'^

/:

THE
THEOLOGICAL WORKS OF
WILLIAM VAN MILDERT, D.D.
LATE LORD BISHOP OF DURHAM.
IN SIX VOLUMES.

VOL. IV.
BAMPTON LECTURES.

OXFORD,
riilNTED liY S. COLLINOWOOD, PBINTEH TO THE UNIVERSITY,
FOR JOHN HENRY PARKER;
A^'D J. G. AND F. RIVINGTON, ST. PAUL's CHURCHYARD^
AND WATERLOO PLACE, PALL MALL, LONDON.
MDCCCXXXVIII.

AN INQUIRY INTO THE GENERAL PRINCIPLES OF
SCRIPTURE-INTERPRETATION, IN
EIGHT SERMONS
PREACHED BEFORE
THE UNIVERSITY OF OXFORD,
IN THE YEAR MDCCCXIV.
AT THE
LECTURE FOUNDED BY
THE LATE REV. JOHN BAMPTON, M. A.
CANON OF SALISBUKY.

BY
WILLIAM VAN MILDERT, D. D.
REGIUS PROFESSOR OP DIVINITY, AND CANON OF CHRIST CHURCH,
NOW BISHOP OF DURHAM.

THIRD EDITION.

OXFORD,

PRINTED BY SAMUEL COLLINGWOOD, PRINTER TO THE UNIVERSITY,
FOR THB AUTHOR ;
AND SOLD BY 3. PARKER, OXFORD : MESSRS. RIVINGTON,
WATERLOO PLACE ; J. HATCHARD, PICCADILLY ; AND
C.F.COCK, FLEET STREET, LONDON.
MDCCCXXXI.

TO
THE RIGHT REVEREND
AND REVEREND
THE HEADS OF COLLEGES
IN THE
UNIVERSITY OF OXFORD,
THE
FOLLOWING SERMONS,
PREACHED BY THEIR APPOINTMENT,
ARE RESPECTFULLYINSCRIBED.

Jan. 9, 1815.

CONTENTS.

SERMON I.
Introductory Observations on Religious Con
troversy. Necessity of adhering to some
general Principles of Scripture-Interpreta
tion. Plan of the ensuing Discourses.
Titus i. 9.
Holding fast the faithful word, as he hath been
taught, that he may be able, by sound doctrine,
both to exhort and to convince the gainsayers.
SERMON IL
Dispositions and Qualifications previously re
quisite in the Interpreter of Scripture.
John vii. 17.
If any man will do His will, he shall know qf the
doctrine, whether it be qf God.
SERMON III.
Authority of Scripture as the Rule of Faith
and the Interpreter of its own Doctrines.
1 Peter iv. 11.
If any man speak, let him speak as the oracles qf
God.

CONTENTS.

SERMON IV.

Continuation of the same Subject, with refer
ence to other means necessary for the In
terpretation of Scripture, in subordination
to Scripture itself. 1 Peter iv. 11.
If any man speak, let him speak as the oracles of
God.
SERMON V.
Analysis of Scripture. Fundamental Truths.
Distinctions respecting the several Dis
pensations of Revealed Religion. Various
Subject-matter of the Sacred Writings.
Different Occasions and Purposes for which
they were composed. 2 Timothy ii. 15.
Rightly dividing the word qf truth.
SERMON VI.
Analogy of Faith. Systematic Arrangements
of Scripture-Truth. Attention to Verbal,
Historical, and Doctrinal Analogies indis-^
pensably necessary. Errors arising from
the neglect of them.
1 Corinthians ii. 13.
Comparing spiritual things with spiritual.

CONTENTS. vii
SERMON VII.
Figurative and mystical Interpretation of
Scripture. Its proper use explained and
illustrated. Parables, Types, and Allego
ries. Cautions against its Misapplication,
and the danger of carrying it to Excess.
2 Corinthians iii. 6.
Who also hath made us able ministers qf the new
testament; not qf the letter, but of^ the spirit:
for the letter killeth, but the spirit giveth life.
SERMON VIII.
Preservation of Scripture-Truth a sacred
Charge committed to the Church. Inquiry
how far it has hitherto fulfilled that Trust.
Conduct of the Church of England in this
respect. Her principles of Scripture-In
terpretation. Her Purity and Moderation.
Importance of maintaining her Ascend
ancy, for the general interests of Chris
tianity. 1 Timothy iii. 15.
WTiich is the Church of the living God, the pillar
and ground qf the Truth.

EXTRACT FROM
THE LAST W^ILL AND TESTAMENT
OP THE
REV. JOHN BAMPTON,
CANON OF SALISBURY.

 " I give and bequeath my Lands and Estates to
" the Chancellor, Masters, and Scholars of the University
" of Oxford for ever, to have and to hold all and sin-
" gular the said Lands or Estates upon trust, and to the
" intents and purposes hereinafter mentioned ; that is to
" say, I will and appoint that the Vice-Chancellor of the
" University of Oxford for the time being shall take and
" receive all the rents, issues, and profits thereof, and
" (after all taxes, reparations, and necessary deductions
" made) that he pay all the remainder to the endowment
" of eight Divinity Lecture Sermons, to be established for
" ever in the said University, and to be performed in the
" manner following: :
" I direct and appoint, that, upon the first Tuesday in
" Easter Term, a Lecturer be yearly chosen by the Heads
" of Colleges only, and by no others, in the room adjoin-
" ing to the Printing-House, between the hours of ten in
" the morning and two in the afternoon, to preach eight
" Divinity Lecture Sermons, the year following, at St.
" Mary's in Oxford, between the commencement of the
" last month in Lent Term, and the end of the third week
" in Act Term. b

X EXTRACT FROM CANON BAMPTONS WILL.
" Also I direct and appoint, tliat the eight Divinity
" Lecture Sermons shall be preached upon either of the
" following Subjects — to confirm and establish the Chris-
" tian Faith, and to confute all heretics and schismatics
" — upon the divine authority of the holy Scriptures —
" upon the authority of the writings of the primitive Fa-
" thers, as to the faith and practice of the primitive Church
" — upon the Divinity of our Lord and Saviour Jesus
" Christ — upon the Divinity of the Holy Ghost — upon the
" Articles of the Christian Faith, as comprehended in the
" Apostles' and Nicene Creeds.
" Also I direct, that thirty copies of the eight Divinity
" Lecture Sermons shall be always printed, within two
" months after they are preached, and one copy shall be
" given to the Chancellor of the University, and one copy
" to the Head of every College, and one copy to the Mayor
" of the city of Oxford, and one copy to be put into the
" Bodleian Library; and the expense of printing them shall
" be paid out of the revenue of the Land or Estates given
" for establishing the Divinity Lecture Sermons ; and the
" Preacher shall not be paid, nor be entitled to the revenue,
" before they are printed.
" Also I direct and appoint, that no person shall be
" quahfied to preach the Divinity Lecture Sermons, un-
" less he hath uken the degree of Master of Arts at least,
" in one of the two Universities of Oxford or Cambridge ;
" and that the same person shall never preach the Divinity
" Lecture Sermons twice.'''

SERMON I.

TiTUS i. 9.
Holding fast the faithful word as he hath been
taught, that he may be able by sound doctrine
both to exhort and to convince the gainsayers.

X O a person well grounded in the principles
of Revealed Religion, and whose faith has
never yet been shaken by any attempts to
subvert it, matter of astonishment and per
plexity is continually presented, in contem
plating the prodigious diversity of religious
opinions which agitate the Christian world.
That Christianity itself should be opposed
by any who have had sufficient opportunities
of examining its pretensions, is a phenome
non not easily explained upon the ordinary
principles of human conduct. But still more
inexplicable does it appear, that, among those
who professedly agree as to the general truth
of the Gospel, there should be found any ir
reconcilable difference respecting its parti
cular doctrines; and that such a difference

BAMPT. LECT.

2 SERMON L
should exist even on points acknowledged,
on all sides, to be of fundamental importance-
It also increases this perplexity, that the
Sacred Writers strenuously urge unanimity,
as well as sincerity, in the profession of the
Faith. They exhort that all dissensions and
divisions should be avoided, although they
allow not of any compromise of truth for the
sake of peace and amity. Whence we are
naturally led to infer, that truth is certainly
attainable by a right application of the rule
of faith which these inspired Teachers have
left us ; and that a disagreement in the ap
plication of it indicates, on the part of some
of its interpreters, a deviation from the rule
itself. Nevertheless, it is a fact beyond dis
pute, that these apostolical injunctions have
not hitherto produced their full effect ; since,
from the earliest ages of the Church to the
present day, heresies and schisms have arisen
in rapid succession, baffling every attempt at
their entire extirpation.
This would be a circumstance very dis
couraging to the sincere believer in God's
word, had not that same word forewarned
him of the event ; giving also directions for
conducting this warfare betwixt truth and
falsehood, and clearly predicting its suc
cessful issue

SERMON L 3
Among many other instructions to the
same effect, St. Paul, in the words of the text,
warns the Christian minister to be prepared
for the work of controversy. " To exhort and
" to convince the gainsayers," he represents as
an indispensable part of the pastoral office. He
represents it also as a duty, for which he is to
qualify himself by " sound doctrine ;" by doc
trine obtained from the fountain-head of Scrip
ture truth, " the faithful word ;" the word de
livered by holy men, inspired of God, who ex
hibited incontrovertible credentials of their
Divine commission to instruct mankind.
No great research is requisite, to shew the
necessity of this admonition, or to prove
how large a portion of good has, under Di
vine Providence, resulted from the apparent
evil which renders it necessary. Every day's
experience testifies, that the truth is more
and more illustrated by that investigation
which the perverseness of its opponents con
tinually calls forth. This benefit the Chris
tian Church has abundant reason to acknow
ledge. What article of the Faith has not re
ceived some additional confirmation; nay,
what support has not the Faith itself, in ge
neral, received ; from the profound and ela
borate disquisitions which its adversaries have
provoked? So ample, indeed, have been the
B 2

4 SERMON L
contributions thus made to the stores of
theological knowledge, that, on many of its
weightiest subjects, more information per
haps is now to be obtained from polemical
than from merely didactic treatises. Of this
description were the greater part of the writ
ings of the early Fathers of the Church ; oc
casioned by the efforts, either of Infidels, to
subvert the whole fabric of Christianity, or of
Heretics, to despoil it of its essential doc
trines. Nay, the writings of the Apostles
themselves (excepting their historical narra
tives) appear to have been, for the most part,
controversial ; written, not so much for the
purpose of elementary instruction, as for the
refutation of errors which had already crept
into the Church. And who does not know,
that, in these latter times, the most successful
promoters of religious truth are to be found
among those who have been challenged to its
defence, by bold oppugners of the Faith, or
by abettors of specious heresy ?
But while we gratefully acknowledge this
good to have been eventually derived from the
labours thus called forth, let us not overlook
the positive evils that attend it, nor forget the
awful denunciation of our blessed Master,
"Woe unto the world because of offences\'"
" Matth. xviii. 7.

SERMON L 5
The offences hereby occasioned are, indeed,
neither light nor few. The faith of multi
tudes is shaken; of some, entirely overthrown.
Many are confirmed in unbelief. The cor
rupt passions of men are fostered ; their pre
judices strengthened; and unchristian acri
mony and bitterness too often engendered.
Therefore, " although it must needs be that
" offences come," and although the providence
of God renders them instrumental to good
more than proportionate to the evil, yet for
that portion of evil, whatever it may be, is
the assailant of the truth responsible: —
" Woe unto that man by whom the offence
" cometh !"
Religious controversy, then, is not to be
considered as in itself indicative of an un
christian spirit. It is good or evil, according
to the principles which it upholds, the pur
pose in which it originates, the object to
which it is applied, and the temper with
which it is conducted. If it spring from a
mere spirit of contention ; from desire of vic
tory, not love of truth ; or from stubbornness
that will not be brought into captivity to
the obedience of Christ; Christianity will
not acknowledge it for her own. If it be
employed on questions unbefitting human
disputation ; questions, inaccessible to our
B 3

6 SERMON L
finite understandings, unnecessary or unim
portant in their issue, and only tending to
perpetuate strife, or to unsettle the opinions
and disquiet the minds of men; then is it
also unworthy of the Christian character.
Nor is it void of offence, when, however sound
its principle, however important its subject,
however irrefragable its argument, it is made
the vehicle of personal malignity; when it
is carried on with a spirit that rends asunder
the social ties, and exasperates, instead of en
deavouring to soften, the irritable feelings
which, even in its mildest aspect, it is but
too apt to excite.
But these evil consequences, which flow
from the abuse of controversy and from
causes by no means necessarily connected
with religious discussion, ought not to deter
us from its proper use, when truth requires
its aid. Controversy is worse than useless, if
it have no better end in view than a display
of mental superiority, or the self-gratification
which, to minds of a certain cast, it appears
to afford. For as, in secular disputes, it is
the legitimate end of warfare to produce
peace ; so, in polemical discussion, the at
tainment of unanimity ought to be the
main object. War is waged, because peace
cannot be obtained without it. Religious

SERMON L 7
controversy is maintained, because agreement
in the truth is not otherwise to be effected.
When this necessity is laid upon us, we do
but acquit ourselves of an indispensable duty,
in defending the charge committed to our
care, by the use of those weapons with which
the armoury of the Divine Word supplies
us. Nevertheless, there prevails, in the pre
sent day, a spurious kind of liberality, which
would teach us to regard with equal compla
cency almost every diversity of religious
opinion, however irreconcilable with the te
nets which we ourselves believe to be the un
sophisticated doctrine of God's word. Hence,
though that word is made by many the in
strument of spreading religious error, yet, be
cause it is appealed to for the sanction of
error as well as of truth, we are often called
upon to give the right hand of fellowship
even to those by whom it is thus perverted.
As if the time were already come when " the
" wolf should dwell with the lamb, and the
" leopard lie down with the kid^" and no
thing should " hurt or destroy in all God's
" holy mountain'," many are lulled into se
curity under a persuasion that error and
falsehood are harmless in their nature, and
b Isa. xi.6. c Isa.xi. 9.
B 4

8 SERMON L
will cease to molest us, if we admit them into
our fold. According to this persuasion. Chris
tian charity seems to have lost one of its dis
tinctive characters, that of " rejoicing in the
" truth''," and to rejoice rather in sacrificing
the truth for the semblance of concord. " The
" bond of peace" is no longer to be found in
" unity of spirit';" but diversity and disunion
are to work the happy effect. A boundless
latitudinarianism is to supply the place of
fixed principles : and to every religionist who
professes to derive his tenets from the Scrip
tures, the plea is to be allowed of an equal
adherence to Divine truth ; as if the word of
God were responsible for whatever of confu
sion or contrariety may be engrafted upon it
by human devices !
Were these sentiments generally admitted,
and practically carried to their full extent,
there would indeed be no longer occasion for
the study of controversial Divinity. St. Paul's
admonition to " hold fast the faithful word,"
for the purpose of " exhorting and convincing
" gainsayers," might be regarded as an obsolete
precept, superseded by later discoveries. Error
and Truth might go hand in hand. Credu
lity and Incredulity might concur in erecting
a motley fabric, of divers proportions and of
d 1 Cor. xiii. 6. e Eohes. iv. ii.

SERMON L 9
fantastic forms, on the ruins of the solid and
venerable edifice of Christian unanimity.
Every argument, however, that can be
urged, to shew the necessity of " contending
" for the faith," and endeavouring to " con-
" vince the gainsayers," proceeds on the sup
position that there is some acknowledged
foundation on which the matter in discussion
rests. It also presupposes some acknowledged
rules or maxims, by which the discussion is
to be regulated. Otherwise, instead of being
able to adapt to our case the Apostle's ex
pressions, " So run I, not as uncertainly ; so
" fight I, not as one that beateth the air*";"
we may at last be found among the number
of those whom the same Apostle describes as
" ever learning, but never able to come to
" the knowledge of the truth^."
Controversy, therefore, as it respects pro
fessed Christian believers, is but another term
for maintaining what, on either side, is sup
posed to be the true intent and meaning of
the Sacred Word. The right Interpretation
of Scripture is the direct object of its research.
The authenticity, authority, and truth, of
that Word, are assumed as axioms or postu
lates, on which the whole inquiry is founded.
It is presumed also, that truth, and truth
flCor.ix. 26. S 2 Tim. iii. 7.

10 SERMON L
only, can issue from this Divine source of
knowledge ; for, as contrary positions in hu
man science cannot be received as true, so
is it impossible that contrary doctrines in
theology should have any real foundation
in Holy Writ. With infidels, indeed, these
postulates are not to be assumed, without
proof or evidence deduced from some other
principles admitted both by the unbeliever
and the Christian. But among professed be
lievers a mutual agreement on these points is
necessarily implied, and any departure from
them in the course of argument may justly
be deemed inadmissible: — a rule, however,
not unfrequently violated in the wantonness
of polemical disputation.
It is evident, then, that, for the preser
vation of Christian truth and Christian unity,
there must be a general recognition of some
fixed principles of Scripture-Interpretation;
without which, it is impossible that we should
" all speak the same thingV that our Jeru
salem should be " as a city that is at unity
" in itself," or that, however widely the
Scriptures be diffused, any security can be had
against their perversion. Men may be conver
sant with the Word of life, but read it neither
h 1 Cor. i. 10. i Psalm cxxii. 3.

SERMON L 11
with the spirit nor with the understanding
requisite to a right apprehension of its con
tents. Nor does this view of the subject derogate,
in any respect, from the sufficiency of the Sa- ¦
ered Writings for the purpose they were in
tended to effect. For though it be most true,
that they " are able to make us wise unto sal-
" vation V yet that implies not that the effect
will be produced without due care and dili
gence on the part of those who receive them.
The. Scriptures themselves intimate the con
trary, in their admonitions that we beware of
" corrupting the word of God'," of being led
away by " false teachers™," of "handling the
" word of God deceitfully"," and of being
" wise in our own conceits"." To prevent
these evils, the providence of God hath or
dained, that in this, as in other concerns, the
strong should assist the weak, and they who
have abundance should minister to such as
are in need. Perhaps no man was ever en
tirely self-instructed in his knowledge of the
Bible : nor do we read of any instances of
conversion to Christianity (except in cases
purely miraculous) without the instrument-
k 2 Tim. iii. 15. l^Cor. ii.l7. m^Peterii. 1.
" 2 Cor. iv. 2. ° Rom. xii. 16.

12 SERMON L
ality of human teaching. The Word has
never been, either under the Jewish or the
Christian dispensation, unaccompanied with
the ordinance of a ministry to promulgate its
truth. Nevertheless, the Word itself contains
all that is necessary to salvation. Provision
only is to be made, that neither the ignorant
nor the unstable should " wrest it to their
" destruction." For we may affirm, on the
authority of an Apostle, that to such a pur
pose, not only " some things hard to be un-
" derstoodP" in St. Paul's writings, but also
" the other Scriptures" are liable to be per
verted. The proficient in ecclesiastical history will
require no detail of evidence to convince him
that the Scriptures have thus oftentimes been
forced from their direct and proper channel,
to yield supplies to error. To a perverse en
deavour thus to obtain a colour of sacred au
thority for its opinions, religious error may
indeed be chiefly ascribed. For, does not
every sect or denomination of Christians
maintain, that it has the sanction of Scripture
for its own Creed? And how could this be,
if, among so many contending parties, some,
at least, did not ground their interpretation
of it upon erroneous principles? The fact
P 2 Pet. iii. 17.

SERMON L 13
speaks for itself, and shews that whatever
some may dream of the facility of extracting
from the Scriptures a correct and coherent
system of Divine truth, this is hardly to be
effected without such qualifications and at
tainments as we shall in vain look for among
a very considerable portion of mankind.
It is a duty, then, which we owe to that
God who caused these Scriptures to be " writ-
" ten for our learning''," that we use our best
faculties, and resort to the best helps that
can be obtained, for security against their
misinterpretation. More especially is this in
cumbent upon them who are called to the
Ministerial Office. An awful responsibility
lies upon them, to "hold fast the faithful
" word as they have been taught, that they
" may be able, by sound doctrine, both to ex-
" hort and to convince the gainsayers." And
since the effectual discharge of this duty de
mands a competent acquaintance, not only
with the ordinary rules of criticism, the ori
ginal languages of the Sacred Writings, and
the proofs of their divine authority, but also
with the leading errors which have from time
to time prevailed, and the sources from which
they have sprung ; it will immediately be
perceived how wide a field of inquiry pre-
1 Rom. XV. 4.

14 SERMON L
sents itself to the sincere and diligent inves
tigator of Scripture truth.
It may, therefore, be neither unseasonable
with respect to the present state of religious
opinions, nor unsuitable to the design of the
institution which calls forth these annual la
bours in the cause of truth, if an attempt be
made to establish some general rules and
principles of Scripture-Interpretation, and to
shew the necessity of adhering to them for
the preservation of truth, and the refutation
of error. " To confirm and establish the
" Christian Faith, and to confute heretics and
" schismatics," are among the declared pur
poses which the pious Founder of this Lec
ture had in view ; purposes, to which the
proposed investigation cannot be deemed ir
relevant. And if any one period more than
another may render a discussion of this kind
necessary, does it Hot seem to be when there
prevails, as in the present moment, an ex
traordinary zeal for the dissemination of the
Scriptures ; a zeal, which, however pure and
laudable in itself, seems to call for a corre
spondent care to guard against the perversion
to which even that best gift of God is li
able? There would, however, be much difficulty
to encounter in the course of such an inquiry,

SERMON L 15
were it necessary to exhibit in detail the vast
mass of matter which the subject offers to our
contemplation. The field of controversy is
of wide extent, and is so crowded with an
intermixture of objects not readily distin
guishable from each other, that a full deve-
lopement of what it comprises would hardly
be attainable, within the compass prescribed
to the present undertaking. But to attempt
this, is neither necessary nor expedient. For,
though Error is multiform. Truth is, for the
most part, simple and undivided: and the
straight line being once ascertained, every
deviation from it will be readily discerned.
Clear and distinct conceptions of the main
points which constitute the system of our
Faith, are, however, indispensable ; because,
these being accurately formed, every subor
dinate or collateral topic will the more easily
be arranged in its proper place ; and the dif
ficulty will be much diminished, of shewing
its agreement or disagreement with those es
sential parts of the system to which it ap
pears to belong.
That truths thus essential to the system
are to be collected from the Sacred Writings ;
and that, when established, they form the
proper test of all religious opinions of minor
consideration ; are positions virtually recog-

16 SERMON L
nized in every Creed or Confession of Faith
introduced into the Christian Church. To
regard such formularies as unwarrantable im
positions on Christian liberty, is to overlook
their obvious utility, if not necessity, towards
the preservation of sound doctrine, or of any
real unanimity in articles of Faith. And
though a liberty must be allowed of examin
ing whether any such Creed, compiled by
human authority, declares the genuine truths
of Holy Writ ; yet if, upon a fair examina
tion, it be found to preserve the essentials
of the Faith entire and uncorrupted, no dif
ference of opinion on lesser matters will war
rant the violation of Christian unity. Were
this duly regarded, it might tend to dimin
ish considerably the number of controversial
points: many of which would probably be
dismissed as unworthy of serious contention ;
while others, of greater magnitude and im
portance, would become more prominent to
observation, and, being disencumbered of ex
traneous matter, would be more easily de
fended against their assailants.
It is important then to ascertain in what
these essentials consist. But this cannot be
done, without deciding upon certain preli
minary questions which affect the whole in
quiry. To agree in the interpretation of

SERMON I. 17
Scripture, there must be a concurrence in the
general principles of interpretation. Some
variety of opinion may indeed be expected,
notwithstanding such a general concurrence:
but a variation so circumstanced can hardly
involve an error, on either side, dangerous or
incapable of adjustment. On the other hand,
a radical disagreement concerning these first
principles of the subject to be discussed, pre
cludes the hope of bringing men to be " per-
" fectly joined together in the same mind
" and in the same judgment ^"
The method, by which it is intended to
pursue the present inquiry, will be adapted
to this view of the subject. There can be
no necessity for a minute consideration of
rules of criticism common to every species of
writing, and on which scarcely any difference
of opinion may be supposed to exist. These
appertain to the interpreter of Scripture as a
general scholar, rather than as a theologian :
and though it be most true, that the theolo
gian would be justly exposed to contempt,
who, in his endeavour to expound the Sa
cred Word, should violate any established
canon of ordinary criticism ; yet if the Scrip
tures themselves have a peculiar and extraor
dinary character impressed upon them, which
r 1 Cor. i. 10.

18 SERMON I.
takes them out of the class of ordinary writ
ings, that character, whatever it be, ought
unquestionably to form the basis of his judg
ment respecting the matters which they con
tain. The knowledge of Divine truth is indeed
perfectly distinct from human science, in
that it emanates immediately from the Foun
tain of infinite wisdom. Yet has it this in
common with human science, that it is made
by its heavenly Author to flow through the
channel of human instruction. While there
fore we " receive it not as the word of men,
" but, as it is in truth, the word of God V'
we must nevertheless examine it as it is deli
vered to us, clothed in the language of men,
and subject to the general rules of human
composition. The deference due to it as a
Divine production does not interfere with
this province of human learning ; it only ex
acts submission with respect to the subject-
matter of the revelation, to which the cri
tical investigation is entirely subordinate.
For the fuller developement of these ge
neral principles, it is purposed to consider,
in the first place, the moral qualifications re
quisite for a right apprehension of the Sacred
Word '. An inquiry will then be instituted
5 1 Thess. ii. 13. t Lect. II.

SERMON L 19
into the paramount authority of that Word
as the rule of faith, and its own interpreter " :
and, in connection with this, will follow a
consideration of the subsidiary means by
which, subject to that authority, its inter
pretation must be sought ^ The ground
being thus cleared of preliminary difficulties,
and a secure basis laid for a solid fabric of
Scripture truth ; the question, how the su
perstructure is to be raised, will then remain
to be considered. This will lead to some ob
servations upon the proper mode of analyz
ing ^ the contents of Scripture, and of com
bining ' them again into a coherent and har
monious system. As supplementary also to
this part of the inquiry, some remarks will
be necessary upon the distinction between
the literal and figurative sense of Scripture " ;
a distinction, affecting in its result many
important controversies in the Christian
Church. Under these several heads may be intro
duced all that is necessary for a compendious
view of the subject ; and occasion will be
given for as much detail of its particulars, as
may suffice for the mere purpose of illustra
tion. It will also incidentally be seen, how
u Lect. III. ^ Lect. IV. r Lect. V. ^ Lect. VI.
^ Lect. VII.
c 2

20 SERMON I.
far an agreement on points essential to salva
tion has hitherto prevailed in the Church
Catholic, and whence have sprung the lead
ing errors and corruptions, which have from
time to time made inroads on the Faith. The
inquiry may then be closed with a brief con
sideration of the sacred charge committed to
the Church'', of preserving the Truth invio
late ; accompanied with some not unseason
able observations on the conduct of our own
Church in particular, in this respect ; on its
purity in doctrine and in discipline, its safety
as a guide to Scripture truth, and its ad
herence to those sound principles of inter
pretation, which afford the best security
against the " perverse disputings of men of
" corrupt minds"," and can alone prevent us
from being "carried about with every wind
"of doctrine''."
Of the difficulty, as well as the importance
of these subjects, none ought to be more sen
sible than he who attempts to discuss them.
It is only a just sense of that difficulty, which
can induce such a dispassionate and sober-
minded consideration of them, as may be ex
pected to lead to successful results. They
indeed who have been most conversant with
such disquisitions, will be the most cautious
b Lect. VIII. c 1 Tim. vi. 5. d Ephes. iv. 14.

SERMON I. 21
and the most candid in forming their deci
sions. " Masters in Israel" will hardly ex
pect, from a work necessarily so circumscribed
in its extent, any considerable accessions of
knowledge on topics already familiar to their
minds. But to less experienced students,
nothing is unimportant which may open a
way for pursuing a safe and satisfactory
course of inquiry into religious truth. Know
ing by what principles the Christian scholar
is to conduct that inquiry, and what helps
are necessary to ensure its success, they will
be better able to judge of the various matters
of controversy presented to their view, and
better armed against the errors of an age,
unstable and unwary, prone to follow every
phantom that flits before it, and lightly to
regard the attainments of former times. The
labour will not be lost, if, through the Divine
blessing on the endeavour, faith be, in any
instance, strengthened by hearing, and hear
ing lead to a right understanding of the word
of God.

C O

SERMON II.

John vii. 17.
If any man will do his will, he shall know qf the
doctrine, whether it be of God.

J^XANY difficulties present themselves in at
tempting the solution of that important ques
tion. Whence comes religious error ? For, not
only are the several species of error so various
and discordant, as to make it scarcely possi
ble to trace them all to similar causes ; but no
less different are the dispositions, the habits,
and the attainments, of those by whom they
are upholden. On the one hand, we see the
thoughtless and the considerate, the vain and
the modest, the sober and the licentious, the
illiterate and the scholar, linked together by
some common bond of opinions respecting
what they deem to be the truth : on the
other hand, we see persons for the most part
similar in their moral and intellectual quali
ties, who, on these subjects, appear to be irre
concilably at variance. This anomaly in the
c 4

24 SERMON IL
human character it may not be easy to ex
plain. But of one thing we are certain, that
whatever is repugnant to truth, is repugnant
to the Divine will. That the merciful God
and Father of all would " have all men to be
" saved and to come to the knowledge of the
" truth''," is a maxim entirely consonant with
every notion we can form of the Divine per
fections, as well as with the declarations of
Holy Writ. No error can be supposed to
issue from Divine wisdom, or to be the object
of Divine approbation. Its source must be
sought elsewhere ; since the very term error
denotes a deviation from some line of recti
tude: and what but rectitude can proceed
from Him who is the acknowledged Fountain
of perfection ?
Searching the Scriptures for an elucidation
of this subject, we there find not only unbe
lief, but heresy and schism also, ascribed
partly to human perverseness, and partly to
the influence of a spiritual adversary ope
rating upon fallen man's predisposition to
evil. This indeed is the solution there of
fered to us of moral evil in general, as well
as of that particular species of it which leads
men to " make shipwreck of their faith." The
parables of the sower and of the tares place
^ 1 Tim.ii. 4.

SERMON IL 25
the subject in this point of view : and various
apostolical admonitions concur in represent
ing that the will of man, whether yielding to
its own inward propensities, or to some evil
suggestions from without, is deeply concerned
in every departure from the truth.
Conformably with this representation, our
Lord frequently charges the Jews with wil
fulness and obstinacy in rejecting his doctrine.
He addresses them as persons possessing the
means of reasonable conviction, but not dis
posed to use them aright. He says of them,
that they had " no cloke for their sin*"' in
this respect ; that they " would not come to
" him that they might have life" ;" and that
they " loved darkness rather than light, be-
" cause their deeds were eviP." In the words
of the text he virtually conveys a similar re
proof ; intimating that their ignorance of the
justness of his pretensions (if ignorance it
might be called) proceeded from an indispo
sition to do the will of God.
The Jewish Scribes and Pharisees despised
our Lord for the want of those attainments
in religious learning, which they arrogated to
themselves ; and they alleged this supposed
deficiency on his part as the ground of their
unbelief : "How knoweth this man letters,
b John XV. 22. <= John v. 40. d John iii. 19.

26 SERMON IL
" having never learned' ?" An objection, the
same in substance with that, of which we read
in another part of the Evangelical history,
" Is not this the carpenter's son ? is not his
" mother called Mary ? and his brethren,
" James, and Joses, and Simon, and Judas ?
" and his sisters, are not they all with us ?
" Whence then hath this man all these
" things'?" With such contempt did they re
gard that lowly station which seemed to have
precluded him from the advantages of a su
perior education !
To these cavils our Lord replies, that his
pretensions were not founded on any such
advantages, but depended on testimonies of
a very different description ; on proofs of a
much higher nature, and such as they were
well able to appreciate, if disposed to receive
them. " My doctrine," says he, " is not mine,
" but his that sent me^." " His word was
" with power''." It was accompanied with in
controvertible evidences of its Divine original:
and so clear were those evidences, that he
adds, without reserve, " If any man will do
" His will," that is, the will of God, " he shall
" know of the doctrine, whether it be of God,
" or whether I speak of myself." He then
e John vii. 15. f Matth. xiii. 55, 56.
s John vii. 16. h Luke iv. 32.

SERMON IL 27
proceeds to shew their perverseness in sub
mitting to the Law, and to the authority of
Moses, and yet rejecting His claims, founded
upon similar and even stronger grounds of
acceptance : and he closes the conference with
declaring, that, notwithstanding their pre
tended doubts, they " both knew him, and
" knew from whence he came'."
The words of the text, then, were addressed
immediately to the Jews, and had especial re
ference to their peculiar case. The Jews had
advantages above other persons, for trying the
validity of our Lord's pretensions and the
truth of his doctrine. To them had been
committed the ancient oracles of God, " the
" law and the testimony''," which were to
form the criterion of every subsequent reve
lation. Our Lord declared, that " not one
" tittle of that law should pass away till all
" had been fulfilled ^" His appeal therefore
was made to their own Scriptures : and had
they been sincerely desirous of conforming to
the will of God, as set forth in those Scrip
tures, they would have found no difficulty in
acknowledging his claims. But having per
versely corrupted their own Law, and being
obstinately prejudiced against every thing in
terfering with their secular views, the light
> John vii. 28. ^ Isaiah viii. 20, ' Matth. v; 18.

28 SERMON IL
of preceding revelations shone upon them in
vain, and their understandings were darkened,
that they could not discern the truth.
But though this censure was specially ap
plied to the Jews, it is not to be restricted to
them alone. It is couched in general terms,
and expressed as if intended to be taken in a
more enlarged signification. It is not said. If
ye will do his will, ye shall know of the doc
trine ; but. If any man will do it ; — any one
who investigates the subject with a disposition
to attain to such knowledge. Whence an in
ference appears to be deducible, that every
error respecting the Christian Faith proceeds,
more or less, from some perverseness in the
mind ; or, at least, that an earnest desire to
know and to do the will of God, is so far a
necessary preparative for a right understand
ing of its doctrines, that without it no profi
ciency in that respect is reasonably to be ex
pected. Caution, however, is necessary, that
while we maintain the general importance of
this maxim, we do not strain it beyond its
probable intent ; lest, in regarding every de
viation from the standard of perfect truth as
chargeable upon the will, rather than upon
the understanding of man, and ascribing it to
an intentional disregard of the will of God,
we should seem unmindful of that Christian

SERMON IL 29
charity, which " beareth all things, believeth
" all things, hopeth all things, endureth all
" things'"." Endeavouring then to divest ourselves of
any undue bias in this discussion, let us pro
ceed to a more particular examination of the
text, with reference both to its precise signi
fication, and to the application of which it is
capable to our general subject.
The disposition to do the will of God ap
pears to be the point on which the great
stress of our Lord's observation is laid : — eav
Tis deXr], if any man be willing to do the will
of God, " he shall know of the doctrine whe-
" ther it be of God." This willingness relates
simply to the Divine authority of the doctrine
propounded. It implies a readiness to abide
by such a knowledge of God's will as may be
obtained from any well-authenticated reve
lation. It is not therefore the general dispo
sition of a person habitually practising moral
and religious duties, which is here intended,
(though this is unquestionably of great im
portance in all inquiries after Sacred truth)
but it is the specific character of a person free
from prejudices unfavourable to the object of
inquiry, and prepared, nay desirous, to profit
"^ 1 Cor. xiii, 7.

30 SERMON IL
by its researches. To him whose mind is thus
open to conviction, our Lord holds out the
assurance of success ; prejudice and indispo
sition to the object of research being as films
and mists to the sight, which render the ob
jects of vision obscure and indistinct ; where
as, these being removed, whatever is within
reach of the faculty itself is readily discerned.
The question indeed, how far the under
standing is dependent upon the will, though,
abstractedly and metaphysically considered,
it appears to be of a subtle and difficult kind,
is practically easy to be apprehended. For,
although we are conscious that the will can
not absolutely control the understanding, so
as to make it believe or disbelieve, contrary
to its own convictions, yet are we equally
conscious that it can indispose it to the recep
tion, or even to the consideration, of parti
cular truths ; thus diminishing the force of
that intellectual application which may be re
quisite for the purpose. And whatever be the
motive by which the will is thus prompted to
blind or to mislead the understanding, the ef
fect may be the same. Whether the bondage
be that of ignorance, of prejudice, or of moral
corruption, the mind may be equally debarred
of the free exercise of its powers, and in the
midst of light remain in darkness.

SERMON II. 31
It does not, therefore, necessarily follow,
that because religious error has gained pos
session of the mind, there must be totally vi
tiated affections or an incurable depravity of
heart. Neither does it follow, on the other
hand, that uprightness and sincerity, accom
panied with well-disciplined and pure inten
tions, afford entire security against the ad
mission of error. As the understanding is in
some measure dependent upon the will, so
the will may be influenced by special motives
and impulses, greatly altering the complexion
of the case with respect to its moral aspect,
although the result be substantially the same.
Hence there may not unfrequently be found
a propensity to imbibe false opinions in reli
gion, and a disinclination to the truth, where
it would be difficult to fix the stain of immo
rality or vice.
Nevertheless, our Lord's aphorism is both
just and of universal application. If there
be, from whatever cause, an indisposition to
do the will of God, there will ever be a pro
portionate difficulty in coming to the know
ledge of the truth : and if the mind be free
from adverse prepossessions, obstacles will be
so much the more easily removed. This we
may conceive to be the full scope and mean
ing of the text. Let us now consider how it

32 SERMON IL
may be applied to our proposed subject of
Scripture-interpretation. At first sight, it may appear that the posi
tion, " If any man will do his will, he shall
" know of the doctrine whether it be of God,"
applies rather to the belief or disbelief of
God's word in general, than to the interpre
tation of its particular doctrines. We may
easily perceive the influence of a predispo
sition to conform to the Divine will, in pre
vailing upon men to embrace what is proposed
to them as a Divine revelation ; but we may
not so clearly discern how a right exposition of
what is contained in that revelation depends
on such a frame of mind. The connection
between virtue and faith on the one hand, or
vice and infidelity on the other, is undoubt
edly much more obvious to common appre
hension, than the connection of a right or
wrong interpretation of the Scriptures with a
good or evil disposition.
For the elucidation then of this point, let
it be observed, that, in the pursuit of every
kind of knowledge, an earnest desire to obtain
correct views of it greatly facilitates the la
bour, and is necessary to ensure its success.
And if this be true of other studies, still more
evidently is it so in that of Revealed Reli
gion. It is a circumstance which distinguishes

SERMON IL 33
this from every other study, that the know
ledge it obtains is derived from the authority
of an Instructor whose wisdom is infallible,
and whose will is above control. It is essen
tial to the sincere inquirer, that he should
enter upon the research with this conside
ration deeply engraven upon his mind. Such
moral dispositions as are requisite in other
pursuits, and especially that love of truth
which is the powerful stimulus to improve
ment of every kind, are doubtless indispens
able also in the character of the Sacred inter
preter. But to complete that character,
something more is also required. The Bible
has pretensions exclusively its own In his
interpretation of it, the critic must ever bear
in mind, that it is the work of Sacred Penmen,
not of unassisted human powers. Therefore,
not only an ordinary solicitude to avoid error,
but also a readiness to submit, where the sub
ject requires it, the understanding and the
affections to what is propounded on such au
thority, becomes the duty of the theological
student ; a duty, never to be unconditionally
exacted, where the composition is merely
human ; never to be on any pretence dis
pensed with, where it is confessedly Divine.
This frame of mind is evidently included
in that faith which the Scriptures represent
D

34 SERMON IL
as the proper inlet to spiritual knowledge.
This is the main spring by which the work of
religion operates both upon the heart and
upon the intellect of man. It opens the eye
to see the wonders of the Divine law : it
opens the ear to hear the voice of heavenly
wisdom : it removes mountains in the way to
knowledge : it invigorates every faculty for
the labour it has to accomplish.
The Scriptures abound in declarations to
this effect. Yet none of these may be under
stood to affirm, that faith, ho vvtver lively or
sincere, shall enable the inquirer to compre
hend all mysteries and all knowledge, by
giving him powers of discernment beyond the
reach of man ; or that he shall hence be qua
lified, without the aid of human learning, to
interpret the Sacred Word aright. On the
contrary, a willingness to know and to do the
will of God, implies a willingness to resort to
all necessary helps for advancement in the
truth, and for security against error. The
meaning therefore of any such passages can
only be, that without faith, without the dis
position to conform to the Divine will, none
will be adequately qualified for the purpose,
however otherwise gifted with the best natu
ral or acquired endowments. Hence St. Paul
says, " If any man think himself wise, let him

SERMON II. 35
" become a fool that he may be wise " ;" that
is, let him renounce any pretensions to a wis
dom superior to that which the word of God
imparts to him. Hence also our Lord warned
his disciples, that " except they became as lit-
" tie children"," they could not enter into his
kingdom ; and gave thanks to his heavenly
Father, that he had "hidden those things
"from the wise and prudent, and revealed
" them unto babes p." In the same sense we
may also interpret the promise, that " to him
" that hath shall be given, and he shall have
"more abundance'';" implying, that where
that which has been already communicated is
carefully improved, there will be the greatest
proficiency in religious knowledge. The in
terpretation of the Sacred Word will, doubt
less, be most easily ascertained by those whose
dispositions are most congenial with its cha
racter : and the tendency of all these Scrip
tural illustrations is, to shew that the first
requisite in the study of Divine truth (whe
ther with reference to the general credibility
of Revealed Religion, or to the interpretation
of its particular doctrines) is a genuine sin
gleness of heart, which has one main object
" 1 Cor. iii. 18. " Matth. xviii. 3.
P Matth. xi. 25. 'i Matth. xiii. 12.
n 2

36 SERMON IL
in all its researches, that of knowing and
obeying the will of God.
To the case of avowed unbelievers there
cannot be much difficulty in applying this
criterion. For, though there may be many
whose generally virtuous conduct seems to
give them a claim of exemption from the
charge of intentional disregard of truth ; yet
strong presumptive evidence will almost al
ways appear of a radical indisposition in the
will to a careful investigation of the subject.
Few, if any, manifest a serious inclination to
" receive with meekness the engrafted word,"
as an authority to which they owe submission.
On the contrary, some principle repugnant to
it, some root of bitterness that admits not of
its cordial reception, usually betrays itself,
where infidelity has taken fast hold upon the
mind. This it is, which magnifies every dif
ficulty, generates suspicion and distrust, and
misleads the judgment by presenting the ob
ject of contemplation to the understanding
through a fallacious medium.
Nor is it much more difficult to adapt this
same criterion to those who, professing a ge
neral belief of Christianity, maintain opinions
at variance with its essential doctrines. Want
oi faith is more or less discoverable in almost
all who depart from the standard of Scripture

SERMON IL 37
truth. Not that this is rashly to be assumed,
in cases where only slight shades of difference
prevail, or respecting the exposition of doc
trines transcending the comprehension of the
human intellect and revealed to us only in
general terms. But where a doctrine inse
parable from Christianity itself is either re
jected or misinterpreted, from evident prepos
sessions of the mind against it, (for this it is
which properly constitutes heretical pravity,)
there we can hardly avoid imputing that per
versity of the will which our Lord teaches us
to regard as the proximate cause of all reli
gious error.
The fact appears to be, that a very great
proportion of the heresies, which have from
time to time sprung up in the Christian
Church, may be traced to some lurking prin
ciple of infidelity operating upon the mind.
A favourite maxim of false philosophy, or a
vain conceit of the imagination, takes posses
sion of the understanding; and, fully per
suaded of the unanswerable truth of the opin
ions thus adopted, yet unwilling entirely to
relinquish the Faith, the slave of prejudices
adverse to Revealed Religion commences the
work of new interpretation, and exercises his
ingenuity in endeavouring to adapt Scrip
ture to his preconceptions. Do we ask, then,
D 3

38 SERMON IL
how it happens that errors, even of the worst
kind, are the fruit of his labours ? The an
swer is readily given. He is regardless of
the Divine admonition in the text. Instead
of being willing to abide by the revealed will
of God, he is predisposed to abide by his own
will : and it being found impracticable to re
concile these to each other, without wresting
the Scriptures from their obvious meaning,
some more recondite sense is sought for, and
the simplicity of truth is sacrificed at the
shrine of vanity.
The rule, then, that "if any man will do
" his will, he shall know of the doctrine,
" whether it be of God," admits, we may per
ceive, of a more special and circumstantial
application than might at first be apprehend
ed : and although it may behove us to exer
cise the greatest charity and discretion in
judging others by this rule, it will, in scruti
nizing our own opinions, be necessary to ap
ply it with unsparing freedom. A suspicion
of some wrong bent in the mind ought in
deed always to be entertained, when we are
conscious of a secret wish to set aside any
doctrine, apparently forming a part of that
system which, in its general character, we ac
knowledge to proceed from God.
If, however, it should still be asked, how

SERMON IL 39
the concurrence of the will of man with the
will of God can thus facilitate either the be
lief or the right interpretation of the Sacred
Word ? — this further answer may be given.
The mere disposition to concur with the
Divine will we may conceive to be produc
tive of these results, both by its own natural
efficacy, and by the powerful co-operation of
that Divine aid which gives a blessing to hu
man endeavours.
Its natural and immediate tendency is, to
ensure earnest attention to the subject, dili
gent inquiry into proofs and evidences, perse
verance in surmounting difficulties, delibera
tion in framing decisions, modesty in pro
posing doubts, readiness to retract error, firm
ness in adhering to well-grounded conviction.
The effect of these excellent qualities, in re
moving obstacles to the truth, in disencum
bering the judgment of what may impede its
progress, and increasing the thirst for those
acquirements which enlarge and strengthen
the mental powers, may readily be conceived.
Not to ascribe to them their due share in the
acquisition of truth, would be to derogate
from the wisdom of that Providence, who, in
bestowing upon man the gifts of understand
ing and of free-will, evidently designed that
the honest application of these talents should
D 4

40 SERMON IL
largely contribute to produce the desired
effect. Nor is it less evident, that the inquirer
after religious truth, cultivating this genuine
disposition to know and to do the will of
God, may well confide in that communication
of heavenly aid, which, if duly sought for,
will not fail to be bestowed, as a blessing
upon his endeavours, by him who "giveth to
" all men liberally, and upbraideth not '."
For, if the Almighty hath actually imparted
his will to mankind, is it not with the intent
that they should thankfully receive it, and
diligently search its meaning ? And can we
doubt that every indication of such a dispo
sition will be regarded with special favour by
the great Author and Finisher of our Faith ?
Can we doubt that the grace of God will as
sist in perfecting what the humble aspirant
after truth is already striving to accomplish,
by the use of those means which the provi
dence of God has placed within his reach ?
What further satisfaction on this point can
be requisite, than that assurance of our
blessed Lord and Master, " Ask, and it shall
" be given you ; seek, and ye shall find ;
" knock, and it shall be opened unto you ' ?"
In whatever point of view, then, we con-
' James i. 5. ' Matth. vii. 7.

SERMON IL 41
sider the subject, we shall find this position
incontrovertibly established, that the willing
and ingenuous mind, the free and unre
strained surrender of every thought and
purpose, of every imagination and affection,
to the all-perfect will of God, is the first
principle of religious duty, the germ of every
thing which is afterwards to expand and
ripen into action. It is that, which can alone
produce the fruit of sound Christian know
ledge ; and to which, when duly planted and
watered by human industry, the Divine Be
nefactor will assuredly give the increase.
Thus we have advanced one step in our
inquiry, by shewing what disposition of mind
is previously requisite in those who enter
upon the interpretation of Holy Writ. The
main source of all contentions respecting the
sense of Scripture, on points of fundamental
importance, may be traced to a reluctance,
on one side or the other, to renounce prepos
sessions militating against an entire recep
tion of the truth. Men are led by partiality
to their own opinions, or undue deference to
those of others, not only to irreconcilable
dissensions among themselves, but eventually
to a departure from the plain and obvious
meaning of the Word of God. It was the
error of the ancient Jews, that they " set up

42 SERMON IL
" idols in their heart," and " put a stumbling-
" block before their face *," so that God would
not be inquired of by them. And so it is
with multitudes in the present day. They
are in their hearts devoted to some favourite
object of pursuit, to some theory or opinion
which they cannot relinquish ; and they con
sequently enter upon the research with al
most a certainty of failure.
But, perhaps, the force of our Lord's maxim
in the text will be still more sensibly felt, by
considering it in its negative as well as its
affirmative sense ; as if it were said, (which in
deed is implied in the terms of the proposi
tion,) " if any man will not do his will, he
" shall not know of the doctrine, whether it
" be of God."
The moral qualities comprised in the cha
racter of a sound and faithful interpreter of
the Word, have been already enumerated.
The dispositions repugnant to that character,
are carelessness, indifference to truth, in
dolence, rashness, a spirit of scepticism and
self-conceit, pertinacity in retaining opinions
hastily taken up, love of novelty, and a prone-
ness to abandon what is sanctioned by long
established authority and well tried expe
rience. It is easy to perceive how these dis-
' Ezek. xiv. 4.

SERMON IL 43
positions must operate on the intellectual
powers, in preventing the full and free exer
cise of the faculties most necessary to be
called forth in such disquisitions, and in di
minishing the desire of such attainments as
can give any reasonable hope of success.
In a word, that which we understand by
the term, docility, or an aptitude to receive
instruction, is the first requisite towards the
acquisition of Scriptural knowledge. The
mind ought to be unbiassed by any thing
that would lead it astray from the simple
truth, and disposed to " lay aside every
" weight "" which may retard its progress.
In this consists the willingness, to which is
held out the promise of such a knowledge of
the Divine word as cannot otherwise be ob
tained. We are not to wonder, then, if instances
oftentimes occur, where splendid talents and
rare acquirements are employed in the ser
vice of Error, and even in endeavouring to
subvert the fundamental truths of Revealed
Religion. These are, in themselves, no secu
rity against error. On the contrary, when
not controlled by a powerful sense of duty,
they rather incite to bold and hazardous
speculations, by the vanity and self-confi-
" Heb. xii. 1.

44 SERMON IL
dence they are wont to create. Caution
therefore is necessary, lest we be dazzled and
led astray by genius and learning thus mis
chievously employed. For to this subject is
our Lord's saying especially applicable, " He
" that exalteth himself shall be abased, and
" he that humbleth himself shall be exalt-
" ed "." That profound submission, that pros
tration of heart and mind, which desires in
stantly to receive and obey whatever comes
from God, is the sentiment which best befits
the inquirer after sacred truth. Hence, both
in the general defence of Christianity, and in
the successful interpretation of its essential
doctrines, none have more signally distin
guished themselves, than they who to a grasp
of intellect above their fellows have united
the profoundest reverence and humility, in
exploring the depths of heavenly wisdom.
Caution however is necessary, on the other
hand, that we do not hastily impute either
moral or intellectual defects, in every ordi
nary case of erroneous persuasion. To lay
these to the charge of the multitudes who
are merely followers of specious heresies, and
who, from early habits of education, or other
untoward circumstances scarcely under their
control, have pertinaciously adhered to them;
^ Luke xiv. 11.

SERMON IL 45
would be a precipitate, if not uncharitable,
censure. Perhaps too it may not unreason
ably be questioned, whether, in some in
stances, Heresiarchs themselves have not
been rather misled by weak and erroneous
judgment, than by deliberate and intentional
opposition to the Divine will. The errors of
such persons might, perhaps, have been recti
fied, under more auspicious circumstances.
The question, therefore, whether, in any par
ticular cases, heresy be wilful, or ignorance
invincible, should be regarded as of too mo
mentous a nature to be lightly treated, and
not always capable of being peremptorily de
cided by human authority.
But the more necessary these cautions
may be, respecting particular points of con
troversy, or the personal characters of the
parties engaged in them ; the greater neces
sity will exist, for vigilance in guarding our
selves against any disposition that tends to
darken the understanding and betray it into
error. Here our Lord's admonition in the
text demands the most profound considera
tion, as a fundamental maxim on which all
consistency and correct knowledge of religion
must depend. With Solomon's exhortation
to the same effect, the subject may, therefore,
now be closed. " My son, if thou wilt re-

46 SERMON IL
" ceive my words, and hide my command-
" ments with thee, so that thou incline thine
" ear to wisdom, and apply thine heart to
" understanding ; yea, if thou criest after
" knowledge, and liftest up thy voice for
" understanding ; if thou seekest her as sil-
" ver, and searchest for her as for hid trea-
" sures ; then shalt thou understand the fear
" of the Lord, and find the knowledge of
" God y."
y Prov. ii. 1 — 5.

SERMON III.

1 Peter iv. 11.
If any man speak, let him speak as the oracles of
God.

X^HE necessity of a constant recurrence to
first principles, as a preventive of any devi
ation from truth, is in no case more apparent
than in the study of Holy Writ. For, since
the great foundation on which Revealed Reli
gion is established is an absolutely Divine
authoiity, every thing which tends to dis
place that fundamental basis will endanger the
whole system : and the consequences must be
infinitely more injurious to the best interests
of mankind, than any similar violation of
principles in matters of human science ; ac
cording to the acknowledged maxims, that
the worst of abuses is the abuse of that which
is best in itself, and that no truth can be made
more certain than by sufficient evidence that
it proceeds from God.
The apostolical injunction in the text evi
dently rests upon the supposition of this

48 SERMON III.
supreme authority of Holy Scripture, as the
rule of faith and the interpreter of its own
doctrine. " If any man speakj let him speak
" as the oracles of God :" let him, both as to
the doctrine and the interpretation, be care
ful to advance nothing contrary to those Sa
cred Oracles, nothing that may bring into
competition with them authority of a dif
ferent kind.
But however indisputable the principle
may appear on which this injunction is found
ed, it is not only continually violated through
ignorance or inadvertency, but a very great
portion of the errors and corruptions preva
lent in the Christian world evidently spring
from systems, virtually, if not formally, op
posed to it ; from maintaining the necessity
of some ulterior tribunal of appeal, for the
decision of controversies and for framing un
erring standards of interpretation.
Besides the moral dispositions, therefore,
already shewn to be requisite in the search
after spiritual knowledge, it is necessary to
determine this great preliminary question,
Whether there be any authority paramount
or even equivalent to the Sacred Word, which,
either as jointly connected with it or as its
judicial superior, may claim our unreserved
obedience ? If there be any such, the sincere

SERMON IIL 49
inquirer after truth must submit to its pre
tensions. If there be not, to admit such pre
tensions is not only superfluous but danger
ous ; as derogating from the authority which
possesses the rightful claim.
Upon this head St. Peter's admonition
might be deemed decisive : and there are
other texts of Scripture which ought to place
it beyond dispute. Nevertheless, they who
argue on the contrary side would fain allege
the sanction of Scripture for their views of
the subject : a circumstance, which renders
it so much the more necessary to examine
their pretensions, lest we stumble at the very
threshold of our inquiries.
And here it will be found that we have
three distinct parties to contend with ; all
widely differing from each other, yet all as
serting principles injurious to the just pre
eminence of Scriptural authority.
The first of these, the Papist, insists on the
necessity of an infallible Judge or Interpreter
of doctrine, in the person of some visible
Head of the Church, from whom there shall
be no appeal. The second, comprising va
rious Sects, contends that every doctrine of
Holy Writ must bend to the decision of
human Reason as the supreme judge in mat
ters of faith. The third, a multifarious order
E

50 SERMON IIL
of Interpreters, gives supreme sway to a sup-
posed inward Light, or immediate communi
cation from the Holy Spirit, supplementary
to Scripture, and infallible as well as irresist
ible in its operations. An examination of the
respective pretensions of these different claim
ants to assume authority above the Scriptures,
will fully occupy us for the present. The
regard due to them in a subsidiary and sub
ordinate capacity must be made the subject
of another Discourse.
I. The great points in controversy between
Papists and Protestants, as far as relates to
the present question, are the infallibility of
the Church and the authority of unwritten
Traditions ; Traditions, supposed to have
been originally of Apostolical origin, but not
recorded in Holy Writ.
In arguing these points, it is presumed, on
both sides, that the Scriptures are the Word
of God, and therefore must be true. The
Romanist, however unguardedly he may some
times speak of the written Word, does not
venture openly to contravene this position.
Consequently, no arguments are admissible in
the present discussion, which oppose what the
Scripture itself affirms : and the debate might
be reduced to a simple inquiry, what the
Sacred Writings declare upon the subject.

SERMON IIL 51
The infallibility of the Scriptures is taken for
granted : their sufficiency is the controverted
point. If then it should appear that the
Scriptures, which the Romanist confesses to
be infallible, assert, either expressly or virtu
ally, their own sufficiency as the rule of faith,
the matter at issue would be thus far decided ;
and even on his own principles, the opponent
would stand defeated.
The proof, however, of this point is not so
clearly deducible from any particular texts of
Scripture declaratory upon the subject, as
from the general scope and design of these
Sacred Records, and the extraordinary en
dowments of the writers themselves. It rests
upon the plenary inspiration of those writers ;
upon their exclusive authority to declare the
Divine will ; and upon the want of satisfac
tory evidence, on the other hand, to prove
any doctrine to be really theirs, which is not
contained in the written Word. These posi
tions being established, the sufficiency of
Scripture for its intended purpose will be
fully made out, and all competition with its
authority effectually precluded.
There are indeed texts both in the Old and
New Testament, which, if understood as re
lating to the whole Sacred Canon, might seem
to put the question beyond dispute. Thus
E S

52 SERMON IIL
David, speaking of the Word as it existed
under the Jewish dispensation, declares it to
be " a lamp unto the feet and a light unto
" the paths « ;" a " perfect law, converting the
" soul ; and a testimony that is sure, making
" wise the simple''." St. Paul likewise speaks
of the Scriptures in general, as " able to make
" us wise unto salvation," and " making the
" man of God perfect, thoroughly furnished
" unto all good works ''." These expressions
may be understood not only as ascribing to
the Sacred Writings a character and author
ity above those of merely human compo
sitions, but also as intimating that nothing
more was necessary for our instruction than
what the Almighty had thus been pleased to
reveal. But since every declaration of this kind
(unless we conceive it to have been prolep-
tically delivered) can in strictness have refer
ence only to the writings extant at the time
when it was used ; something more may be
thought requisite for our present argument.
And this may be obtained from the tenor of
our Lord's promises to his Apostles. He de
clares, that the Comforter, the Holy Spirit,
should " guide them into all truth and shew
" Ps. cxix. 105. '' Ps. xix. 7. <^ 2 Tim. iii. 15, 17.

SERMON IIL 53
" them things to come^," should " teach them
" ALL things," " bring all things to their re-
" membrance whatsoever he had said unto
" them^," and "give them a mouth and wis-
" dom which all their adversaries should not
" be able to gainsay, nor resist V These pro
mises were strikingly fulfilled in that pre
eminent degree of inspiration of which the
Apostles exhibited most convincing proofs.
Nor did they ever intimate that any other
persons (not even those upon whom, through
their ministration, many excellent and extra
ordinary gifts were bestowed) were to succeed
them in the special office of making further
revelations of the Divine will. On the con
trary, they affirm of themselves only, that
they spake by that Spirit which " searcheth
" all things, yea, even the deep things of
" Gods ;» that the mystery " of Christ, which
" in other ages was not made known unto the
" sons of men, was revealed unto them by the
" Spirit*"." They denounce that if " even an
" Angel from Heaven should preach another
" Gospel than that which they had preached,
" he should be accursed'." They make ad
herence to " the Faith once delivered to the

<' John xvi. 13.

<= John xiv. 26.

f Luke xxi. 15

S 1 Cor. ii. 10.

h Eph. iii. 4, 5.
E 3

i Gal. i. 8.

54 SERMON IIL
" Saints \" to be the test of sound doctrine :—
" We," says St. John, " are of God : he that
" knoweth God, heareth us ; he that is not of
" God, heareth not us : hereby know we the
" Spirit of truth, and the Spirit of error'."
These declarations, with the facts accom
panying them, afford most convincing proof
of the plenary inspiration of the Apostles.
They serve also to establish their exclusive
commission to reveal the will of God, and to
complete the Sacred Canon. And upon this
ground we may be warranted in extending to
the whole of that Canon the threatening
which St. John applies to his own Revelations
in particular : " If any man shall add unto
" these things, God shall add unto him the
" plagues that are written in this book ; and
" if any man shall take away from the words
" of the book of this prophecy, God shall take
" away his part out of the book of life"'."
Against all subsequent pretences to infalli
bility, for the purpose either of making fur
ther revelations of the Divine will, or of in
terpreting what is already revealed, these con
siderations may be deemed decisive. Infalli^
bility implies an immediately Divine guid
ance. It is no human attribute, nor can,
without flagrant impiety, be assumed by any
^ Jude 3. 1 1 John iv. 6. '" Rev. xxii. 18, 19.

SERMON IIL 55
uninspired being. Were the plea once to be
admitted without preternatural evidence of
the fact, it would be difficult to preclude any
claim that might be grounded upon it to in
troduce new doctrines and new revelations.
For, who should deny to acknowledged infal
libility, that which would be conceded with
out hesitation to any other miraculous gift ?
Or what gift could in itself be more mira
culous, or give surer testimony of Divine in
spiration ? From infallibility, therefore, in
interpreting God's Word, it is but a short
step to infallibility in proposing new articles
of Faith, and new modes of Worship. And
how readily the one pretence may succeed to
the other, the practice of the Romish Church
has but too evidently proved.
But the Romanist is not thus to be driven
out of the field. Whatever respect or defer
ence he may acknowledge to be due to Holy
Writ, he will have recourse to a species of
reasoning well adapted to perplex the sub
ject. He will contend that the Scriptures
cannot be deemed an infallible rule to the
unlearned, who read them in translations
only, and who must, in that case, depend on
the infallibility of translators ; whereas trans
lators not unfrequently disagree in rendering
the sense of the original ; and there is, be-
E 4

56 SERMON IIL
sides, so much inherent obscurity in the ori
ginal itself, as to require some authoritative
and infallible interpreter to render it an un
erring standard of truth.
To this train of reasoning it might be suf
ficient to reply, that the proposed expedient
by no means obviates the alleged difficulty ;
inasmuch as the very same impediments to a
right apprehension of the rule of faith would
still remain. For, how shall he, whose want
of learning precludes him from distinguishing
an infallible translator, be qualified to distin
guish an infallible interpreter ? The neces
sity of such an infallibility would create a
necessity for some infallible criterion, to as
certain where it is to be found : and it would
be impossible, without the continual inter
vention of miracles, to determine which, out
of many authorities that might advance such
pretensions, had substantiated the claim to an
implicit faith in its decisions.
But to disentangle the subject from this
sophistry, let us consider the question as we
are wont to do in the case of a work of merely
human authority. Were the purpose simply
to ascertain the sense of such a work, that
sense (whatever helps might be found useful
for its illustration) would be sought for in
the work itself, and the book be interpreted,

SERMON IIL 57
as far as possible, in conformity with its own
declared principles. Whether those princi
ples be true or not, is a matter of distinct in
quiry. But if we admit them to be true,
what more is necessary for the satisfaction of
the interpreter, than to make it evident that
he has elicited the author's meaning ? And
how is that to be made evident, but by an ul
timate appeal to the writing he undertakes
to expound, or, if that be possible, to the au
thor himself? The mere interpreter and the
author can never stand upon one and the
same footing of authority : nor can it be
otherwise than that the work of interpre
tation must always lie open to the censure
and revision of other interpreters competently
qualified for the undertaking. But in this
case, an appeal to the Author from the writing
itself is no less than an assumption of Divine
inspiration ; and this assumption, whether on
the part of the Church or of any of its indi
vidual members, calls for the same substantial
proofs of the fact assumed as those which
the Sacred Writers themselves produced, and
without which no such pretensions are ad
missible. It is therefore a mere fallacy, to
put the Church, as the interpreter of Scrip
ture, on an equality, in point of authority,
with the Scripture itself. Nay, it savours of

58 SERMON IIL
hazardous presumption. For, here God is
the Author, and man the interpreter : and
unless the interpreter can produce evidence
of Divine inspiration equal to that produced
by them whose writings we receive as the
Word of God ; to allow in both the same
stamp of authority, is, so far, exalting the
creature to a level with the Creator.
There is moreover a want of faith and trust
in God, as well as of due reverence towards
Him, in contending for the necessity of such
an expedient to carry on the work of Divine
instruction. What ground is there for sus
pecting that the Apostles failed to commit to
writing, for the benefit of succeeding ages,
all that was necessary to salvation? Being
" guided into all truth," is it to be supposed
that they preached any thing essential to the
Christian faith, which is not, in substance at
least, left upon record in their writings ? If
so, might we not reasonably have expected
some intimation from them, that the Scrip
tures they had drawn up were not intended
as complete instructions for after-ages ; but
that their omissions were to be supplied by
the authority, with which the ruling powers
in the Church would afterwards be invested,
to add to the Sacred Word as occasion should
require ? As our blessed Saviour said to the

SERMON III. 59
Apostles before his resurrection, " I have
" many things to say unto you, but ye cannot
" bear them now ""," would not the Apostles
also in such a case have said to their ap
pointed successors, " What we now write for
" your instruction, is but a part of those sav-
" ing truths which ye are hereafter to pro-
" mulgate to the world ; when the converts
" to the Faith shall be better able to receive
" them, than they are to whom we are com-
" missioned to make known the will of God ?"
— But where are any such intimations to be
found ?
In truth, no reason can be assigned to jus
tify the expectation of a continued infallibi
lity in the Church, for the purpose of inter
preting the Word of God, or adding new
articles of faith to those therein contained,
which does not virtually arraign the perfec
tion or the authority of the Word itself.
Nor can the Scriptures be properly called the
Rule of Faith, if such additional security
be necessary. Whatever be the authority
that assumes a power to determine, suo jure,
the sense of Scripture, or to impose articles
of belief derived from any other source ; that
authority itself, if its right be admitted, he
rn John xvi. 12.

60 SERMON IIL
comes the Rule of Faith, and virtually super
sedes the other.
Here however some further inquiry is
called for, respecting the authority of un
written traditions, which the Romanist holds
to be equal to that of the written Word.
Traditions, in the sense in which the ob
servance of them is enjoined by the Apostles,
are received by Protestants with as much re
verence as by the Romish Church. For, ac
cording to the apostolical usage of the word,
the traditions enjoined to be observed, are
the doctrines and precepts delivered, whether
orally or in writing, by the Apostles them
selves. " Stand fast," says St. Paul to the
Thessalonians, " and hold the traditions which
" ye have been taught, whether by word or
" our epistle " :" that is, whatever has been
personally delivered to you by me, either in
preaching or in writing. Protestants do not
question the truth of the position, that the
word of an inspired Apostle, whether written
or unwritten, is to be regarded with entire
deference ; since, in whatever way the Word
of God be communicated to us, it has the
same claim to our submission, provided we
know that it proceeds from Him. But here
is the question from which the Romanist has
n 2 Thess. iii. 15.

SERMON IIL 61
no escape : — can after-ages have the same
kind of assurance respecting the authenticity
of the written and of the unwritten Word ?
We contend, that there cannot now be suffi
cient evidence of the authenticity of any
such unwritten traditions ; and that, there
fore, on the written Word only we can with
safety rely. On this ground, the Scripture is
maintained to be now the only Rule of Faith:
and whatever benefit may be derived from
other writings, reporting to us, as apostolical
traditions, additional matters illustrative of
our faith and worship ; to them is to be as
signed no more than a secondary rank, as
being subsidiary, not essential, to our Creed.
In thus denying to unwritten traditions
the same authority as to the Scriptures, no
just prerogative of the Church is invaded,
nor is any injurious reflection cast on the
primitive Fathers, who, on this point, above
all others, are entitled to our especial regard.
For it is evident that the governors of the
Church never intended such authority to be
assigned to them ; since they record no inti
mation given by the Sacred Writers them
selves, that their oral communications were
to be transmitted to succeeding generations,
or promulgated by the Church as authentic
documents. On this is founded the distinc-

62 SERMON IIL
tion between Scripture and unwritten tradi
tion. The former is a structure, compact,
and resting on an immoveable basis ; the
latter is composed of uncemented materials,
and unsupported by any solid foundation.
But here the subject is sometimes per
plexed by another sophistical kind of argu
ment. The Romanist will contend that the
authority of the Church is above that of
Scripture, because Scripture itself is received
through the medium of the Church, from
whose declaratory judgment it derives that
stamp of validity by which it is recognized as
the word of God. The fallacy of which rea
soning consists in not rightly distinguishing
between the weight of testimony to the au
thenticity of a writing, and that of judicial
decision upon its authority. " There is," says
an incomparable writer on this subject ", " no
" judge of faith, but God : if the Church
" were judge of faith, it would set her above
" God." The Canon of Scripture was deter
mined by the Church, upon evidence of its
genuineness and authenticity ; and to this
the Church bears witness. The Truth of
Scripture rests on other grounds ; on the
" witness of God," as well as " the witness of
" men." So is it with respect to Interpreta-
" Leslie.

SERMON IIL 63
tion. The Church directs her members to
the right sense and meaning of Scripture :
but that sense does not depend on her judg
ment, nor is it imposed arbitrarily as her
own ; but she refers to Scripture itself, for
proof that there it is to be found. Were she
to take upon her to be a judge of faith in a
higher sense than this, she would assume the
attributes of the Author of Holy Writ, rather
than the character of its Interpreter.
Respecting traditions, therefore, as well as
infallibility. Scripture must be resorted to, as
the original fountain of authority, from which
the pretensions either of the Church at large,
or of General Councils as its representative
body, or of the Pope as its supposed visible
and universal head, ought to be derived.
And this will follow from the concessions of
the adversary himself; who, in acknowledg
ing the Scriptures to be Divine, virtually ad
mits that there can be no higher jurisdiction
to which submission is due.
II. We are next to consider the contro
versy with those who set up human Reason
as the supreme arbiter in matters of faith.
Here (since we are contending not with
declared unbelievers, but with those who pro
fess to receive the Christian Religion as a
Divine revelation) the question seems to lie

64 SERMON IIL
between what Reason can make known to us
on religious subjects without Revelation, and
what Revelation has actually taught us :—
whether the former be so clear and perfect in
its conceptions, as justly to claim an ascen
dancy over the latter ; or whether it ought
to acknowledge its inferiority with respect to
its means and sources of information ?
Without intending any depreciation of
Reason itself, considered as the gift of God
originally bestowed on man for his guidance
to truth and rectitude, it is necessary to exa
mine, not only its abstract pretensions, but
its comparative claims when brought into
competition with a Divine revelation. That
human reason, as well as Revealed Religion,
partakes of a Divine authority, is a position,
which, though true in a limited sense, does
not reach the present question. The gifts,
though bestowed originally by the same hand,
may differ in value and in kind, being adapt
ed to different purposes, and suited to dif
ferent exigencies : so that the superiority of
the one to the other will depend upon the
evidence to be produced of the degree of de
ference required to be paid to them re
spectively, by their all-wise and benevolent
Giver. If reason, whatever were its original
powers, were sufficient when enlightened by

SERMON III. 65
nature only, why was the light of revelation
superadded ? and if the light of revelation
has actually been superadded, how can the
superior authority of reason be maintained,
without depreciating the utility of the subse
quent gift ?
But it is also to be kept in mind, that
man's reason, however originally perfect it
might have been, is now, we are assured, in
a deteriorated state, and, consequently, no
longer sufficient, by itself, to secure us against
error. Revelation, therefore, being given to
supply its defects, and to impart to it know
ledge otherwise unattainable, it must be the
province of reason, with respect to the sub
ject-matter of what is thus revealed, to sub
mit, not to dictate ; to receive the command
ment, not to prescribe the law. The dispro
portion also between the subjects on which
unenlightened reason exercises its judgment,
and those which Revelation presents to it,
affords another argument to the same effect.
Scripture reveals such things as " eye hath
" not seen, nor ear heard, neither have en-
" tered into the heart of man to conceive °."
If it were otherwise, reason might, with less
evident impropriety, advance pretensions to a
co-ordinate, if not to a supreme authority.
0 1 Cor. ii. 9.
F

66 SERMON IIL
But if reason be a finite power, (and surely
none will deny this of human reason,) it
cannot be a competent judge of infinites.
Now, the Scriptures (those parts of them,
especially, which relate to its more mysterious
doctrines, and which are among the very es
sentials of its system) affirm many things of
this description ; many truths concerning the
nature, and attributes, and counsels of the
Godhead, so entirely beyond the limits of
any natural faculty of our reason, that they
can only be received upon the credit of the
Sacred Oracles ; being, to our apprehensions,
incapable of any thing resembling scientific
demonstration. If, therefore, in matters even
of this description, our reason might be al
lowed to overrule the written word, where
could we cast anchor in the depths of moral
and metaphysical speculation ? Where would
be our security against errors, however perni
cious, which the devices of human imagina
tion might suggest, and of which the ca
pricious standard of every man's corrupt or
fallible judgment would be made the crite
rion ?
The dangerous position, (dangerous, that
is, when taken in its broad and unqualified
acceptation,) that the authority of Scripture
must bend to that of reason, has been the

SERMON IIL 67
source of numberless errors and corruptions
among persons professing the Christian Faith.
In the earliest periods of its history, we find
the Gnostics distinguishing themselves (as
their assumed title implied) by pretensions to
profounder attainments than those of their
fellow Christians, and boasting of the im
provements they were enabled to engraft
upon the Christian religion, by the aid of
human philosophy. Of some who drew their
notions of the Gospel from these interpreters,
it is remarked by Mosheim, that " they looked
" upon it as a noble and glorious task, to
" bring the doctrines of celestial wisdom into
" a certain subjection to the precepts of their
" philosophy, and to make deep and pro-
" found researches into the intimate and
" hidden nature of those truths which the
" Divine Saviour had delivered to his dis-
" ciples." This vain affectation of a wisdom
superior to that which dictated the revela
tion they professed to receive, prepared the
way for many a wild and incoherent system
of imaginary truths, for daring innovations
on the Faith, and, in not a few instances, for
an almost entire desecration of the Sacred
Oracles. Many of the early Heretics re
jected large portions of Holy Writ, and even
the whole of the Old Testament, not upon
F 2

68 SERMON III.
any alleged ground of their want of authen
ticity, but solely because they found them
irreconcilable with the philosophical tenets
they had espoused, and frora the mere wan
tonness of speculation on matters above the
reach of human conception. TertuUian, Ori-
gen, Augustin, Jerome, and other Fathers of
the Church, continually charge them with
the rejection, or the mutilation, of various
parts of Scripture, for the unwarrantable pur
pose of adapting them to their own extrava
gant persuasions.
To the same source may also be traced
most of the errors among philosophizing
Christians in after-times ; especially the many
strange and fantastic theories which gained
acceptance, respecting the doctrine of the
Trinity, and that of the twofold nature of
our blessed Saviour. Vain attempts to ex
plicate points which, to our present appre
hensions, must ever remain enveloped in a
certain degree of mystery, and to make them
conformable to opinions wholly incapable of
proof or evidence, led multitudes to "make
" shipwreck of their Faith."
This evil is perhaps inseparable from the
propensity to make Revealed Religion sub
servient to philosophical theories, and from
regarding the Scriptures as secondary to hu-

SERMON IIL 69
man science. It arises from not rightly dis
tinguishing between the objects with which
each is exclusively conversant, and thus as
signing to neither its proper rank and office.
As the Scriptures were not intended to in
struct men in human philosophy, so neither
can human philosophy instruct them in the
matters which the Scriptures reveal. This,
however, is to be understood of that only
which is properly the subject-matter of Reve
lation ; of facts and doctrines which it was
its express purpose to make known to man
kind ; not of matters incidentally connected
with it which may be capable of physical de
monstration. And surely there are truths of
Revealed Religion sufficiently attested to us
by its general evidences, which it is not in
the power of the human understanding to
refute by arguments grounded on any ante
cedent principles. Can, for instance, the
doctrines respecting the essential nature of
the Godhead be brought to any test of hu
man science ? Can the Miraculous Concep
tion, the Incarnation, the Resurrection, the
Ascension of our Lord, or any thing properly
miraculous in the Christian dispensation, be
proved or disproved otherwise than by com
petent evidence, on one side or the other, re
specting the alleged facts ? Or can the doc-
F 3

70 SERMON III.
trines of Atonement and Grace be established
or invalidated by any abstract reasoning on
their necessity or expediency ? The utmost
that our limited reasoning faculty may in
such cases attempt is, in the first place, to sa
tisfy itself of the genuineness of the text and
its Divine authority, and so to interpret the
doctrine that Scripture shall not be made to
contradict itself; and, in the next place, to
make it harmonize, as far as may be, with
those moral and physical truths, of which we
have, from other sources, clear and indis
putable evidence, and which are even recog
nized as true by the general tenor of Holy
Writ. Nevertheless, in these latter as well as in
former times, Socinians and other sects pro
fessing more liberal and enlarged modes of
thinking, are wont to contend, if not overtly
yet by implication, for the supremacy of the
human understanding in all matters of Faith;
regarding it as its undoubted prerogative, to
decide, by its own natural faculties, upon the
truth of every doctrine of Revealed Religion
and the wisdom and expediency of the Di
vine dispensations, as well as upon the tes
timony by which they are supported. It is
manifestly upon this principle, rather than
upon the ground of any known law of evi-

SERMON IIL 71
dence or legitimate canons of criticism, that
considerable and very important portions, ex
tending not only to single words or para
graphs, but even to entire chapters of the Sa
cred Writings, are regarded by persons of
this description as spurious and interpolated;
or are made to undergo such forced and un
natural expositions, as would hardly occur to
the thoughts of persons whose judgments
were not warped by some strong preposses
sions against their plain and obvious signifi
cation. In opposition to these or any similar en
deavours to elevate the uninspired Critic
above the divinely-inspired Authors of the
Sacred Oracles, it behoves us to maintain our
ground. Not that it is hereby intended (as
will in the sequel more fully appear) to coun
tenance the notions of those who would treat
man as altogether incapable of understanding
religious truths without the immediate act of
Divine inspiration ; much less, to depreciate
the value of those attainments in human
science and literature, which exalt and dig
nify our nature, and, together with that mo
ral culture which is still more indispensable,
prepare the soil for the reception of heavenly
wisdom. The design is, merely to shew that
the Word of God, as such, is not to be sub-
F 4

72 SERMON IIL
mitted to the human understanding as to a
superior power or an authoritative judge, in
matters which are, from the very nature of
the subjects, removed out of its reach, and
placed beyond the limits of its proper juris
diction. III. It remains now to consider, in the last
place, the pretensions of a very different class
of interpreters ; those who hold the necessity
of a supposed inward Light, or immediate
communication from the Holy Spirit, as sup
plementary to Scripture, and, when obtained,
infallible and irresistible in its operations.
Here, as in the other cases, the question
may be brought to a ready issue, by adhering
to the proofs already adduced of the suffi
ciency and perfection of the Holy Scriptures.
If these Scriptures are " able to make us wise
" unto salvation ;" if every man who speaks of
Divine things, is to speak only as those Ora
cles direct him ; if our Lord declared that the
Holy Spirit should guide his chosen Apostles
" into ALL truth ;" if one Apostle issues an
anathema against those who preach any other
Gospel than that he preached, and another
Apostle denounces obliteration out of the
book of life on such as should add to or take
from his inspired volume ; — what further
proof can we desire, that, in the estimation of

SERMON m. 73
these Sacred Writers themselves, no claim of
special illumination might be brought into
competition with what was thus attested to
be in truth the work of God ? But if, on the
ground of any such claim, a new sense may
be imposed upon the Sacred Word ; or if in
spired interpreters, as well as inspired writers,
be deemed necessary for Christian edification ;
what security have we against the setting up
of a criterion amenable itself to no superior
authority ; or against the admission of impos
ture and fanaticism, acting under no other
guidance or control than their pretended or
imaginary obedience to a heavenly mandate ?
It is easy indeed to perceive, that, by the
admission of such a plea, no less danger
would ensue to the purity and just pre-emi
nence of Scripture truth, than by allowing to
the Church itself the claim of infallibility.
For this is, in effect, transferring from the
Church to individuals a privilege of a similar
kind. The teacher who sets up a private
spirit of his own for the introduction either
of new doctrines or new interpretations of
doctrine, and who founds his pretensions to
do so on being specially gifted for the pur
pose ; — what does he but assume to himself a
Divine commission, and so far virtually lay
claim to infallibility ? A bold pretence to

74 SERMON IIL
such spiritual communications with God, like
that of Papal infallibility, throws the author
ity of Scripture into the shade, obtruding
upon our notice a new and more attractive
claim. And, when it is believed that God
hath spoken to the individual who takes upon
him to instruct others, it is hardly to be ex
pected that deliberate inquiry will be made
into the conformity of his doctrine with pre
ceding revelations. Whether he come in the
character of a preacher of new doctrines, or
an interpreter of old ones, implicit deference
will be required to his authority ; and the
credulous will fear to oppose it, " lest haply
" they should be found to fight against God p."
The assurances therefore which we have of
the absolute sufficiency of the Holy Scrip
tures, and of the exclusive authority with
which their authors were invested for the
revelation of the truths they contain, are
strenuously to be pleaded in bar of any sub
sequent pretensions of a similar kind; it
being manifestly derogatory to those writings
and their authors, to deem any further com
munications from above to be requisite for
the instruction of those who have access
themselves to the Sacred Records, and who
have, together with the aid of appointed
P Acts v. 39.

SERMON IIL 75
guides and pastors, such other means as Di
vine Providence affords them of applying
these invaluable treasures to their spiritual
improvement. This hypothesis, indeed, as well as that of
an infallible Interpreter at the head of the
Church, appears to rest on an assumption,
that the knowledge of Divine truth cannot
be perpetuated without a continuation of
the extraordinary and supernatural means by
which it was at first communicated to man
kind. But by what evidence or argument
is this assumption supported ? Is it not re
pugnant to the ordinary dealings of the Al
mighty ; who is never found to encumber the
work of his hands with unnecessary ma
chinery, or to exert superfluous powers for
the accomplishment of his purposes? Vari
ous indeed in their specific characters, and
wonderfully adapted to the exigencies of man
kind under their respective circumstances,
were the several Divine dispensations ante
cedent to our Lord's coming into the world.
But God having " in these last days spoken
" unto us by his Soni," whose doctrine and
instruction we receive through his Apostles
and Evangelists, no ulterior revelation is to
be expected ; nothing more is to be looked
q Heb. i. 2.

76 SERMON IIL
for in the way of immediate communication
from above. The Sacred Volume is closed :
and with it terminated the age of special and
extraordinary illuminations. Such pretensions
therefore are now to be regarded not only
with suspicion, but with dread, from their
tendency to weaken that which is already
stamped with the seal of Divine authority.
Nor do they present themselves under a less
formidable aspect, when advanced for the
purpose of giving weight to particular inter
pretations of God's Word. " The Faith once
" delivered to the Saints" was committed to
writing by the Sacred Penmen, that we might
believe " through their word'." Nothing
therefore is now necessary, but to bring to
their elucidation the best human attainments,
moral and intellectual ; together with those
ordinary aids of the Holy Spirit, which the
great Author and Finisher of our Faith has
promised to them who sincerely seek the
truth. Claims, however, of extraordinary illumi
nation, for the purpose of more fully reveal
ing the Divine will, have been productive of
some of the most baleful heresies in the Chris
tian Church. As, in its earliest ages, the va
rious sects who corrupted the Faith by false
' John xvii. 20.

SERMON IIL 77
philosophy were afterwards blended into one
mass under the general denomination of
Gnostics ; so a variety of Enthusiasts, pre
tending to special revelations from God, lost,
in process of time, their specific distinctions,
and were known by the general title of Pneu
matics, or persons affecting to act under the
immediate influence of the Holy Spirit. The
former arrogated to themselves extraordinary
intellectual powers, in the discernment of
heavenly truths : the latter laid claim to spi
ritual communications, enabling them to see
farther than others could do into Divine mys
teries. Thus a door was opened for the re
veries of intellectual pride on the one hand,
and spiritual pride on the other; and the
followers of each having once imbibed a per
suasion that more was necessary to be known
or believed than the Scriptures had revealed,
were disposed to listen to any presumptuous
teachers, and to receive with avidity doctrines
which could hardly have obtained an hearing,
had not the supreme authority of the Sacred
Oracles been first virtually done away.
The abettors however of this fanatical prin
ciple are not inexpert in their endeavours to
uphold it by Scriptural authority. Many
texts have been pressed into their service,
which to examine in detail would lead to a

78 SERMON IIL
prolix discussion. But the obvious distinc
tion between the ordinary and extraordinary
gifts of the Spirit will, for the most part, af
ford an easy solution of the difficulties with
which the subject is usually embarrassed.
And if we bear in mind, that whatever was
once immediately communicated to the Sa
cred writers by Divine inspiration, has been,
in effect, mediately communicated through
them to the rest of mankind, so that they
having been " taught of God," we also have,
by their instrumentality, been taught of Him;
we shall perceive that nothing more is want^
ing to the entire fulfilment of His promises,
than that we should faithfully abide by the
written Word as the exclusive Rule of Faith.
Thus far then may suffice to shew the ra
dical unsoundness of the chief anti-scriptural
principles which have contributed to the dis
semination of religious error. Different as
they appear to be in their specific characters,
there are some striking points of resemblance
between them. They all pervert that which
is good and useful as a secondary object, by
treating it as one that is primary in import
ance. They all give unbounded scope to
human invention, to the disparagement of
that which has the stamp of Divine author
ity. They all proceed likewise on a suppo-

SERMON IIL 79
sition that there is some imperfection or in
sufficiency in the Scriptures, which is to be
supplied by one or other of these infallible
remedies. In these false conceptions of the
subject, each is equally reprehensible. Each
confounds, what ought to be carefully distin
guished, the obscurity of the doctrines re
vealed in Scripture with the obscurity of
Scripture itself; as if a doctrine might not
be laid down in a clear and distinct manner,
although it be in itself above the full compre
hension of the human faculties. Each is also
equally ^defective in the remedy it proposes.
For it is not oral tradition, nor human infal
libility, (if such were to be found,) nor the
utmost perfection of human reason, nor such
illuminations as Enthusiasts rely upon, that
can throw more light upon the doctrines
than the Scriptures have already shed upon
them. The same insurmountable barriers
betwixt Divine and human knowledge will
still remain, and by faith alone will the doc
trines be received.
Still let us not suppose that Church-au
thority, or reason, or the cooperation of the
Holy Spirit, may be lightly esteemed in the
work of Scripture-interpretation. These are
all evidently intended by their Divine Au
thor to be instrumental to this great purpose.

80 SERMON III.
But a fuller discussion of their just and pro
per limits, as helps to the knowledge of God's
will, must be reserved for our further conti
nuation of the subject in the next Discourse.
In the mean while, with reference to the
errors we have now been considering, let us
remember that there are lights which dazzle
and mislead ; which blind the judgment in
stead of shewing objects in their true shades
and colours. " Take heed, therefore ;" — it is
the emphatical warning of the Redeemer him
self; — " Take heed, that the light which is in
" thee be not darkness' !"
' Luke xi. 35.

SERMON IV.

1 Peter iv. 11.
If any man speak, let him speak as the oracles of
God.

1 HE general proneness of mankind to adopt
extremes in matters of Religion renders it
especially necessary, on the part of a sincere
inquirer after truth, to beware that in re
futing one error he give no encouragement
to another.
To a neglect of this maxim may be attri
buted many prevailing mistakes on points of
great importance. When men, eager to com
bat some false and dangerous persuasion, con
ceive that the only effectual means of doing
so is to establish the doctrine most diametri
cally opposite to it, they not unfrequently in
volve themselves in perplexities scarcely less
mischievous than those they are solicitous to
avoid. Hence disputes are carried on, where
in both parties confidently ground the truth
of their own opinions on the overthrow of
those of their adversaries ; when probably a

82 SERMON IV.
moderator in the controversy might easily
shew, that, although each was successful in
convicting his opponent of error, each was
unsuccessful in establishing the truth of his
own positions.
To the subjects entered upon in the last
Discourse, this observation will be found par
ticularly applicable. " If any man speak,"
says the Apostle, " let him speak as the ora-
" cles of God :" — let him found his doctrine
on the Word of God ; let him search there
for what he intends to deliver as sacred truth;
let his first inquiry and his last appeal be di
rected to that Fountain of heavenly Wisdom.
In opposition to this principle, different max
ims have been inculcated by different parties.
"If any man speak," says the Papist, "let
" him speak as the oracles of the Church ;"
— according to primitive Traditions, to Ge
neral Councils, or to the Pope's Decretals;
whose decisions are infallible, nay, on whose
authority the verity of Scripture itself de
pends. " If any man speak," says the self-
called Rationalist, " let him speak as the ora-
" cles of Reason ;" — according to the mea
sure of his own understanding, or the agree
ment of what is proposed to him with the
notions he has formed of that which is most
befitting the Divine Wisdom and Goodness.

SERMON IV. 83
" If any man speak," says the Fanatic, " let
" him speak as the oracles of the inward
" light;" — trusting to a special illumina
tion of the understanding by the immediate
agency of the Holy Spirit, bestowed upon
the chosen few, the faithful, the Elect of
God, for their infallible guidance and direc
tion. With these several parties the sound Scrip
tural Christian has to contend, in maintain
ing the supreme authority of the oracles of
God. Upon the genuine principles of the
Protestant Reformation, undebased by any
impure admixture infused into it by mis
taken zeal or sceptical indifference, he has to
establish this main foundation of Revealed
Religion. He is bound to shew that no dic
tates of Church-authority, or of unenlight
ened Reason, or of Spiritual Illumination,
can supersede the claims of these Sacred
Writings to the highest rank in our estima
tion. Their sufficiency, their perfection, their
preeminence above all pretensions of human
wisdom or authority, and above all imagina
tions of preternatural gifts, are points never
to be yielded, by those who have resolved to
keep the Faith committed to them whole and
undefiled. This then is the first duty of the Christian
G 2

84 SERMON IV.
expositor. But if, in resisting the claims of
these opponents, he hastily conclude that all
the oracles which they reverence are to be
despised as nothing worth ; he will soon find
himself on untenable ground. To deny to
them that secondary rank to which they are
entitled, and to reject them even as auxi
liaries in the interpretation of Scripture, must
be injurious to the truth itself. On this
head, a species of enthusiasm occasionally
prevails, which it is highly necessary to coun
teract ; many being inclined to suppose, that
the sufficiency and perfection of the Scrip
tures cannot effectually be maintained, with
out disallowing any coadjutors in its inter
pretation ; that it needs no authorized minis
try, no helps of human learning, no Divine
blessing upon the study of it, to enable the
reader to deduce from it an entire < and con
sistent body of truth. The affirmative of
which opinion will by no means follow from
the negative of those which it is intended to
refute. For, though we reject all pretensions
of public or of private judgment, to super
sede the authority of God's Word ; yet we
may, and must, (unless we yield ourselves to
a blind and superstitious use of it,) call in
these helps to its elucidation. Nay, it is evi
dent from Scripture itself, that these are to

SERMON IV. 85
be regarded as subsidiary to the work of spi
ritual instruction.
There are, indeed, texts of Scripture, which
seem to speak in such absolute and unquali
fied terms of a certain internal power and ef
ficacy in the Sacred Writings, that an undis-
cerning reader may possibly be led to suppose,
that none of these helps are necessary for
general edification. But when the same Scrip
tures admonish us of the duty of "obeying
" them that have the rule over us"" in spirit
ual concerns ; — when they declare, that God
gave not only " Apostles," and " Prophets,"
and " Evangelists," but also " Pastors and
" Teachers, for the perfecting of the saints,
" for the work of the ministry, for the edify-
" ing of the body of Christ'' ;" — when they
exhort us to be " men in understanding"," to
" be ready always to give a reason of the hope
" that is in US'"," and to " prove all things,
" and hold fast that which is good' ;" — and
when they further teach us, that by "the
" Spirit of wisdom the eyes of our under-
" standing are enlightened^;" — these sugges
tions are undoubtedly to be regarded as
modifications of those texts which otherwise
might appear capable of a more general and
» Heb. xiii. 17. ^ Eph. iv. 11, 12, <= 1 Cor. xiv. 20.
d 1 Pet. iii. 15. «= 1 Thess. v. 21. « Eph. i. 17, 18.
g3

86 SERMON IV.
indefinite construction. Nor is it difficult to
render these different representations of the
subject perfectly consistent with each other ;
the necessity of such aids in the study of
Holy Writ being in no wise incompatible
with the most unreserved acknowledgment
of its absolute perfection.
To regard the Sacred Word as an insulated
production, entirely unconnected with human
knowledge, is indeed a species of extrava
gance, scarcely less prejudicial to Divine truth,
than those anti-scriptural theories, to which
apparently it stands opposed. Ecclesiastical
History bears witness to the many pernicious
errors which have arisen from this mistaken
principle. In the middle ages especially,
there were men, who, with a zeal very laud
able in itself, opposed the mischievous sub
tleties of scholastic Divines ; many of whom
they justly regarded as mere dialecticians in
theology, intent only upon a display of their
talents for disputation, and wholly negligent
of the reverence due to sacred subjects. These
opponents, however, unhappily fell into the
other extreme ; and disclaiming altogether
the use of human learning in the investiga
tion of the truth, began to speculate on the
oracles of God with uninformed minds and
ill-regulated piety. Of some of them it is

SERMON IV. 87
recorded, that assuming to themselves a de
nomination expressive of their being purely
Scriptural Divines, they discarded all other
studies but that of the Sacred Writings. And
what was the consequence ? — Their crude
conceptions, their abortive labours, produced
strange and ill-formed theories, betraying in
every feature the want of sound learning and
well-disciplined understandings. From these
sprung a new race of Mystics, far different
from those who cultivated the philosophy of
Plato and of Aristotle, but equally, if not
more, injurious to the cause they professed to
uphold. Hence arose interminable disputes be
tween the advocates of Faith on the one side,
and of Reason on the other ; as if these were
necessarily contrary to each other, and inca
pable of being brought to an agreement in
the truth. These again give birth, in suc
ceeding times, to various enthusiastic sects,
entering upon the study of the Scriptures
with a predeterminatiort to neglect all mental
culture, and to submit to no discipline which
might restrain their unruly imaginations.
Nor was even the Protestant Reformation,
though in itself largely indebted to the re
vival of pure and genuine learning for its
success, wholly unsullied by fanaticism of
this kind : against which however its most
G 4

88 SERMON IV.
distinguished leaders, Luther, Melancthon
and others, did not fail most strenuously t(
caution their disciples. And can we say, tha
our own times (boasting, nevertheless, of pro
gressive improvement in every branch o
knowledge) are entirely free from the samt
reproach ? Are tliere not yet among us thosf
who foster delusions of the grossest kind, bj
encouraging the pernicious notion, that hu
man acquirements are altogether supersedec
by the Divine Word, and that unlettered ig
norance is no disqualification for the office o:
the Sacred Interpreter ?
To guard then against such mistaken views
of the subject, and against any misconstruc
tion of what has already been advanced in th(
foregoing Discourse, I proceed now to consi
der what deference is justly due to Church
authority, to human Reason, and to the or
dinary assistance of the Holy Spirit; ane
what advantages may be derived from these
in subordination to the authority of Scrip
ture itself.
I. On the first of these points, Papists ant
Protestants (with the exception of thos(
among the latter who entirely separate fron
the Church as a visible community) are thui
far agreed, that they mutually acknowledg(
the Divine ordinance of a Ministry, by whon

SERMON IV. 89
the Sacred Word is to be promulgated and
expounded. But with respect to the nature
and extent of its authority, there exists be
tween them this manifest difference. The
Papist looks to one visible Head of the whole
Christian Church, the universal Arbiter of
religious controversies, infallible in his deci
sions, and from whom there is no appeal. The
Protestant acknowledges no such universal
Head, nor deems the Church itself, acting
even by its legitimate rulers, to be either
gifted with infallibility, or vested with such
authority as may annul the right of its indi
vidual members to appeal to Scripture itself.
The Church, he contends, has no lawful
power to enjoin any doctrine or observance
militating against the written Word. And
the reason is this : — that the authority of the
Church being derived from Scripture, as the
charter by virtue of which it governs, it can
not with impunity violate the charter itself.
Subject however to this restriction, the Church
may be said to have a certain judicial power in
matters of Faith. It is the constituted Guar
dian of the truth ; and may do whatever the
Scripture enjoins or permits, for the govern
ment and edification of the body at large;
though it cannot originate, as of its own right,
doctrines or duties really necessary to salvation.

90 SERMON IV.
The difference then between the partie
(it has been well observed) is simply this :-
" one demands absolute assent and unlimitec
" obedience ; the other, only conditional as
" sent and cautionary obedience." The Pro
testant steers a middle course between super
stitious veneration and lawless contempt o:
authority. Of the injury done to truth b)
departing from this golden mean, the historj
of the Church supplies abundant proof. He
resies at first sprang up, from want of due
respect and subordination to ecclesiastical
powers. After a while, on the depression oi
the turbulent spirits who introduced them
the Romish Church began to arrogate to her
self an authority above the Sacred Word
And when this assumption of power received
a sudden check from the counteracting force
of the Protestant Reformation, then again
there arose, among them who renounced hei
communion, some who were disposed to exer
cise unwarrantable liberties, and whose disor
ganizing principles gave occasion to the re
vival of many an exploded error, not without
the addition of novelties equally detrimental
to the purity of the Faith. The people were
taught to spurn at every attempt to secure
the sound exposition of Scripture by Li
turgies, and Creeds, and Articles ; as dero-

SERMON IV. 91
gating from its sacred character. Hence new
lights were continually sought for, and many
an ignis fatuus was pursued by the inconsi
derate and admiring multitude.
Such evils are only to be avoided by duly
considering, that, though the Word of God is
in itself a perfect rule of Faith, yet to the far
greater portion of mankind it can only be
come so through some medium of human in
struction. That medium the Scripture itself
has pointed out to be the Christian ministry.
Though the private Christian therefore, how
ever uneducated, is not bound to rely upon
any man, or upon any body of men, as in
fallible ; yet is he bound, in prudence and
in conscience, to look to such authorized
teachers for necessary information. If he
wantonly or perversely disregard their au
thority, it is at his peril that he does so ; and
should the result be that he fall into error,
the fault can hardly be altogether venial.
Nay, even from persons whose talents and
acquirements give them much higher preten
sions, some deference may reasonably be ex
pected, to those who claim, upon the ground
of institutions, not only long-established and
long-venerated, but even of Divine appoint
ment, the character of spiritual Guides ; — .
claims, which ought at least to be thoroughly

92 SERMON IV.
and dispassionately examined, before they are
set at nought.
The modesty, however, which scruples to
dissent from the highest human authorities,
may be carried to a culpable excess. It is
carried to that excess in the Romish Church;
tending to preclude a general advancement
in Scriptural knowledge, and leading to a
blindfold acquiescence in the dictates of spi
ritual rulers. Christian modesty does not
bind us to such servility. It warns us, not
rashly to gainsay doctrines declared by the
Church to be deduced from Holy Writ : but
it does not require us to renounce our under
standings, or to admit, as necessary articles of
faith, positions which cannot be proved from
the Word of God.
To yield altogether the right of private
judgment, is indeed scarcely practicable : and
if it were practicable, the surrender of con
science to human authority of any kind,
would be a manifest violation of the first
of all religious principles, that we are to
" obey God rather than men ^." But, on
the other hand, the same principle obliges
every man to obey the Divine will, rather
than follow his own : and if in the Scriptures
conditional obedience be enjoined to spiritual
g Acts V. 29.

SERMON IV. 93
rulers, it must be hazardous to disobey the
injunction. In this respect, private judg
ment stands upon a similar footing with
Church-authority. Both must submit to the
Word of God ; and neither may assume a
right over the other, contrary to that Word.
The individual may not conform to the
Church in opposition to Scripture : the
Church may not allow the departure of her
members from what Scripture declares to be
necessary to salvation. As the obedience re
quired on the one hand is conditional, so is
the right conferred on the other. Both are
limited by the obedience due to the Supreme
Power ; both are equally subject to Him who
" ruleth over all." The responsibility there
fore, on either side, is great : and nothing
but a careful adjustment upon this principle,
of the respective claims of private conscience
and public authority, can ensure the practical
exercise of that great rule of Christian con
duct, " endeavouring to keep the unity of the
" Spirit in the bond of peace ''."
But the question immediately before us
relates not so much to the authority of the
Church over the private individual, as to the
grounds on which it may presume to frame
Articles of Faith. It is an inquiry, how far,
h Ephes. IV. 3.

94 SERMON IV.
on either side, recourse may be had to human
authority, in the work of Scripture-interpre
tation. On this head, much discussion has from
time to time arisen, respecting the deference
due to the writings of the primitive Fathers of
the Church, and the use and value of ecclesi
astical antiquity ; — points of considerable mo
ment, and deserving of attentive examination.
It seems to be indisputable, that the primi
tive Fathers are not to be regarded as Di
vinely-inspired ; since otherwise their writ
ings would necessarily have formed a part of
the Sacred Canon. The question therefore
is, whether, admitting them to have no more
than human authority, they have any special
claim to our reverential regard, which places
them on higher ground than that of their ec
clesiastical successors. And this question is
to be determined by a fair consideration of
any peculiar advantages they might possess,
and of their ability and disposition to turn
them to good account.
Against any such deference being paid to
these our spiritual forefathers, it has been
sometimes contended, that their writings now
extant are few in number ; that several of
them, if not spurious, are adulterated, through
the pious frauds, the sinister designs, or the

SERMON IV 95
ignorance of after-ages ; that their style and
reasoning are obscure ; that, in their zeal to
defeat opponents, they occasionally suppress
or disguise the truth ; that they are on cer
tain points inconsistent with each other, and
with themselves ; and that it is often difficult
to ascertain, whether the opinions they ad
vance are meant to be declaratory of the
judgment of the Church, or delivered only as
their own private interpretations. For these
and similar reasons, it has been alleged, that
their testimony as genuine witnesses of the
Faith may deservedly be impeached ; and
that neither Protestants nor Papists have
hesitated occasionally to depart from their
authority. But of these charges it has repeatedly been
shewn, that many are greatly exaggerated ;
some wholly unfounded ; whilst others affect
not their writings, more than the writings of
almost all controversial authors of ancient
date, adverting (as they must necessarily do)
to times, and persons, and local circumstances,
now but imperfectly known, and which cast
a shade of obscurity over some of their narra
tives and their reasonings. These afford no
good argument for laying their productions
under a general interdict. Against an im
plicit submission to their authority, they are,

96 SERMON IV.
doubtless, important considerations : but a-
gainst the use and application of them as do,
cuments of more than ordinary value, they
merit but little attention.
In answer therefore to such objections, it
may suffice to observe, that supposing the
primitive Fathers to have been men of only
common discernment and integrity, their tes
timony respecting the doctrines then actu
ally received by the Church, and maintained
against the heresies then prevailing, must
have peculiar weight. Those among them
who had been personally conversant with the
Apostles, and who derived their knowledge
of the Christian Faith from what they conti
nually heard of their preaching and discourse,
as well as from their writings, seem to have
claim to a regard only short of that which
was due to their inspired Preceptors. To
place such men as Clement, Ignatius, and
Polycarp, no higher in the scale of authority,
with respect to the value of their testimony
on these points, than Bishops and Pastors in
later times, betrays an error of judgment,
which on any other subject of investigation
analogous to this, would be deemed prepos
terous. On the part of their immediate suc
cessors, somewhat of the same extraordinary
claim to acceptance still presents itself, though

SERMON IV. 97
with a certain diminution of its force. De
scending still lower in the scale of history,
this authority rapidly diminishes ; and our
judgmxcnt in their favour will be chiefly, if
not solely, influenced, by the internal evi
dence their writings afford of some superior
qualifications in the authors themselves. Yet,
until the great schism between the Eastern
and Western Churches, and the full esta
blishment of the Papal Usurpation, the
Fathers of the Church appear to have been
deeply sensible of the obligation laid upon
them to " contend for the Faith once de-
" livered to the saints '," and to guard the sa
cred deposit committed to their charge against
every vain imagination which the Heretic or
Schismatic might labour to introduce.
Disclaiming, therefore, any superstitious re
verence towards these venerable men, it may
reasonably be urged, that their peculiarly ad
vantageous circumstances demand especial
consideration ; and that unless their charac
ters, both moral and intellectual, could be
so successfully impeached as to prove them
wholly unworthy of credit, their testimony is
of the very first importance in ascertaining
the primitive Faith. In matters requisite to
the formation of the Church ; in framing
' Jude 3.
II

98 SERMON IV.
Confessions of Faith more or less explicit ac
cording to the errors it was necessary to dis
countenance ; and in adopting means for the
perpetuation of these benefits to the latest
ages ; they appear as having been at first de
puted by the Apostles for purposes the most
important, and as acting under impressions
of a most awful responsibility. To them
were also confided those Sacred Oracles, on
which our Faith now most essentially depends.
Through their ministry we have received
these invaluable treasures : to their zeal and
fidelity, under Providence, we owe the trans
mission of the pure V/ord of God to these
present times : and the charge thus consigned
to our care, we are bound to deliver unim
paired to succeeding generations.
If, in addition to these special grounds of
confidence in the early Fathers, we admit,
what has been contended for by learned and
judicious Divines, that the extraordinary gifts
of the Spirit, (especially that of " discerning
" of spirits \") were not entirely withdrawn
from the Church till long after the time of
the Apostles ; this would give still stronger
confirmation to their claims. For, though
we should not be warranted in a supposition
that even these extraordinary gifts conferred
^ 1 Cor. xii. 10.

SERMON IV. 99
authority for promulgating new articles of
Faith, or infringing on any exclusive prero
gative of the Sacred Writers ; 5'et it would
go far towards establishing interpretations of
Christian doctrine thus received and sanc
tioned, on a firmer basis than any on which
their less gifted successors can ground their
pretensions. But, not to insist on any disputable points,
the use and value of ecclesiastical antiquity
in general, and of its earliest productions in
particular, is sufficiently evident, upon the
ordinary principles of criticism and evidence.
As works so nearly contemporary with those
of the Sacred Canon, they illustrate the dic
tion and phraseology of the inspired Pen
men ; they give an insight into the history of
the age in which the writings of the New
Testament were composed ; they explain al
lusions to rites and customs, which otherwise
might be involved in much obscurity; and,
what is of still more importance, they assist
in fixing the sense of controverted texts of
Scripture, by the substantial evidence they
afford of their generally received interpreta
tion in the primitive ages of the Church.
These advantages are derived to us from
the public acts of the Church recorded in
the most ancient ecclesiastical histories ; from
H 2

100 SERMON IV.
the prescribed formularies of Faith then in
general use ; and from the censures authori
tatively passed upon such as departed from
these standards of reputed orthodoxy. Hence
we are assured of the care and solicitude ma
nifested from the beginning by spiritual rul
ers, to preserve the truth from corruption :
and when the importance of the doctrines
themselves, as well as the opportunities they
enjoyed of tracing them to the fountain-head,
are duly considered ; it can hardly be con
ceived, that they who had the guidance and
government of the primitive Church should
either be universally uninformed as to any
fundamental truth, or universally embrace
any fundamental error.
It is, therefore, with no common reverence
that these authorities are to be regarded :
nor can we detract from their just pretensions
without hazard to some of the main founda
tions of our Faith. " No man," says Bishop
Bull, " can oppose Catholic consent, but he
" will at last be found to oppose both the Di-
" vine Oracles and sound Reason." Never
theless, we do not claim for them any infalli
bility, any commission to make further reve
lations of the Divine will, or any absolute
authority as Scripture-interpreters. The ap
peal still lies from them, as from all other re-

SERMON IV. 101
ligious instructors, to that Word itself, which
was no less their rule of Faith than it is ours :
and the highest degree of deference that can
be due to them, may be paid without any in
fringement of that inviolable maxim, " If any
" man speak, let him speak as the oracles of
" God." II. We are now to consider, secondly, what
degree of deference is due to the authority of
human Reason in the investigation of Sacred
Truth ; and what advantages may be derived
from calling in the aids of human science.
Whatever may be the inherent weakness
or corruption of human Reason, we are not
warranted in ascribing to it such total dark
ness or depravation, as would render it inca
pable of assisting us in these researches. At
a very early period of life, the human mind
discovers an ability to discern between good
and evil, truth and falsehood, which, when
duly cultivated, becomes a powerful auxiliary
in the attainment of spiritual knowledge.
And the accuracy of that knowledge which is
obtained from the investigation of Scripture
itself, may be expected to bear some propor
tion to the degree of cultivation bestowed
upon this natural faculty. But it is necessary
to ascertain what is the proper sphere of Rea
son in these inquiries ; since upon its being
H 3

102 SERMON IV.
occupied within or without that sphere, will
depend the measure of its actual utility.
In searching the Scriptures for spiritual in
struction, ample scope is afforded to the exer
cise of every faculty of the human intellect.
Its powers of simple apprehension, of judg
ment, of argumentation, and of arrangement
and combination of the several parts ofthe
subject are continually called forth, in prov
ing the genuineness of the text, or the au
thenticity of the Canon of Scripture, and in
digesting the matter diffused through the
Sacred Volume into a compact and cohe
rent body of truth. The well cultivated
mind cannot be more profitably occupied
than in the labours connected with this re
search ; in solving doubts, in removing difficul
ties, in clearing up ambiguities, in reconciling
what seems to be at variance, and in illustrat
ing by human science what it nevertheless re
ceives as grounded upon Divine testimony.
This is the legitimate province of man's Rea
son, when engaged in the service of Revealed
Religion. But if it overstep this boundary ;
if, instead of the interpreter, it assume the
character of an arbiter and judge ; it may be
come injurious to the party in whose service
it is employed ; it may darken the subject,
instead of throwing light upon it ; and by in-

SERMON IV. 103
troducing into the discussion authorities or
principles irrelevant to the matter in hand,
it may confound what ought to be kept dis
tinct, and perplex what would otherwise be
rendered clear and intelligible.
Here, then, care must be taken to dis
tinguish - between what can be discerned or
apprehended through faith only, and what
the natural intellect has power to discover or
excogitate from its own external or internal
resources. Truths of the latter description,
however clear and irrefragable, are seldom
proper criteria of truths of the former class.
They have reference to different kinds of ob
jects, and depend upon different kinds of
evidence. Yet it is chiefly by confounding
these, and arguing from one to the other by
mistaken analogies, that bold adventurers in
theology are led virtually to assert such a su
premacy of human Reason, as would place it
even above Divine control. It is also from
similar confusion or misapprehension, that
men of stronger piety than judgment are
wont to shrink from any exercise of their
mental powers in discussing Scriptural truth,
lest they should seem to derogate from the
Divine authority of Revealed Religion.
But to preserve the medium betwixt these
extremes, and to assign their proper boundary
H 4

104 SERMON IV.
to human reason and human science, is not
surely a work of insuperable difficulty. The
Scriptures comprehend a vast extent of know
ledge, human as well as divine ; and, in the
illustration of them, scarcely any acquisitions
of human learning are useless or unimport
ant. The adept in ancient languages, in
philology, rhetoric, logic, ethics, metaphysics,
geography, chronology, history ancient and
modern, will have a conspicuous advantage
in the study of the Sacred Writings, over hira
who is deficient in these attainments. Where
these are capable of application to the sub
ject, no competent student need be fearful of
pursuing his inquiries to their utmost extent.
The only just grounds of apprehension would
lie in a slight and superficial knowledge,
enough to discover difficulties, but not enough
to remove them ; or in attempting to stretch
even the best attainments to points beyond
their reach. But the value of solid acquire
ments of this kind, soberly and discreetly ap
plied, is fully proved by the signal benefits
which the Christian Faith has actually de
rived from the various improvements and dis
coveries of modern times in literature and
science, tending to corroborate many impor
tant truths in the Sacred Records, and en
abling us to retort upon the sceptic and the

SERMON IV. 105
scoffer many a formidable blow, aimed at it in
the vain confidence of irresistible strength.
There are indeed, in every branch of hu
man knowledge, certain principles, and cer
tain facts, so clearly and indubitably esta
blished, as to make it incredible that any
system of Divine truth, rightly understood,
should be found to contradict them ; and by
such a test, many a false interpretation of
Scripture has been detected and exposed.
But to apply this test successfully, is not the
work of a rash or unskilful hand. Every
principle and every fact resting upon human
authority only, must be placed beyond the
reach of controversy, before it can here be
admitted as evidence : nor may even such
evidence be admitted, if it be not strictly
applicable to the subject under discussion.
And since, in this respect, considerable doubts
and difficulties may occasionally arise, it will
well become the man of science, rather to
mistrust his own judgment in the case, than
hastily to infer that reason and revelation are
irreconcilably at variance.
Subject to these restrictions, we need not
hesitate to give to human reason and science
their full share in the interpretation of the
Sacred Oracles. To apply to this purpose
every intellectual endowment which God has

106 SERMON IV.
bestowed upon us, is so far effectually to ful
fil his will ; remembering, however, the infi
nite disparity between ourselves and Him.
The energies of the human mind may thus
be brought successfully to lend their aid in the
acquisition of spiritual knowledge. Though
incompetent in themselves to the discovery of
that knowledge, yet, when discovered, they
are competent to discern, to examine, to com
pare, to illustrate, and to confirm it, by means
similar to those which, in every other pursuit,
lead most certainly to improvement and per
fection. III. It now only remains, to add a few ob
servations respecting the ordinary assistance
of the Holy Spirit, promised to individuals
for their advancement in religious know
ledge ; and the reliance which may be placed
upon it, in subordination to the authority of
Scripture. No devout believer in the Scriptures will
be regardless of St. Paul's declaration, that
" our sufficiency is of God'." Nor need we
hesitate to affirm, that the ablest as well as
safest expositors of Holy Writ are generally
to be found among those who have been most
distinguished by the dispositions emphatically
called in Scripture, " the fruit of the Spirit '"."
1 2 Cor. iii. 5. m Gal. v. 22, 23.

SERMON IV. 107
Among the opposite characteristics, " the
"works of the flesh"," the Apostle enume
rates " variance, strife, and heresies :" and
they who wantonly separate from the Church
are declared to be " sensual, having not the
" Spirit"." We are, therefore, warranted in
maintaining, that in the work of interpreting
Scripture, as well as in other Christian duties,
" every good and every perfect gift is from
" above, and cometh down from the Father of
" lights''." But this truth is of a general nature only,
applicable to this subject in common with
whatever appertains to the character of a
faithful disciple of Christ. Whether engaged
in the study of the Scriptures, or in any other
means of working out his salvation, the de
vout Christian acknowledges that " it is God
" who worketh in him both to will and to do
" of his good pleasure''," and that for every
degree of light and information of which he
is conscious, he is to give God the glory.
This assurance, however, of Divine help to
further his own exertions, he knows, is not to
be expected as a special or extraordinary gift ;
much less as intended to supersede the use of
any other helps or means, with which the
" Gal. V. 19, 20, 21. " Jude 19.
p James i. 17. " Phil. ii. 13.

108 SERMON IV.
providence of God has blessed him. In the
infancy of the Church, there were " diver-
" sities of gifts," proceeding from " the same
" SpiritV' for the great work of spreading the
Gospel far and wide, and for the immediate
edification of those who could not have been
brought, without such extraordinary means,
to the knowledge and acceptance of the Gos
pel. These gifts appear to have been limited
to persons holding official stations in the
Church, and to have continued no longer than
the exigencies of the Church required. In
process of time, they were gradually with
drawn : and their place is now to be supplied
by the use of the Holy Scriptures, accompa
nied with such attainments as the light of
human learning, bearing some faint analogy
to the light of inspiration, enables us to bring
to the inquiry. Upon the diligent application
of these, and the ordinary imperceptible aids
of Divine grace to render them efficient, we
are now to rely.
While therefore we entirely reject preten
sions to special illumination of the under
standing, as a warrant for obtruding unau
thorized interpretations of Holy Writ ; —
while we acknowledge that the age of extra
ordinary inspiration, as well as that of mira-
¦¦ 1 Cor. xii. 4.

SERMON IV. 109
cles and prophecy, has long since passed
away ; — while we strenuously insist upon the
danger of neglecting the ordinary means of
improvement which the Providence of God
affords us, from a vain expectation of more
than ordinary gifts of Grace ; — we, neverthe
less, are far from depreciating the value of
that spiritual aid, which is the assured privi
lege of every faithful member of Christ, and
to which the Scriptures themselves invariably
direct us to ascribe whatever proficiency we
make in wisdom and in knowledge.
The dispositions, indeed, implied in a sober
and well-regulated confidence in this aid,
cannot but greatly facilitate the attainment
of the object : and to the want of these we
may ascribe much heterodox exposition of
Holy Writ, as well as much of that infidelity,
which is to be found in Christian countries.
And, doubtless, (as has been already more
fully noticed,) there is the promise of an espe
cial blessing annexed to such dispositions.
For, " God resisteth the proud, but giveth
" grace to the humbled" What wonder then,
if they who trust only to human sagacity, and
to ingenuity rendered more conspicuous, per
haps, in distorting than in simplifying the
truth, should exemplify what the Prophet af-
s .Tames iv. 6.

110 SERMON IV.
firms of such as " made them crooked paths,"
— " We wait for light, but behold obscurity ;
" for brightness, but we walk in darkness' ?"—
What wonder, if the judicial consequences of
rash and unhallowed attempts at Scripture-
interpretation, by those who are regardless of
the ordinary and appointed means of attain
ing to it, should be that " strong delusion,"
which, the Apostle warns us, may be sent
upon them who " receive not the love of the
" truth"?" The distinction, then, between the Fanatic
and the sober-minded Christian in this re
spect is manifest. The former presumes upon
the aid of the Spirit, to the neglect of human
acquirements : the latter avails himself of
both. The former despises the natural gifts
of which he is in possession ; expecting pre
ternatural gifts, of which he has no reason
able assurance : the latter diligently cultivates
every talent bestowed upon him ; relying, at
the same time, for help from above to perfect
his endeavours. For this blessing on his
labours, he confidently trusts in God ; know^
ing that " whosoever thus believeth in Him
" shall not be ashamed'"."
Thus we have brought to a termination the
first general division of our subject, respecting
< Isa. lix. 8, 9. "2 Thess. ii. 10, 11. "• Rom. x. H.

SERMON IV. Ill
those great leading principles, by which all
inquiries into the truths of Revealed Reli
gion, and every specific rule of Scripture-
interpretation, are to be regulated and ad
justed. We have seen, on the one hand, the
errors of those who would set up authorities
of their own devising above that of the Ora
cles of God ; and the errors of those, on the
other hand, who would reject the means,
which the Providence of God has placed in
their hands, of guarding the Sacred Word
against perversion and misinterpretation. It
is to one or other of these extremes, that the
Church may justly attribute some ofthe worst
corruptions of the Christian Faith. By the
undue elevation of ecclesiastical authority, of
human philosophy, or of imaginary inspira
tion ; sacerdotal, intellectual, and spiritual
Pride, have, in their turns, domineered over
the faith of mankind, and " taught for doc-
" trines of God the commandments of men"."
By vilifying all these ; by spurning at re
straint of every kind ; and by closing up all
the avenues to wholesome instruction and
mental improvement ; ignorance, licentious
ness, and irreligious apathy, have rendered
the Scriptures themselves instrumental to de
lusion. These prime sources of error being
' Matth. XV. 9.

112 SERMON IV.
removed, the inquirer will come to the inves
tigation of Scripture truth, with a mind free
from dangerous prepossessions, and better
able to profit by the research.
" Other foundation can no man lay, than
" that is laid, which is Jesus Christ^" — He is
" Head over all things to the Church ^" —
His Word " giveth light and understanding
"to the simple ^" — His Grace "is sufficient
" for us''." These are first principles, inva
riably to be adhered to, and to which every
other rule is secondary and subordinate. But
in the application of these principles to the
purposes of spiritual instruction and improve
ment, our own cooperation is made requisite
by Him who is " the Author and Finisher of
" our Faith"." He hath taught us that what
ever talents, natural or spiritual, are bestowed
upon us, must be used in His service ; and
that with them we are to " occupy till He
" come ''." For, " of Him, and through Him,
" and to Him, are all things ; to whom be
" glory for ever. Amen^."
y 1 Cor. iii. 11. ^ Ephes. i. 22. a Pgal. cxix. 130.
b 2 Cor. xii. 9. ^ Heb. xii. 2. d L^kg xix. 13.
^ Rom. xi. 36.

SERMON V.

^fr

2 Timothy ii. 15.
Rightly dividing the word of truth.

In the course of the inquiry already insti
tuted into the subject of Scripture-interpre
tation, those points have chiefly been dis
cussed, which relate to certain primary prin
ciples necessarily affecting every subordinate
rule, and indispensably requisite towards the
attainment of a clear and consistent view of
the Christian system. These principles being
established, it remains to consider how we
may most securely build on such founda
tions. And here we may select, in the first
place, as a topic of main importance, the ad
monition in the text, given by St. Paul to
Timothy, that he should " study to shew
" himself approved of God, a workman that
" needeth not to be ashamed, rightly divid-
" ING THE WORD OF TRUTH."
The Apostle, in giving this direction to him
whom he calls his " own son in the Faith,"

114 SERMON V.
undoubtedly intended the edification, not of
Timothy only, but also of all who, after him,
should succeed to the Office of the Ministry ;
since upon a right division or distribution of
the truth into its respective parts, by the
Preacher of the Word, would depend the
clear conception of it by the people committed
to their charge, and their security against any
counterfeit representations which false or ig
norant teachers might attempt to impose upon
them. And although it concerns not the
plain unlettered Christian to be an adept in
the arts of controversy, or to be able to un
ravel every perplexity in which minute in
quirers may seek to entangle him ; yet is it
highly important, that he should not, either
through his own misapprehension or that of
his appointed instructors, be led to hold opin
ions subversive of " the hope that is in him ;"
— a hope, intended to be " an anchor of the
" soul, both sure and stedfast"."
What then is the purport of the Apostle's
injunction, "rightly to divide the word of
" truth ?"
On the critical meaning of the word opdffro-
ixovvra, here rendered " rightly dividing," it is
unnecessary to dilate. Whatever metapho
rical signification we assign to it, (for it is
- Heb. vi. ly.

SERMON V. 115
capable of more than one,) its application in
this passage will be nearly the same. It de
notes a judicious distribution or arrangement
of the subject-matter of Holy Writ ; such an
analysis of its component parts, as may en
able the reader to judge of their respective
purposes, and of their connection with the
general design. This cannot but be requi
site in a work so multifarious in its contents,
composed by various authors, treating on va
rious subjects, referring to various times, per
sons, and occurrences, and yet manifesting
one uniform and consistent purpose, in which
all mankind are equally concerned. It is
also the more necessary, because, for obvious
reasons, the Scriptures themselves are not
presented to us in a systematic form. The
several dispensations of Revealed Religion
had reference to the special exigencies of
mankind at certain periods, as well as to the
general purpose of Divine Revelation. The
Sacred Writings, therefore, were particularly
adapted to the improvement of those to
whom they were at first addressed, whilst
they at the same time shed a light intended
to be universally beneficial. Hence they ad
mit a somewhat diversified mode in the ar
rangement or classification of their contents,
although the truths they deliver are sub-
i2

116 SERMON V.
stantially the same. But, whatever be 1
method pursued, the same leading princip
must be adhered to, and the same accuracy
discrimination will be requisite, in exam
ing the constituent parts of so stupendoui
work. In discoursing then upon the injunction
the text, we may consider it as comprising,
general terms, whatever is necessary for t
clear analysis of Scripture truth. " Righi
" to divide the truth," is rightly to separ£
what ought to be kept distinct. And h(
important this rule is, to a correct interpi
tation of Holy Writ, may be evidenced bj
brief examination of the following points :
First, the general distinction between wh
is properly fundamental in Scripture trut
and what is not so ; — Secondly, the speci:
distinctions to be observed in the several d\
pensations of Revealed Religion, by which,
different periods, the Almighty saw fit
communicate his will to mankind ; — Thirdl
the variety of subject-matter contained in tl
Sacred Writings, and connected with the
particular dispensations ; — Fourthly, the ii
mediate occasions and purposes, whether g
neral or special, for which certain books
portions of Holy Writ appear to have be(
composed.

SERMON V. 117
I. First then, we are to consider the gene
ral distinction, as far as it can be made, be
tween what is ^xa^erXy fundamental in Scrip
ture truth, and what is not so.
It is not every truth clearly deducible from
Scripture, or manifestly necessary to be be
lieved, that can with propriety be called fun
damental. For though no man may safely
deny any doctrine proved from Scripture ;
yet all truths, however certain and indis
putable, are not to be placed on the same
level, with respect to their essential im
portance. Some it is the direct purpose of
Scripture to reveal to us : others it recog
nizes only as truths already received, or col
laterally connected with its design : and
greater stress is evidently laid upon some of
these points than ••upon others. Hence we
find reiterated injunctions respecting parti
cular doctrines and duties, as if almost the
whole of religion consisted in these ; and
many compendious rules of faith and prac
tice, which, if taken in the abstract only,
might seem to preclude the necessity of in
quiring farther into what we are to believe or
to do.
But though truths thus urged may justly
claim especial consideration, yet the number
of those which are to be regarded as funda-
_ o
I O

118 SERMON V.
mental will be too much circumscribed, if we
attempt thus to reduce them to one or two
comprehensive articles. It seems indeed im
practicable to frame articles so comprehen
sive as some desire to have them, without
giving latitude to a great diversity and even
contrariety of opinions which may be en
grafted upon them. If, for instance, from St
Paul's general maxim, " Other foundation can
" no man lay, than that is laid, which is Je-
" sus Christ ''," it were inferred that the bare
acknowledgment of this one truth, " Jesus is
" the Christ," is sufficient in itself as a creed
in which all may conscientiously unite ; what
security could be had against a multitude of
erroneous tenets respecting the various points
virtually included in that general proposi
tion ? or what difficulty weuld be found, even
by men holding the most opposite opinions
on those points, in acceding to so broad and
indefinite a rule of Faith ? Yet, it is not evi
dent, that the several specific truths inse
parable from that proposition are no less es
sential to a right profession of the Faith,
than the proposition itself? For, when the
Apostle speaks of Jesus Christ as the foundar
tion of our Faith, must we not infer, that
whatever necessarily belongs to it becomes,
b 1 Cor. iii. 11.

SERMON V. 119
in effect, a fundamental article of Belief?
The question, therefore, what is fundamental,
still remains open to inquiry ; and the answer
is to be sought for in the developement of
the Apostle's aphorism. The aphorism itself
may contain all that is necessary to be be
lieved, and may afford a clue to the discovery
of such contents : — ^but it does not itself give
the definitive answer. It only cuts off every
pretence for establishing any opposite prin
ciple of religion to that which rests on faith
in Christ ; by declaring the authority of the
Christian Revelation to be that to which
every other must bow and obey.
In like manner, wherever compendious
texts occur in Scripture, which seem to com
prise in one single proposition all that is ne
cessary in faith or practice, they, are to be
considered either as combining several essen
tial truths, or as intended to be taken in con
junction with others, no less essential, dis
persed through the Sacred Writings. Scrip
ture indeed no where sets before us a synop
sis, or collective view, of such essentials. This
is left to be done by those whose charge it is
to feed the flock of Christ : and in this the
skill of the judicious interpreter will be most
profitably displayed.
The desire, however, of simplifying, as
I 4

120 SERMON V.
much as possible, the truths of the Christian
Faith, and of cutting off occasions of disputa
tion, seems to have led many to attempts at
generalizing its system, more than is consist
ent with a distinct delineation of its design.
Thus it has been affirmed, that nothing is
fundamentally necessary to be believed, but
that Jesus is the Messiah ; or that those ar
ticles alone are fundamental, on which all
Christians are agreed ; or, again, that what
is essential to the Faith is to be determined
solely by its practical tendency and effect : —
all which are but ambiguous or defective cri
teria of a right belief; affording no direct
evidence of the specific articles which consti
tute the Faith itself, much less of the sense in
which they are to be received, so as not to be
rendered inconsistent with each other. Such
indefinite views of the subject tend indeed to
create indifference to correct apprehensions
of the truth, and to shelter dangerous errors
under the cover of a latitudinarianism spe
cious, but delusive.
Among the many directions, therefore,
which have been given for our guidance in
this respect, none, perhaps, is so entirely un
exceptionable, as the rule laid down by an
eminent Divine of our Church % that " what-
^ Dr. Waterland.

SERMON V. 121
" ever verities are found to be plainly and
" directly essential to the doctrine of the Gos-
^^ pel-Covenant, they oxe fundamental verities ;
" and whatever errors are plainly and di-
" rectly subversive of it, they oxe fundamental
" errors." That such fundamental truths are dis
cernible in the Holy Scriptures, may be in
ferred from the purpose for which those
Scriptures were written. Every thing in the
Sacred Volume tends to one great central
point, the Covenant of God with man for his
final justification and acceptance. Whatever
inseparably appertains to this, is fundamental
in its kind, and indispensable to a saving
faith. Whatever is repugnant to this, is an
error that endangers salvation. Numberless
other truths there may be, consequent upon
these, or collaterally connected with them, or
even entirely distinct from them, which, as
Scripture-verities, we are also bound to be
lieve. But those only are &ix\c\\.y fundamen
tal in the system, which immediately affect
that great charter of our salvation, the Chris
tian Covenant. And what these are, the na
ture and the terms of the Covenant will suffi
ciently ascertain.
The Gospel presupposes, not only the ex
istence of God, but the mode of his existence

122 SERMON V.
as Father, Son, and Holy Ghost, and those
essential attributes by which he was moved
to bestow this inestimable blessing upon
mankind. It also presupposes the contrac
tion of actual guilt on the part of man ;
whence arose the necessity of this merciful
interposition of the Almighty, to save him
from destruction. It further assumes, that
man has freedom of will to accept or reject
the proffered mercy, and that it is the indis
putable right of his Divine Benefactor to
prescribe the stipulations, or conditions, on
which its benefits shall depend.
The points thus assumed are therefore to
be regarded as forming the basis of the Chris
tian system, and, consequently, as fundamen
tal doctrines. They involve the truth and
the validity of the whole scheme of religion
deduced from revelation. Hence it is our
first concern, to form correct opinions on
these topics. To know God, and to know in
what relation we stand to Him under this
gracious dispensation, are essential to a right
apprehension of the dispensation itself, as
well as to the profitable application of it
to ourselves. Contrariety of sentiment on
such leading questions must not only pre
clude accommodation as to many lesser
points, but will make each party appear to

SERMON V. 123
the other as virtually renouncing Christianity
itself. For similar reasons, the acknowledgment
of our Lord Jesus Christ as the Mediator be
tween God and man, combining in his person
the twofold nature, human and Divine, must,
if the doctrine be true, be essential to the
Covenant ; and, therefore, to err on this
point, is to err fundamentally. Inseparably
connected with this, is the doctrine also of
Atonement through the Redeemer ; according
to our belief or disbelief of which, Christi
anity assumes a totally different character ;
different in kind and in substance, not merely
in form and circumstance.
The same may be said respecting the con
ditions of salvation through Christ. A Cove-
nant without condition seems to be a contra
diction in terms. If the Gospel were simply
a Promise of salvation, it might be absolute
and unrestricted. But as a Covenant, it is
necessarily conditional. Therefore, though it
originated in God's free Grace, and is found
ed entirely on His Promises, which are " yea
" and amen," and which he might have with-
holden or not, at his good pleasure ; yet these
Promises being delivered under the form, and
substance, and denomination of a Covenant,
they must be regarded in that light : and to

124 SERMON V.
represent the Almighty as making this offer
irrespectively and unconditionally, is to un
dermine the very foundations of the Gospel.
It cannot, therefore, but be matter of im
portance, to determine whether we will ad
mit the necessity of Repentance and Obe
dience in conjunction with Faith ; or, so rely
on Faith only, as virtually to supersede that
necessity : — whether we imagine Christ to
have done all for us, and that nothing more
is requisite than to lay hold on him by Faith;
or admit, that there is, on our part, some
thing to be done, as well as to be believed,
that we may attain to eternal life.
Nor is the doctrine we hold concerning
the nature and operations of the Holy Spirit,
and its efficacy in the work of our Sanctifica-
tion, less strongly marked as to its fundamen
tal character. If we doubt " whether there
" be any Holy Ghost," any Divine Person so
denominated, the Spirit of God and of Christ,
by whom " the whole body of the Church is
" governed and sanctified ;" it may well be
asked, " Unto what then were we baptized '' ?"
— And again, as to the mode of its opera
tion ; — whether we persuade ourselves that
this Spirit works in us irresistibly, and by its
perceptible operations gives us an inward as-
'' Acts xix. 3.

SERMON V. 125
surance of its saving effects ; or believe that
our own cooperation with it is indispensable,
and that its presence with us is apprehended
by faith, not by sensible perception ; — these
cannot be questions of secondary importance.
In their results they affect the very vitals of
Christianity. Truth concerning them must
be radical truth : error concerning them must
vitiate the whole mass of our Creed.
Perhaps, too, we shall be well warranted,
in placing among these fundamental articles,
a due estimation of the Christian Sacraments,
and the Christian Priesthood. The question,
whether these are essential, or not, to our ac
tual reception of the benefits of the Cove
nant, involves, on the one hand, our safety in
placing any reliance upon them ; and, on the
other, our danger in disregarding them, if
necessary to ensure our acceptance with God.
If the Sacraments be not only signs or em
blems of spiritual benefits, but the instituted
means of conveying those benefits ; — and if
the ministration of the Priesthood, as a Di
vine ordinance, be necessary to give the Sa
craments their validity and effect ; — then are
these interwoven into the very substance of
Christianity, and inseparable from its general
design. So much, indeed, is said in Scripture
of the Church of God, as a spiritual society,

126 SERMON V.
subsisting under a visible government, and
administered by means of these ordinances ;
that to treat the consideration of these points
as of little weight, appears to be depreciating,
if not the system of Christianity itself, yet
the mode which infinite Wisdom has or
dained of carrying it into effect. Here, there
fore, as in other fundamental points, errors,
whether of excess or of defect, may be at
tended with most momentous consequences.
Thus it appears, that whatever relates ge
nerally to the Divine nature and attributes ;
— to the Father, Son, and Holy Spirit, by
whom we are created, redeemed, and sancti
fied; — whatever specially appertains to the
personal dignity and office of the Son as Me
diator of the Covenant between God and
man, or of the Holy Spirit as rendering us
meet to become partakers of that Covenant ;
— whatever conditions are to be fulfilled on
our part, to entitle us to the benefits of the
Covenant ; — and whatever means are ordain
ed for carrying this gracious purpose of the
Almighty into effect ; — may be considered as
Fundamentals of the Christian Faith. To
these our attention is to be primarily direct
ed : and in carefully discriminating between
them and points not so distinctly revealed ;
or concerning which diversity of opinion may

SERMON V. 127
be entertained without affecting the hope of
salvation ; will be shewn, in the first place,
our adherence to the Apostolical maxim,
" rightly dividing the word of truth."
II. But, secondly, besides this general dis
tinction, bearing reference to the one great
purpose for which the whole system was re
vealed ; there are also specific distinctions to
be observed, respecting the several Dispensa
tions of Revealed Religion, by which, at dif
ferent periods, the Almighty saw fit to com
municate His Will to mankind.
These Dispensations may be classed, either
according to the order of time in which they
took place, or according to some peculiar
and essential characteristics in the Covenants
with which they were accompanied.
Respecting the Covenants entered into by
the Almighty with mankind, these also may
be somewhat differently classed or subdi
vided, according as we view them in their ge
neral or specific characters. Some speak of
two Covenants only; — the Covenant before
the Fall, and the Covenant after it : — the
former, bestowing the promise of Eternal
Life on condition of man's continuing in a
state of innocence and obedience ; which, by
the help of Divine Grace, he was rendered
able to do ; — the latter, in which, after man

128 SERMON V.
had by transgression incurred the forfeiture
of eternal life, new terms and conditions were
offered for his restoration to it. According
to this division of the subject, every interme
diate Dispensation between the Fall of man
and the end of the world, forms a part only
of the second Covenant preparatory to its
final completion.
Others adopt the same twofold division of
the subject, under different denominations; —
such as the Covenants of Nature and of
Grace; — of Incorruptibility and the Resur
rection ; — of Works and of Faith ; — all which
distinctions, though not each expressed, per
haps, with equal accuracy, evidently relate to
the general state of man before and after the
Fall ; without reference to any particular
modifications of the latter Covenant, inter
vening between the first promise of a Re
deemer, and the full accomplishment of the
promise, in the person of the Messiah.
Now although these distinctions, rightly
and clearly defined, may suffice for a general
view of the design of Revealed Religion;
yet, to prevent misconception in judging of
the several parts of so vast a design, it is ne
cessary that other distinctions, more specific,
but equally important, should be constantly
kept in view. For, with respect to the state

SERMON V. 129
of mankind since the Fall, it is manifest that
the Almighty, in progressively carrying on
the one great purpose of Divine Revelation,
has, "at sundry times and in divers man-
" ners "," adapted his proceedings to the va
rious exigencies of those for whose benefit
it was intended. With these circumstan
tial differences, therefore, the Scripture-critic
ought to be well acquainted. Their occa
sions, their results, their separate purposes,
and their instrumentality to the whole de
sign, must be borne in mind, to enable him
" rightly to divide the Word of Truth," and
fully to apprehend the scope and intention of
the Sacred Writers.
For the attainment of this object, however,
it will suffice to mark the simple chronologi
cal order of the Divine transactions with
mankind, as they occur in Holy Writ, under
the Paradisiacal, the Patriarchal, the Mosaic,
and the Christian dispensations ; — an ar
rangement, the most obvious and convenient
to the ordinary reader, while it combines
every advantage of a more elaborate investi
gation. For, hence we shall readily perceive
both the specific and the general characters
of these Dispensations. We shall perceive
= Heb. i. 1.
K

130 SERMON V.
that the Paradisiacal stands alone, compre
hending the first general Covenant with man,
and applicable only to that state of inno
cence and perfection in which he was at first
created. We shall perceive also, that the
Gospel, the second general Covenant made
with man, did not commence at the time of
our Lord's actual appearance upon earth, but
was, in effect, coeval with the Fall ; having
its beginning in the promise made to our
first parents, that " the seed of the woman
" should bruise the serpent's head ''." The
Patriarchal Religion therefore was that of
the Gospel, in promise or expectation. The
Mosaic was that of the Gospel, in Type and
Prophecy. The Christian was the comple
tion of both. These are distinctions neces
sary to be well understood, that we may be
enabled to enter into the true spirit and
meaning of many of the Apostolical writings,
where arguments are continually addressed
to Jews, or Gentiles, or Christian Believers,
grounded entirely upon these important con
siderations. III. But, thirdly, the Scripture -interpreter
will find it also expedient, to conduct his in
quiries with reference to the great variety of
d Gen. iii. 15.

SERMON V. 131
subject-matter contained in the Sacred Writ
ings, and connected with these several Dis
pensations. The order, in which the books of the Old
and New Testaments are canonically arrang
ed, affords one general clue to a classification
of their contents. Another of a more com
prehensive cast, is the division of the Old
Testament into the Pentateuch, the Histori
cal Books, the Hagiographa, and the Prophe
cies ; and of the New Testament into the
Gospels, the Acts of the Apostles, the Epistles,
and the Apocalypse. But whatever distribu
tion we adopt, it is to be observed, that no
one book is unconnected with the rest. And
hence, (as well as to characterize it, by way
of eminence, the Book above all others to be
received and reverenced,) probably, these
Writings have collectively obtained their ap
propriate appellation, the Bible ; denoting
that they constitute one entire work, not
withstanding the diversity of authors whose
names they bear, and the variety of subjects
on which they treat ; a work, singular in its
kind, whether considered with respect to its
authority, its design, or its known effects
wherever it has been introduced.
Nevertheless, while we affix this character
to the Bible in its collective form, regard
K 2

132 SERMON V.
must be had to the particular subject of each
separate work it contains. And here the
skill and attainments of the expositor will
continually be brought to the test.
In the Historical books special attention is
necessary to the immediate scope and pur
pose of the narrative ; lest more should be
expected from it than that purpose requires,
or attempts be made to deduce from the his
tory what it will not clearly warrant. Much
in these records is left untold, which is either
unnecessary to be known, or which, if neces
sary, must be supplied from other sources.
Here the aids of geography, chronology, and
profane history may be successfully employed,
in the adjustment of questionable points, and
in connecting events and circumstances which
the Sacred Writers have but cursorily or in
cidentally noticed. The labours of our best
Commentators shew how valuable in this re
spect are the acquirements of extensive infor
mation and diligent research ; while the rash
and ill-digested cavils of sceptical critics no
less clearly prove the necessity of the greatest
care and circumspection, in comparing sacred
with profane history, and in employing the
one for the elucidation of the other. That
which has affectedly been called the Pyr
rhonism of history, (at best but a low and

SERMON V. 133
groveling species of criticism,) is never so
misplaced as when sitting in judgment on
these Divine Oracles ; whose credit nothing
may be allowed to impeach, but irreconcil
able contradiction to facts and authorities
established upon testimony the most indu
bitable, nay, which it is impossible to set
aside. To an investigation whether they
really exhibit any such contradiction, we may
confidently challenge inquiry. But while the
general evidence of their authenticity and of
their Divine inspiration stands unshaken,
they are not to be made the sport of wanton
surmise or irreverent suspicion, as if they
rested on no firmer grounds than the effu
sions of poetic fiction and legendary credu
lity. From criticism however of this descrip
tion, it were well if all who are classed among
Christian Commentators could be entirely ex
culpated! To the interpreter of the Prophetical
books of Scripture, such cautions are of still
higher moment. In the study of these, a
greater reach of erudition and judgment will
be requisite. A knowledge of the time, the
country, and the condition of the Prophet
himself ; and an acquaintance not only with
those circumstances with which the Holy
Seer was personally conversant, but with
K 3

134 SERMON V.
those of other times and countries far remote
from his ; will oftentimes be necessary, for
the elucidation of these obscurer portions of
Sacred Writ. Nor will less regard be due to
the characteristic style of their respective au
thors ; to their highly figurative diction, their
parabolical illustrations, and (still more diffi
cult to decipher) their enigmatical actions
and demeanour, in awakening attention to
the awful purposes of their mission. And
to this must be added the care necessary
in fixing the accomplishment of Prophecy;
whether it be sought for in the events which
the Prophet himself lived to see ; or in some
subsequent though not distant period ; or in
that " fulness of time," when Messiah ap
peared ; or in still later ages, when various
events, preparatory to our Lord's final com
ing, have successively verified the pretensions
of these faithful Messengers of the Most
High. In the discussion of these points,
more than an ordinary portion of discern
ment, as well as of sound learning, will be
requisite, to avoid rash and mischievous in
terpretations, such as ignorance, fanaticism,
and party spirit, are continually obtruding
upon the Christian world.
Respecting those entire books, or portions,
of Holy Writ, which are purely doctrinal or

SERMON V. 135
practical, although the labour of interpreta
tion may seem to be, in some respects, less
arduous, yet is it, in others, attended with its
peculiar difficulties ; and, in its results, it
may be productive of consequences still more
important. This indeed is a branch of Scrip
ture-criticism, with which the points of dis
tinction already noticed will be found to have
a close connection. The distinction between
points really fundamental, or not so, is here
often necessary, to guide us in the exposition
of particular articles of faith, and of particu
lar rules of conduct. That between the re
spective Dispensations, or Covenants of the
Almighty with his creatures, will frequently
assist us in determining to what times, and
persons, and circumstances, any of these re
lated ; and how far they concern mankind in
general, or ourselves in particular. The pro
fessed subject also of any book of Scripture
will afford some clue to the proper applica
tion of its instructions in matters of faith
and practice, and to their necessary limita
tion or extension.
IV. These observations, however, as well
as those which preceded them, may be still
further strengthened, by considering, in the
last place, the several other occasions and
purposes, whether general or special, for
K 4

136 SERMON V.
which different books or portions of Holy
Writ appear to have been composed.
Whatever be the subject of investigation,
whether Prophecy, History, matters of Faith
and Practice, or the nature of the different
Dispensations of Revealed Religion ; we shall
be exposed to continual difficulty, if we labour
under misapprehension respecting the imme
diate scope and intention which the writer
had in view. Though the Bible therefore is
capable, for the most part, and perhaps
throughout, of an application both to general
and special purposes ; yet these must not be
confounded with each other : and to the want
of due discrimination in this respect, may be
attributed many errors of considerable mag
nitude. Perhaps indeed the far greater part of that
obscurity in the Scriptural Writings, which
has often been made the ground of unrea
sonable complaint, might be removed if this
were more carefully considered. It is not
however to be expected that the system of
Revealed Religion should, in all its parts and
circumstances, be equally clear and intelligi
ble to persons living in different ages of the
world, and under different dispensations ofthe
Divine will. It appears to have been the pur
pose of the Almighty, that the disclosure of

SERMON V. 137
what related to this vast design should be
gradual and progressive. Some of its parti
culars therefore would, of necessity, be better
understood at one period than at another.
The Patriarchs cannot be supposed to have
had so distinct a view of the mystery of re
demption, as that which is vouchsafed to the
Christian world; nor could the Jewish pro
phecies be so intelligible to those who lived
at the time of their delivery, as to them who
have seen their completion. On the other
hand, many circumstances respecting the
types, and ceremonies, and sacrifices under
the Jewish and Patriarchal dispensations, be
ing specially adapted to the habits, and senti
ments, and conditions of those periods, might
then be better understood than in these latter
ages, when their use and necessity are done
away. Still the general utility of the Scrip
tures is the same. As much may be known
by all, as it is necessary for all to know : and
the fact, that special situations afford special
advantages for the elucidation of certain ob
scurities in the Sacred Writings, cannot justly
be alleged as detracting from their univer
sally beneficial tendency. It only proves how
necessary it is to investigate them with re
ference to this fact ; and not to expect satis
factory and consistent interpretations of them.

138 SERMON V.
without regard to these local or occasional
purposes, as well as to their general design.
In illustration of this, so far as it respects
a right apprehension of doctrinal points, we
may observe that the Gospel of St. John in
particular, and almost all the Epistles in the
New Testament, were evidently written to
meet the particular exigencies of the faithful
in those times, and with direct reference to
the religious opinions then prevailing. There
is abundant evidence to shew that St. John
wrote his Gospel when the gross errors of
Cerinthus and his followers were gaining
ground ; and that the introductory part of
it, respecting the Divinity of the Logos, was
composed with an especial view to their re
futation. Other heresies had also sprung up
during the Apostolic age : and to these the
Sacred Writers found it needful to supply an
antidote. The full force, therefore, and the
characteristic excellence of some of the most
important portions of the New Testament,
will be in a great measure lost upon the reader
who is unapprised or regardless of these cir
cumstances. The respective prejudices and
prepossessions of the Jewish and the Gentile
converts were also fruitful sources of diffi
culty to the first Preachers of the Gospel,
and called for the utmost discretion and judg-

SERMON V. 139
ment in their endeavours to counteract them.
Accordingly, it was an acknowledged prin
ciple with St. Paul, and we have no reason to
doubt its being so with the rest of the Apo
stles, to " become all things unto all men^;"
that is, to adapt their mode of reasoning, as
well as their personal conduct, to the attain
ments, characters, conditions, and opinions of
those to whom their instructions were ad
dressed. In discoursing, at one time, with
Jews ; at another, with Greeks ; at another,
with Infidels or Heretics ; at another, with
those who received the word with sincerity
and singleness of heart ; it is not to be con
ceived that one uniform method of instruc
tion would equally avail. The strain of the
argument would sometimes be simply didac
tic ; at other times, profoundly argumentative
and polemical ; the persons concerned in the
discussion, as well as the subject-matter of
the discussion, necessarily requiring such dis
crimination. And although it be unquestion
able, that, even on such special occasions, no
thing would come from the pen of an in
spired Apostle, which might not, in the ex
position of Scripture-doctrine, be made gene
rally and universally instructive ; yet is it no
less obvious, that to render such portions of
f 1 Cor. ix. 22.

140 SERMON V.
Scripture thus edifying, it is necessary to re
gard them in connection with these occa
sional purposes. Continual misapplication
may otherwise be made of positions and ar
guments separated from the concomitant cir
cumstances which give the clue to their pro
per interpretation, and applied to topics ir
relevant to the design of the authors them
selves. To matters of practical concern also, as
well as to doctrinal points, this rule must be
extended. In consulting the records of the
Old Testament, unless regard be had to the
state of manners, civilization, customs, and
local peculiarities of the times to which they
relate ; we shall be perpetually liable to
dangerous errors of judgment, both with re
spect to the characters set before us, and the
lessons they afford for the regulation of our
own conduct. Nor is this caution less ne
cessary in the interpretation even of the mo
ral precepts of the New Testament. Many
of our Lord's injunctions and prohibitions, as
well as those of his Apostles, had reference
to the existing circumstances of his personal
followers. Some concerned only the Pastors
and Ministers of the Church ; others, the
Apostles in particular; others, the persecuted
flock of Christ, hourly exposed to perils and

SERMON V. 141
temptations not of ordinary occurrences ;
others, to the special exigencies of an infant
Church, struggling with poverty and reproach.
To apply these to every succeeding age, or to
a state of society altogether different from
that of the primitive Christians, may lead,
and indeed often has led, to mischievous con
sequences. It has induced men of eccentric
minds to attempt strange fantastic modes of
life, generally impracticable, or, if practicable,
entirely subversive of the social character.
Still, again it must be urged, there are no
actual precepts or doctrines of Revealed Re
ligion, which may not, when regarded under
their necessary modifications, afford universal
as well as particular instruction : nor may
we venture to affirm, of any single portion
of Holy Writ, that to believers in any age or
country it is of no concern. But there are
doubtless many portions, of which the proper
application to other persons and to other
times, must depend on a right understand
ing of their intended application to those
persons and times for which they were im
mediately written. It is thus that directions
the most special and personal may afford
general information to the rest of mankind.
They teach them how to act when similarly
circumstanced. They serve, either as specifi-

142 SERMON V.
cations of general rules, or as limitations of
those which are elsewhere more indefinitely
expressed, or as enlargements of such as
appear to be of a more limited and restrict
ed nature. In all cases, they suggest what,
ciBtei'is paribus, or mutatis mutandis, is the
proper test of obedience to the Divine Will.
And thus the Christian becomes more tho
roughly acquainted with his duty in special
cases and under particular trials, as well as
with its general principles. Where these how
ever are confounded together, or substituted
the one for the other, inconsistency and error
will be the natural result. And, but for such
perversion as this, the world had probably
never heard of the follies of Christian De
votees and Anchorites ; of the refusal of cer
tain sects, to cooperate with the civil magis
trate by the use of oaths or by the sword;
or of the atrocities which blind Fanatics have
occasionally wrought, under a persuasion or
a pretext of propagating the pure Religion
of the Gospel.
Such a detail as would be necessary for
the full developement of these subjects, the
extent of the present undertaking does not
allow. But enough may have been said, to
shew the importance of " rightly" analysing,
or " dividing the Word of truth ;" and to

SERMON V. 143
trace some leading features of the system,
most requisite to be distinctly borne in mind,
if we would form clear conceptions of the
whole as well as of its constituent parts ; or
would attain to accurate notions of it, either
as a rule of faith or of conduct.
These points being carefully secured, (sub
ject to that first and greatest principle, the
supreme authority of the Word itself, in
vesting it with a dignity to which no human
composition may pretend,) the work of inter
pretation may then be prosecuted with the
same ardour of inquiry, the same exercise of
the mental faculties, and the same freedom
of sound and legitimate criticism, which or
dinarily ensure proficiency in other pursuits.
These too will be the critic's best security
against any vain and ostentatious display of
learning, for the support of a fanciful theory,
or for giving a colour to opinions which can
not be maintained without some perversion of
the Sacred Word from its plain and genuine
meaning. This indeed is an exercise of ta
lents, here worse than misplaced; it is "hand-
" ling the Word of God deceitfully s." Yet
without some such disengenuous dealing,
what erroneous system of Theology could
maintain its ground ?
g 2 Cor. iv. 2.

144 SERMON V.
But cautions of this kind belong rather to
the moral, than to the critical department:
nor perhaps will any rules of criticism suffice
to secure the interpreter of Holy Writ against
errors, however palpable, unless his mind be
first thoroughly imbued with those senti
ments of profound veneration for the sub
ject, which will " bring into captivity every
" thought to the obedience of Christ''."
" Who," then, " is sufficient for these
" things ?" — Not the careless, not the indo
lent, not the superficial, not the unlettered
mind. The sound Expositor will ever be
distinguished from the vain, though learned,
Sceptic, on the one hand ; and from the ig
norant, though not less conceited. Enthusiast,
on the other ; by uniting the attainments of
sound learning and sober judgment, to those
of the profoundest reverence for the Sacred
Word. Without these qualifications of the
heart and the understanding, neither the ut
most zeal for the dissemination of the Scrip
tures, nor the most overweening confidence
on the part of the Expositor himself, will
make him " thoroughly furnished" unto the
work he takes in hand. That which by Di
vine inspiration was " written aforetime for
" our learning','' is now, by God's blessing
h 2 Cor. X. 5. i Rom. xv. 4.

SERMON V. 145
on human labour and diligence, to be made
effective to that end. Like every other gift,
it is bestowed for our cultivation and im
provement ; and in proportion to the labour,
it is promised shall be the recompence. For,
" unto every one that hath, shall be given,
" and he shall have abundance : but from
" him that hath not, shall be taken away
" even that which he seemeth to have''."
k Matt. xiii. 12. xxv. 29. and Luke viii. 18.

SERMON VI.

2 Corinthians ii. 13.
Comparing spiritual things with spiritual.

jL he farther we advance in the investiga
tion of Scripture truth, the more clearly shall
we perceive that a right interpretation of it
depends principally upon a due reverence
for Scripture itself, as the work of Divine In
spiration. Whatever aids we may collect
from other sources, they are subordinate, in
point of authority, to the work on which
they are employed. Hence arises, independ
ently of other considerations, the importance
of the rule given in the text, that of " com-
" paring spiritual things with spiritual."
The design of the Apostle in laying down
this maxim, is discoverable from the context.
Throughout the chapter he labours to con
vince the Corinthians, that if they would
rightly appreciate his doctrine, they must not
judge of it by " the spirit of the worlds" nor
reduce it to the standard of " man's wis-
a 1 Cor. ii. 12.
L 2

148 SERMON VI.
" dom'':" — that is, they were not to suppose
the extent of Divine Revelation to be limited
by what the mind of man is naturally able
to discern ; — but were to regard what was
preached, as proceeding from the Fountain
of infinite Wisdom, and relating to truths,
which could not " have entered into the
" heart of man "," unless supernaturally im
parted to him. Hence he infers, that what
ever difficulties might present themselves re
specting detached parts of this Divine system,
they were to be obviated, not so much by re
ference to what is known independently of
Revelation, as by what may be collected
from the Sacred Word. " The natural man,"
says he, " receiveth not the things of the Spi-
" rit of God; for they are foolishness unto
" him: neither can he know them, because
" they are spiritually discerned''." Not that
the mind of man is physically incapable of
apprehending such truths, when propounded
to him ; nor that it requires some special il
lumination of the understanding to enable
him to discern the terms of the propositions
laid before him in Holy Writ ; — but that these
truths are not naturally to be discovered,
even by the greatest exertion of his intellec-
b 1 Cor. ii. 13. c 1 Cor. ii. 9. 'i 1 Cor. ii. 14.

SERMON VI. 149
tual faculties. They cannot be known until
revealed by the Spirit of God : nor will they
perhaps even then be fully and readily re
ceived, but by the effect of the same Spirit
in subduing the pride and the corrupt affec
tions of the human heart.
Upon the same grounds, we may also
argue, that the full and clear Interpretation
of these truths does not so much depend
upon principles unconnected with the sub
jects of Revealed Religion, or not recognized
in Sacred Writ, as upon reasoning from Scrip
ture itself, the prime source of intelligence
respecting the matters of which it treats. It
is to be obtained, by faithfully comparing to
gether whatever the Word of God has made
known to us concerning " spiritual things;"
things above the reach of our natural facul
ties, and of which we can otherwise obtain
no certain or satisfactory information.
This principle of interpreting Scripture by
Scripture, is what Theologians call the Ana
logy of Faith ; an expression borrowed per
haps from a passage in St. Paul's Epistle to
the Romans, where he exhorts those who
" prophesy" in the Church, (that is, those
who exercise the office of authoritatively ex
pounding the Scriptures,) to " prophesy ac-
" cording to the proportion,'' or, as the word
L 3

150 SERMON VI.
is in the original, the analogy " of Faith*^."
To the same effect many Commentators in
terpret St. Peter's maxim, that " no Prophecy
" of the Scripture is of any private interpreta-
" tion*;" implying that the sense of any Pro
phecy is not to be determined by an abstract
consideration of the passage itself, but by
taking it in conjunction with other portions
of Scripture relating to the subject: — a rule,
which though it be especially applicable to
the Prophetical Writings, is also of general
importance in the exposition of the Sacred
Volume. Having then already shewn the necessity
of a careful analysis of Scripture, or, as the
Apostle expresses it, of " rightly dividing the
" Word of truth;" — it now remains to consider
the counterpart of the subject, that of com
bining its respective portions, thus assorted
or arranged, into a systematic form : — without
which the work of Interpretation will be but
imperfectly performed. Systems of Divinity,
judiciously framed upon this principle, and
constructed with the aids of sound learning
and critical skill, are among the most useful
labours of the Theologian. Nor is it a mean
instance of the wisdom and goodness of the
great " Author and Finisher of our faith," that
e Rom. xii. 6. f 2 Pet. i. 20.

SERMON VI. 151
this exercise of the human understanding
should be made instrumentally efficacious to
the attainment of Divine truth. For, thus
the best natural talents of man are called
forth in the service of his Creator : and, by
means similar to those which are found suc
cessful in the investigation of human science,
he is taught to prosecute his researches into
" the wisdom that is from above." So truly
is learning the handmaid to Religion : and
so admirably do the ways of Nature and of
Grace, or rather the ways of God in both,
correspond with each other ! And thus are
we taught, though we become children in
simplicity, yet " in understanding to be men^."
But, in pursuing the subject immediately
before us, three chief points may be consi
dered as comprised in the Apostolical rule,
" comparing spiritual things with spiritual:" —
First, the Verbal Analogy of Scripture, or the
collation of parallel texts illustrative of its
characteristic diction and phraseology : — Se
condly, the Historical Analogy, or collation
of parallel events and circumstances for the
elucidation of facts : — Thirdly, the Doctrinal
Analogy, or collation of parallel instructions
relative to matters of Faith and Practice. —
Upon each of these, a few observations may
g 1 Cor. xiv. 20.
L 4

152 SERMON VI.
be requisite, followed by the illustration of
them in ^ome specific examples.
I. The first of these comprehends all that
appertains to the department of Sacred Phi
lology. In the Holy Scriptures, as in other com
positions, it may be presumed that the style of
the several writers is distinguishable by some
characteristic peculiarities. There is no rea
son to suppose, that the Holy Spirit, in sug
gesting to the Sacred Penmen the matter and
substance of what they wrote, or even, occar
sionally, the very terms in which it should
be expressed, should so entirely overrule
their natural faculties as to bring them all
to one standard in this respect. To suppose
this, were to derogate from that Omniscience,
which knows how to render every instrument
subservient to its purpose, without destroy
ing the character and properties of the in
strument itself. Nay, it were contradictory
to the internal evidence of Scripture ; which
sufficiently manifests, to the discerning critic,
a considerable diversity of diction, and man
ner, and whatever constitutes peculiarity of
style, in its several productions. To this
point, therefore, especial attention will be
necessary, where doubt and difficulties arise
respecting the meaning of particular texts.

SERMON VI. 153
But, notwithstanding any specific diversi
ties of style in the Sacred Canon, there is a
general cast of character and expression in
the entire Work, eminently distinguishing it
from all other productions. This is to be
ascribed, partly to the supernatural endow
ments of the writer, partly to the exalted na
ture of the subjects presented to his contem
plation : either of which would give to his
thoughts and expressions an elevation be
yond their ordinary reach. Hence that pe
culiar energy, that sublimity and grandeur,
which the best judges of excellence in com
position have universally ascribed to the Sa
cred Writings ; and to which might not un
aptly be applied St. Paul's forcible expres
sions, that " the Word of God is quick, and
" powerful, and sharper than any two-edged
" sword, piercing even to the dividing asun-
" der of soul and spirit''."
This its general character, therefore, as
well as the appropriate style and manner of
its various writers, must be taken into ac
count by the Scripture Critic. Otherwise his
philological inquiries, however marked by
acuteness or ingenuity, will fail of a success
ful issue. Nor is this exacting any supersti
tious reverence for Holy Writ, or a greater
h Heb.iv.l2.

154 SERMON VI.
labour of investigation than every scholar
knows to be requisite in other branches of
literature. The sense of all writers, indeed,
inspired or uninspired, must necessarily be
determined by regard to special circum
stances, as well as by general rules. A gene
ral knowledge of the principles of grammar
and criticism, and an acquaintance with the
idioms of the language in which any work is
written, are, in every instance indispensable.
But the correct interpretation of any parti
cular author will depend also upon an histo
rical, as well as critical, knowledge of the lan
guage. It must be deduced from the work
of the writer himself, from the nature of his
subject, and from the common acceptation
of the terms he uses among his contempora
ries. For, what author has not something
appropriate in his manner of expression?
What work does not receive a certain tincture
of character, from the age, or country, or con
dition and circumstances of the writer ? And
what, for the most part, are the labours of
commentators upon all compositions of an
cient date, but inquiries into these particu
lars, on which their elucidation so much de
pends? Conformably with these principles, it is
chiefly by attention to the Verbal Analogy of

SERMON VI. 155
Scripture, that the Biblical is to be distin
guished from the merely Classical Critic.
Here his labours must begin : and the aid
must be sought of a competent apparatus for
the purpose ; of Concordances, Scripture Lex
icons, and other helps of a similar kind, which
the industry and skill of the learned who
have gone before have abundantly supplied,
to facilitate such researches.
IL But, secondly, the Historical Analogy
of Scripture, or collation of its circumstances
and events, is further necessary for its accu
rate interpretation.
Some occurrences are but incidentally no
ticed in the Sacred Writings ; others are
more fully detailed ; others are related by
different writers, varying, in particular cir
cumstances, according to their respective
views of the subject. — Here the work of the
faithful Interpreter is to bring together such
passages of Scripture as have any connec
tion with the event or fact to be examined ;
and so to expound each separate portion of
the history, that no seeming incongruity in
its parts may deface the whole. Incalculable
is the value of labours of this description, in
supplying materials for the vindication of
Revealed Religion against the cavils of Scep
tics and Unbelievers. By the help of these,

156 SERMON VI.
the general evidences of Christianity have
often been admirably illustrated and defend
ed ; and the Scoffer has been defeated with
his own weapons: while the research neces
sary for this purpose has had the effect, not
only of discomfiting the adversary, but also
of disclosing many admirable proofs of the
Divine Wisdom and Goodness in the moral
government of the world, which might other
wise have passed unheeded or unknown.
Superior knowledge and discernment, how
ever, may sometimes be requisite, successfully
to execute this branch of the Interpreter's
office. But here again the storehouse of
Theology is amply furnished with supplies
for the diligent and inquisitive. As Verbal
Analogy is aided by the use of Concordances
and Lexicons; so is Historical, by Harmonies
of the Sacred Writings, exhibiting in a con
nected series the matters which lie scattered
in their different narratives ; and presenting
the readiest means of collating Scripture facts.
Thus Scripture becomes its own interpreter.
Farther help, where necessary, must be ob
tained from studying the connections of Sa
cred with Profane History ; from the testi
monies of Jewish and Heathen writers to the
records of the Old and New Testament ; and
from such information as the more recent

SERMON VI. 157
discoveries of the learned have afforded, re
specting the times and countries to which
the narratives of the Sacred Historians re
late. III. But, thirdly, still more important, with
respect to its immediate subject, is the Doc
trinal Analogy of Scripture, or collation of
its parallel instructions relative to matters of
Faith or Practice. To this indeed both the
others must be considered as chiefly instru
mental ; since in all questions respecting
matters of verbal or historical discussion,
such a solution is to be sought for as shall
not violate any certain article of Christian
Doctrine. Here also we shall find it necessary to pro
ceed on principles to a certain degree recog
nized in the exposition of other writings.
When in any ordinary composition a passage
occurs of doubtful meaning, with respect to
the sentiment or doctrine it conveys, the ob
vious course of proceeding is, to examine
what the author himself has in other parts of
his work delivered upon the same subject ;
to weigh well the force of any particular ex
pressions he is accustomed to use ; and to
inquire what there might be in the occasion
or circumstances under which he wrote, tend
ing to thro^v further light upon the imme-

158 SERMON VI.
diate object he had in view. This is only to
render common justice to the writer; it is
necessary, both for the discovery of his real
meaning, and to secure him against any
wanton charge of error or inconsistency.
Now, if this may justly be required in any
ordinary work of uninspired composition;
how much more indispensable must it be,
when we sit in judgment upon the Sacred
Volume ; in which (if we acknowledge its Di
vine original) it is impossible even to imagine
a failure, either in judgment or in integrity.
How exact and scrupulous a care in these
respects may reasonably be expected from
the Scripture Critic ; lest, through any inad
vertency on his part, " the way of truth
" should be evil spoken of' !"
A reputed saying of Rabbinical writers,
that " there is no difficulty in their Law, of
" which the Law itself does not afford a so-
" lution," is applicable to the Scriptures in
general, both of the Old and New Testa
ment : — and the maxim of human jurispru
dence, that " no particular Law is to be
" judged of, without taking the whole Law
" into consideration," is still more indispens
able where the Law proceeds from a Divine
Legislator. Difficulties, therefore, are to be
> 2 Pet. ii. 2.

SERMON VI. 159
removed, in the first place, by the help of
Scripture itself. Detached texts may be ren
dered clearer by a collation with those analo
gous to them, either in verbal expression or
in general sentiment. What in one is wrap
ped, up in obscurer terms, may in another be
more explicitly developed. Even slight va
riations will oftentimes serve for the purpose
of reciprocal illustration. This will be more
or less perceptible, according to the subject
of investigation : but in almost every instance
it will amply remunerate the labour. Where
the subjects of the passages compared are
correlative ; — as in the case of Type and An
titype, or Prophecy and the Fulfilment of
Prophecy; — its advantages will be instantly
perceived. In certain cases, the benefit may
arise from the effect of contrast only : in
others, from the connection of subordinate
points with those which are of higher mo
ment. But, whatever mode of comparison
be instituted, additional light cannot fail to
be thrown on the point to be examined.
Respecting these rules for the Collation of
Scripture, or " comparing spiritual things with
" spiritual," it will readily be perceived, that
they presuppose a due attention to those al
ready suggested for its Analysis, or " rightly
" dividing the Word of truth." The great

160 SERMON VI.
leading distinction between points of doc
trine fundamental or non-fundamental ; and
the subordinate distinctions, between the se
veral Dispensations, or Covenants, of Re
vealed Religion, the various subjects of the
Sacred Writings, and the general or special
purposes for which they were composed ;—
these must lay the foundation for every sys
tematic arrangement of Scripture truth. As,
in the investigation of any subject of human
science, we first endeavour by Analysis to re
solve it into its elementary principles or con
stituent parts ; and then, by a synthetic pro
cess, proceed from these simple truths to a
comprehensive view of the whole ; — so, in the
study of Revealed Religion, a clear appre
hension of its primary and essential truths
prepares the way for combining into a co
herent and well digested system the entire
doctrine of Holy Writ. Regarding these as
connected in unity of purpose and in effect,
though distinct in character and in operation;
every portion of Scripture derives additional
interest from being thus made to accord with
the rest : and the work of Interpretation pro
ceeds with the best assurance that human
fallibility raay pretend to, of a successful re
sult. These several Analogies, then, are intended

SERMON VI. 161
to cooperate in explaining obscure passages
by those which are clearer, in confirm
ing those of a doubtful character by such as
are beyond all question, and in regulating
those of minor consideration by the great
leading principles of the Christian Covenant.
Their joint effect will be, to exhibit in a
corapendious view the entire Analogy of
the Faith, such as we meet with in well-di
gested Bodies of Divinity; or such as in
earlier times was comprised in those shorter
sumraaries of Christian Doctrine to which we
may conceive St. Paul to refer, when he says
to Timothy, " Hold fast the form of sound
" words, which thou hast heard of me, in
" faith and love that is in Christ Jesus.
" That good thing which was committed
" unto thee, keep by the Holy Ghost, which
" dwelleth in you''."
II. I proceed now to illustrate these ob
servations by some specific examples.
And first, the doctrine of Regeneration
presents itself, as a subject of radical import
ance in the Christian system, and on which a
due regard to all these Analogies appears to
be indispensable for the prevention of error.
The determinate sense of the word Rege
neration depends upon the subject to which
''2Tim.i. 13, 14.
M

162 SERMON VI.
it relates. Abstractedly, it denotes an en
trance upon any new state of being ; a state,
essentially different frora that in which ex
istence had already taken place. Thence it
is taken to denote any thing new in the
raode or condition of being. But what that
newly modified state or condition may be,
can only be ascertained by reference to the
subject and the purpose, to which the term is
applied. Here the aid of Verbal Analogy is
called for. In the Scriptures, terms of simi
lar import with Regeneration, such as new
Birth, a new Creature, born again, and created
anew, are frequently used. These are to be
compared with each other, and with the se
veral contexts of the passages where they
occur ; in order to discover the signification
ordinarily attached to them by the Author.
And when we find, that they are almost in
variably employed to distinguish the state of
a person admitted into the Christian Cove
nant, from that of one who is not so ad
mitted ; we shall beware of adopting any in
terpretation irrelevant to that view of the
subject. We shall perceive, that the word
Regeneration, in the Scriptural usage of it,
means only our initiation, or entrance, by
Baptism, into that Covenant, which gives us
new privileges, new hopes, and a new prin-

SERMON VI. 163
ciple of spiritual life ; placing us in a totally
different state from that, to which by nature
only we could ever attain. The expression
therefore cannot, without a direct violation
of the verbal analogy of Scripture, be applied
to any operation that takes place subsequent
to that Baptismal change, with which alone
it perfectly corresponds.
In like manner. Historical Analogy may
be applied to this particular point. Had the
Sacred Writers used the term Regeneration,
and the expressions synonymous with it, in a
sense, not only peculiar to themselves, but
dissimilar to any in which they had before
been used ; still, having expressed them
selves so clearly upon the subject to which
the terms are applied, there could be little
difficulty in determining the acceptation in
which those terms ought to be taken. But
we have further evidence than this. Our
Lord, in discoursing with Nicodemus on the
necessity of being " born again," reproves this
" master of Israel" for not already " know-
" ing these things':" that is, for not rea
dily perceiving the force and propriety of a
figure of speech, which ought to have been
familiar to a Jewish teacher. And that this
' John iii. 10.
M 2

164 SERMON VI.
reproof was justly merited, we collect from
the best writers on Jewish antiquities ; from
whora it appears, that terms of similar im
port were in frequent use among the Jews,
to describe those Gentiles who had been
converted frora Heathenism, and admitted
into the Jewish Church. Here then is his
torical evidence, strongly confirming that
which is adduced from verbal analogy. This
directs us to the sense in which such expres
sions would naturally be interpreted by those
who heard them ; and, consequently, to that
in which it is most probable that the Sacred
Writers intended them to be understood.
But if any doubt should yet remain upon
this point, a still stronger confirmation is
obtained from Doctrinal Analogy, or what
is more largely called the Analogy of Faith.
Regeneration is represented, by a certain
class of interpreters, as an instantaneous,
perceptible, and irresistible operation of the
Holy Spirit upon the heart and mind; which,
whether the person have been baptized or
not, affords the only certain evidence of his
conversion to a saving and justifying Faith.
By others, it is regarded as a continued and
progressive work of the Spirit ; or as a state,
coraraencing in Baptisra, but not completed
until, by perseverance to the end, the indi-

SERMON VI. 165
vidual has " finished his course""," and is
about to enter upon his final reward. Others,
again, separating what the Scriptures state to
be joined together in the work of the new
birth, maintain a distinction between Baptis
mal and Spiritual Regeneration; — the former
taking place in the Sacrament of Baptisra ; —
the latter subsequent to it, and, whether
progressive or instantaneous in its operation,
equally necessary with Baptisra to a state of
salvation. But here the Analogy of Faith seeras to
be violated throughout. For, how can any
of these views of Regeneration consist with
the plain and siraple notion of it as an en
trance upon a new state, or a sacramental
inftiation into the Christian Covenant ? Nay,
how can they consist with the terras and
conditions of the Covenant itself? — If the
Gospel be a Covenant, adraission into which,
on the terras of Faith and Repentance, gives
an iraraediate title to its present privileges,
with an assurance of the Spiritual helps ne
cessary for the attainraent of salvation ; —
and if Baptism be the divinely- appointed
means of adraission into that Covenant, and
of a participation in those privileges ; — is not
the person so admitted actually brought into
tn 2 Tim.iv. 7.
M 3

166 SERMON VI.
a new state ? Has he not obtained " that
" thing which by nature he cannot have"?"
And being thus " regenerate and born anew
" of water and of the Holy Ghost"," to what
subsequent part of his Christian life can a
terra so peculiarly expressive of his first en
trance upon it be with propriety applied?
Moreover, raust he not, after this, fulfil the
conditions of the Covenant he has entered
into, in order to obtain its final rewards?
Must he not continue in that state unto his
life's end ; endeavouring, by further supplies
of God's grace, to perfect, or to renew, his
Repentances, his Faith, and his Obedience?
But if Regeneration, or the new Birth, imply
the corapletion as well as the coniraencement
of his spiritual life ; how is he ever to be
assured of its having actually taken place, so
long as his Christian course reraains unfi
nished ?
On the other hand, see how the sense, as
deduced frora Verbal and Historical Ana
logy, harraonizes with the general rule of
Faith. By identifying Regeneration with
the initiatory sacraraent of Baptisra, its full
iraportance is assigned to it, as the instru
ment of Grace and Salvation, indispensable
for admission to the privileges of the Cove-
" Office of Baptism. ° Ibid.

SERMON VI. 167
nant, and conferring spiritual aid to perform
its conditions. It is by entitling hira to
these benefits, that it raakes the partaker
" a new creature," " born of God," and " an
" heir of Eternal Life." Thenceforth he con
tinues to be in a state of salvation, or salv-
able state, notwithstanding the errors and
defections to which he is liable. He " raay
" depart from grace given, and fall into sin ;
" and by the grace of God may rise again,
" and amend his life p." He may entirely for
feit his hopes and privileges by impenitency
or unbelief: or he raay recover them by re
pentance and renewal of faith. His spiritual
birth, his Regeneration, is the beginning of
his Christian life : his growth in grace, and
his perseverance to the end, will be the result
of a right use of those further supplies from
above, which minister to his spiritual sup
port and nourishraent, and to which this first
adraission into the Covenant gives hira a
title and a claira. Here every thing is found
to accord with the general design and pur
pose of the Christian Dispensation : and,
having thus secured the concurrent evidence
of sound verbal criticism, of historical testi
mony, and of doctrinal analogy, we need not
doubt that the interpretation is that which
P Article XVI.
M 4

X

168 SERMON VI.
conveys the genuine and unsophisticated
meaning of the word of God.
It is necessary, however, that in adjusting
this Analogy of Faith, special attention be
paid to the comparative importance of the
doctrines under consideration and to the
comparative clearness with which they are
revealed. Primary and fundamental truths
afford the proper standard of exposition, for
such as are only secondary and subordinate;
and doctrines obscurely or incidentally re
vealed, raust be rendered conforraable with
those which adrait of no raisconstruction,
and which it is the express purpose of Reve
lation to make known. Thus the questions of
Predestination and the Divine Decrees, and
of the Salvability of those who have never
been admitted into the Christian Covenant,
are dark and mysterious points ; respecting
which it does not appear to have been the
purpose of Holy Writ to give direct and ex
plicit information : they are among " the secret
" things belonging unto the Lord our Godl"
But the Universality of man's Redemption,
and the conditions of the Covenant through
which it is to be obtained, are traced as -with
a sunbeam throughout the Sacred Volume.
They are the foundations on which the
q Deut xxix. 29.

SERMON VI. 169
whole Evangelical Dispensation rests. What
ever relates, therefore, to the former subjects,
must be so explained, as to preserve the lat
ter inviolate : these being araong the things
distinctly " revealed," which " belong unto
" us and unto our children for ever\"
Upon the sarae principle, where several
doctrines of equal iraportance are proposed,
and revealed with equal clearness ; we raust
be careful to give to each its full and equal
weight. Thus, that we are saved by the free
Grace of God, and through Faith in Christ,
is a doctrine too plainly affirraed by the Sa
cred Writers, to be set aside by any contra
vening position : for it is said, " By Grace ye
" are saved through Faith ; and that not of
" yourselves : it is the gift of God'." But so,
on the other hand, are the doctrines of Re
pentance unto life, and of Obedience unto
salvation : for, again, it is said, " Repent and
" be converted, that your sins may be blotted
" outV and, " If ye will enter into life, keep
" the Comraandraents"." To set either of
these truths at variance with the others,
would be to frustrate the declared purpose
of the Gospel, and to raake it of none effect.
Points thus clearly established, and, from
¦¦ Deut. xxix. 29. ^ Ephes. ii. 8.
' Acts iii. 19. " Matth. xix. 17.

170 SERMON VI.
their very nature, indispensable, must be
made to correspond with each other : and
the exposition which best preserves them
unimpaired and undiminished, will, in any
case, be a safe interpretation, and, most pro
bably, the true one. The Analogy of Faith
will thus be kept entire, and will approve
itself, in every respect, as becoming its Di
vine Author, and " worthy of all accepta-
" tion." Instances, however, of dangerous errors,
originating in a disregard of these obvious
maxims, have occurred in almost every age
of the Christian Church.
On the first preaching of the Gospel, the
Jewish converts were slow of belief, and
prone to misinterpret its truths, from preju
dices which indisposed them to perceive the
connection between the several Covenants or
Dispensations which God had entered into
with mankind, from the Creation and Fall
of Adam to the coming of Christ. They ima
gined, that the whole purpose of Revealed
Religion centred in the Mosaic Dispensation:
and, for the most part, they neither expected
nor desired any thing beyond its extension
and advancement. The analogy of their own
Scriptures with the doctrines preached by
our blessed Saviour and by St. Paul, and the

SERMON VI. 171
real correspondence which subsisted between
the Jewish and Christian Dispensations, they
obstinately refused to acknowledge; notwith
standing the distinct and lurainous reasoning
in which these were set before thera. Their
own raethod of interpreting the Law and the
Prophets had, indeed, a directly contrary ob
ject in view. It aimed at proving the Reli
gion of Moses and of Christ to be irrecon
cilable with each other. " Even unto this
" day," says St. Paul, " when Moses is read,
" the vail is upon their heart '^." The great
question, " Wherefore then serveth the
" Law"?" — (that Law to which they never
theless so pertinaciously adhered,) they were
themselves unable to solve : nor would they
receive its true solution, though coming
from one of its raost zealous advocates,
brought up at the feet of Garaaliel, when,
inspired with raore than huraan wisdora, he
shewed thera its corapletion in the person of
Christ, and the great purpose it had served
in the oeconoray of raan's Rederaption.
It is notorious also, that many early Here
tics, of different denominations, derived a
portion of their unscriptural tenets from
errors sirailar to those of the unbelieving
Jews and the Judaizing Christians of the
>' 2 Cor. iii. 15. " Gal. iii. 19.

172 SERMON VI.
Apostolic age. Nor is it less remarkable,
that, in several instances, the same species of
raisapprehension led to heresies the most op
posite to each other. While some were de
sirous of engrafting upon the Gospel Jewish
laws and ordinances, altogether done away
by the Christian dispensation ; others che
rished such an antipathy against every part
of the Mosaic Institute, as entirely to reject
the Scriptures of the Old Testament, and to
ascribe them to the inspiration of an evil
spirit. Monstrous as these opinions appear
to us, they afford a striking illustration of
the mischief arising from disconnected views
of the Sacred Writings ; frora not carefully
" coraparing spiritual things with spiritual,"
so as to evince their rautual dependance
upon each other.
Nor are modern times wholly free from
the leaven of these pernicious principles.
Too many are still wont to depreciate Ju
daism, as a system unimportant to us, both
in its moral and religious purpose ; and even
as inculcating a spirit diametrically opposite
to that of the Christian Religion. Because
the Gospel superseded the use of the Jewish
Ritual, they are led to regard all external
ordinances as mere beggarly elements of Re
ligion, unworthy of the evangelical and spi-

SERMON VI. 173
ritualized believer. To this partial and er
roneous view of the two Dispensations raay
perhaps be attributed the contempt which
some Sects entertain for the Christian Sacra
ments and Priesthood, and their hostility
even to any constitution of an external vi
sible Church. Sirailar raisapprehensions ap
pear to have given rise to the narrow and
circurascribed notions which others entertain
of the Redemption through Christ. To the
general privileges of the Gospel, and to the
terms on which it holds out the offer of sal
vation, are applied arguments or expressions,
relating solely to the Jewish Qiconomy as
contrasted with that of the Gospel. Inter
preting what St. Paul says of the calling of
the Gentiles and the rejection of the Jews,
as if it related to the personal election and
reprobation of individuals under the Chris
tian Dispensation ; — or, at other times, ap
plying what is said of the special privileges
of the Jews as a peculiar people, to the spi
ritual circumstances of a favoured few among
Christian Believers, supposed to be exclu
sively ordained to eternal life ; — these Ex
positors impute to the Almighty a system of
arbitrary and absolute decrees respecting
men's salvation, repugnant to the general
tenor of the Gospel, and even directly at va-

174 SERMON VI.
riance with the purpose of those Writings,
from which their conclusions are so precipi
tately drawn.
These latter instances particularly shew
the danger of disregarding Historical Ana
logy. Others raay be adduced relating chief
ly to the neglect of Analogies Verbal and
Doctrinal. The violation of both these is
strikingly exemplified in sorae of the contra
dictory errors which have prevailed respect
ing the doctrines of the Trinity and the In
carnation. The Unity of the Godhead is a doc
trine expressly and repeatedly declared in
Holy Writ. The co-existence and co-equality
of the Son and the Holy Spirit with the
Father are also doctrines standing upon
the same ground of irrefragable testimony.
Again ; the huraan nature of our Lord is in
disputably proved from the history of his
life. His Divine nature is declared and
proved by the very same authority which
records his actions as a huraan being. So
firmly are these doctrines established, that
the Infidel grounds his general disbelief of
Christianity upon the incredibility of these
particular articles ; while the Sceptic, who
dares not renounce the whole, is perplexed
how to discard either of these doctrines with-

SERMON VI. 175
out rejecting sorae portion of Scripture itself.
To a plain, unprejudiced reader they are all
indeed so evidently contained in Scripture,
that, were they not accorapanied with ac
knowledged difficulties in reconciling them
with each other, they would, probably, be
universally received. What then is the
course which the Sacred Interpreter has to
pursue ?
The Analogy of Faith requires, as I have
already stated, that all its articles should be
received as equally true ; and that in the
interpretation of each, such a sense should
be iraposed as will not necessarily destroy or
irapair the rest. It has accordingly been the
labour of the Christian Church, from its
earliest to its latest periods, to guard these
great and important truths, against the subtle
attacks of their opponents, by affixing to
each a meaning not contradictory to those
with which it is connected. Whatever might
be the difficulty of the task, the Church, as
the faithful Expositor of Scripture, felt this
to be its paramount duty. While the truth
was strengthened on one side, it was not
neglected on the other : and the balance
was steadily held between contending parties.
Hence, no Creeds or Articles of Faith, an
cient or modern, appear to have been more

176 SERMON VI.
elaborately or carefully drawn out, than
those which relate to these particular doc
trines. But what is the course pursued by the
impugners of these doctrines ! The labours
of Sabellians, Macedonians, Arians, and So
cinians, to what purpose do they generally
tend, but to set these truths in opposition to
each other, and to establish one by the over
throw of another ? The distinction of the se
veral Persons in the Godhead is assumed to
be irreconcilable with the Divine Unity.
The union of the Divine and huraan nature
in one person, is rejected upon a similar as
sumption. Thenceforth, Scripture is " di-
" vided against itself ;" and every proof of one
of its truths is brought to bear against the
other. Thus we raay account for the strange
phenoraenon of opposite heresies, deduced
frora the same premises ; equally irreconcil
able with Scripture truth and with each
other. Sorae have " confounded the Persons"
of the Godhead ; others have " divided the
" substance." Sorae have rejected the God
head of Christ, because it was impossible
to deny his Manhood ; others, seeing his Di
vinity too plainly to doubt of it, have denied
his human nature. In either case, the Ana
logy of Faith is violated ; a part only of what

SERMON VI. 177
is revealed in Scripture being received as
truth, to the exclusion of the rest : and by
thus offending against one essential article of
Faith, the authority of all the others receives
a dangerous blow. In the process also of such
perverted criticism, liberties are soraetiraes
taken, not to be reconciled with principles of
strict integrity. Texts are exarained, as if
for the purpose of distorting them, by a cer
tain dexterous ingenuity, from their accus-
toraed signification, rather than of establish
ing their plain and obvious raeaning. New
Versions too of the Scriptures are brought
forward, raarked with a sirailar perverseness
of character, when it is found that the ren
derings generally received will not admit of
a ready accomraodation to heretical views.
And thus is the siraplicity of truth discard
ed, to raake way for the subtleties of a false
and raischievous refinement.
The inquiry might easily be extended to
much greater length, were we to enter upon
an examination of the " divers and strange
" doctrines''," which a disregard of true and
legitimate principles of criticism has intro
duced into the Christian world. But even
these, perhaps, are not so totally out of the
reach of correction as those which proceed
y Heb. xiii. 9.
N

178 SERMON VI.
from a wild and disorderly Fanaticism, rely.
ing upon imaginary inspiration, and treating
with contempt the sober application of rea
soning and judgment to the Scriptures. By
persons labouring under such a fatal delusion,
the injunction to " compare spiritual things
" with spiritual," seems to be regarded as
implying nothing raore than heaping toge
ther a multiplicity of texts, forcibly disjoined
from their contexts, and unconnected by any
proper Analogy. Hence the multitude are
continually raisled by teachers raore con
versant with the words than with the sense
of Scripture ; who conceive their point, what
ever it raay be, to have the sanction of Di
vine authority, when, by separating what
ought to be united, or corabining what ought
to be kept distinct, they have made the word
of God seem to bear testiraony to their own
crude conceptions.
Thus far we have carried on the inquiry
into the internal helps which the Scriptures
afford for their own interpretation. These
at the same time point to the external aids
necessary to give them their full effect. Com
mentators, Harmonists, Philologists, all must
be called in to enable us thoroughly to ana
lyse or to combine, rightly to divide or to
compare, spiritual truths : and to neglect

SERMON VI. 179
these, is virtually to neglect the means of
profiting by the Bible itself.
But, since every aid that can be obtained,
internal or external, is liable to misapplica
tion ; even these rules for " dividing the
" word of truth" and " coraparing spiritual
" things with spiritual," raust be accompa
nied with certain cautions. Care is to be
taken, not to confound seeming with real
analogies; — not to rely upon merely verbal
resemblances, when the sense may require a
different application ; — not to interpret what
is parallel only in one respect, as if it were
so in all ; — not to give to any parallel pas
sages so absolute a sway in our decisions, as
to overrule the clear and evident meaning of
the text under consideration ; — and, above
all, not to suffer our eagerness in multiply
ing proofs of this kind, to betray us into a
neglect of the immediate context of the pas
sage in question, upon which its significa
tion must principally depend. — The simplest
mode of proceeding is, indeed, the safest.
Every difficult or doubtful text is first to be
considered by itself; — then, with its con
text ; — then, with other passages of Scripture
parallel to it in any respect ; — and then, by
the additional light of such extraneous illus-
N 2

180 SERMON VI.
trations as can be brought to it from the
stores of huraan knowledge.
By due attention to these principles, ac
corapanied with the great raoral requisites
already shewn to be indispensable, and with
hurable supplications to the throne of Grace
for a blessing on his labours, the diligent in
quirer after Scripture truth raay confidently
hope for success. The design of every por
tion of Holy Writ, its harraony with the
rest, and the Divine perfection of the whole,
will more and more fully be displayed. And
thus will he be led, with increasing venera
tion and gratitude, to adore Him, to whom
every Sacred Book bears witness and every
Divine Dispensation led the way ; — even
Him, who is " Alpha and Oraega, the First
" and the Last'," " Jesus Christ, the same
" yesterday, to day, and for ever\"
z Rev. i.2. a Heb. xiii. 8.

SERMON VII.

2 Corinthians iii. 6.
Who also hath made us able ministers of the New
Testament ; not qf the letter, but qf the spirit :
for the letter killeth, but the spirit giveth life.

In suggesting rules to assist the ordinary
reader of Scripture in the work of Interpreta
tion, care is requisite, that we neither raag-
nify nor diminish, beyond their just propor
tion, the difficulties to be encountered. From
either extreme evil consequences may ensue :
from the one, carelessness or presumption ;
frora the other, blind subraission to spiritual
guides, or a raorbid indisposition to rational
inquiry. In either case also, encourageraent
will be given to the disseraination of error.
Thus, in raagnifying these difficulties, the
Church of Rorae finds an arguraent for with
holding the Word of Life frora the greater
portion of her raembers. In diminishing
them, the Fanatic discovers a pretence for
assuming the office of a sacred Teacher,
N 3

182 SERMON VII.
without any previous instruction, any pre
paratory acquirements.
That the truth lies betwixt these ex
tremes, they who are most conversant with
the Scriptures will be the most ready to al
low. They will perceive that the Bible,
though often profound and mysterious in its
subject, does, for the most part, propose its
truths in terms adapted to general apprehen
sion ; while, on the other hand, though it
derives its authority purely from a Divine
source, yet, in the exposition of it, it calls
forth the exercise of the best faculties and
attainments of the huraan raind. It is a
mine of invaluable treasure ; upon which the
greater the labour and skill that are em
ployed, the richer and raore abundant will
be the return. While, therefore, we give every
encourageraent to the hurablest inquirer into
spiritual truths ; we are bound to admonish
the adventurous and uninstructed, that no
rash experiments raay here be allowed. We
are bound to warn him, that in this, beyond
all other branches of knowledge, caution and
sound judgment are requisite ; that some
thing may here be expected transcending
the reach even of the most cultivated minds;
and that, both as to the subject and the ex
pression, many things may occasionally occur

SERMON VII. 183
" hard to be understood"" by persons of in
ferior attainments.
The words of the text direct our atten
tion to one important branch of Scripture-
criticism, presenting difficulties of a peculiar
kind ; and which, though it may have been
incidentally touched upon in the preceding
inquiry, seeras to call for distinct considera
tion. St. Paul in this Epistle vindicates his au
thority as an inspired Teacher, against the
cavils of those who endeavoured to sow dis
sension in the Church of Corinth. From the
course of his argument it may be inferred,
that the Judaizing converts were among his
chief opponents. After reminding the Co
rinthians that the success of his ministry
bore convincing testimony to the Divine
blessing with which it was accompanied, he
proceeds to state in what respects the New
Testament, preached by hira, was superior to
the Old. He distinguishes the two Dispensa
tions by the terms Letter and Spirit; inti
mating that the Law of Moses, in its literal
acceptation, was fulfilled by the Gospel, in
its spiritual sense ; and that the former con
tained not in itself the power of delivering
from sin and death, but pointed to the latter
" 2 Pet. iii. 16.
N 4

184 SERMON VII.
as bestowing life and immortality. By these
remarkable expressions, the Apostle has been
supposed to direct us to the contemplation
of the Scriptures in a light which might not
otherwise be sufficiently regarded ; opening
to the Interpreter a new field of research,
into the mystical intent of many parts of the
Sacred Writings. And since St. Paul him
self occasionally has recourse to expositions
of this kind, there is especial reason for in
vestigating this as a distinct department of
Theological inquiry.
Dismissing, therefore, any farther consi
deration of this particular text, I shall pro
ceed to a more comprehensive view of the
subject ; endeavouring to shew, in the first
place, the proper Use of this mode of inter
pretation, and the errors arising from its
neglect; secondly, in what the Abuse of it con
sists, and the errors arising from carrying it
to excess.
But here it may be expedient to premise
some few observations upon the terms, literal,
figurative, spiritual, and mystical.
Literal and figurative are terms which re
late principally, if not exclusively, to modes
of verbal expression. The literal sense is
that which the words signify in their natural
and proper acceptation. The figurative is

SERMON VII. 185
that which they do not naturally denote, but
which they nevertheless intend, under some
figure or form of speech. These, therefore,
thus explained, are terras purely of gramma
tical or rhetorical investigation ; having no
reference to any supposed occult or ulterior
sense, in the writer's contemplation. They
simply belong to the verbal signification ;
which, with respect to the sense, may be vir
tually the sarae, whether or not expressed by
trope and figure. Thus, when hardness is
applied to iron or stone, the expression is
used literally, in its proper and natural sig
nification : — when it is applied to the heart,
it is used figuratively, or in an iraproper ac
ceptation. Yet the sense, allowing for the
change of subject, is virtually the same ; its
application being only transferred from a
physical to a moral quality.
The terms spiritual and mystical stand in
contradistinction to both these. They im
port that, besides the direct or immediate
signification of the passage, whether literally
or figuratively expressed, there is attached to
it a raore reraote or recondite sense ; a sense
founded, not on a transfer of words from one
signification to another, but on the entire
application of the matter itself to a different
subject. This is the foundation of all ficti-

186 SERMON VII.
tious modes of instruction, such as fables,
apologues, and allegories, used as vehicles
of moral and religious instruction ; where
the hidden sense is a distinct subject of in
quiry frora that of the diction in which it is
clothed. It is to be observed, however, that
the terra figurative is not unfrequently used,
(especially when applied to Scripture,) in the
sarae sense with the terras spiritual and mys
tical, though not perhaps with strict pro
priety. Again ; there are other terms relating to
the subject which may require explanation.
Emblematical and symbolical are terms re
lating to what is here raeant by spiritual and
mystical interpretation, not to merely verbal
expression. They imply, as the words mys
tical and mysticisra do, an occult or hidden
sense intended by the writer, besides that
which is open and manifest. The term mys
terious, on the other hand, has no reference
to this mode of interpretation. A doctrine
may be mysterious, (that is, above our com
prehension,) which is nevertheless expressed
in the plainest language, and conveyed in
the literal sense of the words. But mystic
denotes another sense superadded to that
which the words in their obvious significa
tion convey.

SERMON VII. 187
The importance of these distinctions, with
reference to the Interpretation of Scripture,
may be illustrated by their application to
some chief controversial points respecting
the nature and design of the Holy Eucha
rist. The words of our Lord, in the institution
of this Sacrament, may be made to convey
a very different meaning, according as they
are literally or figuratively interpreted. The
Romanist, taking them strictly in the literal
sense, grounds upon them the monstrous
doctrine of Transubstantiation ; a doctrine,
not only repugnant to the evidence of our
senses and to every principle of reasoning
founded upon such evidence, but also to
Scripture itself; nay, even to the very words
of the institution, when taken in connection
with the circumstances under which they
were delivered. For our Lord, in using these
words, did not actually give his Body or his
Blood to the Disciples; but gave them Bread
and Wine as their Symbols. The plain infer
ence is, that he did not intend his words to
be understood in their literal sense. And
this is further evident, from the conduct of
the disciples themselves ; who appear not to
have testified any offence or surprise at so
extraordinary a mode of expression, which

188 SERMON VII.
they now rightly apprehended to be figura
tively used ; although on a former occasion
they were shocked at the mention of our
Lord's giving his flesh and blood to be meat
and drink ; conceiving him, at that time, to
have spoken in the gross and literal sense of
the terras. The figurative therefore must
here be the true verbal sense : and the literal
may, without hesitation, be rejected.
But the figurative interpretation thus esta
blished leads to a further inquiry, whether,
beyond the mere signification of the words,
there be not also a hidden or spiritual intent
in the action itself. This relates to the mys
tical sense : and here there is room for fur
ther diversity of opinion The Socinian, al
ways solicitous to divest Christianity of every
thing mysterious, regards the Eucharist as a
bare comraeraorative act of devotion. He
thus effectually removes the absurdity of the
literal sense : but, at the same time, he re
duces the figurative sense almost to a nullity,
by setting aside the sacramental meaning of
the institution, which consists in a right ap
prehension of what the symbols themselves
were intended to represent. The Fanatic
also equally admits the figurative and rejects
the literal sense of the expressions ; but by
attributing all vital Religion to the immx-

SERMON VII. 189
diate agency of the Holy Spirit upon the
soul of man, he betrays a similar misappre
hension of the true force and meaning of
these symbols, and alike depreciates their
value ; acknowledging no actual efficacy in
the Eucharist, as the means of imparting to
the comraunicant the benefits of our Lord's
death and passion. By both these the spi
ritual or mystical application of our Lord's
words is overlooked ; the ordinance being re
duced to a bare comraeraorative act, or a sign
unaccorapanied with the benefits of the thing
signified. But since it is of the nature of
every sacraraental ordinance, to represent by
an outward sign or token sorae inward bene
fit conveyed ; the full sense of the words of
the Institution is undoubtedly mystical; that
is, it has reference to some deeper significa
tion than the words abstractedly import.
Interpreted, therefore, with due regard to its
concomitant circumstances, to the known use
of symbols among the Jews, and to the ge
neral analogy of Scripture language and doc
trine, the passage may thus be paraphrased :
— " This Bread represents my Body, and this
" Wine represents my Blood : and this act
" of receiving Bread and Wine, according to
" my Institution and by virtue of its efficacy
" through Me, is, to the faithful communi-

190 SERMON VII.
" cant, the act of spiritually receiving my
" Body and Blood ; that is, of receiving the
" benefits of the sacrifice which I am about
" to offer, in giving my Body, and shedding
" my Blood, for the remission of sins."
Thus far towards explaining the distinct
raeaning of the terms used in this inquiry.
Let us now take a raore general and compre
hensive view of the proper Use of spiritual
or raystical interpretation of Scripture, and
of the errors arising frora its neglect.
1. Great prejudices are frequently enter
tained against any tendency to this species
of interpretation : but it is in vain to reason
a priori for its total rejection, if the Scrip
tures theraselves manifestly point to it as the
clue to their full signification. The utility,
indeed, if not necessity, of thus communicat
ing spiritual truths appears, partly from the
natural effect of imagery in arresting the at
tention and engaging the affections of man
kind in general, partly from the nature of
the truths themselves, which perhaps are not
capable of being imparted to the human
mind without the aid of figurative and sym
bolical expressions. Be that as it may, the
frequent recurrence of such expressions in
Holy Writ is unquestionable. And this
being the case, an indiscriminate prejudice

SERMON VII. 191
against attempts to discover a spiritual sense
beyond that which the letter conveys, may
sometimes operate to prevent our discerning
sorae of the most important matters it was
intended to reveal to us.
There is moreover abundant evidence, that
the Jews not only delighted, as other oriental
nations did, in highly figurative modes of
speech; but also, that, from the peculiar cha
racter of the Mosaic Ritual, they were habi
tuated to mystical researches, and deemed
them necessary to a right exposition of the
Law and the Prophets. And although it be
true that this species of interpretation was,
on their part, often carried to a culpable ex
cess, and in after-times degenerated into ab
surdities worse than frivolous and contempt
ible ; yet it can hardly be denied, that much
of the elucidation of the prophecies in the
Old Testaraent respecting the Messiah, and
of their accomplishment in the New, depends
upon the judicious application of this kind
of evidence ; — a consideration in itself suffi
cient to warrant an attentive inquiry re
specting this department of Scripture-criti
cism. In determining the ewtent however of this
species of interpretation, there is considerable
difficulty. Some would confine it entirely to

192 SERMON VII.
the expositions already given by our Lord
and his Apostles. Others regard those ex
positions as ensamples only of what we are
to apply universally to the Sacred Writings.
The forraer, by too rigid a liraitation of the
rule, raay possibly deprive us of raany typical
and prophetical adurabrations of the Gospel,
not expressly interpreted as such by the
writers of the New Testaraent. The latter,
by giving too great latitude to the inter
preter, seem to open a door to every extra
vagance of the huraan iraagination. What
raiddle course then presents itself to our ac
ceptance ?
The best writers on this subject seem to
be agreed, that, before a figurative or a mys
tical interpretation be admitted, some urgent
reason, even soraething like necessity, should
be produced, either for receding from the
literal raeaning of the words, or for engraft
ing upon the words theraselves, whether lite
rally or figuratively understood, a higher
sense than they naturally and iramediately
convey. If the literal raeaning of the words
be such as would derogate frora the Divine
perfections; as when bodily organs or human
passions are attributed to the Alraighty :— if,
though their literal acceptation be not abso
lutely unworthy of the subiect, yet the figu-

SERMON VII. 193
rative be manifestly better adapted to its dig
nity and importance : — if, on the other hand,
the expressions be of so elevated a cast, that
to apply thera literally would be altogether
extravagant and absurd : — or if, with respect
to the general intent and raeaning of the
whole passage, what is literally applicable to
one event in Sacred History be so clearly
applicable, in its figurative sense, to some
other event of subsequent date, that the co
incidence cannot be overlooked : — in all such
cases, the internal evidence of Scripture it
self, without giving undue scope to conjec
tural ingenuity, requires that the spiritual, or
raystical interpretation be adopted. Again ;
if the inspired writers theraselves, either ex
pressly or by implication, direct us to such
an interpretation, when otherwise we might
not perceive its necessity ; then we have an
absolute authority for the exposition, which
supersedes our own conjectures : and we are
not only safe in abiding by that authority, but
should be unwarranted in its rejection.
But though these rules may assist in de
termining whether, or not, the text require
a raystical interpretation ; it is another ques
tion, how that interpretation is to be regu
lated. Here the general principles already laid
o

194 SERMON VII.
down must be taken into consideration. Eve
ry raystical portion of Scripture, and every
figurative expression also, is to be explained
consistently with other portions, or single
expressions, whether figurative or not ; and
especially with those whose literal meaning
is too plain to be misunderstood, or too im
portant to be disregarded. The elucidation
therefore of any mystical or figurative pas
sage will depend upon an accurate examina
tion of its subject, and upon a careful colla
tion of its parallel passages. It will depend
also upon care in applying either the meta
phorical or emblematical sense so far, and
so far only, as the case absolutely requires.
For, it may be laid down as a maxim, that
no fundamental article of faith, or necessary
rule of practice, depends upon texts which
are doubtful or obscure. Such texts may,
when judiciously applied, be rendered ser
viceable in illustration of the most essential
points. But whatever is generally necessary
to salvation is, doubtless, soraewhere pro
pounded in Holy Writ, in terras sufficiently
clear to preclude the necessity of search
ing for it in passages of abstruse and re
condite meaning. Never therefore are we
to interpret what is veiled in figure or ima
gery, in a sense irreconcilable with truths

SERMON VII. 195
more clearly expressed. And let the Com
mentator beware, that in exercising his in
genuity upon texts of such a description, he
do not advance opinions unsupported by
more substantial proofs.
But, perhaps, these observations will be
better understood, by reference to the se
veral kinds of raystical or erableraatical writ
ing which occur in the Holy Scriptures; and
of which the chief raay be considered under
the distinct heads of Parable, Type, and Al
legory. Parables forra a very iraportant part of the
Sacred Writings. Our Lord not only took
frequent occasion to introduce them, but by
his own exposition of some, taught us how to
expound others. According to the Scriptural
usage of the term, a Parable denotes a fic
titious, but probable, narrative, illustrating
certain matters of fact or doctrine, to which
it bears resemblance. There is therefore in
every Parable a twofold sense, the literal and
the mystical, coinciding in signification. For
example ; the Parable of the Unforgiving
Servant represents literally, that his Lord
forgave him a debt of ten thousand talents :
— mystically, that God remits to the peni
tent the punishment of innumerable offences.
liiterally it states, that this servant, on his
o 2

196 SERMON VII.
refusal to exercise forbearance towards his
fellow-servant, was delivered over to the tor
mentors :-^raystically, that God will inflict
the severest judgraents on all who do not
forgive to others their trespasses. The unity
of sense in both interpretations is instantly
perceptible. The literal is the external
sense ; the mystical, the internal. The li
teral must therefore be first explained ; that
the correspondence between it and the mys
tical raay be more readily perceived. This
correspondence, however, does not necessarily
extend beyond the general purport of the
similitude and its leading circumstances: nor
is it always expedient to aim at tracing the
parallel in every minute particular. Thus;
in the Parable of the Ten Virgins, the main
design is to shew the necessity of vigilance
and circumspection in preparing for our en
trance into eternal life. This the narrative
very fully illustrates, by the different con
duct of the wise and foolish in these respects.
But the mystical signification of the lamps,
and the oil, and other adventitious circum
stances, as it is less evident, so is it comparar
tively unimportant ; these being rather inci
dental to the narrative, than essential to its
purpose. Generally, indeed, the raore ex
actly the mystical exposition can be made to

SERMON VII. 197
accord with the literal, the more perfect the
Parable will appear to be : and therefore,
though we ought carefully to distinguish be
tween essential and merely circumstantial re-
serablances, yet where the latter admit of an
easy and natural application, they are by no
means to be overlooked: and it is observable,
that in those Parables which our Lord him
self interpreted to his Disciples, few, if any,
of the circumstantial points are unapplied.
But here great judgment is often necessary,
neither to do too little, nor to atterapt too
rauch. Attention is principally requisite to
the iraraediate design of the Parable ; which,
for the most part, is declared either at its
beginning or its conclusion, or sufficiently
appears from the occasion on which it was
delivered. Some Parables, indeed, are evi
dently prophetical, and are to be explained
by the sarae rules to which Prophecies in
general are subject. Others serve to illus
trate important points of doctrine. Others
have the force of moral precepts. A compe
tent knowledge, therefore, of this branch of
mystical instruction is of very extensive ira
portance. Types forra another conspicuous part of
the Divine plan for the instruction of man
kind. By pointing out some connection be-
o 3

198 SERMON VII.
tween persons, or events, remote from each
other and apparently unconnected, they often
become explanatory of the designs of the
Alraighty in the several Dispensations of
Revealed Religion. A Type is a prefigura-
tive action or occurrence, in which one event,
person, or circurastance, is intended to repre
sent another, sirailar to it in certain respects,
but future and distant. It differs therefore
from a Parable, in being grounded on a mat
ter of fact, not on fictitious narrative. St.
Peter speaks of the Ark in which Noah and
his family were saved, as a Type of Baptism.
St. Paul applies the passage of the Israelites
through the Red Sea to the same purpose.
The Rock, from which they were miracu
lously supplied with water, he also mentions
as a Type of Christ : and our Lord refers to
the Brazen Serpent and to Jonah, as Types
of his Death and Resurrection. In these
several instances the similitude arises out of
an historical fact : and the coincidences we
must suppose to have been preordained by
Divine wisdora, and brought to pass by a
special Providence. Soraetiraes, indeed, the
Type differs no otherwise from a simple Pro
phecy, than in its being delivered by signi
ficant actions or gestures, instead of words ;
as in Jeremiah's yokes and bonds, Agabus's

SERMON VII. 199
binding his own hands with Paul's girdle,
and many similar instances recorded in the
prophetical books. The Temple-service of
the Jews and the whole Cereraonial Law of
Moses, according to St. Paul's exposition of
thera in his Epistle to the Hebrews, may also
be regarded as of a typical character, so far
as respects their general design. But here,
as in Parables and all figurative portions of
Scripture, the parallel between the literal
and mystical sense raust not be too minutely
extended ; an error, into which fanciful Ex
positors are prone to fall, and by which the
Sacred Writings have often been subjected
to the ridicule of the undiscerning and the
profane. Such Types, however, carry with
thera intrinsic evidence of their Divine ori
ginal ; and are not to be treated as mere ca
sual coincidences, or ingenious accommoda
tions of Scripture, where, though some resem
blance may exist, yet no actual parallel was
preordained. It is, indeed, essential to a
Type, in the Scriptural acceptation of the
term, that there should be competent evi
dence of the Divine intention in the corre
spondence between it and the Antitype ; a
matter, not left to the imagination of the
Expositor to discover, but resting on sorae
o 4

200 SERMON VII.
solid proof from Scripture itself, that this
was really the case.
Similar observations are applicable to those
other figurative portions of Holy Writ, which
fall under the general denomination of Alle
gory. Parables and Types partake of the na
ture of allegorical representations ; it being
the character of every species of Allegory,
that it represents one thing by the delinea
tion of another. But though every Type or
Parable is of an allegorical character; yet
every Allegory is not a Type or Parable,
Some historical facts of the Old Testament
appear to be allegorized in the New, (that is,
a spiritual application is given to them over
and above their literal raeaning,) although
they cannot strictly be denominated Types.
St. Paul, in applying the History of Sarah
and Hagar to the Jewish and Christian Co
venants, does not call it a Type ; but only
says, that in giving it such an application, he
had allegorized the history. Such allegorical
interpretations seem to forra a distinct class,
So, again, do Syrabols. The syrabolical lan
guage of the Prophets is alraost a science
in itself. None can fully comprehend the
depth, sublimity, and force of their writings
who are not thoroughly acquainted with the

SERMON VII. 201
peculiar and appropriate iraagery they were
wont to use. This is the raain key to raany
ofthe Prophecies: and without knowing how
to apply it, the Interpreter will often in vain
essay to discover their hidden treasures.
The iraportance, then, of figurative and
raystical interpretation can hardly be called
in question. The entire neglect of it raust,
in many cases, greatly vitiate expositions,
however otherwise valuable for their erudi
tion and judgment. In explaining the Pro
phetical Writings and the Mosaic Ordinanc
es, this defect will be most striking ; since, in
consequence of it, not only the spirit and
force of many passages will almost wholly
evaporate, but erroneous conceptions may be
formed of their real purport and intention.
II. But we are now to consider, on the
other hand, the Misapplication or Abuse of
this kind of Interpretation, and the errors
which arise frora carrying it to excess.
The most flagrant species of Abuse, is
when it is made to militate against the plain
and literal sense, or even to exclude it, al
though that sense involves no absurdity or
falsehood, nor is contradictory to the rest of
Scripture. Of this fault those Expositors are
manifestly guilty, who, in their attempts to

202 SERMON VII.
allegorize historical facts, virtually, if not ex
pressly, reject the facts themselves. This is
done by some, for the evident purpose of dis
crediting the Sacred History ; by others,
without any such sinister purpose, and pure
ly from fondness for such interpretations, or
frora a persuasion that they afford the rea
diest means of repelling infidel objections.
Hence many atterapts have been made to
substitute allegorical explanations of the Cre»
ation and Fall of man, and of several other
narratives of the Old Testament, for the
simple historical statements. That Unbe
lievers should have recourse to this, as the
most plausible and specious mode of assail
ing the credibility of Holy Writ, is not sur
prising : and it is well known that two dis
tinguished writers of this class, in the last
century, adopted this allegorizing scheme;
the one, to destroy the credit of Prophecy,
the other, of Miracles. Others of like per
suasion have, raore or less systematically, at
tempted the same thing ; well knowing that
nothing could more effectually shake the
whole fabric of Revealed Religion, than thus
converting its history into fable and its reali
ties into fiction. For if the narratives most
usually selected for the purpose may thus be

SERMON VII. 203
explained away; what part of the Sacred
History will be secure against similar treat
ment? Nay, what doctrines, even those the
most essential to Christianity, might not thus
be undermined ? For are not those doc
trines dependent upon the facts recorded
in Scripture, for the evidence of their truth ?
Does not, for instance, the whole system of
our Rederaption presuppose the reality of
the Fall as an historical fact? And do not
the proofs of the Divine authority of the
whole, rest upon the verification of its Pro
phecies and Miracles, as events which have
actually taken place? Allegory thus misap
plied is, therefore, worse than frivolous or
useless : it strikes a deadly blow at the very
vitals of the Christian Faith.
It is natural however to the human raind
to delight in Iraagery : and the Sacred Writ
ings so often administer occasions of gratify
ing this propensity, that men of ardent
minds and luxuriant fancies may be led,
without any suspicion of harm or danger, to
extend Interpretations of this kind farther
than a sound and sober judgment can ap
prove. The supposed discovery of meanings
deeply hidden and veiled frora vulgar ob
servation, gratifies the curiosity or flatters
the vanity of the Interpreter ; who will, in

204 SERMON VII.
consequence, often satisfy himself with very
slight evidence, or even with the mere sem
blance of correspondence between his own
conceptions and those of the inspired writer.
Hence the danger of great abuse and perver
sion of a talent of this kind, even where
there is no intention to make way for the
mystical sense by superseding the literal.
The practice of thus incautiously spiritual
izing historical facts, and of indiscriminately
applying to alraost every part of Scripture
sorae hidden and mysterious signification,
appears to have owed its prevalence in the
Christian Church, partly to Heathens, and
partly to Jews.
When Christianity made such progress in
the Roraan empire as to threaten the total
subversion of Paganism, and the absurdities
of the Gentile superstition were in danger of
falling into universal contempt, the advo
cates of the latter found it necessary to have
recourse to allegorical expositions of its le
gendary fictions ; that, by throwing over
them the veil of raystic piety and wisdom,
their deformities might be concealed. And
surely they were " wise in their generation."
For, what could render such gross and mon
strous fictions palatable to a discerning mind
but this mystic art ? On the other hand.

SERMON VII. 205
when these sarae ingenious advocates of a
hopeless cause endeavoured to retaliate upon
Revealed Religion by attacking the credi
bility of its historical records ; Christian
writers too readily fell into the practice of
vindicating their own belief by this preca
rious raode of "defence. When pressed with
difficulties respecting the literal sense of cer
tain Scripture narratives, they appear to have
deeraed it sufficient to shew that these, as
well as Heathen legends, were capable of a
satisfactory allegorical interpretation, to which
the Heathen opponent could not consistent
ly object. And in thus attempting to com
bat the adversary with his own weapons,
they not unfrequently pushed the argument
so far as to put to hazard the credit of the
facts theraselves.
The Jews also were instruraental to this
evil. Their ancient Targuras abounded with
such interpretations. Philo delighted in
thera : and, in after -tiraes, other Jewish
writers engrafted upon thera the innuraer-
able absurdities of the Cabalistic Theology ;
affecting the discovery of profound raysteries
in alraost every word, syllable, or letter of
the Sacred Oracles, and overlooking, in pur
suit of these, the raore solid and substantial
matter.

206 SERMON VII.
From such corrupt sources some Christian
Comraentators appear to have unguardedly
drawn their supplies. To these may be
ascribed many strange reveries among the
earliest heretics, and many mystic extrava
gancies which in later tiraes have disgraced
the annals of the Church ; giving occasion of
triumph to the scorner and the enthusiast,
while the reverential believer has trembled
for the cause of Truth confided to such in
judicious hands.
This mode of interpretation may not, in
deed, be safely intrusted even to the most
learned or well-intentioned Expositor, unless
he be content to circumscribe it within the
limits of such necessary rules as those which
have been here suggested. No faculty of the
human mind requires to be kept under
stricter discipline, than the Imagination;
none being raore difficult to control, none
raore eccentric or capricious when suffered
to act without restraint. Nothing therefore
may be deemed adraissible in this branch of
Scripture-criticism, which is not warranted
either by the necessity of the case, or by
clear Analogy from Scripture, or by the au
thority of sorae inspired Interpreter. Spi-
ritual improvements (as they are sometimes
called) of particular passages of Scripture ;—

SERMON VII. 207
that is, deducing from them spiritual in
structions for the practical edification of the
reader ; — whether or not they flow directly
and naturally from the subject, may at least
be harmless. But when brought forward for
the purpose of Interpretation properly so
called,, they are to be viewed with caution
and even with mistrust. For scarcely is there
a favourite opinion which a fertile imagina
tion may not thus extract from some portion
of Scripture : and very different, nay, con
trary interpretations of this kind have often
been made of the very same texts, according
to men's various fancies or inventions.
Nor is it a slight objection to the indis
criminate application of this species of ex
position, that it renders the Scriptures in
general too deep and raysterious for popular
apprehension. Almost every mystical Expo
sitor aims at novelty. His object is to raake
discoveries in spiritual knowledge. He sets
out with a persuasion that a great portion of
the Scriptures has hitherto been, as it were,
a sealed Book, not fully understood, except
by a chosen few, gifted with extraordinary
powers to penetrate its interior, and to dis
close its precious treasures. He adopts, more
over, a principle, which makes it scarcely
possible to determine, when the ivhole truth

208 SERMON VII.
is actually laid before us. For, if so excur
sive and volatile a faculty as the Imagination
be permitted to range ad libitum in its airy
regions, who shall say when it has arrived at
the conclusion of its labours ? What errors
too in religious opinions may not receive a
plausible appearance by the aid of a mode of
interpretation so lax and flexible in itself,
and affording such facilities for a perversion
of the truth ?
The advocates, however, for carrying this
system to an unbounded extent, are wont to
urge on its behalf St. Paul's distinction be
tween " milk for babes who are unskilful in
" the word of righteousness," and " strong
" meat for them that are of full age*;" as
implying that the literal sense is fit only for
novices in the Faith, and that the spiritual
sense is the proper nourishment for more ad
vanced Christians. But this appears to be a
raisapprehension of the Apostle's meaning.
He reproaches those who, after having been
taught " the first principles of the oracles of
" God," faith, repentance, and the like, did not
" go on unto perfection," but had " need to
" be taught thera again"," and who, in conse
quence, were both indisposed and unqualified
to enter into his raore profound disquisitions
^ Heb V. 13, 14. b Heb. v. 12. and vi. 1, 2.

SERMON VII. 209
respecting the connection between the Chris
tian, the Mosaic, and the Patriarchal Dis
pensations. His censure falls upon those
who, though they ought to have been thera
selves qualified to become teachers of the
elementary doctrines of Christianity, had
need to be instructed in what every ordinary
disciple might be supposed to understand.
But what is this to the question before us ?
Or, even if it did relate to it, how does it
prove that greater importance is attached to
deep and mystical subjects, than to the simple
rudiments, or first principles, which consti
tute the very foundation of our Faith ?
Whatever then may be said by the ad
mirers of Allegory and Mysticisra, respecting
the transcendent excellence of such expo
sitions, ought to be deemed of little weight,
unless they can be shewn to have the sanc
tion of Holy Writ. Without that sanction,
the experiment is generally hazardous : and
a due reverence for the Sacred Word will al
ways incline us to hesitate in setting forth
as the suggestions of Divine wisdora, what
may eventually prove to be nothing more
than huraan invention. Nor will it avail to
argue, frora some particular instances in
Scripture of this raode of interpretation, to
the application of it as an xmiversal rule. No
p

210 SERMON VII.
such universal rule is to be found in Scrip
ture. It is no where laid down as a maxim,
that there is in every part of the Sacred
Writings, nor even in the greater part, a
hidden spiritual sense, besides that which the
literal expression conveys. The cases where
it is exemplified are for the most part such
as evidently require, or readily admit such
an interpretation. And though we may find
others also which appear to require or admit
the same, yet great caution is to be used in
its application ; nor should it ever be regard
ed as of real necessity, where truth and
sound doctrine can be obtained without it.
To comprise all in a few short maxims:—
figurative and mystical interpretations are
never to be so applied as to destroy or super
sede the literal sense, when that sense is suffi
ciently clear and intelligible; — they are never
to be far-fetched, or pressed beyond the obvi
ous meaning of the text; — they must be such
as elucidate, not obscure or perplex the sub
ject ; — they are not to be made the founda
tion of articles of Faith, but adduced only
for the illustration or confirmation of what
is elsewhere more plainly revealed ; — nor are
they to be sought after in matters of httle
moment, or made the chief object of investi
gation.

SERMON VII. 211
To proceed farther into this vast and al
most boundless field of inquiry would be
productive of little benefit, unless the re-.
search were accorapanied with such a detail
of exaraples from Holy Writ as would form
a very extensive coraraentary on the Bible.
It is also the less necessary on the present
occasion, because whatever has been now ad
vanced must be considered as having refer
ence to what has been already suggested re
specting the Analysis and the Collation of
Scripture truths. Nor has it been intended,
in this or any other part of the discussion, to
dogmatize on religious opinions, or to pre
judge any particular interpretations of the
Sacred Word. The sole object has been to
shew on what general principles every dis
puted or disputable point in Revealed Reli
gion ought to be argued ; and thus to pre
vent that perplexity or indecision, which, in
every science as well as in Theology, will arise
from not having clear conceptions of the
data or postulata on which the entire systera
depends. As want of knowledge in these re
spects raakes Sciolists and Sophists in huraan
learning ; so does it give birth to strange
and raonstrous opinions in matters of Faith.
And as well might the labourer atterapt to
make bricks without straw, or to erect a solid
p 2

212 SERMON VII.
edifice on the sand, as the Theologian under
take to frame a substantial and consistent
Creed without first laying his foundations
deep in principles that will support his fa
bric, and acquainting himself with the neces
sary rules for raising a superstructure of just
and congruous proportions.
In every department of Sacred Criticism,
it is, indeed, of the first importance, that we
" be not wise in our own conceits'';" that
we take heed neither to add to nor to di
minish from the Word of God ; and that we
beware of confounding with His unerring
wisdom the wanderings of our own wayward
fancies. In no case are these cautions more
necessary than with reference to the subject
now before us. For here it is, that often
times the best disposed are in the greatest
danger of being led astray. Eager to explore
the depths of Divine knowledge, wrapped
up in admiration of what he imagines he
has discovered through sorae new channel
of information, and relying implicitly on
the Divine acceptance of his pious labotirs,
the Mystic proceeds fearlessly, nor easily
brooks restraint in the ardour of his pursuit.
But let him take heed : if Reason may not
usurp authority over the Written Word; —
d Rom. xii. 16.

SERMON VII. 213
if the Church, ordained by its heavenly Lord
and Master for the preservation of the truth,
must bow to that authority ; — if neither
public nor private Judgment may overstep
its boundaries ; — far less may such an un
stable power as the human Imagination be
allowed any absolute sway. Nevertheless, let
not the dry and spiritless Critic conceive
that he is shewing his superior wisdora, in
fastidiously slighting any source of real in-
forraation which that Word opens to hira,
whether conveyed in mystic terms or in
those of plain and literal signification.
From the danger of either extreme due
humility and reverence will be the Inter
preter's best security. They will teach him,
on the one hand, to " receive with raeekness
" the engrafted Word""," thankfully irabibing
the Spirit as well as the Letter of its in
structions. They will teach hira, on the other
hand, to beware of any atterapts to become
wise above that which is written, or of
searching after new and unauthorized inter
pretations. They will admonish him not to
" forsake the fountain of living waters," nor to
" hew him out cisterns, broken cisterns, which
" can hold no water';" but to " draw waters
" out of the wells of Salvation s," unadulter-
•^ James i. 21. f Jer. ii. 13. s Isa. xii. 3.
p3

214 SERMON VII.
ated by any admixture of huraan invention.
And, " blessed are they who thus hunger
" and thirst after righteousness ; for they
" shall be filled^"
h Matth. V. 6.

SERMON VIII.

1 Timothy iii. 15.

Which is the Church qf the living God, the pillar
and ground qf the Truth.

Upon a general review of the history of
Revealed Religion, every intelligent observer
may perceive, that it has not been left to hu
man wisdom only to provide the raeans of
communicating and perpetuating its bless
ings to mankind. Huraan instruraentality
has been eraployed ; but under the control
of special laws and ordinances from above.
Human learning has been made necessary
for a right knowledge of its instructions ;
but in subserviency to the rule of Faith.
Human authority has been ordained to ad
minister its laws, and to dispense its privi
leges ; but with no power to alter one tittle
of its charter. The Wisdora which foresees
and plans every thing from the beginning,
and the Power which carries on and accom
plishes whatever that Wisdora had devised,
p 4

216 SERMON VIII.
have clearly manifested a Divine superin
tendence of the whole : while the agency of
man has been no less conspicuous in those
various circumstances and events, which,
without any miraculous interpositions of the
Alraighty, have contributed to its extension
and completion.
In the words of the text the Apostle ad
verts to one special instance, in which this
joint cooperation of divine and human powers
is eminently conspicuous ; the Institution of
the Church for the preservation of the
Christian Faith : — " the Church of the living
" God, the pillar and ground of the Truth."
Some difficulties have been raised respects
ing the precise meaning of these terms ; dif
ficulties created rather, perhaps, by the views
of interpreters to their own particular sys
tems, than by any ambiguity or obscurity in
the text itself. Papists have endeavoured to
ground upon this passage of Scripture an ar
gument for the infallibility of the Church:
to overthrow which, some would apply it, not
to the visible Church known by its author
ized governors and pastors, but to the invisi
ble, known only to God, and consisting ex
clusively of those pure and faithful members
of Christ who shall finally be made partakers
of his everlasting kingdom. Others regard it

SERMON VIII. 217
as a personal exhortation to Timothy to shew
himself " a pillar of the Truth" in the house
or Church of God. Others, again, (not with
out sorae perplexity in the grammatical con
struction,) refer these expressions to " the
" mystery of godliness" described by the
Apostle in the subsequent verse.
But the more obvious application of the
text to the universal Church, administered
under an ewternal and visible form of govern
ment, best accords with the context, and is
liable to no solid objections. The words im
mediately follow a series of instructions to
Timothy, how he in the office of a Bishop,
and others in the inferior orders of the min
istry, were to conduct theraselves in the
house of God ; " which," adds the Apostle,
" is the Church of the living God, the pillar
" and ground of the Truth." His design is
evidently to give additional weight to those
preceding instructions, by suggesting the
high and important purpose for which the
Church was instituted ; and thence to shew
how necessary it was that they who were
ordained to the Sacred Office of her ministers
should " take heed unto themselves and unto
" their doctrine '^." In no other way can the
passage be so easily and consistently explained.
a 1 Tim. IV. 16.

218 SERMON VIII.
The Apostle, then, being understood to
affirra of the Church Catholic, the Visible
Church here on earth, that it was ordained
by the Divine " Author and Finisher of our
" Faith," to be the instruraent of preserving
that Faith in its genuine purity, and of up
holding it for the general instruction of man
kind ; it becoraes a raatter of iraportant in
quiry, closely connected with those princi
ples of Scripture-Interpretation which have
formed the subject of the preceding Dis
courses, how far this great purpose appears
to have been attained. And here these ques
tions naturally occur : — First, What further
insight do the Scriptures afford us into the
Divine intentions in this respect? Secondly,
What evidence have we, that the Church in
general has been thus instrumental to the
preservation of Truth, and to the prevention
or removal of Error? Thirdly, What benefits
of this kind are owing to our own Church in
particular, that branch of the true Vine un
der the shelter of which the good Providence
of God hath placed us, and which we believe
His own right hand to have planted ? These
inquiries may not unaptly conclude the de
sign which has been taken in hand, and may
furnish raatter for grateful contemplation.
I. In the first place, what further insight

SERMON VIII. 219
do the Scriptures afford us into the Divine
intentions in this respect ?
In so stupendous a work as that of raan's
Salvation, designed for the universal good of
mankind, and extending from age to age, it
is not to be supposed that means would be
unprovided, ordinary or extraordinary, for
carrying it on from its first comraenceraent
to its final close. The Church, indeed, in
the largest and fullest acceptation of the
term, did not originate with our blessed Sa
viour and his Apostles ; but included all the
faithful, under every dispensation of Re
vealed Religion, antecedent as well as subse
quent to the coming of our Lord. But its
formation and continuance under the Chris
tian dispensation are the points with which
we are more imraediately concerned, and in
which the providential care of the Alraighty
is raost fully displayed.
The design of the Christian Church, both
with respect to its first institution and the
means ordained for its perpetuity, are thus
stated by St. Paul, in his Epistle to the
Ephesians. " He gave sorae, Apostles ; and
" some, Prophets ; and sorae. Evangelists ;
" and sorae. Pastors and Teachers ; for the
" perfecting of the Saints, for the work of
" the Ministry, for the edifying of the body

220 SERMON VIII.
" of Christ ; till we all come, in the unity of
" the Faith, and of the knowledge of the Son
" of God, unto a perfect man, unto the mea-
" sure of the stature of the fulness of Christ:
" that we henceforth be no raore children,
" tossed to and fro, and carried about with
" every wind of doctrine, by the sleight oi
" men, and cunning craftiness, whereby they
" lie in wait to deceive ; but, speaking the
" truth in love, may grow up into Him in all
" things, which is the Head, even Christ :—
" from whora the whole Body fitly joined
" together and corapacted by that which
" every joint supplieth, according to the ef
" fectual working in the raeasure of ever)
" part, raaketh increase of the Body untc
" the edifying of itself in love''."
Here we have not only a statement of th<
general purpose for which the Church wai
constituted, but an enumeration of the se
veral offices appointed for the fuller exten
sion of its benefits. In the time of the Apo
sties, the difficulties being extraordinary, ex
traordinary powers were bestowed. A grea
variety of preternatural gifts distinguishe(
those who were first called of God to rainiste
in sacred things, to enable thera to spreai
the knowledge of the Gospel, and to intei
b Ephes. iv. 11—16.

SERMON VIII. 221
pret its heavenly truths. And thus the in
tended effect was rapidly produced, that of
bringing persons of all nations, and kindreds,
and tongues, to an acknowledgment of the
truth, and to a participation in the proffered
blessing. After this, the system, of which the Apo
stles had laid the foundation, was to be car
ried on through succeeding generations ; but
with a gradual diminution of that extraor
dinary aid, which the circurastances of the
case rendered no longer necessary. Truth,
once revealed by competent authority, once
proved by satisfactory evidence to have come
frora God, ceased to stand in need of those
supernatural powers, which were at first requi
site to verify its pretensions, and to comraand
the attention of raankind. Huraan talents,
learning, and authority, accompanied only
with that ordinary assistance of Divine Grace
which is requisite in every thing relating to
man's spiritual improvement, were thence
forth sufficient. Yet since the object to be
attained was not temporary, but to continue
from age to age ; the mode, the form, and
the instruments to be employed, were still to
be conforraable to the priraitive institution.
Accordingly the Apostles ordained successors
to themselves, and took measures for perpe-

222 SERMON VIII.
tuating in the Church a standing ministry of
divers orders and gradations. In so doing
they shewed in what sense we are to inter
pret our Lord's assurance, that he would
" be with thera always, even unto the end of
" the world." They shewed also, that, in the
work of bringing men to the knowledge of
the Truth, and into the way of everlasting
life, not only the Scriptures were to be set
before them, but also Pastors and Teachers
were to be duly appointed to serve as guides
to the flock, and to supply them, from the
ample stores of the Word of God, with spirit
ual food and sustenance.
II. But, secondly, what evidence have we,
that the Church in general has been thus in
struraental to the preservation of Truth, and
to the prevention or removal of Error.
The evidences, from the best historical re
cords, to the siraple fact that a visible Church
of this description has actually subsisted
from the time of our Lord and his Apostles
to this moment, are too well known to re
quire a detail. Nor is there any defect of
similar evidence to shew that, whatever er
rors or corruptions may have occasionally
found admittance into it, the Church itself
has proved a successful instrument in the
hands of Providence, both of transmitting

SERMON VIII. 223
the unadulterated Word of God from gene
ration to generation, and also of promulgat
ing and maintaining all its 'great funda
mental truths ; nay, perhaps, of preserving
even the very name as well as substance of
Christianity, which, huraanly speaking, would
probably have been long since extinct, had
it not been nurtured and cherished by this
its appointed Guardian and Protector.
Here however it is to be observed, that in
describing the Church as so eminently in
strumental to the preservation of Scripture-
truth, and even of Christianity itself, it is
spoken of as existing under that Apostolical
form of government which frora the date of
its first institution it has invariably exhibited
in the far greater part of the Christian world.
It is the Church episcopally constituted,
which forras our present subject of investiga
tion ; not any of those various raodes of pro
fessing Christianity which may be found in
Communions of other kinds. For without en
tering into controversy with those who deny
the Divine origin of Episcopacy, it can
hardly be disputed, that this forra of Eccle
siastical Polity has so generally prevailed,
that, in every age from the time of the Apo
stles until the separations which in some in
stances unhappily took place at the period

224 SERMON VIII.
of the Protestant Reformation, the Catholic
or Universal Church, properly so called, com
prising many particular or national Churches,
was known and distinguished by its episcopal
constitution. Speaking therefore historically
only, (which is all that is required for our
present purpose,) we are warranted in thus
defining the Church : and the question now
before us is. How far the Church, thus de
fined, has hitherto proved itself to be " the
" pillar and ground of the Truth," or, accord
ing to the interpretation of a distinguished
Commentator, " that Pillar, on a basis, by
" which the Truth is supported ?"
Many writers, whether hostile or not to
Christianity itself, take a very unfavourable
and unjust view of this subject, by directing
their whole attention to the corrupt doctrines
or practices too often engrafted upon the
Faith by particular Churches ; overlooking
the many great and fundamental errors
which the Church, considered in its general
and collective character, has been the occa
sion of preventing or removing. But, with
respect to Articles of Faith, those only ought
to be considered as sanctioned by Church-
authority, which are stamped with the con
curring testimony of the Church, exhibited,
either in the decisions of General Councils

SERMON VIII. 225
convened for the purpose, or in the various
Creeds and Confessionals fraraed by differ
ent Churches. According to this criterion,
if a candid investigation be raade of the
points generally agreed upon by the Church
Universal, it will probably be found, that at
no period of its history has any fundamental
or essential Truth of the Gospel been au
thoritatively disowned. Particular Churches
may have added many superstitious observ
ances, and many erroneous tenets, to these
essential truths : and in every Church, par
ticular individuals, or congregations of indi
viduals, _ may have tainted large portions of
the Christian Coramunity with pestilential
heresies. But as far as the Church Catholic
can be deeraed responsible, the substance of
sound doctrine still remains undestroyed at
least, if not unimpaired.
Let us take, for instance, those Articles of
Faith which have already been shewn to be
essential to the Christian Covenant : — the
Doctrines of the Trinity, of our Lord's Di
vinity and Incarnation, of his Atonement
and Intercession, of our Sanctification by the
Holy Spirit, of the terms of acceptance, and
the Ordinances of the Christian Sacraments
and Priesthood. At what period of the
Church have these doctrines, or either of
Q

226 SERMON VIII.
thera, been by any public act disowned or
called in question ? We are speaking now, it
will be recollected, of what in the language
of Ecclesiastical History is eraphatically call
ed THE Church ; that, which has from age
to age borne rule, upon the ground of its
pretensions to Apostolical succession. And
to this our inquiry is necessarily restricted.
If then it should be said that Arianism,
(whose claims in this respect are perhaps .
more plausible than those of any other he
resy) was for a tirae favoured by the hier
archical powers ; let it be reraerabered that
it owed its teraporary intrusion and ascend
ency rather to the unwarrantable interfer
ence of secular power, than to any authori
tative sanction on the part of the Church
itself. From the most distinguished de
fenders and governors of the Church, Hi
lary, Basil, the two Gregorys, Arabrose, and
Athanasius, it raet with deterrained resist
ance, although fostered by Imperial favour.
It stands therefore upon record, not as an
evidence of versatility or indecision among
the venerable Pastors of the Christian fold;
but rather of the untoward and embarrassing
circumstances to which they were often sub
jected, by the overweening influence of the
teraporal powers and the turbulence of un-

SERMON VIII. 227
governable factions. Subsequently to that
period, even in the darkest tiraes of Popery
and araidst the barbarisra and corruptions of
the raiddle ages, however the priraitive Faith
and Worship might be defaced by " teaching
" for doctrines the commandments of men","
and by greatly invalidating the very terms
of acceptance under the Gospel Dispensa
tion, yet we find no actual renunciation
of those doctrines which are interwoven, as
it were, with the substance of Christianity
itself. The pure metal was still existing in
the ore, though obscured by extraneous raat
ter : and when by the work of Reforraation
it was cleared of its superincurabent dross,
the truth carae forth, undirainished in sterl
ing value, and with unfaded lustre.
But view now, on the other hand, the la
bours of those who endeavoured to subvert
any of these fundamental truths. Observe
the parties with whora they originated, and
the estiraation in which they were holden.
No age of the Church has ever been entirely
free from atterapts to spread pernicious er
rors. Yet at what period have they ever re
ceived its authoritative sanction ? Did the
Church in primitive times yield one iota of
essential doctrine to the Gnostic Heretics?
c Matth. XV. 9.
Q 2

228 SERMON VIII.
Did it afterwards adopt either the Sabellian,
the Arian, or the Macedonian tenets ? Did
the wild enthusiasm of Manes, or Montanus,
and their followers, in any respect influence
its Creed? And in later times, when and
where have the Socinian notions been recog
nized by any legitimate authority ? Or, what
proof can even the disciple of Calvin pro
duce, that his doctrine of arbitrary and irre
spective Decrees was ever the received per
suasion of the Catholic Church ? To say no
thing of the multitude of lesser divisions
of religious opinion ; or of those ephemeral
productions, of each of which, as of their au
thors it might be said, " in the morning it
" flourisheth and groweth up, in the evening
" it is cut down and withereth'^."
Surely here is soraething to arrest atten
tion ; something to awaken reflection ; some
thing which they who sincerely profess Chris
tianity, and are tenacious of the inviolability
of its doctrines, raust conteraplate with sen-
tiraents of awe and veneration. For though
a Sceptic raay contend that this species of
evidence does not araount to a direct and
deraonstrative proof of the truth of the doc
trines ; yet if they be not true, how shall we
account for their having been so uninter-
^ Psalm xc. 6.

SERMON VIII. 229
ruptedly transmitted to these latter times ?
How have they withstood the assaults of
continued opponents ? opponents, wanting
neither talents nor inclination to effect their
overthrow ? If these considerations be deem
ed insufficient, let the Adversary point out
by what surer tokens we shall discover any
Christian comraunity, duly answering the
Apostle's description, that it is " built upon
" the foundation of the Apostles and Pro-
" phets, Jesus Christ hiraself being the chief
" corner-stone^?" Nor is this all. Our admiration is height
ened, and our conviction strengthened, by
observing that the Church has not only, in
her general professions of Faith, preserved
entire the substance of its fundamental truths ;
but has also shewn an unceasing solicitude
to maintain accurate and consistent exposi
tions of them, against the perverse inter
pretations of conflicting parties. In this re
spect, raany venerable reraains of Ecclesias
tical Antiquity are of peculiar value. Those
public docuraents of the Church which, in
the form of Creeds or Confessions of Faith,
not only obtained general currency at the
time when they were composed, but have
served as models to after-ages, afford, on
e Ephes. ii. 20.
q3

230 SERMON VIII.
many leading doctrines, the most perfect
tests of a sound belief. The chief variations
to be found in thera are such as arise from a
greater or less extent of detail respecting
sorae particular points : several of these for-
raularies having been progressively enlarged
or reconstructed, according to the prevalence
of certain errors which it becarae necessary to
counteract. This appears to have been the
case with what is called the Athanasian
Creed : in which the respective errors of Sa-
bellianisra, Tritheisra, and Arianism, are dis
tinctly opposed by explanatory and caution
ary clauses. These, though they may now
appear to us unnecessarily minute and con
troversial, could not but be of great import
ance in discountenancing the heresies then
in existence ; and, doubtless, very much con
tributed to check the growing evil. Inde
pendently, therefore, of any application of
which they may be capable to more recent
times, they are highly valuable for the testi
mony they bear to the primitive Faith. But
they are also in themselves of intrinsic worth.
For with respect to this Creed in particular,
however lightly it may be regarded by per
sons of little discernment or tinctured with
false notions of liberality on religious sub
jects ; it is in truth a composition, which (to

SERMON VIII. 231
them especially who are conversant with the
history of opinions in former times) fur
nishes matter of admiration, from the extra
ordinary accuracy and precision with which
it is framed, and by which the doctrine it
contains is guarded on all sides against mis
interpretation. HI. But dismissing any further inquiry
into these remoter ages, let us consider,
thirdly, what obligations of this kind we owe
to our own Church in particular ; and more
especially with reference to the principles
which it has been the object of this series of
Discourses to elucidate.
It may be safely affirraed, that no Church
now in existence has better established its
character for moderation in doctrine and in
discipline, than our own ; — raoderation, in its
pure and genuine sense ; not denoting an
indulgence to Error or an indifference to
Truth, but a sound and correct judgraent,
carefully steering betwixt opposite errors.
By the confession, indeed, of her adversaries,
the Church of England is erainent in this re
spect ; sorae having candidly acknowledged
this as an honour justly due to her; while
others endeavour to turn it to her reproach,
as if it indicated her luke warran ess in raain-
taining the truth. Q 4

232 SERMON VIII.
But, confining our observations at present
to such topics as have already been discussed,
it will be found, in the first place, that our
Church on every occasion makes the fullest
and most unreserved declarations of her sub
mission to the paramount authority of the
Holy Scriptui^es. By establishing this as a
fundamental principle, she avoids with equal
care the error of those who would add to the
Scriptures, and of those who would take
away from them : — of those who would call
in some higher authority to which appeal
shall be made, and of those who would admit
of no extraneous help for the exposition of
their contents. She does not, with the Ro
manist or with the sectarian Fanatic, vir
tually supersede the preeminent claims of
Scripture by the arbitrary dictates of the
Church or the no less arbitrary suggestions
of a private Spirit ; but expressly declares in
her sixth Article, that " Holy Scripture con-
" taineth all things necessary to Salvation :
" so that whatsoever is not read therein, nor
" raay be proved thereby, is not to be re-
" quired of any man, that it should be be-
" lieved as an Article of the Faith, or be
" thought requisite or necessary to Salva-
" tion :" — and again, in her twentieth Arti
cle, that " although the Church be a Witness

SERMON VIII. 223
" and a Keeper of Holy Writ, yet as it ought
" not to decree any thing against the same,
" so besides the same ought it not to enforce
" any thing to be believed for necessity of
" Salvation." Nevertheless, as she exempli
fies in her own public docuraents, so she in
culcates also upon the Clergy and Laity of her
Coraraunion, the necessity of resorting to the
aids of huraan learning in fixing its inter
pretation, and of reasoning out of the Sacred
Word, in order to attain to a clear and cor
rect apprehension of its instructions in mat
ters either of Faith or Practice.
But while our Church is thus careful not
to set up her authority as an unerring stand
ard of truth, she omits not to testify her de
ference to the judgraent of the Church Ca
tholic, when it can be duly obtained. She
every where shews her readiness to abide by
that judgment, and to reverence it in pro
portion to the evidence of its antiquity and
its uninterrupted continuance. She assumes
to herself no raore than to be regarded as a
true branch of the Universal Church ; not
denying that particular Churches raay err ;
nor asserting any claim of infallibility either
for herself or others.
Conforraably with these principles, her
Clergy are admonished in the Ordination

g^ SEBMOU VnL
Sea-mCf tobe *'da^jai^'' not «mty* in prayer
* and in readxog of tte MiAj ScEiptores," but
also ^ in .«adi studies as lidp to tiie know-
** ledge «if the ssame." Wex JLrtides, Litnrgy,
and Homilies, eridaatlj ^ippose tibe neces
sity of a previotis caltiratUHi of l3ie human
understanding, to qualify those who under
take tihe exposition of Scaiptiiral truth.
Equally discoontenandng dogmatical arro-
ganee, intellectaal pride, and enthosaastic pre
tences to spirito^ iUumination, she inculcates
that the Divine blessing is only to be expect
ed upon the joint operation of Faith in God's
Word, soxmd learning, and due deference to
ecclesiastical authoiity.
As a faithful Expositor of Ghjd's Word, her
caution and judgment are evinced both in ana
lysing and coUating the truths of Holy Writ.
The latter rule of interpretation is recog
nized in her twentieth Article, which de
clares it to be not lawful " so to expound one
" place of Scripture that it be repugnant to
" another." Her attention to the former ap
pears in her adoption of those Creeds only
into her pubHc formularies, which lay down
nothing as absolutely necessary to salvation
but the acknowledgment of fundamental
Articles of Faith, or the renunciation of fun
damental errors: whence the Romish Church,

SERMON VIII. 235
who herself insists upon raany doubtful and
unnecessary as well as erroneous matters,
accuses us of having a merely negative Re
ligion ; because nothing which is not essen
tial to the Faith is obtruded into our terms
of Coraraunion.
Again ; as an Interpreter of Scripture, our
Church carefully distinguishes between the
Jewish and Christian Dispensations, and be
tween the general and special purposes, to
which the several arguments and injunctions
of the Sacred Writers appear to have been
directed. She teaches in her seventh Article,
that " the Old Testament is not contrary to
" the New, since both in the Old and New
" Testament everlasting life is offered to
" mankind by Christ :" and then proceeds to
state, that although the ritual or ceremonial
Law of Moses does not bind Christians, yet no
Christian is free frora obedience to its raoral
comraandraents. Thus, while she recognizes
the inseparable connection between the two
Dispensations, she points out also the essen
tial distinctions between them ; virtually con
demning those who, either by confounding
them together, or regarding them as at va
riance with each other, frequently misapply
the reasoning of the Sacred Writers, and
especially of St. Paul in some of his Epistles,

236 SERMON VIII.
on points iramediately connected with these
inquiries. Further ; her three last Articles contain a
distinct disavowal and censure of opinions
contradictory to those regulations of Civil
Society, without which neither the authority
of the Magistrate to coerce the evil doer, nor
of the State to repel external violence, could
be carried into effect : — errors, which chiefly
originate in the neglect of comparing the
precepts of Scripture with each other, or in
regarding as of perpetual and universal obli
gation what was only of a temporary, local,
or personal description.
Another instance of the sound discretion
and moderation of our Church, appears in
her care to discriminate rightly between the
literal and mystical sense of Scripture. Of
this, her doctrine of the Sacraraents, as con
tained in her twenty-seventh and twenty-
eighth Articles, affords satisfactory evidence.
Baptisra she holds to be " not only a sign of
" profession, and raark of difference, whereby
" Christian men are discerned from others
" that be not christened ; but also a sign of
" Regeneration, or New Birth, whereby, as
" by an instruraent, they that receive Bap-
" tisra rightly, are grafted into the Church ;
" the promises of forgiveness of sin, and of

SERMON VIII. 237
" our adoption to be the sons of God by the
" Holy Ghost, are visibly signed and sealed."
— In the other Sacrament, she rejects Tran
substantiation, because " it is repugnant to
" the plain words of Scripture, and over-
" throweth the nature of a Sacraraent ; "
maintaining, however, that " to such as right-
" ly, worthily, and with Faith receive it, the
" Bread is a partaking of the Body of Christ,
" and the Cup a partaking of the Blood of
" Christ ;" — which are taken " only after an
" heavenly and spiritual manner." These
expressions, again, are exactly conformable
with her general definition of Sacraraents,
that they are " effectual signs of Grace, by
" which God worketh invisibly in us, and
" doth not only quicken, but also strengthen
" and confirm our Faith." Accordingly, in
her Coraraunion Office, although the very
words of Scripture are adhered to in the Con
secration and the Adrainistration of the Ele
ments, yet they are so applied in other parts
of the Service, as to raake it impossible to un
derstand them in any other than a metapho?--
ical sense : and while the doctrines of Tran
substantiation and Consubstantiation are vir
tually disclaimed, that of the real Presence,
spiritually, mystically, and sacramentally un
derstood, is no less clearly implied.

238 SERMON VIII.
But notwithstanding this care to avoid
Error on her own part, and to discounte
nance it in others, no uncharitable invectives,
no bitter anathemas are fulminated against
those who separate frora her Communion:
nor is any unwillingness manifested to give
the right hand of fellowship to any other
Churches with whora it is possible to hold
lawful Communion. Her thirty-fourth Ar
ticle declares, " it is not necessary that Tra-
" ditions and Ceremonies be in all places one,
" and utterly alike ; for at all times they
" have been diverse, and may be changed ac-
" cording to the diversities of countries, times,
" and raen's raanners, so that nothing be or-
" dained against God's Word." Such dif
ferences, therefore, are not allowed by her to
break the bond of Christian Unity. Great,
too, have been her concessions towards those
who have stirred up dissensions araong her
members : concessions, not made for the sake
of popularity, or to enlarge her pale for the
admission of thera who are unsound in the
Faith, but that Separatists raight hereby be
rendered more willing to listen to her in
structions upon essential points, and to ex
amine with candour the lesser matters on
which such differences existed. Utterly dis-
clairaing, therefore, the notion that " every

SERMON VIII. 239
" man shall be saved by the Law or Sect
" which he professeth ; " she nevertheless
shews a disposition to approximate, as nearly
as truth and sincerity will allow, to tenets
not entirely accordant with her own. To
this disposition has been attributed that cau
tion and forbearance in framing her Articles,
which still leaves roora for slight shades of
difference as to their interpretation : and
hence she has been regarded, even by those
not of her own Communion, as the fit medium
of reconciliation between other Churches. It
is well known, indeed, that some of her raost
distinguished members have expressly aimed
at forming, upon the model of her constitu
tion, sorae plan of union, which, without a
sacrifice of fundaraental principles, raight
unite foreign Churches with our own, and
bring contending parties to soraething like
mutual agreement. But the failure, hitherto,
of every such attempt only serves to shew
the irapracticability of the thing ; and may
teach us to be so much the less sanguine in
our expectations that the purpose will ever
be accoraplished.
If then the appellation of Catholic could
without a solecisra be applied to any national
or particular Church, our own might perhaps
lay better claim to it than any that has ap-

240 SERMON VIII.
peared since the first establishment of Chris
tianity. She is Catholic in her actual com
munion with every pure and genuine branch
of the Christian Church, and in her desire to
extend that union wherever it can be done
without a violation of essential principles.
She is Catholic in the soundness of her Creed,
and in the care she has taken to restore, and
to preserve uncorrupted, " the Faith once de-
" livered to the Saints." She is Catholic also
in the real liberality of her sentiments to
wards those who refuse to unite with her ; a
liberality shewing itself, not in affected in
difference to the truths she has espoused, nor
in an unworthy suppression of her own be
lief; but in disclaiming any external coer
cion to compel assent, and in forbearing
harsh or offensive conduct towards the mem
bers of other Churches, or of other Congre
gations, at variance with herself.
The contrast, indeed, in this respect, be
twixt our Church and sorae of her raost irre
concilable opponents is very striking. From
Roraish bigotry and frora Sectarian virulence
she has alike experienced the effects of an in
tolerant spirit ; and has been severely taught
how necessary it is, in any attempts at con
ciliation with such adversaries, to unite the
wisdom of the serpent with the innocence of

SERMON VIII. 241
the dove. She has been taught likewise
another important lesson; that, in proportion
as these adversaries recede from her pure
and moderate principles, they appear, though
without any specific bond of union betwixt
themselves, to assimilate, in sorae respects, as
to their general ground of dissent. Thus
while the Church of England raaintains in
violate the supremacy of Scriptural author
ity; Papists, Libertines, and Enthusiasts, agree
in setting up each some other authority above
that of the Written Word. They agree in ar
rogating pretensions to soraething like infal
libility. They agree in exacting frora their
disciples an alraost implicit Faith in their
leaders. And they agree in magnifying their
own special privileges, to the exclusion of all
who are not of their own persuasion. What
ever discordance therefore raay be found be
tween their respective opinions, they are in
general equally separated frora ourselves by
one strong line of deraarcation not easily to
be mistaken.
In retracing then the extensive ground
which has been gone over in the course of
this inquiry, it is gratifying to have come to
this conclusion, that between those principles
of Scripture-interpretation which it has been
the object of these Lectures to establish, and
R

242 SERMON VIII.
those on which our own Church grounds her
Faith and Practice, there appears to be the
most entire correspondence. And we may
regard it as an undoubted token of the Di
vine favour, that this our Zion has hitherto
been preserved to us, through innumerable
perils and difficulties, and through severe
trials and temptations, under which any
Church less free frora error, or less tenacious
of the Truth, must probably have sunk.
But our trust in the continuance of this
blessing is still to be regarded as dependent
upon our own earnest endeavours to preserve
it unimpaired. The purity of our Church
in doctrine, discipline, and worship ; its ex-
eraplary moderation ; its faithfulness as a
guide to Scripture ; these well entitle it to
be regarded as a sound portion of " the
" Church of the living God, the pillar and
" ground of the Truth." If to " hold fast the
" faithful Word^ ;"— if to be " willing to do
" the Will of God^," and to " speak as the
" Oracles of God*" ;" — if " rightly to divide
" the Word of Truth V " comparing spiritual
" things with spirituaP," and having due re
gard both to the " letter" and the " spirit'" of
f Titus i. 9. S John vii. 17. ^ i Peter iv. 11.
i 2 Tim. ii. 15. k 1 Cor. ii. 13. " 2 Cor. iii. 6.

SERMON VIII. 243
its Divine instructions ; — if these be sure
characteristics of the Interpreter on whom
we may most safely rely ; — then is it our
bounden duty to uphold the venerable
Church of which we are merabers, and by
means of which, with the blessing of the
Almighty, we raay secure to ourselves, and
extend to others, these invaluable benefits.
It would discover, indeed, a great want of
due reverence for the Word of God itself,
could we betray so sacred a trust. It has
evidently been the design of the Alraighty,
that, from the very first promulgation of the
Gospel, the Word and the Ministry should
cooperate for the edification of mankind.
Both were ordained of God. Both have hi
therto been wonderfully preserved by His
protecting providence. And since He who
said, " Heaven and earth shall pass away,
" but ray Word shall not pass away™," said
also to his Apostles, " Lo, I ara with you al-
" ways, even unto the end of the world" ;" we
have the same assurance that both shall be
perpetual. It is not, therefore, for us to sepa
rate what God hath thus united, unless it
could be clearly proved, that the particular
Church to which we belong has been un
faithful to her trust. Let not the clamours
™ Matth. xxiv. 35. " Matth. xxviii. 20.
R 2

244 SERMON VIII.
of party spirit, nor the fluctuations of popu
lar opinion, be suffered to prevail over sober
judgraent and integrity of principle. Let it
not be said, that we know not " whom we
" have believed"," or that we are heedless
" how" and " what we hear p."
These are cautions which concern the Fold,
as well as the Pastors of Christ's flock. But
to those who are here preparing for the Sa
cred Office, by which they are to become
Expositors of the Word of God and to dis
pense the knowledge of it to others, some
thing additional, in the way of exhortation,
may be allowed.
If there be any sentiment which, from
their connection with this seat of Religion
and Learning, raay be expected to predomi
nate in their affections ; it is surely that of
filial reverence towards the Church in which
they have been bred up and nurtured, and
of which, we trust, they are soon to go forth
the support and ornaraent. This sentiment
they are bound to cherish, in subordination
only to that veneration which is due to
Scripture itself. Amidst the variety of conflict
ing opinions which on every side beset them,
it is doubtless first of all necessary to be well
grounded in the knowledge of the Sacred
" 2 Tim. i. 12. P Mark iv. 24. Luke viii. 18.

SERMON VIII. 245
Writings. But, for the attainment of this
knowledge, slight and perfunctory endeavours
will not suffice. It requires the best prepara
tions of the heart and of the understanding ;
dispositions conformable to the Divine will ;
acquireraents suited to the weight and iraport
ance of the research. It presupposes an un
reserved submission to the Word of God, the
only infallible Oracle from which there is no
appeal ; accompanied with the use of all sub
sidiary means for its right interpretation.
Among these means, the authority of the
Church, building her Faith upon the Scrip
tures, and professing to be the Keeper and
Witness of Holy Writ, claims our chief re
gard. No inquiry therefore can be raore ira
portant, than that which is to ascertain whe
ther our own Church has in this respect
faithfully discharged her duty. And here we
confidently challenge inquiry. We contend,
that her raoderation is no less conspicuous
than her fidelity and firraness ; that her
Doctrine is Scriptural ; her Discipline Apo
stolical ; her Worship pure and primitive.
With unceasing care she trains her children
in the true faith and fear of God, and " has
" no greater joy than to hear that they walk
" in the truth*"." Her authority is parental,
T .S John 4.
R 3

246 SERMON VIII.
not despotic. She seeks not to " have do-
" minion over their Faith, but to be helpers
" of their joy'."
Shall we not then be wanting in gratitude
to God for so great a blessing, and in due
regard for the best interests of ourselves and
others, if we shrink from raaintaining the
just ascendency of this our venerable Parent?
May we not endanger, rather than promote
the cause of Sacred Truth, if, in our desire
to disseminate it far and wide, we neglect
that raodel of sobriety and sound discretion
in the work of spiritual instruction, which is
set before us in her Creeds, her Articles, her
Liturgy, and all her public Forraularies ?
When we look around us, and see how widely
the seeds of error and disunion are scattered,
and what pernicious fruits they continually
bring forth ; can we require a stronger argu
ment to shew the necessity of blending with
our zeal for the unlimited circulation of the
Scriptures, an equal zeal for guarding so
sacred a deposit from perversion and abuse ?
And where shall we find a more unexception
able pattern for our guidance, in administer
ing to the spiritual exigencies of mankind,
and feeding thera with the bread of life ?
If these considerations be of any weight,
' 2 Cor. i. 24.

SERMON VIII. 247
they will lead us uniformly to acquit our
selves as steadfast merabers of the Corarau
nion to which we belong ; desirous to per
petuate its blessings in this our highly-fa
voured land, willing to comraunicate its be
nefits to others, and vigilant to protect its
ancient and well-established foundations a-
gainst all who would endeavour its over
throw, either by open violence, or by under
mining subtlety. This vigilance and this
fidelity we shall best evince, by thoroughly
examining wherein the strength of our for
tress lies, and on what support. Divine and
human, it principally depends ; by cautious
ly guarding against specious plans of union
or alliance, where the true principles of
union are wanting ; and by acting up to the
full measure of our duty as faithful soldiers
and servants under the great Captain of our
Salvation. " Walk about Zion" then, " and go round
" about her, and tell the towers thereof
" Mark well her bulwarks, set up her houses,
" that ye raay tell thera that corae after. For
" this God is our God for ever and ever : He
" shall be our guide unto death ^"
•* Psalm xlviii. 11,12,13.
R 4

APPENDIX.

APPENDIX.

SERMON L
r AGE 2. 1. 23. This would be a circumstance very dis
couraging, &c.] To the objections against Christianity
grounded on these divisions among professed believers, sa
tisfactory answers have been given, both by ancient and
modern Apologists. Such objections, indeed, come with a
somewhat ill grace from the opponents of our Religion,
who are generally strenuous advocates for allowing the
utmost latitude and diversity of opinion, and are jealous of
every attempt to restrict mankind in this respect. Nor do
such persons seem to be aware, that the very existence of
these divisions removes one objection of a more formidable
kind, which cavillers might otherwise allege against it.
For, it has been well observed, " the different opinions
which have at all times obtained in the Church are a direct
and full confutation of that foul aspersion cast upon us by
our adversaries, that a Christian is in his belief merely
passive : they are a proof that the doctrines of our Reli
gion are examined, sifted, and canvassed by its professors ;
that they make use of their understanding; and though,
like other men, liable to prejudices, do not give their as
sent without consulting the Reason with which God has,
for this purpose, endued every man." BandineTs Bampt.
Lect. p. 210. Respecting the great argument from the de
clarations of Scripture itself, the same Author observes,
" the writings of the Evangelists and Apostles abound with
exhortations to unity and concord, the spirit of Christianity
breathes nothing but love, peace, and charity : yet the Au
thor of our Religion, by his prophetic spirit, declared that
he was not come to give peace on earth, but rather division.

252 APPENDIX.
The doctrines of Christianity are laid down in Scripture
with a plainness and perspicuity, sufficient and satisfactory
to every well-disposed mind : yet we are every where cau
tioned agamst false doctrines and false prophets who were
to arise, against men qf corrupt minds who raise perverse
disputings. These disputings and divisions in a Religion
whose doctrines and precepts are so averse to them, are
surely proofs of the Divine inspiration of those who fore
told them ; and therefore so far from being an objection
against their Religion, they are, on the contrary, a strong
confirmation of its truth and Divine original." Ibid. p. 212.
To the same effect are the remarks of Fabricius. " Ne
que vero desunt vel apud Ethnicos, vel in communione et
religione aliqua quacunque, multiplices pugnse, vitio hu-
mani ingenii animique corruptione : — nee Philosophi, nee
ipsi Athei aut Sceptici inter se conveniunt. Itaque cum
inter Christianos etiam zizania vitiorum reperiantur, quid
mirum si inter eos haec quoque opera carnis, hsereses et
schismata, bixoa-Taalai, eptSes, ix^xai, proveniant .'' Neque
culpa haec est eorum, qui constanter, ut debent, resistunt
erroribus et abusibus, contra disertam formulam sanorum
verborum stylo Prophetico et Apostolico conceptam, Ec-
clesiae et Christianorum saluti minantibus ; sed vero eorum
qui, per Kaivo<j>(avMs suas et perversae doctrina; pertinaciam,
pacem Ecclesiae turbant, atque ita crimen committunt vix
martyrii sanguine, ut ait Chrysostomus, expiandum. Quod
autem scandalum hoc Christianas Religionis veritati obesse
non possit, vel inde patet, quod a Christo et Apostolis prse-
dictum fuit, et ab eo ut sibi caverent ssepius commoniti sunt
Christiani. Matth. xxiv. 5. id. 23, 24. 1 Cor. xi. 16. Ita
que Tertullianus : Non oportet nos mirari super hcereses,
sive quia sunt, futurcB enim prcenunciabantur : sive quia
fidem quorundam subvertant, ad hoc enim sunt, ut Jides,
habendo tentationem, habeat etiam probationem.'''' J. A.
Fabricius de Ver. Rei. Chr. p. 672.
Respecting the answers given by ancient Apologists to
this objection, see a variety of authorities quoted by Lard-
ner in his Hist, of Heretics, book i. sect. 14.
P. 4. 1. 3. More information perluxps is now to he ob-

APPENDIX. 253
tained from polemical than from merely didactic treatises.']
— Theology owes most of its valuable stores to the labours
of controversial writers; especially in the earlier ages of
Christianity. Elementary or didactic treatises were then
almost unknown. Even the inspired Writers do not ap
pear to have framed such treatises ; and for their exposi
tions of Christian doctrine we are chiefly indebted to the
exertions they were compelled to make in dispelling error.
In its mode of publication, Christianity itself may be re
garded as an unceasing controversy with Jewish and Gen
tile prejudices, with moral corruption and intellectual pride.
Every Apostolical Epistle indicates more or less of this in
tention. The same necessity for thus unfolding the truths
of the Gospel continued long afterwards ; nor was it till its
doctrines had thus undergone the most ample discussion
between contending parties, that systematic views of Theo-
" logy were generally introduced. And may we not sup
pose this to have been providentially designed by the Di
vine Author of our Religion ; that, the minds of men
being thus incited to a more diligent examination of its
contents, and of the purpose for which it was revealed, per
manent benefit might be derived from such dissensions, far
more than commensurate to the temporary evils they pro
duced .''
To assist in forming our judgment on this point, let us
call to mind sume of the chief controversies which have, from
time to time, engaged the attention of the Christian world.
The points in dispute, to which the Apostles chiefly di
rected their labours, were such as concerned either funda
mental articles of Faith, or the terms of Salvation and Ac
ceptance. St. Paul opposed the proud self-righteousness
of both Jew and Greek : — St. James, the Sohfidian and
Antinomian Heretics : — St. John, the oppugners of our
Lord's twofold nature, Divine and human. In the two
succeeding centuries, the various sects of Gnostics, with
the heresies of Marcion, Praxeas, Sabellius, and others,
and the enthusiastic notions of Montanus and his followers,
gave occasion to very full discussions of points on which
the whole system of the Gospel is founded. In the three

254 APPENDIX.
next centuries were carried on the great contests with Ma-
nicheans, Arians, Macedonians, and Pelagians; involving
likewise the very essentials of Christian doctrine. After
this, the rage of controversy, on points of such magnitude,
abated. But during the long interval which ensued of ces
sation from these disputes, little of real value was added to
the stores of theological knowledge. Systems wei'e formed,
elaborate, subtle, and voluminous : but for what they con
tained of sterling worth they were chiefly indebted to the
works which had preceded them. And for want of better
occupation, new and frivolous topics of disputation were
started ; corruptions innumerable were engrafted upon the
pure and simple Faith ; and the human mind retrograded
rather than advanced in its knowledge of Sacred truth.
With the Reformation, revived again the spirit of inquiry.
The advocate of truth had fresh provocations from Error
and Falsehood (from bigotry and corruption on the one hand,
and from false Philosophy, Fanaticism, or Imposture on
the other) to buckle on his armour and take the field.
Papal Scholastics were to be driven from the strong holds,
in which they had entrenched theraselves, of Church-au
thority. Christian Worship was to be purged of idolatries
and superstitions scarcely exceeded by Pagan abominations.
The great fundamental points of the sufficiency of Scrip
ture as the Rule of Faith, of Original Sin, of Free-will and
Grace, of Faith and Works, and of the nature and efficacy
of the Sacraments, were to be cleared on the one side from
many of the grossest errors, and guarded on the other side
against the efforts of perverse disputers entirely to over
throw them. Here commenced the labours of the wise and
good, the learned and the pious, to restore the truth to its
primitive lustre, and to retrace the ground already gone
over bv its first defenders. To the light thus continually
shed upon Scripture-doctrine, we of the present day are
chiefly indebted for whatever of more accurate or more exten
sive information we may have obtained. And were we to dis
miss from the mass of our theological stores that portion of
it only which is purely controversial in form and substance,
so great would be the defalcation, that its loss could not

APPENDIX. 255
but be instantly felt as a general calamity. To say nothing
of the Sacred Writers themselves, we should sacrifice, of
ancient times, all or many of the best works of Justin, Ter
tuUian, Clement of Alexandria, Irenaeus, Origen, Cyprian,
Gregory Nazianzen, Augustin, Jerome, and Cyril ; — in the
beginning of the Reformation, those of Luther, Melancthon,
with a host of powerful associates; — and in more recent
times the labours of Stillingfleet, Leslie, Waterland, Law,
and Horsley. Where is the student who would be content
to forego these treasures ?
In speaking therefore of Polemical Divinity, Dr. Hey very
justly observes, " the right method of conducting debates
or controversies seems to be one of the subjects which every
man should attend to, who means to study all things useful
for a Divine. Suppose him never to engage in controversy
himself, yet in reading with a mere view to acquiring know
ledge, he must peruse many controversial writers. But if
he at any time engages in the defence of religious truth
(what he thinks such) against error and heresy, he will want
right notions of controversy still more : without them, he
will be sure to hurt the general interests of Religion, if not
the particular interests of that cause which he undertakes
to defend." Divinity Lect. Vol. i. p. 390.
" If," says Dr. Powell, " the objections of Infidels have
called forth the best defences of Religion, the errors of
Christians have produced the best explications of it. Whilst
its doctrines are variously interpreted, every interpretation
is curiously examined. Thus a strict search into the ge
nuine sense of Holy Writ has arisen from our divisions and
contests." See his Charge on Religious Controversies, in
his volume of Discourses, p. 296. See also Bandinel's
Bampt. Lect. Serm. VI. p. 205 — 212. and indeed the whole
Discourse on 1 Cor. xi. 19.
P. 5. 1. 22. Ifit .spring from a mere spirit qf conten
tion, &C.J " Sunt quos sola eaque pervicax contendendi li
bido in arenam protrahit, quorum inquies animus primum
et jugiter ipsos vexat, inde et alios : quod hie quidem eo
perniciosius, quo conscientias hominum et religionem tur-
bare res est pessimi exempli. Atque hinc immensa ilia

256 APPENDIX.
undequaque seges, non oblata sed indagata et multa vi
protracta. Ne nihil agerent homines, quaesierunt de rebus
futilibus, non in scholis literatorum tantum, — sed in scholis
quoque Theologorum hujusraodi: ubi quanta curiositate
Scholastici qui vulgo appellantur se immiserint in quaestio-
nes multum inutiles, audaces, ave^epevv-qTovs, omnibus notum.
Inde illae quas Apostolus nominat ^e/3?jA.oi;s Kevocfxovlas, 1 Tim.
vi. 20. et ejusdem cap. vers. 4. qui languent -nepi fjjTTjcretj,
Kai Xoyojuaxtay." — " Magni refert in disputatione, praeter-
quam ad rem, attendere etiam ad disputantis animum ; quo
animo sua agat, quid respiciat, quo collimat : saspeque dis-
cernenti apparebit, unam thesin ab illo teneri, non adeo
propter se ac propter aliam. Unde discrimen controversia-
rum sequitur, in primarias et secundarias, vel principales
et consequentes, quae ex praecedentibus oboriuntur." —
" Deinde ex illis sequitur aliud hie etiam discrimen obser-
vandum, inter controversiam et ejus momentum: illic qua-
litas, hie controversie quantitas attenditur. Nam prout
grave aut leve est momentum, ita controversia aestimatur,
et vel incitanda est vel remittenda. Pro veritate ut re-
spondeatur, ipsa exigit : sed quantum responderi debeat,
ex ejus dijudicandum est momenta ; praesertim quando ve
ritati vindicandae jam factum satis videri queat, et observari
ultra debet, ne a charitate latins quam a veritate disceda-
tur." — Hoornbecle Summa Controv. Relig. 12mo. 1653. p.
28—31.
P. 6. last line. Religious controversy is maintained, he-
cause agreement in the truth is not otherwise to be effected.] —
" Postquam eo tandem religionis res devenere, ut disputa-
tionibus praecipue agi videatur, peculiare et non minimum
Theologici studii argumentum fuit hoc quod in tractandis
ejus occupatur controversiis. Siquidem non instituere jam
solum, et tradere dogmatica Theologiae, vel solam praxin
praescribere, prout nunc res sunt, sufficit ; nisi et in singulis
etiam Theologis capitibus adversarios denotemus, et mo-
vere controversiam aut discutere, disputationem instituere,
et vel corroborare argumentis veritatem, vel falsitatem et
errores redarguere etiam, atque diluere queamus." Hoorn-
beck, ut supra, p. 2.

APPENDIX. 257
" Occasions," says bishop Horsley, " will from time to
time arise, when the truth must not only be taught, but de
fended. The stubborn Infidel will raise objections against
the first principles of our Faith : and objections must be
answered. The restless spirit of Scepticism will suggest
difficulties in the system, and create doubts about the par
ticulars of the Christian doctrine : difficulties must be re
moved, and doubts must be satisfied. But above all, the
scruples must be composed, which the refinements of a
false Philosophy, patronised as they are in the present
age by men no less amiable for the general purity of
their manners than distinguished for their scientific at
tainments, will be too apt to raise in the minds of their
weaker brethren. And this is the service to which they,
whom the indulgence of Providence hath released from the
more laborious offices of the Priesthood, stand peculiarly
engaged. To them their more occupied brethren have a
right to look up, in these emergencies, for support and suc
cour in the common cause. It is for them to stand forth
the champions of the common faith, and the advocates of
their order. It is for them to wipe off the aspersions inju
riously cast upon the sons of the Establishment, as unin
formed in the true grounds of the doctrine which they
teach, or insincere in the belief of it. To this duty they
are indispensably obliged, &c." See Tracts in Controversy
with Dr. Priestley, pp. 4, 5.
P. 7. 1. 9. Nevertheless, there prevails, in the present
day, a spurious kind qf liberality, &c.J — A disposition of
this kind has, indeed, been manifested in former ages of the
Church, as well as in the present. " All agree," says Dr.
Puller, " that Moderation is an excellent virtue : as they
said of Hercules, Who ever dispraised him ? — St. Austin
tells us, (contra Gaudentium, 1. 2.) that the Donatists,
though both they and the Circumcellions were intolerably
severe to the Cathohcs when they had power, yet were great
advocates for liberty of conscience in the free practice of it:
which because Julian the Apostate granted them, in crafty
design to confound Christianity, how did they magnify
him as a mighty moderate Prince, and set up his image ?

258 APPENDIX.
And Ecclesiastic History abounds with instances of Here
tics, who invaded the Church by this serpentine way of
insinuation, entering in by all supple accommodation to the
innocence and mildness of the dove : but afterwards they
appeai-ed of another spirit." See Moderation of' the Ch. qf
England, p. 3 — 7.
Dr. Jackson has also shrewdly observed, that " it was
when men grew weary of the religious broils and dissensions
in the primitive Church, and became, in consequence, sloth
ful in the search of the Scriptures, that Satan himself, who
had sown the seeds of the former dissensions, was content
to turn peacemaker for his own advantage; and laid the
foundation of that modern Babel, the Church of Rome,
which was ready to incorporate itself with barbarous Here
sies, Heathenish rites, and several kinds of Paganisms, to
please the gross palates of the Goths, Vandals, Huns, Alans,
Franks, and Saxons ; who all were content to embrace this
mixture or new confused mass." — " And to speak properly,"
says he, " that Unity whereof the adversary so much boasts,
since that flourishing age of Fathers, wherein contentions
were so rife, and the Roman Church no better esteemed
than some of her Sisters, was not a positive consent in the
sincere truth, wrought by the Spirit of God, (as a perfect
homogeneal mixture by true and lively heat,) but rather a
bare negation of actual dissension, caused by a dull con
fusion of the dregs of error, coagulated and congealed to
gether by ignorance, carelessness, sloth, negligence, and
want of zeal for the truth." Jachson''s Works, vol. i. p.
278. Hoornbeck too has remarked, that no persons are raore
impatient of opposition to their own opinions, than those
who clamour most for peace and concord with all Christian
Sects : — " Verum ita videmus vulgo, nullos magis homines
impotentius ferre dissentientes a se, et suis reprehensoribus
inclementius dicere, quam qui pacem clamitant cum om
nibus sectis inter Christianos ineundam, nullasque hie dis-
sentiones spectandas invicem esse." Summa Contr. Rei.
p. 430.
With respect to the prevalence of this lukewarm spirit in

APPENDIX. 259
our own times, the following animated passage occurs in
Whitaker's Origin of Arianism. It was pubhshed in 1792,
but is not inapplicable to the present time. — " In this
kingdom, and at this period, we may mark a rising aversion
to theological controversy. We see it stealing upon the
minds of scholars, and giving a tincture to their sentiments.
It is only beginning at present. It carries, therefore, a
faint and dubious appearance with it. But it is beginniii"-.
And the operations of it, if not checked, will speedily she%\
themselves in a frigid apathy of moderation, concerning all
the fundamental articles of our Religion.
" This new and dangerous sort of Stoicism may be at
tributed perhaps by sorae, to the surfeit which the nation
has taken of such controversy ; from the long and sharp
disputes, that have been maintained among us for more
than a century past. The human mind is very apt, in its
weakness, to be influenced by accidents, to catch the colour
of the objects passing beside it, and to reflect them back in
its practice. But this is evidently not the cause of that
aversion to theological controversy, which is beginning to
shoot up in the nation, at present. The disputes about
civil points during the same period of time, have been as
sharp and as long, as concerning articles of Theology. Li
berty, in particular, has been even more earnestly contended
for, by the three or four last generations of Britons, than
any one doctrine in the creed of Christianity. Yet we can
discover no aversion to such disputes, starting up in the,
mind of the nation, and preparing to betray the cause it
has so firmly supported. We see indeed the very reverse.
The flame of liberty, which has burned so fiercely in the
bosom of this kingdom, still keeps up its ardours there ;
while the warmth for the leading doctrines of Religion is
gradually cooling in the heart. And this striking contrast,
in the two parts of the national character, serves strongly
to shew us the real reason for the latter. Religion is losing
its weight, in the scale of the pubhc opinions. A rectitude
of sentiment in Religion, therefore, is no longer considered
of so much importance as it was. Where the substance is
sinking in its efficacy upon the heart, the incidents must
s2

260 APPENDIX.
necessarily fall off in their consequence with the mind. And
political objects still appear momentous in the eyes of our
people, still agitate their understandings, and inflame their
spirits ; because temporal interests still retain their original
hold upon their affections.
" While there is any life of Religion actuating the great
body of this island, there must and will be controversies in
Theology. While the grand code of Christianity exercises
the attention, and fastens upon the passions of our people,
there will be weakness of intellect to be set right, and per
verseness of conduct to be corrected, by the Clergy. These
are to stand around the altars of the Gospel, to keep up
the fire of Religion there in all its power, and to main
tain it in all its purity. Nor will they be found un
faithful to their charge, while there is any spring of
theological activity in the clerical mind, and while there
are any energies of religious zeal in the clerical heart.
When they come to nod beside the altar ; to slumber over
the dying flame; or to look on with a stupid unconcern,
while wretched men are heaping false and unhallowed fuel
upon it; then irreligion has finished its course among us.
A spiritual frost has spread its influence through the body.
It has benumbed the extremities. It is come to the heart.
And, like a poor man stretched out upon the snows of the
Alps, the nation will then be angry at those, who disturb
its rest in order to save it ; will then beg to be allowed a
little longer repose upon its bed of ice ; and feel a kind of
pleasing serenity, gliding gradually through all its veins,
stopping up one by one all the avenues of life, and hasten
ing on to quench the last spark of vitality, by seemingly
lulling it into a gentle sleep." P. 1 — 4. See also another
splendid passage on the special duties of the Clergy in this
respect, in Bp. Horsley's Tracts in Controversy with Priest
ley, p. 72—75.
P. 18. 1. 15. JVe must nevertheless eacamine it, as it is
delivered to us, clothed in the language of men, &c.] Dr.
Waterland observes, " When we say that Scripture \s per
fect, we mean generally as to the matter of it, which is full
and complete to be a rule of life and manners, without

APPENDIX. 261
taking in any additional rule to join with it. But if we
speak of Scripture heing pe-rfect In regard to words or style,
we can mean only that it is as perfect as words can be, and
words, to us now, of a dead language. Whatever imper
fection necessarily goes along with all languages, must of
course go along with Scripture-language ; which though
dictated from Heaven, and conducted by the Spirit of God,
is yet adapted to the manner of men, and must take its
construction from the common rules of interpretation agreed
upon among men." Importance ofthe Trinity, p. 397.
On the general subject of this Discourse, the reader is
referred to the following works : — Hey's Divinity Lectures,
b. ii. c. 1, 2, 5. Powell's Charge on Religious Controversy,
in his Volume of Sermons. Puller's Moderation of the
Church of England, 1679, chap. 1, 2. Brett's Sermon on
True Moderation, 1714. Clagett's Sermons, 1699, vol. i.
Serm. ii. iii. viii. Bandinel's Bampton Lectures, Serm. vi.
Hoornbeck, Summa Controversiarum, 12mo. 1653, Disser-
tatio prooemialis, p. 1 — 58. Hoornbeck, Socinianismus
confutatus, 4to. 1650, tom. i. Apparatus ad Controversiam.

SERMON IL
P. 28. 1. 4. But though this censure was specially ap
plied to the Jews, it is not to be restricted to them alone.]
" The promise is universal in respect to the object, being
made to all, If any man will do His will ; no man who is
capable of being sincere and honest is excluded. It is also
universal in respect of the matter of it; — he shall know qf
ihe doctrine, i. e. of the whole doctrine, whatsoever is neces
sary or greatly profitable to the end of knowledge. He
shall not therefore only learn in general that the doctrine of
Christianity is of God, but the particular doctrines that are
so : so likewise he shall know the same things better than
he did before." Clagetfs Sermons, vol. ii. p. 272. ed. 1699.
Dr. South also observes, " Our Lord states the whole ar
gument upon this issue, that the arguments by which his
s3

262 APPENDIX.
doctrine addressed itself to the minds of men were proper,
adequate, and sufficient to compass their respective ends in
persuading or convincing the persons to whom they were
proposed ; and moreover that there was no such defect in
the natural light of man's understanding, or knowing fa
culty, but that, considered in itself, it would be apt enough
to close with and yield its assent to the evidence of those
arguments duly offered to and laid before it. And yet,
that after all this, the event proved otherwise, and that not
withstanding both the weight and fitness of the arguments
to persuade, and the light of man's intellect to meet this
persuasive evidence with a suitable assent, no assent fol
lowed, nor were men thereby actually persuaded, he charges
it wholly upon the corruption, the perverseness, and the
vitiosity of man's will, as the only cause that rendered all
the arguments his doctrine came clothed with unsuccessful.
And consequently he affirms here in the text, that men
must love the truth before they thoroughly believe it; and
that the Gospel has then only a free admission into the
assent of the understanding, when it brings a passport from
a rightly-disposed will, as being the great faculty of do
minion that commands all, that shuts out and lets in what
objects it pleases, and, in a word, keeps the keys of the
whole soul." SoutlCs Sermons, vol. i. p. 217, 218.
P. 29. 1.17. It implies a readiness to abide by such a
knowledge.] " It was a custom generally received in the
schools of the ancient Philosophers, to spend some time in
trying and examining the genius and disposition of their
scholars before they admitted them to their aKpodfiara,
the more abstruse and sublimer parts of their philosophy;
and the Platonists particularly laid down several rules for
the purgation of the soul, for refining and purifying it from
the contagion of the body, the infection it might have con
tracted from the sensitive life, in order to fit and prepare it
for the contemplation of intellectual and abstracted truths :
and in hke manner our Lord and Master here instructs his
disciples and followers, what frame and temper of mind to
bring along with them when they apply themselves to the
study of His most excellent Philosophy. They must live

APPENDIX. 263
in conformity to the will of God so far as it is made known
to them, walk according to their present light, and be ready
and willing to improve in their obedience in proportion to
the knowledge they shall have of what He requires of
them." Dr. W. Pearson's Serm. p. 227, 228. ed. 1718.
P. 40. 1. 25. Ask and ye shall have, &c.J Dr. Pearson,
after quoting other texts to the same purpose, observes,
" Though these promises of supernatural assistance made
to good men do not reach to an exemption from all errors,
or give them any assurance of a security from making any
mistakes in matters of Religion ; yet this they may be assured
of, that while they continue so, they shall not fall into any
such errors as shall be destructive of their salvation. For
supposing that they believe the Scriptures to be the Word
of God and the infallible rule of Faith ; that the sense of
them which God intended is certainly true, whatever it is ;
and that they use their best endeavours to find out that
true sense, and live and practise according to the light and
knowledge they have ; — we may safely conclude, first, that
it is impossible but that they should believe all those things
which relate to the Covenant between God and man in
Christ Jesus ; because they are so plainly delivered and so
frequently inculcated, that men of the meanest capacities,
with their own care and diligence, in conjunction with the
aids and assistances that God hath appointed, and in the
due use of them, may attain to a sufficient knowledge there
of: — And secondly, as for those Scripture verities which
are not so intrinsecally necessary in themselves, but to be
believed upon the account of God's veracity, because they
are revealed ; I think we may hkewise safely conclude,
that if any good Christian, after he has used his best en
deavours, that is, has taken such pains and care as ordinary
prudence and discretion shall advise him to in a matter of
the highest importance, to find out the true sense of them,
fail, notwithstanding all this, of attaining to it ; either God
in his Providence will find out some way to convince him
of his error, and bring him to the acknowledgment of the
Truth, or else that error will not be fatal to him. . . . For,
God can never be supposed to punish any good man eternally,
s4

264 APPENDIX.
that is desirous above all things to do His will, for such
mistakes as, with all his care and diligence, he could not
perceive or discover to be so." Serm. ut supra, p. 237,
239. P. 41. 1. 17. The main source qf all contentions. . . .
may be traced to some reluctance to renounce preposses
sions.] " Ahus sequitur [sc. morbus,] cujus contagium et
longe latins serpit et multo funestiorem stragem in re exe-
getica edit, prceconceptarum opinionum lues. Haec uti in
veritate invenienda deterrimas intellectui tenebras offundit,
ita quin ad eandem e sacris Uteris eruendam ineptissimum
reddat animum, nemo ad rem attentior pernegabit. /*
enim demum, ut recte judicat Hilarius, [lib. i. de Trin. p.
xi. ed. Par. 1652.] optimus Scriptures lector (adde et in-
terpres) est, qui dictorum intelligentiam exspectet potius
ex dictis, quam imponit ; et retulerit magis, quam attu-
lerit ,• neque hoc cogit videri dictis contineri, quod ante
lectionem prasumpserat intelligendum. At enimvero in
contraria potius qusevis abripitur interpres praejudicatis
opinionibus occaecatus. Non ille Spiritus Sancti mentem e
verbis eruere et in apricum proferre satagit, sed suam potius
aliorumve clarorum virorum sententiam in Scripturis quae-
rit, quasque jam antea mente conceperat ideas, ex oracu-
lorum caslestium verbis extundit. Quo vitio num quid in-
veniri queat quod magis interpretis muneri adversetur, ipsi
judicent prudentiores." Rambachii Exerc. Hermeneut. p.
10, 11. ed. Jena;. 12mo. 1728.
P. 42. 1. 23. Rashness.] " Neque tamen minus absit in-
tempestive sedula temeritas, omnisque in definiendo dic
torum sensu prcBcipitantia'^, fcecunda pravarum interpre-
tationum mater. Recte Comicus, ra -jroXXh ToXp,av, woXA'
ap.apTa.viiv iroid. Qui multa audet, multa peccat. Quod qui
ad interpretem temerarium applicaverit, nihil dixerit cui
experientia refragetur." Ibid. p. 31.

a Praecjpitantia ilia ex variis causis oritur, ut ex philautia, ex impatientia
laboris, ex animo Lovaturiente, ex ambitione et fanaas cupiditate, ex pudore
illegitirno, e'x vivaciore ingenio gratia divina noudum subacto, ex rerum
denique quae similes videntur confusione.

APPENDIX. 265
Ibid. 1. 24. Self-conceit.] " Ante omnia, fertilis iste radix,
arrogcmtia et vana gloria cupido, ex animo interpretis ex-
tirpanda, imlsque, si pote, fibris refellenda est. Ilia enim
ilium ubi semel in transversum egit, dici non potest quanta
malorum, ineptiarumque seges inde efflorescat. Neque enim
de eo amplius solicitus erit, ut genuinum cujuslibet loci
sensum et reperiat ipse et repertum aliis ostendat ; sed ut
ex doctis suis ingeniosisque scripturarum expositionibus
laudem ac gloriam aucupetur. Hinc moUtur interpretatio-
nes de quibus ante ipsum ne per somnium quidem quis
quam unquam cogitavit. Praetervehitur ea loca ex quibus
maxima ad se aliosque pervenire utilitas queat : ad obseptos
difficultatibus nodos, ad dubia vexata, ad cruces criticorum,
arrogantiae stimulis impulsus, provehitur. Nunquam aut
tu ab ipso, aut ipse a se impetrare poterit, ut se non omnia
pernoscere, verum hinc inde hserere nihilque certi definire
posse fateatur. Nihil est in Scripturis quod nesciat, &c."
Ibid. p. 36—38.
P. 43. 1. 19. We are not to wonder then, &c.J " Poscitur
hie simplex et humilis animus. Vis in doctrina Christi
proficere ? primam hujus lectionem bene imbibe et in suc-
cum et sanguinem converte, Discite a me, quia sum mitis
et humilis corde. Nullus hie ad judicandum aptior est,
quam simplicitate et humilitate puerulis similis ; ingenuis
iUis puerulis, sine artificio, sine fastu. Nullus aptior, quam
qui omnem altitudinem, extollentem se adversus scientiam
DEI, in capt'ivitatem redigere didicit, omnemque intellec-
tum in obsequium Christi. Sed ista herba num in doctorum
prascipue hortulis crescit.? Inter eos, quos plerumque sci-
entia inflat ? Inter ilia glorias animalia, ad quas potissimum
directa sunt verba, Quomodo vos potestis credere, cum
gloriam alii ab aliis captetis, et gloriam illam quee a solo
DEO prqflciscitur non queer atis? Quoties hujus ordinis
hominibus contingit, quod Augustinus sibi in lectione S.
Scripturae contigisse confitetur ; Tumor mens, inquit, refu-
giebat modum ejus, et acies mea non penetrabat interiora
ejus. Verumtamen ilia erat quce cresceret cum parvulis.
Sed ego dedignabar esse parvulus, et tur gidus fastu mihi
grandis videbar. Confess, lib. iii. cap. 5. Adde, quod tumor

266 APPENDIX.
ille, qui plerumque ex sublimi de sapientia sua opinione
oritur, necessario plurimorum errorum causa sit. Reddit
enim homines in judicando praecipites, in decidendo au
daces, in sententia semel lata immobiles, in ea aliis obtru-
denda violentos, rationes aliorum superbe fastidientes, ad
eorum monita surdos, monitoribus asperos, in erroribus de
nique vitandis incautos, et, sicubi errarunt, corrigi nescios."
Wererfelsii Opusc. tom. i. p. 29, 30. ed. Lugd. Bat. 4to.
1772. P. 44. 1. 16. They who, to a grasp qf intellect above
their fellows, have united the profoundest humility and re
verence, in exploring the depths qf heavenly wisdom.]
There is an admirable passage in Bp. Horsley's Letters in
Controversy with Dr. Priestley, where he relates the pro
gress of his own inquiries into the doctrine of the Trinity.
It occurs in the seventeenth Letter, from p. 276 to 296,
and affords a striking instance of the happy effect, pro
duced upon a manly and ingenuous mind endowed with
uncommon powers, by the influence of those principles and
sentiments by which every investigation of Revealed Reli
gion ought to be directed. This the following extracts mil
sufficiently evince. " I believe, Sir, that few have thought
so much upon these subjects as you and I have done, who
have not at first wavered. Perhaps, nothing but the un
easiness of doubt, added to a just sense of the importance
of the question, could engage any man in the toil of the in
quiry. For my own part, 1 shall not hesitate to confess,
that 1 set out with great scruples. But the progress of my
mind has been the very reverse of your's. It was at first
my principle, as it is still your's, that all appearance of dif
ficulty in the doctrine of the Gospel must arise from misin
terpretation ; and I was fond of the expedient of getting
rid of mystery by supposing a figure in the language. The
harshness of the figures which I sometimes had occasion to
suppose, and the obvious uncertainty of all figurative inter
pretations, soon gave me a distrust of this method of ex
pounding ; and Butler's Analogy cured me of the folly of
looking for nothing mysterious in the true sense of a Divine
Revelation. By this cure I was prepared to become an

APPENDIX. 267
easy convert to the doctrine of Atonement and Satisfaction ;
which seemed to furnish incentives to piety that no other
doctrine could supply. I soon perceived how the value
of the Atonement was heightened, and what a sublimity
accrued to the whole doctrine of Redemption, by the
notion, clearly conveyed in the Scriptures literally taken,
of a Redeemer descending from a previous state of glory,
to become our Teacher, and to make the expiation. Thus
I was brought to a full persuasion of our Lord's pre-exist
ent dignity. Having once admitted his pre-existence in an
exalted state, I saw the necessity of placing him at the head
of the creation  Being thus convinced that our Lord
Jesus Christ is indeed the Maker of all things; I found
that I could not rest satisfied with the notion of a Maker of
the universe not God. I saw that all the errors of the
Gnostics hung upon that one principle : and I could have
little opinion of the truth of a principle, which seemed so
big with mischief. I then set myself to consider, whether
I knew enough of the Divine Unity, to pronounce the
Trinity an infringement of it. Upon this point, the Plato
nists, whose acquaintance 1 now began to cultivate, soon
brought me to a right mind." p. 279 — 281. Contending,
nevertheless, for a free exercise of the reasoning powers,
unfettered by implicit deference to human authority, he
proceeds, " There is in most men a culpable timidity ; you
and I perhaps have overcome that general infirmity ^ but
there is in most men a culpable timidity, which inclines
them to be easily overawed by the authority of great names:
and much as we talk of the freedom and liberahty of think
ing and inquiry, it is this slavish principle, not, as it is pre
tended, any freedom of original thought, which makes con
verts to infidelity and heresy. Fools imagine, that the
greatest authorities are always on the side of new and sin
gular opinions ; and that, by adopting them, they get them
selves into better company than they have naturally any
right to keep : and thus they are secretly worshippers of
authority in that very act in which they pretend to fly in
the face of it. They worship private authority, while they
fly in the face of universal. They deride an old and gene-

268 APPENDIX.
ral tradition, because they have not sagacity to trace the
connection of its parts, and to perceive the force of the en
tire evidence : and while they thus trample on the accumu
lated authority of ages, with an ideot simplicity they suffer
themselves to be led by the mere name of the writer of the
day, a Bolingbroke, a Voltaire, a Gibbon, or a Priestley ;
as if they thought to become wise and learned, by taking a
share and an interest in the follies, or the party views, of
men of abilities and learning. And where a secret con
sciousness of ignorance is not accompanied with the vain
ambition of being thought wise, still an undue deference to
private authority in prejudice of established opinion, seems
to be the side upon which even modest men are liable to
err. Insomuch that every man may be supposed to par
take of this infirmity, in subjects in which he feels himself
unlearned." P. 282, 283.
P. 45. 1. 5. Rather misled by weak and erroneous judg
ment, than by deliberate and intentional opposition to the
Divine will.] " I am hopeful," says Bishop Horsley, " that
there is more folly in the world than malignity; more
ignorance than positive infidelity ; more error than heretical
perverseness." Ut supra, p. 284. It deserves however to
be considered, that heresy and schism may be more dan
gerous, in one respect, than sins of moral turpitude ; be
cause the latter have a tendency, as soon as they are re
flected upon, to awaken shame and humiliation ; while the
former are wont to inflate the mind with pride and self-
sufficiency, and thus operate to preclude any disposition to
relinquish them. " It is sometimes pleaded," says Dr.
Waterland, " that a wicked life is the wor.it heresy ; inti
mating as if breaches made in our most holy Faith were of
slight consideration, so long as a man lives a good moral
life in other respects. I readily allow that a wicked life is
the worst thing imaginable; but I conceive further, that
the spreading and propagating of corrupt doctrines is lead
ing a wicked life in the strictest sense. I speak not of mere
mistakes in judgment, but of espousing and propagating
them ; corrupting the Faith in important articles, and dif
fusing such corruption. A life so spent is a wicked life, if

APPENDIX. 269
opposing Divine truths, undermining the Gospel, and sub
verting souls, be wicked attempts; as they undoubtedly
are."  " We will allow that an heretic in matters of mere
Revelation is not so bad a man, generally speaking, as an
heretic in morality: but still he may be a much worse
man, or, to speak plainer, may do a great deal more
mischief by his doctrine, than the immoral man by his
example. For, besides his propagating dangerous errors,
subverting souls, it is further to be considered, that he
sets himself up as a rival teacher, in opposition to the faith
ful Ministers of Christ."  Again : " To advance false
hoods, and in points very material, tending to create in
finite disturbances here, as well as to betray many to per
dition hereafter, these are crimes unpardonable, if the au
thors see what they do ; and if they do not, yet their guilt
remains, if they might see, and will not. However, the
nature and the quality of the thing is not altered by their
seeing, or not seeing. For, heresy is still heresy, though a
man intends well, as much as persecution is still persecution,
though a person thinks and believes that he does God
service in it." Importance qf the Doctrine qf the Trinity,
p. 143, 146, 1 47. ed. 1734. See also p. 154—170.
" Vario autem modo circa Veritates fundamentales errari
potest: vel enim aliquis bona fide errat ex ignorantia, qui
tamen capitur amore cognitionis Veritatis et sincera Pietate
imbutus meliora scire desiderat, et mansueta convictione
facile in veram viam reducitur, dum non pertinaciter sen-
tentiae suas insistit, sed veritati demonstratse lubens manus
victas praebet. Vel secundo aliquis errorem fundamentalem
ita propugnat, ut, pensitata bene utraque doctrina et pon-
deratis utrorumque argumentis, tamen falsis ratiociniis de-
ceptus, se ipsissimam tueri veritatem arbitratur, et officii
sui esse censet contra quosvis dogma suum defendere et dis-
seminare. Dantur denique, qui pravis affectibus imbuti
atque impietatis vi ducti, adeoque ex voluntate plane cor-
rupta, haereses disseminant. Ex his patet, tres fundamen-
taliter Errantium esse ordines, qui omnes eodem censu ha-
beri non possunt. Primi enim, in veritate informandi et
convincendi, dum in erroribus non persistunt, Haereticorum

270 APPENDIX.
nomen non merentur. Secundi et Tertii ordinis vei'o, dum
falsas propositiones suas acriter defendunt et maxima cum
pertinacia, omni veritatis demonstratione posthabita, in pla-
citis suis persistunt, Haeretici characterem habent 
Quorum dissensus fundamentalis est, iisdem Sacris uti ne-
queunt, sed ab Ecclesiastica illorum communione abstinen-
dum est." Stapfer'i Inst. Theol. Polem. tom. i. p. 558 —
561. " Non enim nunc qucdcunque adversus veritatem sapit,
Haeresin voco cum Tertulliano. Non omnis error Hceresis
est ; quamvis omnis Hceresis, quce in vitio ponitur, nisi
errore aliquo Hceresis esse non possit; scite alicubi ob-
servat Augustinus. Sed errorem intelligo gravem, ab ho
minibus verae Ecclesiae fidem profitentibus, contra Ecclesiae
verae doctrinam Scripturis conformem, in capitibus praecipue
necessariis et fundamentalibus, introductum et defensum.
Quails baud ineleganter Hareseos, sive Electionis et Optio-
nis nomine venire solet, si ad originem et communiorem
vocabuli Graeci slgnificationem spectes : siquidem nobis,
ductum Magistri unici in verbo divinitus inspirato loquentis
sequi jussis, nihil in Religione ejusque doctrina nostro ar
bitrio indulgere licet ; sed nee ehgere quod alter de arbitrio
suo induxerit." De Moor, Comment, in Marckii Compen
dium, tom. vi. p. 858, 859. ed. Lugd. Bat. 4to. 1771.
See also, on the general subject of this Discourse, Aug.
Pfeifferi Hermeneut. Sacr. cap. 4. Buddei Inst. Theol. lib.
i. cap. 1. sect. 54. Hoornbeck, Summ. Controv. p. 35 — 51.
Fabricii de Verit. Rei. Chr. p. 491 — 499. Jackson's Works,
vol. i. p. 238—249.

SERMON IIL
p. 51. 1. 2. Their sufficiency is the controverted point.]
" Tradit Scriptura res Religionis perfecte et sufficienter.
Bellarminus, lib. iv. de Verbo Dei, cap. 4. probare satagit,
Quod ScripturcB non omnia ita contineant, ut sufficiant
ipsa sine alia traditione, vide tom. i. Controv. col. 211.

APPENDIX. 271
Nos ex adverso tenemus Scr'npiuras perfectionem, per quam
ilia sola sit regula totalis et adaequata fidei et morum. Non
requiritur ad hanc perfectionem ut contineat omnes res
gestas aut sermones Salvatoris et Apostolorum cunctos,
cujusmodi plura in S. Scriptura non reperiri ultro agnosci-
mus. — Non requirimus quoque ad hanc perfectionem, ut
Scriptura complectatur ritus temporarios aut externos quos
vis, quorum ordinatio prudentiae Praefectorum Ecclesiae
relicta est ; et circa quos sufficere potest, si communis Apo-
stoli observetur regula, ut omnia decenter atque ordine
fiant. Eam solum volumus Scripture perfectionem, per
quam contineat omnia ad salutem necessaria, tum creditu,
turn factu : ut nihil opus sit extra Scripturam ad verbum
quoddam aypatpov confugere, quod traditiones aliquas dog-
maticas vel ethicas suppeditet, quae ubi deficit Scriptura
non minus atque ilia pro norma fidei et morum sint ha-
bendas. . . . Nee necesse est, ut omnia creditu factuve ne
cessaria legantur in Scriptura explicite, avToke^el, Kara to
pqTov, totidem verbis ; sufficit si reperiantur illic vel implicite,
Kar la-ohvvap,iav, per cequivalentiam, Kara biAvoLav, secundum
sensum, Kara crvvaKoXovd-qiTiv, ita ut per legitimam consequen-
tiam ex Scriptura deduci queant." De Moor, Comment, in
Marckii Compend. tom. i. p. 342, 343.
P. 51. 1. 26. There are indeed texts both in the Old and
New Testament, which, if understood as relating to the
whole Sacred Canon, might seem to put the question beyond
dispute.] " It is on all hands granted, that there must be
some Authority which Faith is resolved into : for Faith is
no other than an assent to some proposition or propositions
upon authority : and according as the Authority is, such is
our Faith, human or Divine. So that Divine Faith must
have Divine Authority ; and Divine Authority is no other
than Divine Revelation, delivered af sundry times, aiid in
divers manners, written or unwritten. And where there is
no verbal Revelation by Persons divinely inspired, the
written Word is the only Authority that Faith can be re
solved into; which our Saviour appeals to, [bidding the
Jews search the Scriptures,] and propounds as a means suf
ficient, and in their circumstances the only means for ending

272 APPENDIX.
the dispute. ... In like manner did the Apostles proceed
to convince the Jews of their incredulity : so St. Paul rea
soned with them out afthe Scriptures, opening and alleging,
that the Christ must needs have .suffered and risen again
from the dead, and that this Jesus is the Christ. So Apollos
shewed by the Scriptures, that Jesus was the Christ. To
this they always remitted them, as to a rule certain and
sufficient, and without which nothing was to be received as
an article of Faith. To a rule certain, called therefore by
St. Peter a more sure word qf Prophecy, and which he
prefers before a voice from heaven. And a rule sufficient;
that is, as St. Paul saith, able to make wise unto salvation,
and thoroughly to furnish even the man ofGod, the Teacher,
unto all good works. And when these were spoken at that
time more immediately of the Jewish Canon of the Old
Testament, they may equally as well be applied to the
New; which is not only as much the Scripture, as St.
Peter calls it, (2 Pet. iii. 16.) but also by the addition of it
renders the Old more intelligible and complete. Now there
can be no imaginable reason assigned, why the Scripture,
which was then sufficient in all points necessary to salvation,
and for resolving of Faith, should now be insufficient after
the Revelation made by Christ : that is, that we should be
more at a loss with the more clear, full, and perfect Reve
lation, than they were under the less perfect ; that what in
the last days God delivered and revealed by his Son, should
be less sufficient to direct us, than what he spake at sundry
times, and in divers manners, in times past, to the Jews,
by the Prophets. And especially, considering that there
was a time when their circumstances were much the same
with ours, which was in the long interval of 400 or 450
years, between the finishing of the Jewish Canon in the
prophecy of Malachi, (with whom Revelation ceased,) and
the appearance of John Baptist : in which time they were
left, as we are, wholly to the written Word of God for their
direction, and the sole Authority they were to rely upon."
Bp. Williams''s BoyWs Lect. Serm. 10.
De Moor, above quoted, in his Commentary on Marck-
ius, observes on the text, Ps. xiv. 8. " Perfectio autem et

APPENDIX. 273
Sufficientia ilia Legis intelligenda est pro ratione (Econo-
miae istius, ut additis reliquis libris Vet. et Novi Test, ad
illos qui tum extabant, praesens Scripturae Perfectio, argu-
mento a minori ad majus liquido adstruatur." tom. i. p. 344.
This argument, however, has often been contested : and,
perhaps, its real force is sometimes misconceived : which
rests not, as I apprehend, upon any enlarged application of
this or other particular texts to the entire Canon of the
New Testament now extant ; but upon the analogy between
the circumstances of the Jews, or the primitive Christians,
and our own. The expressions used by the Sacred Writers,
whether of the Old or New Testament, in speaking of the
Word of God, evidently go to the extent of asserting its
perfection in itself, and its sufficiency for those on whom it
was bestowed. The appeal to it also, whenever such ap
peal is made either by our Lord or his Apostles, is no less
clearly grounded on the supposition that it was sufficient
for the conviction and satisfaction of the persons whom they
addressed. The Old Testament was sufficient to bring the
Jews to the knowledge of the Messiah when he should ap
pear, and to the reception of the Gospel when it should be
promulgated to them. The Jews, whom our Lord con
versed with, are considered, on this ground, as without ex
cuse. The persons, to whom the Apostles addressed their
discourses or writings, are also pressed by them with argu
ments drawn from the Scriptures then extant, which are
always appealed to as fully sufficient to enable them to
judge of the reasoning set before them. What writings of
the New Testament, whether Gospels or Epistles, might be
in circulation among the primitive Christians at the time
when these references to Scripture were made, it is not ma
terial to inquire. Their gradual increase arose out of the
immediate exigencies of the Church : and so long as the
Evangelists and Apostles lived, accessions were made to the
Written Word ; and, by the good providence of God, so
many of them as might be necessary for the edification of
the Church in after-times, have been preserved and trans
mitted from generation to generation. The argument, there
fore, stands thus : that if ihe fewer portions of Holy Writ
T

274 APPENDIX.
then extant; if the Old Testament alone, or accompanied
with only certain portions of the New ; were spoken of by
the inspired preachers of that day as full, perfect, and suf
ficient for general edification ; we may, with unhesitating
confidence, affirm the same, kot e^oxrjv, of the entire col
lection as it now exists. Nay, we may no less confidently
argue, that, since no evidence is adduced, nor even pre
tended, that there are any other books now extant, stamped
with the same seal of Divine authority, we have, in the
very cessation of these extraordinary means of instruction,
an indubitable token of the Divine purpose in this respect.
We learn from it, that God, in His infinite wisdom, de
signed these to be a complete, entire, and sufficient Revela
tion of His Will, without any ulterior communications of a
similar kind. Nothing can invalidate this conclusion but
clear evidence from Scripture itself, that unwritten Tra
ditions were afterwards to be admitted as supplementary to
the Sacred Writings, and to be placed upon the same level
with them in point of authority.
P. 56. 1. 6. The proposed expedient by no means ob
viates the alleged difficulty.] " I acknowledge," says Bi
shop Williams, " the Church of Rome hath put this matter
into a far more compendious course, if it were as true as it
is short, by an Infallible Judge, who, by an ipse dixit, with
out giving any reason, stamps upon all he saith an uncon
trollable authority : but that must be, if a person is so near
the Papal Chair as to have the infallible Ear to apply him
self to, and immediately receives the dictate from the infal
lible Oracle. For if he be remote from him, and receives
all by written Decrees, or the oral Tradition of others, it
issues then into a kind of fallible Rule, and fails to be the
sentence of the Infallible Judge. For, words and writings,
if they once fall into fallible hands, according to these,
cease to be infallible, and are as much subject to difficulties,
and about the sense of which have often happened as endless
contentions and misunderstandings, as ever they can pretend
have happened to an infallible Rule. Therefore, they are no
safer, nor less subject to err by the having an infallible
.ludge, than we by an infallible i?MZe." BoyWs Lect. Serm. 10.

APPENDIX. 275
The authority of Scripture itself is, however, alleged by
Romanists for the InfallibiHty of the Church. Their chief
arguments on this point are drawn from texts in the Old
Testament relating to the peculiar circumstances of the
Jewish Church, wherein the authority of its Priesthood,
and the whole administration of the Government, Civil and
Ecclesiastical, were upholden by a miraculous agency.
Thus, the Urim and Thummim were to be consulted as in
fallible Oracles; the responses given by them being the
immediate dictates of Divine Inspiration. In matters of
controversy also, respecting temporal as well as spiritual
concerns, the people were required, on pain of death, to
submit to the judgment of the Priests and Levites: and
there was a continual interposition of pivine agency to
maintain them in that authority. But to argue from hence
to the Infallibility of the Christian Priesthood, or to any
similar extent of authority in the Christian Church, is alto
gether irrelevant. See this point fully discussed, and the
several texts supposed to relate to it particularly and accu
rately discussed, by Dr. Bennet, in his Co-nfutation qf
Popery, part i. ch. iv. p. 22 — 36.
P. 57. 1. 11. The interpreter and the author can never
stand upon one and the same footing qf authority.] " When
we affirm that the Scriptures are the only infallible rule in
matters of Faith and Christian Obedience, we understand
such a rule in these matters as Aristotle's Organon may be
said of Logic ; supposing it were sound, and free from all
suspicion of error in every point, and contained in it all the
general and undoubted principles, from which all true forms
of argumentation must be deduced, and into which all must
finally be resolved. To illustrate this truth by a known prac
tice. Our younger students are bound to yield their absolute
assent to Aristotle's authority in matters of Logic ; but not
unto any Interpreter that shall pretend it, save only when
he shall make evident unto them that this was Aristotle's
meaning. And while they so only, and no otherwise, yield
their assent, they yield it wholly and immediately unto
Aristotle, not to the Interpreter, although by his means
they came to know that this was Aristotle's meaning:
T 2

276 APPENDIX.
which, once known, without any further confirmation of
other testimonies or authority, commands their obedience
and assent. But ere they can fully assent unto this their
great Master, or thoroughly perceive his meaning, they
must conditionally assent unto their private Tutors, or
other Expositors, and take his sense and meaning upon
their trust and credit. In like manner (say we) in all mat
ters, doctrines, or controversies of Faith and Christian Obe
dience, we are bound to yield our assent directly, absolute
ly, and finally, unto the authority of Scripture only, not
unto any Doctorj Expositor, or other, whosoever he be,
that shall pretend authority out of Scripture over our
Faith; save only when he shall make it clear and evident
unto us, that his opinion is the true meaning of the Scrip
tures. And thus yielding our absolute assent unto the
Truth explained by him, we yield it not to him, but unto
the Author of Truth, whose words we hold to be infallible
in whose mouths soever ; and once known to be His words,
they need not the testimony or authority of him that did
bring us to the true knowledge of them." On the other
hand, " If we yield the same absolute and undoubted as
sent unto his authority, which we would do unto God's
Word immediately known, in itself and for itself, or rely
upon his infallibility in expounding God's Word, as fully
as he doth upon the Word, (which it is supposed he knows
imraediately in itself and for itself,) by doing thus we rob God
of his honour ; giving that unto man, which is only due to
Him." Dr. Jackson's Works, vol. i. b. ii. ch. xi. pp. 224, 225. :
P. 61. 1. 13. To them is to be assigned no more than a
secondary rank.] " There are many things of excellent
use in themselves, which come to be suspected and re
proached, because of the abuse they have had in the Roman.
Church : of which. Tradition may be a great instance.
Because the Church of Rome hath made Tradition equal,
if not superior, to Holy Scripture ; therefore, others run to
the other extreme of undervaluing all kind of good and
lawful Tradition, not considering that Holy Scripture is
Tradition recorded ; and forgetting that in the Church of
God, one great proof of the integrity of the Canon of the

APPENDIX. 277
Holy Scripture itself hath been always Tradition, which
these men so confidently despise. There are also some
Traditions not contrary to the Holy Scripture, which, if
they be rightly qualified, have and ought to have great au
thority with us. Wherefore upon all occasions is celebrated
among us that famous passage of Vincentius Lirinensis, quod
ubique, quod semper, quod ab omnibus creditum est.'''' Dr.
-Puller''s Moderation ofthe Church qf England, pp. 91, 92.
Many important observations on the degree of attention
due to unwritten Traditions occur also in Dr. Hey's Di
vinity Lectures, b. iv. art. 6. sect. 5. In summing up his
judgment upon the question, he makes the following ob
servations : " Whatever particular Traditions we may think
it right to set aside, it does not seem as if we ought to en
tertain any general prejudice against every thing that is
unwritten. For sorae considerable time, there were com
paratively very few written records in the Christian Church:
during that time, a good deal must go on Tradition. If
we had any verbal directions which had been really given,
by Christ or his Apostles, to the newly-formed Churches,
we should value them very highly : these indeed seem ad
vantages not to be expected in any degree ; but very early
customs and practices, in such Churches, afford so strong a
presumption of their having been owing to such directions,
as to demand our highest respect. And writings of Fathers
and decrees of Councils arc to be considered in the same
light ; that is, as conveying an evidence of something un
written : early comments, also, are esteemed, as telling us
received Interpretations. All these ought to have weight,
whenever there is no appearance of indirect motives ; and
when the persons, whose accounts we receive, were compe
tently qualified to inform us. But, whenever we have any
reason to distrust, we should be at full liberty to reject
every thing of this kind : which is a very different thing
from its being held " necessary to salvation." Vol. ii. pp.
468, 469. See also Berriman's L. M. Lect. Serm. i.
P. 62. 1. 5. Unsupported by any solid foundation.] To
these considerations may be added that of the practical evil
which appears to have arisen, in the first ages of the Church,
t3

278 APPENDIX.
from the too ready admission of unwritten Traditions. The
proneness to receive these as of equal authority with the
Scriptures, probably gave occasion to many spurious and
apocryphal productions, and greatly favoured the growth
of heretical opinions. Upon such Traditions, either fabri
cated for the purpose, or erroneously believed to be genuine,
some of the earliest Heresies appear to have been founded.
Of this, frequent complaints are found in the writings of the
Fathers. Lardner, in his History of the Heretics of the
two first Centuries, b. i. sect. 11, 12, cites several passages
to this effect. He also remarks, " perhaps none of the sects
were free from the fault;" and, " most of those apocryphal
pieces, whether gospels, or acts, or circuits and travels, or
revelations, went under the names of Apostles, or Apo
stolical men." He adds, " TertuUian writing against the
Heretics assures us, that they could not deny, and even
owned, that the Apostles knew all the doctrines of the
Gospel, and agreed with one another in what they taught.
The most they could presume to assert in favour of their
peculiarities was, that the Apostles did not declare the
whole truth to all : — sed, ut diximus, eadem dementia est ;
cum confitentur quidem nihil apostolos ignorasse, nee di-
versa inter se prcedicdsse ; non tamen omnia volunt illos
omnibus revelasse : qucedam enim palam, et universis ;
quondam secreto, et pauc'is demandasse. De Prsscript.
Haeret. c. xxv." Lardner, ut supra, ed. 4to. 1780.
P. 62. 1. 20. If the Church were judge offaith, it would
set her above God.] In the tract, from which some of these
expressions are taken, Leslie has fully argued this point in
the form of a Dialogue between the Church of England,
the Church of Rome, and the Protestant Dissenter. To
the Romanist he observes, " Where any thing is deter
mined by authority, that authority must be superior to
what it determines. And thus the Church (supposing it
such a judge of Faith) would have an authority above God,
or Christ, or any thing contained in the Creed. And
therefore I think it is plain, that we receive not the Creed
upon the authority of the Church. Rom. Catholic. You
had never had the Creed but by the Church. Church qf

APPENDIX. 279
England. That may be. The Church taught it me;
proposed it to me ; and convinced me of the truth of it :
but not by way of authority; for I could not believe
the authority of the Church, till I was first convinced by
the Scriptures that Christ had established such a Church,
and vested her with such authority. So that I receive the
Scriptures upon the testimony, not authority, of the Church:
and I examine that authority, as I do other facts, till I
have satisfied my private judgment : there is no other way.
As suppose an Atheist to be convinced by me of the being
of a God : he then believes it, and I may be said to be an
instrument in this. But how foolish would it be in me,
nay, blasphemous, to assume authority over him for this,
and say that it was by my authority that he believed a
God, and therefore that he was obliged to believe every
thing else I told him, without examining; because if my
authority was taken for the being of God, then nothing
surely of lesser consequence could be excepted from it.
This is the manner of argumentation for receiving the
Faith from the authority of the Church : this is that Circle,
from which you can never rid yourselves, of believing the
Scriptures upon the authority of the Church, and then,
back again, of believing the Church upon the authority of
the Scriptures. This makes each of them of greater au
thority than the other, and each of them of lesser 1 Dissenter.
You have run down the authority of the Church : I see no
authority you have left her. Church qf England. Because
I do not allow her an absolute, unconditional, infallible au
thority, and that in matters of Faith ; you think she has
no authority at all. Dissenter. Your Twentieth Article
(so much contested) says she has authority in controversies
of Faith. Church qf England. Yes, but far from infallible.
You see how it is there limited, not to be repugnant to
Holy Scripture, &c. She has authority as a Witness and
Keeper of Holy Writ, as the Article words it : to deter
mine Controversies of Faith only ministerially, as the ordi
nary dispensers of the Word, as servants of Christ, and
ministers of the Gospel ; not absolutely and authoritatively,
as lords of our Faith, and infallible interpreters of Scrip-
T 4

280 APPENDIX.
ture." Again, " The Church is the Interpreter of Scrip
ture, as the Judges are of the Law; and they have authority
so to interpret ; and they judge authoritatively. Yet they
are but the ordinary dispensers of the Law, to which an
ordinary interpretation of the Law is necessary. But the
ultimate interpretation of the Law is only in the Legislative
authority ; according to the maxim, cujus est condere ejus
est et interpretari, that is, it belongs to the same power
which enacts to interpret. For the makers of the Law
best know their own meaning. Thus the Church is the
ordinary dispenser, and so far the interpreter of Scripture.
But the ultimate decision is in God, and we may still appeal
to Him ; and must raake use of our own private judgment
for our understanding it and governing our practice ac
cordingly, in the great points of Faith and Worship."
The above Extracts are from Leslie's Tract, entitled Of
Private Judgment and Authority in Matters qf Faith: and
notwithstanding their length, I cannot forbear adding his
happy illustration of the whole subject, in the case of a
Traveller and his Guides. — " I suppose a man on his
road to such a place ; and coming where there are three or
four different ways, he knows not which to choose. But he
finds there several Guides standing, who all pretend to be
appointed Guides of that road, and offer their service with
equal assurance ; each saying that the way he points is the
right, and none other. But the Traveller has a chart or
plan of the way in his hand, which all the Guides allow to
be just and right, and would have him walk by it. Only
one tells him he may mistake his plan, therefore desires he
would give it up to him ; and moreover, that he should be
blindfolded, because otherwise he might be disputing the
way, which would retard his journey, and besides imply a
distrust of his Guide. But another Guide tells him he
should keep his plan in his hand, and he would give him
leave to examine every step he led him by the plan, and
then his own eyes should be judge whether he led him
right or not ; and he would not desire it should be left in
his power to lead him over a precipice with his eyes shut.
The Holy Scriptures are the Plan; and the Church of

APPENDIX. 281
RoTne takes them from the people, lest they dispute about
it, and requires them to trust absolutely and blindly to her
guidance. The Church of England shews her commission
to be a guide upon the road to Heaven, derived by succes
sion from the Apostles, with a competent, though not an
infallible authority. The Dissenters have no commission
nor succession to shew ; they have thrust themselves as
Guides upon this road, of their own heads, not above 150
years ago. And they have no authority either to preach
the Word, or to sign and seal the Covenant which God
has made with man, in the Holy Sacraments of His institu
tion, nor to bless in His name. This honour they have
taken to themselves, which the Apostle says, no man can
take unto himself, but he that is called qf God, as was
Aaron.'''' Leslie's Works, folio, vol. i. p. 180 — 188.
Much more upon this and other topics connected with it
may be found in another Tract by Leslie, in the same vo
lume, entitled. The Case stated between the Churches qf
Rome and England. But a small volume recently published
by the Margaret Professor of Divinity in Cambridge under
a similar title, A Comparative View qf the Churches qf
England and Rome, comprises within a short compass so
much extensive research, forcible reasoning, and perspicuous
illustration of the subject, as almost to supersede the neces
sity of further investigation. If to this work, however, be
added a careful perusal of the two pieces of Leslie just
mentioned, together with his Case qf the Regale and qf the
Pontificate stated, in the same volume ; a clearer view may,
perhaps, be taken of some points, upon which it did not
fall within the scope of Dr. Marsh's design to dilate. The
reader will thus be enabled to form a correct notion of all
the principal matters at issue between the parties, and may
be effectually guarded against the numberless sophistries
with which they are generally obscured and perplexed by
the advocates of the Romish Church.
Upon the particular subject of Traditions see also Dr.
Hey's Divinity Lectures, article xxxiv. vol. iv. p. 437 —
456. P. 67. 1. 4. Gnostics.] " Sic dicti quotquot ex Simo-

282 APPENDIX.
nis, Menandri, Saturnini, Basilidis, Carpocratis, Valentini
disciplina prodierunt. Variis quidem inter eos differen-
tiis, sed communi nomine, quo semet ipsos, statim ab initio,
distinxerunt, eoderaque superbo, sc. a yvdxrei, vere i/fCDSw-
vvpo), quasi KUTa^uadivTes rrjs yvdiaecos sublimioris ac my-
steriosae sapientias cognitione praecellentes." Spanhemii
Introd. ad Eccl. Hist.N. T. Sac. 2. §. 6 — " Omnes setatis
illius Sectae in duas dividi possunt classes ; alii disciplinam
Christi ad normam Philosophias, cui dediti erant, sive yvd-
a-ecas revocabant, illique accomraodare studebant ; alii vero
Religionem Judaicam cum Christiana commiscere molie-
bantur. Priores communi Gnosticorum nomine complec-
tuntur, quod omnibus illius temporis sectis, quae ex Genti-
lismo prodiere, commune fuisse constat. Vox yvacris subinde
bono sumitur sensu, et significat accuratam mysteriorum
fidei cognitionem, qua ii gaudent qui exercitatos in verbo
divino sensus habent. Malo autem sensu sumta significat
cognitionem illam Supremi Numinis, quam Philosophiam illi
crepabant, et rerum a materia secretarum quae contemplan-
do tantum intelliguntur." Stapferi Inst. Theol. Pol. tom. v.
p. 332. See also Mosheim, cent. i. part 2. ch. v. §. 5 — 8.
P. 67. 1. 12. It is remarked by Mosheim.] Eccles. Hist.
cent. 3. part 2. ch. iii. §. 1. Lardner also observes, that
" some, if not all the ancient Heresiarchs, or leaders of
sects, were men of letters :" and he confirms the observation
by several testimonies from Jerome, Augustin, TertuUian,
and Origen. SeehisHistqf Heretics, h.i. sect. IS. "Some,"
says Bp. Horsley, " thought that they gave a clear solution
of the dark question about the origin of evil, when they
maintained that the world is the work of one or more intel
ligences, far inferior to the first Mind. Some, to account
for some circumstances of contrariety, that may appear
upon a superficial view of the Old and the New Testa
ment, taught that the God of the Jews was a distinct being
from the Father of our Lord Jesus Christ. Some, to solve
the difficulties in the great doctrine of the Incarnation, in
dulged in a most criminal wantonness of speculation con
cerning the person of Christ. Some, affecting a deep myste
rious wisdom, endeavoured to explain, in obscure and ill-

APPENDIX. 283
imagined allegories, the procession of the different orders of
intellect and life from the Divine Mind, and the production
of the visible world. Some, the most profane and hardened,
artfully availed themselves of certain mysterious points of
the Christian doctrine, to give personal consequence to
themselves, and to gain credit among the vulgar to the most
impious pretensions." Tracts in Controv. with Priestley,
p. 436.
P. 64. 1. 27. Many qf the early Heretics rejected large
portions qf Holy Writ.] " The Heretics so charged," says
Dr. Waterland, " are Cerinthus, Ebion, Saturninus, Car-
pocrates, Cerdon, Marcion, Lucian, Apelles, Tatian, Ptolo-
mffius, Theodotus, Artemon, Manichaeus, the Ophitae, Cain-
ites, Sethites, Alogi, Pepuzians, Severians, and perhaps
some others." Importance qf the Trinity, p. 364. Lard-
ner's statement differs from this, with respect to some of
the Heretics and Sects here mentioned, though it confirms
it as to many of them, and speaks of others not here named
as liable to the same censure. The Gnostics in general
entirely discarded the Old Testament.
P. 68. 1. 19. Vain attempts to explicate points which, to
our present apprehensions, must ever remain enveloped in
a certain degree qf mystery.] It were well if all who at
tempted such discussions would prosecute their researches
under such impressions as appear to have influenced the
mind of that profound and luminous reasoner, Bp. Horsley.
" In a subject," says he, " so far above the comprehension
of the human mind, as the doctrine of the Trinity must be
confessed to be in all its branches, extreme caution should
be used to keep the doctrine itself, as it is delivered in God's
word, distinct from every thing that hath been devised by
man, or that may even occur to a man's own thoughts, to
illustrate it, or explain its difficulties. Every one, who hath
ever thought for any length of time upon the subject, cannot
but fall insensibly and involuntarily upon some way or other
of representing the thing to his own mind. And if a man be
ever so much upon his guard to check the licentiousness of
imagination, and bridle an irreverent curiosity upon this holy
subject, yet if he read what others have written, Orthodox

284 APPENDIX.
or Heretics, he will find opinions proposed with too much
freedom upon the difficulties of the subject ; and among
different opinions, he cannot but form some judgment of
the different degrees of probability with which they are
severally accompanied ; nor can he so far command him
self, as not in some measure to embrace the opinion which
seems the most probable. In this manner, every one who med
dles at all with the subject, will be apt to form a solution
for himself of what seem to him the principal difficulties.
But since it must be confessed, that the human mind in
these inquiries is groping in the dark, every step that she
ventures to advance beyond the point to which the clear
light of Revelation reaches ; the probability is, that all these
private solutions are, in different ways, and in different de
grees, but all in some way, and in some degree, erroneous :
and it will rarely happen, that the solution invented by one
man will suit the conceptions of another. It were therefore
to be wished, that, in treating this mysterious subject, men
would not, in their zeal to illustrate, what after their ut
most efforts must remain, in some parts, incomprehensible,
be too forward to mix their private opinions with the public
doctrine. Many curious questions were moved by the Here
tics of antiquity, and are now revived by Dr. Priestley,
about the nature and the limit of the Divine generation.
Why the Father generates but one Son ? Why that Son
generates not another ? Why the generation is not infinite .''
Instead of answering such questions, it seems to me, that,
except when the necessity may arise, as indeed it too often
will, of " answering a fool according to his folly," it should
be a point of conscience with every writer, to keep any par
ticular opinions he may have formed, as much as possible,
out of sight ; that Divine truth may not be debased with
a mixture of the alloy of human error, and that con
troversies may not be raised upon points in which no man,
or set of men, can be authorized or qualified to prescribe to
the belief of others  Upon such points, the evidence of
Holy Scripture is, indeed, the only thing that amounts to
proof. The utmost that reasoning can do, is to lead to the
discovery, and, by God's grace, to the acknowledgment of the

APPENDIX. 285
weakness and insufficiency of Reason; to resist her encroach
ments upon the province of Faith : to silence her objections,
and cast down imaginations, and prevent the innovations and
refinements of philosophy and vain deceit. Had philoso
phical reasoning upon points of express Revelation been
held as cheap by Dr. Priestley as they are by me, the pre
sent controversy never had arisen." Tracts in Controv. with
Priestley, pp. 458 — 461.
P. 70. 1. 17. Socinians.] Mosheim, speaking of the main
principle of Socinianism, observes, " Although the Socinians
profess to believe that all our knowledge of Divine things is
derived solely from the Holy Scriptures ; yet they main
tain in reality, that the sense of Scripture is to be investi
gated and explained by the dictates of right reason, to
which, of consequence, they attribute a great influence in
determining the nature and unfolding the various doctrines
of Religion. When their writings are perused with atten
tion, they will be found to attribute more to Reason, in this
matter, than most other Christian Societies. For they fre
quently insinuate artfully, nay, sometimes declare plainly,
that the Sacred Penmen were guilty of several mistakes,
from a defect of memory, as well as a want of capacity ;
that they expressed their sentiments without either perspi
cuity or precision, and rendered the plainest things obscure
by their pompous and diffuse Asiatic style ; and that it was
therefore absolutely necessary to employ the lamp of human
reason, to cast a light upon their doctrine, and to explain it
in a manner conformable to truth. . . . According to this
representation of things, it is not the Holy Scripture which
declares clearly and expressly what we are to believe con
cerning the nature, counsels, and perfections of the Deity ;
but it is human Reason, which shews us the system of Re
ligion that we ought to seek in, and deduce from, the Di
vine Oracles. This fundamental principle of Socinianism
.will appear still more dangerous and pernicious, when we
consider the sense in which the word Reason was understood
by this Sect. The pompous title of Right Reason was
given by the Socinians to that measure of intelligence and
discernment, or, in other words, to that faculty of com-

286 APPENDIX.
prehending and judging, which we derive from nature.
According to this definition, the fundamental rule of the
Socinians necessarily supposes, that no doctrine ought to
be acknowledged as true in its nature, or Divine in its
origin, all whose parts are not level to the comprehension of
the human understanding; and that whatever the Holy Scrip
tures teach concerning the perfections of God, his counsels
and decrees, and the way of Salvation, must be modified,
curtailed, and filed down, in such a manner, by the trans
forming power of art and argument, as to answer the ex
tent of our limited faculties. ... In consequence ofthis
leading maxim, the Socinians either reject without excep
tion, or change and accommodate to their limited capacities,
all those doctrines relating to the nature of God and of
Jesus Christ, the plan of redemption, and the eternal re
wards and punishments unfolded in the Gospel, which they
either cannot comprehend, or consider as attended with
considerable difficulties." Eccles. Hist. cent. xvi. ch. iv.
sect. 3. part 2. §. xv. xvi.
Stapfer, in his Inst. Theol. Polem. tom. iii. p. 364, quotes
from Smalcius, a Socinian writer, these expressions : " Etsi
Scriptura pluries dixisset Christum esse Deura, se id tamen
non crediturum, quia Ratio nempe ipsi dictet, illud omne
quod ea assequi non potest, pro absurdo esse habendum."
But for a full exposition of the Socinian mode of reasoning
on divine subjects, let the reader consult Dr. Edwards's Pre
servative against Socinianism, in four parts, 4to. 1698.
Also Leslie's Socinian Controversy discussed, in six Dia
logues, contained in his works, vol. i. p. 195 — 283, and
Ashwell de Socinianismo, Svo. 1693.
P. 73. 1. 20. This is, in effect, tran.sferring from tlie
Church to individuals a privilege of a similar kind.] We-
renfels, speaking of those who contend for such an imme
diate act of the Holy Spirit influencing and persuading,
without any concurrence of the reasoning faculty, observes,
" Nescio num Theologi, ita statuentes, satis attenderint ad
naturam persuasionis, quas, ubi nulla prorsus argumenta
persuadentia sunt, vera persuasio esse nequit. Nescio, quo
pacto hanc persuasionem discernere velint a tot vanis per-

APPENDIX. 287
suasionibus, quibus homines pertinaces, sine ullis rationibus,
manent addicti. Nescio, qua ratione persuasionem hanc
raodo tam extraordinario a Deo in mente productam, dis-
tinguere possint ab Enthusiasmo. Nee video, ex quibus
criteriis cognoscant, hujus Deum potius, quam Spiritum
quendam deceptorem, causam esse. Non denique invenio,
quid Doctoribus Ecclesiae Romanae responsuri essent, si isti
faterentur quidem se Ecclesias sua avap-aprria-tav sine ulla
ratione credere, id tamen minime impedire, quo minus haec
persuasio divina sit, et ab ipso Dei Spiritu in omnibus ge-
nuinis Ecclesiae Catholicae membris immediate producta."
Opuscula Theologica, tom i. pp. 159, 160.
" This doctrine," says Dr. Hickes, " differs frora the
preceding (that is, from the Pope's Infallibility) only in this,
that that makes only the Bishop of Rome, but this makes
every private Christian a Pope; and as it utterly over
throws the authority of the Scriptures, and makes them an
useless Rule of Faith, so hath it already cashiered the use of
the Sacraments, and annulled the ministerial orders, con
trary to the precepts and precedents in the Gospel, and the
practice of God's Universal Church. And when time shall
serve, it can as effectually convert the professors of it into
downright Papists, consistently with their own principles :
for they have nothing more to do, than to say that the Spi
rit, or Light within, hath told them that the Church of
Rome is the One Holy Cathohc Church, and that supra
hanc Petram belongs to the Pope. As this doctrine was
first privately sowed among us by Popish emissaries, so hath
it been published in our and other countries, by those who
were bred among the Papists, as by Robert Barclay, who
was for some time educated in the Scottish Convent at
Paris, and Labbadie a Jesuit defrocqued." Enthusiasm
Exorcised, p. 62.
P. 75. 1. 7. Appears to rest on an assumption, that the
knowledge qf Divine truth cannot be perpetuated, &c.J
" Fanatici sensum Spiritus Sancti comprehensum sacris
Uteris iramediata demum revelatione arbitrantur innotescere:
at falli eos, partim ex eo constat, quod nusquara ad istius-
modi immediatam illurainationem remittimur exspectandam,

288 APPENDIX.
sed ad scrutandas potius Scripturas, 2 Pet. i. 19. John v. 39-
partim etiam ex absurdo consequente : nisi enim ex ipsis
Scripturas verbis liceret justa interpretandi via in cog
nitionem veri sensus pervenire, sed peculiari opus esset ma-
nifestatione, quid intelhgatur sub verbis patefaciente ; sen-
sum hujus revelationis denuo declaratura alia revelatio pras-
stolanda esset, quae sibi novam iterum praestrueret, nee
ipsam sine priore quadam sufficientem, quod quidem sic pro-
gressui in infinitum viam sterneret, quo nihil deprehenditur
ahenius a veritate." /. E. Pfeifferi Inst. Hermeneut. Sacr.
pp. 2, 3.
P. 77. 1. 6. Known by the general title qf Pneumatics.]
" All the sorts of Montanists, both of the Proclian and .^-
schinist schools, or the Lucians, the Tertullianists, the Ar-
temonists, the Priscillists, the Quintillists, together with the
Theodotians and the Helcesaites, did also consent, with one
accord, to quit every such narae as distinguished them by
their leaders, and to call themselves all by the one common
name of iu'en/xart/coi, or the Inspired, as those that had re
ceived the Holy Ghost, that was to lead them further on
into all truth." Hist, qf Montanism, by a Lay-Gentleman,
published together with Hickes's Enthusiasm Exorcised,
and Spinckes's New Pretenders to Prophecy examined.
Lond, 1709. Jablonski mentions this work with high com
mendation. — " Anonymi cujusdara, qui se Laicum profite-
tur, Historia Montanismi, accurata imprimis, lectuque
digna, multis etiam observationibus ad recentiores Montani
Sectatores applicandis referta, quam Anglice scriptam, ob
eximium qui inde capi potest usum, operae pretium esset
cultu Latino vel Germanico induere." Inst. Hist. Chr. Antiq.
p. 71. ed. Svo. Frank. 1754. The work is undoubtedly
very curious and interesting, and shews great research ;
though it were to be wished that the Author had been more
frequent in his reference to the authorities on which he
relies. 1 cannot trace his authorities for this classification
of Enthusiastic Sects under the denomination of Pneuma
tics, though the assertion is followed by a specification of
several reasons why they appropriated this name to them
selves at that particular juncture. There is no doubt, in-

APPENDIX. 289
deed, that all Enthusiastic Sects were wont to consider
themselves as Trvevp-ariKol, or spiritual, and all others as
yjrvxiKol, or carnal : but they do not appear to have been so
generally recognized under that denomination, as the phi
losophical Sects were under the title of Gnostics.
P. 77. 1. 27. Many te.vts have been pressed into their
service.] A detailed exposition of these may be found in
Dr. Bennet's Confutation of Quakerism, a very able and
satisfactory treatise, applicable to the tenets, not of Quakers
only, but of other fanatical Sects who contend for the ne
cessity of immediate revelations from God to individuals,
for their salvation. Respecting their mode of expounding
Scripture, and the texts on which they chiefly insist, see
ch. 4, 5, 6, 7, 8, and 12. Several of these are also distinctly
examined and refuted by Buddeus in his Treatise de Fide
Naturah. See his Misc. Sacr. tom. ii. part. iii. p. 137 — 145.

SERMON IV.
P. 81. 1. 4. To beware that in refitting one error he give
no encouragement to another.] Archbishop Laud observes,
" A man is apt to think he can never run far enough from
that which he begins to hate ; and doth not consider there-
while, that where Religion corrupted is the thing he hates,
a fallacy may easily be put upon him. For he ought to
hate the corruption that depraves Religion, and to run from
it; but from no part of Religion itself, which he ought to
love and reverence, ought he to depart." — Speaking of the
confusion occasioned in his times by such extremes, he also
remarks, " While the one faction cries up the Church above
the Scripture ; and the other, the Scripture to the neglect
and contempt of the Church, which the Scripture itself
teaches men both to honour and obey ; they have so far en
dangered the belief of the one and the authority of the other,
as that neither has its due from a great part of men. Where
as according to Christ's institution, the Scripture, where 'tis
plain, should guide the Church ; and the Church, where
there's doubt or difficulty, should expound the Scripture ;
yet so as neither the Scripture should be forced, nor the

290 APPENDIX.
Church so bound up as that, upon just and further evidence,
she may not revise what hath slipt by her." — Conference
with Fisher, Epist. Dedic. p. 9. See also Dr. Jackson's
Works, vol. i. b. 2. ch. iv. p. 187.
P. 87. 1. 1. Assuming to themselves a denomination ex
pressive qf their being purely Scriptural Divines, &c.] It
appears from Mosheim, that in the twelfth century " an
important distinction was made between the Christian Doc
tors, who were divided into two classes. In the first class
were placed those who were called by the various names of
Biblici, i. e. Bible-Doctors, Dogmatici and Positivi, 1. e.
didactic Divines, and also Veteres, or Ancients ; and in the
second were ranged the Scholastics, who were also distin
guished by the titles of Sentent'iar'i'i, after the Master qf
the Sentences, and Novi, to express their recent origin. The
former expounded, though in a wretched manner, the Sacred
Writings in their public schools, illustrated the doctrines of
Christianity without deriving any succours from reason or
philosophy, and confirmed their opinions by the united testi
monies of Scripture and Tradition. The latter expounded,
instead of the Bible, the famous Book qf Sentences ; re
duced under the province of their subtle philosophy what
ever the Gospel proposed as an object of faith, or a rule of
practice; and perplexed and obscured its Divine doctrines
and precepts by a multitude of vain questions and idle spe
culations." — These metaphysical Divines, however, " were
attacked," as Mosheim adds, " from different quarters ; on
the one hand, by the ancient Divines or Bible-Doctors;
on the other, by the Mystics, who considered true wisdom
and knowledge as unattainable by study or reasoning, and
as the fruit of mere contemplation, inward feeling, and a
passive acquiescence in Divine influences. Thus that an
cient conflict between faith and reason, that had formerly
divided the Latin Doctors, and had been for many years
hushed in silence, was now unhappily revived, and pro
duced every where new tumults and dissensions." This
controversy between the Biblicists and the Mystics on the
one side, and the Scholastics on the other, was carried on
through the next century ; and the union of the former in

APPENDIX. 291
opposition to the latter appears to have given occasion to a
systematic neglect of human learning, as if necessarily hos
tile to Revealed Religion, and thus to have facilitated the
introduction of many enthusiastic extravagancies by which
this aera of Christianity was disgraced. See Mosheira's Eccl .
Hist. cent. xii. part ii. ch. iii. §. 5 — 12. and cent. xiii. part
2. ch. 3. §. 7—12.
P. 87- 1. 25. Nor was even the Protestant Reformation
wholly unsullied by fanaticism qf this kind.] " There still
remained," says Mosheira, " sorae seeds of that ancient dis
cord between Religion and Philosophy, that had been sown
and fomented by ignorance and fanaticism ; and there
were found, both among the friends and enemies of the
Reformation, several well-meaning, but inconsiderate men,
who, in spite of common sense, maintained with more vehe
mence and animosity than ever, that vital Religion and
Piety could never flourish until it was totally separated
from learning and science, and nourished by the holy sim
plicity that reigned in the primitive ages of the Church."
Eccl. Hist. cent. xvi. sect. 2. §. 6. The effect of this long
neglect of learning he states in the preceding section, ch. i.
§. 14. where he observes, " any Commentators, that were
at this time to be found, were such as, laying aside all at
tention to the true raeaning and force of the words of Scrip
ture, which their profound ignorance of the original lan
guages and of the rules of criticism rendered them incapable
of investigating, gave a loose to their vain and irregular
fancies, in the pursuit of mysterious significations."
P. 90. 1. 3. One demands absolute a.s.sent, &c.] " Infal
lible assent, and illimited, unreserved obedience we may not
perform to the present Church, or any visible company of
men ; but to the Scripture only, made known and evident
to our consciences. This assertion is directly and fully
contradictory unto the Papists. Conditional assent and
cautionary obedience we may and must perform to our Spi
ritual Pastors, Overseers, and Governors, albeit we see not
express commission out of Scripture, to warrant those par
ticulars whereunto they demand assent or obedience. It is
sufficient that they have their general commission for obe-
u 2

292 APPENDIX.
dience, expressly contained in Scripture. This assertion
directly contradicts the other extreme, or contrary assertion,
and of all the three only doth not contradict the Word of
God, which expressly teacheth that some peculiar obedience
is due unto spiritual Governors.'''' Dr. Jackson's Works,
vol. i. b. 2. sect 1. ch. iv. See also ch. ix. x. on the Nature
and Properties of conditional Obedience, and wherein it
differs from implicit Faith.
P. 90. 1. 10. Heresies at first sprang up from want qf
due respect and subordination to ecclesiast'ical powers.]
Tertullian's Treatise, de Praescriptione Haereticorum, is
grounded chiefly upon their wilful departure from the au
thority of the Church : and Scultetus considers the title
given to it as intended to convey that meaning. " Scopus
TertuUiani in hoc libro est, docere, haereticis nihil esse
causffi, cur ab Ecclesia Catholica deficerent, nuUiusque esse
momenti ea omnia, qu^ ad insaniam suam prsetexerent :
Ac proinde ad Ecclesias authoritatem revocandos esse, quas
ut interpres est et custos veritatis, sic in illius sinu fideles
veram salutaremque doctrinam debeant discere, et ex illius
doctrinae auspicio omnium hasreticarura peregrinarumque
doctrinarum adulteria dignoscere atque detestari. . . .Utitur
autem Vir juris peritissimus vocabulo in jure civill usitato.
Praescribere enim est excipere, et prasscriptio est usucapio.
Cum enim vindicanti rem suam Domino possessio longi
teraporis objicitur, prasscribi ei dicitur : eaque praescriptio
longi temporis, prascisa locutione, pro praescriptio ex longi
temporis possessione appellatur. Sic praescriptionem haere
ticorum et Ecclesiae vocat Tertullianus illud omne, quod
juris cujusdara specie haeretici Ecclesiae, et contra haere
ticis orthodoxi opponebant." Sculteti Medulla Patrum,
part. i. lib. 7. cap. 5. p. 153. ed. 4to. Francof. 1634.
P. 91. 1. 15. Yet is he bound, in prudence and in con
science, to look to such authorized Teachers for necessary
information.] This is forcibly urged by Dr. Jackson.
" God's written Word, then, is the only pure fountain and
ride qf Faith : yet not such immediately unto all as it is
written, but the learned, or spiritual Instructors only, whose
hearts and consciences must be ruled by it, as in all other

APPENDIX. 293
spiritual duties, so especially, as they are Instructors, in
this, that they may not commend any truths or principles
of Faith unto the illiterate, but such as are expressly con
tained in God's written Word, or, at least, are in substance
the self-same with these written truths. If the unlearned,
through God's just judgment, absolutely admit of other
principles, and equalize them with these; such shall lead
them into error, and pervert their Faith. If they doubt of
any man's doctrine, whether it be truly spiritual, or conso
nant to the foundation of Faith, they may appeal to Scrip
tures, as they shall be expounded to them by others. Fi
nally, they are tied to no visible company of men, whora
they must under pain of damnation follow : but for their
soul's health, they may try every spiritual Physician. If
they will be humorous, they may ; but at their own peril,
both for temporal punishment in this life, and for eternal in
the life to come." Vol. i. b. 2. ch. xi. p. 226.
P. 93. 1. 16. The responsibility on either side is great.]
This is certainly a point of great nicety and of difficult ad
justment. If it be asked. What is to be done when the
individual thinks the doctrine of the Church evidently un
scriptural in essential points, and the Church forbids him
to depart from it, — whether he ought not, in that case, to
depart from it .'' — the answer must surely be in the affirm
ative. And, on the other hand, if the Church has, after
due deliberation, determined, that the doctrine of the indi
vidual is unscriptural, must not the decision be the same ?
Must she not eject him from her communion ? The peril,
on either side, may be great : but, supposing each party to
act conscientiously, although one must necessarily be in
error, we may confidently hope that neither is chargeable
with wilful error. But that is not left to huraan judgment.
To his own Master each must stand or fall.
P. 94. 1. 4. Much discussion has from time to time arisen
respecting the deference due to the writings qf the primi
tive Fathers of the Church.] This subject is very clearly
and succinctly stated by Dr. Wateriand in his Importance
of the Doctrine of the Trinity, ch. vii. on the Use and
Value of Ecclesiastical Antiquity in controversies of Faith.
u3

294 APPENDIX.
To a general prejudice against the use of the Fathers, as if
it derogated from the perfection and supreme authority of
Holy Writ, he answers, " that we produce not Fathers to
superadd new doctrines to Scripture, but only to secure
the old ; not to compleat the Rule, but more strongly to
assert and maintain both its true sense and whole sense." —
" Many," he observes, " would exclude the ancients, to
make room for themselves ; and throw a kind of slight upon
the received interpretations, only to advance their own^
But, he adds, " the perfection of Scripture is a point allowed,
and is no part of the question between us : the main ques
tion is, how we maybe most secure of reaping the full bene
fits of that perfection; whether with the light of antiquity
before us, or without it .f" . . It might be shewn, that those
who have least indulged their own fancies, but have ad
hered strictly to antiquity, in the prime things, have done
most honour to the perfection of Scripture, and have kept
the Rule of Faith entire." p. 395 — 397. Leigh, in his
Body of Divinity, p. 134, quotes an excellent saying from
Roger Ascham ; — " Patres libenter amplector, et recipio :
doctrina enim ex veteri memoria plena antiquitatis, plena
dignitatis existit: sed recipio patres, ut ipsi jubent se recipi,
hoc est, si contineant sein sua ditione, et non migrent in pos
sessionem verbi Dei." — See also Berriman's L. Moyer's Lect.
p. 2 — 15, and the Preface to Knight's L. Moyer's Lect.
P. 94. 1. 24. Against any such deference being paid to
these our spiritual forefathers, &c.] These objections are
taken from Daille's Treatise de Usu Patrum, written ori
ginally in French. This work was very ably answered by
Matthew Scrivener, in a Latin Dissertation adversus J.
Dallasum de Usu Patrum. Lond. 1672.
P. 97. 1. 1. Descending still lower in the scale qf history,
this authority rapidly diminishes.] " Quo usque exten-
denda sit illorum aetas atque ordo, non omnium una eadem-
que est sententia : alii enim millesimo a Christo anno, sive
seculo decimo, alii sexto, alii etiam quinto sive anno quin-
gentesimo eam terminant : neque negari potest observatio
Danaei aliorumque, qui in Oriente post Cyrillum Alex.
in Occidente autem post Augustinum, doctrinam et cultum

APPENDIX. 295
Religionis evidenter dechnasse notarunt. Constat imprimis,
quod post annum sexcentesimum puritas doctrinae et cultus,
augescentibus, Dei justo judicio, erroribus et superstitio-
nibus, magnam labera passa sit : quodque libertas ministerii
in asserenda religione exinde fuerit minor, stabilita mox ab
initio Saec. vii. tyrannide Papatus in Bonifacio III. per
Phocam Imperatorem." De Moor, Comment, in Marckii
Compend. tom. i. p. 438.
P. 98. 1. 18. If, in addition to these special grounds qf
confidence, &c.J The particular gift, called the " discerning
of spirits," Bp. Horsley considers as " bestowed for the
better governraent of the Church, and as corresponding to
the office or station of those who held governments" in the
Church, comparing 1 Cor. xii. 10. and 28. See Append.
to his Ordination Serm. in vol. i. p. 358. Dr. Hickes, in his
Enthusiasm Exorcised, discusses the peculiar nature of
this gift more at large, and considers it as extending to
the discrimination of miracles or prophecies wrought by
evil spirits, from those whicb were wrought in confirmation
of the truth. In whatever it consisted, the exercise of it
would unquestionably give an extraordinary weight of au
thority, in matters of doctrine as well as of discipline. But
any pretensions of this kind alleged for the primitive Fa
thers, will necessarily involve the great question respecting
the continuance of miraculous powers in the Church; on
which it is not within the scope of these Lectures to dilate.
Ibid. 1. 15. They illustrate the diction and phraseology
ofthe inspired Penmen.] See Waterland's Import, of Trin.
p. 365.
P. 99. 1. 22. They assist in fixing the sense qf contro
verted texts, &C.J See Waterland, ut supr. p. 366 — 371
also 380—382.
P. 100. 1. 21. No man, says Bishop Bull, can oppose
Catholic consent, &c.j The passage occurs in his Apologia
pro Harmonia, sect. i. §. 6. " In dogmatis Theologicis, a
novaturiendi prurigine adeo ahenus sum, ut quaecunque
Cathohcorum Patrum et veterum Episcoporum consensu
comprobata sunt, etiamsi meum ingeniolum ea non assequa-
tur, tamen orani reverentia amplexurus sim. Nirairum non
u 4

296 APPENDIX.
paucis experimentis monitus didiceram, cum adhuc juvenis
Harmoniam scriberem, (quod mihi jam confirmata aetate
persuasissimum est,) neminem Catholico consensui repug-
nare posse, quin is (utcunque ipsi aliquantisper adblandiri
videantur Sacrae Scripturas loca nonnuUa perperam intellecta,
et levicularum ratiuncularura phantasmata) tandem et di-
vinis Oraculis, et sanae rationi repugnasse deprehendatur."
Bulli Opera, ed. Grabe, fol. 1703. The deference, how
ever, which tbe Fathers always paid to the Holy Scriptures,
as the sole authoritative Rule of Faith, is sufficient to guide
us in the deference which they would have admitted to be
due to themselves. " The ancient Fathers," says Abp.
Laud, " relied upon the Scriptures, no Christians more;
and having to do with Philosophers, (men very well seen in
all the subtleties which natural reason could teach, or learn,)
they were often put to it, and did as often make it good,
that they had sufficient warrant to rely, so much as they did,
upon Scripture. In all which disputes, because they were to
deal with Infidels, they did labour to make good the author
ity of the Book of God, by such arguments as unbelievers
themselves could not but think reasonable, if they weighed
them with indifferency." Conference with Fisher, p. 49.
P. 101. 1. 8. What degree qf deference is due to the au
thority of human reason.] " Ita vero res base intelligenda
est, ut Rationi usus suus in dijudicandis rebus theologicis
minime denegetur ; absque ratione enim nihil confici potest:
et Rationis usum rejicere velle, esset oculos sibi eruere. Uti
autem ilia veritatum revelatarum norma ac principium esse
negatur, ut non secundum suum placitum et sententiam de-
cidere possit, ita ipsi instrumenti functionem adjudicamus,
hoc est, facultatera dignoscendi, inferendi, et conferendi,
circa objectura. Non ceu lex et norma in dijudicandis rebus
fidei, sed ceu organum dijudicandi, ilia adhibenda est. Hoc
vero tenendum, quod Ratio aliter se habeat postquam pravis
habitlbus corrupta, et usu et consuetudine peccandi : con-
cedentibus ipsis adversariis, praejudiciis imbuta, aequum ac
justum de omnibus rebus judicium ferre non amplius queat.
In rebus theologicis distinguenda sunt ea quae ex ipsis
Rationis principiis constant, ab iis quae sunt supra Ratio-

APPENDIX. 297
nem : in prioribus dijudicandis et nos Rationem normam
facimus, in posterioribus non nisi instrumentum. Nee ne
gamus in S. Literis omnia cum Ratione concilianda esse,
quidquid enim Rationi contradiclt illud ceu falsum rejicimus ;
sed hoc negamus, omnia ad Rationem exigenda esse. Per
Rationem dijudicare possumus num aliquid possibile esse
possit, an vero contradictionem involvat; sed modum quo
aliquid esse potest, illam in omnibus assequi posse plane
negamus: licet ergo ilia sit judicium yaZsi, minime tamen
sequitur illam normam et principium omnis veri esse." Stap
feri Inst. Theol. Polem. tom. iii. p. 450, 454.
" Fateor rae non alia facultate pollere, qua aut de sensu
S. Scripturae, aut de dogmatis alicujus contradictione judi-
cem, nisi ilia quae nos homines a brutis animantibus distin-
guit, quam Rationem vulgo appellamus. Huic an nimium
tribuam ut judicari possit, libet hie subjicere corollaria
quaedam de usu Rationis. I. Controversiae generales de
usu et auctoritate Rationis in Theologia, plerumque in Lo-
gomachias abeunt. II. In genere enim omnes, quotquot
revelationes agnoscunt, in duobus his principiis conveni
unt: — 1. credendum esse, quicquid a Deo vere revelatum
est, etsi nobis id creditu difficlUimura videatur : — 2. quod
Rationi contrariura et revera contradictoriura est, pro Reve-
lato non est habendum. III. Peccatur tantum in horum
applicatione." Wererifelsii Opusc. tom. i. p. 200.
P. 102. 1. 22. This is the legitimate province qf Man's
Reason.] It can hardly be necessary to observe, that Rea
son is also presupposed to have been duly exercised in de
termining the great previous question, respecting the Divine
authority of the Religion proposed to its consideration. This
privilege necessarily belongs to it. " Deus O. M. ne homo
perpetuo in vita aberraret, ducera illi actionum Rationem
indidit. Haec cum a peccato corrumpi se passa esset, fac
tum est, ut in miserrimum statum homo conjiceretur. Deus,
qua est bonitate, hominis misertus, videns rationem homini
lapso erigendo atque ex miseria hberando non sufficere,
mittit Revelationem, Rationique mandat ut huic se subji-
ciat, atque in homine regendo nullas sibi partes vendicet,
nisi a Revelatione concessas. Quid hie agit Ratio.? ante

298 APPENDIX.
omnia examinat, num hoc, quod revelatio divina dicitur,
revera a Deo sit ; quod nisi cernat, sine insigni teraeritate
iraperiura hominis ab ipso Deo sibi concessum illi tradere
non potest : hoc vero quamprimum videt ex indubitatis di-
vinas revelationis criteriis, sine mora paret, totamque, si
modo rationalis est ratio, Dei verbo se submittit. Quis hie
dicat revelationem rationis auctoritati niti, quae nihil aliud
agit, quam quod agnoscit ejus auctoritatem, quam sine
summa caecitate non potest non agnoscere .''" Werenfelsii
Opusc. tom. 1. p. 161.
" Patet Rationis non parvum circa Revelationem usum
esse. Ilia nimirum Veritates juxta notiones communes sive
universales examinat, neque quidquam pro vero agnoscit,
nisi vel ostendatur illud ex principiis suis demonstrari posse,
vel saltera ut illis non contrariura sese approbare; unde
etiam convinci nequit Veritates revelatas divinas esse, nisi
illud externum Veritatis principium sese illi certis argumen
tis et characteribus in.sitis adprobet. Primus ergo ejus usus
versatur circa Revelationis acceptionem. Et quoniam Re
velatio stylo humano est expressa, ilia sensum ejus ex regu-
lis hermeneuticis disquirit, illumque non ex suis principiis
infert, sed ex verbo revelato deducit, et ilium scrutatur et
illustrat, ad dicentis porro scopum attendit. Et cum illius
sit ratiocinari, etiam Veritatem cum Veritate confert, ante-
cedentia cum consequentibus, legitimas inde deducit conse-
quentias, Veritates etiam in Verbo revelato detectas in sy-
stema redigit, et errores veritati revelatas oppositos ex veri
tate refutat, illamque ad conscientiam hominum demonstrat.
Tandem quia Ratio novit Deum infinite plura revelare posse
quam per Rationem nota sunt, Mysteria eam ob causam
quod ex Rationis principiis demonstrari nequeant, neque
secundum Rationis principia ut normam examinari possint,
non rejicit ; sed ipsi sufficit ilia principiis non contrariari ;
et propterea, de Revelationis necessitate convicta, etiam de
Mysteriorum necessitate facile convincitur." Stapferi Inst.
Theol. Polem: tom. i. p. 297, 298.
P. 105. 1. 3. There are indeed, in every branch qf human
knowledge, certain principles and certain facts, &c.] "Inter
rationes omnes quibus obscuris locutionibus lux potest af-

APPENDIX. 299
ferri, una ex pracipuis est, ad rei naturam attendere ; quae
regula, cum palmaria sit, paulo distinctius est exponenda.
Igitur in libris sacris supponi possunt ideas rerum paene
omnium quas vel sensibus percipimus, vel ratione appre-
hendimus, coeli et astrorum, terras, &c. qualia ab hominibus
concipiuntur, et eo tempore concipiebantur quo libri sacri
scripti sunt. Sic supponuntur communes notiones tum meta-
physicae, tum physicae, tum mathematicae ; velut quod totum
majus sit sua parte, &c. His enim principiis omnis ratioci-
natio nititur, ac proinde quicumque scribunt, ista et ejus-
modl principia supponunt. Supponuntur etiam a scripto-
ribus sacris axioraata practica, ut nerainem esse laedendum,
gratum animum benefactoribus deberi, aliaque id genus ;
atque hoc est opus legis, seu lex hominum cordibus inscrip-
ta, &c. Speciatim circa Deum multa supponunt, ut ejus
existentiam, potentiam, misericordiam, bonitatem, &c. uno
verbo supponunt lumen naturale. Itaque cum rerum illarum
notitia a scrlptoribus sacris supponatur, saepe fit ut locu-
tiones obscurae circa verba ex rei natura possint illustrari,
et ad verum sensum adducantur. . . Recte statuunt Theo
logi, ea quas de Deo dicuntur avdpanroTTad&s, OeoTrpfn&s in
telligenda esse, quia scilicet rei natura id suadet. . . Atque
haec est regula maximi et perpetui in Scripturae interpreta-
tione usus, sed quae prudenter et perite adhibenda est : non
supponenda sunt ut natura nota, quae revera non sunt : sed
si perite haec regula adhibeatur, difficultates circa res mo-
mentosissimas evanescant." /. A. Turretin de S. S. Interpr.
par. ii. cap. ii. p. 249—251. ed. Frankf. 12mo. 1776.
P. 106. 1. 22. That our sufficiency is qfGod.] "Equi-
demquum humani sermonis similitudini Deus verbum suum
accommodavit, lubentes concedimus, posse hominem, usu ra
tionis praeditum ac regulis hermeneuticis instructum, sine
peculiari gratias lumine, sacri sermonis sensum adsequi pas
sim, atque in criticis, historicis, geographicis dubiis enodan-
dis satis feliciter versari. At trade illi istiusmodi dicta, ubi
agitur de regni Dei mysteriis, quae nee oculus hominis sibi
relicti videt, nee auris audivit, tum haerebit in tenebris, nee
pedem nisi in pr^cipitia promovebit. Adde alia loca quae
depravatis ipsius adfectibus moribusque perditissimis refra-

.300 APPENDIX.
gantur ; ibi vero id serio aget, ut ilia aliovorsum, vi illata,
inflectat, eaque veluti injecta equuleo hermeneutico excru-
ciabit tamdiu, donee quod ipse volet fateantur. . . Vides
igitur quam necessarium sit interpreti divinum lumen quod
ex verbo Dei mentem illapsum ac intra prascordia admissum,
collustret ac calefaciat animum, pulsisque prasjudicatarum
opinionum tenebris ita disponat, ut quae scripturis continen
tur vera, sancta, salutaria, vere, sancte, salutariter cognoscat.
Quanquam enim per se clara sint sacra oracula, lucemque
sibi divinitus insitam quoquoversus spargant ; tamen si in
terpretis animo veluti velum oppansum sit, quod serenissi-
mos illos verbi divini radios intercipiet, parum is inde capiat
emolument! ; homini similis qui oculis captus, in ipsa me
ridie, et inter medium quo circumfusus est solis splendorem,
pedem usquequaque allidit." Rambachii Exerc. Hermeneut.
p. 127—130. ed. Jenae. 12mo. 1728.
" Non negamus magnas esse Dei Spiritus partes in hoc
negotio. 1. Enim dum Scripturam intelligimus, eo ipso
Spiritus mentem percipimus, et ab eo illustramur. 2. Dotes
et dispositiones, quarum ope possumus verum Scripturce
sensum detegere, queraadraodura attentio, docilitas, verita
tis amor, affectuum compositio et sedatio, aliaque id genus,
sunt indubie dona Spiritus Sancti. 3. Speciatim dum prac
tice modo Scriptures sensum cognoscimus, id est, tali modo
ut ad praxin ejus praecepta revocemus, ita in nobis agit Dei
Spiritus ; nam qui non divino aguntur Spiritu, eo se modo
non gerunt; theoretice quidem Evangelii veritates possunt
noscere, sed iis non moventur : qui vero iis raoventur, eo ipso
a Spiritu Sancto moventur, sanctitatis et obsequii spiritum
habent. Itaque magnae hie sunt Spiritus partes. Sed vero,
quod dentur afflatus interni, quibus doceamur de Scripturce
sensu absque ratiocinationibus quibus ille demonstretur, id
est quod negamus et pernegamus." Turretin de S. S. In
terpr. p. 104.
P. 107. 1. 24. Is not to be expected as a special or extra
ordinary gift.] "Donum interpretandi Scripturas statim
ab ascensione Domini in coelos se exseruit in Apostolis. . .
Quemadmodum vero post Ecclesiam Christi plantatam gene-
ratim dona miraculosa desierunt: ita habitum quoque in-

APPENDIX. 301
fusum interpretandi sacras literas expetere, nusquam jussi
sumus vel in ecclesia plantata exspectare. Adquisitus potius
iste est habitus, quo nunc gaudere licet, sub assistente qui
dem Spiritus sancti gratia, non tamen sine studio ac labore,
sed opera nostra intercedente pedetentim obtinendus : fere
ut linguas nobis ignotas, cum ad intelligentiam verbi divini
tum ad praeconium ejus forte opportunas, adhibita diligen
tia sensim nunc discimus, quarum habitum totum simul
Apostolis effusio Spiritus sancti largiebatur." J. E. Pfeifferi
Inst. Herm. Sacr. p. 22. This important distinction be
tween the common gifts of the Spirit, the gifts of Sancti
fication, which all Christians are bound to pray for and to
expect ; and the special gifts, the gifts of Ed-jfication, which
men are not ordinarily bound to expect, and which have
been vouchsafed only in cases of special exigence ; is con
sidered at large by Dr. Hickes, in his discourse, entitled,
The Spirit of Enthusiasm Exorcised; the whole of which
deserves attentive consideration, as striking effectually at
the root of all fanatical pretensions, and being applicable
to many of the delusions of the present day.
P. 108. 1. 16. The light qf human learning, bearing some
faint analogy to the light qf inspiration.] See Bp. Hors
ley's admirable sermon on this subject, preached at an Or
dination at Gloucester. Vol. i. Serm. 14.
Ibid. I. 23. While therefore we entirely reject, &c.]
"Falso accusamur a Pontificiis, quasi privatum cuj usque
spiritum in interpretatione sacri codicis sequeremur: eas
potius interpretandi regulas sequiraur, quae ex communi
orationis vel ex peculiari Scripturae, rerumque in illis pro-
positarum, indole repetuntur. Enthusiastis hoc objiciant,
non nobis. Nos talem ibiav kitlkverLv improbamus, cum
maxime atque omoTop-ai^ negamus in dijudicandis doctrina
caelestis capitibus, ad arbitrarium proprii cordis dictamen
remitti quemquam posse, nisi, omnia destinato consiho veli-
mus reddere incertissima, aut omnino in hominum Fanati-
corum somnia incidere." J. E. Pfeifferi Inst. Herm. Sacr.
p. 24.
« Non est igitur, quod segnes expectemus nescio quam
illuminationem nobis oscitantibus in pectora delapsurum.

302 APPENDIX.
qua; nobis divinam Scripturae auctoritatem persuadeat;
utendum est ratione, quam Deus nobis dedit : hie in primis
intendenda est ejus vis : nusquam melius illam impendere
possumus. Regat modo Deus rationem Spiritu suo sancto,
ut haec facultas ab ipso sanctificata, et liberata a servitute
peccati pravarumque cupiditatum, a quibus misere saspe
excaecatur, a quibus pessima principia saepe mutuatur, qui
bus operam toties commodat ; ratiocinetur hie pro Auctore
suo, ex principiis ab eo datis, secundum leges ab eo prae-
scriptas ; eoque, Duce Deo, veniat, ut videat eundem esse
auctorem suum, et ejus libri quem sacram Scripturam vo-
camus ; eundemque Deum, qui rationi subjecit hominem,
rationem subjecisse revelation! quam hoc libro comprehen-
dere voluit." Werenfelsii Opusc. tom. i. p. 162.

SERMON V.

p. 114. 1. 25. The critical meaning qf the word opdoro-
ixovvra.] See Schleusner's and Biel's Lexicons, Elsneri Ob-
serv. Sacrae, Wolfii Curae Philologicas, and Poole's Synopsis
in Jocum. P. 115. 1. 16. TTie Scriptures themselves are not pre
sented to us in a systematic form.] " Nothing seems to
have been less the intention of any of the Evangelists, than
to compose a system of fundamental principles. Instruc
tion in fundamentals in that age was orally delivered. The
general design of the Evangelists seems to have been nothing
more, than to deliver in writing a simple unembellished nar
rative of our Lord's principal miracles ; to record the occur
rences and actions of his life, which went immediately to
the completion of the ancient prophecies, or to the execu
tion of the scheme of man's redemption ; and to register the
most interesting maxims of Religion and Morality, which
were contained in his discourses. The principles of the
Christian Religion are to be collected neither from a single
Gospel, nor from all the four Gospels, nor from the four
Gospels with the Acts and the Epistles ; but from the whole

APPENDIX. 303
code of Revelation, consisting of the canonical books of the
Old and New Testament : and for any article of Faith the
authority of a single writer, where it is express and un
equivocal, is sufficient." Horsley's Tracts in Contr. with
Priestley, p. 253.
Stapfer thus combats the objections brought against
Christianity by unbelievers, from the want of systematic
method in the Sacred Writings. " Succedunt his non-
nullae quae contra N. T. libros afferuntur objectiones . Primo
quidera hoc Naturalistae desiderant, quod doctrina Evan-
gelica non in Systeraa aliquod redacta sit, sed quod Arti-
culi Religionis hujus passira in Apostolorum scriptis nullo
ordine ac nulla methodo tradantur; quodque raomentosis-
sima hujus Religionis capita hinc inde ex Epistolis ad com-
muniones sive Ecclesias, imo ad homines privatos exaratis
sint colligenda. Contra vero, divinas Sapientiae, si imme
diate ab ea haec provenisset disciplina, longe convenientius
fuisse, ut omnia ea quae ad disciplinam hanc necessaria erant
in unum redigerentur Systeraa. — Primo quidem, systema-
ticam methodum non contemnimus, et praecipue respectu
eruditorum insignem potest habere usum; cum omnes
Christianas disciplinse veritates juxta methodum hancce in
certum disponatur ordinem, illarumque connexio, harmo
nia, sive consensus ostendatur, atque quomodo una Veritas
ex altera fluat, uno quasi conspectu videri possit : ipse prop
terea Apostolus Paulus commendat 'T'noT-v'naa-w ^x^iv tQv
vyiMvovTtav koycav, ut bene ahquod disciplinae Christianae
Systema nobis formemus. — Secundo, libri sunt vel historici
dogmaticis mixti, vel pure dogmatici ; posteriores prioribus
quasi superstructi sunt : hie ergo N. T. librorum ordo est,
ut primo historia quaedam fundamenti loco ponatur ; ut
deinceps Christianae disciplinae dogmata iUi superasdificentur.
Prius in Evangeliis continetur, posterius in Epistolis. In
Historiae recenslone Evangelistas elegantissimum observasse
ordinem et modo simpKcissimo omnia proposuisse, nemo est
qui neget. Si vero rellqua Apostolorum scripta considera^
mus, ea vel integrum tradunt doctrinae Christianas compen
dium, vel controversias ac difficultates circa Articulos non-
nullos motas dirimunt. Ad priora pertinent ex. gr. Pauh

304 APPENDIX.
ad Romanos et Ephesios Epistolse, in quibus Religionis
Christiana capita, neminis non consensu, methodo homini
bus ad veritatem adducendis concinna maxime tradita sunt.
In iis autem, in quibus controversiae dirimuntur, semper
observari ordinem a Sacrorum Oraculorum Interpretibus,
Sffipissime ostensum est. — Tertio, non inficiamur doctrinam
Christianam tunc temporis nondum in artem fuisse redac-
tam, uti hodie ; neque tot tricis ac inutilibus quaestionibus
ac distinctionibus fuisse refertara. Iriveni in Theologi cu
jusdara celeberrirai Systemate ultra nonaginta solum de
Christi persona distinctiones : at Christus et Apostoli modo
simplicissimo, omni humanse scientiae apparatu vacuo, totam
illam disciplinam tradiderunt. . . Quarto, Christus ac Apo
stoli in concionibus suis auditoribus ac discipulis sese ac-
commodabant, methodoque illis temporibus familiari usi
sunt, methodo ad persuadendum et convincendum efficacis-
sima." Stapferi Inst. Theol. Polem. tom. ii. p. 1173 — 1175.
P. 117. 1. 5. It is not every truth clearly deducible from
Scripture, or manifestly necessary to be believed, that can
with propriety be called fundamental.] " Articulus fidei est
talis Veritas ad quam credendam homo vel per Religionem
naturalem vel revelatam obligatur. Fundamentale vocatur,
quod ad ipsam rei essentiara pertinet, ut illo sublato ipsa
rei forma atque essentia pereat. Unde articulus fidei funda
mentalis est talis Veritas quae ad ipsam Religionis Christianae
essentiara pertinet, ut ilia sublata ipsa etiam vera Religionis
forma atque essentia pereat." Stapferi, ut supr. tom. i. p.
513. " Dogma fundamentale est tale, quod est necessario cre
dendum ut quis dicatur habere fidem illam salv-ificam, a
qua Evangelium salutem hominum suspendit. Error fun-
damentahs est, qui prorsus impedit, quominus aliquis de
dogmatibus fundamentalibus po.ssit esse persuasus, aut qui
tolht ex animo errantis fidem quae debetur dogmati funda
mental!. Non dico, qui pugnat cum dogmate fundamen-
tah, aut iUi oppositus est, sed qui tollit fidem, quae debetur
tali dogmati." Wererfelsii Opusc. tom. i. p. 461.
P. 117. 1. 28. The number qf those which are to be re
garded as fundamental will be too much circumscribed, &c.]

APPENDIX. 305
"Non debent articuli fundamentales nimium multiplicari,
uti fit a Papistis, pro proprio lubitu ; sed nee cum Soci-
nianis adeo minui, ut sex tantum de Deo sint creditu neces
saria, et de Christo vix quidquam. . . Non sufficit Articulo-
rum fundamentalium verba tenere, sed et sensum genuinum
accipere decet. Unde Pontificii, cum aliis haereticis. Apo
stasies recte insiraulantur ex 2 Thess. ii. 3. etiamsi Symbo-
lum et Decalogum externe retineant. Quando autem Arti
culus aliquis unus vere creditur, et alius additur per quem
priorem destrui crecfentes utrumque non vident, uti in Ora-
nipraesentia huinanfe naturae Christi Lutherana locum habere
id observamus, non debet his hominibus propterea Aposta-
sia tribui." Marckii Chr. Theol. Medulla, cap, iii. §. xv.
xvi. P. 120. 1. 13. All which are but ambiguous or defective
criteria.] De Moor, in his Coraraentary on Marckius's
Compendium, thus animadverts on sorae of these uncertain
tests of fundamental doctrines.
" Non sunt Articuli necessarii aestimandi, a. Ex Univer
saU omnium Christianum nomen profitentium consen,su :
sic tamen vult Smalcius contra Smigl. Hobbes libro de Cive ;
Edv. Herbert Baro de Cherbury in genere, unicam Verita
tis normam in necessariis facit Consensum ipsum univer-
salem. Sed, 1. Fides, adeoque necessitas Articulorum Fidei,
sestimanda est non ex consensione hominum aut sectarum,
sed ex Verbo Dei. Rom. x. 17, &c. 2. Christianum nomen
adoptarunt saepe horainura raonstra, quibus pro Fidei arti
culis fuere sorania delirantium et quidvis statuendi vel op-
pugnandi licentia : horumne requireretur consensio, ut quid
sit Articulus fundamentalis statuatur ? 3. Nisi haec nota
fallit, non habuerunt Apostoli pro Fundamentalibus, Ad
ventum Christi in carne, Resurrectionera mortuorum, Jus-
tificationera per fidem Jesu, &c. quibus aliisque capitibus
jam ohm fuit contradictum. 4. Imo sic vix uEum datur
caput Christianae Fidei, cui non uno alterove tempore con
tradictum fuit. 5. Sic soli illi libri habendi pro Canonicis,
qui ab omnibus Christianorum sectis semper tales habiti
fuerunt; at nullus fere datur Liber, cui non fuit contra
dictum. 6. Hoc ipsum perquam dubium est, quinam sint
X

306 APPENDIX.
illi Articuli qui oranium consensione Christianorum pro-
bantur : imo quot Articulus ille Hobbesianus, Jesura esse
Christum ilium qui venturus erat, non implicat controversa ?
p. Neque ex Explicita Revelatione totidem Literis in
Scriptura Sacra, quod voluerunt olim Manes, Arius, Eu-
tyches, &c. ; sic hodie Sociniani, Ostorodius, alii ; sic ex
parte quoque MethodistcB recentiores. Hoc enim nee neces
sariis omnibus commune, neque etiam his solis proprium :
in iis quippe quse in Scripturis revelantur consideranda Ve
ritas, utilitas, et necessitas : priora duo ubique obtinent ; at
non putandus salute excidisse, qui non explicite noverit
cuncta in toto S. Codice literis consignata.
y. Neque ex argumento Practice, cum non sola praxi
absolvatur Religio. Cum itaque Sociniani hoc Articuli
necessarii et fundamentalis dicunt Criterium quod directe
spectet ad Obedientiam Deo Christoque praestandam, seu
studium pietatis ac bonorum operum ; Criterium ponunt
non adaequatum rei, . . . quia non solum prascepta faciendo-
rum, sed etiam dogmata credendorum ad salutem sunt ne
cessaria : imo non per operum obedientiam, sed per fidei
assensum justificari dicitur peccator.
5. Non ex coraplexu Symboli Apostolici vulgo dicti : quia
1. hoc de Cultu Dei non agit, sed habet tantura Articulos
theoreticos, qui spectant ad Fidem. 2. Articulos omnes
Fidei explicite non continet, licet, praster expresse illic me-
morata, per consequentiam plura inde elici queant : sic nihil
habet explicite de Providentia, de Satisfactione Christi.
3. Nee ab Apostolis, sed ab Ecclesia antiqua successive pro
ratione crescentiura hasresiura, profectura est.
e. Neque tandem ex mera Ecclesice deter minatione, uti
fit in Papatu. . . . Inter errores propter quos Leo X. Lu-
therum anathemate feriit, in Bulla Exsurge hie quoque
refertur : " Certum est, in manu Ecclesias aut Papae prorsus
non esse statuere Articulos Fidei." Ast hoc pacto, 1. petitur
TO kv apxfi, et priusquara Ecclesiae determinatio pro Criterio
habeatur Articulorum Fundamentalium, probandum foret
Ecclesias, in specie Roraanae hodiernae, deferendum esse
Fidei Catholica et Salutis arbitrium : cujus contrariura vi
sum fuit. 2. Non tolluntur per hanc notam difficultates

APPENDIX. 307
circa formationem Articulorum Fundamentalium, sed au-
gentur potius." De Moor, Comment, in Marckii Compend.
tom. i. p. 475 — 477. See also Dr. Waterland's Charge on
Fundamentals, p. 30 — 60. Svo. 1735. where he enumerates
ten of these exceptionable tests, and refutes thera at large.
P. 120. 1. 24. Among the many directions which have
been given for our guidance in this respect, &c.J No sub
ject, perhaps, has more generally occupied the attention of
systematic Theologians, than this of ascertaining what are
fundamental truths in Revealed Religion. The general
principle here laid down is adopted from Dr. Waterland's
Discourse on Fundamentals, in which he enters largely into
a review of what had been done by other Divines preceding
him in the inquiry ; and his references to authors who had
expressly written on the subject are very copious. He has
also incidentally touched upon the same topic, in his Im
portance of the Trinity, ch. 1, 2, 3. where he shews upon
what grounds that doctrine ought to be received as a fun
damental article : and in ch. 4. he urges many arguments
to shew, that no communion ought to be held with those
who openly reject the fundamental doctrines of Christianity.
To these two excellent works, which are so full of mattei*
as not easily to admit of abridgment, I must refer the reader
for more particular information. These will lead him also
to a variety of the best authors, didactic or controversial,
who have pursued the inquiry to its utmost extent : among
whom are Mede, Chilhngworth, Hoornbeck, Hamraond,
Stillingfleet, Dean Sherlock, Clagett, Frederic Spanheim
the younger, Puffendorf, Witsius, Turretin, &c. To these
may be added Werenfels, in his Dissertation de Ratione
uniendi Ecclesias Protestantes, cap. 3 — 6. Buddei Inst.
Theol. Dogm. lib. i. cap. 4, 5. De Moor, Comment, in
Marckii Compend. tom. i. p. 475—485. and two short
tracts by Abp. Synge oii Catholic Christianity, and on the
Fundamentals of Christianity, in the third volume of his
works, 12mo. Lond. 1744. There is also a valuable Dis
course de Fundamentalibus, delivered as a Concio ad Cle
rum, by Dr. J. Burton, Fellow of Eton, and printed at
Oxford, 1756.

308 APPENDIX.
P. 122. 1. 14. The points thus assumed are to be re
garded as forming the basis qf the Christian .system.]
" Necessarii et fundamentales dicendi sunt Articuli, 1 . quo
rum necessitas expressis Scripturae testimoniis asseritur, sive
denunciatione mortis facta non tenentibus eos, sive Salutis
cum illis conjunctione: ita, pro necessaria Fide Trinitatis,
seu pluralitatis Personarum divinarum, vide negative 1 Joh.
ii. 23. positive Joh. xvii. 3. pariter de Christo, Eph. ii. 12.
1 Cor. iii. 11. Act. iv. 12. de Justificatione, Rom. iii. 24,
de mortuorum Resurrectione, 1 Cor. xv. 2. Illi dicendi
sunt necessarii, absque quibus Salutis nostrce opus consis-
tere non potest; quorum adeo certus cum Salute nostra
juxta Scriptura normam deprehenditur nexus ; sive consi-
derandi sint ut causa Salutis magis vel minus principales,
dum sublatis causis toUitur effectus ; sive ut media ad fidem
ducentia, dum negatis mediis neque finis expectari potest.
Ita Causa Salutis principales sunt Gratia Dei, Rom. iii. 24.
meritum Christi et Justificatio per illud, Rom. iii. 24, 25.
Sanctificatio Spiritus regenerantis, Joh. iii. 5. Tit. iii. 4 — 7.
Causa instrumentalis est Fides, Joh. iii. 16. 36. Act. x. 43.
Hebr. xi. 6. medium ad finem eundem Salutis tendens est
quoque Resipiscentia, Luc. xiii. 3, 5. — Possunt Articuli hi
ad aliqua capita reduci, qua inter Fundamentalia numeran-
da esse, ex Criteriorum modo datorum applicatione sponte
liquet. 1. Ad principium credendi, ceu Scripturam pro
6€OT:ve-6(TT<f habendara. 2. Ad cognitionem Dei Triunius ut
perfectissimi, ac perfectiones suas declarantis, (tum in ope-
ribus Creationis, Conservationis ac Redemtionis, tum in
horum Proposito aterno,) illiusque Perfectionibus dignum
ac convenientem cultum. 3. Ad hominis miseriam, qua
peccatum et posnam in se continet, ad omnes extensam.
4. Ad cognitionem Christi Mediatoris, respectu Naturarum,
respectu Munerum, respectu Statuum, respectu Benefici-
orum.'''' De Moor, ut supr. tom. 1. p. 477 — 479.
Concerning the doctrine of the Trinity, as a fundamental
article, nothing more full or satisfactory can be desired than
Dr. Waterland's elaborate work, already referred to, on the
Importance of the doctrine. A more concise view of it is
taken in his Familiar Discourse on the Trinity, a single

APPENDIX. 309
sermon, Svo. 1720. See also Bp. Home's Serraon on the
same subject.
That it is no less necessary to entertain a right appre
hension of the condition of raan, in the relation he generally
bears to God, and particularly as a fallen creature, is thus
illustrated by Stapfer, in his Chapter de Articulis Funda
mentalibus. " Fundamentum Religionis est certa qucedam
hominis ad Deum relatio, qua fluit ex opere aliquo Dei
circa hominem, ex quo officium Deura ad Salutem cogno-
scendi et colendi oritur, ut et modus quo id fieri debeat.
Alius vero est status hominis integri, alius peccatoris : qua
Peccator enim, amplius ad Dei gloriam vivere nequit; unde
alius salvandi modus est horainera integrura, alius Peccato-
rem, qui iterum illi statui restituendus est, in quo ad Dei
gloriam vivere possit cum Salute propria. Unde aliud fun
damentum est Religionis Naturalis, ad quam homo Peccator
qua homo obligatus est ; aliud Revelata, ad quam qua Pec
cator obstringitur. Ergo Religio Peccatoris utramque Re
ligionem Naturalem et Revelatam coraplectitur.
Fundamentum Religionis Naturalis est, Creatio et Pro
videntia. Finis, ut homo cum propria Salute ad Dei Glo
riam vivat. Unde Religionis hujus Veritas primaria et
maxime fundamentalis hac est, Hominem per dependentiam
suam a Deo, ut omnium rerum causa prima et fine ultirao,
et propter finem ad quem creatus est, obligatum esse ad
actiones suas secundum Voluntatera Dei dirigendas et in
Dei Glorificatione aternani Salutem quarendam.
" In hac autem immediate sequentes continentur Veri
tates, qua adeo non minus ac hac ipsa fundamentales sunt:
— a. Deum existere. /3. Eundem esse omnium rerum
Causam primam et finem ultimum. y. Adeoque omnes in
se continere Perfectiones, qua ad id requiruntur. 6. Ho
minem omniaque reliqua a Deo creata fuisse. e. Cum om
nia ad sapientissimum finem dirigantur, dari Providentiam.
r. Hominem sui juris non esse, sed a Deo in omnibus ac-
tionibus suis dependere. f. Voluntatem Dei esse actionum
ejus normam. rj. Dari Religionem. 6. Deum ipsum qua-
rentibus esse Remuneratorem, cum in ipsius Glorificatione
aeterna Salus obtinetur. t. Animam esse immortalem.
x3

310 APPENDIX.
" Si nunc ex Articulis hisce, qui cum Religionis funda-
mento immediate connexi adeoque primarii sunt, tanquam
ex principiis alii demonstrentur, illi secundarii sunt, qui
quidem non debent negari, sed possunt ignorari.
" Finis Religionis Revelata est homini Peccatori medium
llberationis ostendere ; sive quomodo ex statu moraliter im-
perfecto liberatus iterum cvim propria Salute ad gloriam
Dei esse queat. Fundamentum est aliquod opus divinum
circa Peccatorem, quod ex ipso hujus Religionis fine aliud
esse non potest, quam Liberatio sive Redemtio. Unde etiam
S. Script, opus hoc ceu Religionis fundamentum proponit,
1 Cor. vi. 20. in quo Peccator totus a Deo pendet. Medium
autem illud, quod homini revelatur, est Jesus Christus, qui
factus est unica atque perfectissima Salutis nostra causa.
Fundamentum enim aliud nemo potest ponere, prater jac-
tura, quod est Jesus Christus, 1 Cor. iii. 11. Ex his patet,
Veritatem Religionis Revelata primariam et maxime fun
damentalem hanc esse: Jesus Christus ceu unica atque per
fectissima Salutis Causa ab homine Peccatore agnoscendus
et recipiendus ; Deusque propterea a toto homine, hoc est,
Anima et Corpore, glorificandus est. Ad hoc enim myste-
rium inculcandum et exphcandum tota tendit Revelatio, et
omnia Religionis Revelata dogmata ad Veritatem hanc cog-
noscendam vel supponuntur, vel in ea continentur, vel ex ea
fluunt et derivantur. Et quacunque alia in S. Script, di
cuntur, vel historia, vel typi, vel prophetia, vel exempla,
omnia hue faciunt, ut Doctrina hac illustretur et declaretur.
Unde si fundamentum hoc et Veritas primaria reliquarura
omnium et fons et scopus inconcussa manet, etiam Religionis
Revelata essentia salva manet atque inconcussa ; hac vero
vel negata vel impugnata, simul tota Revelata Religio in
coraplexu suo negatur vel impugnatur. Quicquid ergo im
mediate ex hac Veritate fluit, illud ad Articulos fundamen
tales primi ordinis pertinet, et ad Deum cum propria Salute
cognoscendum et colendum requiritur, sive ad Salutem cre
ditu factuque absolute necessarium est." Inst. Theol. Polem.
tom. 1. p. 540 — 545.
P. 123. 1. 3. The acknowledgment qf our Lord Jesus
Christ as the Mediator between God and man, combining

APPENDIX. 311
in his person the twofold nature, human and Divine, &c.]
Dr. Priestley acknowledges, that " if the doctrine of the
Trinity be true," (in which that of our Lord's Divinity is
necessarily included,) " it is no doubt in the highest degree
important and interesting." See Horsley''s Tracts, p. 306.
" In the sound and solid view of theological controver
sies," says Mr. Whitaker, " the first object of all controversy
is the doctrine of the Trinity. This concerns the very foun
dation stone of our Religion. This affects the very pillar
and ground of the truth. If this doctrine he false, then
nine tenths of the Christians through every age and in every
country have been guilty of idolatry; of an idolatry indeed,
not so gross as that of the Heathens, because not the wor
ship of devils in the place of God ; yet of an idolatry raore
gross than that of the Papists at present, because not merely
the worship of saints and of angels, in subordination to
God ; but the worship of a creature along with the Creator,
placing him equally with God upon the throne of the uni
verse, giving God a partner in his empire, and so deposing
God frora half his sovereignty. And if the doctrine be true,
then the opposers of it are bold and blasphemous abusers
of the faith ; are like the giants of old, brandishing their
arms directly against heaven ; and are vainly endeavouring
to tear down our blessed Redeemer from the throne of the
Godhead there." Origin qf Arianism, pp. 4, 5.
The learned Mede, after defining Fundamentals qf Sal
vation to be such Articles as " without the knowledge and
belief thereof we can neither invocate the Father aright, nor
have that faith and rehance upon Him and his Son, our
Mediator Jesus Christ, which is requisite to Remission of
Sins and the hope of the Life to come," adds, " How far
this ratio of afundamental Article will stretch, 1 know not;
but believe it will fetch in most of the Articles of the Apo
stles' Creed. And by it also those two main errors of the
Socinians, the one denying the Divine nature, the other
the Satisfaction of Christ, maybe discerned to he funda
mental. For without the behef of the first, the Divine
Majesty cannot be rightly, that is incommunicably, wor
shipped, so as to have no other Gods besides him : for he
X 4

312 APPENDIX.
that believes not Christ to be consubstantial with the Father,
and yet honours him with the same worship, worships not
the Father incommunicably; which is the formaUs ratio of
the worship of the true God, from whom Ave look for Eternal
Life. And without the belief of the Second, the Satisfaction
qf Christ, there can be, I suppose, no saving Faith or re
liance upon Christ for forgiveness of Sin." Epistle 83. p.
868. ed. fol. 1677. The subject of Fundamentals is touched
upon in some other of his letters to Hartlib and Duraus,
from Ep. 82. to Ep. 88. inclusive.
P. 123. I. 16. The same may be said respecting the con
ditions qf salvation.] " By a condition ofthe Gospel-Cove
nant is properly to be understood, not whatever is com
manded or required, but that only which is required at the
peril qf one''s soul, i. e. on which a raan's eternal Life and
Salvation does so rauch depend, that the same being per
formed a man attains Salvation, and not otherwise. Again,
such a condition is twofold, either as being absolutely re
quired at the peril of our souls, or necessary to Salvation ;
or only on a supposition. The inward works of Faith, Re
pentance, &c. are absolutely required unto Salvation. But
the fruits, or outward works of Faith and Repentance, (un
der which are comprehended in Scripture all other Chris
tian Virtues, whence the said outward works are wont to
be denoted by a good life or holy conversation,') are required
only on a supposition that God grants life and opportunity.
This being premised concerning the nature of a Gospel-
Condition, it follows, that one and the same is a Condition
properly so called of the Gospel-Covenant, and of our Jus
tification by the Gospel-Covenant. For first. Nothing is
required in the Gospel-Covenant absolutely, at the peril of
our souls, but what is required to our Justification. — Se
condly, Nothing is required in the Gospel-Covenant at the
peril of one's soul, even on supposition, but what is also so
far required to our Justification. — The foundation of both
Propositions is contained in this third, that in a man's Jus
tification God confers on him a right to Salvation. Hence
arises this clear consequence, that nothing can be required
in the Gospel to obtain or retain our right to Eternal Life

APPENDIX. 313
or Salvation, which is not also required to obtain or retain
our Justification." Wells on the Covenants, part ii. ch. 6.
pp. 149, 150.
P. 124. 1. 17. Its efficacy in the work qf our Sanctifi
cation.] " The salvation effected for us by the renewing of
the Holy Ghost, is represented in the Scriptures as corre
sponding to every part of our ruin, as an instance of Grace,
and to which we had no claim by nature. If our old man
be corrupt, through the loss of the Divine image and simi
litude, by which our Understandings are darkened and our
Wills perverted; by this we are renewed again in Know
ledge efter the image of Him who created us, which is called
our new man, created after God, in righteousness and true
holiness. If the (f>p6vripa aapKos, or natural concupiscence,
hangs a weight on our affections, and inclines them to earth,
the ^p6vr]p,a -nve-up-aTos, or spiritual desire, is a balance against
the carnal mind, and restores the Will to its freedom, which
is the glorious liberty of the Sons of God,'''' &c. Ridley''s
Sermons on the Divinity and Operations ofthe Holy Ghost,
p. 203.
P. 125. 1. 12. The Christian Sacraments and the Chris
tian Priesthood.] The necessity of the Sacraments is largely
discussed by Dr. Bennet, in his Confutation of Quakerism,
ch. 24, 25, 26. That of the Priesthood is fully investigated
in Dr. Hickes's Treatises on the subject, and in Hughes's
prefatory Dissertation to his edition of Chrysostom on the
Priesthood, Svo. Cantab. 1710. Both subjects are frequently
and copiously enlarged upon by Leslie, in his several con
troversial writings with the Quakers, particularly in his Dis
courses on Water-Baptism, and on the Qualifications requi
site to administer the Sacraments. See his Works, vol. ii.
p. 669—713, and 719—757. See also Scrivener's Body of
Divinity, ch. 33. and Sherlock on Religious Assembhes, p.
125—133. P. 127. 1. 18. Respecting the Covenants entered into by the
Almighty with mankind.] " A Covenant is nothing else
but an agreement solemnly made between two distinct par
ties, with Conditions mutually to be observed, as in that
between Laban and Jacob, Gen. xxxi. 52. So likewise be-

314 APPENDIX.
tween God and Man, a stipulation and re-stipulation is made,
that the one should perform the part of a Patron and Lord,
and the other of a faithful servant to him. This Covenant
is but twofold in general, however it be diversified accord
ing to the several occasions of revealing the same. The
first was properly a Covenant of Nature ; the second of
Grace. The Covenant of Nature was first made with Adam
at his creation, Avherein were bestoAved on him, not only
such faculties and perfections of being as necessarily tended
to the natural perfection of raan ; but superadded certain
supernatural graces which might dispose hira with facility
to fulfil the Law and the Will of God. Notwithstanding
which, he disobeying God, forfeited those more special aids
and accomplishments, and so dissolved that Covenant. God
proceeded not upon faithless Man according to the rigour
of his Justice ; but out of his free inscrutable favour in
clined to rencAv a Covenant with him again, and that was in
a third Person, not with false Man immediately as before.
And this Person, through whom he thus covenanted a second
time with Man, was the Man Christ Jesus : and than these
are no more Covenants really. Yet because this second,
of sending his Son as a Mediator between God and Man,
had such different forms and faces upon it, according to
the several Oeconomies or Dispensations it pleased God to
make to Man, it is often in holy Scripture distinguished
into the Old and New : as by St. Paul to the Galatians,
saying, These two are the two Covenants, the one from
Mount Sinai ; the other from Mount Sion or Jerusalem,
Gal. iv. 24. And to the Hebrews ; If the first Covenant
had been faultless, then should no place have been found for
the second; Heb. viii. 7. Where he spake of the Covenant
of Moses, and that of the Gospel. . . . But that which is often
called the New Covenant, or the Covenant of the Gospel, is,
according to the substance, of an ancienter date than that
made either Avith Abraham or Moses; being the same which
was made with Adam, the second time in Paradise. But it is
called the New Covenant, because it appeared but newly in
respect of its dress and clearer Revelation, at Christ's ap
pearing. And therefore St. John excellently expresses this.

APPENDIX. 315
when he seeraeth to speak on both sides, saying. Brethren, I
write no new Commandment to you, but an, old Command
ment, which ye had from the beginn'mg. Again, a new
Commandment I write unto you, which thing is true in him
and in you. 1 John ii. 7, 8. signifying unto us in what
sense the Gospel was New, and in what Old. It was New
in comparison of the more conspicuous manifestation of it :
it was Old in respect of its ordination. For to this end,
the Apostle to the Colossians speaking of the Gospel, call
eth it the Mystery which hath been hid from ages andfrom
generations, but now is made manifest, &c. Coloss. i. 26."
Scrivener''s Course qf Divinity, ch. xxxiv. p. 162, 163.
See also Wells on the Covenants, ch. 1, 2, 3, 4.
P. 128. 1. 4. Every 'intermediate dispensation forms a
part only qf the second Covenant.] It is very important,
towards an accurate interpretation of the Sacred Writings,
to discriminate between what are, strictly speaking, distinct
Covenants, and what are only different Dispensations of
the same Covenant. Scrivener, in the chapter just quoted,
notices the confusion that is often made in treating of the
Old and New Testament, from not observing in what re
spects these Covenants and Dispensations agree, or differ
from each other. The first Covenant terminated with the
Fall. The second Covenant commenced imraediately after
the Fall, and will continue to the end of the world. The
different Dispensations, however, of this latter Covenant,
soraetiraes called the Old and New Covenants, agree in cer
tain respects, and differ in others. They agree, in that
the substance of both is the sarae : they agree in their Au
thor : they agree in the principal Mediator of both, Jesus
Christ, the same yesterday, to-day, and for ever : they
agree as to their raain end, the glory of God and the Salva
tion of raankind : they agree, in that both were given not
immediately frora God, but through a Mediator. On the
other hand, they differ as to the Persons by whom they
were dehvered, Moses being only man, but Christ both
God and Man : the Law was a type or shadow only, the
Gospel the substance : the Law was teraporary, the Gospel
perpetual : the Law had only temporal promises and penal-

316 APPENDIX.
ties ; the Gospel, spiritual and everlasting. — But in this
twofold division of the Old and NeAv Testaments, the former
must be understood to include the Patriarchal as well as
the Mosaic Dispensation. Accordingly, some make the
division threefold, instead of twofold. This is noticed by
Marckius in his Christiana Theol. Medulla, cap. xvii. de
Fcedere Gratice, Avhere he observes, " F'cederis hujus Gratia
Oeconomia potest dici triplex ; a. antelegalis, sc. a lapsu
ad Mosen, quam hodie promissionis multi appellant;
p.legalis, a Mose ad Christum, quam Vet. Test, iidem dicunt;
y. et evangelica, seu N Test, a Christo ad finem seculorum.
Est enim revera magnum discrimen in administratione gra
tia ante et post Mo.sen, qui verbum scriptum dedit, legem
perfecit, unum populum pra aliis omnibus assumpsit, &c."
To this division, however, Marckius objects, as tending to
obscure the great leading characteristics of the two Cove
nants before and after the Fall. But if a right discrimina
tion be made betAveen the Covenants themselves and the
different dispensations of the second Covenant, local or
temporary, no inconvenience can folloAV frora adopting the
simple chronological arrangement, by which the several
Epochs from Adam to Moses, from Moses to Christ, and
from Christ to the end of the Avorld, are marked as distinct
from each other in their external circumstances and admini
stration, though one and the same as to their essential pur
pose. P. 128. 1. 11. Covenants cf Nature and of Grace, of In
corruptibility and the Resurrection, of Works and of Faith.]
Scrivener, as appears from the foregoing extracts, adopts
the first of these distinctions. Hingeston, in his Discourses
upon the Divine Covenants, Svo. 1771, speaks of the Cove
nant of Nature, the Covenant of Incorrupribility, and the
Covenant of Resurrection : denoting by the first, that ge
neral and universal LaAv imposed upon raan at his creation,
and never totally repealed by any subsequent Covenants;
by the second, the proraise of Eternal Life, before the Fall,
upon certain conditions ; by the third, the renewal of that
proraise, upon new conditions, after it had been forfeited.
The next distinction, that of Works and Faith, is not

APPENDIX. 317
equally clear; since it is evident that Faith under each
Covenant and every Dispensation was necessary to accept
ance, and that works suitable to each were also required as
an indispensable condition. For, as Scrivener justly ob
serves, (p. 163.) the Covenants made with Abraham and
with Moses are termed Covenants of Works, not that they
only required working, and the Gospel, believing ; (for they
supposed Faith in the promised seed;) but that they were
as a Codicil annexed to the first solemn Covenant of Faith,
conveying special promises and privileges, of a temporal
kind, to the seed of Abraham, upon terms not common to
all mankind, and which, therefore, no longer subsisted un
der the Christian Dispensation.
P. 130. last line. The great variety qf subject-matter con
tained in the Sacred Writings.] " Prastantissimorura Com-
mentatorura consuetudo est, ut libro quem exphcandum
sibi sumunt, pramittant dissectionera ejus, quantum fieri
potest, accuratam, in partes suas minores. Qua diligentia,
tametsi nonnullis visa est paulo obscurior et raolestior, su-
peravit tamen ac pravaluit utilitatis, (addo, et non parva
necessitatis,) meditatio, vit quo penitius aliquis Scriptura
mentem aut penetravit, aut saltera penetrare annisus est, eo
majorem laborem in illarum divisione recte expedienda col-
locaverit. Quicquid enim conspectu uno, et velut kv avv-
6\jf€i., anirao spectandura offertur, etsi alias magnitudine et
multitudine praditum velut insuperabile menti facile videri
queat, multo facihus imbibitur et intellectui repraseuta-
tur." Chladenii Inst. Exeget. p. 532. ed. 12mo. Viteberg.
1740. P. 131. 1. 19. Have collectively obtained their appropri
ate appellation, the Bible.] " Ceterura is librorum Oio-nve-v-
a-Tcnv coraplexus modo in singular! dicitur -rj ypacpr), modo in
plurali al ypa(f)di, illud, quia tanquam corpus revelationis
integrum, quacunque ad salutem nostram pertinent, exac-
tissimo omnium consensu docens, prastantissimus, dignissi-
mus, atque perfectissimus liber est, omnes in orbe libros,
quotquot scripti sunt unquam aut scribentur, magno post se
relinquens intervallo : hoc, quia pluribus absolvitur in unum
collectis voluminibus, qua singula partem aliquam divina

318 APPENDIX.
constituunt revelationis." J. E. Pfeifferi Inst. Hermeneut.
Sacr. p. 51,52.
P. 132. 1. 5. The Historical Books.] A series of useful
and judicious rules for the interpretation of these portions
of Scripture may be found in Turretin's excellent Treatise
de S. S. Interpretatione, part. ii. cap. 3. The subject is
also very fully illustrated by J. E. Pfeiffer, in his Inst.
Herm. Sacr. cap. xi. p. 641 — 692.
Ibid. 1. 24. The necessity qf the greatest care and cir
cumspection, &c.] " Neque minora sunt commoda, qua ex
conjectandi peritia in Scriptura sacra tractatorem redun
dant. Hinc enim non solum felicius versabitur in locis
intricacioribus, et qua sibi invicem refragari videntur ; sed
in narrationibus etiam historicis quam plurlmas rei gesta
circurastantias, quas scriptor sacer silentio pressit, non inepte
supplebit. Utrobique tamen caute admodum et circura-
specte agendum est, ne (pavTaala, qua optima famula, pes
sima domina est, extra oleas vagetur. Unde quemadmo
dum equi, ubi nimis in cursum effusi sunt, in loco proclivi
habenis cohlbentur ; ita ingenium, in conjectando nimium
praceps ac rapidura, judicii severitate castigandum, pru-
dentiaque freno reprimendum, et intra rationis gyrum re-
vocandura est. Prastat enim in locis dubiis fateri ignoran-
tiam, quam incertis indulgere conjecturis, aut eas rerum
fingere circurastantias, quas si legeret scriptor sacer, excla-
maret fortassis, quod de Platone dialogum de se conscri-
bente Socrates dixisse fertur, O quam multa juvenis ille de
me mentitur .'" Rambachii Exercit. Hermeneut. p. 5^ — 58.
P. 133. 1. 21. The Prophetical Books.] Rules for the
interpretation of these are also detailed by Turretin and
Pfeiffer, as above; by the former, part. 2. cap. iv. by the
latter, cap. xv. §. 232—260.
P. 134. last line. Doctrinal or practical.] Similar instruc
tions for the exposition of these portions of Scripture are
given in the above-mentioned works. See Turretin, part. 2.
cap. vi. vii. and Pfeiffer, cap. x. xii.
P. 135. 1. 28. The several other occasions and purposes,
whether general or special.] " Ubi summa opera tur divini
Numinis sapientia ; ibi nihil fit sine fine certo, et fines pe-

APPENDIX. 319
culiares in communera aliquera resolvuntur. Quum finis
orationis constituat scopum ejus, non solum scriptum quod-
libet Scriptura sacra comprehensum peculiarem habet scopum
suum ; sed et communis quidam scopus est, in quem scopi
isti omnes diriguntur. Scopum hunc generalem Scriptura,
illos vero, libris singulis proprios, speciales appellare solent.
Scopum totius Scriptura generalem esse patefactionem Ser-
vatoris nostri, aliunde constat. Specialis cujusvis scripti
scopus, pro diversitate scriptorura, diversus est, sed general!
subordinandus. Ut autem patefactio Domini nostri Jesu
Christi cum illustratione perfectionum divinarum et salute
hominum connexa est, sic merito tota Scriptura simul ad
perfectionum divinarum illustrationem et salutem hominum
tendere censetur." J. E. Pfeifferi Inst. Herm. Sacr. cap. i.
§¦ 7, 8.
P. 138. 1. 7. Were evidently written to meet the particular
exigencies qf the faithful in those times, &c.J Buddeus has
an important Dissertation, de Statu Ecclesiarum Apostoli-
carum, in which he urges the necessity of attending to these
circumstances in the interpretation of the Sacred Writings,
and particularly in ascertaining the real scope and purport
of St. Paul's Epistles. See his Miscell. Sacr. tom. i. part. 2.
p. 216—266.
P. 143. 1. 13. The same exercise ofthe mental faculties.]
Turretin lays it down as a general rule, " non aliam esse
Scriptura interpretanda rationera, quam reliquorum libro
rum ; attendendum scilicet ad vocum et locutionum sensum,
ad auctoris scopum, ad antecedentia et consequentia, aliaque
id genus ; ac sane hac est ratio, qua libri oranes imo omnes
sermones intelliguntur. Cura autem Deus nos per libros et
sermones docere voluerit, non vero alia via, sane eo ipso
evidens est, sacram scripturam non aliter quam reliquos
libros intelligendum." This rule he establishes and illus
trates by nineteen distinct propositions, accompanied with a
variety of specific instances where its application is most
evidently iraportant. See his Tract de S. S. Interpr. part. 2.
cap. ii. More errors in the interpretation of Scripture have,
perhaps, arisen from neglect of the obvious rules and prin
ciples of common sense and correct reasoning, widi which

320 APPENDIX.
other ancient authors are wont to be explained, than from
any intentional perversion of its truths.

SERMON VL
p. 147. 1. 13. The design ofthe Apostle in laying down
this maxim.] A full explanation of this text, as deducible
from its context, raay be found in Dr. Felton's Lady Moyer's
Lectures, p. 114 — 116, and p. 170 — 174. The learned Au
thor applies it chiefly to the assertion of the Catholic doc
trine of the Trinity against Deists, Arians, and Socinians.
In the course of the discussion, Avhich is among the most
elaborate and profound Treatises on the subject, are inter
spersed many important rules and observations respecting
Scripture-interpretation in general, Avhich render it a very
valuable work to a theological Student. To the whole is
also prefixed a copious prefatory Dissertation concerning
the Light and the Law of Nature and the Expediency and
Necessity of Revelation, to which I have had occasion, in
another work, frequently to refer.
P. 149. 1. 19. Of which we can otherwise obtain no cer
tain or satisfactory information.] " We must not judge,"
says Dr. Felton, " qf the things qf God according to the
maxims and principles of human science, but according to
those revelations which are given us, concerning the Divine
Nature and Attributes; and we must receive thera, not ac
cording to the figurative schemes and language of human
wisdom, but according to those plain assertions of fact deli
vered in the Scriptures. This is the only sure Avay of pro
ceeding; and the things of God are then truly discerned
and judged of, when spiritual things are compared with
spiritual, and every part of Revelation is received in a sense
agreeable to, and consistent with all the other." L. M. Lect.
p. 393.
Ibid. 1. 22. What Theologians call the Analogy qf
Faith.] " Analogia Fidei est tenor sive summa coelestis
doctrina de credendis seu articulis fidei, petita e talibus

APPENDIX. 321
Scriptura locis ubi Spiritus Sanctus de iisdem ex professo
vel saltera ex omnium confessione agit, idque verbis rotun-
dis, planis, perspicuis, et omni exceptione majoribus. Istam
Analogiam in explicatione Scriptura omnino esse attenden-
dam, et, licet ultimo loco proponatur, tamen primo loco
esse habendara, aperte innuit Apostolus ad Rom. xii. 6. et
% Tim. i. 13. Idem porro suadet ipsa sana ratio, scilicet,
loca specialia et obscura esse interpretanda secundum effata
generalia et indubitata. Ex. gr. locus indubitatus est omni-
que exceptione major, Deum non velle peccatum, adeoque
ejus non esse causam, Ps. v. 5. Cum proinde hoc effatum
omni dubio prorsus careat, nulla omnino ullius loci Scrip
tura admittenda erit explicatio qua illud evertat. Quod si
proinde loca quadam occurrant, qua in speciem videntur
continere contrariura, ex. gr. de induratione Pharaonis, et
similia, ilia ita sunt eraoUienda et commoda quapiam expli
catione declaranda, ut illud perpetuo maneat inconcussum,
Deum non esse causam Peccati." Aug. Pfeifferi Her
meneut. Sacr. cap. xii. — J. E. Pfeiffer subjoins to a similar
definition of the Analogy of Faith, a necessary caution as
to its application : — " Harmonia Articulorum fidei in nexu
suo spectatorum inter se mutua constituit Analogiam fidei.
Quum igitur in ea doctrina qua ad salutem recuperandam
pertinet, omnimoda firmitudo consectanda sit ; articulos
fidei ex locis certa interpretationis, adeoque et ipsara ana
logiam fidei determinari opus est. Quodsi vero sic rite
determinata est, quidquid eidem ad versatur, veritatibus in
scriptura propositis non concordat, proindeque dissensus ab
analogia fidei characterem falsa interpretationis constituit.
Notandum duntaxat est, negative potius quam positive,
analogiam fidei ad interpretandum valere ; nirairum, si qua
interpretatio analogia fidei rite determinata adversetur,
falsam eandem esse hinc intelligo; ut autem vera et genuiiia
sit interpretatio, ad id sola nondum sufficit cum analogia
fidei consensio." Herm. Sacr. cap. xii. §. 184. This is a
sound distinction ; since though it is evident that no doc
trine can be true which is irreconcilable with the Analogy
of Faith, yet there may be many erroneous interpretations
of Scripture which do not violate that Analogy ; and on the
Y

322 APPENDIX.
other hand, where that Analogy is not violated, there may
be room for some A'ariety of interpretation, Avithout incur
ring the hazard of dangerous error.
Almost every systematic Theologian has treated largely
on the Analogy of Faith. See Glassii Philol. Sacr. lib. ii.
part. ii. de Script. Sensu crucndo. Chladenii Instit. Exe
get. cap. iv. sect. 7. Rambachii Exerc. Hermeneut. contain
ing an excellent Tract de Parallelismo Scripturce.
P. 149. 1. 28. To prophesy accord'ing to the proportion qf
Faith.] " This is that Analogy, Avhich St. Paul requireth
in his Epistle to the Romans, and Ave translate the propor
tion of Faith ; not meaning thereby the degree of it, either
in the Teacher or the Hearers, but the agreement of their
doctrine with the Scriptures of the Old Testament and all
parts of the Gospel preached and delivered by our Lord
and his Apostles ; and this rule doth now extend to the
New Testament as well as to the Old. For there is an en
tire agreement and consistency of the Scriptures with them
selves from one end to the other, from the first dawning of
Revelation as a Light that shineth in a dark place, till it
shineth more and more unto a perfect day!''' Feltorbs L. M.
Lect. p. 288.
P. 150. 1.3. That no prophecy qf Scripture is qf any
private interpretation.] See a Dissertation upon this text
by Werenfels, Opusc. tom. i. p. 238 — 252. Also Turretin
de S. S. Interpr. cap. ii. p. 29. and Bp. Horsley's Sermon
on the text, vol. ii. p. 13' — 16.
Ibid. 1. 22. Systems of Divinity.] Buddeus, after a short
historical sketch of systematic Theology, thus vindicates it
against the indiscriminate prejudice with which it has been
often assailed. " Neque ideo improbanda est, aut rejici-
enda hac theologiam tractandi ratio, si caute atque sobrie
instituatur. Etsi enim scholastica theologia non sine ra
tione male audiat, non orania taraen qua scholastici doctores
aut a majoribus acceperunt, aut ipsi excogitarunt, prorsus
rejicienda sunt. . . Quare et cum opera beati M. Lulheri
nostri mehoris doctrina lux ecclesia nostra adfulgeret, re-
pudiatis atque rejectis scholasticorum quisquilils, systemati-
cara tamen theologiam retinendam censuerunt nostrates, sed

APPENDIX. 323
ea lege, ut ex ipsis Scriptura fontibus hausta sobrie tracta-
retur, nee ipsius Scriptura ea quidquam derogaretur pre-
tio; cumprimis autem, ne, qua in scholasticis Lutherus
ipse et alii cum eo damnaverant vitia, postliminio reduce-
rentur. . . Nee enim video, quid prohibeat, quo minus qua
cognitu ad salutem necessaria sunt, ex Scriptura S. fonti
bus hausta, justo ordine disposita, riteque inter se devincta,
proponantur, explicentur, confirraentur ; modo veritati cun
cta sit consentanea, et ad fidei simul et vita praxin referan-
tur. Id vero est, quod nos systematicam theologiam voca-
mus. Nee vocum quarundam, aut terrainorum consuetu
dine receptorura, quenquara offendere usus poterit, cum
abusum ipsimet procul esse jubeamus; sobrie autem et
caute si adhibeantur, ad perspicuitatera, pariter ac inutiles
ambages evitandas, plurimum faciant." Inst. Theol. Dogm.
tom. i. p. 69.
P. 152. I. 9. There is no reason to suppose that the Holy
Spirit. . .should so entirely overrule their natural facul
ties, &c.] " Multiplicanda fuissent miracula, nisi Deus per
(TvyKarA^aciv scriptorura sacrorum genio se accomraodare
voluisset ; atque hoc vere factum fuisse, diversitas still qua
in Scriptura deprehenditur evincit. . . . Sua nimirura cuique
est, quemadmodum dicendi, sic etiam cogitandi peculiaris
quadam ratio: aut igitur ad unum aliquod commune cogi
tandi atque dicendi exemplura conformanda sacrorum scrip
torura vis omnis, aut cujusque ingenio attemperandus erat
divini Spiritus impulsus. . . . Quin tanto facilius qua animo
objiciantur concipimus, quanto magis ordo et stilus nobis
familiaris servatur; opus autem erat a scrlptoribus sacris
recte intelhgi qua Deus inspirabat, ut ea aliis explicare
uberius et veram edisserere possent sententiam. Varietas
stili, qua istam comprobat Spiritus Sancti accommodationem,
per totam observatur Scripturam." J. E. Pfeifferi Inst.
Herm. Sacr. cap. i. §. 15. pp. 96, 97.
P. 153. 1. 1. But .... there is a general cast qf charac
ter, &c.] " Quod ad reliquam attinet stih sacri indolera,
majestatem siraplicitas comitatur, casta est et verecunda di
cendi ratio, nee plenitudini brevitas officii; atque in uni-
versum tales eminent virtutes, qua facile originem ultra
y2

324 APPENDIX.
hominum vires elevatam arguunt. Siraplicitas stili, quam
sacra vindicamus Scriptura, non est confusum quoddam et
naturalis pulchritudinis intelligentiaque expers dicendi ge
nus; sed lenociniis verborum, fucoque eloquentia, et iis
opponitur artificiis, quibus oratores uti solent, ad occupan-
dos auditorura animos. Gravitas stili generatim negat in-
dignum quidquam perfectionibus divinis in dictione Scrip
tura deprehendi ; sigillatira, in eo eminet, quod, intuitu
credendorura, assensus in veritates gravissimas absolute
absque additis rationibus postulatur : intuitu agendorum,
irrefragabilis obedientia ab omnibus terra incolis, ipsis etiam
principibus neminem inter mortales superiorem agnoscenti-
bus exigitur." J. E. Pfeifferi Inst. Herm. Sacr. cap. i.
§.17. p. 106.
P. 154. 1. 12. An historical as well as critical knowledge
ofthe language.] " Alteram jam observationem subjungi-
mus; scilicet, in Scriptura ut et caterorum librorum inter
pretatione sedulo attendendum esse, quanam certis vocibus
idea eo tempore responderint, quo illi libri scribebantur,
non vero quanara ipsis nunc respondeant. Neque enim
credendum, Hebrais Gracisque vocibus voces Latinas, qui
bus redduntur, ita semper respondere, ut iis pracise res
eadem significentur : sape magnum interest discrimen."
Turretin de S. S. Interpr. part. ii. cap. 2. §.14. This
subject is examined in all its bearings by Chladenius in his
Inst. Exeget. cap. iv. sect. 2. de Scrutinio Verborum et
Phrasium. P. 155. 1. 10. The Historical Analogy qf Scripture.]
Some useful observations on this point occur in J. E. Pfeif-
fer's Hermen. Sacr. cap. xi. §. 149, 150. Also in Ramba-
chius's Treatise de Parallelismo Scriptura, §. xi. xii. xiii.
and Chladenius's Inst. Exeg. cap. iv. sect. 6. Aphorism. 2.
P. 157. 1. 6. The Doctrinal Analogy qf Scripture!] A
distinction is made by some Divines between the Analogy
of Scripture and the Analogy of Faith ; the former being
necessary to prevent any expositions which may set one part
of Scripture at variance with another, either as to verbal
or real differences ; the latter, to make every particular or
subordinate point of doctrine harmonize with general or

APPENDIX. 325
fundamental truths. Attention to both these is evidently
essential to a correct Interpreter of Holy Writ. " Scruti-
niura Analogia Scripturce in eo consistit, ut Exegeta accu
rate attendat, an interpretatio Scriptura quara idoneam ju
dicat, consuetudini et assertis in Scriptura receptis con-
gruat. Estque talis Parallelismus vel verborum vel rerum. . .
Analogia Fidei est constans sibique perpetua, sibique scra
per similis. articulorum fidei harmonia, in dictis fundamen
talibus seu cardinalibus, a Spiritu Sancto perspicue propo-
sita, ex iisque hausta, qua singulorum credendorum et agen
dorum, quatenus ex Scriptura eruuntur, adeoque et expli-
cationum ejus, Lydium lapidem regulamque infallibilem et
vere catholicam, constituit." Chladenii Inst. Exeg. cap. iv.
sect. 6. et 7. p. 398 et 406. Marckius raakes a similar dis
tinction: "Analogia, tum Fidei, quam primo et semper
attendere debemus; tum Contextus antecedentium, conse-
quentiura, scopi, qua cum Analogia Fidei semper est jun-
genda, ne ex quolibet loco quidlibet ehciatur." Christian.
Theol. Medulla, cap. ii. §. 45.
P. 157. 1. 17. Principles to a certain degree recognized in
the exposition qf other writings.] " Solent nimirum profa-
norura auctorura interpretes, ubi in locum aliquem difficilem
et obscurum incidunt, circuraspicere alia loca, ubi scriptor
de re eadem sententiam clarius dixit. . . . Quum sacra pa
gina, quamvis a diversis scrlptoribus consignata, ab uno
tamen eodemque suramo auctore, qui omniura animos cala-
mosque gubernavit, profecta sint, non possunt non in rebus
pariter ac verbis exactissime inter se consentire. Recte enim
Epiphanius, tom. i. Operum, har. 73. Ovk evavria to. p-rj-
jiaTa rrjs ypaepris aXKrjkois ea-rl, Kav p.&xea-Oai boKrj irapa toIs
rn TrCa-rei jurj -vyiaivov(Ti.v , rJTOi. atrdevovai Trj yvM/xjj." Ram
bachii Exerc. Herm. pp. 209, 210.
P. 158. 1. 18. A reputed saying qf Rabbinical Writers.]
" Rabbinorum fertur dictum. Nulla est objectio in lege qua
non habeat solutionem in latere. . . Jurisconsult! dicunt,
Turpe est de lege jud'icare, tota lege nondum inspecta:''
Glassii Philol. Sacr. lib. ii. part. ii. sect. ii.
P. 160. last line. These several Analogies are intended to
cooperate in explaining obscure passages by those which are
y3

326 APPENDIX.
clearer, &c.] " Observanduin est, cum aliquid clare patet
ex tota revelatione, imo ex scopo revelationis, illud ex locis
quibusdara obscuris convellendum non est ; sed contra, ob
scura ex clarioribus exponenda. . . . Verbi gratia, nihil in
Scriptura frequentius est, adeoque certius in Religione,
quara Deum esse bonum, nee solummodo erga quosdam,
sed etiam erga omnes : — sic David, Psal. cxlv. 9. et Ezechiel
xviii. 23. Sape etiam tum in libris legis, tura apud pro-
phetas, testatus est Deus, cpanta cum vehementia optet
peccatoris ad se redditum. Matt, xxiii. 37^. 1 Tim. ii. 4.
2 Pet. iii. 9- Itaque cum loca quadam occurrunt qua
prima fronte Dei bonitati adversari videntur, quasi, verbi
gratia, Deus eum in finem homines quosdam creaverit, ut
eos damnaret, quemadmodum volunt Supralapsarii ; pro-
fecto ex obscuris hisce locis convellenda non est certissiraa
de Del bonitate doctrina, sed contra hac loca ex clarioribus
explananda sunt." Turretin de S. S. Interpr. part. ii. cap. 2.
pp. 271, 272.
P. 161. 1. 10. Such as in earlier times was comprised in
those shorter summaries qf Christian Faith to which we may
conceive St. Paul to refer, &c.j " Originem systematica
theologia ab ipsis Apostolis nonnulli derivare adnituntur.
Certe, quando Paulus Timotheo suo -uiroTvnaxnv -vyiaivovTav
Xoycav commendat, non desunt, qui brevem ac rudem de-
signationera, ceu formulam quandam ac sciagraphiam intel-
ligunt, quam ex prascripto Apostoli in conspectu habuerit,
cujusque ductum in docendo sequutus sit Tiraotheus. Ve
rum, cum etiam typum quendam, seu summam doctrina
quam quis animo comprehendit, vox hacce denotare queat,
infirmo nituntur fundamento, qui de formula quadam literis
consignata eam accipiunt. Hugo Grotius -vTroT-uirao'LV per
exemplar exponit, additque, sed intellige exemplar in ani
mo fixum, quod Ihiav Platonici vacant. Recte etiam Abr.
Calovius monet, non rudem tantum del'tneat'ionem, uti nee
solam docendi formam, notari, verum impr'imis ipsam doe-
tr'incE ccelestis substantiam. Summ.a autem quadam doc
trina coelestis, quam quis animo comprehensam habet, non
dum systematis nomen, si adcurate loqui vehnius, promere-
tur." Buddei Inst. Theol. tom. i. pp.66, 67.

APPENDIX. 327
P. 161. 1. 27. The determinate sense of the word Rege
neration.] See Schleusner's and Biel's Lexicons, and the
Lexicographers in general.
P. 162. last line. A new principle qf spiritual life.] "The
general doctrine both of our Lord and St. Paul is, that water
applied outwardly to the body, together with the grace of
the Spirit applied iuAvardly to the soul, regenerates the man;
or, in other words, the Holy Spirit, in and by the use of
water-baptism, causes the new birth." Again; "Regene
ration, passively considered, is but another word for the
1WW birth of a Christian; and that new birth, in the gene
ral, means a spiritual change, wrought upon any person by
the Holy Spirit, in the use of Baptism, whereby he is trans
lated from his natural state in Adam, to a spiritual state in
Christ!" Waterland''s Discourse on Regeneration, p. 3, 5.
republished in the first volume of the Churchman's Remem
brancer, 1807.
Buddeus has treated the subject of Regeneration with
great accuracy and perspicuity. Speaking of the peculiar
force and propriety of the term Regeneration, as applied
to the Sacramental Rite of Baptism, he observes, " Sicut
nempe per generationem naturalem aliquid producitur quod
antea non erat, ita regenerati adepti sunt vitam et vires spi-
rituales, quibus antea destituebantur, Rom. vi. 4. Quem
admodum per generationem genitus fit particeps natura
generantis, sic per regenerationem simile quid prastatur,
2 Pet. i. 4. . . . Non diciraus tamen, quod aqua virtus rege-
nerationi tanquam subjecto naturahter insit, nee quod natu
rah vinculo Spiritus S. gratiam conjunctam habeat: sed
quicquid saluris inde concipitur, id ex ordinatione divina
fieri, probe novimus. Nimirum per baptismum tanquam
opyavov bona ista coelestia Deus operari promisit : hinc
quando ad elementum accedit verbum, fit Sacramentum,
secundum tritum ilium theologorum canonem. Cur vero
Deus externos Sacramentorum ritus sua institutione adje-
cerit promissioni evangelica, eleganter explicat B. Martinius
Chemnitius, Exam. Cone. Trid. part. ii. p. 18. Deus ut
divitias bonitatis sua nobis ostenderct et commc-ndaret, non
uno tantum modo, per nudum scilicet verbum, gratiam suam
Y 4

328 APPENDIX.
-nobis exhibere voluit : sed infirmitatem nostram voluit cer
tis adminiculis sublevare, institutis scilicet et promissioni
evangelicce annexis Sacramentis, hoc est, certis sigrds, riti-
bus, ceu ceremoniis, in sensus incurrentibus : ut illis com-
moneret, erudiret, et certos nos redderet, quodforis in specie
visibili geri cernimus, illud intus virtute et potentia Dei in
nobis effici. Sicut enim verbum incurrit in aures, et ferit
corda ; ita ritus Sacramentorum incurrit in oculos, ut mp-
veat corda, ut non dubitemus Deum nobiscum agere, et
velle juxta verbum in nobis efficacem esse ad salutem^'' &c.
Buddei Misc. Sacr. tom. ii. pp. 13, 14.
That this Avas the view generally taken of the subject by
the primitive Fathers, is fully shewn by Dr. Waterland, in
his notes to the discourse above quoted. Buddeus recites
also the following strong passage from Luther to the same
effect, on the text Gal. iii. 27. " Non accepistis per bap
tismum tesseram tantura, per quam adscript! estis numero
Christianorum, ut nostro tempore multi fanatici baptisma
tesseram tantum, seu nudum et inane signum faciunt; sed
quotquot baptizati estis, Christum induistis : h. e. estis extra
legem rapti in novam nativitatem, qua facta est in baptismo:
ideo, inquit, non estis amplius sub lege, sed novo indumento,
hoc est, justitia Christi vestiti estis." Lutheri Opera, tom. iv.
Jen. fol. 115.
P. 164. 1. 3. Terms qf similar import were infrequent
use among the Jews.] " The name, or the notion of Bap
tism," says Dr. Waterland, " probably was not altogether
new in our Lord's time : for the Jews had been used to ad
mit converts from heathenism into the Jewish Church, by a
baptism of their own; and they called the admission or
reception of such converts by the name of regeneration or
new birth ; as it was somewhat like bringing them into a
new world. Such proselytes Avere considered as dead to
their former state of darkness, and born anew to light, li
berty, and privileges, among the children of Israel, and
Avithin the Church of God. The figure was easy, natural,
and affecting ; and therefore our Lord was pleased, in his
conference with Nicodemus, to adopt the same kind of lan
guage, applying it to the case of admitting converts both

APPENDIX. ,329
from Judaism and Paganism into Christianity ; transferring
and sanctifying the rite, the figure, and the name to higher
and hoher, but still similar purposes. Such is the account
given of this matter by many learned and judicious writers."
Discourse on Regeneration, p. 5(3. The writers to whom
Dr. W. refers are Selden de Jur. Nat. et Gent. Elderfield
of Regeneration, Hebrew and Christian; Wall's Infant
Bapt. and the Defence; Wotton's Misc. Disc. Vitringa
Obs. Sacr. Abp. Sharpe, vol. iii. Serm. xii. Deylingii Obs.
Sacr. Wesselii Dissert. To these may also be added, Bud
dei Misc. Sacr. tom. ii. pp. 6, 7. and Lightfoot's Hora
Hebr. on Matth. iii. and on John i. 25. The question, how
ever, is amply discussed in Wall's Introduction to his His
tory of Infant Baptism.
P. 164. 1. 20. An instantaneous, perceptible, and irresist
ible operation ofthe Holy Spirit!] This notion so entirely
separates Regeneration from any actual connection Avith the
Rite of Baptism, that it cannot consistently be maintained,
but by those who altogether discard Baptism as a Sacra
ment. For a Sacrament is an outward sign, or token,- of
some inward grace, or spiritual blessing, actually conveyed
by it : and if Baptism be not the sign or token of Regene
ration, it is a sign of nothing : it is unmeaning, as well as
inefficacious. Nay, it is fallacious; because it is a token
beforehand of what, according to this theory, may never
take place. The advocates of this opinion, indeed, perpe
tually remind us, that multitudes are baptized, who live and
die in a wholly unregenerate state. Of what, then, could
Baptism ever be a token to such persons .'' Or, how vrill it
be possible to apply to their case any of those texts of Scrip
ture which connect it with Regeneration ? None, therefore,
but those who reject this Sacrament altogether, or who, at
least, reject Infant Baptism, can consistently hold this doc
trine. Ibid. 1. 26. By others, it is regarded as a continued and
progressive work ofthe Spirit!] This opinion is maintain
ed by many Avho do not intentionally undervalue the Sacra
ment of Baptism ; conceiving that they attach to it its full
importance, since they acknowledge it to be accompanied

330 APPENDIX.
with a renovating and sanctifying grace, the principle of
that new life which is afterAvards to be improved and per
fected by further aids of the Holy Spirit. And this is, in
truth, the whole purport and effect of this Divine Institu
tion. But the question is, what more than this is meant
by Regeneration ? Regeneration denotes an incipient state,
not one that is complete ; the period of birth, not the period
oi full age. To represent it as a continued work and as de
noting our growth in grace, and even our attaining to Chris
tian perfection, seeras not only to destroy the metaphor and
to violate the analogy of Scripture language, but in a great
degree to disconnect the sign from the thing signified ; mak
ing that which, as a purely initiatory Institution, is com
plete and certain in its character, significative of that which
must, from its very nature and circumstances, be doubtful
and incomplete.
P. 165. 1. 2. Others, again, maintain a distinction be
tween Baptismal and Spiritual Regeneration.] This opin
ion, though supported by respectable authorities, appears
to be liable to a similar objection, that it either invalidates,
or misrepresents, the true sacramental character of Baptism.
For, if Spiritual do not accompany Baptismal Regenera
tion, in what proper sense can the latter be called Regene
ration .' It is only the Spiritual change it produces, which
can entitle it to that appellation ; and divested of such spi
ritual effect, it is reduced to a lifeless and unavailing cere
mony. If it be not the means and the pledge of receiving
that spiritual benefit, of which it is acknowledged to be a
sign and token ; what is its inherent value as a sacramental
ordinance? The advantage given by such representations
of it, to Fanatics, and to all who decry the Sacraraents as
beggarly elements of Religion, is manifest. The mistake,
however, here, as in the preceding case, may, perhaps, be
rather verbal than real. It appears to arise from conceiving
the term Regeneration to be equivalent in force and mean
ing to that oi final Justification, and to imply an absolute
assurance of Salvation. If this were its true sionification.
it must, indeed, be altogether distinct from Baptism, or, at
least, subsequent to it as to the period of its taking place.

APPENDIX. 331
But is such an interpretation of it supported by the analogy
either of Scripture-language or of Scripture-doctrine.? Is
there any passage of Scripture where a baptized Christian
is spoken of as unregenerate ; or where Regeneration is re
presented as still necessary or wanting, to those who, having
been already made partakers, by Baptisra, of the Christian
Covenant, forfeit its privileges by walking unworthily of
their Christian calling.?
P. 166. I. 24. By ident'fying Regeneration with the ini
tiatory Sacrament of Baptism, its full importance is as
signed to it, &c.] That this is the view generally taken of
the subject by the best primitive Christian Writers, by the
chief leaders of the Protestant Reformation, and by our own
Church in particular, appears to be a matter capable of sub
stantial proof. Dr. Waterland, in his admirable Discourse
above referred to, produces many strong and convincing
testimonies from the Fathers, in corroboration of his argu
ments: and Buddeus, whose sentiments correspond with
Waterland's, says, " Sane consentiunt hie atque doctrina
huic adstipulantur primitiva ecclesia patres plerique oranes,
Tertulliano quidem excepto." Luther's opinion has already
been quoted. That of our own Church, as expressed in
her Articles and Liturgy, gives no countenance to any other
view of it. She constantly speaks of Regeneration as spi
ritually conferred in Baptism, and of those who are baptized
as actually regenerate persons, who are bound, in conse
quence of that act, to lead the rest of their life according
to that beginning. It is to be lamented, that some distin
guished writers in her communion have not always Avith
equal accuracy and precision expressed their agreement with
her on this point, though doubtless with no intention of es
sentially differing from her opinion. To Dr. Waterland
our Church is greatly indebted, for rectifying many current
misapprehensions concerning it, and for the many valuable
testimonies he has brought forward in its support. The
names of Wall, Wotton, Sharpe, Bull, Bingham, Whitby,
Stanhope, Beveridge, Hooker, Clagett, and Bennet, may
be considered as sufficient guarantees of the soundness of
her Faith in this respect.

,332 APPENDIX.
P. 170. 1. 15. The Jewish converts were slow of belief,
and prone to misinterpret its truths.] Whence these errors
originated, and how necessary it is to a right understanding
of the Apostolical writings to be well acquainted with the
source of thera, Buddeus has distinctly shewn in his Trea
tise de Statu Ecclesiarum Apostolicarum. The three raain
points of controversy between the Jewish converts and St.
Paul, are thus compendiously stated. — "1. Utrum gentes
ad consortium Evangelii admittenda sint, necne ? Qua de
re initio ipsimet dubitabant Apostoli, ut patet exemplo Pe
tri, qui ccelesti demum visione rectiora condocendus erat,
Act. X. 34. Sed et qui per Judaura et Saraariara dispersi
erant, non nisi Judais primum adnuntiasse Evangelium di
cuntur. Putabant enim, promissionem de Christo solum
ad posteros Abraham! pertinere. ... 2. Qui adfirmabant
gentes omnino ad consortium fidei esse admittendas, in duas
iterum scindebantur partes ; nonnullis, tum demum admit
tendas existimantibus si reciperent legem Mosaicam ; aliis,
ne id quidem ab iis postulandum contendentibus 
3. Tertia denique controversia erat: an saltera Judai, utpote
quibus lex data esset, Judaica instituta cum Christianorum
disciplina conjunger.e deberent, necne.? Prius adfirmabant
multi Judai jam conversi, quibus etiam Jacobus aliquamdiu
adstipulatus fuisse videtur. Act. xxi. 18. negabat autem Pau
lus. Tametsi enim voluntati Jacobi morem gerebat, ipsam
tamen legem, ejusque observantiam, ad salutem consequen-
dam non requiri, passira docet. Vitandi equidem offendi-
culi causa interdum Judaorum imbecillitat! aliquid conces
sit, 1 Cor. ix. 20. necessitatera tamen legem Mosaicam ob-
servandi nuspiara, vel Judais, vel gentilibus imposuit; irarao
contra eos qui necessitatera hancce urgebant, subinde acri
ter pugnavit." Miscell. Sacr. tom. i. pp. 227, 228.
P. 172. 1. 2. The same species qf misapprehension led
to heresies the most opposite to each other.] With reference,
probably, to the necessity of viewing the Old and New Tes
taments in connection with each other, our Lord says of a
well-instructed Scribe, or Expositor of Scripture, that he
" bringeth out of his treasure things new and old." Luther
compares the New Testament to the Sun, and the Old to

APPENDIX.
the Moon, enlightened by the Christian Dispensation. And
our great Christian Philosopher, Boyle, compares the two
Covenants to the Cherubs which overshadowed the Ark,
looking towards each other, and jointly supporting the Mer
cy-seat. Hence the frequent references which the Writers
of the New Testament make to those of the Old; embracing
every occasion to shew that the doctrine of Christ and his
Apostles was not of recent origin, but had a deep and ever
lasting foundation in the Sacred Oracles, delivered frora the
beginning by the Omniscient Spirit of God. Accordingly,
our Lord continually directs the Jews to Moses and the
Prophets : and St. Paul declares, that he said nothing but
what Moses and the Prophets had already spoken. Moses,
therefore, and the Prophets must be compared with each
other; and both with the Apostles and Evangelists; to
enable us to form a correct judgment of either. At the same
time, the distinction between these different Dispensations
must be carefully observed ; lest local and temporary con
cerns should be confounded with those of universal and per
petual obligation : an error, similar to that which our Lord
reproved under the similitudes of putting new wine into old
bottles, and old cloth into a new garment ; by which the
consistency of each is marred and destroyed. Had these
fundamental principles of Scripture Interpretation been duly
regarded, neither Jewish nor Anti-Jewish Christians would
have fallen into those extravagancies which distinguished
many of the primitive Heresies. On this connection be
tween the Old and New Testament some important obser
vations occur in Rambachius's Treatise de Parallelismo
Scriptura. See his Exercit. Herm. p. 213 — 234.
P. 173. 1. 15. Interpreting what St. Paul says qf the
calling qf the Gentiles and the rejection qf the Jews, &c.]
There is an admirable Discourse of Dean Tucker's on the
Potter and the Clay, Rom. ix. 21. in which these erroneous
interpretations are ably refuted, and shewn to be destitute
of anv sohd foundation. Towards the conclusion of the Dis
course is given this general caution against sirailar misappli
cations of Scripture. " In all such cases, the best general
rules of exphcation are these: Let the scope, drift, and

334 APPENDIX.
nature of the argument be raore attended to, than the bare
Words or literal Expressions : — And Avhere a fcAv single pas
sages seemingly contradict the general Design, let those be
reconsidered in connection with the rest: Let us place our
selves in the situation of those Avho heard the Speaker or
Writer hiraself: And let us endeavour to find out, what
were the meaning of the Words at the Time they were
spoken ; not what they may now imply at times so far dis
tant, and among people so very different in their manners
and customs from the former. Moreover, in all cases of
Difficulty, let the plain Texts be the Interpreters of the
obscure, not the obscure of the plain. These, I say, are the
best and most equitable maxims to proceed on, and indeed
are necessary for the Interpretation of all Writings, human
or Divine." Serm. i. p. 33.
P. 176. I. 15. Thenceforth, Scripture is divided against
itself!] Dr. Felton observes, that " both Arians and Soci
nians, departing from the Analogy of Faith, Ae^axt from
the Analogy of Language too. ... If they assert the D'lv'v-
nity oi the Persons, they make Three Gods : if they allow
not the Divinity, they make the Son and the Holy Ghost
mere Creatures. . . Those who allow the true and proper
Divinity without acknowledging a real distinction of Per
sons, do qs expressly contradict the Revelation, as those who
own the distinction and deny the Divinity of the Persons.
Now the same way of Interpretation Avhich convinceth the
Sabellians, and all that hold with them, of the Divinity of
the Persons, that, whatever they are, they are truly Divine;
would, if attended to, convince them of the distinction too ;
that, as they are truly Divine, they are also really distinct.
And the same rule of Interpretation, which convinceth the
Arian and Socinian, and all that any way hold with them,
of the real distinction of the Persons, would, if applied to
that side of the question, convince them of the true Divi
nity hkewise; that the Father, the Son, and the Holy
Ghost, as they are really distinct, are also truly Divine.
"The Sabellians, in owning the Divinity, understand
the Texts which ascribe this Divinity to the Son and to
the Holy Ghost in the same proper and obvious significa-

APPENDIX. 335
tion of the Words, as they understand those Texts Avhich
ascribe it to the Father; and if maintaining, as they do, the
Unity oi the Godhead, they Avould take those Texts Avhich
reveal a distinction oi Persons, in the .same obvious sense
with those which assert the Divinity, they must then ac
knowledge, that in the Unity of Essence there are Three
Persons and One GOD.
"On the other hand, if the Arians and Socinians, and
all that think with thera, would reflect upon what grounds
they acknowledge this distinction of Persons, they will find
there is as strong reason for acknowledging the Divinity
also : and if all opposers of the Christian Doctrine would,
upon the firra basis of the Divine Unity, consider what is
expressly revealed concerning the Divine Nature, they must
acknowledge the Divinity and distinction oi Persons to be
clearly asserted in the Unity of Essence. This then is the
Catholic doctrine, which owneth the Divinity with the Sa-
belhans, and the distinction oi Persons with the Arians,
but still in a true consistent sense with the Divine Unity!''
Felton's L. M. Lect. p. 340, 342.
P. 176. 1. 18. The strange phenomenon qf opposite he
resies deduced from the same premises.] Bishop Horsley,
speaking of the phrase used by St. John, of " Christ's com
ing in the flesh," observes, " that in the sense in which the
Church hath ever understood it, this phrase refers to two
divisions of the Gnostics, the Doceta and the Cerinthians ;
affirming a doctrine, which is the mean between their oppo
site errors. The Doceta affirmed, that Jesus was not a man
in reality, but in appearance only ; the Cerinthians, that he
was a mere man, under the tutelage of the Christ, a super-
angelic being, which was not so united to the man as to make
one person. St. John says, '¦ Jesus Christ is come in the
flesh ;' that is, as the words have been generally understood,
Jesus was a man, not in appearance only, as the Doceta
taught, but in reality ; not a mere man, as the Cerinthians
tauo-ht, under the care of a superangelic guardian, but Christ
himself come in the flesh ; the Word of God incarnate. St.
John says, that whoever denies this complex proposition, is
of Antichrist. It surprises me, that you should find an im-

336 APPENDIX.
probability, upon the first face of the thing, in supposing
that the same expression should be equally levelled at two
heresies, which we confess to be opposite. For is it not
always the case, that expressions which predicate a truth
lying in the middle between two opposite falsehoods, equally
impugn both the false extremes.?" Tracts in Controv. with
Priestley, pp. 108, 109.
P. 177. 1. 12. New Versions too qf the Scriptures are
brought forward, &c.] The recent attempt made by the
Unitarian Sect to introduce an improved Version of the
New Testaraent, adapted to their own peculiar tenets, has
been fully examined, and its manifold perversions of the
Text exposed, by Dr. Laurence and Dr. Nares, by an an
onymous Author, understood to be Mr. Rennell, and by an
able writer in the Quarterly Review, May, 1809.
P. 179- 1. 5. These rules must be accompanied with cer
tain cautions.] Werenfels, in his Lectiones Hermeneutica,
admonishes the interpreter of Scripture to beware of mis
taking particular theories of Religion for the Analogy of
Faith, or substituting doubtful and controverted points of
doctrine for those which are manifestly scriptural, to serve
as the test of Truth. " Non enim hie tanquam norma cate-
rarum interpretationum, sensus Scriptura, qui ipsi sunt du-
bii et controversi, sunt adducendi. Qua distinctio cura non
observatur, fit ut S. Scripturara quilibet ita interpretetur,
ut sensus suis placitis et suo systemati, quod aut ipse ex-
cogitavit, aut aliunde hausit, nulla in re contradicat ; et hoc
quilibet appellat Scripturam interpretari secundum analo
giam fidei; ita fit, ut avakoyia fidei admodura sit liomonyma
vox, et quot sunt Sectce, tot sint analogia fidei. Sicut ita
que rectus regula raodo dicta usus saluberrimus est, ita
abusus esset pemiciosissimus, et causa plerarumque Scriptu
ra Sacra detorsionura. Quare etiam atque etiam cuilibet vi-
dendum est, ne quid pro avakoyia fidei, et consequenter, pro
norma omnium caterarum interpretationum admittat, nisi
manifestissime sit verbum Dei." Opuscula, tora. ii. p. 346.
The following extract from Rambachius is no less im
portant. " Denique uti uni versa res exegetica prudenter et cir-

APPENDIX. 337
cumspecte tractanda est, ita parallelismi etiam studium ad
normam analogia fidei instituere, omnemque abusum, quo
verus locorum sensus pervertitur, evitare decet. Hand im-
merito magnus theologus, Abr. Calovius, in Praloq. ad
Bibl. Illustr. p. 20. inter causas falsarum interpretationura
refert, verborum et phrasium e diversissimis locis collatio-
nem. Conferuntur quidem, ita ait, merito loca parallela,
ut Scriptura sui ipsius interpres sit, quum Ihias eTiiXija-ebis
non sit. Sed primo ac prcBcipuo loco, tum to prjTov verbo
rum textus, tum ffvvadpeia contextus pensi habenda. Neque
parallela qua censentur loca semper talia sunt, sed sape
longe alia tractant, et a locis de quibus agitur sunt alienis-
sima. Unde si proprietate verborum, qua pra manibus,
et contextu orationis, anteeedentibus item et consequentibus
negleetis, ex aliis locis sensus petatur, fieri non potest
quin aberremus facillime a mente et intentione Spiritus
Sancti. . . .Tenendura itaque est, nullum locum Scriptura jus
quoddam ac dictaturam in alterura exercere ; sed sensum ante
omnia ex ipsis sermonis visceribus, verborum scopo ac nexu
in consilium adhibito, esse eruendum, deinde locis parallelis
magis confirmandum et illustrandura, nisi et ipsi falli, et
alios fallere velimus. Jungamus igitur sincera industria
suspirium Augustini ; Sint casta delicia mea Scriptura
tua ; nee foliar in eis, necfallam ex eis!'' Rambachii Ex
ercit. Hermeneut. p. 247, 248.

SERMON VIL
p. 183. 1. 22. He distinguishes the two Dispensations
by the terms Letter and Spirit.] Turrerin thus explains
these terms, in refutation of the sense affixed to them by
Enthusiasts : — " Ex variis etiam locis arguraentantur En-
thusiasta, ubi litera spiritui opponitur ; per literam autem
meram intelligunt Scripturam, ab immediatis revelationibus
seiunctam; per spiritum vero suas illas privatas revelatio
nes. . . . Verum ea perpendenti, perperam ab Enthusiastis
proponi patebit. In iis quidem Paulus legis literam vel in
terior! legis sensui, vel Evangelio quod ilium exponit sen-

338 APPENDIX.
sum, sed non Scripturara revelationibus opponit internis.
Scilicet lex spectari poterat respectu vel praceptorum ex-
ternorura et corticis externi, nempe praceptorum caremo-
nialium, qua utramque fere paginam in lege faciebant, vel
mentis legislatoris in eorum pubhcatione, cujus scopus erat
interiorem hominibus sanctitatem commendare. . . Quoniam
vero ilia mens Dei speciatim fuerat revelata, et clarius etiam
in Evangelio, hinc fit ut Evangelio opponatur legis litera,
quod legis mentem nobis manifestat; ut ostenditur, Rom.
vii. 6. cum dicitur nos servire Deo non per vetustatem li
tera, &c. hie intelligitur oeconomia vetus, nempe lex, qua
erat abolenda ; per novitatem vero Spiritus intelligitur
Evangelium, quod pracepta spiritualia revelat, et non nova
oeconomia veteri opposita. Vocatur autem Evangelium
spiritus vel ministerium spiritus, quia pracepta spirituaha
tradit, cum pracepta legis essent carnalia. Lex, si exte-
riorera corticem spectes, pracepta externa tantum jubebat;
sed Evangelium res jubet qua Dei spiritui pracipue pla-
cent: deinde, lex destituebatur variis auxiliis qua traduntur
in Evangelio, — verbi gratia, peccatorum venia in eo pro-
mulgata, maximum est ad pietatem auxilium, quo lex care-
bat — praterea varia Spiritus dona maxima mensura con-
cesserat Deus ad confirmandum Evangeliura, &c. . . . Di
cunt [Enthusiasta, sc] Apostolum dicere, Litera occidit,
Spiritus vivifieat : ibi autem immediatis revelationibus, ad
vivificandum aptis, opponi Scripturam, huic effectui inep-
tara. Sed perperam : id enim significat tantum ipsam
legem, si in se spectatur, nullam promittere peccatorum
veniam ; sed in Evangelio occurrere peccatorum venia cre-
dentibus et resipiscentibus promissionem. Hoc itaque sensu
lex erat litera qua occidit ; sed Evangelium erat spiritus
qui vivifieat : quoniam hac spiritus lex vitam promittit
credentibus. Hie hujus est sensus loci." De S. S. Interpr.
part. i. cap. iii. pp. 89, 92.
P. 184. 1. 23. The terms literal, figurative, spiritual,
and mystical!] See Turretin, ut supr. part. ii. cap. 2. p.
253 — 262. Glassii Philol. Sacr. lib. i. part. i. tract. 2. sect.
1, 2. Aug. Pfeifferi Herm. Sacr. cap. iii. Scrivener's Course
of Divinity, b. i. ch. 9. Jackson's Works, vol. ii. b. vii. sect.

APPENDIX. 339
2. p. 597—601. Felton's L. M. Lect. p. 202—222. Wa
terland's General Preface to his third edition of Script.
Vindicated, p. ii — viii. and Dr. Marsh's Lectures in Di
vinity, part iii. lect. 16.
P. 186. 1. 20. The term mysterious has no reference to
this mode qf interpretation.] " Per mysticum vero sensum
non intelligimus in genere fidei Christiana mysteria, qua
ex sensu literali in suis sedibus et primariis Scriptura dictis
eruuntur, (quo respectu quod vis dictum, articulum fidei et
mysterium coeleste proponens, mysticum sensum habere
dici posset, juxta 1 Cor. ii. 6, 7. Rom. xvi. 25.) sed in
specie talem quorundam Scriptura locorum sensum, qui
non verbis Scriptura proxime significatur, sed in ipsis
rebus (per verba sensu literali denotatis) a Spiritu Sancto,
Scriptura author e, intenditur ; seu, quod idem est, qui
alio ex intentione Spiritus Sancti refertur, quara ad id quod
verba immediate significant ; quo modo vox p.v(TTrjpiov Eph.
v. 32. Apoc. xvii. 7. accipitur." Glassii Philol. Sacr.Y^h. ii.
part. i. tract. 2. sect. 2.
Ibid. 1. 26. But mystic denotes another sense superadded
to that, &c.] It has long been a subject of controversy be
tween Papists and Protestants, whether Scripture in general
admits of more senses than one, consistently with truth.
The former have almost uniformly maintained, that a great
portion of Scripture adraits not only of a double sense, the
literal and spiritual, but also of a much greater variety of
senses subordinate to these main distinctions. And this is
represented by them as a peculiar excellence of the Sacred
Writings, characteristic of their Divine origin. Thus Bel-
larmine says, " Est enim Scriptura divina proprium, quia
Deum habet auctorem, ut sapenumero contineat duos sen
sus, literalem, sive historicum, et spiritualem, sive mysticum.
Liter alis est, quem verba immediate prof erunt; Spiritualis
est, qui aho refertur, quam ad id quod verba immediate sig
nificant. . . Porro literahs est duplex; alius simplex, qui
consistit in proprietate verborum, alius figuratus, quo
verba transferuntur a naturali significatione ad alienam.
Et hujus tot sunt genera, quot sunt genera figurarum. . . .
Spiritualis autem sensus a recentioribus Theologis distin-
z 2

340 APPENDIX.
guitur triplex, allegoricus, tropologicus, anagogicus. Al-
legoricura vocant, cum verba Scriptura, prater literalem
sensum, significant ahquid in N. T. quod ad Christum vel
Ecclesiam pertineat. . . Tropologicum appellant, cum verba
aut facta referuntur ad aliquid significandum, quod per
tineat ad mores. . . Anagogicum vocant, cum verba aut
facta referuntur ad significandam vitam aternam. . . Ex
his sensibus literalis invenitur in omni sententia, tam veteris
quam novi Testament!. Nee est improbabile, interdum
plures literales in eadem sententia reperiri." De Verbo
Dei, lib. iii. cap. 3. In this last sentence is contained the
point in controversy ; for, respecting the specific subdivi
sions of the literal and spiritual sense, here laid down, there
is no solid ground of objection; instances of each kind
being frequent in Scripture. But to affirm that these dif
ferent senses may concur in one and the sarae passage of
Scripture, so as to admit of various interpretations, is a po
sition Avhich has been strenuously resisted by Protestant
writers, as highly derogatory to Scripture, and affording a
pretext for the grossest misinterpretation. " Hoc ipsum est,"
says Glassius, " quod potissimum in Pontificiis reprehendi-
mus. Unicum enim cujuslibet loci sensum esse literalem,
infra probatum dabitur. Roraanenses vero, dum varietatem
sensuum literalium introducunt, Scriptura claritatem et
certitudinem, quantum in ipsis est, elidere satagunt." Phi
lol. Sacr. lib. ii. part. i. tr. 1. sect. 2. art. 1.
That the admission of a spiritual or mystical sense in
certain passages of Scripture, superadded to the literal,
gives no countenance to this position of the Romanists, is
evident from the definition already given of it, that it is
" a sense founded, not on a transfer of words from one sig
nification to another, but on the entire application of the
matter itself to a different subject." And whether such a
sense is to be superadded, or not, to any particular text,
must be collected from its context, or from such other parts
of Scripture as have reference to it. So that, as Dr. Wa
terland observes, " the difference may be accommodated by
the help of a single distinction, viz. between the meaning
of words, and the meaning of things ; or by saying, that the

APPENDIX. 341
words of Scripture in such case express such a thing, and
that thing represents or signifies another thing. The words
properly bear but one sense, and that one sense is the literal
one ; but the thing expressed by the letter, is further ex
pressive of soraething sublime and spiritual. Thus, for
example, the words relating to Jonah carry but one mean
ing, the literal raeaning, expressing such a fact ; but then
that fact expresses, prefigures, or typifies, another fact oi a
higher and more important nature. ... In this way of set
tling the forms of speaking, (for that is all,) the same one
sense of Scripture texts is maintained against the Roman
ists ; and the contending parties of Protestants may obtain
all that they really aim at." General Preface to Script.
Vindicated, pp. vii. viii. See this point largely discussed in
Glassius, as above ; also in Turretin, de S. S. Interpr. part. i.
cap. 4. and in Aug. Pfeifferi Herm. Sacr. cap. iii. §. 1 — 10.
P. 187. 1. 14. Repugnant to the evidence cf our senses,
&c.] It is on this ground, and not merely on the incom
prehensibility of the mystery, (as the Romanists would
charge upon us,) that the doctrine of Transubstantiation is
rejected by Protestants. Turretin observes, " NuUura
dogma, quo posito tota religio corruit, admittendum, est. Si
adniittatur transubstantiatio, sensibus credi non potest; si
sensibus non credatur, corruunt argumenta ex miraculis
Christi et ejus resurrectione ducta pro religionis Christiana
veritate." Again, " Atque hac est Augustini circa cor
poris Christi manducationem regula: Cum enim hoc pra-
ceptum ad literam acceptum impium quidpiam imperare
videtur, hinc non ad literara, sed figurate intelligendum
esse concludit." De S. S. Interpr. p. 394, 258.
Ibid. I. 24. That he did not intend his words to be un
derstood in the'ir literal sense.] " If," says Dr. Felton, " they
will have these words of the Insritution to be literally un
derstood, they must first settle the construction of the pro
noun, This is my Body. If it relates to the Bread, it must,
according to several of their own writers, be taken figura
tively: This Bread is my Body, or the sign of my Body.
If the pronoun referreth hterally to the Body, then it is an
absurd tautology, and affirms nothing at all, but that this
z 3

342 APPENDIX.
Body is my Body. The pronoun must refer either to the
Bread or to the Body : if to the Bread, then something is
distinctly affirmed of it. This Bread is my Body ; and the
predicate cannot destroy the subject, that it shall be no
longer Bread : and when it cannot be literally understood,
it must be figuratively taken, and explained by the Sign,
or Communion of the Body of Christ. They ought next
to shew, why the words are not to be literally understood in
the second instance, as well as in the first, and affirra, that
the Cup is as really the Blood, or the New Testament in
the Blood, as the Bread is the real and very Body of
Christ." L. M. Lect. pref. p. xh.
P- 187. 1. 25. And this is further evident from ihe con
duct ofthe Disciples themselves.] " In locorum expositione
attendendum est ad effectum, quem certa verba natura sua
parere debuerunt, si certo modo intellecta sint : si vero effec
tum illura non pepererint, quem verba certo sensu accepta
parere debuerunt, id magno indicio est, ea verba eo sensu
accepta non esse. Exemplura in transubstantiatione ; nam
certe, si verba Christi eo sensu intellecta fuissent ab Apo
stolis, maximum in iis stuporem creare debuissent, quod
tamen contigisse non videmus." Turretin de S. S. Interpr.
pp. 393, 394. To account for the different conduct of the
Apostles on this and on the former occasion, when our Lord
spake of the necessity of eating his flesh and drinking his
blood, it raay be observed, that as our Lord, in that merao-
rable discourse, John vi. 51 — 66, spake of giving his Body
and his Blood as a thing future, and did not immediately
accompany the declaration with any outward sign or token
by Avhich the mystical sense of the expressions might be
made evident, it is the less surprising that they should then
have understood the words in their literal sense, and have
taken offence accordingly : but Avhen our Lord in this in
stance spake to them in the present tense, " Take, eat, this
is my Body," and when they saw the material Bread and
the living Body both before their eyes unchanged, they had
no choice ; there was no room for the gross literal appre
hension of the terms, and they Avere constrained to receive
them in their figurative and symbolical sense.

APPENDIX. 343
P. 188. 1. 16. The Socinian, always solicitous to divest
Christianity qf every thing mysterious.] The connection
between this Sacrament and the doctrine of our Lord's
Atonement sufficiently explains the sohcitude of the Soci
nian that it should not be interpreted in any higher sense.
The two Sacraments have been greatly instrumental in pre
serving entire the fundamental Articles of the Christian
Faith. This has been shewn by Dr. Waterland, in his
Charge on the doctrinal Use of the Christian Sacraraents,
Svo. Lond. 1736. He remarks of Socinus, that " after a
thousand subtleties brought to elude plain Scripture, he
was yet sensible that he should prevail nothing, unless, to
gether with the doctrine of the Trinity, he could discard
the two Sacraments also, or render them contemptible.
Baptism was a standing monument of the Personality and
equal Divinity of the Father, Son, and Holy Ghost ; and
the other Sacrament was an abiding memorial of the merits
(though no creature can merit) of our Lord's Obedience
and Sufferings. And both together were lasting attesta
tions, all the way doAvn, from the very infancy of the
Church, of the secret workings, the heavenly graces and
influences of the Holy Spirit upon the faithful receivers.
The Form of Baptism stood raost directly in his way. As
to the Eucharist, if he could but reduce it to a bare Com-
memoration oi an absent friend, there would be nothing
left in it to create him much trouble." p. 33 — 35. The low
estimation in which Sacraments, as such, are held by Soci
nians, is largely discussed In Hoornbeck's Socin. Confut.
tom. iii. p. 220 — 248. Stapfer thus concisely states the
true ground of their depreciation of both : " Cum porro
Sacramenta in hunc pracipue finem sint instituta, ut di
vinam gratiam, per sacrificium Christi partam, foederalis
obsignarent, et veluti arrha et pignora iis essent ; Sociniani
autem negent rem signatam, scilicet, quod per Christi obe
dientiam et sanguinis effusionera, sive per passiones ejus et
mortera, omnibus fidelibus parta sit remissio peccatorum et
jus ad vitam aternam ; hinc illis eriara oninis Sacramenl
torura usus fuit invertendus ; inde est, quod dicant, ritus
illos symbolicos, quos Sacramenta vocamus, tantum haben-
z 4

344 APPENDIX.
dos esse pro tesseris et notis externa Christianismi profes-
sionis, adeoque eorum usum esse tantura depingere et sig-
nificare gratiam, non autem obsignare." Inst. Theol. Polem.
tora. iii. p. 392.
P. 188. 1. 26. The Fanatic. . . also alike depreciates the'ir
value.] It is characteristic of all Enthusiasts to think
meanly of Sacraraental Institutions. Presuming that vital
Christianity consists in certain inward feelings aud convic
tions produced by the immediate agency of the Holy Spirit
upon the heart and mind, they regard the Sacraments as
little better than lifeless ceremonies, and stigmatize those
Avho ascribe to them any instrumental efficiency as means of
Grace, by the opprobrious appellation oi formalists. Nor
are they, in this respect, chargeable with inconsistency. For
if it be true, that Grace can be communicated to the be
liever only by the immediate agency of the Holy Spirit,
it will not be easy to shew the necessity or advantage of
any instituted means of Grace whatever. That which is to
be obtained, and can only be obtained, by the immediate act
of God, cannot require, nor even admit, any medium oi com
munication : and consequently, the Sacraments, losing that
part of their essential character, will be regarded only as
signs or representations of some spiritual benefits Avhich
either have been or are to be bestowed, without any exter
nal instrumentality. Thus, even by some who allow the
Sacraments to be Christian Ordinances, Baptisra is held to
be nothing more than an emblem of that Regeneration or
Conversion, which, if ever it really take place, is to be ef
fected by some .subsequent operation of the Spirit ; and the
Lord's Supper is received merely in acknowledgment of
that assurance of pardon and sanctification Avhich the Com
municant is persuaded he has already received by the effec
tual working of the Holy Spirit within him, independently
of the use of this, or any other outAvard ordinance. . . .
Stapfer has remarked this of several fanatical sects : —
" Neque propterea mediis Gratia externis opus habent ;
unde non tantura Verbi Divini in hoc statu usura rejiciunt,
sed de Sacramentis etiam contemtim loquuntur." And
again, of "Weigelius, the leader of one of those sects, " Uti

APPENDIX. 345
omnium mediorum externorum usum rejiciebat, ita etiam
Sacramentorum usum summopere contemnebat. Quisquis
enim essentiahter cum Deo aut Christo ita unilus est, ut
Deus ipse subjective omnia in eo operetur, is omnino ex
ternis mediis haudquaquam opus habet." Inst. Theol.
Polem. tom. iv. pp. 345, 360.
P. 189. 1. 16. The sense qf the words ofthe Institution
is undoubtedly mystical.] " These expressions," says Dr.
Felton, (speaking of St. Paul's account of the Institution,
1 Cor. x. 16. and xi. 23 — 26. together with those of the
Evangelists,) " are to be understood in a figurative, syra
bolical, and commemorative sense, so that the Bread and
the Cup are a real Communion of his Body and Blood.
The outward part, or visible sign of this Sacrament, is, as
our Church Catechism teacheth. Bread and Wine; the in
ward part, or thing signified, is the body and blood of
Christ, which is verily and indeed taken and received, in all
their real and spiritual effects, by the Faithful. This is the
real Presence, which we hold. He is so present, as to an
nex the very benefits of his Body and Blood to our Com
munion of the Bread and Wine, which are now made the
spiritual food and nourishment of our souls ; that as He
loved us and gave Himself for us, we might ever be par
takers of, and give thanks unto Him for his unspeakable
gift." L. M. Lect. pref. pp. x. xi.
P. 190. 1. 14. It is in vain to reason a priori y6r its total
rejection.] The argument a priori is, however, much more
strongly in favour of this mode of communicating spiritual
truth, than against it. The object of Revelation being to
make known things which " eye hath not seen, nor ear
heard, nor have entered into the heart of man to conceive,"
it seems hardly possible, that the human mind should be
capable of apprehending them, but through the medium of
figurative language or mystical representations. This is
weU illustrated by Dr. John Clarke, in his Enquiry into
the Origin of Evil. " The foundation of Religion and
Virtue being laid in the mind and heart, the secret disposi
tions and genuine acts of which are invisible, and known
only lo a man's self; therefore the poAvers and operations

346 APPENDIX.
of the mind can only be expressed in figurative terms, and
signified by external symbols. The motives also and in
ducements to practice are spiritual ; such as affect men in a
way of raoral influence, and not of natural efficiency ; the
principal of which are drawn from the consideration of a
Future State : and consequently these likewise must be re
presented by Allegories and Similitudes, taken from things
most known and familiar here. And thus we find in Scrip
ture the state of Religion illustrated by all the beautiful
images that we can conceive ; in which natural unity, order,
and harraony consist, as regulated by the strictest and most
exact rules of discipline, taken from those observed in the
best ordered teraporal governments. In the interpretation of
places, in Avhich any of these images are contained, the
principal regard is to be had to the figurative or spiritual,
and not to the literal sense of the words. Frora not at
tending to Avhich have arisen absurd doctrines and infer
ences, which Aveak men have endeavoured to establish as
Scripture-truths ; whereas, in the other method of explica
tion, the things are plain and easy to every one's capacity,
make the deepest and most lasting impressions upon their
minds, and have the greatest influence upon their practice.
Of this nature are all the rites and ceremonies prescribed
to the Jews, with relation to the external form of religious
worship ; every one of which was intended to shew the
obligation, or recommend the practice of some moral duty,
and was esteemed of no further use than as it produced that
effect. And the same may be applied to the rewards and
punishments pecuhar to the Christian Dispensation, which
regard a future slate. Thc^ rewards are set forth by such
things as the generality of men take their greatest delight,
and place their highest satisfaction of this life in ; and the
punishments are such as are inflicted by human laws
upon the worst of malefactors : but they can neither of
them be understood in the strictly literal sense, but only
by Avay of analogy, and corresponding in the general nature
and intention of the thing, though very different in kind."
Boyle's Lect. vol. iii. p. 229. ed. fol. 1739.
P. 191. 1. 27. In determining the extent ofthis species of

APPENDIX. 347
Interpretation.] " Hie vero (ut in more positum est mor-
talibus ad extreraa propendere) alii excessu, alii defectu,
peccant: quorum illi sensus arcanos et mysticos ubique
fere locorum acri studio venantur, nimiumque allegoriis,
satis sape contortis, indulgent; hi angustissimis terrainis
sensum mysticum circumscribunt, inque perpaucis scriptu
ra locis eum' agnoscunt ; prout nirairum quisquis vel natura
adfectus est, vel studiis a prima juventute excultus, vel
prout mag-norum virorum auctoritatibus ducitur." Ramba
chii de Sensus Mystici Criteriis, §. iii. pp. 8, 9-
P. 191. last hne. Some would confine it to the expositions
given by our Lord and his Apostles.] Rambachius censures
this as restricting it within too narrow limits, and charges
it upon Socinian interpreters, as one of their known charac
teristics. Ibid. §. vii. pp. 24, 25.
P. 192. 1. 2. Others regard those expositions as ensam
ples only qf what we are to apply universally to the Sacred
Writings.] Rambachius inclines to carry these expositions
to a considerable extent. "Sufficit, quod a viris Oeo-nvi-varois
clavem acceperimus, qua ad mysticum plurimorum locorum
sensum recludendum feliciter uti et possuraus el debemus."
Ibid. §. viii. p. 27. In this he accords with Witsius, who
argues upon St. Paul's intimation, that there Avere other
figurative services enjoined in the Old Testaraent, requiring
a mystical interpretation, of which he " could not then speak
particularly," Heb. ix. 5. And doubtless, there are types
and symbolical representations, as well as prophecies in the
Old Testament, relating to Christ, and applicable to the
Christian Dispensation, of which the Apostles have not left
particular expositions. Too much caution, however, can
hardly be used in extending the rule.
Ibid. 1. 15. The best Writers on the subject seem to be
agreed.] Glassius, in his Philologia Sacra, lays down cer
tain general and special rules respecting the hteral sense of
Scripture. The g-mera/ Rules are these : — " Canon 1. Sen
sus literalis Scriptura textuum non parvi pendendus, sed
maxime in preUo habendus, et solicite eruendus est. 2. Unus
tantum est cujusque tum vocis, tum contextus Biblici, lite
ralis sensus. 3. Quilibet Scriptura locus sensum literalem

348 APPENDIX.
admittit. 4. Sensus Scriptura literalis a verbis Scriptura
nequaquara est separandus. 5. Sensus literalis pracipue
est argumentalivus, non tamen excluso rayslico." — The spe
cial Rules are as follow : — "1. Sensus literalis proprius arete
tenendus, nisi in fidei articulos aut charitalis pracepta palam
et vere incurrat, et simul evidenter ex eodem vel aliis locis
figuratus sermo detegalur ac probetur. 2. Praserlim ubi-
cunque articulus fidei ex professo traditur, ibi urgendus est
sensus literalis proprius, sive to p-qrdv. 3. Verba qua con
tinent primam cultus novi vel foederis institulionem, et re-
centem praceplionera, sine tropis, sensu literali proprio sunt
accipienda, nisi evidentissima tropi alicujus adsit explicatio.
4. Declaralio el deraonslratio tropici sensus debet esse evidens,
ac sufficiens." Lib. ii. part. ii. tr. 2. sect. 1. p. 263 — 288.
Chladenius, after proposing similar rules, remarks, "Unde
graviter errare necesse est, 1 . Judaos et Muha-medanos, quo
rum innumera fabula el mendacia Talmudica, ex Scriptu
ra vaticiniis et oraculis ad literara sumtis, qua taraen figu
rate accipienda erant, paulalim enasci poluerant. 2. Chilias-
tas et Fanaticos qui aurea secula, Apocatastasin el Chili-
asmum ex vaticiniis, juxta intentionera Dei nonnisi figurate
intelligendis, proprie tamen exphcatis, effingunl, et Judaica
fere captant somnia, vicissim vero Christi historiam in figuras
el tropos convertunl. Vide exemplura rei in Barclaio, Apol.
p. 85. thes. vi. Ita Fanatici phrases radicandi,fundandi,
illuminandi, introeundi, implendi, in actibus gratia Spiri
tus S. describendis adhibitas, plerumque sensu litera su-
mendas exislimanl. . . 4. Pontifieios, qui in tropis queerunt
quod in iis nunquam est reconditum ; ita to Tioijxa(.v€iv, Joh.
xxi. 1 7. de dominio a Papa affectato ; Solem et Lunam, in
Creationis historia, de Iraperio sacro et civill, ridicule satis
exponunt. 5. Socinianos, qui, ut divinitatem Salvatoris
Jesu Christi infringanl, tropos formant, ubi non sunt, el
filium Dei ejusque generationem, dominium, et alia, per
meram tropologiam et improprie exponunt." Inst. Exeg.
p. 215—217. See also J. E. Pfeifferi Inst. Herm. Sacr.
p. 432—443. and 740—752. Turretin de S. S. Interpr.
p. 140—144. and p. 390—393. Rambachii de Sens. Myst.
Criteriis, p. 29 — 65.

APPENDIX. 349
P. 194. 1. 22. Whatever is generally neces.sary to Salva
tion.] " Omnis fidei articulus in Scripturis alicubi ex pro
fesso propriis et perspicuis verbis est expositus, qua ilhus
articuli propria quasi sedes et domicihum est. Nihil est ob
scure dictum in Scripturis quod spectet ad fidem, vel mores,
quod non planissime dictum sit in aliis locis. Si igitur in
tali Scriptura textu verseraur, in quo fidei articulus aliquis
ex professo traditur, ibi ut ne latura unguera a verborum
proprietate divelli nos patiamur, conveniens est." Glassii
Philol. Sacr. lib. ii. part. i. tr. 2. sect. 1. p. 286.
P. 195. 1. 13. Parables.] Glassius has largely treated on
the subject of Parables. The following are among his chief
rules for their interpretation. " Canon 3. In parabolis, si
integre accipientur, Iria sunt : radix, cortex, et medulla sive
fructus. Radix est scopus, in quem tendit parabola. Cor
tex est similitudo sensibilis qua adhibetur, el suo sensu lite
rali constat. Medulla seu fructus est sensus parabola mys-
ticus, seu ipsa res, ad quam parabola fit accoramodatio, seu
qua per similitudinem propositam significatur. 4. In ex
plicatione et applicatione parabolarura legitime instituenda,
primo omnium attendendus est dicentis scopus. 5. In pa-
raboHs non est opus nimia cura in singulis verbis anxium
esse, neque in singuhs partibus adaplalio et accoramodatio
ad rem spiritualem nimis d/cpi/ScS? quarenda est. 6. Theolo
gia parabolica non est argumentativa. Canon hie in Theo-
logorura schoHs trilissimus est. Inlelligendus aulera de pa-
rabolicis expositionibus et accoraraodationibus non innatis,
qua in ipsa Scriptura habentur (ilia enim certas pariunt
demonstrationes, perinde ac alia qua p?jr(3j in sacris literis
habentur) sed illatis, et quidem externis et alienis, quando
vel a scopo, vel a fidei analogia et orthodoxia disceditur.
8. Cura frequenter dicitur simile est regnum coelorum huic
vel ilia rei, &c. non oportet ex hoc intelligere, similitudinem
sumtam in omnibus suis partibus convenire regni coelorum
mysteriis : cum sufficiat illam servire in ea regni coelorum
parte aut conditione, propter quam declarandam erat assum-
ta. Sic in quadam parabola Christus coraparaturj^«ri, Luc.
xii. 39. sed in illo tantum quod ut ille venit hora qua non
putatur, ita Christus venturus est qua Iwra non putamus.

350 APPENDIX.
Sic Luc. xvi. iraitandus proponitur villicus iniquitatis, non
in omnibus, sed in solertia, eaque non in omni materia, sed
in tali de qua hoc loco sermo est. 9. Non omnes parabola
eodem modo concludunl, sed diversis. Quadam nimirura a
simili, ut seplem ilia parabola Malt. xiii. et multa alia :
alia vero per locum a dissimili, ut est parabola de iniquo
judice qui nee Deum timebat, nee homines reverebatur ; et
de amico petente tres panes ; et de v'lllico 'iniquitatis!'' Phi
lol. Sacr. lib. ii. part. i. tr. 2. sect. 5. p. 336 — 350. See
also Aug. Pfeifferi Herm. Sacr. cap. iii. §.13. p. 635. J. E.
Pfeifferi Inst. Herm. Sacr. cap. xiii. p. 753 — 773. Turre
tin de S. S. Interpr. part. ii. cap. 2. §. 14. and Waterland's
Gen. Pref. to Script. Vindic. p. ix — xi.
P. 197. 1. 27. Types.] " Deus per omniscientiam futura
omnia cognoscil, per summam vero sapienliam res ita con-
formare potest, ut altera alteram similitudine sua referat ;
el quum ens tale, quod similitudine sua refert alterura, imago
audiat, prasentia Deus ita conformare potest, ut imagines
evadant futurorura. Res prasens, quam rei futura imagi-
nem esse Deus voluit, typus appellatur; unde facile patet
ad typura requiri, ut non sit ficlum quid, sed revera exhi-
bitum ; ut sit imago rei allerius ; ut ex voluntate atque in
tentione divina idem sil ; atque ut res ilia cujus imago est,
non praterita, non prasens, sed futura sil." J. E. Pfeifferi
Inst. Herm. Sacr. cap. xiv. p. 730 — 795. See also Aug.
Pfeifferi Herm. Sacr. cap. iii. §. 12. p. 635. Waterland's
Gen. Pref. to Script. Vindic. p. xiv — xvi. Jenkins's Reason
ableness of Christianity, vol. ii. ch. 7. and 15. and an elabo
rate Discourse by Bp. Lavington, on the Nature and Use
of a Type, Svo. Lond. 1724. Glassius, in his Philologia
Sacra, has given a series of Canons of Typical Interpreta
tion, draAvn up with great accuracy and precision. But
they require the accompanying illustrations to make them
clearly intelligible.
P. 200. 1. 5. Allegory.] Almost all the authors above
referred to treat of Allegories as distinct from Types and
Parables. To thera, therefore, I must again direct the reader
Avho is desirous of fuller information. The whole subject,
however, of figurative and mystical interpretation has been

APPENDIX. 351
recently discussed, with bis usual perspicuity and judgment,
by Dr. Marsh, in his Lectures, part iii. lect. 17, 18.
P. 200. 1. 24. Symbols.] Dr. Waterland expresses a doubt,
Avhether symbolical language should be referred to figura
tive or to mystical construction ; but inclines to the latter;
considering a Symbol to be a kind of simile, and therefore
more resembling a parable than a metaphor. An example,
he observes, will best shew ils meaning. "We read in Isaiah,
that all the host qf heaven shall be dissolved. Now, the
host qf heaven literally signifies sun, moon, and stars : but
sun, moon, and stars symbolically signify the princes and
nobles, (Civil and Ecclesiastical,) forming any state or polity.
So then, the dissolving the host qf heaven symbolically means
the chssolving the whole frame and constitution of such civil
and ecclesiastical state. This kind of construction nearly
resembles the parable, where the literal meaning is but the
shell or shadow, and the mystical is the thing intended : the
one is but the image, as it were, while the other is the truth
represented by it, or veiled under it." Again; — "I distinguish
a type frora a symbol, in this respect, that a type is sorae
real fact or thing, whereas a symbol is rather fictitious than
real." Gen. Pref. to Script. Vindic. p. xi — xiv. Bishop
Hurd's definition is clear and accurate. " By Symbols I
mean certain representative marks, rather than express pic
tures ; or if pictures, such as were at the same time charac
ters, and, besides presenting to the eye the resemblance of
a particular object, suggested a genered idea to the mind.
As Avhen a horn was made lo denote strength, an eye and
sceptre, majesty, and in numberless such instances ; where
the picture Avas not drawn to express merely the thing it
self, but something else, which was, or was conceived to be,
analogous to it. This more complex and ingenious forra of
picture-writing was much practised by the Egyptians, and
is that which we know by the name of Hieroglyphics." War-
burton Lect. Serm. ix. p. 288. ed. Svo. 1722. See also Dr.
Felton's L. M. Lect. p. 207 — 211. and Lancaster's Sym
bolical Dictionary, prefixed to his Abridgment of Daubuz
on the Revelation, 4to. Lond. 1730.
P. 202. 1. 18. Two distinguished Writers of this class.

352 APPENDIX.
in the last century.] Collins, in his Grounds and Reasons
of the Christian Religion, and the Scheme of Literal Pro
phecy considered ; and Woolston, in his Discourses on the
Miracles of our Saviour. See Leland's View of the Deist-
ical Writers, vol. i. letters 7, 8. Sirailar attempts have been
made in our oavu times, by Volney and other French Infidel
Writers, and by Sir William Drummond, in his Oedipus
Judaicus, to entirely explain away the principal historical
facts of Scripture ; attempts calculated to impose upon the
superficial and unwary by an ostentatious display of learn
ing, but Avhich have been successfully repelled by Christian
advocates of sounder learning and better principles.
P. 206. 1. 1. From such corrupt sources some Christian
Commentators appear to have unguardedly drawn their
supplies.] " Pracipue harum parlium sectatores, qui hoc
vitio laborant, sunt 1. Antiquissimi Judaorum doctores,
maxime qui ex schola Alexandrina prodierunt, ubi morbus
ille allegoricus quam maxirae grassabalur ; speciatim in
scriptis Philonis, inque Midraschim el Rabboth veterum
Hebraorum : in quibus ceterura illud laudandura est, quod
Messiam, scriptura nucleum, quasiverunt, quamvis loco
sape satis alieno. 2. Multi patres Ecclesia, maxime qui
Origenem ducera in scriptura sacra interpretanda sectali
sunt. 3. Pontificii interpretes, interque illos pracipue doe-
tores scholastici. 4. Mystici impuriores et paradoxis spe-
culalionibus, arcana sapientia speciem mentientibus, dediti,
ex Paracelsi maxime atque Bohraii schola. 5. Multi Jo.
Cocceii assecla, luxuriante ingenio in raultiplicandis inler-
pretalionibus typicis atque allegoricis abrepti. 6. Nonnulli
ex ipso philosophorum recenliorura ordine, ut Thomas Bur-
netius, aliique." Rambachii de Sens. Myst'ie. Criteriis, §. iii.
pp. 9, 10.
Ibid. 1. 27. Spiritual improvements, as they are some
times called, &c.] Dr. Waterland observes of the allegorical
comments of the Fathers, that very often they were " not
so properly Interpretations, (for they generally admitted a
literal Interpretation besides of the same Texts,) as a kind
of moral or spiritual uses or improvements raised upon the
Texts, for the practical edification of the people. The de-

APPENDIX. 353
sign seems to have been rauch the same (only employed
upon a nobler subject) with what several pious persons
have attempted, in endeavouring lo turn every common in
cident of life, every thing they hear, read, or see, to some
spiritual improvement, by apposite reflections or medita
tions." Of this he afterwards remarks, " Whether such
spiritual uses were really intended in such place by the Sa
cred Penman, or no, yet if the words might be but aptly
accommodated thereto, and were but pertinently and so
berly applied, and the Analogy of Faith preserved, a good
end was answered thereby, and true doctrine at least kept,
if not true Interpretation." Again 5 " which ends [the im-
pj-oving their morals and elevating their affections] might
be, in a good raeasure, answered by apposite meditations on
the Text, though they should not be true Interpretations.
And it was that consideration chiefly, as I conceive, which
made the Fathers take the more freedom in moralizing and
spiritualizing (if I may so speak) the Letter oi Sacred
Writ." Import, qf the Trinity, p. 437, 510 — 515. where
these sentiments are confirraed and illustrated by quotations
from St. Augustin.
That no such applications, however, of Scripture are to
be received as properly expositions oi the Sacred Word, is
evident. " Repeto id," says Glassius, " quod supra incul-
catum fuit, quando de sensu Scriptura mystico hie agitur,
intelligi tantummodo eum, quem Scriptura ipsa, sui ipsius
interpres, dilucide commonstrat. De reliquis autem, vel
allegoricis, vel typicis, vel parabolicis interpretalionibus,
qua ab interpretum pendent arbitrio, verum illud Hiero-
nymi in 2. com. super Matth. Pius hie sensus: sed nun
quam parabola aut dubia anigmatum intelligentia potest
ad autoritatem dogmatum quicquam proficere. Et Bellarm.
de Verbo Dei, lib. iii. c. 3. quod sensus mystici [sc. Scrip
tura manifesta explicatione desliluU el ab interpretibus 11-
lati] licet adificent cum non sunt contra fidem aut bonos
mores, tamen non constet an sint a Spiritu Sancto intenti.
Et hoc in sensus mystici enuclealione diligenter observan-
dum." Philol. Sacr. ut supr. p. 290. See also Turretin de
S. S. Interpr. part. i. cap. iv. p. 144—152.
A a

354 APPENDIX.
P. 208. 1. 5. What errors too -in religious opinions may
not receive a plausible appearance by the aid cf a mode qf
Interpretation ,so lax and fiexible in itself, &c.] The abuse
oi figurative interpretation is not peculiar to mystics and
fanatics. The Socinians, Avho would arrogate to themselves,
almost exclusively, the character oi rational Christians, often
discover a strong propensity lo figurative and even mystical
expositions of Scripture, Avhen they find it impossible lo
adapt the literal sense lo their oAvn hypotheses. Dr. Ed-
Avards, in his Preservative against Socinianism, has shewn
this in several instances. " When we produce," says he,
" the plain words and expressions of Scripture, if those
Avords contain a doctrine that is repugnant to their reason,
they say, in this case il is lawful to wrest and pervert them
to another meaning, quite contrary to what the natural con
struction of thera would direct us to. From the natural
you raay fly lo a figurative construction; and if ordinary
figures will not serve the turn, you may call in to your as
sistance tropos inusitatos, any the raost uncommon and un
usual tropes, and thereby compel them lo comply with your
conceptions. If they are to be credited, such a figurative
and mystical meaning is couched under the plainest expres
sions, as render the Scripture the most obscure and mysti
cal book in the Avhole world. Now, if it be a fault (as they
seem to think) that our religion as to some parts of it is
mystical, these men must be inexcusable in laying it to our
charge, because they themselves must come under the same
and a much heavier condemnation. For, by making a figu
rative and obscure meaning to lie hid under the plainest
and easiest expressions of Scripture, they are found to be
the promoters of a mystical incomprehensible sort of Divi
nity, which none can unfold but themselves. Thus, in their
exposition of John viii. 58. Verily, verily, I say unto you.
Before Abrahani was, I am, irplv 'A^paap, yevicrdai, eyw et//t.
First, they have perverted the Avord Abraham irom being a
proper name lo be an Appellative, so that, according to
thera, it dolh not denote the person qf Abraham, but rather
the privilege and blessing that was denoted by the change
of his name from Abram to Abraham ; viz. that he should

APPENDIX. 355
be the Father qf many nations. Now if you enquire of
them whether it is ever taken in any part of the Bible,
otherwise than to denote the person qf Abraham ; they
must answer in the negative. And yet quite contrary to
the constant use qf the word, both in this chapter and all
other parts of the Bible, as also against the reason and de
sign ofthe place, it must be wrested and turned to a meta^
plwrical signijication, because otherwise we should here
find a plain and uncontrollable declaration of our Saviour's
preexistence, and that will lead us to a belief of his Divine
Nature, which must not be allowed, whatever becomes of
the Scriptures which affirm il ; and therefore you may
quantamcunque vim adhibere, use any the greatest force to
oblige them to speak otherwise. But, secondly, the word
yevicrOai is altered from denoting the substantial formation
and existence of Abraham, into an accidental and metapho
rical mutation, whereby he was made not a man, but the
Father of many nations. And the like alteration hath the
verb eiju.t undergone, by which our Saviour designed to sig
nify his real and substantial existence ; but they have made
it to denote his office, viz. that of being the Messiah, or the
Redeemer of the world. So that whereas the literal con
struction of the words would lead us to this plain truth,
that before Abraham was born or did exist, our Saviour
had a being and did exist, and therefore it was no wonder
that he should see him ; by their figurative distorting of the
Avords they have extracted this unexpected meaning, that
before Abram can be Abraham, that is, the Father of many
nations, eyco dpx, I, saith Jesus, must be the Saviour and
light ofthe world."" Part iv. p. 70—106. where much more
occurs to the same purpose ; fully justifying the author's
observation, that " by directing men to the Scriptures for
instruction, if a Socinian is to be their guide, you only bring
them into a labyrinth, out of which no care, no endeavours
can extricate them."
In like manner Bishop Horsley observes, of the Unitarian
doctrine, " if ever it should be clearly proved to have been
the sense of the Sacred Writers ; the just conclusion Avill
be that of all Avriters they have been the most unnecessarily
A a 2

356 APPENDIX.
and the most wilfully obscure. The Unitarians themselves
pretend not that their doctrine is to be found in the plain
literal sense of Holy Writ : on the contrary, they take the
greatest pains to explain away the literal meaning. They
pretend that the Sacred Writers delight in certain meta
phors and iraages, which, hoAvever unnatural and obscure
they may seem at this day, are supposed lo have been of the
genius of the eastern languages, and of consequence fami
liar to the first Christians; who, in the greater part, were
of Jewish extraction. By the help of these supposed meta
phors, the Unitarian expositors contrive to purge the Scrip
ture of every thing which they disapprove, and make it the
oracle, not of God's Avisdom, but of their own fancies."
Tracts in Controv. with Priestley, pp. 103, 104. In an
other part of the work, after exposing a false criticisra of
Dr. Priestley's on a passage of Clemens Roraanus, he sub
joins, " But language is no key to unlock the mind of a
Socinian." p. 120. note.
With reference lo this subject. Dr. Waterland observes,
that " most of the abuses, with regard to the interpreting
of Scripture, when traced up to their fountain-head, will
appear to have been owing to this, that sorae willjimcy the
plain and obvious sense unreasonable or absurd, when it
really is not; and will thereupon obtrude their own sur
mises, conjectures, and prejudices, upon the Word of God.
For, having taken their own conceits for certain truths, and
having determined beforehand, that the letter of Scripture
shall give way lo them, they will of course rack and torture
Scripture, as far as wit, learning, or invention can assist
them, in order to contrive some construction or other, which
may but seem to favour their preconceived opinions ; un
less they choose rather to reject or adulterate the texts
Avhich make against them, or to devise new Scriptures to
serve the purpose. Add to this, that the art of torturing
plain words has been advanced to great perfection in these
latter ages, since the revival of learning and sciences ; and
especially since the Socinians and Romanists have taken
almost incredible pains to make themselves complete mas
ters in that way. There is nothing now almost, but Avhat

APPENDIX. 357
some or other will attempt, if there be occasion, to drag-
over into the service of any cause, and to wrest to Avhat
sense they please, though ever so contrary to the words
themselves, or to the known intention of the authors or
compilers. The ancient Misbelievers raost of them were
young practitioners in comparison : for they commonly re
jected or adulterated the Scriptures which they did not like ;
not understanding, or however not trusting to qualifying
interpretations, Avhich might steal aAvay the sense, without
injuring the letter!'' Import, qfihe Trinity, p. 362 — 364.
P. 213. 1. 7. Nevertheless, let not ihe dry and spiritless
Critic, &c.] "O/ixcoy 6e p,€ariv ^wpoiiyrey fipeTs, tS>v ts ttAvt-t]
'na)(yTepa)v Trjv bt,dvoLav, Kal t&v 6.yav OeuiprjTiK&v re Kai avrjy-
fxivaiv, 'iva fxrjTe TravreXois apyol Kal aKLvrjToi, p,€va)p.ev, ix-qre
TTepiepyoTfpoi tov biovTos a>pev, kui tS>v itpoKeifxevaiV eKTiTcaToi.
Kal akkoTpioi, (to p.ev yap lovba'iKov Ticas Kal Taireivov, to be
oveipoKpiTiKov, Kal ojuotcoy ap.tpoTepa KaTeyvot)(Tp.iva,) ovt(o itepl
TO-vTbDv biake^6p.ida Kara to r}jxiv f())LKT6v Kal ov kiav (ktottov,
ovbe rois -nokkols Karayekaarov. Greg. Naz-ianz. Oral. 42.
tom. i. p. 684. ed. Paris. 1630.

SERMON Vm.
p. 217. 1. 8. But the more obvious application qf the text
to the Universal Church, &c.] " By Church here is not
raeant the Church of Ephesus alone ; but the whole Catho
lic Church, the pillar and ground of the truth ; to whose
Officers and Governors the Gospel is corarailled ; wherein
it is taught, preached, and practised ; and to which belongs
the proraise of indefectibility. And the collecting into
Churches, and the subordination, hath been, and still is,
the great means of preserving Religion in the whole." Bp.
Fell in locum.  " If," says Dr. Hamraond on this text,
" the truth of the Gospel had been scattered abroad by
preaching to single men, and those men never compacted
too-ether into a Society, under the government of Bishops,
or Stewards, &c. such as Timothy was, to whora was deli-
Aa3

358 APPENDIX.
vered by St. Paul that irapaKaTad-riK-r], 1 Tim. vi. 20. a depo-
situm, or body qf sound doctrine, to be kept as a standard
in the Church, by Avhich all other doctrines were to be mea
sured and judged; if, I say, such a summary of Faith had
not been delivered lo all Christians that came in, in any
place, to the Apostle's preaching, and if there had not been
some SteAvard lo keep it, then had there wanted an erainent
raeans to sustain and uphold this truth of the Gospel thus
preached unto men. But by the gathering of single con
verted Christians into assemblies or Churches, and design
ing Governors in those Churches, and entrusting this depo-
situm, or form qf wholesome doctrine, to their keeping, it
comes to pass that the Christian Truth is sustained and
held up : and so this house qf God is affirmed to be the pil
lar and basis qf Truth, or that pillar on a basis by which
Truth is supported. According to which il is, that Christ
is said to have given not only Apostles, and Prophets, and
Evangelists, but also Pastois and Teachers, that is, the
Bishops in the Church, (known indifferently by those two
titles,) ets KaTapTia-p,bv t&v ayiav, for the compacting ofthe
Saints into a Church, eis olKohop.y]v, for the building up qf
the body qf Christ, confirming and continuing them in all
truth, Eph. iv. 14. that we should be no longer like children
carried about with every wind qf doctrine, &c. And so
again, when Heresies carae into the Church in the first ages,
it is every where apparent, by Ignatius's Epistles, that the
only way of avoiding error and danger was to adhere lo the
Bishop in communion and doctrine, and whosoever departed
from him, and that form qf wholesome words kept by him,
'i^OapTai, was supposed lo be corrupted."
P. 218. 1. 2. The Visible Church here on earth.] Respect
ing the great distinction between the Visible and Invisible
Church, on which most of the Controversies concerning its
Divine Institution principally depend, see Dr. Rogers's Dis
course on the subject, Svo. Lond. 1719, and a Review of
that Discourse, published soon afterwards, and entering
more largely into a discussion of the controverted points ;
both of them masterly Treatises. An author of raore
modern date, thoroughly conversant Avlth the subject, well

APPENDIX. 359
observes, " The necessary distinction between the earthly or
visible state of Christ's kingdom, and its heavenly or invi
sible state, is too often overlooked, especially by those who
teach that Christ is the only Head of his Church. It may
with equal reason be maintained, that the Almighty Creator
IS the only Head of all civil Society : and, in a certain sense,
both positions are true. But if our Lord had designed for
the Church no head but himself, the invisible one, we can
upon no reasonable ground account for his visible system of
religious worship, for his visible means of grace, and for his
visible ministry to administer those means ; a ministry en
dowed vrith large visible powers ; and among others, that of
perpetuating a succession to the end of the world." Sikes''s
Discourse on Parochial Communion, p. 130. Svo. 1812.
P. 219. 1.21. The design qf the Christian Church, both
with respect to its first institution and the means ordained
for its perpetuity.] For a full account of every point relat
ing to the primitive Constitution of the Christian Church,
the reader is referred to Archbishop Poller's Treatise on
Church-Governraent, which has long been esteemed a stand
ard of authority. A more concise but very clear and satis
factory view of the subject Avill be found in Mr. Sikes's Avork
just referred to, ch. i. p. 12 — 125.
P. 222. I. 27. The Church itself has proved a successful
instrument, in the hands of Prov'idcncc, both qf transmit
ting the unadulterated word qf God, and of promulgating
and maintaining its fundamental Truths, &c.J It must
never be forgotten, that although the Scripture is, to all
who are in possession of it, the sole infallible guide to reli
gious Truth ; yet from the Church we have received that
precious deposit ; and through the channel of her instruc
tion, the general knowledge of Christian truth has been
communicated lo mankind. Thus far the preservation of
Christianity may be said to have been made dependent on
the preservation of the Church ; and the Divine Author of
both to have ordained the latter in subservience to the for
mer, for the good of his creatures. Nor is this attributing
any undue influence to die Church, as if she raight pro
pound a Rule of Faith of her own devising, to be implicitly

360 APPENDIX.
received on her authority ; since it represents her only as a
competent witness of the authenticity of the Sacred Oracles,
and a faithful guardian of the truths they contain. How
those Oracles could have been otherwise transmitted lo us,
with unexceptionable evidence of their Divine original ; or
how the sura and substance of their essential doctrines could
have been so diffusively and so uniformly spread over the
civilized Avorld, as the harmony of the several confessions of
the Faith proves it to have been, if no such means had been
instituted for the purpose ; il is for the sceptical to explain.
It is sufficient for those Avho accept and duly appreciate the
benefit, to discern and gratefully to acknowledge the hand
of Providence, both in the formation of this vast design,
and in the course of its operation through so raany succes
sive ages.
P. 223. 1. 24. It can hardly be disputed that this form qf
Ecclesiastical Polity has so generally prevailed, &c.] Dr.
Bennet, after examining many of the arguments alleged bv
Separatists against the necessity of Episcopal Communion,
produces a remarkable passage frora a Dissenting Writer,
cautioning his brethren against precipitate or intemperate
censure of the advocates of Episcopacy. It purports to be
an extract from the Avork of a Dr. Bryan, entitled, " Dwell
ing with God," and is as follows. — " All that I desire of you
is only this, that laying aside all passion, you will but pause
and ponder what is alleged lo give satisfaction to this objec
tion ; which may cool at least the fierceness of your spirits,
and abate the desperate prejudice you have conceived against
the government and worship established in these churches.
Touching the exercise of Ecclesiastical Government in gene
ral, you know il is not of absolute necessity to the Consti
tution of a Church. And as to the Government of the
Churches by Bishops, (speaking of il only as they are su
perior lo Presbyters, without meddling with the extent of
their dioceses, &c.) when you find so much written with so
much confidence, that Episcopacy is the true, ancient. Apo
stolical Government of the Christian Church; that it was
received in profession and practice in all ages, and is so far
Divine, that Bishops were in the very time of the Apostles;

APPENDIX. 361
that they were ordained and appointed by the Apostles
themselves ; that there was an approved succession of them
in the Apostolical Churches ; that in all the folloAving ages
all the Churches in the world were governed by them for
more than fifteen hundred years, without any opposition,
save by the Arian Aerius, who was therefore cried down as
an Heretic by the ancient Fathers ; that the first reformed
Protestant Churches cast not off Episcopacy with any averse-
ness to the order, as appears by the history of the Augustan
Confession, to Avhich Calvin hiraself signed ; that some of
these Churches Avere governed by Superintendanls, the same
with Bishops ; that there Avas long since a challenge raade
to thera that have any averseness to the Degree or Order,
in these words. We require you to find out but one Church
on the Jhce qf the earth, that hath not been ordered by Epi
scopal regimen, Avhich, to this day, as they say, is not an
swered : — These allegations may, methinks, so far allay your
heat, as to restrain your thoughts and tongues from passing
so sore a censure upon the government, that it is devilish
and Anti-Christian, till you can solidly absolve all these ar-
guraents." Discourse qf Schism, ch. xxix. pp.124, 125. Svo.
1718. P. 224. 1. 11. According to the interpretation of a distin
guished Commentator.] See Dr. Hamraond on the Text, as
above quoted.
Ibid. 1. 25. Those only ought to be considered as sanc
tioned by Church-authority, &c.] " Hoc unum pramone-
raus, judiciura priraarura Ecclesiarum de necessitate hujus
alteriusve ahcujus nostra religionis articuli, nobis seris ne-
potibus baud alia certiori ratione constare posse, quam pri
mo consulendo Calholicorum Palrura et celebriorum in Ec-
clesiis illis Doctorum scripta et moniraenla, qua extant ; ut
inde, quid ilU hac de quastione senserinl, cognoscamus:
deinde perscrutando Historiam Ecclesiasticam de iis qui in
primis sacuhs Jesu Christi Domini nostri Divinitatem nega-
runt; ut intelligamus, cujusmodi in ipsos sententiam tule-
rint illorum temporum Ecclesia ; utrum in communione sua
eosdem retinuerint, an rejecerint, ut a corpore Christi alie-
nos. Est quidem et tertia ratio dignoscendi, qua dogmata

362 APPENDIX.
priraava Ecclesia pro creditu necessariis habuerit, nempe
ex Symbolis et Fidei confessionibus, quas ab iis, qui com
munione sua frui vellent, exigebal." Bulli Judic. Eccl.
Cathol. introd. p. 5. ed. fol. Lond. 1703.
It is in full reliance on this only sure test of conformity
to the primitive Faith, that our Church repels the charges
of Heresy and Schism continually brought against her by
the Church of Rome. " Ita isti," says Bp. Jewell, " nos
calumniantur esse Harelicos, ab Ecclesia el Christi cora-
munione discessisse : non quod ista vera esse credanl, neque
enim id illis cura est ; sed quod ea hominibus imperilis pos
sint aliqua forte ratione videri vera. Nos enim discessimus,
non, ut Haretici solent, ab Ecclesia Christi, sed, quod omnes
boni debent, a malorum hominum et hypocrilarum conta-
gione. Hie taraen isti mirifice Iriuraphant, Illam esse Ec
clesiam ; Illam esse sponsam Christi ; Illam esse colum-
nam veritatis ; Illam esse arcam Noe, extra quam nulla
salus sperari possit : nos vero discessionera fecisse ; Christi
tunicam lacerasse ; a corpore Christi avulsos esse, et a fide
Catholica defecisse. Cumque nihil relinquant indicium, quod
in nos, quamvis falso et calumniose, dici possit, hoc tamen
unum non possunt dicere, nos vel a verbo Dei, vel ab Apo
stolis Christi, vel a primitiva Ecclesia descivisse. Atqui nos
Christi el Apostolorum el sanctorum Patrum primitivam
Ecclesiam, semper judicavimus esse Catholicam ; nee eam
dubitamus arcam Noe, sponsam Christi, columnam et fir-
mamenlum veritatis appellare ; aut in ea oranem salutis
nostra rationem collocare. Odiosum quidem est a socielate
cui assueveris discedere, maxime vero illorum hominum, qui
quamvis non sint, tamen videantur saltern, atque appellen-
tur Christiani. Et certe nos istorum Ecclesiam, qualiscun-
que tandem ea nunc est, vel nominis ipsius causa, vel quod
in ea Evangeliura Jesu Christi aliquando vere ac pure illus-
tratura fuerit, non ita contemnimus ; nee ab ea nisi necessa
rio et perinvili discessionera fecissemus. Sed quid si in Ec
clesia Dei idolura excitetur, et desolatio ilia quam Christus
futurara pradixit stet palara in loco Sancti ? Quid si arcam
Noe prado aliquis aut pirata occupel.? Certe isti quoties
Ecclesiam nobis pradicant, seipsos solos eam faciunt; et

APPENDIX. 363
omnes illos titulos sibi ipsis adscribunt; atque ita Iriura
phant, ut olim qui clamabant. Tempi um Domini, Templum
Domini, aut ut Pharisai el Scriba, cum jactarent se esse
filios Abrahami." Apologia Eccles. Anglic. §. 79, 80, 81.
P. 225. 1.13. Individuals, or congregations qf indivi
duals, may have tainted large portions qf the Christian
community with pestilential heresies.] The abettors of he
resy, both in ancient and modern times, have usually shewn
sorae solicitude not lo be considered as cut off from com
munion with the Church, or as renouncing the primitive
Faith. But in the Avrilings of the early Fathers, we find it
almost invariably insisted upon, that the Church Catholic
utterly disclaimed the opinions maintained by the Here
siarchs with whora they contended : and in modern times
the labours of Bishop Bull, Waterland, Horsley, and others
engaged in similar controversies, have been directed to prove
that all such errors as relate to fundamental articles, at
least, of the Christian Faith, whatever antiquity they raay
pretend to, or to whatever extent they raay have prevailed,
have been unsanctioned, discountenanced, disclaimed, and
rejected by the Church itself. This, however, must be un
derstood to relate only to great essential truths, and taken
in their general acceptation, as laid down in Creeds and
other public Confessions of Faith ; not according to parti
cular expositions of them by individuals, however distin
guished by their adherence lo the Church, nor with respect
to differences upon lesser points, where no fundamental ar
ticle is impugned. See Berriman's L. M. Lect. Serm. i.
P. 226. 1. 9. Arianism.] Bp. Bull has clearly shewn, that
the Arian heresy was not only directly at variance with the
Nicene Creed, but that it was virtually disclaimed by the
Church in the judgment it passed upon other heresies simi
lar to it, and before it. " Namque apertissimum est, com-
memoralos Harelicos ab Ecclesia damnatos fuisse ob cau
sam, qua ipsis cum Arianis fuit, nempe quod Servatorem
nostrum Deum esse negarent. Respice qua in hoc capite
de Theodoto, Anemone, et Paulo Samosateno ex Vetcribus
observavimus ; et videbis eorum omnium haresin in eo a S.
Pairibus constitutam fuisse ; non quod Christum inferiorem

364 APPENDIX.
quam revera erat creaturam, sed quod merara crealuram
omnino slatuerent, neque verura Deura agnoscerent." Again:
" Doctores Catholici ante Ariura, utcunque alias in qua
stione de Filii Divinilale illorum nonnulli vel incautius, vel
obscurius nonnunquam loculi fuerint, tamen uno quasi ore,
Filium Dei ita ex Deo Patre genitum esse fatebanlur, ut ex
ipsa ejus essentia natus, adeoque Deus revera ipse fuerit :
quod in nostra Nicena Fidei defensione per tolara sectionem
secundarn fusissime demonstratum est. Frustra igitur glo-
riabantur Ariani se ab antiquo Fidei Canone minime reces-
sisse ; siquidem regula illius verba tantum, non verura at
que inde ab initio receptum in Ecclesia sensum lenuere."
Judic. Eccl. Cathol. cap. ii. §. 9- p. 29. cap. vi. §. 21. p. 59.
P. 227. 1. 26. Did the Church in primitive times yield
one iota, of its essential doctrine, &c.] Bishop Bull has
proved that several articles in the Nicene Creed, and in the
Creeds of still earlier dale, were specially inserted in oppo
sition to certain tenets maintained by the Gnostics : and he
remarks, that the article respecting one Catholic Church
was evidently intended to form a line of distinction between
those who adhered to the priraitive Apostolic Faith and
those self-constituted communities of professed believers who
departed from it. " Recte igitur Valesius, (in not. in lib.
vii. Hist. Eccl. Eus. c. x. p. 256.) Apparet hoc cognomen
Ecclesia inditum esse circa primam Apostolorum succes-
sionem, cum hareses multis in locis exorta, veram Christi
fidem et Apostolorum traditionem subvertere conarentur.
Tune enim, ut vera et gen-uina Christi Ecclesia ab adul-
terinis Hareticorum ccetibus distingueretur. Catholics,
cognomen soli orthodoxorum Ecclesia attributum est. Ve
rum illud porro notandum est, Gnosticos, qui maxime in
prima Apostolorum biaboKy hareses suas disseminarunt, ple-
rosque omnes eo arroganlia atque impudenlia pervenisse,
ut jaclilarent, purum et sincerura Evangeliura in suis tan
tum conventiculis doceri, se solos Dei mysteria veramque
salutis obtinenda rationem invenisse et scivisse ; unde et
Gnosticorum nomen sibi fecerunt : illam vero doctrinam,
quam ab Apostolis tradilam Ecclesia Catholica acceperat
atque amplexa erat, falsam in plerisque atque adulterinara

APPENDIX. 365
luisse. . . . Adversus hos impios Dogmatistas Ecclesia filii
omnes illius avi merilissimo jure tenebantur profileri, se
credidisse in unam Catholicam Ecclesiam, hoc est, se doc
trina et fidei illi voluisse constanter adharescere, qua juxta
S. Scripturas, in Ecclesiis Apostolicis ubique gentium, ab
Episcopis et Doctoribus uno quasi ore pradicarelur." Jud.
Ecc. Cathol. cap. vi. §. 14. p. 54.
P. 230. 1. 10. The Athanasian Creed, &c.] Several other
heresies besides those here mentioned appear to have been
had in view by the author or compiler of this Creed. " Who
ever wrote this Creed," says Dr. Hey, " he meant nothing
more than to collect things said in various Catholic writers,
against the various heresies subsisting, and to simplify and
arrange the expressions, so as to form a confession of Faith
the most concise, orderly, and coraprehensive possible. Not
with any view of explaining any mysterious truths, but with
the sole design of rejecting hurtful or heretical errors!' This
is fully proved by Dr. Hey, in his discussion of this Creed.
See his Divinity Lect. vol. iii. p. 93 — 119. and his Visita
tion Sermon, Svo. 1790. See also a Sermon on the subject
by Dr. Horbery, Wheatiey's L. M. Lect. Svo. 1738, and
Waterland's Critical Hist, of the Athanasian Creed, Svo.
1723 and 1728.
P. 231. 1. 23. By the confession qf her adversaries, the
Church qf England is eminent in this respect.] Dr. Puller
observes, " If the scattered concessions which have been
made by our adversaries at sundry times and upon divers
occasions, should be gathered together, there is scarce any
judgment, or practice, or constitution of our Church, but
hath been acknowledged, by some or other of thera, as rea
sonable and moderate. He quotes one remarkable instance
of such concession from a publication, entitled, a Conference
between a Protestant and a Papist, 1673; in which the au
thor, speaking of the Church of England, says, / believe
her Moderation hath preserved what may one day yet much
help to close the breach betwixt us. We observe that she,
and peradventure she alone, has preserved the face qf a con
tinued mission, and uninterrupted ordination. Then in
doctrines, her Moderation is great: in those of greatest

366 APPENDIX.
concon she has expressed herself very warily. In D'lsc'i-
pl'me, she preserves the government by Bishops : hut above
all, we prize her aversion from Fanaticism, and that wild
error qf the private spirit, with which it is impossible to
deal : from this absurdity the Church qf England desires
to keep herself free : she holds indeed, that Scripture is the
rule qf controversy ; but she holds withal, that it is not qf
private interpretation : for she is for Vincentius's method.'"
See Puller's Moderation of the Church of England, ch. iii.
pp. 39, 40.
P. 232. I. 8. She avoids with equal care the error qf
those, &c.] If the venerable and judicious Hooker may be
allowed to speak the sentiments of our Church, there can
be no doubt of her desire neither to elevate authority of
any kind above that of the Sacred Word, nor lo depreciate
the value of huraan reason and human learning as subsidiary
to its right interpretation. " The Avhole drift," he observes,
"of the Scripture of God, what is it, but only to teach
Theology .? Theology, Avhat is it, but the science of things
Divine .? What science can be attained unto, without the
help of natural Discourse and Reason .? Judge you qf that
which I speak, saith the Apostle. In vain it were to speak
any thing of God, but that by Reason men are able some
what to judge of that they hear, and by Discourse to dis
cern how consonant it is to truth. Scripture, indeed, teach
eth things above nature, things which our reason by itself
could not reach unto. Yet those things also we believe,
knowing by reason, that the Scripture is the Word of God.
... Wherefore if I believe the Gospel, yet is reason of sin
gular use, for that it confirmelh me in this my belief the
more : if I do not as yet believe, nevertheless, to bring me
into the number of believers except reason did somewhat
help, and Avere an instrument which God doth use unto
such purposes, what should il boot lo dispute with infidels
or godless persons for their conversion and persuasion in
that point .? Neither can I think that when grave and learn
ed men do sometimes hold that of this principle there is no
proof but by the testimony of the Spirit, which assureth
our hearts therein, it is their meaning to exclude utterly all

APPENDIX. 367
force Avhich any kind of reason may have in that behalf;
but I rather incline to interpret such their speeches, as if
they had more expressly set down, that other motives and
inducements, be they never so strong and consonant unto
reason, are notwithstanding ineffectual of themselves to work
Faith concerning this principle, if the special grace of the
Holy Ghost concur not to the enlightening of our minds."
Again; — "Exclude the use of natural Reasoning about
the sense of Holy Scripture, concerning the Articles of our
Faith ; and then that the Scripture doth concern the Arti
cles of our Faith, Avho can assure us .? That which by right
exposition buildeth up Christian faith, being misconstrued
breedeth error: between true and false construction, the
difference Reason raust shew." Eccl. Polity, h. iii. §. 8. See
also Puller's Moderat. of Ch. of England, ch. iv. and v.
P. 233. 1. 16. She omits not to testify her deference to
the judgment of the Church Catholic!] Dr. Puller refers
to several instances in the Canons and other public docu
ments of our Church, Avhere this reverence for antiquity in
matters both of doctrine and discipline is strongly marked ;
and he observes, " the reverence of the Church of England
to the ancient Fathers, as it is most regular and well govern
ed, so is it raost uniform and constant ; whereas nothing is
more ordinary with the Romanists, than when they are pressed
and urged by the authority of the ancient Fathers against
them, to depreciate their testimonies, and add some scurvy,
false insinuations concerning them; as hath been often
observed of Baronius, Bellarmine, Staplelon, and others.
Whereas the constant reverence of the Church of England
to the ancient Fathers is such, that the Romanists cannot
but acknowledge it very often, as De Cressy (Exomolog.
pp. 102, 135.) saith. Indeed the Protestants in England
make honourable mention qf the Fathers. They profess
greater reverence to antiquity than any other sect lohatso-
cver!" See, as above, ch. v. p. 90.
Bp. Jewell thus ably vindicates our Church in this re
spect. "Nos quidem, uti diximus, de mutanda rehgione
nihil teraere aut insolenter, nihil nisi cunctanler, et magna
cum deliberatione fecimus : neque id unquam animum in-

368 APPENDIX.
duxissemus facere, nisi nos et manifesta atque indubitata
voluntas Dei nobis in sacrosanclis Scripturis palefacta, et
salutis nostra ratio coegisset. Etsi enim discessimus ab
ilia Ecclesia, quara isti appellant Calholicara, et ea re nobis
apud illos, qui judicare non possunt, invidiam faciunt, tamen
id satis est nobis, salisque esse debet homini prudenti, et
pio, el de alerna vita cogilanli, nos ab ea Ecclesia discessisse,
qua errare potuerit ; quam Christus, qui errare non potest,
tanto ante pradixeral erraturam ; quamque nos ipsi oculis
perspicue videbaraus a Sanctis Pairibus, ab Apostolis, a
Christo ipso, a priraitiva et Catholica Ecclesia discessisse.
Accessimus autem, quantum maxime potuimus ad Eccle-
siara Apostolorum et veterura Calholicorum Episcoporum
el Patrum, quara scimus adhuc fuisse integram, utque Ter
tullianus ait, incorruptam virginera, nulla dum Idololalria,
nee errore gravi ac publico contarainatara : nee tantum doc
trinam nostram, sed etiam Sacramenta, precumque publica-
rura formam, ad illorum ritus et instituta direximus: utque
Christum ipsum, et omnes fere pios fecisse sciraus, religio-
nera ab istis turpiler neglectara el depravatam ad originem,
et ad primordia revocaviraus. Inde enim putavimus in-
staurationem pelendam esse, unde prima Religionis initia
ducta essent." Apol. Ecc. Ang. §. 150.
P. 234. 1. 5. Homilies.] The declared purpose for Avhich
the Homilies were drawn up sufficiently indicates the care
of our Church, that the Scriptures should not be indis
creetly or unlearnedly handled, either by the Laity or Clergy.
They are commended in the thirty-fifth Article, not only
as " containing a godly and wholesome doctrine," but also
as '¦' necessary for those times ;" times, when even the Clergy
in general, just emerging from the darkness of Popery, and
distracted by intricate and perplexing controversies among
many conflicting parties, were but ill qualified for the work
of public instruction. This is especially adverted to in the
Preface, as it was published in the year 1562, where the
reason for directing them to be read in Churches is stated
to be, that the people raight " both learn their duty towards
God, their Prince, and their neighbours, according to the
mind of the Holy Ghost, expressed in the Scriptures, and

APPENDIX. 369
also to avoid the manifold enormities which heretofore by
false doctrine have crept into the Church of God ;" and be
cause that " all they which are appointed Ministers have
not the g'ft of preaching sufficiently to instruct the people."
Therefore, for "the quieting of their consciences in the chief
and principal points of Christian Religion," and " lo expel
and drive away as well corrupt, vicious, and ungodly living,
as also erroneous and poisoned doctrines tending to super
stition and idolatry," this book was set forth. Hence it is
manifest that our Reformers considered the interpretation
of Scripture as a work not to be confided to unskilful hands;
nor would they suffer unlettered or meanly educated per
sons to hazard the experiment. Accordingly, in the second
part of the first Homily on the reading of Holy Scripture,
the people are admonished that they should "take upon
them to expound it no farther than they could plainly un
derstand it. For, as St. Augustine saith, the knowledge
of Holy Scripture is a great, large, and a high place ; but
the door is very low, so that the high and arrogant man
cannot run in ; but he must stoop low, and humble himself,
that shall enter into it. Presuraplion and arrogancy are the
mother of all error ; and humility needeth to fear no error.
For huraility will only search to know the truth; it will
search and will bring together one place with another, and
where it cannot find out the meaning, it will pray, it will
ask of others that know, and will not presumptuously and
rashly define any thing which it knoweth not." These ad
monitions, with much more imraediately following to the
sarae purpose, though they give great encourageraent to
modest and pious readers to search the Scriptures for their
own edification, yet clearly shew that our Church entirely
discountenances the notion that such edification is attainable
without competent instruction in the use of them, and with
out a willingness to receive instruction from those who are
set over them for that purpose.
P. 234. 1. 16. As a faithful Expositor qf God's word,
her caution and judgment are evinced, &c.] Our Church
shews also the importance she attaches to a judicious colla
tion oi Scripture, by the rich supply of marginal references
Bb

370 APPENDIX.
in her authorized versions of the Bible. These serve to ex
emplify the good effect of searching for passages parallel
either in verbal expression, or in general signification, or in
matters of historical fact, and points of Faith and Practice.
Probably no Church is so well provided as ours with these
helps to Scriptural knowledge.
P. 235. 1. 3. Accuses us qf having merely a negative Re
ligion.] It is remarked by Bp. Bramhall, that the Roraan-
ists " call our Religion a negative Religion, because in all
the controversies between us and them, we maintain the
negative ; that is, we go as far as we dare or can, with war
rant from Holy Scripture and the primitive Church, and
leave thera in their excesses, or those inventions which they
themselves have added. But in the mean while, they for
get that we maintain all those Articles and truths which are
contained in any of the ancient Creeds of the Church; Avhich
I hope are more than negative." Protestant Ordination de
fended. See his Works, folio, p. 1018.
Ibid. 1. 13. She teaches in her seventh Article, &c.] In
the Reformatio Legum, there is an Article more particu
larly noticing the opposite errors which have prevailed re
specting the Jewish and Christian Dispensations, and ex
pressly disclaiming them. De Haresibus, cap. iv. p. 9. ed.
4to. Lond. 1641.
P. 236. I. 3. Her three last Articles.] These also are con
siderably enlarged upon, with a special view to the errors
of the Anabaptists, in the Reformatio Legum, de Hares, c.
xiii. xiv. XV.
Ibid. 1.19. Her doctrine ofthe Sacraments.] The nature
of the Sacraments is thus staled in the Reformatio Legum.
" Magna quoque temeritas illorum est, qui Sacramenta sic
exlenuant, ut ea pro nudis signis, el externis tantum indi
ciis capi velint, quibus, tanquam notis, hominum Christian
orum religio possit a cateris internosci ; nee animadvertunt
quantum sil scelus, hac sancta instituta inania et vacua red
dere. Qua cum inter nos dispertiuntur, ut divini Spiritus
fides confirraetur, erigitur conseientia, promissio etiam venia
peccatorum per Christum facta intrinsecus exhibelur, ex-
trinsecus vero istis Sacramentis quasi Sigillo quodam con-

APPENDIX. 371
signatur. Praterea verbo Dei quod intercedit, et Sym-
bolorum adhibitorura naturis, erudiuntur fideles de pretio
nostra redemptionis per Christum comparata, Spiritus sanc
tus et gratia in raentibus fidelium ulterius inslillalur, tum
etiam foedus quod per Christum inter Deum et nos ictum
est corroboratur, ut nobis ille proprius sit Deus, nos illi pe
culiaris populus ; et astringimus nos ipsos ad peccatorum
abolitionera, et integritatem vita suscipiendam. Qua si recte
ponderentur, necesse est ut obmutescat illorum calurania,
qui Sacramentorum inopera volunt et nudara naturam relin-
quere." — De Haresibus, c. xvii.
P. 239. 1. 10. Hence she has been regarded as the fit me
dium qf reconciliation between other Churches.] Dr. Puller
takes notice of the wholesome advice given by King James
to the English Divines who were to attend the Synod of
Dort, that " in case qf main opposition between any over
much addicted to their own opinions, their endeavours should
be that certain propositions be moderately laid down, which
may tend for the mitigation qfheat on both sides." Dr. P.
then adds, " the sarae is already performed in our constitu
tion for a general accommodation of controversy : neither
will any, I hope, have the worse opinion of our Church,
because Grotius thought the Church qf England a right
medium of reconciliation : [See Bp. Bramhall's Vind. pp.
22, 23.] whose pacificatory design Mr. Baxter took to be
one of the raost blessed noble works that any man can be
employed in." Moder. of Ch. of Eng. ch. xiv. pp.396,
397. Projects of a general union betAveen foreign Protestant
Churches and our own, and of bringing back the Separa
tists in this country to communion with our national Church,
have, in former times, often occupied the attention of great
and good men, tenacious of sound principles, yet desirous,
from the purest motives of Christian Charity, to effect an
external agreement in essential Truth, leaving lesser differ
ences to remain unmolested. Littie hope, however, can be
entertained of efifecting these purposes, without a sacrifice,
on one side or the other, of principle, or, al least, of con
scientious scruple. Nor does the broader basis of modern
Bb2

372 APPENDIX.
liberality give a reasonable assurance of better success. The
strength and permanency of union depends upon consisten
cy, at least, if not identity of principle and of sentiment, in
the parties who are to coalesce. But how that consistency
is to be obtained by an association of opposite and discord
ant opinions, it is not easy to conceive : nor does it seem
probable, that any such union would be effected, but upon
a principle (if such it may be called) of entire indifference
to the truth. After all, will not the peace and harmony of
the whole Christian community, even of those Avho separate
from the Church as well as of those who adhere to it, be
better secured by an upright and conscientious maintenance,
among every denomination of Christians, of their own fixed
and sincere persuasions .? Is this integrity of conduct in any
wise inconsistent Avilh the pure benevolence and forbearance
of the Christian character ? Does not the honest assertion,
on either side, of what is deemed to be the truth, lay the
surest foundation of mutual respect and good-Avill .?
But upon the importance of upholding Church-Unity as
the best safeguard of Religion itself, let us hear the senti
ments of one of our most excellent Divines. — " It has been
pretended," says he, " that the laws of Charity and Bene
volence are sufficient provisions for all the union that Christ
ever intended among his Disciples. But these unite us only
as men, and not as Christians. These duties are indeed
prescribed to us by the Gospel with greater accuracy and
refinement, than by any other Institution ; but still they are
but a more correct edition of the comraon rules of humanity.
Something more is required to unite and distinguish us as
Christians, viz. such a profession of Faith, a participation
in such Ordinances, and the observation of those Laws
which embody us as a visible Society : and without these
I presume that the Church of Christ will quickly become
invisible in a sense that Avill imply its utter destruction. It
is evident that all the designs which have been forraed
against Christianity, since ils first Institution, have endea
voured its subversion as a visible Society. And that the
present enemies of the Gospel among us pursue the same
maxims appears from the applause and triumph with which

APPENDIX. 373
they i-eceive all notions, which tend lo dissoK'e the external
polity of the Church, and withdraw men's respect from those
offices and administrations, without which it cannot subsist.
They are contented that the duties Avhich flow from our in
ternal relation to Christ, and belong to us as members of
his invisible Church, should be pressed and recoramended,
provided the submission we owe to those whom He has ap
pointed to rule over us, be left out of the catalogue, and
all those Laws, Duties, and Offices, which incorporate and
unite us as a visible Society, be exposed as priestcraft and
imposture; because they see plainly that these principles
will so effectually assist them in subverting the Church as
a visible Society, that not even a single Congregation can
be formed upon them. And they are very well satisfied,
that if they can once dissolve those ties which unite us to
gether as a visible Church, our invisible Church will give
them no trouble, but expire of itself." Dr. Rogers on the
Visible and Invisible Church, part iv. ch. ii. p. 121, 122.

THE END.

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