts of the facred books of the New-Tcl- 
 tament. They not only quote them, but number 
 them ; mention the four evangelifts, Paul's epiftles, 
 and the reft as the works of fuch and fuch perfons, 
 whofe names they bear. I cannot here produce 
 the evidence of this ; but dare be accountable for 
 it at any time. 
 
 Again, TertuUian, one of the firft of the fathers, 
 who lived within a little more than an hundred years 
 after the apoflle John, takes notice of the original 
 writings under the hands of the apoflles ; as what 
 remained in fome churches in his day. Now if 
 this was f"o, the church at that time had a full op- 
 portunity of fatisfying themfelvcs concerning any 
 book, or paffage, by appealing to thofe churches as 
 to fuch particular books, or paffages. 
 
 Further, we have the canon of the New Teffa- 
 ment owned and declared by an early council in 
 the primitive church, which hath left it as it now is. 
 They place the fame books, and no more in it than 
 what are now received in the proteftant churches. 
 
 Some of the keeneft enemies of the chriftian 
 faith owned many of the books of the New Tefta« 
 ment, that is, that they were written by fuch and 
 fuch perfons in whofe names they appear. Thus 
 Julian the apoflate mentions the golpels of Mat- 
 thew and Mark, of Luke and John. And others 
 
2/0 D I S C O U R S E X. 
 
 mention other books ; an argument that nothing 
 could be objefted againft the iaft, that thefe books 
 were wrote by fuch perfons. They herein grant, 
 that the chriftians did not forge their books, but re- 
 ceived them from fuch authors. 
 
 I might add, that fome of the fathers argue againft 
 the hereticsthey oppofe, that their do6trines did not 
 agree with the unqueilionable writings of the 
 apoftles. 
 
 In a v/ord, it is not probable, nor indeed poffible 
 that thefe books fhould be forged, be changed or 
 corrupted in any material points. For, i. they 
 could not be corrupted during the lives of the 
 apoftles, \Vhile the church was under the conduft 
 of an infallible fpirit, and under the authority of 
 the prime minifters of Chrifl's kingdom. Should 
 any then have attempted to impofe fpurious writ- 
 ings upon the church, there was an eafy remedy at 
 hand. We cannot fuppofe any books would then 
 be admitted, but what were approved by the apof- 
 tles and apoltolic men. And confequently, for the 
 firft age the canon of Scripture muft, I think, be 
 allowed to be fecure. 2. When the divine books 
 were communicated to the church, they were re- 
 ceived with great reverence and veneration, and 
 efteemed as their glory and treafure. They look- 
 ed upon them as a revelation from heaven, and 
 charter for heaven ; the rule of their life, and foun- 
 dation of their hope. And we find that generally 
 they would fubmit to any tortures and deaths rather 
 than renounce or part with them. And can we 
 imagine they would corrupt them themfelves, or 
 willingly fuller others to do it ? No more than you 
 would allow l:navilli men to tamper with the wri- 
 tings by which you hold your eflates. 3. There 
 were great numbers of copies fpread abroad through 
 thefeveral churches orChrill, andin feveral nations. 
 Now it cannot be thought all Iliould agree in a de- 
 
D I S C O U R S E X. 271 
 
 fign of changing or corrupting the^original books. 
 And if fomc only fliould endeavor it, the uncor- 
 rupted copies would remain to dctctl them. 4. 
 They were very early and foon tranflated into dif- 
 ferent languages, and a multitude of learned men 
 made it their buiinefs to teach, explain, and write 
 comments upon them. Now luppoling there was 
 fomething wrong in one verlion, or in this or that 
 copy, fomething changed, added, or taken away ; 
 there were many other copies, and other verlions 
 by help of which the neglctl or fraud might be and 
 ■would be corrected. 5. They were conltantly read 
 in their public alfemblies. As the primitive chrif- 
 tians ufed to be very converlant with them in pri- 
 vate, fo the reading of them was always a part of 
 their folemn and joint worfliip. By which means, 
 they could not but be well acquainted with them, 
 and have them fixed in their minds and memories, 
 which would be a fecurity againft any remarkable 
 corruption of them. 6. Chriltians were foon un- 
 happily divided into different parties and opinions, 
 had many difputes among themfelves about fbme 
 articles of their faith ; in all which they appealed 
 to the holy Scripture as the ftandard of their faith, 
 and the judge of their queflions : and coniequently 
 no one party could corrupt the fame, but the reft 
 would complain of them, and expofe them for it. 
 7. Add to all this, the watchfulnefs of divine pro- 
 vidence, w'hich we have reafon to be latisfied would 
 intcreft itfelf in this matter, and not fuH'er the word 
 of God to be altered or corrupted in things of mo- 
 ment, that concern the falvation of mankind, or 
 that would affeft and deflroy the defign of his af- 
 fording fuch a revelation to the world. In fiiort, 
 it is as reafonable to fuppofe, that a crafty lawyer 
 could forge a new itatutc book, and a new body of 
 laws for the people of England, and bring them into 
 our courts, as that any men, whatever their defigns 
 
±12 DISCOURSE X. 
 
 were, could change or corrupt the books of \\\t 
 New Teftament, which were received by all forts 
 of chriftians, as the rule of their religion, and char- 
 ter of their happinefs. 
 
 And thus, I hope, I liavc cleared in fome mea- 
 fure the queftion relating to the canon of Scripture ; 
 have fhcwn you that tlie books of our prelent Bi- 
 ble are the original infDired books thereof. I pro- 
 mifed to take nr^tice of fome objetlions : but muft 
 ieave them to another diicourle. 
 
 In the mean while, what has been faid, is matter 
 of nofmall fatisfadion and comfort to the judicious 
 and inquifitive chriftian. I'he Bible is his inheri- 
 tance ; its teltimonies the rejoicing of his heart ; 
 and it cannot but give him a pleafure, the greateft 
 pleaiure, to fee thiy well eftablilhed, and its autho-- 
 lity viRdicatcd. And fliould we not value, itudy, 
 and endeavor to improve our Bible, and the feveral 
 books of it ; when we have fo good aifurance that 
 they are divine. The high importance of the 
 tilings contained therein fhould recommend it. 
 The blcffed tendency of its doctrines, fhould re- 
 commend it. And methinks it ihould exceedingly 
 raii'e our efleem of it, that it is a book lent from God. 
 O learn to receive it, and reverence it as fuch ; and 
 to anfwer iheapoltles character of the Thedalonians, 
 in which he fo much rejoices, and with which I Ihall 
 conclude, For this cauje thank we Godzuithout ceajingy 
 lecaufe when ye received the ivord of God, tuhich yc 
 heard of us, ye received it not as iJie zvord of mciiy hut 
 (as it is in truth J the word oj God, 
 
DISCOURSE XI. 
 
 OhJ '■t"^1"I^">>»' 5 ANSWERED, AND THE UsEFUL- 
 N'KSS OF ScRIPTURK DISPLAYED. 
 
 2 Tim. iii. 16. 
 
 All Scriplnre is given by infpiration of Gody and is 
 ■projiiahlc for doctrine, for ruproojy jor corrtUioUy 
 for injlruclion in righieoiijntfs. 
 
 I HAVE endeavored to clear and vindicate the 
 canon of Scripture, have proved that the books 
 of our Bible, are the Scriptures that were given hv 
 infpiration of God. I am fenhble that feveral ob- 
 jettions have been made to the account I have gi- 
 ven. But as I am in hade to come to a conclufion, 
 and cannot {"uppofe many of my hearers fo weli 
 acquainted with thcfe matters, as to dcfire a full 
 difcuflion ai^d examination of them, or likely to 
 receive it with advantage ; I (hall in a great mca- 
 fure pafs them by, and only mention a few of thf 
 Tiioft confidcrable. 
 
 1. It is objected, that we know not when or by 
 whom the canon of the Old or New Tcftament was 
 fettled and ellabliflied. I anfwer, we have ven- 
 probable evidence that the canon of the Old Tel- 
 lament was fupervifed and fettled by Ezra after the 
 return of the Jews from captivity : and that of *he 
 New Tefiament by the apoftle John, as I obferved 
 before. However, it is fufHcient if we can i)rove 
 both were fettled whilft the church was under th** 
 conduct of inipired men ; who, we may be fine. 
 
 ,^*t^- 
 
274 DISCOURSE XI. 
 
 would admit no books into the canon, but fuch as 
 were authentic and divine. Let us lay the fcene 
 among ourfeives, and in our own nation : fuppofe 
 we had had a fucceffion of prophets, and leveral 
 books of religion had been written among us, fome 
 in one age, fome in another ; and offered to the 
 church as infpired, at leaft, before ail the prophets, 
 or other infpired perfons, were gone from among 
 us, and that extraordinary order ceafed, all the di- 
 vine books were ffathered into a volume, and de- 
 livered to the church, as the rule of religion. Sup- 
 pofmg this the cafe : I cannot fee we could realon- 
 ably doubt of our canon, though we knew not cer- 
 tainly when it was received in the church whilft it 
 had infpired guides. And this is really the cafe 
 with reference to the canon of Scripture. There 
 were feveral prophets in the }ewifh church, as Hag- 
 gai, Zachary and Malachi, after the canon was fi- 
 nifiied, as we now have it. And we may conclude, 
 that thefe men would neither fuffer infpired books 
 to be rejected, nor fpuriou.s ones to be obtruded on 
 the church. 
 
 2. It is objected, that there are fome books both 
 of the Old and New Teftament that we know not 
 the writers of; and had they been infpired, furely 
 we fhould have them under the names of the in- 
 fpired authors. To omit other inftances, it is un- 
 certain, fay our objeftors, by whom the epiftle to 
 the Hebrews was written, neither by the apoftle 
 Paul, by Luke, his conftant companion, or by Cle- 
 mens his fellow laborer, as he is called j or by Bar- 
 nabas. Some of the ancients afcribe it to one of 
 thefe, and fome to another. I anfwer, that though 
 the writer of this or that book might for reafons, 
 which then had their weight, be lupprefied for a 
 time ; yet at laft it was generally known. Thus, 
 for example, almod all antiquity agreed that the 
 epiftle to the Hebrews was wrote by the apoftle 
 
DISCOURSE XI. 275 
 
 Paul. But I aufwer further, the chara6er of the 
 book itfelf i» of far greater moment, than ihe name 
 of the writer. If it brought evidence tiiat it was a 
 divine book, the qucllion, who wrote it -^ is not 
 \en' material. And if it was recei\ed as an in- 
 fpircd book in the age when it was wrote, and whilft 
 the church was governed by infpircd men, as I faid 
 before, tliis would be fufficient to fatisfy the church 
 in any after age concerning it. 
 
 3. It is pretended, there were many other books 
 belides thefe we retain in our canon, that went 
 abroad in the primitive church under the name of 
 inlpircd authors ; and how come thofe in our can- 
 on only to be admitted, and the reft rejefted ; 
 when they claimed equal authority ? I ani'wcr to 
 this, I grant there was in the firft ages of chriftianity 
 a great number of apocryphal wrjitings. It rnay 
 well be fuppofed, that when fo admirable an infti- 
 tution as that of the chriflian religion firft took 
 place in the world, its profellors would be com- 
 menting upon it in a great variety of books, which 
 they did under different titles, as afts, epiftles, gof- 
 pels, intineraries, recognitions, martyrdoms, and 
 the like. And as thefe would be read by all forts, 
 fo it is not improbable, but fome of them might for 
 a time pafs for divine and inipired. But I add, 
 when the church came to examine and try them, 
 they were rejected, as being different from the ge- 
 nius, fpirit, and manner of the apoftles, as Eulebius 
 gives the reafon ; they were not fulhcicntly recom- 
 mended, were not approved by any apoflle or apof- 
 tolic men ; were found deftitute of internal cha- 
 raders, in fome things contrary to the unqueihion- 
 able writings of the apoftles, &c. And therefore 
 •whatever efteem they might once- have, they were 
 upon good reafon afterwards fet afide, and of no 
 authority, and became negleded. 
 
 N 11 
 
276 DISCOURSE XL 
 
 4. It is farther objefted, that fome of the books 
 in our canon, were not owned and received in the 
 firft age of the church. I anhver, this may be grant- 
 ed without any prejudice to the authority of thefe 
 books. The canon was not compleated at once, 
 as I have already obferved, but was a gradual thing. 
 The books of the Nev/ Teftament were written 
 fome at one time, fome at another, upon different 
 cccafions. The apoities, you know, v/ere fent 
 forth to difciple all nations, to pyeach the gofpel to 
 every creature, and in their journies up and down, 
 thev wrote many of their epiftles. And as the 
 church was under perfecution, and one part lay at 
 a great diftance from another, we need not wonder 
 that fome churches had infpired writings, which 
 others at firft knew nothing of ; and hence might 
 proceed the fcruples that thofe had with reference 
 to particular books. They were but lately come 
 to their hands ; they had not fufficient opportunity 
 of examining them, and of receiving the tellimony 
 of their brethren concerniniT them,' But then I 
 
 o 
 
 add, after due exami.iaiion, the books referred to 
 in the objedion, were univerfally received. So 
 that in reality, this is fo far from being an obje8;ion 
 againft the canon, that it is an argument in favor of 
 it. The church firic queftioned fome books, and 
 doubted of them ; which fhews they were not cre- 
 dulous. But afterwards they admitted them as 
 divine; which fhews they had fatisfaftion concern- 
 ing them. In a word, the firft chriftians engaged 
 in the profeffion of their religion, not with the 
 loofenefs, indifference, and treachery of our times ; 
 but \ ith an extraordinary warmth, zeal, and felf- 
 denial. Religion was the greateft thing in the 
 world with them. They would not betray the 
 chrift'an church, p^rt with any doftrine, or any 
 rule of praftice in the N*^w Teitament, much lefs 
 any book of it, for alt the world. The facred vo- 
 
DISCOURSE XL 377 
 
 liimcs were dearer to thcni than tlicir lives. No 
 ijidiicemciit, proinifcs or threatning.s, rewards or 
 terrors, could prevail with them to give them up,, 
 or fuft'er them to be depraved. I migiit fuhjoin, 
 that all the hooks of the New Teftamtnt feem \ ery 
 much of a piece; all written with the fame fpirit, 
 and worthy of the fame divine author. Not one 
 oftiiem has any internal character that difo;rdces it, 
 or brnigs it under fufpicion. So that as the bo iks 
 ■we at prefent have, are the fame the hiil chriltians 
 owned, after great cai^i^pn, ferious and fln^t ex- 
 amination, when there was any room for cqucdion, 
 owned as divine, and gloried in as a treafure from 
 heaven, wc have abiinddnt reafon to own them as 
 fuch too. Our Scripture is the fame with thcirs> 
 both given by infpiration of God, both have that 
 gofpe!, which, as the apoftle exprcfies it, the Hijiy 
 Ghcjlfent down from heaven. 
 
 And thus 1 have finiflicd the third thing propof- 
 cd under the head of vindicating the canon of 
 Scriptuie. W'h.at remains in the courfc of the ge- 
 neial method, is to anfwer objetlions againit the 
 infpiration thereof. A crrcat deal has be^n offered 
 to prove that the Scripture is given by inrpiraiioii 
 of God. Many volumci formerly, and of late, have 
 been filled with the argument. But notwithftand- 
 ing all that has been laid, or can be faid, there are 
 fome that it feems are not, will not be fatisfied. 
 And I (hall now confider what thefe perfuns have to 
 alledge as the reafon of their infidelity ; if one may 
 fupp ole they have any thing for it that deferves the 
 ]iame of reafon. Was I hv^re to defend the caufe 
 of religion at large, I fhould divide the objeftors 
 into different cialfes ; for they feem to be of differ- 
 ent thoughts, and act upon different principles in 
 their oppofition to the tiible. Some inlinuate, that 
 fupernatural revelation is ncedlefs, and that natu- 
 ral religion, as they call it, is not only fufiicient, but 
 
278 DISCOURSE XL 
 
 really preferable to that of the Scripture, which 
 they reprefent as dull, abfurd, involved in difficul- 
 ties, and unintelligible. 
 
 Others fpeak a little more modeftly. They al- 
 low the Bible has its excellencies : but then they 
 think it wants evidence of its divinity. They 
 would be willing, they pretend, to fee it well prov- 
 ed ; but there are difficulties in their way that they 
 cannot get over. 
 
 And fome of thofe that would be thought more 
 in earneft, have collefted i'^^m ancient and modern 
 writers all the exceptions and cavils they can meet 
 with againfl particular paflages of the Bible. Thefe 
 they fet off with fuch ornaments of language and 
 oratory, as they are mailers of, and fend them 
 abroad into the world as reafons againft the Scrip- 
 ture. 
 
 Others attack our arguments by which we fup- 
 port the authority of the Bible, and endeavor to 
 raife difficulties, and ffiew the weaknefs of them ; 
 fuch as are taken from miracles, pi^ophecy, the 
 fpreading of the chrifUan religion, and the like. 
 
 But the main body of the antifcripturifts aft a 
 different, and even a meaner part. All their 
 llrength lies in a few quirks of wit, that they have 
 picked up in common converfation, or in the clubs 
 of their companions. They neither read, lUidy, 
 nor underftand any part of the Bible, nor do they 
 <:oncern themfelves with the reafons that are offered 
 in its behalf. They have received prejudices a- 
 gainjR; it, and thefe they run away with without ever 
 examining matters. They get hold of a few topics 
 of raillery, fmgle out a few texts and phrafes, which 
 they have learned in their manner to reprefent as 
 ridiculous ; and from the abufe of thefe, they con- 
 demn the whole, and even think they have gained 
 a viftory. 
 
 I am pcrfuaded, you do not expcQ; that I ihould 
 
DISCOURSE XI. 279 
 
 examine all their pleas, and lay open the cavils that 
 each clafs of them bring agaiiift the authority of 
 the Scripture. This would take up more lime than 
 I defign to employ in the remaining part of" the 
 iiibjed. And, as 1 would hope, 1 am not at pre- 
 sent /peaking to any of this unhappay charader, it 
 islefs neecfiary to infill largely on thefe things. I 
 fliall however for the cojihrming your faith, take 
 notice of, and endeavor to remove, fbme of tlic 
 more plaulible objedions. I fhall run through 
 them briefly, and fopafson to what may be thought 
 more ufcful. 
 
 1. Some of thefe perfons take offence at the ftylc 
 of the Scripture: they pretend it is low, flat, and 
 dull i has none of that vivacity and fpirit that 
 might be expetted in an infpired book. 1 anf wer, 
 this objection is not true with refpett to the whole 
 Bible. There is as true rhetoric, as flrong figures, 
 as much pomp and grandeur of ftyle, in lome paris 
 of the holy Scripture, as in any book in the world, 
 job is thought to be not only the firll, but the fineft 
 ipecimen of poetry that has yet been produced by 
 any, either ancients or moderns. Several of the 
 prophets deliver themfelves in the fublimeft drains 
 of oratory. And it has been obferved of the apof- 
 tle Paul, that there is often not only a great purity 
 in his language, but much art in his ffyle ; and that 
 in his defence before Felix and Agrippa, he out- 
 foars the b.ighell flights of Cicero and Demoflhenes. 
 
 13ut 1 grant, the main of the Bible doth not run 
 in this drain of an orator. But then this is fo far 
 from being an objettion againfl it, that it is rather 
 an argument of its divinity. It fpeaks from God, 
 teaciies, commands, enaCis, promifes, and threatens 
 in the name of the oreat Sovereign of the world, 
 l^he importance of iis matter, and the authority of 
 its auLhoF, arc its oratory. And indeed, thele con- 
 fideicd, human oratory would be an abafement to 
 
28o DISCOURSE XL 
 
 :.;. When a prince fpeaks from the throne, he doth 
 liot afllimc theftylc of a common declaimer, nor 
 j.ite arts of perfuafion ; his authority fuperfedes all 
 the neceliity of thcfc things. And fo it is in the 
 cafe before us. 
 
 Others farther object, the difficulty and obfcu- 
 Tity of Scripture. They think had it been a reve- 
 lation from heaven, it v.'ould have been plain to all, 
 and upon a level with every mans underftanding ; 
 as every one is fo much concerned in it. To this 
 I anfwer, that what is abfolutely^ neceilary, is eafy 
 and obvious. None can mifunderftand the Scrip- 
 ture in the great effential points of religion, with- 
 out wilful and wicked negleti. In the mean time, 
 I nckrowledge there are difficulties, confiderablc 
 difficulties in the Bible ; and as it deferves, fo it 
 requires a good degree of pains and diligence 
 rigntly to underftand it. So it has pleafed God to 
 order and ftate his revelation. Some things are 
 exceeding plain and eafy ; fome things proiound, 
 intricate and difficult; which demand, the clofefl 
 attention, and are fit to employ the flrength of the 
 greateft genius's and ftrongeft capacities : a difpen- 
 iation that, I doubt not, has a great deal of the 
 "wifdora and goodnefs of God in it. But this is a 
 matter that needs farther explaining ; and it would 
 be for many reafons proper more fully to confider 
 it. But I have not room here to make the necef- 
 fary enlargement. 
 
 2. It is an objection againft the Bible, that Ibme 
 who are fond of fo un'nappy, and one would think 
 uncomfortable a caufe, as that of infidelity, leem to 
 triumph iri that it contains doBrines, and relates 
 fafcls, that are not only abfurd and unreafonable, but 
 downright impofTible. And confequently, cannot 
 be infpired, or a revelation from God. Many in- 
 ftances are given us under this head j as, the uni- 
 vcrfal deluge, the prcfervation of fuch a number 
 
1) 1 S C O U R S K XL 
 
 201 
 
 oF creatures, w'wh proper food, in lo {"inail a vcfTcl as 
 the ark ; that an als Ihould Ipcak ; that the luii 
 Ihould (land ilill, and yet the iramc ol nature not 
 thrown into eoiiKuhoii ; that Jonah Ihould live in a 
 whale's belly (o lon<^ without relpiration, and not 
 be digcfted in the llomach of the filh, &c. And 
 what diihcultics tht-y hud in lume doctrines of re- 
 ligion, is well knc;wn ; as, the trinity, the incai . 
 nation, a virgin bringing rt)rth a fon, God and inaii 
 united in one perlon, the roiurrcttion of the dead, 
 and the li!:e. Thefe, fay they, are not only above 
 our comprehenlion, but impoliible ; from wherice 
 they conclude, they are fuHicient to iink and r-jiii 
 the credit of any book that delivers them as true. 
 To which I reply, i. That many things appear in- 
 credible, and impo'iibie tor a time, that af'tervvard* 
 are well enough ujiderllood ; appear impoliible to 
 ("ome, yet are certain and cafy to others. A mul- 
 titude of initances may be produced to illuUrate 
 this from ihe difcoveries that have been made in 
 natural philolophy. It was once thought impoffi- 
 ble there ihould be antipodes ; and yet now no 
 body qvieflions it. The king of Siam, it is laid, 
 thought himftlf affronted by the Dutch ambaffa- 
 dor, when he told him that in Holland the v/atcr 
 would become i"o hard in cold weather, that men 
 or elephants might walk upon it. 2. We believe a 
 great many things we do not underftarid, cannot 
 account for, and have rcafon to think as impoiIible 
 as any of the things the objeClion refers to in Scrip- 
 ture. What notion have we of the infinite divifi- 
 bility of matter, the union of foul and body, a vital 
 union between Ipirit and mntter. This every one 
 believes, and yet no wife maii will undertake to 
 explain. Nothing is more univerlally agreed upon, 
 as abfolutely necelfary, than ilic eternity of God; 
 and yet the very notion is amazing, fhocks the 
 faculties, and almolt ovcrv. Iielms the mind ; that 
 
282 DISCOURSE XI. 
 
 any thing fliould exill wiL'hout a caufe of its cxift- 
 ence, as God doth, is utterly inconceivable, and 
 \^ere we not conltrained to fay, it muft be fo ; we 
 fhould be ready to fay, it is impoffible. And the 
 like difficulty might be obfervedof the divine om- 
 niprefence, or infinite extenfion. The thing itlelf 
 is deraonltrable, and yet the mode inexplicable. 
 In fliort, we live in a world of mytteries : A mul- 
 titude of things we fee and believe are fo ; that 
 they are, is plain and certain ; yet how they are, 
 we know not; arid (hould be apt boldly to pro- 
 nounce they could not be, but that we are fure they 
 are. How unreafonabJe is it then to objeft againtt 
 the Bible, becaufe it delivers to us fome things we 
 do not underftand ; efpecially if the/ refer to the 
 incomprehenfible, unfearchable nature of God, or 
 the extraordinary a8;s of infinite power. But 3. I 
 "would afic the objeftor, whether he believes God 
 made the world ? If fo ; all his cavils upon this 
 head muft be abfurd. For nothing can feem more 
 impoffible, and can be more hard to be believed, 
 than the doftrine of the creation ; that fomething 
 iliould be made out of nothing. The famous phi- 
 lofopher Ariftotle laid it down as a maxim, againft 
 Avhich there was no contefting, that nothing can be 
 produced from nothing. Nor indeed can it be de- 
 nied, without having recourfe to infinite power. 
 Now fmce it is granted by many, at leaft, that re- 
 jeft revelation, that God made all things out of 
 nothing ; or more properly, when there was nothing, 
 did, by his fovereign word and command, bring all 
 things into being. Since this is not thought im- 
 poffible ; nothing elfe certainly ought to be (o ; 
 nothing, I am fure, related in the Bible. I pro- 
 ceed to another objettion. 
 
 3. Some alledge contradiftions in Scripture, and 
 thence infer it cannot be infpired. I anfv/er, the 
 contradictions obje6led are only feeming, but not 
 
 W^^' 
 
DISCOURSE XL 283 
 
 real. Nor do I know one particular that is not 
 capable of a rational (blution. A iiitle fl;ill in 
 criticilm, in the Hebrew and Greek languages, 
 their idioms and properties, and the antiquities and 
 cuitoms of thofe countries, where the Icencs men- 
 tioned in Scripture lay, and the alfairs were atled, 
 will clear the main diHiculties. A dillintiion of 
 the different fenles of words, of the different fub- 
 jetts and times, will often do it. Thus when it is 
 laid, it is appointed for all vien once to die. And 
 elfewhere, if a man keep Chrijl's faying ^ he Jhall ne- 
 ver fee death. There is no contradiftion. The 
 one place fpeaking of natural, the other of fpirit- 
 ual or eternal death. So when Mofes fays, God 
 rejled on the f event h day Jwrn all his work. And 
 Chrifl faith, ray Father worketh hitherto. There is 
 no oppofition or contradiction : Mofes fpeaking of 
 the works of creation, and Chrifl of the works of 
 providence. Chrift fays, John the baptijl was Eli^ 
 as that was to come. And yet John the baptifl 
 when he wasafked, whether he was Elias ? anfwer- 
 ed, / am not. He was not Elias in perfon, but 
 was Elias in office and fpirit, as I may fay, and 
 confequently, here is no contradidion. Samuel 
 tells us, God will not repent. And yet elfewhere 
 we read, that he did repent, that he made man on 
 the earth. That he made Saul king. But here is 
 no contradiftion : repentence fignifies in the one 
 place a change of mind and council, from want of 
 forefight of what would come to pafs. And thus 
 God cannot repent. But then he changes his 
 courfe, as men do when they change their minds ; 
 and fo he may be faid to repent. And in the like 
 method moft of the reft of thefe appearing contra- 
 di61ions may be reconciled, viz. by diftinguifliing 
 ambiguous words, diflinguifhing different times 
 and relpecls, Scz. Let me add, that conftdering 
 
 O o 
 
284 D I S C O U R S E XI. 
 
 the nature and quality of the Bible, that part of it 
 is the moil ancient book in the world ; that it is 
 written in a language but very imperfe6lly under- 
 ftood ; that it contains a great variety of matters ; 
 treats of fubjefts of exceeding difficulty as well as 
 importance, it is not to be wondered at, if fomepaf- 
 fages occur not eafy to be underflood, and that 
 may appear at firft fight inconfiftent. In the 
 mean time it muii argue a bafe humour of cavil- 
 ling, and a ftrong prejudiceagainlt the caufe of the 
 Bible torejeftit on this account ; when it comes re- 
 commended to us with fuch a torrent of Evidence. 
 4. It may be obje6led, that if the Bible be di- 
 vinely infpired, and the fubjefts of it of that impor- 
 tance to mankind as is pretended ; matters would 
 not fure have been left under fo m-uch uncertainty, 
 and fo much in the dark : but a revelation inten- 
 ded for the good of all would have been accom- 
 panied with an evidence convincing to all. I an- 
 fwer, the evidence is fufficient. Had it been over- 
 powering, there had been no virtue, no excellency 
 in believing. God defigned to try the tempers .of 
 men ; that as is faidin another cafe, M^jy that were 
 approved might be made 7nanifejl. But I anfwer 
 further, this objeftion rudely arraigns the fove- 
 reignty of God, and prefcribes to infinite wiidom. 
 It is like the clay rifing up againft the potter, fay- 
 ing why haft thou formed me thus ? indeed fuch 
 cavils would be endlefs, ftiould we indulge the vile 
 temper. We might as decently afl<, why did God 
 make mankind liable to fin ? why did he fuffer him 
 to lin ? why did he not make every man an angel, 
 and every angel a feraph ? but as fuch a humour as 
 this is utterly inconfiflent with the fubjeftion and 
 reverence due from a creature to the author of his 
 being, fo it would undo him even in heaven could 
 it find a place there. Prefently caft him down, as 
 the like it may be did the apoftate angels, and lay 
 
DISCOURSE XI. 285 
 
 him in chains of darknefs. We have abundant ev- 
 idence of Scripture revelation, all that God law fit 
 to grant, and all that is nccellary. He re(}uiros in 
 order to believing, an humble, teachable dilpoii- 
 tion. IF inftead of this, we allow ourfelves un- 
 reafonabU' to carj) and find fault, the guilt of our 
 Infidelity will lie at our own door, and our blood 
 will be upon our own head. 
 
 5. It is objected, that notwithftanding all that is 
 faid in behalf of the Bible, and of chriltianity, nia- 
 hometanifm pretends to as irlorious things, and has 
 fpread as much in the world, and yet is a vile im- 
 podurc. But it would be eafy to fhew, that there 
 is nothing in this objeclion, could I allow myfelf 
 to flay upon it, and to fhew that the cafe of chrifli- 
 anity and the religion of Mahomet vaftly difier. 
 The one has all the marks of impofture imaginable 
 in it, and the other none at all. Let me fuggeft a 
 few things here. 
 
 Mahomet accommodated his religion to the hu- 
 mours of the Arabians, and therefore retained 
 therein fuch rites and ceremonies as they were fond 
 of, and had been accuftomed to, and indulged them 
 in fuch fins as he found them moll additled to. 
 But nothing of this can be charged on chriftianity. 
 Chrifl and his apoftles flritlly forbid all fin, requir- 
 ed of all without exception the mortification of 
 their mofl beloved lufts, cancelled the ancient cere- 
 monies of the Jews, and all the foolifh fuperftiti- 
 ons of the Heathens. Our Saviour made no allow- 
 ance, granted no indulgence here. And yet his 
 religion prevails againfl the ftrongell corruptions 
 and moil inveterate prejudices. 
 
 Mahomet changed his religion, altered his laws 
 and ceremonies; as he found the humours of the 
 people required. He fometimes eflablilhed one 
 law and manner of worfhip, and then fuperfeded 
 it ; pretending divine revelation for both ; though 
 
286 D I S C O U R S E XL 
 
 they were inconfiflent. But Chrift was always the 
 fame and his laws invariable. 
 
 Mahomet introduced his religion among a peo- 
 ple of the moft ftupid ignorance, and confequently 
 prepared to receive any delulions that fliould be 
 artfully carried on. It is faid, there was but one 
 perfon in Mecca, where he began his forgeries, that 
 could write or read. Whereas, on the other hand, 
 Chrift appeared among the moft learned people in 
 the world, and v/hen learning was at the greateft 
 height. 
 
 Mahomet never durft venture either upon pro- 
 phecy or miracle, though urged and ftrcngly preff- 
 ed on that head ; being conicious of his own inabi- 
 lity. But you know how much of both thefe at- 
 tended the miniftry, and eftablifiied the authority 
 of the Lord Jefus. 
 
 Further, Mahomet forbad under pain of death all 
 difputcs about his religion. Whereas Chrift fub- 
 mitted his to a free examination and enquiry. 
 
 Laftly, the religion of Mahomet owed its fup- 
 port to the power of the fword, and was by that 
 means propagated. Whereas Chrift and his apof- 
 tles neither had, nor would accept of any fuch aux- 
 iliaries and helps. The toeapons of their warfare 
 were not carnal^ hut fpiritual, and mighty through 
 God. 
 
 So that though it muft be granted, that maho- 
 metanifm has prevailed in a great part of the Vvorld, 
 God having in his juft judgment given up a peo- 
 ple to ftrong delufions, tiiat had the chriftian reli- 
 gion among them, but wofully perverted, and grew 
 weary cf it. Though this muft be acknowledged, 
 it can be no diminution of the honor of the chrif- 
 tian religion, or argument againft its divinity, fince 
 it is fo evidently of a different nature, and made its 
 way through the world in a very difterent manner. 
 Several nations believe and receive mahomctan- 
 
DISCOURSE XI. 287 
 
 ifm, but fuch are fubciucd, and the conqueror may 
 inipole what laws he pleafes upon the conquered. 
 Once more, 
 
 6. It is obje6ied, if the Bible be the wc^rd oi' 
 God, if the chri{tinn religion be divine, if the Son 
 of God came from heaven, as is related thereiii;and 
 introduced and eltabliflicd his religion in the man- 
 ner, as is there pretended, it is (Irangc it has had 
 no greater and better cflfccts in the world. If it be 
 fo excellent an inllitution ; hov/ come they that 
 profefs it to live no better than other people ? To 
 this I anfwer in a word or two, and I have done 
 with the objeBions. (1.) Multitudes profefs them- 
 fclves chriltians that are not fo. And we muft not 
 judge of chriltianity from the conduft of fuch that 
 only ufurp the name. Suppofe a company of men 
 fhould enter themfelves among the ftri6left feft of 
 philofophers. Yet if they never acquainted them- 
 felves with their do6lrines ; never enquired into 
 the precepts, nor regarded the rules of the profef- 
 fion ; how excellent Ibever the iuiUtution was, it 
 could have no influence upon fuch votaries. And 
 this is the cafe of large numbers that are called chrif- 
 tians. They profefs the Ijible, but they know little 
 or nothing of it. They bear the name of Ch rift, 
 and pretend to be his followers ; but they never 
 received his dodrine, nor his fpirit. And, confe- 
 quently, by meaiures ought to be taken from tliem 
 in judging of the chriftian religion. I anfwer, 
 (2.) Chriftianity has wrought a glorious reforma- 
 tion in the world. That body of men, that receive 
 the Bible, differ as much from the reft of the 
 world, as Jerufalcm from Kedar. The church 
 though it has great corruptions, yet has great ex- 
 cellencies ; The Scripture, wherever it has come, 
 ever has, in one degree or other, and with refpeft 
 to fome at leaft, brought a bklfing along with it. 
 But {'3.) I confefs, the chriftian religion has not 
 
288 D I S C O U R S E XI. 
 
 had that eflPeft which might be expefted ; and I 
 iTiLift own this is one of thofe providences, that ap- 
 pear to me dark and furprifing ; and, as much as 
 any thing, inclines me to believe there will be a 
 more glorious Hate of the church, than we have 
 yet feen ; when chriftianity will look more like it- 
 felf, and fiiine forth in the lives of thofe that pro- 
 fefs it with greater luftre. In the mean time the 
 objeftion doih not conclude. The world is ex- 
 ceedingly the better for the Bible. I verily be- 
 lieve mod of the virtue and religion, that remains 
 in a corrupt degenerate v/orld, is owing to it ; and 
 is to be found among thofe that embrace and pro- 
 fefs it : and, I doubt not, a time will come when 
 the beauty and power of the chriftian religion will 
 appear more illuflrious, than it has yet done ; at 
 lead than now it doth. 
 
 Our duty, in the mean time, is to retrieve the 
 credit of our profeffion by the purity, integrity, 
 and holinefs of our lives. The chriftian apologias 
 in the primitive church (O that we could do it 
 more univerfally now !) ufed to appeal to the pro- 
 feffors of their religion for the excellency of it ; 
 intimating, that their enemies midit there behold 
 a beautiful idea of chriftianity. This argument is 
 too much obfcured and loft amonff us. Let us 
 itudy every one of us to do our part towards re- 
 covering it, waiting for a more abundant effufion 
 of the divine fpirit to revive decaved religion, in 
 our hearts and in our lives ; that others feeing our 
 good works, 7}iay glorify our Father ivhidi is in heaven. 
 
 I have now finiftied the firft general obfervation 
 from the text, viz. That all Scripture is given of 
 God. And as I have treated the fubjeft more at 
 large than I inti^nded, I fliall endeavor to make 
 fome amends by a more quick difpatch of what re- 
 mains. I haften therefore to the next thing ob- 
 erved from the words. 
 
DISCOURSE XI. 289 
 
 II. Tliat the iiifpirccl writings of the Old and 
 New Tcitanicnt are of great ufe to the church ; 
 are proJitabU for doclriney for reproof ^Jor corrc6licn, 
 and for infLruHion in righteoufnefs. As I defign 
 but a fcrmon or two more i^pon the fubject, 1 fhali 
 not take any great compafs ; but fliall, (i.) Con- 
 fider the ufcfulncfs of the Scripture in general. 
 And then, (2.) Confidcr the ufe of the feveral parts 
 thereof. All Scripture, fays the text, is ufeful ; 
 every particular, every book and portion of it. 
 
 I. I fhall confidcr the ufefulnefs of the Scripture 
 in general ; for what purpofcs it is ufeful. And 
 I fhall confine myfelf to the particulars the text 
 fpeaks of and directs to. It is ufeful /or doHrint, 
 for reproof for correHion, and for infcrv.dion i^ 
 righteoufnefs. There is fome difference among the 
 critics about the fenfe of thefe words ; though 
 moll I think agree in referring the two firft to doc- 
 trines, or opinions ; the two latter to manners. As 
 thus the Scripture is ufeful or profitable ibr doc- 
 trine, that is, to teach us what to believe : for re- 
 proof, or convittion, namely of errors ; it is ufeful 
 for correction of faults in praciice ; and for injtruc- 
 tion inrighteoiifncfi ; that is, in the whole compafs 
 of our duty both towards God and ruan. Thi: 
 meaning in fliort is, that the Scripture is a complear. 
 rule both of faith and praftice. It direfts us what 
 we are to believe, and leads us in the way of duty. 
 Thus compleat is the Scripture. And therefore ii: 
 is added, that the man of God may be perfdly tho- 
 roughly furniflied .unto all good works. I fliall go 
 over the particulars, and begin with the firlt. 
 
 1. The Scripture is profitable for dottrine. And 
 here I fliall hint what dodrines the Scripture 
 teaches, and with what advantage it teaches I'uch 
 doctrines. 
 
 1. What doctrines the Scripture teaches. In 
 general, I would fuggeft, that the Scripture being 
 
zgo DISCOURSE XL 
 
 infpired 0/ God, muH be a fufficient rule of faith, 
 and contain all the neceffary points of divine know- 
 ledge and belief. We cannot fuppofe that a God 
 of infinite v/ifdom and goodnefs fliould indite a 
 book on puipofe to direct us in the way to heaven, 
 and yet that book be defetlive in any necclfary ar- 
 ticle of religion. No; ihe Scripture is profitable 
 for dodrmey for all doclrine. How this is to be 
 underltood, I will let you fee in a few propofiti- 
 ons ; therein comprifing what I defign upon the 
 head. 
 
 1. I do not aflert^ that the Scripture teaches us 
 arts, fciences, and philofophy. There is indeed a 
 great deal of philofophy in Scripture, a great deal 
 of rhetoric, and oratory; and many fpecimens of 
 curious fpeculation and learning interfperfed. 
 But there is no fyftem of any of thefe ; much lels a 
 fyftem of all of them. The Scripture was wrote 
 for the ufe of all forts of perfons ; the vulgar and 
 ignorant as well as higher genious's ; wrote to in- 
 ftruft us in the way to heaven, and not in the nice- 
 ties of human learning. It is profitable for doc- 
 trine that tke man of God may he perfeEl, thoroughly 
 furnijhed to all good toords; that the chriilian may be 
 inftruded in every thing that concerns religion, 
 and may be a perfect chriftian ; not the philofo- 
 pher inltrufted in his theorems, at leaft, not in all 
 of them, or in every problem, that may fall under 
 his examination. Nor, 
 
 2. Do I fuppofe the Scripture teaches the doc- 
 trine of politics. I remark this, becaufe I appre- 
 hend it a miftake in fome that treat on this fubjeft, 
 and that it is attended with ill confequences, to 
 found their do8:rine of politics on the Bibk. I 
 grant it lays down general rules concerning civil 
 government, and concerning the duty both of ma- 
 giitrates and fubjefts. As, that they, that rule 
 over men, muil be jufl^ ruling in the fear of God. 
 
DISCOURSE XI. 
 
 291 
 
 magillrivtes arc the mi nijlers o/ God for good, a ter- 
 ror to them that do evil, and a praife to them that do 
 zuell. Such are the magiftrates which God appoints 
 and approves. And as thoCe that are under ihera, 
 enjoy the protcftion and many advantages of their 
 adminiflration, they are to he fuhjeH not for wrath, 
 or merely through fear of punilhment ; hut for con- 
 Jcience Jake. This the Scripture enjoins, and the 
 obligation hereunto is evidently founded upon the 
 nature and reafon of things, and relults from the 
 very end of fociety. But it doth not determine 
 the necelfary form of civil polity, much lefs pr&- 
 fcribe one and the fame for all ftates, and all peo- 
 ple in every age of the world. 
 
 Different forms of government are lawful in dif- 
 ferent places, or in the fame place at different times. 
 And, I apprehend, any form of government may 
 be lawful, though not found in Scripture ; provid- 
 ed it be fitted to anfwer the general ends of go- 
 vernment, and be managed confiftently with Scrip- 
 ture rules. In fliort, as God has in nature, and bv 
 the miniftry and help of human reafon afforded 
 fufficient means for human learning, fo far as it is 
 neceffary in the world; the fame may be faid of 
 civil government. It is included in the law of na- 
 ture, the reafon of mankind direfts to it, furnifhes 
 rules for its management ; and it is left to the wif- 
 dom and prudence of every nation or community 
 to chooi'e the form, to fpecify and model it as they 
 pleafe. All that the Scripture doth here is only 
 to fuperintcnd it, as I may fay, and prefcribe the 
 duties of the feveral parts of fociety in general. 
 
 I will not affirm our text pofitively excludes the 
 ufefulnefs of Scripture in things of this kind. But 
 I think, it directs us to expe6l and attend its teach- 
 ings in things of a different kind. It is ufeful for 
 doftrine, that the man of God may he perfeH^ not the 
 
292 
 
 DISCOURSE XL 
 
 politician ; at If aft, that he may be perfeft as a 
 chriftian, not as a politician. The Scripture def- 
 cribcs God's clmrch, gives us the plan and form of 
 that, and lays down rules for the management of it^ 
 teaches how to govern our hearts, and order our 
 lives aiid converi'ations ; that v»'e may be Htied for 
 the heavenly hierarchy, the -city above. But it doth 
 .iiot meddle fo nmch with the affairs of this world, 
 as to lay down a fyftem of politics. Here human 
 wifdom, and human laws, have the chief intereft. 
 
 3. ^Vhen iris faid the Scripture is profitable for 
 doctrine, we muft not underftand it, that it teaches 
 us every thing about the doBrines of religion, that 
 ctir curiofity may lead us to enquire after. There 
 are a great many doSrines that men have brought 
 into religion, which the Scripture faith nothing of. 
 They are mere human figments, and framed out 
 of their own heads. But as the Scripture is not 
 profitable for thefc doiiirines, I think we may with 
 clearnefs and authority infer, the doftrines them- 
 felves are not profitable. Of this fort are a multi- 
 tude of the doctrines the church of Rome would 
 obtrude upon us under the notion of traditions. 
 1 may add, of this fort are many fpeculations, 
 upon which no fmall ffrefs has been laid, in proteft- 
 ant churches, and which they borrowed from the 
 fchools. 
 
 Let me obferve, that in thedo6lrines the Scrip- 
 ture doth reveal, even in the moft important of 
 them, there is a refervc. It teaches us fomething 
 of them, but not every thing that belongs to this or 
 that fubjeft. It acquaints us with all that is ne- 
 ceflary to ground our faith, and direft our praQ:ice ; 
 but not all we may defire to gratify our curiofity. 
 it gives us, for inftance, the moft excellent notion 
 of the divine beiiig. But as his nature is unfearch- 
 able, there are an hundred queflions men indulge 
 
DISC O V R S Ji XI. 295 
 
 themfclvcs in \\ith ri^ft^rence to it, wherein it af- 
 iords us no light and fiitisfattion. 
 
 It leaches us lh(r dottrinc of tlic trinit\', tliat fnb- 
 lime and diilinguifliing dcJtI.rine of the chrilliaii 
 religion. But then it doth not dclcend to all ihc 
 particulars, the nice qucllit^ns, :nid bold dccilions, 
 with which we have, if 1 miftake not, perplexed and 
 obfcured it. The Scripture is prohtabie for tiiis 
 doeirine. And the doctrine is a very proStable 
 and comfortable one, if we will be content with 
 what it teaches. But if we leave our guide here, 
 and pretend to be wife above what is written, wc 
 fiiall foon find ourlelvcs out of our depth, and to 
 our own and others prejudices, darken -council zuU/i 
 'words zu:thout knowledge.. 
 
 The fame may be laid of many other doBrines of 
 the Bible ; as the do6lrine of God's decrees, the 
 Itatc of future happincfs, the rcfurrection, the na- 
 ture, quality, and circumitances of the refurreclion 
 body, the condition of angels, their order, govern- 
 ment, officers, and the like, God has in great wif- 
 dom and goodncfs afforded us a revelation, in which 
 he iniirutts us in all things he thought proper and 
 convenient for us, and f"o far as they are io. He 
 coniidcrs our occasions, neceffities, a^d capacities ; 
 and accommodates himfelf thereunto. The befi 
 here, know hut in party prophecy hut m part ; and, 
 indeed, how fhould it be otherwife, when God hath 
 revealed things to us but in part. * Let us therefore 
 confine ourfelves within the limits God hath fet us, 
 be thankful he has revealed fo much; be con- 
 tented that he has revealed no more. I'he Scrip- 
 ture revelation is fufficient to employ our moft di- 
 ligent enquiries, at the fame time that it mud bound 
 ihem. The apoftle cenfures fome for intruding 
 into things they had not fcen ; referring to the doc- 
 trine of angels, into which it feems they pried and 
 fcarchcd, as the word fignifies ; pretending to know 
 
294 DISCOURSE XI. 
 
 -what the Scripture has not taught concerning them. 
 Let us be cautious and modeft here ; receive the 
 dotlrines the Scripture has delivered, and as they 
 are delivered there ; believe what the Scripture has 
 told us of this or that doftrine ; but not take upon 
 us to know what it has not told us ; proceeding in 
 our aflertions and decifions, where the Scripture 
 does not go before us, with its light and inftruftion. 
 This humor has occaiioned no iniall mifchief to the 
 church ; and indeed is the fource of the molt of 
 thofe contentions that have difturbed its peace. 
 
 4. When it is faid, the Scripture is profitable for 
 dotlrine, the leaftit can intend, is, that it contains 
 all necefTary doftrine for us to know and believe, 
 in order to falvation. This may be concluded 
 from its, being infpired. Certainly if it be given 
 by infpiration of God, and delivered to the church 
 as a divine rule, it is not a defective and imperfeQ: 
 rule. Nor are we left to infer this, and make it out 
 by reafoning. We find the Scripture often affert- 
 ing its own fufficiency. Our apoflle in this chap- 
 ter, referring to the Scripture of the Old Tefta- 
 ment, at leaft chiefly, fays, they are able to make wife 
 io falvation. And if io, they mufl include every 
 necefiary article of faith. And when in the text 
 he afhrms. All Scripture is given by infpiration of 
 Gody and is prof table fay doctrine ySzc He adds, that 
 the man oj God may be perfeB, tJioroughly furnijiied 
 to all good works. This, as I obferved, is aflerted of 
 the Old Teftament. And we have the fame abun- 
 dantly proved, with refpett to the New. Chrifl 
 told his difciples, that he had made known all things, 
 he had heard of the Father. And when he was 
 about to leave them, he affures them, he would fend 
 ihe ffirity who fhould teach them all things, and bring 
 aU things to their remembrance, zvhatfoever he had 
 /aid to them. That the fpirii fliould guide them 
 into all truth. Now it muft be confidercd, that as 
 
 fpV 
 
D I S C O U IIS K XI. 295 
 
 the apoftles had a commifTion, being ihiis furnifhcd 
 and inftrutled to go, and profelyte all nation^^Tind. 
 teach them all things whatfoever their mader had 
 commanded them ; io they committed thefe tilings 
 to writing, for the future ule and fcrvice of tlie 
 church. So that in the holy Scripture we have all 
 neceffary do61rines of religion. What Chri{t heard 
 of the Father, that is, concerning the way and me- 
 thod of man's I'alvation, this he communicated to 
 his apoftles. This the fpirit in them, revived, con- 
 firmed, and commented upon. This they preach- 
 ed to the world. The apoftle Paul tells the Ephe- 
 fians, he had not Jhunned to declare unto them all th.r 
 council of God. And this doftrine, the whole and 
 entire dofctrine, they communicated to the world in 
 infpired writings, which I have proved are the very- 
 fame, that we, by the good providence of God, 
 have in our poffeffion. The Scripture we enjoy 
 is profitable for doctrine, and fufficient for all di- 
 vine and laving dottrine; He that ftudics, undcr- 
 flands, and believes his Bible, and lives according 
 to it, is xvije unto falvation. 
 
 5. The Scripture is profitable not only for ab- 
 folutely neceflary dotlrines, but it teaches us many 
 other things for our greater improvement and com- 
 fort in religion, there is nd book, no chapter, no 
 doftrine of the Bible, but what is ufeful in its place, 
 and for its proper end and purpofe. But we mull 
 not fay, that it is all neceflary ; that if we had 
 wanted any, we could not have been chriftians ; 
 the confequence of which would be, that if we are 
 ignorant of any, we cannot be chriltians. And 
 then how few v.ould be approved ? F'or who is ac- 
 quainted with every part of the Bible ; knows and 
 underflands it all. As in the natural body, there 
 are fome parts more eflential, neceflary, and vita! ; 
 others that have their proper oflice in the body, 
 and highly uleful, but not of equal necelfity with 
 
29G DISCO U R S E XT. 
 
 the more noble p^rts. A man would be maimed, 
 imperfeft, and uncomfortable t\Mthoat ibcm ; bu.l 
 yei might live without them. Thus it is in the 
 body of Scripture doftrines and revelations. It 
 has its vital and clfential points; and thefe are of-r 
 ten inculcated, delivered over and over again, in 
 one place and another ; and indeed in a multitude 
 of places ; that as all are concerned in them, none 
 that are competently attentive and inquifuive, may 
 ruifs them, and overlook them. Behde thefe, there 
 are a great many "do^lrines in the Bible that ferve 
 to enlarge and confirm our faith, to enrich our 
 minds with a treafure of divine truths ; to excite 
 and employ our devotion. It delivers many doc- 
 trines of eminent ufe, which yet cannot be faid to 
 be abfolutely neceffary ; that tend to adorn and 
 perfeft the chrillian's faith, to aifift and condu£t 
 him in all the parts of the divine and fpiritual life, 
 gind it highly concerns us to attend to thefe. 
 
 Some people, I have obferved, notwithftanding 
 the veneration they profefs for the Bible ; content 
 themfelves with a very fcanty knowledge of it. 
 They learn a iliort creed, or fome of the general 
 abridgments of duty contained in the Scripture ; 
 as, that it is required of us that we do juJlicCy lavs 
 merc)\ end walk humbly rvith God : Or that of our 
 Saviour, Whatfocver we -would that men Jhould do to 
 us, we muft do cvcnfo to them ; that ke who believetk 
 fliall he favcdy and the like. Thefe and fuch like 
 maxims and general propofitions they receive ; 
 and it is the flock of Scripture knowledge they fet 
 up with. All that is necefiary, fay they, lies in a 
 little compafs J is eafy and plain ; and as they per- 
 fuade themfelves they have lufficiently learned that, 
 (hey enquire no farther. But thefe perfons fliould 
 confider that a little knowledge of the dodrines of 
 the Bible is not fufhcient, and all that is nccefiary 
 to tliofe th.at are capable and have opportunity far 
 
DISCOURSE X. 297 
 
 uiiderltanding more, fundamentals arc different 
 accurdirig to tlie different (tatc of pcrCon-s. Tiiut 
 ij^norance which is excufable in one, 1 quellion not 
 is dcUructive in another. 
 
 And then, a good meafure of diligence and care 
 i>; requilite to the underltanding arii^ht even ihofe 
 lew plain and important doitrines of religion that 
 thefe perfons think lufficient. A man, it is grant- 
 ed, may foon learn the propofuions that contain 
 the effential doclrines of faith. But the dodrincs 
 themfelves are not fo eafily learned as they may 
 imagine. To indance in one of the propofitions 
 I mentioned before : he that heUevetk Jhall be famd. 
 Before we can underftand that, we mud know what 
 faith is ; and in order to this we mull be acquaint- 
 ed with the great obje8s thereof, as Cod, Chrift, 
 the Holy Spirit, the infpired Scriptures : we muit 
 know Cad in his nature, attributes, and relations 
 to us ; Chrifh in his mediation and offices ; the 
 Spirit in his work and oince ; the revelation that 
 God has made of himfelfin his word. Faith ref- 
 peCts all tliefe ; and no man can be faid to believe 
 that doth not in fome degree know what he is to be- 
 lieve ; I might add, and upon what grounds. Be- 
 iides, we mult underfland the f^-veral acts of faithj 
 its properties, and etTccls ; the falvation promifed 
 to it ; wha: it is, what it includes : and here is a 
 large field, great Icope for our enquiry and ftudy, 
 and which will neceiTarily lead the chriilian to a 
 frequent, diligent converfation with his Bible. So 
 that however eafy, how few foever, the effential, 
 neceflary do8.rines of religion are, it is certain ihey 
 cannot be learned without the Bible, nor \viihout 
 a faithful, and diligent ufeof it. They do not re- 
 quire indeed a great capacity, and flrength of ge- 
 nius in every one to underftand them ; but they 
 require an humble, teachable difpofition, an honely 
 
298 DISCOURSE XI. 
 
 heart, and a diligent ferious fearcb, according to 
 every one's ability. 
 
 Again, according to the principle the perfons, I 
 am now concerned with, a6l upon, I cannot fee but 
 the greateft part of Scripture is rendered ufelefs. 
 If no more be neceffary than a few fliort, general 
 propofitions ; why did God indift a book fo copi- 
 ous, and full of divine matter ? Commit it as a fa- 
 vor and truft to the care of his church ? if a few 
 ihort fentences and propofitions, be all that are 
 needful and ufeful, what ferves the reft of the Bi- 
 ble for ? why was it given ? and how will thefe per- 
 fons reconcile their notion with the reverence thev 
 pretend to of the holy Scripture and its author. 
 
 However, if but a little of the Bible be abfolute- 
 ly neceffary ; the red is highly ufeful and valuable, 
 and therefore fhouidnot be neglefted. And it muft 
 argue a vile contempt of facred truths to defpife 
 any of them under a pretence they are not neceffa- 
 ry ; that we may be chriftians without them ; be 
 faved without them. We do not aQ at this rate in 
 fecular concerns, are not content with jufl fo much 
 food as is neceffary to fupport life ; with fuch at- 
 tire as is barely neceffary to anfwer the end of 
 cloathing ; nor with fo much eftate as is abfolutely 
 neceffary to fublifl: us. And why fliould we a8; fo 
 in the affairs of religion ? I am afraid this modera- 
 tion doth dot proceed from a nicer head in diftin- 
 guifhing what is moft important in facred things ; 
 but from a difiemper of heart that leads us to def- 
 pife them. David no doubt underftood, as well ?,s 
 moft others, the effential and neceffary dotlrines of 
 religion ; had well digeited them, and v/as in full 
 pofteflion of them ; and yet how vigorous was his 
 defire after divine knowledge ? how diligently did 
 he purfue the fiudy of divine fubjefts? that part of 
 facred revelation, which God had then favored the 
 church with, was his conftant meditation and de- 
 
DISCOURSE XL 299 
 
 liglit. Read cxix Pfal, and you will fee the temper 
 of that great and good man with refpeft to the law 
 of God, or that T) Item of revelation the ehurch 
 then had. And if you rightly compare his Ipirit 
 and your own, I am perluaded you mull either cen- 
 fure David or yourfelvc's ; and I leave youtocon- 
 iider which is moft rcafonable. I have ilaid the 
 longer upon this matter, though it may look like a 
 digrelFion, becaufc I apprehend the difcourfe fea- 
 lonable to fome, and that there may beoccaiion for 
 admonition and caution here. 
 
 But to return, the Bible, I fay, teaches us not 
 only all that is necefTary, abfolutcly neceirary, but 
 many other things for our greater improvement 
 and comfort. It gives us an entire fyflem of di- 
 vine truths. You cannot expett I Ihould enumer- 
 ate them ; though it may be proper to offer a few 
 general hints. 
 
 The Scripture delivers to us the great doQrines 
 concerning God; his nature and attributes; his 
 relations to us, and government over us ; concern- 
 ing the trinity of perfons in the godhead ; concern- 
 ing providence and the properties of it ; that it is 
 condant, fovereign, univerfal, reaches to all perfons 
 and things, and circumftances of things. It deli- 
 vers to us, the doftrine of the creation : that the 
 world was made, by whom, when, in what time, or- 
 der, and the like : the ftate and circumftances of 
 man in innocence ; his fall, fentence, and con- 
 demnation. It acquaints us with the provifion 
 God made for the relief of apoftate man, by the 
 promiled feed. It teaches us the great dodirines 
 of morality ; which we have abridged in the deca- 
 louge, commented upon in the Old Teflament, and 
 more fully in the New. It acquaints us with the 
 great and glorious tranfaftions of the Mediator ; 
 lays before us the plan and fcheme of ourredemp- 
 
 Qq 
 
300 D I S C O U R S E XL 
 
 tion, as it was accompli flied by him ; gives us an 
 account of his incarnation, life, dottrine and mira- 
 cles, his death, refurrettion, afcenfion, and fitting at 
 the right hand of God ; with the beneficial offices 
 he fuftains and executes. It acquaints us with the 
 new covenant in the laft edition of it ; its duties 
 and privileges ; the office of the Spirit ; his gifts, 
 graces, and confolations, with all the fublime and 
 excellent rules and laws delivered to the church, 
 by the Son of Cod incarnate ; and by hisminifters. 
 It makes known a future heaven, and in fome mea- 
 fure unvaiis the glories of it. Thus the Scripture 
 is profitable for doftrine. It delivers all the great 
 important doelrines of religion ; and that fo fully 
 and particularly, that if we receive its inftrudion ; 
 we cannot be ignorant of any thing pecelTary foru» 
 to know. 
 
 I would here obferve, that thefe things are con- 
 tained in feveral parts of the Bible, and often re- 
 peated there. The Old Teftament has the fame 
 dotlrines with the New ; that more obfcurely, this 
 with greater clearnefs and explication. Mofes 
 ipeaks of Chrifl though with a vail on his face. 
 The one was a preparatory difpenfation, and in- 
 cluded very much the fame things with our gofpel, 
 but under types, and fymbolical reprefentations. 
 In fhort both had the fame religion. But we have 
 it in a more perfeft ftate, and in a clearer light. 
 
 I might farther take notice that whatever fome 
 may obje6i; tothe contrary ; there is a great deal of 
 method and order in Scripture. It begins with an 
 account of the original of all things ; with the flate 
 of innocency, the fall of man, the early dilcovery 
 of God's purpofe of grace. It proceeds to ac- 
 quaint us how the world was peopled ; with its de- 
 generacy ; with the choice of a family, that of A- 
 braham, which God inclofed as his church ; and the 
 progenitors of the Meffiah. It gives an account 
 
DISCOURSE XI. 301 
 
 of the particular revelations God made to this fa- 
 niilv from time to time, gradually ; and of the law :> 
 and ordinances eflablifhed among them, of the ma- 
 ny additional hints concerning the Mclfiah ; the 
 types and prophecies that infured him till the ful~ 
 7iefs of time came, and God fcnt forth his Son via-de of 
 a ZLilman. The New Teflament begins with his 
 pedigree, genealogy and birth ; carries us through 
 all the circumltances of" his life, his death and re- 
 furreclion ; gives us the hillory of the church in 
 the firft age of it ; its conftitution, laws, and.admi- 
 niflration ; and foreielts the Itate thereof in after 
 ages. 
 
 In a word, though the do6irine of Scripture be 
 not delivered in the method of our fvflems, there 
 is a great deal of beauty even in the method of it. 
 And I dare fay, whoever will Iludy it with compe- 
 tent helps, and with humility, diligence, and a fuita- 
 ble reverence of God ; with that deference a worm 
 owes to infinite wifdom ; will find himfelf not a 
 little inflruftedand entertained, and his faith con- 
 firmed and eftabliflied : will fee caul'e to admire 
 even the method of Scripture doClrines, v,hich the 
 proud and cenforious fomuch carp at. 
 
 You will allow me to make a remark or two un- 
 der the other head, and I have done, viz. 
 
 2. With what advantage the Scripture teaches us 
 th,efe things ; it is profitable for doHnne : and it is 
 in a fpecial manner fo ; more fo than any other 
 book, exceeds all other revelations ; and no won- 
 der, when it \s given by infj)iration of God. It may 
 be expe£led a book from heaven fhould appear 
 ■vvith bright and diflinguifhing characters upon it ; 
 and that it fhould teach in a way worthy of its au- 
 thor. And thus doth the holy Scripture. This 
 has been fliewn in part already in the foregoing 
 difcourfes. I fhall only touch a few things here 
 juit to let you into my meaning. 
 
302 D I S C O U R S E XI. 
 
 The Scripture teaches us many doHrine that 
 we could not otherwife have known : as the fall of 
 man, the original of fm, the trinity of divine perfons 
 in the godhead, the incarnation, and whole doftrine 
 of the mediator, the offices of Chrift, and of the 
 fpirit, and indeed every thing that is properly gof- 
 pel : the entire method of our intercourfe with 
 God through a redeemer. All this, with all its 
 particulars, we owe to Scripture revelation. And 
 then, 
 
 The thin^is that we might otherwife have under- 
 iiood fomething of, the Scripture teaches more 
 fully and certainly. 1 might inltance in the crea- 
 tion and whole fcheme of providence. It is known 
 and I took notice of it before ; how darkly and 
 confufedly the greateft philofophers talked upon 
 thefe fubje61s. Some thought the world was made 
 by chance ; others thought it was not made at all, 
 butwaseternal. Somedeniedall providence; others 
 confined it to the heavens, leaving this lower world 
 to its own care and government. And' all of them 
 fo diftinguifhed providence and limited it, as to 
 make it a very ufelefs and uncomfortable doftrine 
 at beft, if indeed it imported any thing. I might 
 carry the like remark through a great many other 
 indances ; as the attributes of God, the immortality 
 of the foul, and a future ftate of rewards and pun- 
 ifliments. Thefe fubjeds the philofophers, who 
 cultivated natural religion, talked of; but plainly 
 difcovered they knew very little of them. They 
 talked backward and forward, as men in the dark, 
 that could not tell what to fay, or what to believe. 
 
 Eutthe Scripture is profitable for doftrine. It 
 comes in here for our relief, and in a few texts 
 fcatters all thefe mifls, and gives a fatisfa^tion in 
 thefe great points, that in vain we feek for in all 
 the books of the philofophers. '■ One of the ancient 
 fathers triumphs on this head in behalf of the Bible. 
 
DISCOURSE XI. 303 
 
 " By virtue, y«ys /^(f, of faith, and tlie knowledge 
 *' 0/ the holy Scrijuurcs, ruflics and mechanics 
 *' exceed the deeped philofophers. Afk a boy 
 ** educated in the chrillian religion, who made him? 
 '* he will tell you God, which is more than Ariflo- 
 *' lie or Democritus would have told. Deniand of 
 " him, why he was made ? lie will anfwer to glori- 
 " fy God. And hardly would Plato or Pyihago- 
 ** ras have replied fowiicly. Afk him concerning 
 *' his foul, he will tell you, it is immortal, muft be 
 ** judged according to the deeds done in the body, 
 ** and be happy or milcrable forever. About 
 " which points luch great men as Socrates and Se- 
 ** neca could fay nothing politively. So much are 
 " we beholden to the Bible, and fo great the ad- 
 " vantages we receive by it. It clears difliculties 
 " in fuch doctrines, that the greateil men in the" 
 " world, dellitute of its light, were puzzled with, 
 " and delivers the great things of religion to us 
 " with extraordinary clearnefs and certainty." 
 
 I might add, it teaches with great eafe. The 
 philofophers fcheme of natural religion, as it was 
 very imperfect, and unceriain to thcmlclves gene- 
 rally ; lo it was hammered out with much pains and 
 labor. But divine doctrine dillills as the dew; 
 and the Scripture comment makes all the rules and 
 principles, they dilputed fo much, plain and eafy. 
 
 In fhort, it teaches with authority. God's Ipi- 
 ritis promifed to accompany the Scripture revela- 
 tion. It did ib, in foine degree, under the former 
 part of it, the Old Teftament : It does fo more 
 eminently under the New ; which is therefore cal- 
 led, .'^A^ difpcnfation of the Spii'it. And his office is 
 not'only to reveal the objc6l, but to aflilt the eye, 
 to remove prejudices, open ihe heart, enlighten the 
 mind, and carry home divine truths to the confci- 
 ences of men. And indeed the more glorious ef- 
 fe6ls of Scripture, are owing to the concurrence 
 
304 D I S C O U R S E XI. 
 
 and influence of the Holy Spirit. The Bible is his- 
 book, and allow me to fay, he continues to be the 
 teacher of it. O let us wait for, and depend on 
 his inftru6lion. You have heard how much you 
 owe to the Bible, and what ufe you are to make of 
 it. Be thankful for it, improve it for the purpofes 
 it was given ; read it often, and diligently ac- 
 quaint yourfelves with all its doftrines ; and while 
 you do fo, beg for divine inftrudion, that the Holy 
 Spirit may unvail your eyes, that you may behold 
 wondrous i/iings out oj God's lavj> 
 
DISCOURSE XII. 
 
 Tin: SciiiPTURE shewn to be profitable. 
 
 2 Tim. iii. 16. 
 
 All Scripture is given by infpiration of Gody and is 
 profitable for doHrine, for reproof for corre^ion^ 
 for inJlruHion in rightcoufnefs, 
 
 TWO things I obferved in thefe words, namely, 
 the divine infpiration, and greai uCefuInefs of 
 the Scriptures ; and having treated fomewhat 
 largely concerning the firft of thefe, I proceeded to 
 confider the other, which I entered upon in my laflf 
 difcourfc. The propofition I laid down, is, that 
 the holy Scriptures, or the infpired writings of the 
 Old and Ahw Tejlament, are of greet life to the 
 church. Where I propofed to fpeak of the ufeful- 
 i\(ih of the Scripture in general, and then to fhew 
 the ufc of the feveral parts thereof. In confider- 
 ing the former point, I told you, I would confine 
 myfelf to the particulars fpecified in the text, and 
 make it appear that it \s profitable^ or ufeful,/(?r doc^ 
 trine, for reproof for corrc^iony for infruUion in 
 rightcoufnefs. 
 
 I. The Scn^tuveh profitable for do6i tine. This 
 I have already fhewn you, fuggefting what doc- 
 trines the Scripture teaches, and with what advan- 
 tage it teaches fuch doctrines. And now 1 go on 
 to the next particular. 
 
 IL The Scripture is prof tahle for reproofs for 
 
3o6 DISCOURSE XII. 
 
 conviction ofcrr'ors, as"! bel<)re took notice. The 
 word is underflood by many in this place. And, 
 indeed, this does not Teem fo much a new. and ano- 
 ihcr property of the Scripture, as a necclFary con- 
 fequence of the former. As the Scripture is the 
 rule and meafure of truth, teaches us all necefl'ary 
 truth ; what we are to believe and know in order 
 to falvation ; it doth in confequence hereof, detect 
 error, and fhew us what we are to rejcfcl ; what is 
 contrary to this rule, is falfe ; what is beyond it, is 
 fuperfluous ; and what is fliort of it, is defe6live. 
 
 So that here I have a ht occafion to difcourfe 
 upon the fufficiency and perfetlion of the holy 
 Scriptures. But as 1 have detained you too long 
 in fpeculation already, I fliali not handle the fubjetl 
 in a controverfial way, nor trouble you with the 
 arguments or cavils of the church of Rome upon 
 this head, who, as they fet up another rule befides, 
 and contrary to the Scr.iptures ; fo they advance a 
 great many things highly derogatory and diflionor- 
 ^ble thereto. But that I may difpatch what re- 
 mains in a difcourfe or two^ as is my intention, I 
 fhall not enter upon a debate with them ; only of- 
 fer a few remarks for clearing the propofition be- 
 fore us. The Scripture is projitabU for reproof] or 
 ufefui to deteQ and difcover errors, doQirinal er- 
 rors. And, 
 
 1. Let me obferve, that we muft not extend 
 it too far. It is not profitable for reproof and 
 conviSlion of error in all cafes, as in philofophy, 
 politics, and the like. It is no argument that this 
 or that problem in philofophy, this or that theorem 
 in rnatheraatics, is falfe, becaufe not taught in 
 Scripture ; or that this or that fyftem of politics is 
 v/rong, becaufe we do not find it there. The rea- 
 fon is, the Scripture was not wrote to inflruft us in 
 thefe thing.i, nor doth it deliver all the doftrines 
 that concern them. The ufefulnefs of Scripture 
 
DISCOURSE XII. 307 
 
 for reprool", is parallel to its ulefulnefs for dottrine. 
 It extends as far in the one cafe as in the other ; 
 bat no further. In fhort, it teaches the dodrines 
 of religion, and convinces of errors in religion, but 
 not in human iciences. 
 
 2. As the Scripture is a divine rule given by in- 
 fpiration of God, all thole do6lrines that are con- 
 trary thereto, or inconlillent therewith, are con- 
 demned by it, they fall under its reproof and cen- 
 fure. We mull have recourle to the Uno and to the 
 tejlimonyy whoever fpeaketh not accoi'ding to this rule, 
 it IS becaufe there is no light in them. The Scripture 
 is the Itandard of divine dottrines, and whatever is 
 advanced in religion, bv whoinfoever, or by what 
 authority foever, if it doth not confifl therewith, it 
 is to be rejettcd ; it is an error, the Scripture re- 
 proves and convicts it as fuch. 
 
 Thus the dottrine of Polvtheifm, or of many 
 gods, with the worfhip and feryice paid them, which 
 overfpread the heathen world, is reproved in Scrip- 
 ture, which teaches us that there is but one God. 
 The do6irine of the unitarians, that de'ny three 
 divine perfons in the godhead, is reproved there 
 alio. The fame may be faid of the dottnne of the 
 Pelagians, that deny original fin, contrary to that of 
 the apoltle, by one man fin entered into the worlds 
 and death by fin ; and Jo death pajfed upon all men^ 
 .Jor that all have ftnned. And again, by the offence 
 of one, judgment came upon all men to condemnationo. 
 jVnd by one man's difobedience, many were made Jin- 
 ners. The Scripture is profitable for reproof here. 
 If any (hall (as many have both formerly, and at 
 this day) quellion this doctrine on account of the 
 difficulties of it, they ftand convitled and reproved 
 by the holy Scripture. Thus God has taught in 
 his word, and we arc not to oppofe our reafoning 
 to our rule. The doBrine of the Antinomians^ 
 
 R r 
 
3o3 DISCOURSE XII. 
 
 that difcharge men from any obligation to the mo- 
 ral law, making it void as a rule of lite, and lublti- 
 tuting, what th.ey call faith, inltead of obedience ; 
 this alfo is reproved in Scripture, not only in a 
 few texs, but it is indeed contrary to the feope and 
 delign of the whole of it. The doftrine of the 
 Semi-Pelagians, or more rigid ArminianSj that de- 
 ny fpecial grace, the immediate concurrence, oper- 
 ation, and influence of the Holy Spirit, is reproved 
 there likevv'ife. The apoltle, 1 tliink, underltood 
 nothing of their doftrine, if he uriderilood his own 
 motto, as I may call it, by the grace of God 1 am 
 zuhat I am. He adds, / labored more abundantly than 
 they all ; yet not 7, but the grace oj God which ivas 
 with me. And again, it is God which worketh in 
 yoUy both to will and to do of his good pleafure. 
 If it be fuggefled, that we are reafoning creatures, 
 capable of judging what is right, and chufing what 
 is beft. I grant all this: but then, I fay, we arc 
 finful, depraved creatures, and ffand in need of the 
 grace of God, of fupernatural help and influences ; 
 this the Scripture teaches, and this, I think, every 
 good man's experience confirms. 
 
 I might inlfance in a multitude ofdoBrines, that 
 the Romanifts brought into the church, and by 
 which they have in the grofFeft manner corrupted 
 the chriffian reiicrion ; as the doctrine of tranfub- 
 ilantiation, exprelsly confuted by our Saviour, who 
 calls the bread in the facrament bread feveral times, 
 even after confecration. 'i'hey fay, no bread re- 
 mains, but that it is turned into the body of Chriff. 
 Now if the Scripture be true, this doctrine is falfe. 
 So- their doHrine concerning worfhipping faints 
 and angels, concerning many mediators, to whom 
 they make application for fuccour and relief, the 
 Scripture reproves, when it commands us to wor- 
 ' fhip the- Lord our God ; telling us, that hmi only muil 
 we fervc. And affures us^ there is but one mediator 
 
D I S C O U R S K Xir. 309- 
 
 between God and vimiy the man Chrij} Jfit>. I 
 might mention ieveral other dodriiics, eis the fa- 
 ciilice of the mals, thfir doctrine (U merit, indiil-- 
 gcncc, communioii in one kind, denying the cuj) to 
 the laitv, and the like. All which are contrary to 
 Scripfure, and cannot be received without in- 
 trcnchin'T upon, and indeed dellroying its auihoritv 
 a^, a rule oi" faith and pratlice. And, to mention 
 no more, what fliall we lay of their Latin lervice, 
 or pra\ini^ in an nnkn»'»wn toncrijc, which is a direct, 
 contradiction to what the apoltle teaches and en- 
 ]oins, 1. Cor. xiv. It" the apoltle was herein in- 
 Ipired, we may be fure thefe new teachers arc lar 
 tVom infallible, whatever they ])retend, and that 
 their dottrine is falle and erroneous. 
 
 In a word, the Scripture bcinLj given by inlpira- 
 lion of C/od, is a fiicredrule, a divine Itandard and 
 meafurc of dottrincs ; and whoever would impofe 
 upon us any articles of faith, or rules of worthip, 
 that cannot bear an examinatioti thereb)', or that 
 contradicts our rule, are to be rejected. 
 
 3. As the Scripture is a coinplete and perfcft 
 rule, fo all doctrines that are befides this rule, and 
 not included in it, come under reproof. It is ar- 
 gument enough againit them that they are not 
 taught there. Of this nature are many circumftan- 
 ces of divine doftrines, in which we are apt to add 
 to the word of God, under a pretence of explaining 
 it. I might inftance in the I'rec and too bold, as I 
 apprehend it, explications of the dodrinc of the 
 trinity, the incarnation, the perfonal union of the 
 word, with the man Chrilt Jefus, the rcafons and 
 ends of infinite wifdom in the mediation of Chrift 
 and attonemcnt made by him, the manner of the 
 fpirit's operations upon thel'ouls of men, the nature 
 and feveral ingredients of future bledednefs, the 
 manner and quality of the rciurrcction of the body. 
 I am miltaken if the Scripture be not profitable (hr 
 
310 DISCOURSE XII. 
 
 reproof here, if we would harken to it. It reveals 
 thefe dt)ftrines, but it doth not reveal all we may be 
 inqifitive to know about them, and if we infert in 
 our explications what the Scripture doth not war- 
 rant, infert as neceffary parts of thefe doftrines, we 
 are expofed to the reproof and cenfure thereof. 
 For if that be a perfeft rule, it needs not our fup- 
 plements, and when we go beyond it in our doc- 
 trines we offend as well as when we go contrary 
 to it. 
 
 I add, as fome tranfgrefs by fupplying circum- 
 /lances of divine do6lrines, fo others by inventing 
 new doftrines, about which the Scripture fays no- 
 thing at all. In which relpeft the Romaniils are 
 notorioufly guilty. They teach for doctrines the 
 commandments of men. As in their doftrine con- 
 cerning the headfliip and fovereignty of the Pope, 
 infallibility, the feven facraments, and the reft of 
 the twelve additional articles of their Trent creed. 
 The Scripture reproves thefe doQrines and con- 
 vinces them of error. They aflv fometimes, where 
 doth the Scripture condemn them? but fuppofing 
 we could not fhew them where they are condemn- 
 ed, as often we can ; it is fufficient that it doth not 
 command them, hath not revealed them. The 
 Scripture is given by infpiration of God, and is pro- 
 fitable for doHrine, for reproof C^c. The apoltle 
 adds, that the man oj God might he perfeHy thorough- 
 ly furnifhed to all good toorks. Now, how fliould 
 the man of God he perfeB, by the help of Scripture, 
 if any thing neceflary for his knowledge and belief, 
 was wanting therein. It cannot be a rule to us, 
 nor can we conclude it given by infpiration of God, 
 if it doth not teach us all that is necefiary to falva- 
 tion. 
 
 4. As the Scripture is a divine and perfccl rule, 
 fo it is a neceflary rule. We are not to receive 
 doctrines contrary to it, nor ingraft doBrines upon 
 
DISCOURSE XII. 311 
 
 it, and add them thereto ; no more mun; we ne- 
 gled the do^lrines it teaches. Go forih^ fays Cl.rill 
 to his apollles in their commiliion, and, difcipU all 
 nations, teaching them, toobjtrvc all things zihat.focver 
 I havt commanded you. We mult not make any 
 thing neccflary, which the Scripture has not taugiit 
 and made neccirary ; neither nndt we ovcrlo(jk and 
 difpenl'e with any thing it has taught and made ne- 
 celFary. A great many are reproved here by the 
 authority of the Scripture, as well as in the other 
 particulars mentioned before. VVe have grofs in- 
 ftances of this with reference to the facraments. 
 Some, you know, deny both of them, watcr-baptifm 
 as they call it, and the Lord's fuj)per ? though we 
 have the inlUtution of both in Scripture, and that in 
 mod exprefs terms ; and have both recommended 
 to us by the conftant pra6lice of the apodies and 
 primitive church. Others, though they own the 
 facraments, yet take a liberty with them to change 
 and model them at pleafure. Thus, when Chrill 
 in the inltitution of his lupper delivered the cup 
 as well as the bread, and faiJ, drink ye all of it, they 
 with a itrange prelumption interpofe iiere, aPid 
 forbid the cup to the laity. Thefe errors the 
 Scripture condemns and reproves. Nor can I fee 
 it is confifient with the veneration we owe to it as 
 an infpired writing to ailume this, liberty to our- 
 felvesof dilpenling with its rules. If it be a divine 
 revelation we muit neither add to it, nor take from 
 it. I may add, 
 
 5. I'he Scripture is profitable for reproof and 
 coiifuJation of practical errors, as well as luch a& 
 are doctrinal, as we call them, and fuch as are more 
 fpeculative. It delivers a great many divine 
 maxims for the government of the hearts and lives 
 of men, and confequently lays open fuch errors as 
 are contrary thereto. Thus that fatal error of co- 
 vetoufnefs, or dividing our aHections between God 
 
312 D I S CO U R S E XII. 
 
 and the creature, is condemned by that pafTage, thou 
 Jlialt love, the Lord, thy God with all thy heart, and 
 with all thy foul, with all thy mighty and with all thy 
 mind ; by that of the apoftle, love not the world nei- 
 ther the things that are in the 7vorld ; for if any man 
 love the zuorldy the love of the Father is not in him. 
 An indifference and ccoolnefsin religion, preferring 
 anvprefent litile intereft to that of our fouKs, is re- 
 proved by that Scripture, that bids wSyfeck firjl the 
 kingdo7n of God and his rigJiteoiifnefsy and all other 
 things Jliall he added to us, by that which bids us, 
 labor not for the meat which perifJies, but for that 
 which endures to everlajling life. And by that which 
 cenfures the unreafonable lolicitude of Martha, 
 even when flie was miniftering to the Lord Jefus 
 himfelf, Martha, Martha, thou art careful and trou- 
 bled about many things, but one thing is needful. 
 
 There are certain divine principles of wifdorn 
 and religion recommended in the word of God, by 
 which it not only direftsus in our choice and con- 
 daft, but reproves and cenfures us when we aft 
 contrary thereto. O endeavor to attend to the ad- 
 monition and reproof of the Scripture, bring your 
 hearts under the authority of God's word ; believe, 
 choofe, and afcl according to the precepts and rules 
 of it. Admit nothing contrary to it as a doftrinc 
 of religion, nothing befides it, nor negleft any thing 
 in it. We are to receive it as a divine, perfeft and 
 neceffary rule ; and fubmit to its reproof in all 
 things as we (land obnoxious thereto. It follows, 
 
 III. The Scripture is profitable for correction. 
 This, as I obferved before, refers to manners : it 
 correcls the diforders in the converfation. Con- 
 cerning which let me obferve a few things briefly. 
 
 It condemns all fin without exception, and grants 
 no indulgence to any iniquity. The lazu of God is 
 perfeuy converting the foul, Pfal. xix. 7. It is per- 
 fect in this refpcd, as it fearchcs out all iniquity. 
 
DISCOURSE XII. 313 
 
 points it out and ccnfurcs it, and ij \vc haikcn to 
 its admonitions and teachings, converts the Ibul 
 Irom it. Hence it Ibllows, ver. 1 1. that tiie Pl'ahii- 
 ilt, (peaking of tiie judgments or (latutes of the 
 Lord, adds : Moreover by tlievi is thy fervarU married; 
 Ucirncd of fin, and warned of danger. This pro- 
 perty is often alcribed to tlie holy Scripture, or 
 word of God, particularly in Pf. cxix. Tk}' word^ 
 faith he, liavc I liul in my hearty that I might not fvi 
 againjl thec^xcr. 11. And again, ver. 9. Whercxuitk 
 Jkall a young man cltanfc his zoay ? by taking heed 
 thereto according t.-) thy zvord. The word of God is 
 a fovereign remedy againll fin, when it is received 
 with faith and treaJured up in the heart, as a go- 
 verning principle there. It helps to cicanic the 
 way and courl'e both of young and old. The rules 
 and maxims of the moral philofophers were in fonic 
 things projitabk for corredion. They laid down 
 many excellent rules for the government of the 
 pafTions ; but with fuch a mixture and alloy of fin- 
 ful tolerations, that their befl lyftems were altoge- 
 ther inluliicient to accomj)lifh a thorough reforma- 
 tion. Pride and vanity were virtues with them; 
 revenge allowed, when a provocation was giv^en and 
 an injury received ; and fome very grols vices 
 were pleaded for by many of them, as 1 had occa- 
 fion to obl'erve before. But the correction, the 
 holy Scripture is profitable for, is more entire and 
 complete. It extends to every corruption, and is 
 levelled againft every fin, againfl the whole old 
 man. It teaches to deny all ungodlinefs and worldly 
 hijhy Tit. ii. 12. 
 
 Farther, it flrikes at the root of fin in the heart 
 and affections. Never did any inftiiution of re- 
 ligion proceed with fb much purity and divine au- 
 thority, as the Scripture does in this refpeCt. Be- 
 ware that there be not a thought m thy wicked heart, 
 lays the law of God, Deut. xv. 9. It lays rcftr-iinti 
 
314 D I S C O U R S E XII. 
 
 upon the inward defires, the firfl motions of the 
 heart, dilcerns and condemns fin there. Hence, 
 according to the dodrine of our Saviour, rafh an- 
 ger is murder, and a wanton glance adultery. Matt. 
 V. 22, 28. It purifies the fountain, and mends the 
 principles from whence oiirattions ilow. 
 
 Again, it furnifhes the ftrongefl motives againft 
 fin, oppofes it with all the force of argument and 
 perfuafion. It reprefents, how much it is againlt 
 our prefent intereft, our peace and comfort, our 
 lionor, and even our profit in mod cafes ; and 
 how utterly inconfiftent with our future and eter- 
 nal intereil. He that finneth againji God wrongeth 
 his own foul. The'wages eff.nis death, everlalting 
 death. In fliort, the wrath of God is revealed from 
 heaven in Scripture againji all ungodlinefs of men. 
 It fets a flaming fword, as it were, to difcourage 
 fmners, and throws terrors and deaths in their way. 
 No book in the world doth or can appear againft 
 fin with fo much authority as the Bible doth. Did 
 we believe its reports and confider its threatnings 
 in their utmoft extent, view fin in its connexion 
 with death and hell, according to the Scripture ac- 
 count of the matter, we fhould not make lo light a 
 thing of it, as we are manv times too apt to do : 
 the very appearance of it would give us a fort of 
 horror. In a word, the account the Scripture gives 
 of fin, of its original, nature, tendency, prefent mi- 
 feiies and torments, and future punii'hments is a 
 very proper means to keep us from it. ' Herein it 
 \^ profitable for correHicn. 
 
 i will only add, that tlie Scripture zs profitable 
 for correction, as it is attended with an inward effi- 
 cacy and force. The word of God is quick and 
 powerful, and fuirpcr than any two-edged fwordy 
 piercing even to the dividing afunder of foul and fpi- 
 rit, and of the joints and marrow^ and is a difcerner 
 of the thoughts and intents of the heart. It not only 
 
DISCOURSE Xir. 315 
 
 I'pcuks againll fni and condemns it, but ranfacks the 
 lieart, penetrates the confcience, and riles againil 
 it with a majcfly and authority that is peculiar to 
 iticlf. Good men find this divine efficacy in the 
 word. A text of" Scripture will have more force 
 to check and controul an unruly pafTion, than an 
 hundred fmooth harrangues of human compofure. 
 David experienced this fovereignty and mark of^ 
 divinity in the Scriptures, and celebrates it through- 
 out Plalm cxix, and in other places. And fbme- 
 times it pleafcs God to give it the like efficacy to- 
 wards finners. The weapons of our warfare^ fays 
 the apoflle, are not carnal, but mighty through God. 
 The word of Goddifcovers vice and dethrones it. 
 It has done fo in a thoufand inflances. Particu- 
 larly at the firfl preaching of the gofpel, which 
 made one of the fathers glory of it in this refpett. 
 Shew me a paffionate m?in, fays he, and with a few 
 words of God I will render him mild as a Iamb, 
 and the like with refpe6l to the unclean, «&c. Thus 
 profitable is the Scripture for corre6lion and refor- 
 mation. 
 
 IV. The only head that remains to be touched 
 is, that it IS profiable for infniBion in righleoujnefsy 
 that is, for inflru6lion in all the parts of our duty 
 towards God, towards our neighbor, and towards 
 ourfclves. It teaches us, as is faid more particu- 
 larly of the gofpel, to live foberly, righteoufly, and 
 godly in this prefent world. We have there rules of 
 perfeft holinefs fet before us, direfting how to go- 
 vern our appetites, fenfes, defires, affeftions, and 
 pafTions ; rules of temperance and chaftity in 
 thought, fpeech, and behaviour ; of meeknefs, hu- 
 mility, and the like: rules of juftice towards men, 
 in all our commerce or intercourfe with them. 
 Our Saviour comprifes the fubflance of all in two 
 maxims, that we love our neighbor as owfdvcs^ and 
 
 S f . 
 
3i6 DISCOURSE XII. 
 
 that whatever we zvould that men JJiould do unto us, 
 yN&JJioulddo even Jo unto them. Thefe are enlarged 
 and commented upon in a variety of particulars, 
 all tending to exclude injuries, oppreflion, and 
 every thing that is hurtful, and to eflablifh an ex- 
 a6l decorum and equity in our mutual correfpon- 
 dencc. And with equal beauty and perfection, it 
 prefcribes to us the fcheme and method of converfe 
 with God. It direfts us to love him with all our 
 heartSy iofear him, to triijl him, to delight in him, to 
 worJJiip him, to devote ourfelves to him, to choolc 
 him and reft in him, as the only felicity and hap- 
 pinefs of our fouls, to make him the Alpha and O- 
 mega, the firlt and the laft, the beginning and the 
 end of our aftions, and indeed the all in all. 
 
 This is the general ufe of the holy Scripture. It 
 y^3iS given by infpiration of Gody and is projitable for 
 thefe high and noble purpofes,ybr doHrinCyfor re~ 
 proof y for correHion, for mJlruHion in righteoufnefs. 
 
 A retleftion or two upon what has been faid fhall 
 conclude this point. And, 
 
 1. We may fee hence the vanity of that plea 
 the church of Rome advances in behalf of oral 
 tradition. They own with us, that the Scripture 
 is given by infpiration of God ; but they pretend, 
 that there are feveral divine doftrines, neceffary 
 truths not contained in the Scripture, which the 
 apoftles delivered to the churches by word of mouth. 
 To this we have to anfwer, that it is not to be fup- 
 pofed God fliould indite a book, for the ufe of his 
 church, and that book fhould be defedive in any 
 neceffary point. That the Scripture every where 
 w'itnefTes to its own perfeftion. The text tells us, 
 it is given by infpiration of Gody and is projitable for 
 doBrinCy (^c. that the man of God may be perfeHy tho- 
 roughly fur nifJied unto all good works. And in the 
 foregoing verfe, it is faid, that the holy Scriptures 
 are abk to make wife tofalvation. Farther, we have 
 
DISCOURSE XII. 317 
 
 cxprefs caution againft thefe unwritten traditions. 
 Thus in the Old Tcftamcnt, Youjliall not add to the 
 zuord that I command yoUy neither Jli all yoxi diminifk 
 frovi it. And we find the whole Bible has a leal 
 fct to it, is fhut up with this awful faying, that if 
 any man jhall add unto thefe thingSy God fhall add 
 unio him the plagues written in this book. And if 
 any manjliall take away from the zoords of this book, 
 God Jhall take away his part out of the book of life. 
 It is an infpircd book, is profitable for doHrinCy for 
 rf/?roo/iand for all the purpofes of religion, is able 
 to make theman of God, the miniftcr, the chriflian, 
 perfeft ; perfefcl: in faith, and perfeft in all duties 
 and offices. God has not left it to the caprice and 
 humor of men to add to it, and change it at plea- 
 fure. If he had, it would be no complete rule, and 
 would foon ceafe to be any rule at all. I might fub- 
 join a multitude of arguments againft this forry 
 pretence of the Romanifts, was this a place to de- 
 bate that matter. I fhall only take notice farther, 
 that the tradition they boaft of has always difgraced 
 itfelf, and proved iifelf an impofture. Their moft 
 early traditions have the moft palpable marks of 
 fable in them. As that of Papias concerning the 
 Millennium ; that of the primitive church, which 
 occafioned fo fcandalous a divifion among them, 
 relating to the time of keeping Eafter. Had tra- 
 dition been any good rule, furely we might have 
 expefted it would have run clear, and not been fo 
 muddy at the very fountain head, as we find it was. 
 Nor has their tradition only failed them, but be- 
 trayed them into a direft oppofition to the holy 
 Scripture. For upon this ftock they have grafted 
 feveral doQrines contrary to the infpired writings, 
 as purgatory, indulgences, their Latin fervice, the 
 facrifice of the mafs, &:c. Not to fay, that they 
 have among them traditions inconfiftent one with 
 another. In one age they cftablifti doftrin^s, as 
 
3i8 DISCOURSE XII. 
 
 facred and divine, by virtue of a pretended tradi- 
 tion, which in another age are condemned as hercfy 
 and loaded with an anathema: as, the eating of 
 things ftrangled, and blood, the immaculate con- 
 ception of the virgin Mary, and the like. 
 
 Eut I fliall not enlarge on thefe things. You 
 have your Bible, chriftians, and there you have a 
 perfett rule of faith and praftice. Study that, and 
 you will find it profitable for vou in all refpefts. 
 It will make the man cfGod perfed. If you negletl 
 that, you will lofe yourfelf in the labyrinth of hu- 
 man fiftions, and neither know what to believe, nor 
 what to praftice. 
 
 2. Is the Scripture given by infpiration of God, 
 and projitable for doHrine, for reproof for correElion, 
 and for inJlruBion in rightcoufnefs ; let us ufe it for 
 all thefe purpofes, receive its doftrines, receive all 
 its do6lrines, acquaint yourfelves with what it teach- 
 es, and refign to its authority therein. This is a 
 matter of no fmall importance, and will require no 
 fmall induftry and humility. Do not objeft againft 
 any of the do6trines of the Bible, becaufe they do 
 not feem to Hand upon a level with your under- 
 ftanding. Whatever God teaches is true ; and it 
 is enough, fhould be enough to us, that he teaches 
 it, whatever difficulties there may feem to be in it. 
 We fhould learn to reverence infinite wildom, and 
 fubmit our narrow faculties to the conduft thereof. 
 And then endeavor to receive all the doftrines of 
 Scripture. It is profitable for doElriney and there is 
 no doftrine of the Scripture that we fhould efteem 
 unprofitable. Such a temper is profane, and in- 
 cludes in it a fort of blafphemy againft tiic divine 
 wifdom. God knows better than we do what is 
 ncceflary and good for us, and wherein he has con- 
 defcended to be a teacher, we fhould be cheerful 
 and humble learners. Study therefore your Bible, 
 and endeavor to be complete in all the will of God. 
 
DISCOURSE XII. 319 
 
 Whatever God fpeaks, we fhould be re-,idy to hear. 
 All Scripture is projitable for do^rine, and it very 
 ill becomes us to neglect the grcateft part of it un- 
 der a pretence that it is not necefl'ary. 
 
 Farther, ufe it for reproof. Rejefl every doc- 
 trine contrary to it, and tiiat is agdinll \vhatit doth 
 reveal, and every thing that is belides and above 
 vhat it doth reveal. Let it be the nieaiure and 
 boundary of your faith. Endeavor to come up to 
 it, and not go beyond it. 
 
 Ufe ityor corrtclion. Mind its admonitions, and 
 allow yourfelves in no thoughts, dcfires, words or 
 acts the Scripture fets a mark upon as finful or un- 
 lawful. This is to be chrillians indeed. And 
 according to our care and exactncfs herein, we arc 
 moreor lefs ehrillians. Hearken to it, and let it 
 ct)rre6l every fmful motion and diforder in the 
 foul, and every wry ftep in your ct)urfe of life. 
 
 Once more, ufe it for your injlruclion in riglile- 
 oufnefs. As it prefcribes to you in every part of 
 your converfation, teaches yo'4 how to conduft 
 yourfelves in your whole converfe in the wu.rld. 
 To which purpofe, it will be of exceeding advan- 
 tage to you, if you colleded and wrote down the 
 principal rules that refer thereto both under this 
 and the former head. For initance, the Scripture 
 rules for correcting the iniquity of our thoughts, dc- 
 fires affetlions and actions, and the rules for the 
 conduct of all thefe, write down the mod pertinent 
 Scriptures that refer thereto. Frequently perufc 
 them, commit them to your memories. Set them 
 before you asmatter of daily duty. Look upon it 
 as your great bulinclsto praclice according to thcle 
 rules. Endeavor to be good proficients herein. 
 And in proportion to vour attainments in this mat- 
 ter, fo is your Itature in religion. O that I could 
 prevail with vou to do this. Nothing in the world 
 would be more your iniercfl. And indeed without 
 
320 DISCOURSE XII. 
 
 fome attention and care this way, you lofe the main 
 advantage of the Bible ; you only profefs religion 
 in a general confufed manner ; all you hear, and 
 all you read in the Scripture will turn to little ac- 
 count. Take this method, chriftiaus. God has 
 given you a book full of glorious excellencies. 
 life it for its proper end. And confider for your 
 encouragement, that if you believe it, ftudy it, live 
 it, it will be in every refpeft profitable to you : it 
 vill be a light to yourjccty and a lavip to your paths ; 
 ■will fupport you under your difficulties, fortify you 
 againil temptations, guide you in your duties, and 
 carry you fafe to heaven. Therefore make the 
 holy, infpired Scripture your rule, live under its 
 conduft and influence, and you fliall die with its 
 comforts. 
 
 II. I come now to confider the ufefulnefs of the 
 feveral parts of Scripture. It is all profitahky fays 
 the text, every book and part of the Bible has its 
 ufe, and is of fervice to the church. What its ufe- 
 fulnefs is, I am now to enquire. The fubjeft is 
 copious, and of no fmall importance ; and yet I 
 muft very much pafs it over. Though I own it 
 was one thing I had principally in view in the- 
 choice of my text. If nothing prevent, I may en- 
 deavor the fatisfaftion of thofe that defire it ano- 
 ther way, and upon other occafions. What I have 
 before me, is, to fhew ihe ufefulnefs of the feveral 
 parts of the Bible. Concerning which I fhall, firfl 
 premife a few things, and then fpeak to the fubjeft 
 more diretlly in another difcourfe. 
 
 I (hall at prefent only premife a few things con- 
 cerning this matter. As, 
 
 1. That we have great reafon to conclude that 
 all Scripture is profitable and ufeful, in that it is 
 given by infpiration of God. Since he is the au- 
 thor of it, we may fuppofe it is ufeful and perti- 
 nent, even though there were fome parts and paffa- 
 
DISCOURSE XII. 321 
 
 •cs of it that we could not underftand. A wife 
 man will not write a book ol" no life and value ; 
 much Icfs, the only wife God. We find the pro- 
 phet celebrating God in his common providence, 
 as inflruQing the hufbandman in the management 
 of his affairs, and inferring, that there nudl be wil- 
 dom in the manaiiement fince it was from G(jd. 
 This Cometh forth Jruvi the Lord of HoflSywho is won- 
 derful in council, and excellent in working. What 
 Cometh forth from God, who is wonderful in coun- 
 cil, and excellent in working, cannot be worthlefs 
 and infignificant. And thus -doth the Scripture, 
 all Scripture, every part of it. And yet, 
 
 2. Though all Scripture is profitable, it is not 
 alike fo, nor all ufeful for the fame purpol'es. Some 
 part of Scripture was written for one, other parts 
 for a different end. It is not all ufeful for one and 
 the fame end : but all excellent and ufeful for its 
 proper end. As in the work of creation God pro- 
 nounced all things good, very good : not that eve- 
 ry creature or fpecies of creatures have the fame 
 degree of excellency, or anfwer the fame purpofe; 
 but all are good in their place, and anfwer the par- 
 ticular end God defigned them to ferve. Thera 
 is a mighty difference between a man and a brute, 
 a feraph or an infetl ; and yet both are good. So 
 it is with refpeft to the holy Scripture, it is all di- 
 vine, excellent, and good ; but it is not all alike 
 important and excellent, nor doth every part of it 
 afford the like inftruftion. I cannot therefore un- 
 derftand the humor of fome devout men, that when 
 they have read a chapter of the Bible, think them- 
 felves obliged to enquire what they can find of 
 Chrift there. We have a great deal of Chrift in 
 the Bible, but not in every chapter of it. And we 
 fliould not look for him where he is not to be found. 
 The Scripture is ufeful for many purpofes. Some 
 parts for one, fome for another purpofe. And we 
 
322 DISCOURSE XII. 
 
 then make the trued and belt ufe of it when we re- 
 fer every part to its proper purpoie, what God in- 
 tended in it. 
 
 3. Let me obferve, that the Bible was not deli- 
 vered at once, as a complete fyftem of divinity, and 
 body of religion, but contains various, fucceflive 
 revelations, gradually made, as feemed good to in- 
 finite wifdom. God^ who at jundry tuneSy and in di- 
 verje mannerSy [pake to tkc fathers by the prophets, 
 at [a.i\fpake to us by his Son. 
 
 Was I to illuftrate this, I fliould give you a 
 fhort view of the different difpenlations of religion, 
 the different flates of revelation in the fcveral ages 
 and periods thereof; as, under Adam, Noah, Abra- 
 ham, Mofes, and the Son of God incarnate. Adam 
 had a revelation from God both before his fall and 
 after, a plan of religion delivered to him, upon 
 ■which his intercourfe and acceptance with God was 
 founded. This was continued among the patri- 
 archs with enlarcrements at feveral times ; as under 
 Noah and Abraham. And under Mofes a new pe- 
 culiar difpenfation, a theocracy was introduced ; 
 not to fet afide any former revelations, laws, and 
 methods of religion j but to ferve the wife defigii 
 of providence at that time, and to prepare for a 
 fuller and more glorious ftate of religion under 
 Chrift. Thefe feveral difpenfations make up the 
 Bible, and the furvey of them would fhew you the 
 progrefs of divine revelation, the ufefulnefs thereof, 
 and, I reckon, would direct to the befl method of 
 explaining it. But this is what I umit not now pre- 
 tend to. 
 
 4. Every revelation God made to the world was 
 defigned for the ufe of the church, not pnly in the 
 age when it was given, but in all future ages. The 
 apoftle tells us, that the things which happened to the 
 
 7ezvs were written Jor our admonitiony on whom the. 
 ends of the world are come. Indeed the church of 
 
DISCOURSE XII. 323 
 
 Gofl, flridly fpcaking, is but one body, rubfifting 
 at different times, and in different forms. T'irli in 
 its infancy, then in a more improved Ilatc, till it 
 was brought to a (late of matuiity under the gofpcl, 
 ■and at lall fhall be brought to a (late of full per- 
 fection in heaven. Now the revelation vouchfafed 
 to the church, at any time, was for the lervice of 
 the whole body at all times. When any new reve- 
 lation was given ford), it did not make void any 
 thing that went before, but fuppofed it was built 
 upon it, and was fupplemental to it, except in the 
 cafe of the gofpels vacating the typical and tem- 
 porary difpenfation of jMofcs. And confequently 
 thofe that live under the laft difpenfation of reli- 
 gion, when revelation is finiflied and compleated 
 are didinguiflied by fpecial advantages, which is 
 our cafe that enjoy the gofpel. We have the be- 
 nefit of all foregoing revelations, the light, inftruc- 
 tion, admonition, and examples of former ages, the 
 whole treafurc of the holy infpired Scripture, all 
 the glories and excellencies of the Bible are com- 
 mitted to us and lodged in our hands. Let us be 
 thankful for our privileges, and endeavor to im- 
 prove them. If every part of Scripture be pro- 
 fitable and ufeful, to be fure the entire Scripture 
 muftbe fo. But I muft leave wdiat remains on this 
 fubjeB: to another opportunity. 
 
 T t 
 
DISCOURSE XIIL 
 
 The usefulness of the several partj. 
 OF Scripture. 
 
 2 Tim. iii. 16. 
 
 All Scripture is given by infpiration of God, and is 
 projitahle for doHrine, for reproof for correHion^ 
 for inJlruHion in righteoufnefs. 
 
 I PROCEED now to enquire into the particular 
 ulefulncTs ofthe feveral parts of Scripture. It 
 cannot be expefcted, that 1 fhould examine the ufe- 
 f'ulnefs uf every book. That would require a vo- 
 lume rather than a fermon. Nor can I go through 
 the feveral difpenfations of religion and diftinft pe- 
 riods of revelation, and give an account of thofe 
 parts of the Bible that fall under each. How much 
 advantages foever there might be in fuch a method, 
 I mult here decline it. All I can do, is to make 
 fome obfervalions upon the Bible, as divided into 
 the feveral fubjetts of it. And I fhall confider it 
 under the following heads, as containing hiftories, 
 ])rophecies, ceremonies, matters of morality, and 
 dotlrines. 
 
 1. Let us confider the hiftorical part of the Bi- 
 i^le. This is highly ufeful to the church. A great 
 • leal of it you know is wrote by way of hiftory, and 
 ihere is fcarce any hiftory in the Scripture but 
 what affords abundance of divine inftrufclion. Re- 
 flect a little on the firftbook in the Bible, Genefis. 
 A few chapters of that facred hiftory are of greater 
 
326 DISCOURSE XIIL 
 
 ufe to the church than any large volumes of com- 
 mon writers, I will only take notice of three or 
 four things of which we have an account in this 
 book, a!!d, I may add, in no other book in the 
 world, but what borrows from it. As 
 
 1. The creation of the world. The philofo- 
 phers, that wanted the conduct of revelation, were 
 utterly at alofsand in confuhon about this matter, 
 and run into wild and abfurd hypothefes, as I had 
 occafion to obferve before. Some of the beft of 
 them, that believed and acknowledged one God, 
 fupreme and eternal, and that he was infinitely good, 
 thought-his goodnefs muft necelfarily communicate 
 itfelf, and thereupon concluded it did lo from eter- 
 nity, and confequently that the world mult be eter- 
 nal. Now this hiftory removes all fcruples here, 
 and fatisfies all queitions in a few words, tells us the 
 world was made, made in time, and made by God, 
 by a free, and yet powerful aft of his will. Let 
 there be^ faith God, and there ivas. His jict or fo- 
 vereign word brought all things into being. This 
 clears all difficulties, and at the fame time has fuch 
 a grandeur and majefty in it, that Longinus allows 
 it to be an inltanceof the true fublime. In the he- 
 ginning God created the heaven and the earthy and God 
 Jaidy let there be light, and there was light. Let there 
 be a firmame7ity &c. and it was fo. With how much 
 majefty is this fpoken, and how fit to convey to the 
 mind an idea of God's greatnefs, his infinite great- 
 nefs. By the xvord oj the Lord were the hea.vens made^ 
 and all the hojls thereof by the breath of his mouth,. 
 How glorious a being is the author of this amazing 
 work P how juftly may we fay of him as Job does, 
 / know that thou canjl do every thing. 
 
 We have here alfo an account of the degeneracy 
 of the human nature, that lapfe or fall of mankind : 
 a point about which all the philofophcrs were puz- 
 zled and nonplufed. They found in themfelves,and 
 
DISCOURSE XIII. 327 
 
 oliferved in the vorld, a Ilrange difc^rder in the hu- 
 man mind, that the pallions and afl'cdlions were be- 
 come hcadlirong and impetuous, and that realoii 
 was not llron<T cmuiiih to curb and maftrr them. 
 And hence (ome of the vvifeft of them inferred, that 
 reafon had been fome how weakened and hurt, and 
 thereby lo{t the dominion they fuppofed it origi- 
 nally had ; though how to account for it they knew 
 not. But this the Scripture hidory clears up. U 
 tells us that man fell, and how he came to fall. I n 
 ■which it reprelents two things among others that 
 fuggell; matter of admiration and caution to us, viz. 
 The danger of pride and fenfuality, the devil mak- 
 ing ufe of the body of a (craph, or bright fliining fer- 
 pent, ihhnuated to the woman, that if they eat they 
 fhould be advanced to an hii^her Itation, be as God 
 in wifdom and independency, and thus flattered 
 their ambition and took with them, and then the 
 fruit appeared pleafant to the eye, as well as dcfira- 
 blc to make wife ; both their rational and fenfiiivc 
 appetites were flattered at once, and this hurried 
 them into the tranfgrtflion, and occafioned their 
 fall. See here the clanger of pride, and of pleafing 
 the fenfes. It undid man in paradile, man in inno- 
 cency, and continues the great danger of mankind 
 to this day. Another thing fuggelled in this hiilo- 
 ry of the fall is, the fhame and cowardife confe- 
 quent upon fin. No (boner had Adam finned, but 
 he hid himfelf among the trees of the garden. Be- 
 fore the prefence of God was his life and his joy, 
 but now he runs away from it. / heard thy voice, 
 fays he, and hid myfelf, for I was afraid becaufe 1 
 was naked. Sin had ftripped him of his innocency 
 and his ornaments, and now the prefence and voice 
 of his maker fills him with terror. And this is the 
 natural fruit of fin. However it appears during 
 the temptation, when the pleafure is over and the 
 mafic is thrown off, it iffues in bitternefs, fhame and 
 
328 DISCOURSE XIII. 
 
 boiT'T. It is laid of our fii ft parents, that the eyes 
 cf ihcm bctk were opened and they faw that they were 
 nakcdy they faw their guilt and were filled with con- 
 fufion upon it. And thus it jflill is with iinners 
 when conicience is awakened. 
 
 I might take notice of the inftitution of marriage 
 between one man and one woman, in oppofition to 
 polygamy. That practice which generally obtain- 
 ed in the world, and is attended with fo much mif- 
 ciiief, [lands here condcmijcd by the original ap- 
 p'>intment of God. And of the inltitution of the 
 LhbMlh, or a fevenili day of facred reft and religi- 
 on, after iix dcjys of labor. This was fet apart by 
 ti;e example, benediciion, and command of God 
 immediately upon fijulliiiig the creation. It was 
 indituted before the ceremonial law was in being, 
 and conlequerjtiy, is of a moral nature, and of per- 
 petual obligation. 
 
 I micvht add the original of the foul. It was not 
 cr. ated with the body, and out of the quft, as the 
 body was, but created immediately by God, He 
 hreathed into him the breath of lije^ and man became 
 a living foul. Plaudy intimating, that it is diftinct 
 from tl)e body, and confequently can fubfill with- 
 out it. 
 
 Now thefe are points of fuch high importance, 
 that the little ord* r and reliuion there is among 
 mankind very nuKh depends on them ; and they 
 are wholly owing to the hiftory of the Bible. 
 The three firfl chapicrs of it give more fatisfaCtion 
 iii thcfc, and ttie like great principles and doctrines 
 of reiigir)ii. than ail the phiiofophers in the world, 
 that are deftuute of Scripture light. 
 
 I meiUion the fe things, not only as an argument 
 of the great worth and uiefulncfs vA the Scripture ; 
 but with dehgn they rn?v recommend and endear 
 the Bii)lc to yon. Read the firft, fecond, and third 
 *)r GciiCiis, and there )-ou may learn, what vou may 
 
DISCOURSE XIII. 329 
 
 travel the world round in quell of, and never U ji n 
 unlcfs you find a Kible, or converle wiili liiolc liul 
 have lighted their lamps at this torch. 
 
 And how valuable an hint is that, Cen, iii. 15. 
 concerning the proiniled feed. Wiien Cod was 
 proceeding againft the feveral criminals, in tie 
 iTiidft of that more awful fccnc he difcovcrs the 
 purpofcs of his grace, The feed oj the zoomant fays he, 
 Jliall braije thefcrpent's head. The purport of which 
 is^ that an eminent and extraordinary perfon, who 
 fhould be the feed of the woman alone, fiiould ap- 
 pear in the world, dellroy Satan's kingdom, relcue 
 and deliver fallen man. This the apoille four 
 thoufand years after refers to and owns the ac- 
 complifhment of ; When the falnefs of ti,mc was 
 C07ne, God fent forth his Son made of a woman, made 
 under the law, to redeem them that were under the 
 lawy that we might receive the adoption of funs. A 
 glorious fentence ! of more conlequence to man- 
 kind than all the viftories and triumphs recorded 
 by the Greek and Roman hiliorians. 
 
 I might take notice of the univerfal deluge, the 
 deftru6lion of Sodom and Gomorrha, with many 
 particulars relating to the patriarchs and their re- 
 ligion, in which we have not only feveral wonder- 
 ful and important events defcribed, with a certainty 
 and clearnefs, that in vain we feek for in other hif- 
 tories ; but the divine providence fet fonh in the 
 government of the world, the divine attributes dil- 
 played, his knowledge, wiidom, juftice, holinels, 
 and hatred of fin manifefled in fuch a manner as is 
 moft fit to flrike the minds of men and beget in 
 them a fear and reverence of God, and lay the 
 foundation of divine worfhip and religion. 
 
 You fee I can only give you a talte of things, 
 and of the great ufefulnefs of the Scripture under 
 this head. Should 1 purf'ue tlie (ubjefct, even in this 
 iuperlicial manner, it would require many fermon.s. 
 
330 DISCOURSE XIIL 
 
 I will therefore only obferve farther, that be- 
 fides the inftruflion the facred hiftory affords from 
 the matter of it, its feveral narratives are generally 
 fo many confirmations of its predi8ions and pro- 
 phecies. The hiftory of Abraham and his pofterity, 
 forinflance, their fojourning in Egypt, their deli- 
 verance from thence, their fettling in Go/hen, their 
 apoftacies, captivities, and reftoration afterwards, 
 are the fulfilling of the promife made to Abraham, 
 of the prophecies uttered by Jacob when he was 
 leaving the world, and the prediftions of Mofes. 
 So that this part of the Bible, which indeed is a 
 confiderable part of the Old Tcftament, is exceed- 
 ing ufeful to the church ; it fhews the divine pro- 
 vidence governing the' world in a fovereign man- 
 ner, fliews the divine knowledge in all events, and 
 the truth of all his promifcs, and confirms our faith 
 in the belief of the Scripture. 
 
 As to the New Teftament hiftory, it is full of 
 glorious events ; ycur own knowledge >vill furnifti 
 you with the particulars, and a little refleftion con- 
 vince you ofiheufefulnefs of them. It relates the 
 incarnation, life, miracles, fufferings, crucifixion, 
 refurredion and afcenfion of the Son of God ; the 
 pouring out of the fpirit, the miniftry of the apof- 
 tles, and the furprifing fuccefs that attended it, and 
 herein lays the foundation of the chriftian faith and 
 religion, ftriftly fuch, and at the fame time con- 
 firms and eftablifhes a great part of the Old Tef- 
 tament. 
 
 But I muft not enlarge, you fee by thefe hints, 
 that the hiftory of Scripture is profitable. Was it 
 not befides my prefent purpofe, I might fliew it 
 \s!dL^projitahh for dc^rine, for reproofs for correHiont 
 end for inJlruBion in righieoujncfs. But I rather 
 choofe to take notice of its uiefulncfs more in ge- 
 neral. 
 
 2. As the hiftorical, fo the prophetical part of 
 
DISCOURSE XIII. 331 
 
 the Bible is profitable and ufeful. You niufl: not 
 cxped, and 1 dare fay, do not define, I lliould make 
 a colleclion of the prophecies, and go through 
 every one of them, to fhew their meaninirand ulc- 
 fulncfs But as you have a good deal of the Bible 
 in this flrain, it cannot be improjier, I am fure not 
 impertinent to the fubjccl, to touch upon the gene- 
 ral ules of the prophecies. 
 
 And it may be afiirmed of them, as is faid of all 
 Scripture in the text, that they -eiVQ. projiiahle for doc- 
 irine, jor reproofs for correction, for injbuclion in 
 rightedufnej>. The prophets though they infiftcd 
 much upon predictions, donouncing judgmeius, 
 foreteiiing deliverances, falvations and the like ; 
 yet they did not confine ihemfelves to thefe lub- 
 jetls. They were afortof divijieand extraordinary 
 preachers to the people ; one dcfign of whofe mi- 
 nidry was to preferve a fenfe of providence and 
 religion among them ; accordingly, we find their 
 fermons full of inllrudion, admonition and repioof. 
 
 They give us noble ideas of God and provi- 
 dence, and call upon thofe to whom they were lent, 
 to confider their ways, to repent and reform. The 
 Jews had a large body of ceremonial laws, in which 
 they were very much employed, and we find they 
 were apt wholly to place their religion therein. 
 This the prophets take notice of, and frequently 
 cenfure, calling them to mind the weightier matters 
 of the moral law, juflice, mercy, and the love of 
 God, letting them know all their ritual fervices 
 would fignify nothing, whilft they negle6led the 
 great moral duties of religion. We have a multi- 
 tude of inftances to this purpofe in the difcourfes of 
 the prophets ; particularly, Ifa. xiii. 14. Bring no 
 more vain ohlations, faith he, in the name of God, 
 incenfc is an abominaiion to me, the new moons and 
 fabbaths, the calling of ajjcmhlies I cannot axuay with ; 
 
 U 11 
 
332 DISCOURSE XIII. 
 
 it li iniquity even Lhefolcmn meeting ; your nezo 'moons 
 and you?' appointed Jeajls my foul hatetk, they are a 
 trouble to me^ I am weary to bear them. He adds, 
 yer. 16. Wa/Ji yoUy make you clean ^ put away the evil 
 of your doiagi from before mine eyes, ceafe to do evil, 
 learn to do well, feek judginent, relieve the opprefjed, 
 judge the father lefs, 'plead for the widow. 
 
 And in the like (Irain many of their difcouiTes 
 run. Their office, in fhort, was to guard and re- 
 form religion, to teach juft notions of God and 
 providence, and to inculcate the important duties 
 of the moral law. And for this purpofe their writ- 
 ings are of lafting and conftant uie. The-fermons 
 of the prophets concern us, as well as the people to 
 whom they were immediately fent, and we fliall 
 find no fmall advantage in a diligent perufal of them. 
 Here we meet with the moll lively reprefentations 
 of God in his nature, attributes, providence, and 
 government. What an awful defcription is that 
 of the Supreme Being, Ifa. xl. 12, 15, 16. Who 
 hath me a fired the waters in the holloio oj his hand ? 
 meted out the heaven with the f pan, comprehended the 
 iujl of the earth in a meafure, weighed the mountains 
 in Jc ales, and the hills in a balance ? behold the na- 
 tions are as a drop of a bucket, and are counted as the 
 fmall dvjl of the balance : behold, he taketh up the 
 Jfles as a very little thing. Lebanon itfdfis noifif- 
 ficient to burn, nor the beafls thereof f iff cient for a 
 burnt offering. All nations before him are as nothingy 
 and they are counted to him as lefs than ncihing and 
 vanity. And how majeftic and yet comfortable is 
 that reprefentation of him, Ifa. Ivii. 15. Thus faith 
 the high and lofty One, that inhabiteth eternity, whofe 
 name is holy, 1 dwell in the high and holy place ; with 
 him alfo, that is of a contrite and humble fpirit, to re- 
 vive, the fpirit of the humble, and to revive the hearts 
 of the contrite ones. 
 And as v.c are furniflicd with fuitablc apprehen- 
 
DISCOURSE XIII. 333 
 
 fions of God, (o we are in(tru6l(^fl in our duty in 
 an admirable manner ; our duty towards God, our 
 nciglibor, and ourlelves. Micha funis up all in a 
 few words, eliap. vi. 8. What dcth the Lord thy God 
 require of ihce^ but to do jujllyy to love mercy y and to 
 lualk humbly with th\' God. TliefejTreat branches of 
 our religion are here enlarged upon, the contrary 
 fins pointed out in a way that is very proper to 
 awe the confcicnces and itrike the paffions. Glo- 
 rious is the advantage of the prophetic writings in 
 this refpecL Nor, it mav be, can the man of God, 
 the believer, the chriftian be better furnilhed any 
 where for every good work than from hence. 
 This part of Scripture is profitable, and it is well 
 worth our while to Itudy it diligentl)', to acquaint 
 ourfelves with the doclrine, the language, flyle and 
 phrafe of the prophets, hereby our minds will be 
 enriched with excellent divine notions, armed a- 
 gainit fin, and not a little affided in devotion. 
 
 Again, the prophetic part of Scripture, as con- 
 fiding in predictions, is of mighty ufe,. particularly, 
 as it manifells the infinite knowledge of God, and 
 his fovereign providence over the world. We 
 lind there a multitude of furprifing events at a vail 
 diflance foretold, which accordingly took place in 
 the very time and manner fignified in the pn^phecy. 
 Now this ihews, that all things, even listurc, as 
 well as prefent are naked and open to the eyes of 
 him with zv/iovi rve have to do; that known unto the 
 Lord are all his works from the beginning unto 
 the end ; that his eyes run to and fio throughout 
 the earth, conduciing with a Iteady fovereign hand 
 all things to fuch idiies, as he has forefeen and ap- 
 pointed. With what fovereignty, how becoming is 
 that fpoken, Ifa. xlvi. 9, 10. I amGodyandtliere ii 
 none like me ; declaring the end Jrom the beginningy 
 and from ancient times the things that ate not yet done^ 
 faying my council JJiall Jland, and I will do all my 
 
334 DISCOURSE Xlll. 
 
 plcajure. And when we fee this done in the ac- 
 complifhment of numerous prophecies, it ferves 
 to give us high and exaUed thoughts of the Deity, 
 a reverence of his providence, and Ihould teach us 
 to commit all affairs with faith, dependance and full 
 refignation into his hands, the affair of the churchy 
 and our own particular affairs. 
 
 Farther, the prophetic part of Scripture is ufeful 
 as it affords a ftrong argvuTient againll fin, and unto 
 obedience. Some of the prophecies are declara- 
 tions of God's free and gracious purpofes towards 
 his people in this or that event ; many of them de- 
 nunciations of judgments againft tranfgreffors ; or 
 affurances of deliverance and falvation to the peni- 
 tent or obedient. Now, if we confider thefe pro- 
 phecies aright, confider the defign of them and their 
 accomplifliment, we cannot but look upon them as 
 fo many ftanding teftimonies againfl fin ; of the evil 
 and danger of it, of the good of obedience, and the 
 like. He has deftroyed kingdoms, families, perfons, 
 for their iniquities, he has publifhed his purpofe 
 before hand, and at laft accomplifhed it in terrible 
 vengeance. Stand in awe, O my foul, and fin not, 
 fays the believer. This ufe we fliould make of the 
 prophecies of Scripture, and fhall make of them, if 
 we read them with attention, underftanding and 
 faith. 
 
 I might add, though I cannot ftay to enlarge 
 upon it, that the prophecies were to thofe that firll 
 received them, insurances of future events. They 
 brought diitant things as it were before their eyes, 
 and into prefent view. And confequently, were a 
 trial and exercife of their faith, their hope and trufi, 
 and a direction in many particulars of duty. 
 
 Befides, the prophecies accompliflied, and fo 
 viewed by the church in after-ages, are a glorious 
 confirmation of faith. They fliew us not only that 
 the Lord is God, Elvhim, governor of the world. 
 
DISCOURSE XIII. 335 
 
 that he rules in the annies of heaven, and among 
 the inhabitants of the earth; but they fhew us alio 
 the truth of his word, the infj)iration and authority 
 of thofc that were employed to deliver it. We carj- 
 iiot have a greater evidence of the divine commif- 
 fion of the penmen of Scripture than the fpirit of 
 prophecy that attended them ; iTpccially when wc 
 lee theirpreditlions come to pafs. No man could 
 fay and declare (uch things fo long before hand, ui:- 
 lefs God was with him. So that when we are read- 
 ing the prophecies we are reading the credentials 
 of thole divine miniflers from whom wc receive 
 our religion, who have fpoken to us bv the word of 
 the Lord, and in the name of the Lord. On which 
 account, as well as others, we fliould exceedingly 
 value them, and delight in them. 
 
 Once more, the prophecies are highly ufeful as 
 they are a pledge and earnefl; of the accomplifhment 
 of fuch events as are yet future and waited for. 
 There failed net ought of any good thing y{-dys Jofliua, 
 •which the Lord had Jpoken to the hovfe of Ifrael^ all 
 came to pafs. Now when we fee all come to pafs 
 \vhich God hath fpoken, in fo many inltances here- 
 tofore, we may reft fecure that all which yet re- 
 mains to be fulfilled, fliall come to pafs alfo. God 
 fpeaks of our deliverance by Chrill four thoufand 
 years before the event, and this wonderful thing 
 was accordingly made good. He has fpoken of 
 the revolutions of kingdoms and nations, their rife 
 and fall long before they were in the world, and all 
 has come to pafs. Hence our faith may argue and 
 conclude, even with a lort of triumph, that ail 
 God's promifes and preditlions in behalf of his 
 church, fhall have their accomplifhment in the time 
 and manner he has appointed. For iiiRancc^, anti- 
 chrift (hall be deilroyed, all rule, authority, and 
 power be put down under the feet of the Lord }e- 
 I'us ; Cl.nlL'.s little Hock fliall be prefcrved, and 
 
330 DISCOURSE XIII. 
 
 receive a kingdom ; the dead Ihallbe raifed incor- 
 ruptible, and the living faints changed. This a 
 chriftian may look for, and conclude upon with as 
 much affurance as if he had heard the voice of the 
 archangel, the trump of God, and faw the Lord }e- 
 fus defcend from heaven in his Schekina and glory. 
 So many wonderful things foretold in Scripture 
 have been already wonderfully accompliHied, that 
 we cannot reafonably queftion any thing that re- 
 mains to be accompliflied. No, heaven and earth 
 ihall pafs away, but not one iota of the divine 
 word fliall fail. O be thankful for every part of 
 Scripture, particularly for the prophetic part of it, 
 and when you perufe thefe glorious teftimonies of 
 God's wifdom, knowledge, power and providence, 
 endeavor to make a ufeful improvement thereof: 
 celebrating and adoring God in what is paft, de- 
 pending upon him for what is future ; remember- 
 ing that of the apoif le, Wliatjvever things were zurit- 
 ten aforetime^ were written Jor our learnings that we 
 through patience, and comjort of the Scriptures might 
 have hope. 
 
 3. The ceremonial or ritual part of the Bible, is 
 of ufe to the church. The Old Teftament religion 
 was much concerned in thefe things, in facrifices, 
 wafhings, meats, drinks, the obfervation of days, 
 &c. and lb large a portion of the Bible is employed 
 about them, that it cannot but be worth while for 
 a man that hath a reverence for it, to enquire into 
 the meaning of fuch inllitutions. All Scripture is 
 profitable, and furely this. Otherwife it had not 
 been given by infpiration of God. What the ufe 
 and profit of it is, I am briefly to reprefent. You 
 cannot exped I fhould defcend to particulars, and 
 confider the feveral rites of the Levitical law. All 
 that comes within the compais of my defign, is, to 
 offer a few general remarks upon the fubje6t. 
 
 The ceremonial or ritual part of Scripture, was 
 
DISCOURSE XIII. 337 
 
 of life to the cluinli, when the particulars thereof 
 were in force, as they were the matter ol th«.ir obe- 
 dience ; tokens of God's fovereignty and domini- 
 on over then), and exprcirions of their fuhjetfion. 
 Tliough ncitlier wc, nor they that received ih.e ce- 
 remonial fervicis, Ihould be able to account for ail 
 of them, the will and appointment of God was rea- 
 ion enough to determine the obedience of thoic 
 that were enjoined to obfervc them. The church 
 was then in its non-age and infancy. And as pa- 
 rents Ibmctimcs prefcribc to their children fuch and 
 fuch lervices, the deiign and end of which they do 
 not under Itand, why might not God deal thus wiili 
 his people at that time : and as the compliance of 
 cliildrcn in this Ciife is acceptable and })leafing, and 
 ofule to train them up to fubjc6tion, lo, noquefli- 
 on, it was in ihefe indituiions of religion. Th.ough 
 the jews knew not what God intended by Ibine of 
 the ordinances eftablifhed among them, they knew 
 they were the laws and prefcriptions (;f their love- 
 reign and wife creator and governor, and confc- 
 quently that their obedience would be acceptable ' 
 to him and proiitable to tiiemfelves. And if we 
 conlio'cr the ceremonial law in this vic^v, it is {till 
 uieful even to us, as it allords us a»i important ad- 
 monition and inltrutlion, viz. to b^; labjcd to the 
 will of God in all things, even when wc do not 
 clearly apprehend his particular defign therein. 
 There was a great deal of this in Abraham's faith 
 and obedience ; for which he is fo juftly celebrated, 
 and mentioned with (o much honor in the Scrip- 
 tures, and in the church of God to this (ic\y. Take 
 nozv thy /ow, fays God to him, Lhy only Jon^ Ifaac, 
 ■whom ihoiL lovcjl, and get thee into the land ofMuriah, 
 and offer him there Jar a burni-off^eringy upon one of 
 the mountains which I will tell thee of. Strange ! 
 what can this mean ? was he not the fon of his 
 hopes ? the root of that glorious feed in wlioni all 
 
338 DISCOURSE XIIL 
 
 the families of the earth fhould be bleffed ? and 
 mult he now be cut off by the hands of his own fa- 
 ti:ier ? what then would become of the promife ? 
 and yet Abraham makes no objection, but addrelTes 
 himfelf to this difficult amazing duty ; and for this 
 he had an honor put upon him, by which he has 
 been diltinguifhed ever fince. God has a right to 
 command, and it is our place to obey. And though 
 his laws carry with them generally fufficient evi- 
 dence of their reafonablenefs, and we are convinced 
 of their benificial, comfortable tendency ; yet when 
 it is otherwife, as it might be oftenin the cafe of 
 the Jews, his will is reafon enough. And indeed 
 the more we are dilpoled even to an implicit lub- 
 je6tion to the will of God, the more excellency 
 there is in our failh and obedience. And when we 
 fmd a people fo long trained up in iuch a courfe 
 of obedience, it fhould teach us to bow our under- 
 ftandings and Vv'ills to the divine revelation and will, 
 even wiien we have not a clear underllanding of 
 the intention of the law-^iver. 
 
 o 
 
 Again, the ceremonies and ritual fervices of the 
 law were ufeful to the church, as they were a means 
 of abfoluton, and of obtaining pardon of fin. 
 There Vv'ere indeed fomc exceptions ; prefumptu- 
 ous ficDcrs had not the indulgence of a facrifice, 
 v/ere not allowed to bring their offerings, but were 
 to be cut off. Nor could the blood of bulls and 
 goats take away fin, purge the confcience, and 
 make the comers thereunto perie6L They were 
 not in themfclves of luKicient efficacy for this pur- 
 pore. j«!it, as they v^crc of divine appointment, and 
 had a relpctt to the atonement of tlie Son of God, 
 r.hey were tokens and alfurances of God's pardon- 
 ing mercy and grace to them, and to the penitent 
 and fincere available, no doubt, for their real ab- 
 folution. 
 
 Farther, they were ufeful as types of the Meffiah; 
 
DISCOURSE XIII. 339 
 
 as To many f-nfiblc ailiirances of the accoinplilli- 
 meiit of the proniilcs concerning redcniplion hy 
 Chrift ; The feed of the vioman piall hriiijc the j\.r- 
 pent's head. This was the foundailon of all that 
 friendly intercourfc between God and man afier the 
 apoftacy. Now every facrificc they brought and 
 flew, was a lort of a reprelentation of this great 
 and gh")rious event. And hence, it may be, he is 
 called the L'lmb flain from the foundatiDn of tuc 
 ■world. He died, as it were, in a fi^^ure, and hung 
 upon the crofs as often as the facrificc died and 
 was laid upon the aliar. So that here was a glori- 
 ous inltitution to exhibit Chrift. And when we 
 look back upon ihefe ancient records, as we fee the 
 venerable monuments of divine wifdoni ; lb com- 
 paring them with the event, we have our faith not 
 a little confirmed and eftablifhecl. Chrill was to 
 come, to die, to juUify us by his blood. The Jews 
 had the earnefl of this in their hands, in their fa- 
 crifices and other fervices : and many hundred 
 years after we have the thing itfelf ; have feen the 
 falvation of God. The fame rites and fliadows 
 that directed their faith to Chrifl:, coniinn our faiih 
 in him. 
 
 And then, thcfe rites and ceremonies were de- 
 figned as a diftinclion of that nation, to which they 
 were given, from the reft of the world. God chofe 
 Abraham, and called him from among idolators to 
 be the head of a peculiar people. His family was 
 to be the feat of God's worlhip in a fpecial manner : 
 of them the MeffiaH was to be born, and that his 
 birth and defcent might ctrtaiiily be known, it plcaf- 
 ed God to inclofe this family and people, and by 
 peculiar laws and rites to divide between them and 
 the reft of mankind. They were not to intermix 
 with the world about them, intermarry with other 
 nations, worfhip, or freely converfe with them. 
 
 X X 
 
340 DISCOURSE XIII. 
 
 And to keep up this diil.inttion, the law of ceremo- 
 nies ua.s a 'wall of partitiony as the apoille calls it, 
 Ephef. ii. 14. which was broken down when Chrift 
 came, the end, one end, of the inclofure being at- 
 tained. So that wiiilft we perufe this part of Scrip- 
 ture, we may entertain ourfelves with the contcni- 
 plation of this great defign of divine wifdom and 
 grace towards the church. God fet apart that peo- 
 ]<!e and fet a mark upon them from whom the re- 
 dee-Tier was to defcend. He was to be the fon of 
 Abraham, of the tribe of judah, of the family of 
 David ; and thus the Scripture afTures us he was. 
 It IS evident, {ays the apoftie, cm?" Lord Jp rung out of 
 Judah. It was a matter of the lail importance to 
 know the Meffiah when he appeared, that this was 
 he that was to come, and that we muff not look for 
 another. Now that this might be manifefl to the 
 church, God thus feparated the family and nation 
 from whence he fprung. 
 
 Again, this part of Scripture revelation is ufeful, 
 as it tends to give us high notions and an auguft 
 idea of Chri(f and the chriftian religion. All this 
 glorious aj3paratMs, all the laws and fervices of that 
 difpenfation, which were the ftudy and employment 
 of the church for fo many hundred years, were de- 
 figned to introduce the gofpel flate. And with 
 ^v'hat folemnity do they introduce it ! the incarna- 
 tion of Chrill, his Ikcrifice, and our ledemption by 
 him, are among the chief of the works of God ; 
 the greateftmylteries of his grace. And methinks, 
 when it is confidered that the glory of the Jewifh 
 temple, and all the fervices thereof, all the ceremo- 
 nies and rites of a law revealed from heaven, re- 
 ferred to this, and were to iflue and terminate in it j 
 and indeed were contrived on purpofe to give no- 
 tice of the gofpel, to proclaim Chrift, and to ufher 
 him into the world ; when we confider this, and fe- 
 riouily refled upon the providence of God therein. 
 
DISCO U R S E XIIT. 341 
 
 we cannot bul infer the <];lory of tlie gofpcl (late. 
 Let us make tliis ufe ol" that part of (he Diblc, that 
 to many appears iift-lels. We may judge of a 
 building in tome meafure, by the greatnefs of th.c 
 Icaffoldini^. Certainly fueh a vaR preparation was 
 never dcliiined to introduee a ibinyr of little niu- 
 ment. 
 
 I add, this part of revelation and Rate of religion 
 is of ufe, as it may adminilter caufe of thankfulnefs 
 to us, that we are under an higher and more exeel- 
 Icnt difpenfation. The apoltle often fpeaks of the 
 jewifh law in terms of great diminution. He calls 
 the ceremonies thereof, the ekmenii, of this -worUf 
 beggarly elements^ fpeaks of the law as afchcol-majlcr 
 to bring us to Chrijl ; as infufTicient ; a JJiadow of 
 good things to co7ne, and reprefents the fervices and 
 laborious performances of it, as a yoke, that neither 
 the Jews of that age, nor ihti'ir fathers were able to 
 bear. Now among other advantages we have by 
 the levitical law, this is one, the exciting our thank- 
 fulnefs for the more manly, fpiritual, rational leli- 
 gion of the gofpel. Not but that there was an ex- 
 cellency in their religion, and a reverence due to 
 it, as it was the appointment of (iod. No doubt, 
 ferious upright perfons enjoyed acceptance with 
 God, and intercourfe with him in it. But that glo- 
 ry was nothing, compared with the glory of the 
 gofpel which excells. Now when we Hnd in what 
 low fervices, comparitively, their religion confilled^ 
 we fliould rejoice and be thankful that we are cal- 
 led to more noble and divine work. 
 
 Once more, the ceremonies and rites of Mofes 
 were ufeful to the church at that time, and are Rill 
 iifeful to us, as they contain many moral documents 
 and inftrudions. I might cjo through agreatnum- 
 ber (jf particulars, and at large illultrate this ; but 
 can ojily hint at things in a general way. Circum- 
 cifion refers to the inward mortification of (in, and 
 
342 DISCOURSE XIII. 
 
 was dcfigned to tcacli the neceffity of it. Ciixum- 
 cjfe.y layi Mofes, theforrpun of your hearts, and be no 
 Qnore Itiff-ncckcd. And theapoftle plainly intimates 
 the fame, wdicn he makes the true circumcifion of the 
 heart, in the [pint, and not in the letter, xvhoje praife 
 is not of men, but 0/ God. Their various wafliings 
 and purgations preached to them their defilement by 
 fin, and the neceffity of inward and outward fanfti- 
 ficaiion. Their thank oiFering> were an acknow- 
 ledgment of their dependance on God, teaching 
 them and us how rcaionable it is we fliould daily 
 own our daily benefahor. Every offering for fin 
 reprefented the evil and demerit of it, and was a 
 fignal that the fiimcr deCervcd to die, that his life 
 was forfeited to the jullice of God. Accordingly, 
 there was a confefiion of fin conltantly accompa- 
 nied fuch iacrifices, by which the neceffity of re- 
 pentance and reformation was urged upon the of- 
 fenders, ar.d was owned by them. In fliort, the 
 law was an emblem of the gofpel and, the religion 
 thereof. It held forth iu a hgure the death and 
 facrifice of Chrift, the purity, holinefs, and obedi- 
 ence of chriitians, their feparation from the world, 
 and from all uncleannefs. All the facrifices that 
 referred to fin, all the laws about uncleannefs, and 
 means appointed for purifying, were public fignifi- 
 cations of the nccelfity of holinefs and purity both 
 in heart and life. And we fliould now read them 
 as fo many admonitions thereto, and cannot better 
 improve them, than by a thorough compliance with 
 the rules of the gofpel, which are the moral of thole 
 inllitutions. In. this fen fe, Chrijl is the end of the 
 law for righteoajhefs to eveyy one tliat bclievcih. 
 
 Thus is appears, that even this part of Scripture, 
 which may- be lookedupon of leail value'and ule, 
 and that fonie have very rudely objcttcd againft as 
 abfurd, and unworthy of a divine lawgiver ; that 
 this is nroniable to the church. It aniwcred wile 
 
D I S C O U il S E XIII. 343 
 
 and great piirpofes at tlie time it was given, and 
 was in force, and continues Hill highly uleful. Let 
 me add, 
 
 4. The moral parts of Scripture are profitable. 
 By which, I mean, thole books that concern the 
 direction of" our faith, the furnifliing us with good 
 principles, and efpecially that concern the condutl 
 of our lives. 
 
 The book of Job rcprefents a lurprifing fcene 
 of providence, full of great and excellent inltrutti- 
 on. Particularly it reprcfcnts the malice and in- 
 duftry of Satan in prolecuting his dcfigns againft 
 us ; how watchful he is to gain and improve occa- 
 fions to our hurt. This appears in his management 
 againfl Job. He waits and feeks for a commilfion 
 againft him, which he no fooner obtains, than he 
 improves it to its uimoft extent, and as far as he 
 could go. Here we are taught what the apoltle 
 long after takes notice of, that zuewrejlle not againfl 
 Jlejh and bloody but againfl principalities, againjl 
 powers, againjl tke rulers of the darknejs of this worldy 
 againjl fpiritual wickednefs m high places. 
 
 This book alfo reprclents the faiety of good men 
 under the divine protection. Ha/l thou not made 
 an hedge about him, fays Satan concerning Job, 
 and about his houfr, and about all that he has on every 
 fide ? Our families, perfons, I may add, our names, 
 reputations, our bodies, and fouls, all are in the 
 hands of God : neither men nor devils can hurt us 
 without pcrmilFion from heaven. This we learn 
 from that ancient book, it may be, the moft anci- 
 ent in the world, written many thouland years ago. 
 And how comfortable is it to find it there, ? Good 
 men are ftili encircled by the fame divine arm. 
 God makes ayi hedge about theviy and about all that 
 they have. Lord, how are they increafed that trouble 
 me ? fays David, many there be -which fay ofmyfvl, 
 there is noliclp for lam in God. lie adds, But thou. 
 
344 DISCOURSE XIII. 
 
 Lord, art aJJncld for mCy my glory\ and the liftcr 
 up of my head. And fays our Saviour, y^i^zr notytke 
 hairs of your head are all numbered. 
 
 Again, It reprelents the Ibvereignty of divine 
 providence in the government of the world, and in 
 the difpofal of the affairs of particular perfons. 
 The devil could do nothing agarnil Job without a 
 commiffion from heaven. And that which I would 
 here more efpecially obferve, is, that this upright, 
 good, and perfect Man, as he is called, is by the 
 providence of God brought under a coiirfe of 
 exercifes and trials, a leverity of difcipline, the 
 greateft that, it may be, any ever met with. God 
 is righteous in all his works, but he is fovereign in 
 all his providences ; and we fliould learn by this 
 inftance, to fubmit to him an any, in all his rebukes 
 how heavy {ocver. He has wife ends in all he 
 doth ; will be faithful to his word, and take care 
 of his upright, fincere fervants. But this does not 
 exempt them from trials and fufferings. When 
 you fee Job, fo eminent and holy a man, pafs 
 through fuch a feries of afflifclions, amazing afllic- 
 tions ; learn to reverence the divine fovereignty. 
 Do not think much at any of the trials that may be 
 your lot and whatever Goddoth,own his authority ; 
 Bejiill, and knoto that he is God. 
 
 Farther, this book reprefents to us an example 
 of patience truly glorious, not without flaws and 
 imperfeftions, but yet truly excellent and glorious. 
 God fmote job, lies in the dull, and when he was 
 Itripped of all, lubmits and adores. The Lord hath 
 given, fays he, the Lord hath takeny bleffed be ths 
 name of the Lord. And even after a moil difmal 
 train of calamities, it is remarked of him, that m all 
 this Job finned net, nor charged God foolflily. We 
 have heard of the patience of |ob, as the apoflle ex- 
 prelfes it. We here read the hiilory of it, and we 
 
1) I S C () L R S K Xin. 315 
 
 (iioul'J fct it before us for our ailin(jiuLi<jn in our 
 advcrliiies. 
 
 AiuUhrn, this divine b(>ok rcprefenis God in l)is 
 fovereigruy, majefty and greatnefs, and that wiih 
 more life and advantage than perhaps any other 
 book in the world. It gives us lucli a view of liini. 
 in his works and providence, and hivS excellencies, 
 and fliould awe and imprefs our minds, and filence 
 oar complaints. Even job forgot himfelf, and 
 was too bold, till God came forth anddilblayed his 
 glory ; and this reduced and humbled him. / 
 hfive heard of thee oy the hearing of the ear^ favs he, 
 hut now mine eye jecth thee^ wherejore I abhor viyjelf^ 
 and repent in dujl and aJJies. 
 
 Here is reprefented the weaknefs and infirmity 
 of good men, even tiiC beft of men. It was one 
 defign of God in this difpenfation towards Job, to 
 exercife and manifelt the integrity, and uprightnefs 
 of his fervant, to confute Satan, and Ihew that job 
 was not an hypocrite, as he infinuated. But though 
 Job Ihewed his integrity he ihewed alfo his infirm- 
 ity ; though Satan was baffled, Job was humbled. 
 And, it may be, had he {lood his ground under fuch 
 Ihocking trials, without dilcovering any frailties, it 
 might have been more dangerous to him than his 
 niifcarriages. God hereby humbled him, taught 
 him dependance, let him fee his meannefs and infuf- 
 hciency. Good men, the grcateft men in this life 
 can go through no difiicult work, no difficult trials, 
 but it will many ways appear they are men, but 
 men, finful, frail creatures. And though they are 
 owned, accepted and honored of God, it is flill upon 
 terms of humility and repentance, and in fuch a 
 w'ay as leaves the fuccefs of all, and the glory of all, 
 to God, and to the praife of his grace. 
 
 I add, here is reprefented the care of God to- 
 wards his faithful fervants, and the comfortable 
 iflue of all their trials and conllicls. We do not. 
 
340 DISCOURSE XIII. 
 
 I grant, always fee this atprefcnt, and in the man- 
 ner, as in Job's cafe : But itJJiall be well with the 
 righteous ; God will not foriake the foul that ieeks 
 Lim. Mark the pe'^-jtcl man, and behold the upright 
 'mon^for the end of that man ts peace. God will ("up- 
 port perfons of this charatter under all their bur- 
 dens, dangers and fears ; and in due time and man- 
 ner deliver them. No temptation Jliall befall them 
 but what IS common to men, and God wtU with the 
 temptation make a way to ejcapc, that they may be able 
 to bear it. They may be obfcured for a time, per- 
 Jscutddj but net forfaken ; cajl down, not dejlroyed. 
 No, their righteoufnefs fhall go forth as brightnejs^ 
 and tht'irfalvation as a lamp that barneth. job was 
 conduced through a fcene of forrows and calami- 
 ties, that even his three pious and wife friends, 
 thought it would have been his ruin. But God 
 meant not fo. He had defigns of kindnefs towards 
 him, and he knew how to deliver the righteous out 
 of temptation, and to fave him in it, and under it. 
 . All good men may cxpeft the like fuperintendency 
 of divine providence, and lupply of divine grace. 
 If your hearts be upright with God, as Job's was, 
 God will be your defence as lie was his. He 
 will reftrain your enemies, pardon your inlirmities, 
 though it is hthe fliould fhew you them, and hum- 
 ble you for them, and at lad be your falvation. 
 
 In fhort, there are many glorious lefTons in this 
 book, a fcene of providence that one may perufe 
 and contemplate with cxct^eding great advantage. 
 O learn to underftand the ufe of your Bible, and 
 of the feveral parts thereof, and 1 am confident, 
 you will never think meanly of it. 
 
 I might illuftrate my point by the like reflexi- 
 ons on the book of Pfalms, and the reft, but have 
 not time. One great advantagre of that book is, 
 that it defcribes the various ilates, poflures and 
 frames of devout fouls. It fometiraes (hows you 
 
DISC O U R S L XIII. 317 
 
 ..le good m\n low and down, full of fcirs and del-i 
 pondeiic\', Iving in lackcloth, and watering i)is 
 coucli with lii.s tears. And then riling out of this 
 ftdte, putting of}' his f.iblc, and girded with glad- 
 nefs. It is indeed a glyi ions treafiirc of devotion, 
 as well as a directory foi iife. And I am faiisficd 
 it would be well worth our while, not only fre- 
 quently to read it, but to commit as much as we 
 can of it to our memories. This is what many of 
 the primitive chriltians have done, and others Ilnce, 
 witii great advantage. If this does not turn to 
 better account than furnifhing, I might fay debauch- 
 ing your minds witli inch ioi'vy tralh as plays and 
 romances generally, at lealt, are, I am utterly mil- 
 taken. The one is the food, Iblacc, and c;n- 
 tertainment of divine minds; wiiatfhdl I lav of 
 the other ? but that they are huflcs for fwine to 
 feed upon. 
 
 The book of Solomon's Proveibs and EcckTiaftcs 
 have a great deal of excellency in them, and are 
 highly ufeful. The one is a lively delcription of 
 the vanity of prefent enjoyments, and the other 
 affords the moll admirable maxims of wifdom. 
 Many of the dilcourles of the moral philofophers, 
 as Plutarch, Seneca, Epidetus, and Anli)nine, are 
 juflly celebrated in the world. And indi:ed they 
 want not their excellencies, great excellencies. 
 But here we have not only higiier ilrains of wifdom, 
 but the precepts of it delivered with more certain- 
 ty and authority. The philofophers were, many of 
 them, wife oblervers of human nature. They knew 
 its infirmities in fome meafure, and knew how to 
 preferibe for a cure. But the writers of thefe di- 
 vine books were conduced by the author of nature, 
 that perfectly underitands man, knows what there 
 is in him ; and therefore tlieir maxims are recom- 
 mended to usj not only by the intriufic excellency 
 
 Y y 
 
348 DISCOURSE XIII. 
 
 of them, but by this dillinguifhing circamfhance^ 
 that they are all true, infallibly true. And we may 
 be fure, as they are true, fo they are pertinent to 
 the cafes they refer to, and by the bleffing of God 
 ihall be efPeclual to thofe,that receive and apply 
 them. 
 
 Let thefe hints recommend the Bible to you, and 
 the feveral parts thereof. If there be fome things 
 in it, we do not well underftand, we fhould not ca- 
 vil againd the whole on that account, but fay as the 
 phiiolbpher did when he had read the writings of a 
 man of fame, what I under/land is excellent, fays he, 
 and I prefume what I underjland not isfo too. Cer- 
 tainly this reverence is due to God, whofe book the 
 Bible is, due to infinite wifdom. Acquaint your- 
 felves with the feveral parts of Scripture, though 
 you fliould be mod conyerfant in thofe parts that 
 are moft ufeful. Befides the knowledge we fliall 
 thereby gain, we may expe6l the divine prefence 
 and bleffing with us when thus employed. When 
 we are diligently and ferioully reading our Bible, 
 we are on holy ground, as I may fay, and confe- 
 quently, may hope, God will be with us, fhining in 
 upon our minds, drawing our affefclions to himfelf, 
 fliedding abroad his love in our hearts, pouring out 
 his fpirit upon us, more and more fantlifying us 
 by his word. O endeavour that the word of God 
 may drvell 7-ichly in you, remembering the charafter 
 of the bleffed man, that his delight is in the law of 
 the Lardy and in his law does he meditate day and 
 night. 
 
DISCOURSE XIV. 
 
 Practical reflections upon the subject 
 
 2 Tim. iii. i5. 
 
 Alt Scripture is given hy injpiration of God^ and is 
 projif able for doHrine^ for reproof y for corrcclioiiy 
 for inftruHion in rig/iicoiifnefs. 
 
 I COME now to tlic application of the many 
 dilcourfes I liavc given you, and (hall difpatch 
 what I further dcfign in a fingle fhort difcourlc, 
 and fo conclude the iuhjetl. And here 1 fliall 
 only offer a few practical reflcBions. As, 
 
 I. If the Scripture he given by infpiration of 
 God, it ought certainly to be treated with great 
 elleem and reverence among men. As it is the 
 word of God, indited by the Holy Spirit, a book 
 fent from heaven ; it challenges a peculiar regard, 
 and fhould be diltinguifhed from all human wri- 
 tings. This every one muft allow that believes it 
 to be infpircd. Let us therefore be careful to 
 treat this holy book in a fuitable manner. The 
 apoille expreffes his great fatisfatlion concerning 
 the Theffalonians, that they received the gol'pel 
 preached to them, not as the word of men, but as it 
 is in truthy the word of God. Let it appear that we 
 thus receive the Bible, receive it as a divine reve- 
 lation, particularl)' by our reverence of it. If it be 
 afked, how mull we Ihew our reverence ? I anfwer, 
 1. B\' a diligent attentive ftudv of it. Tiicex- 
 
350 DISCOURSE XIV. 
 
 cellency and urefulnefs of the matter of Scripture 
 demands this of us. But what I now infift upon, 
 is the confideration of the aQthor, It is from God^ 
 and therefore a fpecial reverence and cfteem is 
 due to it ; which we Ihould manifefl; by our atten- 
 tion thereto, and careAil pcrufal of it. 
 
 All writings are commonly received or negleft- 
 ed, according to the qiialificatioiis or charafters of 
 their authors. Nothing is expetled from books 
 publiflied by ignorant, trifling, of mercenary wri- 
 ters, and therefore fuch are generally defpifed by 
 men of fenfe ; while the produftions of authors of 
 a different chara6fer, of better learning, capacity, 
 and more integrity, are proportionably better re- 
 ceived and eiT;eemed, and more pains is taken to 
 find out tlieir defigns, to take in their fchemes, and 
 to underftand tlieir arguments and way of reafon- 
 ing. They are read with application, and not only 
 once, but often, it may be, according to the cha- 
 racter of the author^ or the opinion of'the book it- 
 felf. And in the writings of thofe great men, that 
 hold the fird rank, every fentence and line, and 
 almoft every word, is thought to have its weight, 
 and not to be fet down carelefsly, without a mean- 
 in^Tor necefTarv ufe. With what pains and dili- 
 gence have men weighed the particular words, and 
 even the fuuation of them, in the compofures of 
 Plato, Tully, Homer, Virgil, Horace, Terence, and 
 others. Now if the reputation ofwifdomand fls-ili 
 in human books, thus commands our reverence and 
 attention ; what is due to the book of God ? I am 
 not coni]>aring the contents ofthcfe writings, the 
 important delign and tendency of them ; but 
 increly coniidering the auth.ors, and I know you 
 will allow me to fay, that if we reverence this or 
 that piece of antiquity for the name of its author, 
 no book chaliences fo much reverence from us as 
 the Bib\c, 
 
DISCOURSE XIV. 351 
 
 Well then, let us fliew our reg-ird to it by the 
 pains we take in it. Many have Ipent their time, 
 and the grcatell part oF ilieir lives in criticifms up- 
 on fome of" the lieathen autliors, fettling the readuig 
 and marking the beauties thereof. How will this 
 diligence reproach us, if we neglett a book tliat 
 can claim the only Wife God for its author ? 
 
 iJ. We fhould (hew ouredeem and reverence for 
 the Bible, by a ready and univerlal fubmilhon to 
 its authority, even in fuch things as we cannot fully 
 underiland, nor are able to account for. We are 
 apt to pay a fort of implicit veneration to the wri- 
 tings of great men. Much more lliould we do it 
 to the Mord of God. As he is infinitely wile, holy, 
 juft, and good ; we may be fure he is neither de- 
 ceived himfelf, nor can deceive us ; that nothing 
 comes from him that is falle, nothing that is weak, 
 nothing that is imperfe6l ; that all he has revealed 
 is true, pertinent, wife, and beneficial ; proper ito 
 anfwer the end he had in it. And accordingly wc 
 fliould entertain every part of his revelation with 
 reverence, knowing from whence it proceeds. 
 The want of this principle has ruined the faith and 
 religion of multitudes. They obje6lagainft this or 
 that in the Bible, becaufe it does not agree with 
 their reafon, that is, with their prejudices and fan- 
 cies ; as if iniinite wiidom muit be nieafured and 
 governed by our narrow and fhort views. Thus 
 fome find fault with the rites and ceremonies of the 
 >^Iufaical law. Thev cannot underiland the rati- 
 onale of them and are ready to call them abfurd ; 
 thus meafuring God by themfelvcs. Others obje6l 
 to the great doctrine of citoncment b)- the lacnhce 
 of the S ;n of God and laving finncr.s through his 
 jnediation. This they cannot undcrfhuid and 
 therefore will not believe. Some from the fame 
 vanity negled the (".icranients of the New Tefta- 
 meiit. The}- cannot fee of what advantage it is to 
 
35^ 
 
 DISCOURSE XIV. 
 
 cat a bit of bread and drink a little wine ; wliat this 
 can contribute to the iniproA'ement of the mind. 
 And it is well if fomcdo not encourage themfclves 
 m grofs fins to the Tike confideration. Surely, fay 
 they, God will not damn a man for taking a little 
 pl'eafare out of the way. What harm can there be 
 in gratifying the inclinations God has given us in 
 iniiances agreeable thereto ? they cannot lee any 
 iuju'ry to the Supreme Being herein, nor believe he 
 will ever punifii offences of this kind fo ieverely as is 
 pretended. But this is not to reverence the Bible 
 a^nd treat it as a revelation from God, but tofet up our 
 0WT1 foolifli fancies in oppofition thereto, to make 
 ourfelves God's counfeliors, and even correctors. 
 And indeed the fame principle would carry us to 
 cenfure any of the works of nature, and find fault 
 with them as not reafonable, not well contrived, 
 not well placed. And thus vain men profanely 
 change place with God, get upon his throne and 
 bring him to the bar. Infinite patience ! that bears 
 M:k\i fuch worms, and does not frown them into 
 liell in a moment. If the Scripture is given by in- 
 ipi;ration of God, what we have to do, is to make 
 sdl! our reafonings fuhmit to it. Though we do 
 aoE underftand lome of its prefcriptions, it is enough 
 they are from heaven. That fliould determine 
 our fai:h, and filence all cavily. We know not 
 what it is to be creatures till it is thus with us, 
 much lefs chriitians. 
 
 3, Shew your reverence and cllcem of the Bible 
 hy a firm adherence to it, and to the religion it pre- 
 icribes, whatever temptation you may have to the 
 contrary. It is the molt valuable treafiire God has 
 entruOcd us with, and we fhould refblve by his 
 grace, th.at no terrors, nor death, fhall wreft it out 
 '.'four hands. The zeal of the ]jrimitive chrillians 
 mthis rcfpccl, is well known. They woiild rather 
 fubmit to any tortures, than give up their Bibles 
 
D I S C O U R S E XIW 353 
 
 at the demand of ilicir enemies. And tliofe amon^^ 
 them that through fear eoniplied, and would cjuit 
 their liibles to lave tiieir lives, were looked upon 
 as infamous, and rejefcled as unworthy olihe com- 
 munion of tlie ehriiliaii church. They were called 
 traditoreSy fuch as delivered up their Bibles, a name 
 of the utmoll reproach and fcandal amon,!^ them, 
 Eufebius mentions one Marinus, a military man, 
 who being dilcovered to be a chriitian, was ordered 
 to determine in three hours, whether he would ro- 
 linquifh his olhce, or his profellion. In tliemcai^ 
 time, Theobcttus, bifhop of Ca^faria, comes to h^m 
 and fliewed him a Iword, the badge of his oihce, 
 and a Bible, the rcpofitory of the chri.'Han faith, 
 and bid him elude which of the two he would h;ivc, 
 for he mull: not keep both ; upon wiiich he pre- 
 fently chofe the Bible, and was crowned with mar- 
 tyrdom. Should we ever meet with the like trial, 
 we fhould make the like choice;. We do not treai 
 the Bible worthy its original, if it be not dearer to 
 us than our lives. Nor ihould we part with tf,c 
 religion of the Bible, and give it up in comp'lai- 
 fance to the fafliions of the age, or humor-? of tho'fe 
 we converfe with. The Bible is from heaven; 
 believe it, live by it, whatever meafures others are 
 pleafed to walk by. Let this prefer! be the rules of 
 your converfation, your religious worlhip, and Q>^ 
 all your actions, and be not afhamed of the religion 
 of the Bible, becaufe it may be not agreeable to 
 the cuftoms and modes that may obtain in the world, 
 A chriflian mull herein be refolute. The holy 
 Scriptures are his rule, and the reverence he has 
 for them, muft carry him through all difeourage- 
 ments and oppofition. 
 
 4. Shew your efteem and reverence of the Bible 
 by the manner in which you read it and converfs 
 with it. Even an outward reverence is due. Peo- 
 ple Ihould put their bodies into a decent pofturc 
 
354 DISCOURSE XIV. 
 
 when they read the word of- God, and efpecialiy 
 ihould be careful to pofiefs their minds with re- 
 verence and devotion. Coiifider it as a divine 
 booic, that God is fpeaking to you, and that yoa 
 are converfing with him in it, and accordingly be- 
 have yourfelvesbecomingfuchaprerence, with a due 
 deference and refpeci to fo high an authority. Again, 
 
 5, Whenever you mention any part of Scripture, 
 let it be with iuitable reverence and elleem. Do 
 not make the Bible a coinmon-piace book of jefts, 
 as the manner of fome is, quoting a text of Scrip- 
 ture to divert their company, which favours not a 
 little of profanenefs, and indeed is like Bellhazzar's 
 caroufmg in the confecrating vedels of the temple. 
 Guard againft all libertinifm of this kind. Remem- 
 ber the Bible is a facrcd book, and do not profti- 
 tute it to fo low a purpoi'e as ferving a jell, borrow- 
 ing its phrales to adorn a piece of v,'it, or promote 
 mirth and laughter. I'arther, 
 
 6. Shev«^ your citecm of the Bible, by your de- 
 light in it. David was famous fcjr this, as is known 
 to all that know any thing of his character : hoio 
 I love thy lazUy fays he, it is my medication all the day. 
 And he himfelf makes it the charafcler of the pious 
 man, that he delights in the Into cf the Lord, and 
 therein t/o/A he meditate day and night. And as this 
 is due from us, in conlideration that God is the au- 
 thor of this book, fo it is due on the account of the 
 excellency and uiefulncfs of it, the tendency it has 
 to improve and enrich the mind. It is obfervabie, 
 that after the j till now mentioned charaBer of the 
 good man, That his delip-Iit is mthelazv of the Lordy 
 i^c. it follows, He JJiall be like a tree planted by the 
 7'ivers of water, that bringeth forth his f nut in fea^ 
 
 fan ; his leaf alfo jh all not wither, and whatfoever he 
 dothfJiall profpcr. He is ordinarily the belt chrif- 
 tian that is moll conveifant in his Bible, and t!iat 
 takes mod pains in the furvey of it. He is mcit 
 
D I S C O U R S i: XIV. 355 
 
 likely to be fruitful, thoroughly funiiilicd to nil 
 good works. Wiicn the word of God dwells richly 
 in you, you will be able toiiduionifh one another, and 
 to abound ill the fruicsof rightcoulnefs. Ouceinorc, 
 7. Show your clleem of the Bible, by propagating 
 the knowledge 01 it, and eipecially m your families 
 and among your children. This has been the wav 
 of good pcv^ple m all ages. Timothy from a child 
 knew the holy Scriplura^ as the apoRle obferves in 
 the verfe before my text. The Jews were com- 
 manded io teach the words cf ihcir law to their chil- 
 dren^ to teach ihem diiigently unto them, and talk of 
 them when they Jat in their houjes, when they walked 
 by tJte zoay, zuhen they lay dozon, and when they roje up. 
 And however dtlcetjve they were in many other 
 things, they expreiTed an extraordinary zeal in this 
 matter. Their children were trained up in the know- 
 ledge of their law, even from their infancy ; and 
 were fo expert therein, that Jofcphus tells us, they 
 knew every thing in it as fully as their own names. 
 And the like care was Ihewn by the primitive clirif- 
 tiaiis. Nor indeed can it be laid, that we treat the 
 Bible as thf word of God, and pay a veneration to 
 it as fuch, if we neglect to teach it to our children. 
 Th e humor of the age, as it runs counter to almolt 
 every thing that favors of true religion, fo it has 
 given an odd turn to the education of youngperfons. 
 One of the early fathers of the church gives direc- 
 tions in one of his epiltles for the education of a 
 young lady of a noble chriftian family, he advifes, 
 that as foon as Ihe was capable fhe fhould learn the 
 Pfalms, Proverbs and Ecclclialles ; next he taught 
 the four gofpcis, to have them always in her hands ; 
 then get the Acts and Epiilles by heart, and after 
 that pafs to the reading of the Prophets. How lit- 
 tle there is of this in the orefent dilcipline of mod 
 icUnilies, I am afliamed to fay. Mufic, dancing, 
 
 Z 2. 
 
356 DISCOURSE XIV. 
 
 play-books, and feme liglit and vain accomplifh— 
 nients, are the main tilings attended to now in edu- 
 cation ; which no doubt is one great caufe of that 
 degeneracy we lb much complain of in theprofefli- 
 on of the chriilian religion. Certainly, we fhould 
 either difown this book or make another ufe of it 
 than commonly we do. 
 
 But 1 muR not enlarge farther on this point. 
 We fliould treat the Bible with reverence, and fhew 
 our regard to it in the ways I have mentioned. 
 'I'his is/my firft refleftion. 
 
 II. Is the Scripture given by injpirotion of Gody 
 and proHiabk to the church, as you have heard ; 
 what reafon have we to be thankful for fo great a 
 favor and privilege as the holy Bible, and that we 
 have it in our polfeffion. I ihall briefly mention 
 a few circumltances, as fo many motives to grati- 
 tude to the good providence of God on the account 
 of this enjoyment. 
 
 You fhould be thankful not only that you have a 
 divine revelation, but have it ciitire. It is account- 
 ed among the dillinguifhing privileges of the Jews, 
 that they had the oracles of God co^nmitted to them. 
 How much greater rauft our advantages be who 
 have not only their Scripture, but a great addition 
 thereto ; have a fuller and clearer light, have the 
 darknefs and difficulties of that difpenfation they 
 ■were under removed, and enjoy the entire fyftem 
 of divine doftrines and laws. Certainly if they 
 were fo highly favored, the members of the chrifti- 
 an church are much more favored ; and confe- 
 quently, under greater engagements to gratitude 
 and adoration. We fhould be thankful that this 
 glorious book has been preferved and brought 
 down to us fafe and uncorrupt. 1 before took no- 
 tice of the rage of enemies againft it, and what at- 
 tempts have been made to deltroy it, by Antiochus 
 Epiphanes under the Old Teftament, by Dioclefian, 
 
n I s c o u R s E XI^^ 357 
 
 and [ulian, pciTccuiing heathen emperors after- 
 wards. And )ct God lias watched over this inva- 
 luable treafurc, and lodged it iafe in onr hands. 
 O rejoice in his providence, and give him the glo- 
 ry of his own work. 
 
 Again, we fliould be thankful that we have it in 
 our own tongue : a privilege, you know, our fore- 
 fathers did not enjoy. Some tliat pretended to be 
 the keepers of this trcafure, locked it up from the 
 people, and took away the key of knowledge. This 
 glorious light was by this means put under a buflicl. 
 Whereas now it fliines among us in all its luftre. 
 The heavenly manna falls about our tent door, and 
 how much are we indebted to God for this. The 
 churches of Germany in the beginning of the 
 reformation had an anniverfary thankfgiving, which 
 they called, the feajl of the tranjlation of the Bible, 
 We fliould be often devoutly acknowledging the 
 goodnefs of God herein, and celebrating the boun- 
 ty of his providence in this inftance of it. 
 
 1 might add, that we have reafon to be thankful 
 we have the Bible not only tranflated, but printed. 
 About three hundred years ago, when printing was 
 firll found out, a copy thereof, tolerably written in 
 vellum, would colt at leaft a hundred pounds fter- 
 ling, whereas by the invention of printing, the 
 Scriptures are put into every one's hand ; the 
 pooreft chriltian needs not want a Bible, if he has 
 but an heart to make ufe of it. 
 
 Again, we fhould be thankful that we have fo 
 many helps to undcrftand the Bible ; as by conftant 
 miniftry of the w^ord, a variety of ufefiil commen- 
 taries, and other good books written upon the 
 Scripture and the particular doctrines thereof. 
 
 Once more, we ought to confider, that the pro- 
 vidence of God in all thefe inftances, has diftin- 
 gui filed us from others. To us are committed the 
 oracles of God.- Thefe are the peculiar glory of the 
 
358 DISCOURSE XIV. 
 
 chrifiian cluircb. He hathJJicwhhis word unto Ja- 
 cob y his fiatutes and his judgments unto Ifrael ; he hath 
 not dealt fo zviih any nation; as for his judgments 
 they have not known them. This may be iaid of us 
 cnriltians, wc have the Bible, which the greateft 
 part of the world are utter Itrangers to. Let us 
 mind the admonitioji of the Ffalmift hereupon, 
 Praife ye the Lord, fays he. Surely we ought to 
 praiie him on this acc(HUit, to fpeak and live his 
 praifes. I may add, if we do not praife him in 
 higher {trains, and live in a better manner than 
 thofe that know not God, than the unhappy people 
 that Jit in darknefs, and in the region and Jhadow of 
 death, great will be our guilt, and great our con- 
 demnation, 
 
 HI, If the Bible he tlie word of God, and all 
 Scripture is given by divine infpiration,hovj danger- 
 ous muft it be to reje6l it ? it is not only great folly, 
 as it deprives us of the light, inftru6lion, and com- 
 fort of the ^scripture, and all the glorious advanta- 
 ges of fo excellent a revelation ; but it is a flagrant 
 inftance of prefumption and fin, a high contempt of 
 the goodnefs of God, and of his wifdom and autho- 
 rity. On which account the cafe of ourdeifts mufl 
 be exceedingly deplorable. Indeed they feem to 
 put thenifelves out of the way of falvation. If they 
 hear not Mo/es and the prophets, fays the parable, nei- 
 ther z'jill they be perfuaded though' one roje from tJie 
 dead : Intimating, that fuch as will not receive the 
 infirucliori the Scripture affords, and comply with 
 the way of falvation therein propofcd, will yield to 
 no other means ofconviHion, though never fo fen- 
 fible and glaring, and conlequcntly mull remain in 
 their obltinacy, and perifh in their fin. Natural 
 rcafon, the light and conduft of confcience, and 
 :;nv other methods thefc perfons may pretend to va- 
 jneandprefer,will, I ^mafraid^hefound infaflicient. 
 dfthey will not believe Mofes and ihe prophet!., Chritl 
 
DISCOURSE XIV. 359 
 
 and bisapolllcs ; it would fcem there is ",. \.,]y r.^r 
 them. 
 
 And there is this aggravation in the unbelief of 
 our modern deifts, who live in a chriftian nation, 
 which the mere negative faith of the heathens has 
 not ; that the one never had the Bible laid before 
 them : the other rejeft it, and all the llrong evi- 
 dence with which it comes attefled, and with which 
 it offers itfelf unto them. I leave them to the righ- 
 teous judgment of God. But to me their cafe ap- 
 pears exceedingly hazardous ; and, it may be, their 
 guilt approaches the nearefl to the fin againft the 
 Holy Ghofl of any, men now adaysarc capable of 
 committing. O let us not re/u/e him that fpeaketh 
 from heaven. If he that clcfpijed Mofes's lazu, died 
 without mercyy under two or three -witnejfes : of how 
 much forer punipiment Jliall he he thought worthy^ who 
 hath trodden underfoot the Son oj God, counted the 
 blood oJ the covenant an unholy thing y and done de- 
 fpite unto the fpirit of grace. If the word fpoken 
 by angels was Jiedfajly and every tranfgreffion and 
 difobedience received ajuft recompence of rewardyhozo 
 JJiall we efcape if we neglect fo great falvation ; which 
 at Jirft began to be fpoken by the Lordy and was con- 
 frmed to us by them that heard A/w, God alfo bearing 
 them witnefs zviih fgns and wonder Sy and with divers 
 miracles and gfls of the Iluly Ghofl. To have the 
 Bible among us, and yet contemn and dcfpife it, is 
 fo great a fin, that, I think, I may fay, how ftrange 
 foever the exprcffion may look, a wife man would 
 rather choofe to be annihilated, than live and die 
 under the guilt of it. Hereupon I add, 
 
 IV. As the Scripture is the word of God, a re- 
 velation from heaven, and of fuch eminent ufc to 
 the church, as you have heard, let us endeavor 
 to make a right ufe of it ; to read it, ftudy it, and 
 converfc with it, in a fuitable fcrious manner. And 
 here fevcral directions might be offered. But 1 
 
360 DISCOURSE XIV. 
 
 fhall only ftay to mention a few very briefly : and 
 indeed it is lefs neceflary to enlarge, it being a fub- 
 je8; I have often touched upon and fpoke to. 
 
 Endeavour to underftand the holy Scripture. 
 It is to no purpofe that God has zvrote to us the greai 
 things of his law, if they have been and arc,Jl7^ange 
 things to us. Ignorance will feal up the Bible 
 from us as efiPeftually, as if it was in an unknown 
 Tongue. Take care therefore to underftand your 
 Bibles. To which purpofe fernions and commen- 
 taries are ufeful, a diligent perufal of the Bible, a 
 comparing one Scripture with another is ufeful, 
 the laying afide prejudices, and preconceived opi- 
 nions, being willing any thing fliould be true, and 
 receiving every thing as true, that you have reafon 
 to think is taught there; this is ufeful and neceffary. 
 Prayer and dependence on God, and his Spirit for 
 illumination is alfo highly ufeful ; in the ufe of thefe 
 and fuch like means, ftudy the Bible; often put the 
 queftion to yourfelves, that Philip did to the Ethi- 
 opian Eunuch, Underjlandejl. thou what thou r cade jl? 
 Afts viii. 30. and never thmk you read to purpofe, 
 unlefs in iome meafure you underftand what you 
 read. 
 
 Read it with faith. The word preached, fays the 
 apoftle, fi^zc^ not projit them, not being mixed with faith 
 in them that heard it, Heb. iv. 2. Unbelief will ftrip 
 the word of all its power and efticacy, and leave it 
 a dead letter, and altogether ufelefs. The apoftle 
 rejoices in behalf of the Theffalonians, when he ob- 
 ferved they mixed the word with faith. For this caufe, 
 fays he, in the place 1 have already ciicd, we thank 
 God without ceafing, becauje when ye received the word 
 of God luhich ye heard of us, ye received it not as the 
 word of men, but as it is in truth, the word of God, 
 which effeBually worketh alfo in you that believe. It 
 works effeftually in them that believe, and in them 
 only. O endeavor for faith, a divine faith. Re- 
 
DISCOURSE XIV. 361 
 
 ceive tlie Scriplurc as the word of God ; give a 
 firm aUciit to it ; look upon its rules as divine, its 
 prc)mi('LS and threatnings as faithful and true ; and 
 entertain it witli the lame regard, as if God mani- 
 felted himfelf in a vifible manner, or fpake to you 
 vith an audible voice. And remember that your 
 faith, if it be of the right kind, will always produce 
 obedience. He that believes the wages of fm is 
 death, will be afraid of fin, and if he is not, it is a 
 fuiHcient argument he doth not believe. I may ap- 
 ply here what is (aid of the lervants of Pharaoh, 
 when the plague of hail was threatned. That ihofe of 
 them who /cared the word oj the Lordy made his fer- 
 vants and his cattle Jlee into the houfes ; but he that 
 regarded not the word of the Lord, left his fervants 
 and cattle in the field. If we regard and believe the 
 word of God, we (hall comply with its advice, avoid 
 the paths it marks cut as leading to deftruftion ; 
 attend to the duties it prefcribes, and walk in the 
 way it directs to, as the way of life and falvation. 
 And if we do not do this, it is certain we do not 
 believe. And confequently, like Pharaoh's fer- 
 vants fhall fall under the judgment God has ilireat- 
 cned, O beg for faith, and that God would in- 
 creafe your faith. Look upon every thing in the 
 Bible as true, certain and infallible, being allured, 
 that not one iota thereof fliall fall to the ground till 
 all be fulfilled. If we did this it would have a glo- 
 rious effetl upon us. What manner of perlons 
 fhould we then be in all holy converfation and 
 Godlinels. 
 
 Read and fludywith humility, as modefl; learn- 
 ers, prepare to receive all the inltruBion there of- 
 fered. Have a care of a proud, carping, cavilling 
 humor ; and if you meet with any thing that feems 
 to you uncouth, do not cenfurc and defpife it, be- 
 caufe you do not underlland it. Inftead of that, 
 maintain a reverence of God upon your minds, and 
 
35? DISCOURSE XIV. 
 
 wait for his illumination, praying with David, Open 
 thou mine eyes, thai J may behold wo7idrous things out 
 of thy /aw, Pfal. cxix. 18. Nothing is more necei- 
 lary than this. He rcfijls the proudy but gives grace, 
 yea 7nore- grace, to ine humble. The meek will he 
 guide in ]udgmcnt, the meek will he teach his way. 
 
 And tnen apply what you read ; bring it home to 
 yourfelves, compare yourfelves with the rules of the 
 ■word, and endeavor to conform yourfelves thereto. 
 The Scripture is profitable for correction, correB 
 yourfelves by it ; for inltance, Tuch Scriptures as 
 concern the government of the tongue, the thoughts, 
 defires and affctlions ; fuch Scriptures as prefcribe 
 to you in your refpeclive relations; and for the 
 management of your callings and converfe. Your 
 doctrines whether fecret, private, or public ; lay 
 them before you, meafure, and correct yourfelves 
 by them. And I am faiisfied it would be well 
 worth while to have a lift of fuch Scriptures drawn 
 up by you for con ft ant ufe. 
 
 Laftly, beg the afliftance of God's holy Spirit in 
 order to the ftudying and improving your Bibles. 
 The Bible is the book of the Spirit, over which 
 he prefides, and which he teaches. Many have 
 thought they have got the beft of their knowledge 
 of religion and of the Scriptures upon their knees. 
 And I do not think there is any enthufiafm in that 
 method of ftudy, accompanied with the ufe of other 
 proper means. But 1 leave thefe things to your 
 ferious retired thoughts, without further enl^rg- 
 ment : and leave you to the di^une condud and 
 bleffing. 
 
 FINIS. 
 
SUBSCRIBERS' NAMES. 
 
 A. 
 
 DAVID ABEEL, Ne\v-Brunfvvick. 
 Peccr Addis, Middkfex. 
 Liiiha Aycrs, Bcriiardili)vvn. 
 John Ayers, Roxbuiy. 
 
 B. 
 Rev. Ifaac Elauvelt, New-Rochellc. 
 John Bray, Nevv-Brunfvvick. 
 Wilham BracJcltone, do. 
 John A. Boyd, Princeton. 
 Jacob Bogart, SomerL-t, 2 Copies. 
 Daniel Brinfley, do. 
 Evert Brokaw, do. 
 George Boyce, Jun. Middlefex. 
 Ifaac Brokaw, do. 
 
 Mary Boyce, do. 
 
 Cornelius Barrickloe, do. 
 Jane Boyce, do. 
 
 Nalhaniel Ballard, Hill (borough. 
 James Bergen, RicSfield. 
 
 John Baird, Griggftown. 
 
 John Barcalo, Crofs-Roads. 
 
 David Brokaw, Millftone. 
 
 . Bailey, Fleiningtov/n, 10 Copies. 
 
 Thomas Blauvclt, Clarkftown. 
 
 Ellenor Blauvelt. do. 
 
 John J. Blauvelt, do. 
 
 Ifaac Blauvelt, do, 
 
 C. 
 
 Rev. Henry Cook, Woodbridge. 
 
 Rev. John Corneliufon, Bergen. 
 
 Rev. Ira Condici, New-Bruiif»vicl:. 
 
 John Clark, do. 
 
 Benjamin Cook, do. 
 
 James Crommclin, do. 
 
 Francis Covenhoven, do. 
 
 James Cooper, do. 10 Copies. 
 
 George Clark, do. 
 
 Abijah Coon, do. 
 
/ 
 
 S U B S C R I B E R S' N A M E S. 
 
 Jonathan Combs, Jun. North-Brunfvvick. 
 Lewis Craig, Monmouth. 
 Harmanus Cortelyou, Middiefex. 
 D.ivid Corieli, Jun. do. — 
 
 Abraham Corieii, do. 
 
 Davil Corieli, Sen. do. 
 
 Eliza Ciilbenl'on, do. 
 
 Henry Cock, do. 
 
 Tunis G-oveft, Somerfet. 
 Eliiha Corieli, do. 
 
 Peter Covenhoven, Millftone. 
 Cornelias Clavvfon, do. 
 
 Cornelius Covenhoven, do. 
 John Cortelyju, Ten Mile Run. 
 ,-j\Iures I. Cancine, Princeton. 
 .TX./jd Comfort, do. 
 
 Liael Crane, do. 
 
 Con ant Cone, do. 
 
 Wm. H. Cunningham, do. 
 John Covert, ElTex. 
 Geriliam Cock, Hillfborough. 
 Edward Cock do. 
 
 Jonathan Conklinq;, Roxbury. 
 Samuel Hark;r Caldwell, do. 
 Henry Canada, Sourlaad. 
 
 D. 
 Rev. John Duryea, Raritan, lO Copies. 
 John Dey, Middlefex. 
 Samuel Drake, do. 
 JohnDeare, do. 
 
 Peter T)itmas, Millftone. 
 Henry Difbrow, do. 
 George Dunn, do. 
 
 Abraham Ditmars, do. 
 George Duryea, Bufliwick, Long-Ifland. 
 Nicholas Dubois, Hillfborough. 
 William P. Deare, New-Brunfwick. 
 Ifaac Davis, Somerfet. 
 William Daily, do. 
 Peter B. Dumont, do. 
 Peter A. Dumont, do. 
 Jeremiah Drake, Roxbury. 
 Nehemiah Dye, Cranberry. 
 Peter Dereemer, Spotfwood. 
 
 
 1 
 
S U T^ - ; ./ .. ! !• s. 
 
 Robert Dayi )!i, u^rn-uu:. )\vn. 
 InaeyDagliih, do. 
 
 Peter Davidlon, do. 
 
 E. 
 Luke Edgerton, Amwell, 20 Copies. 
 Wilhcliiius Eltinge, Prin:eton. 
 Cornulius Erviiie, Middlebrook. 
 John Earhart, SpoU'wood. 
 
 F. 
 Rev. Robert Finley, Princeton. 
 Rev. Samuel Ford, Roxhury. 
 Sarah Fulkcrfon, do. 
 
 Jehiel Freeman, Nevv-Brunfvvick. 
 William Forman, do. 
 
 Nathaniel Fitz, do. 
 
 Francis Fort, Somerfet. 
 Richard Field, Jun. do. 
 Frederick Frelinghuyfen, Millftone. 
 John Frelinghuyfen, do. 
 
 Nathaniel Fofter, Six Mile Run. 
 Robert M. f^orfyth, Princeton. 
 William Flagg, Hillfborugh. 
 Dennis Field"^ Middlefex. 
 Mary Ferrell, Monmouth. 
 
 G. 
 Rev^ Thomas Grant, Amwell. 
 Ebenezer Grant, do. 
 
 Peter Gerretfsn, New-Brunfwick. 
 John Gulick, South Amboy. 
 Joachim Griggs, Flemington. 
 Samuel Griggs, do. 
 
 James Griggs, do. 
 
 H. 
 John Hill, New-Brunfwick. 
 Luke Haflert, do. 
 
 Lewis Hardenbergh, do. 
 Robert Hud^', do. 
 
 Jacob R. Hardenbergh, do. 
 Aaron Haflert, do. 
 
 Aaron Hagaman, Somcrfjt. 
 Simon Hagaman, do. 
 Chriftopher Hoagland,do. 
 George Hall, do. 
 
 Henry E. Hall, do. 
 
S U B S C R I B E R S' NAMES. 
 
 John Hamilton, Elizabeth-Town. 
 
 Albert Hoagland, Nine Mile Run. 
 
 John H. Hobart, Princeton. 
 
 Benjamin B. Hopkins, do. 
 
 James Hamilton, do. 
 
 John H^utchins, Middlefex. 
 
 Richard Holtom, do. 
 
 Harmaunus M. Hoagland, Hillfborough. 
 
 John Hatt, do. 
 
 Albert Hoagland, do. 
 
 Jof/ph Hedges, Roxbury. 
 
 Truftrum Hull, do. 
 
 Jared Haines, do. 
 
 Elias Howell, do. 
 
 Elijah Horton, do. 
 
 John N. Hight, Penns-Neck. 
 
 Sufannah Hight, do. 
 
 Everit Hogenkamp, Clarkftov/n. 
 
 L 
 
 Robert Jackfon, Princeton. 
 John Johnfon, do. 
 
 Adam Jobs, Somerfet. 
 Barent Johnfon, Middlefex. 
 Peter Lott Jaques, do. 
 
 L. 
 
 Rev. Nicholas Lanfmg, Orange Town. 
 Henry Lupp, New-Brunfwick. 
 William Lupp, do. 
 
 Ephraim Loree, do. 
 
 Matthew Lane, Bedminfter. 
 Levi Lennex, EfTex. 
 John Lyall, Princeton. 
 James Lewis, Mendham, 
 Jofeph Lewi?, Morriftown. 
 Alexander Low, Monmouth. 
 I'homas Lowry, Alexandria, 
 
 M. 
 Rev. Walter Monteatb, New-Brunfwick. 
 Robert M'Kune, dc. 
 
 Samuel Munday, Middlefex. 
 Peter Marfeiics, Sen. do. 
 Eartholomev/ Magrath, New-Brujifwlck. 
 George M'Dojiald, Miliftone. 
 
SUBSCRIBER S' NAMES. 
 
 Thomas Macomb, Princeton. 
 French F. Al'iMuilcn, do. 
 Aaron Mattiion, do. 
 
 Phineas Majining, Pifcataway. 
 William Manning, do. 
 John Miner, HilKboiough. 
 Cornelius Malii-laer, Hunterdon. 
 Andrew Merfhon, Mililtone. 
 Hugh Man\ ham, Spotrwood. 
 
 N. 
 John Neilfon, New-Brunfwick, 2 Copies. 
 Garret Nevius, do. 
 
 Peter P. Nevius, Middlebufh. 
 David Nevius, do. 
 
 Rouliff Nafious, Somerfet. 
 
 P. 
 Thomas Paul, New-Brunfwick. 
 John Plum, do. 
 
 Peter Probafco, Adillllone. 
 John Perlee, Hillfborough. 
 John Pool, Jun, Raritan Landing. 
 John Pittenger, Somerfet. 
 John Pittenger, Jun, Hunterdon. 
 Jonas Phillips, Morriftown, 
 Francis Peppard, Bernardftown. 
 John Perine, Monmouth. 
 Henry Perine, do. 
 David Pie, Clarlcftown. 
 Daniel Perrine, Middkfex. 
 
 Abraham Qiiick, Somerfet. 
 Peter Quick, do. 
 
 Peter (^ick, South Branch. 
 
 R. 
 John Ryckman, New-Brunfwick. 
 Robert: Ruffel, Princeton. 
 Cornelius Rappleyea, Somerfet. 
 Silas Reeves, Roxbury, 
 Macchu.vv Rue, Cranlerry, lO Copies. 
 Ifrael Ri.hy, Buinardiiown. 
 Jacob Rich/, do. 
 Jofeph Roy, do. 
 
 John Reading, Flemington. 
 
S U B 5 C R I B E R S' NAMES. 
 
 S. 
 Rev. Peter Studdifoid, Readington. 
 Mofes Scott, New-Brunfvvick, 6 Copies. 
 Charles Smith, do. 
 
 Gabriel Sylcock, do. 
 Jofeph Sylcock, do. 
 
 Abraham Schuyler, do. 
 Dominicus Strvker, Somerfet. 
 John Chrirtiori Stineover, do. 
 Ifaac Slover, do. 
 
 John Simonfon, Jun. do. 2 copies. 
 
 Chriftopher Stryker, do. 
 
 Cornelius Simonfon, do. 
 
 John Simonfon, do. 
 
 John Stryker, Middlefex. 
 Jofeph Sparling do. 
 
 Jacob Senn, Morris County. 
 Abraham T. S; henck, Morriflown. 
 Peter 1. Stryker, Millftone. 
 Peter Stryker, Jun. do. 
 Abraham Stryker, do. 
 
 Peter P. Stryker, do. 
 
 John Stryker, do. 
 
 Garret Schenck, Middlebufh. 
 Cornelius StoothofF, do. 
 John Stoothoff, do. 
 
 J')hn Spader, do. 
 
 David Sinally, do. 
 
 Benjamin Sulard, do. 
 
 Peter StooLhoit, Six mile Run. 
 Ryke Suydam, do. 
 
 Jofeph VVarren Scott, Princeton. 
 Thomas Stockton, do. 
 
 Samuel Stout, Jun. do. 
 
 Peter Suydam, Hillfborough. 
 Rem Stryker, do. 
 
 Bergun Spader, do. 
 
 Silas Stilwell, do. 
 
 Adam Smith, do. 
 
 Jonathan Sharp, Quibble Town. 
 David Sweezy, Roxbury. 
 James Skinner, do. 
 Benjamin Skilman, Griggs Town. 
 Thomas Skilman, Sourland. 
 
S U B S .C R I D E R S' NAMES. 
 
 Jofcnh Stryker, Roxbuiy. 
 John SLbaclc, Pcnns-N jck. 
 Peter Scha:np, Hunterdon, 
 ^amuel Stout, Hopjwcll. 
 Jofcph Scudder, Monmouth. 
 Jafper S:ni!:h, Fleniington, lO Copies. 
 Saniuel Stewart, do. 
 
 T. 
 Renfleber Ten Brook, New-Brunfvvick:. 
 Pet;r Thompron, do. 
 
 William Ten Brook, do. 
 
 Henry Traphagen do. 
 
 Jacob Tal'man, do. 
 
 Andrew Ten Eyck, North-Branch- 
 Qarret Terhunc, Middlefex. 
 Cvrenius Thomplbn, IMillftone. 
 Willet Taylor, Raritan. 
 John Tea Eyck, Sen. do. 
 
 Rev. John M. Van Harlingen, Millftone. 
 John Van Doren, do. 
 
 Peter Van Doren, do. 
 
 Cornelius Van Liew, Somerfet. 
 Frederick Van Liew, do. 
 
 Peter Voorhees ' do. 
 
 Andrew Van Middlefworth, do. 
 Abraham G. Van Nefte, do. 
 
 Lowrance Van Dervcer, do- 
 
 John Ver Meule, do. 
 
 Frederick Ver Meule, do. 
 
 Abraham Van Pelt, do. 
 
 Cornelius Van Compe, do. 
 
 Cornelius Ver Meule, Sen. do. 
 
 James Voorhees, New-Brunfwick, ' ^ 
 
 Nicholas Van Brunt, do. 
 
 Richard Van Arfdalen, do. 
 David Voorhees, do. 
 
 Cornelius Vanderbilt, do. 
 
 Denice Van Liew, Middlebufh. 
 Garret Voorhees, do. 
 
 Jaques Voorhees, do. 
 
 Abraham L. Voorhees, do. 
 Philip I. Van Arfdalen, Bedminfter. 
 Abraham Van Nefte, do. 
 
SUBSCRIBERS' NAME 
 
 Aaron Van Doren, Beaminfter. 
 James Van Derveer, do. 
 
 John Van Middlefworthj Hillfborough. 
 Ifaac V oorhees, do. 
 
 Peter Vroom, do. 
 
 Garret V oorhees, do- 
 
 Peter Vounck, Middlefex. 
 Albert V oorhees, do. 
 John V oorhees, Readington. 
 Peter D. Vroom, Raritan, 
 John Van Middlefvvorth, do. 
 Ryncar Veghte, do. 
 
 Jofeoh Van Doren, do. 4 Copies. 
 
 W. 
 Rev. John Woodhull, JMonmoulh, 2 Copies. 
 George Spafford Woodhull, do. 
 V/illect Warne, New-Brunfvvick. 
 Chiiitian De. Wint do. 
 
 John H. Williams do. 
 
 Daniel Willie, Elizabeth-Town. 
 Jo^m Williamfon, Middlefex. 
 Daniel Whitehead, do. 
 John Whicenaght, Millflone. 
 Jofeph Willi?.n-'S, do. 
 
 Peter V/ycivoff, do. 
 
 liaac Williamfon, do. 
 
 Matthew Wallace, Princeton. 
 Thomas Wiggins, do. 
 John WyckofF, Middlcbufh. 
 John Wortm.an, Bedminller. 
 William Wallace, Raritan 
 Mindert Wilfon, Hilliborough. 
 Cornelius Williamfon, do. 
 Nicholas Williamfon, do. 
 Jacob Wyckoff, Somerfet. 
 
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