[] DISCOURSES, &c.

DISCOURSE I. OUR OBLIGATIONS TO ENQUIRE INTO OUR DUTY, OR TO APPLY OURSELVES TO THE DISCOVERY OF OUR TRUE WAY TO HAPPINESS.
The firſt part on this text.

AN indolent habit, and a precipitate conduct, are equally prejudicial to our beſt intereſts.

The mind, as well as the body, was, it is obvious, originally intended for labour.

But, that we might not labour in vain, it has pleaſed God, in his goodneſs, to [2] give us reaſon to examine, and an under⯑ſtanding to know, the things that are true.

And, as he is the abſolutely perfect being, who does nothing in vain, it muſt, therefore, be his ſovereign will, that we exert, and improve thoſe great talents which he has committed to our truſt. Certainly, there⯑fore, it muſt be our higheſt honour and happineſs to comply with the divine ap⯑pointment.

We accordingly find, that miſery is the inevitable conſequence of vice, and that vice always ſhelters itſelf, under an incon⯑ſiderate and thoughtleſs habit, or under a blind and ſtubborn attachment to ſyſtems of opinions, which were either framed by ourſelves at random, or handed down to us by others, without any enquiry.

In ſhort, as activity is the health and ſtrength of the body, and the ſource of its greateſt perfection, enquiry, in like manner, is the enlightener, the improver, and the bracer of the mind. Without enquiry, the mind muſt always continue in a weak and languid ſtate, whatever ac⯑cidental [3] advantages it may now and then have had to relieve it; whereas, a ſerious and impartial enquiry, through whatever perplexing mazes it may lead us, will at laſt terminate in precious truth.

True religion, therefore, the religion of reaſon, and the religion which has God for its author, calls us to the light, that our deeds may be made manifeſt what they are, and that, from repeated circumſpec⯑tion and information, we may daily more and more grow up into the divine likeneſs.

On the contrary, every falſe religion is afraid of the light, demands our paſſive acquieſcence in all its contradictory doc⯑trines, wrappeth itſelf up in impenetrable clouds of myſtery, neither cometh to the light, leſt its ſandy foundation ſhould be detected, and expoſed.

Every ſinner, in like manner, lurketh about in ſecret places, and loveth darkneſs rather than light, becauſe his deeds are evil. He ſhunneth reflection, becauſe his con⯑ſcience will not bear the inſpection of ſuch a judge; and, as he ſinketh in igno⯑rance, [4] he proportionably ſinketh into the dregs of iniquity.

Hence all the wickedneſs and miſery of the Jewiſh nation, as we may learn from all their prophets, and their whole hiſtory from beginning to end. My peo⯑ple will not conſider. Thus ſaid the Lord, in his repeated admonitions to that aban⯑doned race. They hated inſtruction, and caſt reproof behind them. They ſaid, peace, peace, when there was no peace; and they committed abomination without ſhame. From the leaſt of them even to the greateſt, ſome few characters always excepted, every one was given to cove⯑touſneſs; from the prophet even to the prieſt every one dealt falſely.

Therefore, the judgments of God, which were long retarded, through his forbearance and long ſuffering, ſtood in array againſt them.

Yet, the adorably benignant ſovereign, was not willing that they ſhould periſh, but that they ſhould turn to him, and be ſaved. To this purpoſe, then, as an [5] effectual remedy againſt all the evils that threatened them, he graciouſly directed them in the words of the text, to exert thoſe faculties which he had given them for attaining true happineſs, and not, to their own ſhame and confuſion of face, deſpiſe the riches of his goodneſs, which would lead them to repentance. Thus, ſaid the Lord, ſtand ye in the ways, and ſee, and aſk for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your ſouls. As if he had ſaid, ‘"Be ye not unwiſe, but underſtanding what the will of the Lord is; for I have given you a lamp to your feet, which ye need only to obſerve, and follow, and all will be well."’

The firſt thing, which I ſhall conſider, in the words of the text, is the infinite compaſſion and loving kindneſs of God, even to ſinners, to notorious and abandoned ſinners. Hence, we may, ſecondly, be gratefully diſpoſed to give the greateſt at⯑tention to thoſe means of ſalvation which [6] he has graciouſly propoſed, to reinſtate us in his favour.

The firſt thing obſervable in the words of the text is the infinite compaſſion and loving kindneſs of God, even to ſinners, to notorious, and abandoned ſinners.

Though ignorance has frequently repre⯑ſented this all glorious Being, an implaca⯑ble ſevere and inexorable judge, inexorable to the leaſt offending ſupplicant, reaſon and revelation univerſally declare, that he is not the enemy of any creature he has made, but rich in mercy unto all.

The Jews, are a moſt illuſtrious mani⯑feſtation of this truth, who, from their firſt origin, were a ſtubborn, and gainſaying people.

Immediately after their redemption from Egyptian bondage, they murmured againſt that good providence, which wrought out their ſalvation for them, and turned aſide from the commandments of their God.

Again, ſoon after they were ſettled in the promiſed land, they ſtupidly, and un⯑gratefully, ſuffered themſelves to be drawn [7] into all the vices of the neighbouring na⯑tions, into thoſe very vices for which the Canaanites were driven out before them.

In ſucceeding ages, in return for re⯑peated mercies, they too generally became the more unthankful and unholy. And, at laſt, ‘"the whole head was ſick, the whole heart was faint; from the ſole of the foot even to the head, there was no ſoundneſs in them, but wounds and bruiſes, and putrifying ſores."’

Yet, in theſe moſt deplorable circum⯑ſtances, God was not willing that they ſhould periſh, but that they ſhould turn unto him, and find reſt for their ſouls. Thou, ſaid this gracious Being to that people, haſt played the harlot with many lovers; thou haſt forſaken me, and haſt burnt incenſe unto other Gods, and worſhipped the works of thy own hands;—but, notwith⯑ſtanding theſe things, return again unto me ſaith the Lord.

Aſſuredly, then, this is not the lan⯑guage of an inexorable ſovereign, or of a reprobating God. This is plainly the lan⯑guage [8] of THE FATHER OF ALL MERCIES. If we ſtand in the ways and ſee, there is not any God like unto our God, as he clear⯑ly, and condeſcendingly repreſents himſelf. As great as his power is, ſo great is his love. All his works proclaim him God our Sa⯑viour. And, he calleth us, by all his diſ⯑penſations, by all his prophets, and by his own ſon; to flee from the wrath to come.

We ſhould not, therefore, indeed we cannot, without giving ourſelves up to be led blindfold and ſtifling the natural re⯑flections of our own minds, forſake him the fountain of living waters, and hew us out ciſterns, broken ciſterns that can hold no water. We ſhould, and we will, if we ſufficiently rouſe up our intellectual facul⯑ties, waſh, and be clean, ſeek the Lord whilſt he may be found, and inſtantly reſolve to lay hold upon the crown of eternal life.

But, what we ſhould do, what it muſt be at all times of infinite importance to us to do, that it muſt be the moſt ſtupendous folly and madneſs in us ever to neglect doing.

[9] Every impenitent ſinner ought to be ſtruck with horror at his own deformity, and be aſhamed to ſhew his head. He is a monſter in the creation. He is a traitor to his beſt friend. He rebels againſt the Lord of Heaven and Earth. He de⯑faceth the image of God within him. All his ways are darkneſs; and his ſteps take hold on hell. What an odious and deſpicable character does he, therefore, exhibit to the world! How full of infamy and wretchedneſs is every part of this cha⯑racter! And, how earneſtly, and conſtantly, therefore, ſhould we avoid it, and abhor it!

To this purpoſe then, let us ſeriouſly attend, in the ſecond place, to thoſe di⯑rections that were given to the Jews in the text, and which we may eaſily apply to our own particular circumſtances. ‘"Thus ſaith the Lord, ſtand ye in the ways, and ſee, and aſk for the old paths, which is the good way, and walk therein."’

Now, the firſt information which we gain from theſe words, is, that God has furniſhed us with ſufficient powers to [10] acquire the knowledge of our duty. Here, again, it is implied, in the ſecond place, that this is plain and eaſy to us, and, in the third place, that we ſhould exerciſe our⯑ſelves in the diſcovery of it. We learn, in the next place, what is the beſt method of acquiring the knowledge of our duty; and we are taught, in the laſt place, that obedi⯑ence as well as knowledge is expected from us.

In thoſe directions, which are given us in the text, how to eſcape the wrath to come, and to approve ourſelves the objects of infinite mercy, it is in the firſt place, demonſtrably implied, that ‘"God has given us ſufficient powers to acquire the knowledge of our duty."’

Our lot, indeed, muſt have been pe⯑culiarly hard, if our duty were beyond our reach, and if, notwithſtanding, we were liable to puniſhment for remaining ignorant of it. But this is evidently not the caſe; becauſe, Thus ſaith the Lord, ſtand ye in the ways, and ſee, and aſk for the old paths, where is the good way. We can, therefore, [11] ſtand in the ways, and ſee, and, alſo, find out the good way, unleſs it be our own fault.

It would be infinitely debaſing the character of the ſupreme and matchleſs Jehovah, it would be inſulting him with the moſt blaſphemous language, to ſup⯑poſe him capable of mocking ſuch feeble creatures as we are; whom, if power were the only meaſure of his government, he could inſtantly deſtroy with the breath of his mouth. As he has commanded, there⯑fore, we muſt have the power to obey, we muſt be able to ſeek and find him, to diſcover his will, and yield a ſincere obe⯑dience to it.

But, his command is clear, and poſi⯑tive. He does not ſay, you can do nothing, being as deſtitute of power as the ground you tread upon. Nor does he ſay, wait you the Lord's time, becauſe every time is the Lord's time, if we be willing to improve it. He no where teaches us to conſider ourſelves as the paſſive inſtruments of fate, incapable of a good word, or thought, or [12] action, unleſs we be firſt irreſiſtably wrought upon by ſome miraculous interpoſition; but, on the contrary, univerſally addreſſeth us as beings, who, by the endowments of his wiſdom and goodneſs, can ourſelves ex⯑amine, diſcover, and embrace the things that belong to our peace. Stand, ſaith the Lord, and ſee. We, therefore, as I have already obſerved, can ſtand and ſee. Other⯑wiſe, indeed, we could not be accountable for any part of our conduct; nor could there be any diſtinction of character, between thoſe, who are reputed the beſt, and thoſe who are reputed the very worſt of mankind.

But, here, it is farther obvious, that as we are conſtituted moral and accountable creatures, it muſt be of the utmoſt im⯑portance to us, to be perſuaded that we are ſuch. For, we may be as well without the power of doing good, as from the notion that we have not this power, neglect the exertion of it. We ſhould not, therefore, give way to a benumbing torpor of mind, nor be tempted to imagine, whilſt God has ſpoken to us, that he has ſpoken to us to [13] no manner of purpoſe, but ſhould humbly hearken to his voice, which is univerſally confirmed by the teſtimony of our own breaſts; and whilſt we gratefully acknow⯑ledge his gifts, we ſhould be anxious to improve them to thoſe benevolent purpoſes, for which they were beſtowed, that, thus, we may finally have praiſe of him, and re⯑joice in ourſelves for evermore.

But, we may learn, in the ſecond place, from the words of the text, that the knowledge of our duty is, in general, ſo far from being myſterious, or unintelli⯑gible to us, that, with a little attention, it muſt be univerſally plain and eaſy.

We are not ſuppoſed, by the prophet, to be left in the dark, but conſidered in the light of travellers, who have ſome par⯑ticular, diſtant, habitation in view, and who, capable of aſcertaining at what point this lieth, have only to obſerve amidſt a variety of ways that lead to different habitations, and ſee which is the right way. And as thoſe who are travelling eaſtward, have only to keep the eaſtern point in view, and then [14] to obſerve amidſt ten thouſand different ways, which guides them in a right line to their wiſhed-for habitation, and to follow this; we, in like manner, have only to en⯑quire and know, to ſeek and find, to open our eyes and ſee what our duty is. As Moſes ſaid to the children of Iſrael, ‘"This commandment, which I command thee this day, is not hidden from thee, nei⯑ther is it far off,—but the word is very nigh unto thee, even in thy mouth, and in thy heart, that thou mayeſt do it."’ He would have expreſſed the ſame thing, if he had ſaid, ‘'It is ſo far from being be⯑yond the reach of man, that it is all within himſelf, unleſs he be an idle, and unprofitable ſervant.'’

And, according to his declaration, our own experience will convince us, that we have only to commune a moment with our own hearts, upon the different purſuits of men, and we ſhall ſoon diſcover which is the good way.

As pleaſure, and riches, and honours are tranſient, and unſatisfying goods, our reaſon [15] will, therefore, inſtantly teach us, that nei⯑ther of theſe can be the good way. The good way muſt give us joy upon reflection; and, as we advance in it, give us ſtill nearer and more enlarged views of complete hap⯑pineſs.

If we conſider, then, a little farther, we ſhall find that the love of God and man only can adminiſter peace, continually en⯑creaſing peace to the ſoul. Whatever way, therefore, amongſt numberleſs different ways, moſt effectually promoteth and eſtab⯑liſheth this love, muſt be the beſt of thoſe ways.

In other words, every man's own con⯑ſcience will readily inform him, that to do juſtly, to love mercy, and to walk humbly with our God, muſt be the ſure road to happi⯑neſs; and, what juſtice and mercy mean, and what it is to render all due homage and praiſe to God, the ſenſe of right and wrong, which is implanted in every man, will, in almoſt all caſes, help us to diſcover. The prophet, therefore, ſays, He hath ſhewed thee, O man, what is good. And, the apoſtle [16] Paul propoſes the queſtion, ‘"Know ye not of your own ſelves, what is right?"’ Again, he very conſiſtently teaches, that thoſe, who have not the law, are a law unto themſelves. And, though thoſe, who have not the law, could not, of themſelves, find out the law; yet, it is no ſooner propoſed to them, all it precepts being ſo plain and forcible, and ſo exactly correſpondent to the natural ſentiments of the human mind, than they muſt pronounce it to be holy, juſt, and good.

The law of the goſpel in particular, is ſo pure and heavenly, that we muſt almoſt inſtantaneouſly acknowledge its divine au⯑thority; and is, at the ſame time, ſo ob⯑vious, that he that runs may read it. To ſubmit ourſelves entirely to the divine will, and to do to all others as we would be treated ourſelves, is that very perfection for which we would naturally wiſh. But, this con⯑ſpicuouſly manifeſteth itſelf in every page of the goſpel, to be the ſum of what God requires of us, as the candidates for his everlaſting bleſſedneſs.

[17] The prophet, therefore, calls the goſpel an high way; and adds, that the way-faring men, though fools, ſhall not err therein. Our Lord, in like manner ſays, My yoke is eaſy, and my burthen is light: and, the apoſtle John, His commandments are not grievous.

But, it is not argument, ſo much as ex⯑perience, that impreſſes an irreſiſtible con⯑viction of thoſe truths upon the mind.

Argument, indeed, may fully ſatisfy us, that the way of the wicked is as darkneſs, and that this way is clearly delineated, with all its concomitant horrors, in the goſpel; and again, that wiſdom's ways are ways of pleaſantneſs, and that all her paths are peace; and that theſe ways are written, as with a diamond, in the ſame goſpel. But, it is ex⯑perience which makes every thing eaſy and endearing to us. When we can once be perſuaded to ſearch the ſcriptures as we ought, every difficulty concerning thoſe terms of acceptance which they preſcribe, will gradually vaniſh; and, the more we accuſtom ourſelves to this divine ſtudy, the more ſhall we know, from the harmonious [18] teſtimony of the ſpirit, and of our own ſpirits, that the doctrines are of God.

As, then, we are furniſhed with ſufficient powers to acquire the knowledge of our duty, and as this is ſo plain and eaſy to us, it hence demonſtrably follows, in the third place, and as we are expreſsly taught in the words of the text, that we ſhould ſeriouſly exerciſe ourſelves in the diſcovery of it. ‘"Thus ſaith the Lord, ſtand in the ways, and ſee, and aſk—where is the good way."’

It would be ſuppoſing that the Great God has in vain conſtituted us what we are, that is, capable of enquiry, if we were to think, at the ſame time, that he does not require, nor expect us to make any enquiry. It would, likewiſe, be offering the greateſt mockery to God, to expect from him any further directions, or ſupernatural aids for finding out the good way, before we had firſt carried into practice thoſe directions, which he has already abundantly given us.

If we would, therefore, give any honour to God, or do any juſtice to ourſelves, we [19] muſt arouſe all the powers within us, and apply theſe to all thoſe leſſons of wiſdom, which both nature and revelation clearly inculcate: or, we muſt give all diligence to know what we muſt do to be ſaved.

As Chriſtians, this duty is peculiarly in⯑cumbent upon us. We cannot, otherwiſe, indeed, with any degree of conſiſtency, aſſume the Chriſtian name. For our Lord expreſsly teaches that, if we would enter into life, we muſt ſeek, and ſearch, and aſk, and watch, and pray; and the apoſtle di⯑rects us to prove all things, and to hold faſt that which is good.

Enquiry, therefore, is as neceſſary as it is important; and ſhould, therefore, be al⯑ways accounted of ſupreme importance.

However the affairs of the world may attract our attention, or whatever number⯑leſs cares may continually preſs around us, the prevailing language of our hearts ought to be, at all times, Wherewith ſhall I come before the Lord, and bow myſelf before the Moſt High? Or, what ſhall we do to inherit eternal life? How ſhall we try, ſearch, and [20] examine? Whence ſhall we receive the greateſt light and aſſiſtance? By what mea⯑ſures ſhall we moſt effectually obtain the jewel of great price? What vices are to be diſcarded? What practices are to be altered and amended? and, what affections are to be cultivated and improved?

After we have made the greateſt progreſs in this divine ſcience, we ſhould be ſtill putting the queſtion, with the young man in the goſpel, and with more humble and ſerious diſpoſitions, What lack I yet? What is farther to be done? What paſſions to be corrected? What new duties to be conſi⯑dered and purſued? And how ſhall we go on advancing to greater perfection?

Thus only, indeed, can we walk worthy the high vocation with which we are called.

The contrary conduct unmans and un⯑chriſtianizes us; diveſts us of our ration⯑ality; and degrades us not only to a level with inferior animals, but even to a level with the clods of the valley: and, as it diſcovers ſuch ingratitude to our Maker, [21] and ſo daring a contempt of his authority, muſt, therefore, neceſſarily debar us of his favour. Yea, we muſt finally, in the ſe⯑vereſt terms, condemn and reproach our⯑ſelves, as inexcuſably guilty, and unworthy of everlaſting life, for having neglected the one thing needful; for having neglected this only, whilſt we were anxiouſly inquiſitive about every thing that reſpected our inte⯑reſts in this world.

We cannot, indeed, at preſent, offer any plea in juſtification of our conduct, for beſtowing more care upon the body than upon the mind; nor for making that an excuſe for omitting ſpiritual duties, which we would by no means allow as an excuſe for omitting any temporal concerns. If, for inſtance, when there is any competition between our duty and our preſent emolu⯑ments, we give the preference to this world, it is plain that the love of this world, and not the love of God, is the prevailing prin⯑ciple by which we are actuated. If, again, the influence of company, can prevail upon us to abſent ourſelves from public worſhip, [22] when our hearts inform us, that this is an important duty, it is plain that we regard the pleaſure of our company more than the favour of God: and if we will not, in any caſe, indeed in every caſe, take thoſe pains to grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt, which we al⯑ways readily take, for filthy lucre's ſake, it is plain, much too plain, that the com⯑mands of God, and his final approbation, are amongſt the laſt of our concerns.

In ſhort, if we ſuffer the great ſalvation, which is propoſed to us in the goſpel, to give way to any other object whatever; if this ſalvation be not always, or at leaſt generally, ſupreme in our affections, we muſt confeſs ourſelves unworthy of it, and, therefore, cannot reaſonably hope that we ſhall at laſt be rewarded with it.

We ſhould, therefore, examine ourſelves, and ſee, that we prize wiſdom as much as profit; and that we labour as much, or in⯑deed more, for that bread which endureth to everlaſting life, than we do for that bread, which only paſſeth into the belly, [23] and then periſheth. Or, as we are autho⯑rized, enabled, and commanded ſo to do, as the apoſtle exhorteth, let us not be un⯑wiſe, but underſtanding what the will of the Lord is.

But, having thus ſhewn you, that, ſince God has graciouſly furniſhed us with pow⯑ers for attaining the knowledge of our duty, and ſince he has moreover made this plain and eaſy to us, we ſhould, therefore, exer⯑ciſe ourſelves in the diſcovery of it; I ſhould now proceed to point out what ſeems to be the beſt method of accom⯑pliſhing our purpoſe, and likewiſe to ſhew, that obedience, as well as knowledge, is ex⯑pected from us. Theſe conſiderations, however, with the concluſion of the whole, muſt be reſerved for our next meditations.

In the mean time, let us ſeriouſly con⯑ſider what we are, of what we are capable, what duties are required from us, and how fully and clearly theſe are made known to us; and let us, therefore, give glory to God, by vigorouſly exerting thoſe faculties which he has given us, by making our [24] eternal intereſts the grand object of our purſuits, and by working out our own ſal⯑vation, with fear and trembling, with the utmoſt caution and circumſpection, and with the utmoſt horror and averſion, of the leaſt allowed tranſgreſſion of the leaſt of the divine commandments.

DISCOURSE II. SHEWING THAT THE KNOWLEDGE OF OUR DUTY IS THE WAY TO LIFE; AND WHAT IS THE BEST METHOD OF ACQUIRING THIS KNOWLEDGE.
The ſecond part on this text.

THESE words I have already obſerved, are a poſitive manifeſtation of the in⯑finite compaſſion and loving-kindneſs of God, even to ſinners, to notorious and aban⯑doned ſinners. He is not willing that any ſhould periſh. After we have forſaken him, the fountain of living waters, and hewed us out ciſterns, broken ciſterns, that can hold no [26] water, he, even then, propoſeth reſt for our ſouls.

Hence, then, we ſee, that this all-glo⯑rious Being is not, as he has been ſome⯑times blaſphemouſly repreſented, the enemy of any creature he has made, but rich in mercy unto all, from everlaſting; as adorable in his forbearance and long-ſuffering, as for the aſtoniſhing diſplays of his uncontroul⯑able power. ‘"Thus ſaith the Lord,"’ even to thoſe who had rejected his domi⯑nion over them, ‘"Stand ye in the ways, and ſee, and aſk for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your ſouls."’

It is his pleaſure, therefore, to reſtore and perfect us, unleſs it be our own fault.

To this purpoſe, the language of our text holds out this firſt object to us, that he has furniſhed us with ſufficient powers to acquire the knowledge of our duty. For, as he is incapable of mocking the creatures of his power, it is therefore evident, ſince he has commanded us to ſtand, and ſee, and [27] enquire, where our true happineſs lies, that we can be obedient to the heavenly voice.

But, in the ſecond place, we are like⯑wiſe informed, that the knowledge of our duty is plain and eaſy to us. We have only to ſtand, and we ſhall ſee; to ſeek and we ſhall find; to knock and it ſhall be open⯑ed to us. It is not hidden from us, neither is it far off, but within the reach of every man who is ſolicitous to obtain it.

Hence, it is obvious, in the third place, that we ſhould ſeriouſly exerciſe ourſelves in diſcovering the knowledge of our duty. This is our moſt important ſtudy: and, ſince the authority of the Supreme Being concurs, with our own aſſured and deareſt intereſts, to make us work out our own ſalvation, we muſt be inexcuſable, if we neglect it; we muſt, indeed, be abſolutely inexcuſable, if the great ſalvation propoſed to us, have not at all times the ſovereign hold of our affections.

But having already, I hope, ſufficiently conſidered the preceding particulars, I ſhall now proceed to enquire, in the fourth [28] place, what is the beſt method of attaining the moſt clear and ſatisfactory knowledge of our duty.

Enquiry, I know, is repreſented by ſome to be the moſt dangerous way of proceed⯑ing that we can take; for, we are weak, they ſay, and fallible creatures, and the ma⯑jority of mankind have ſo much of their time unavoidably devoted to the affairs of this life, that they cannot ſufficiently exa⯑mine, or diſcern truth; and that their only means, therefore, of keeping clear of er⯑rour, is to truſt to the deciſions of the learned, and ſubmit their opinions to their ſuperior wiſdom.

But, notwithſtanding all the artificial ar⯑guments that have been offered to this purpoſe, the only danger ariſing from a free and impartial enquiry, is the danger of de⯑parting from irrational, antiquated, ſyſtems, which have no ſolid foundation, but are built upon hay, ſtraw, ſtubble, and ſuch corruptible materials, which will, there⯑fore, tumble down, as ſoon as they are im⯑partially examined.

[29] Learning, it is granted, is of unſpeak⯑able advantage to the ſincere, and unbiaſſed lovers of truth.

But there are men of great learning, who, through their early imbibed preju⯑dices, and the ſubſequent, ſoporiferous, golden charms, of their particular ſitua⯑tions, have been tempted to apply all their learning in the defence of ſelf-evident con⯑tradictions.

Of what uſe is all that learning of a Horſley, and a Hurd, which they have em⯑ployed in ſupport of a Trinity; and which may with propriety be termed ſophiſtical quibbling?

As an expert arithmetician may puzzle us upon a variety of queſtions, without be⯑ing able to convince us that two and two are not equal to four; they may confound, and overwhelm us with metaphyſical ſub⯑tleties, but can never perſuade us, unleſs we previouſly become apoſtates to common ſenſe, that one indiviſible eſſence is com⯑poſed of three diſtinct perſons.

[30] Beſides, if after the moſt extenſive en⯑quiry, we ſhould ſtill be found to embrace ſome erroneous ſentiments, we can certain⯑ly do no honour to God, by counteracting the clear deciſions of our own minds, but muſt, on the contrary, by this conduct, incur his diſpleaſure. For he requires us to ſerve him according to our own under⯑ſtandings, and not according to the under⯑ſtanding of any other man, or of any body of men.

As we have ſeen, therefore, that God has commanded us to enquire, unqueſtion⯑able experience will ſoon convince us, that an honeſt, unbiaſſed enquiry will lead us ſtill farther and farther into all truth.

Beſides, we have already ſeen that the knowledge of our duty, is not beyond the reach of any man, but is plain and eaſy to every man, who only deſires to underſtand it, and reſolves to examine into it. The ſpread of errour is never to be aſcribed to the incapacity, but, on the contrary, to the indolence of man; or to his wayward luſts and paſſions, which make him wilfully [31] blind or obſtinately incorrigible. Let theſe obſtacles be but once removed, and then we ſhall have only to aſk, as we are direct⯑ed in the text, which of the old paths is the good way, and it will immediately offer itſelf to our view.

To this purpoſe, then, we muſt, in the firſt place, eſpecially endeavour to lay aſide all prejudice; and not determine that this, or that is the good way, but aſk or examine, which, amongſt the very different ways that are preſented to us, is the beſt way.

It is farther to be obſerved, that, by be⯑ing directed to aſk for the good way, it is not intended that we ſhould aſk for that way which is crouded with the greateſt numbers; or for that way in which our fa⯑thers have walked; or for that way which is moſt frequented by thoſe who are ac⯑counted the great and the wiſe; but for that way which moſt effectually promoteth goodneſs amongſt men, which will afford them the greateſt peace and ſecurity whilſt they are in it, and which, in the end, will [32] aſſuredly lead them in a ſtrait line to hap⯑pineſs.

But it is, farther, evidently implied in our being directed to aſk, or enquire at all, that we are expected to make uſe of our own reaſon, and not yield an implicit faith to any doctrines, however univerſal, be⯑cauſe others may believe theſe doctrines to be true, or the magiſtrate may have ſet his ſeal of orthodoxy upon them. We are not taught, as was already obſerved, to aſk which is the moſt common, but which is the good way; nor are we taught to aſk for others, nor to lead, or be led by others, but to aſk for ourſelves. And, indeed, it is in⯑diſputable, that we muſt aſk for ourſelves, to aſk to any purpoſe, and that we muſt believe, what, after the moſt ſerious exa⯑mination, appears to ourſelves to be right, and not what appears to others to be ſo. Otherwiſe, we ſhould have been directed, inſtead of exerting our own faculties, only to aſk of the pope, or of our prieſts, or of our governors; and to do juſt as they com⯑mand us.

[33] It is plainly ridiculous, therefore, and contrary to the divine admonition in the text, to profeſs any doctrines, or any re⯑ligion, merely becauſe theſe have been the doctrines or the religion of our an⯑ceſtors, or the doctrines or religion of the ſtate, or our own doctrines or religion in time paſt.

As rational beings we can in reality pro⯑feſs nothing, but what has approved itſelf to our impartial enquiry: and, whatever too, after ſucceſſive enquiries, ſhall appear to us to be wrong, we are, as rational be⯑ings, bound to forſake and oppoſe, how⯑ever long we may have been accuſtomed to it, by whatever numbers it may ſtill be countenanced, and by whatever authority it may continue to be ſupported.

But, it is farther to be obſerved, that, when we are taught to aſk for the old paths, it is not by this intended to be ſignified, that whatever, comparing things with things, has the greateſt antiquity on its ſide, is, for this reaſon, the beſt. For idolatry is older than the Moſaic religion; [32] [...] [33] [...] [34] and this, again, is older than Chriſtianity. Popery, likewiſe, is older than the refor⯑mation: though the moſt excellent way of all is much older than popery. In ſhort, if the claim to antiquity were to direct us in our choice of ſyſtems, beſides renouncing the exerciſe of our mental fa⯑culties, we muſt run the hazard of falling into numberleſs monſtrous corruptions. It is, alſo, to be conſidered, that we might diſpute for ever, which of ſo many ſyſtems that could be mentioned was the moſt an⯑tient.

To prevent our being bewildered, then, in this matter, we are directed to aſk for the good way as well as for the old way: which is to the ſame purpoſe, as if we had been directed to aſk, which amongſt the old ways is the beſt way, or which ſeems to be moſt fully approved, and recommended to us, by the Fountain of all wiſdom and knowledge.

Now our only ſucceſsful method of diſ⯑covering this, is to judge of all the dif⯑ferent religions that are propoſed to us, ac⯑cording [35] to that reaſon and conſcience which God has graciouſly given us. Theſe are the primary lights of heaven to mortals in their journey through life. And, if we only examine all the different religions in the world by the aſſiſtance of theſe pure and infallible guides, we ſhall eaſily diſcern which is the moſt perfect, or which is moſt fully calculated, for promoting the reaſon⯑able, ſpiritual, worſhip of the infinitely wiſe and righteous, moral Governour of the world, and the Father of our ſpirits; or which moſt clearly and forcibly teaches the moſt exalted, and univerſal love of God and man.

But before I proceed to determine this point, I ſhall juſt obſerve, that the old paths to which the Jews were directed in the text, might ſignify that way of holineſs which God had eſtabliſhed from everlaſting; or rather thoſe teſtimonies that were delivered to them by Moſes, and which might be called old paths, when compared with their own later wicked inventions, for which all the prophets ſucceſſively threat⯑ened [36] and condemned them. And the pre⯑cept to them was of the ſame force, as if they had been taught to compare their own impious ways with thoſe ways which God their Redeemer had taught them of old, and been directed to walk in the good way.

But when we apply the direction in the text to ourſelves, it muſt not then be un⯑derſtood to lead us back to the law, but, on the contrary, to eſtabliſh us in the good way of the goſpel, in this beſt of all thoſe ways, which the divine wiſdom has ap⯑pointed, and enabled us to diſcover.

As ſoon as the goſpel appeared, the law, which was ſuited to different times and cir⯑cumſtances, could no longer be conſidered, when compared with it, to be the good way. And the more we now examine the goſpel, the more and more will it approve itſelf, of all the different ways which the children of men have choſen from the foundation of the world, to be the moſt ſure and plain way. All other ways, when compared with it, will appear dark and [37] crooked. This will be found to be moſt pure and peaceable, moſt gentle and eaſy to be entreated, moſt abounding in all mercy and good fruits, and without any partiality or hypocriſy.

In other words, if we enquire, and exa⯑mine, for ever, with a conſtant eye to truth, and to truth only, the goſpel of Jeſus Chriſt will be found to be the moſt clear, and only infallible way to eternal life. Him hath the Father ſealed, and Him hath the Father appointed to be the King and Head of his church. He was anointed with the ſpirit above meaſure. He was filled with the fulneſs of God. He ſpoke ſo as never man ſpoke. He, therefore, is the truly good way, and the living way unto the Father.

But here I may remark, that it is only becauſe the moſt impartial enquiry muſt convince us of this, that we are required to conſider him as ſuch. Jeſus, though he had all neceſſary power from the Father, never claimed, notwithſtanding, that au⯑thority which many of his pretended ſuc⯑ceſſors [38] have aſſumed. He required our be⯑lief in himſelf, only upon the ſtrength of thoſe teſtimonies which the Father had given men of him. He amply confirmed his di⯑vine miſſion, by numberleſs moſt incon⯑teſtable miracles. And we know, that with him the Father was always well pleaſed, becauſe He has raiſed him from the dead, and taken him up into heaven, and poured out the holy Spirit upon the apoſtles after him. And we may, likewiſe, always know, from the doctrines themſelves, if we delibe⯑rately examine them according to that ſenſe of right and wrong which is originally made a part of our conſtitution, that they are, demonſtrably, from God.

But I muſt, once more, obſerve upon this head, that the good way which Jeſus taught is to be learned only from himſelf. He gave no power to his followers to ex⯑erciſe power over one another; nor ap⯑pointed any ſet of fallible men to lead us blindfold in what they may decide to be his way. All human eſtabliſhments, there⯑fore, and all creeds and confeſſions of faith, [39] compoſed by men, are contrary to this way. This way is to be known only from thoſe who heard him; and this, again, only from their own unqueſtionable records. Theſe are the good, old paths, to all Chriſtians. All human additions to theſe paths, in⯑ſtead of making them more plain, will only confound and miſlead us.

Though we may, therefore, profitably uſe our commentators as helps, we muſt lay them aſide as guides: we muſt reject all public acts of orthodoxy, and adhere to the New Teſtament only, if we would preſs right forward to our beſt intereſts. This, of itſelf, independently of all the different explications of it, that have been given by different men, and by different churches, is the wiſdom that deſcended from above. We need only read, to ſee, and know this. We have only to read the ſcriptures daily, without prejudice, and prepoſſeſſion, and to endeavour, whilſt we read, to forget all other knowledge, and we ſhall feel with joy, from that peace of God which they adminiſter to our hearts, that we are in the [40] good way. Experience will ſoon convince us, that theſe are the really good way. The farther we extend our enquiries, the more clearly, and certainly, ſhall we know, that theſe are ſpirit, and that theſe are life; and that our ſouls can reſt fully ſatisfied upon no other ground.

But having thus ſhewn, which ſeems to be the beſt method of acquiring a thorough knowledge of our duty; and, at the ſame time, conſidered where this know⯑ledge is revealed to us; it now remains to be briefly remarked, in the laſt place, that it is not ſufficient to have found, by the full exerciſe of thoſe faculties which God has given us, which is the good way, and to acknowledge no other, but that we muſt, likewiſe, walk therein, if we would ſeri⯑ouſly ſtudy to approve ourſelves to God. Stand in the ways, and ſee which is the good way, and walk therein, ſaith the Lord.

To know the beſt way, in any caſe, can be of no advantage to us, if we walk in another way. To know the goſpel, then, to be the way of holineſs, and at the ſame [41] time, to live in allowed wickedneſs; or to know the goſpel to admit no encroachments upon conſcience, and, at the ſame time, to refuſe liberty of conſcience to others; or to know the goſpel to be of itſelf perfect, and at the ſame time to ſubmit to manifeſt cor⯑rupt additions to it; or to give any counte⯑nance to human authority in matters of faith, whilſt we know the goſpel to be againſt all ſuch human authority, muſt render us un⯑worthy of the goſpel, muſt confeſſedly de⯑bar us of all its benefits, and likewiſe ag⯑gravate our guilt and puniſhment.

Our Lord, therefore, ſays, ‘"If ye know theſe things, happy are ye if ye do them."’ And the apoſtle James, that ‘"faith with⯑out works is dead."’ And the apoſtle Paul, that ‘"the gift of prophecy, and of working of miracles, and all other ſpi⯑ritual poſſeſſions, are nothing, without brotherly love."’

As Chriſtians, then, to apply to ourſelves the directions of the text, and, at the ſame time, to derive any conſolation from them, we muſt not only know what is that pure [42] faith, which was once delivered to the ſaints, but we muſt, likewiſe, in all re⯑ſpects, act ſuitably to it. We muſt en⯑deavour to be ſober and temperate, gentle and peaceable, pure in heart, holy in all manner of converſation, without wrath or animoſity, kind and merciful, and walk⯑ing humbly with our God, ever meditating upon his goodneſs, adoring him for all his benefits, and chearfully acquieſcing in all his diſpenſations.

Thus our Lord himſelf applied the words, when he ſaid, Take my yoke upon you, and learn of me, for I am meek and lowly of heart, and you ſhall find reſt to your ſouls.

The word, which is here rendered reſt, ſignifies refreſhment. And the knowledge and practice of the goſpel, and a conſtant imitation of our ſpotleſs guide and conduc⯑tor, muſt, neceſſarily, above all other ob⯑jects whatever, refreſh us even in this life. We cannot faint in the way, whilſt we walk in the light of heaven, and perceive that we are led by this light to heaven. What, indeed, can diſcourage us, or make [43] us afraid, when we conſider that the con⯑cluſion of the whole will be everlaſting life; or thoſe refreſhing, and infinitely ſatisfying pleaſures, which flow at God's right hand for evermore? This was the grand object, for which the inſtructions in the text, and all the other divine admonitions that occur to us in the ſcriptures, were originally given. ‘"Thus, ſaith the Lord, ſtand in the ways, and ſee, and aſk for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your ſouls."’

Let us now, then, by way of improve⯑ment of what has been ſaid, be taught, in the firſt place, to fix our thoughts upon this grand object.

Reſt for the ſoul! This is the moſt de⯑ſirable reſt. This is a ſufficient compen⯑ſation for all troubles. This includes in it the removal of the bittereſt ſorrows; the removal of the burthen of ſin, and ſhame, and death; and, likewiſe, the en⯑joyment of God to all eternity.

[44] This, then, is every thing that we can hope, or wiſh, or labour for.

Compared with this, what is the world; and what are the things of the world? What are millions of worlds? What are all their wealth and honours? What are all the pleaſures, and gratifications, that can be prepared for the body? What is fame? What is wiſdom? What is health, and what is life itſelf?

The ſun, and the moon, and the planets, and the world, and every thing that we ſee around us will vaniſh and be forgotten; or, if they were to continue for ever, will all ſoon be of no kind of uſe to us. The body itſelf muſt ſoon paſs away. Beſides, all its joys are momentary: they are, moreover, unſatisfying. Our health, and all our other preſent poſſeſſions are tranſient as the clouds that fly over our heads.

But when we once find reſt for our ſouls, we ſhall find that which can never be taken away from us; which is beyond the reach of every change, or accident.

[45] We can, then, look forward to an in⯑conceivable fulneſs of perpetually encreaſing bliſs, through all the ſucceſſive moments of a boundleſs eternity, as our own. We can, then, look up to the great God as our ſanc⯑tuary, and everlaſting Friend. We can, then, anticipate with the higheſt delight, our approaching communion and fellow⯑ſhip with Jeſus, and with all the ſpirits of the juſt made perfect. And we can, then, ſtem the torrent of every affliction that ſhall befal us here, in hope of the glory here⯑after to be revealed. For this is enough. This is the jewel of great price.

But nothing elſe is enough.

Could we ſurround the four quarters of the globe, and call every part of them our own, yet we know the time would come, when we ſhould be conſtrained, however reluctantly, to confeſs, that all was vanity and vexation of ſpirit.

But the ſoul that entereth that reſt, which the Lord has propoſed to us, ſhall live for ever, and ſhall have full enjoyment for ever.

[46] Here, then, let us fix our thoughts. Let us command down every high and proud imagination. Let us triumph over all the blandiſhments of ſenſe, over every anxious care, over every ſlothful habit, and over every ſinful paſſion; and let us lay up for ourſelves treaſures in heaven.

But let us be taught, in the ſecond place, ſeriouſly to conſider, admire, and adore, the wonderful goodneſs and moſt marvellous loving kindneſs of God, who has called us to this reſt.

What are we, the beings but of yeſter⯑day, that we ſhould be begotten unto ſuch lively hopes? To what could all our ſer⯑vices amount; or, what could they merit, had we even never tranſgreſſed againſt him, in thought, or word, or deed?

But we have ſinned, and fallen ſhort of the glory of God. We ſhould have often cut ourſelves off from his favour, and in⯑curred his diſpleaſure, were he not infinite⯑ly gracious and long ſuffering.

And yet, he hath ſpared us. He yet continueth to offer to us his pardon and re⯑conciliation. [47] He yet entreateth us, by all his prophets, and by his own Son, to turn unto him that he may have mercy upon us. He, even now, would refreſh our ſouls; refreſh our ſouls for ever!

How, then, ſhould we praiſe the Lord for his goodneſs, and for his wonderful works to the children of men!

It is owing to his mercies that we are not conſumed: ſtill, he is willing to introduce us to all the riches of eternal life!

How ſurpaſſing all deſcription is ſuch love! How endearing! How joyful! How overwhelming to the attentive mind! And, how worthy our daily thankſgivings, and our conſtant, and devouteſt meditations! God ſo loved the world, that he gave his only begotten Son, that whoever believeth in him ſhould not periſh, but have ever⯑laſting life. Moſt emphatically, then, may He be ſtiled, The Father of all Mercies!

Let us, therefore, be taught, in the third place, not to walk unworthy of ſuch good⯑neſs, nor to abuſe the riches of that for⯑bearance and long-ſuffering, which would [48] lead us to repentance. Let us, therefore, ſhake off every idle habit, and indolent diſ⯑poſition, and ſeek the things that belong to our peace, before they be hid from our eyes.

God hath called us with an holy calling. Let us be obedient to the heavenly voice.

God hath given us reaſon to examine, and an underſtanding to know the things that are true. Let us exerciſe and improve the great talents committed to our truſt. Let us awaken all the powers within us, and with theſe divine aſſiſtants, look well about us; conſider his perfections and will; and, all pride, and prejudices, and tempo⯑ral intereſts aſide, ſearch out all the duties that we owe him.

We ſhall, otherwiſe, remain in ignorance, be agitated with various tumultuous doubts and fears, and be continually toſſed about by every wind of doctrine, or loſt in the deſtructive current of irreſiſtable tempta⯑tions. And our ſituation will be as inex⯑cuſable as it is deplorable; becauſe God has commanded and enabled us to keep clear [49] of all difficulties, and alſo made our duty plain and eaſy.

Let us not, then, be ſuch enemies to ourſelves, as to contemn his gifts, or to ſuffer them to become languid, or uſeleſs.

Particularly, after we ſhall have ſepa⯑rated the wheat from the chaff; broken through every cloud of darkneſs; ſeen the light in its full ſplendour, or found out the good way, let us walk therein. For, if the ignorant, as has been juſt intimated, can have no plea to juſtify, or excuſe them⯑ſelves, much leſs can thoſe have any, who ſin with their eyes open.

We are, accordingly, informed from the beſt authority, that that ſervant who knew his Lord's will, and did not according to his will, ſhall be beaten with many ſtripes.

As we again learn, Obedience is better than ſacrifice; and the knowledge, that is, the ac⯑knowledgement of the Lord, or an entire ſubmiſſion to all his pleaſure, more than whole burnt offerings.

Let us, therefore, be faithful in every good word and work.

[50] Let us ſet our affections on the things that are above; and daily grow in grace, and in the knowledge of our Lord and Sa⯑viour, Jeſus Chriſt. And let us endea⯑vour to obſerve all the commandments of the One Lord, all our days, blameleſs, and we ſhall find REFRESHMENT FOR OUR SOULS.

DISCOURSE III.
The firſt on this Text.

AS man is capacitated to know, and to underſtand the things that are true, whilſt it is clearly the will of the ſovereign Jehovah, that we ſhould apply the facul⯑ties he has given us to thoſe wiſe and ex⯑cellent purpoſes for which they were be⯑ſtowed; and as the health, ſtrength, and enjoyment of the mind, muſt neceſſarily depend on our endeavours to fulfil the noble deſigns of our Creator, I have, therefore, ſhewn you, that enquiry is a moſt impor⯑tant and eſſential duty; as honourable to our nature, as it is ſuitable to that rank we hold amongſt the immenſity of the works of God.

[52] Again, ſince a free and impartial enquiry muſt finally open to our view the holy ſcriptures, as a full, perfect, ſatisfying, and unerring guide to eternal life; it hence demonſtrably follows, that we ſhould par⯑ticularly, conſtantly, and ſeriouſly examine theſe, that, from our frequent and intimate intercourſe with thoſe divine inſtructions which they contain, we may build our⯑ſelves up in our holy faith, and make, daily, nearer approaches to the meaſure of the ſtature of the fulneſs of Chriſt, until we ſhall at length have reached the ſummit of that perfection to which we are called.

We may, therefore, immediately perceive the force of the direction in the text; and what reverential attention and obedience it demands.

The ſcriptures ‘"are profitable for doc⯑trine, for reproof, for correction, for in⯑ſtruction in righteouſneſs; that the man of God may be perfected, thoroughly furniſhed unto all good works."’

As they, then, unfold to us the greateſt poſſible advantages, we ſhould, if we would [53] be wiſe and happy, aſſuredly ſearch the ſcriptures.

But the words were peculiarly emphati⯑cal, as addreſſed to the Jews. This people both gloried in the ſcriptures as a rule of life, and in their exact knowledge of them; and yet, at the ſame time, rejected the long-expected Meſſiah, who was ſo fully and circumſtantially pointed out to them in theſe very ſcriptures. After our Lord, therefore, in the preceding verſes, had ex⯑poſed their great obſtinacy and hardneſs of heart, in not only not receiving that teſti⯑mony which John had given them of him, but in not even receiving that teſtimony which the Father himſelf had given them; he convicted them, likewiſe, in the words of the text, of the greateſt blindneſs and igno⯑rance, in not admitting that teſtimony which ſo fully abounded in their own ſcrip⯑tures concerning him. ‘"Search the ſcrip⯑tures; for in them ye think ye have eternal life; and theſe be they which teſtify of me."’

[54] Now thoſe ſcriptures to which our Lord here evidently referred, were only the ſcrip⯑tures of the Old Teſtament; for the ſcrip⯑tures of the New Teſtament had not as yet been fully revealed, nor had any part of them been committed to writing until ſeveral years after.

It is plain, however, from the argument ſubjoined, and on which our Lord founded his direction to the Jews, that the ſame di⯑rection, when applied to ourſelves, implies that we are particularly required, and con⯑ſtrained, to ſearch the ſcriptures of the New Teſtament. For, if it was incum⯑bent on the Jews to ſearch the ſcriptures of the Old Teſtament, becauſe theſe teſti⯑fied of Chriſt, or predicted the time, and manner, and deſign of his coming, and his glorious atchievements over ſin and death; we certainly, much more, ought to ſearch the ſcriptures of the New Teſtament, which ſo circumſtantially relate all the ac⯑tions of Chriſt, his life, and death, and re⯑ſurrection and aſcenſion, and likewiſe all [55] his doctrines and promiſes; which, in ſhort, ſhew us the one Sovereign in all the riches of his love, and are the true and living way to the Father and eternal life.

But, having thus briefly proved, that though our Lord, in addreſſing himſelf to the Jews, ſpake only of the ſcriptures of the Old Teſtament, the precept, notwith⯑ſtanding, now fairly implies, and with addi⯑tional energy, our obligations to ſearch, likewiſe, the ſcriptures of the New Teſta⯑ment, or the whole ſcriptures as they are at preſent commonly received amongſt Chriſtians; I ſhall proceed to ſhew, with⯑out any farther introduction, why, and how, we ſhould apply ourſelves to ſearch theſe ſcriptures: and, as this is a ſubject of great importance, and to which I have paid ſome attention, I ſhall conſider it more fully than I generally do moſt others that come be⯑fore us.

We cannot, it is obvious, much concern ourſelves how we ſhould ſearch the ſcrip⯑tures, nor indeed anxiouſly attend to any rules that can be given us on this head, [56] unleſs we be firſt convinced that we are under ſome particular obligations to ſearch them; and, in proportion as theſe ſhall be found the more or leſs weighty and im⯑portant, we ſhall neceſſarily be the more or leſs diſpoſed to obſerve ſuch directions as offer themſelves to our aſſiſtance.

I ſhall, therefore, firſt, endeavour to fur⯑niſh you with the reaſons, or arguments, why we ſhould ſeriouſly exerciſe ourſelves in ſearching the ſcriptures. And all theſe, I think, may be comprized under the fol⯑lowing particulars: ‘'Becauſe we profeſs them to be our rule of life; becauſe they contain the pure teſtimonies concerning Chriſt, whom we acknowledge to be the moſt endearing Meſſenger of the grace of God; becauſe they are, manifeſtly, the will of the moſt high God revealed to us; becauſe they contain the moſt excel⯑lent and important knowledge; becauſe they are our beſt preſervative againſt vice, and our ſure guide to perfection; becauſe they are even able to make us wiſe unto ſalvation; and becauſe they are never [57] weariſome nor diſguſting to the ſerious reader.'’

The firſt argument that I ſhall mention why we ſhould ſearch the ſcriptures is, ‘'becauſe we profeſs them to be our rule of life.'’

Even this argument is a good one: for,

We would, certainly, always chooſe to act a manly and honourable part, and not to appear in the light of thoſe, who are ever running they know not whither, or aſſuming a character to which they are perfect ſtrangers; and we would not wil⯑lingly be accounted irrational creatures, nor become objects of contempt to every capa⯑ble judge, who makes any enquiry into our conduct.

But it needs ſcarcely to be obſerved, that it is always reproachful to us to be ignorant of our profeſſion, whatever this be.

We could not ſuppreſs our indignation againſt the man who ſhould attempt to teach the ſciences, without having ever learned to read; or teach to read, without being acquainted with the alphabet.

[58] Even to make profeſſion of any common trade, and to appear conſtantly in the habi⯑liments of thoſe who uſually exerciſe this trade, and, at the ſame time, to be totally ignorant both of the theory and the prac⯑tice of it, renders a man ridiculous and deſpicable: but, to be an entire ſtranger to his religious profeſſion, renders a man ſtill more ridiculous and deſpicable; indeed, lays a juſt foundation of not only charging him with folly and preſumption, but of charging him even with madneſs.

For religion is not a concern between man and man, but between man and the Great Ruler of the univerſe. It is not a concern which affects us, as members of ſociety only, but as the creatures and ſub⯑jects of Almighty God. Nor is it an ob⯑ject which merely reſpects our condition in this world, but which reſpects our condi⯑tion through eternity.

To pretend, then, that we have conſi⯑dered our obligations to God, which is implied in our making any profeſſion of religion; and to pretend that we know what [59] theſe obligations are, and that we deſire to give them their due influence upon our minds; and, at the ſame time, never to have ſtudied them; never to have under⯑ſtood any thing about them; never to have known but they might be the very con⯑trary to what we would be thought to ſup⯑poſe them; and evidently not to care, whe⯑ther they be ſuch or not, is not only acting the fool and the deceiver in the face of man, but is offering a high mockery to God, our omnipotent Creator, our omniſ⯑cient Governor, and our ſupreme Judge.

Beſides, as rational, ſpiritual, and intel⯑ligent beings, it reflects the greateſt diſ⯑grace upon us, to riſe no higher than the beaſts of the field; to be found in a ſloth⯑ful and indolent ſtate; and not to furniſh the mind, our better part, with ſuch excel⯑lent employments as are ſuitable to it.

We ſhould ſeriouſly conſider that, whilſt we give way to ſuch degrading indolence, we may, with the ſhew of honouring our profeſſion, load it with infamy; and whilſt we think we are ſucceſsfully vindicating it, [60] be, in fact, railing againſt it in bitter lan⯑guage, and be only vindicating, under the name of it, ſome vile ſuperſtition, which is, in every particular, flatly repugnant to it.

In this manner, the Roman Catholic, and all the members of eſtabliſhed churches, when vindicating popery, or any of their other different eſtabliſhments, are, at the ſame time, reviling chriſtianity; becauſe they are labouring to juſtify what is at irre⯑concileable variance with it: and, whilſt this is the caſe, we muſt be liable to be toſſed about with every wind of doctrine; to be bewildered with our own ignorance; and to ſtumble, every moment, upon our own abſurdities: for, being novices upon the ſubject, we cannot know what to de⯑fend, or what to oppoſe, when any attack is made upon us. We muſt, therefore, when drawn into a controverſy, or when forced to give our opinion upon any ſubject that may be introduced, become the jeſt of our neighbours, and a juſt object of contempt to ourſelves.

[61] In other words, when one calls himſelf a Preſbyterian; when another calls himſelf an Epiſcopalian; when others call them⯑ſelves members of different religious pro⯑feſſions; and neither of them can give any account of the principles of thoſe ſects, to which they have ſeverally united them⯑ſelves, they appear exactly in the light of a man, who calls himſelf an architect, without being able to explain any of the principles of architecture. Thus ridicu⯑lous is the man, who calls himſelf a church⯑man, without being acquainted with the meaning of the word church; and the man, who calls himſelf a Chriſtian, whilſt he is ignorant of the firſt principles of chriſtianity.

We ought, therefore, either to make no profeſſion at all, or frequently to ſearch the ſcriptures, were it for no other reaſon than this, that we may ſhew ourſelves men, who have underſtandings as well as other men; or that we may maintain our claim to ra⯑tionality, by being able to give to every one who aſketh a reaſon of the hope that is in [62] us, or which we virtually announce to the world to be in us.

But, ſecondly, a principal argument why we ſhould ſearch the ſcriptures, is becauſe they contain the pure teſtimonies concern⯑ing Chriſt, whom we acknowledge to be the heavenly anointed, and the moſt en⯑dearing Meſſenger of the grace of God.

We have already ſeen how much it be⯑hoves us to be acquainted with our profeſ⯑ſions, were it only to eſcape contempt. This obligation, then, will encreaſe and ſtrengthen, in proportion to the dignity and importance of the profeſſion we make, and the high excellence we aſcribe to it.

We would not chooſe to appear igno⯑rant of the beauty and intrinſic worth of any precious jewel in our poſſeſſion, nor to be found, when aſked, incapable of giving any ſatisfactory kind of deſcription of it. Much leſs would we chooſe to be found boaſting of ſome unſpeakable treaſure, pre⯑tended to be in our hands, when, for ought we knew, what we eſteemed ſuch, might be only an imaginary good, or ſomething diſ⯑guſting [63] and burthenſome, or detrimental to us. But this muſt be exactly our condi⯑tion, when we glory in the goſpel as our beſt inheritance, and, at the ſame time, have never known, nor examined, the de⯑ſign of the goſpel; nor in any reſpect con⯑ſidered, whether it really be what it has been reported to us, and what we ourſelves have uſually ſuppoſed it.

Beſides, as we muſt naturally deſire to render ſupreme homage to God for his greateſt bleſſings, it is neceſſary, to this pur⯑poſe, that we previouſly know why any par⯑ticular bleſſing is accounted ſuch: other⯑wiſe, we cannot offer to him a reaſonable ſervice, but may ſo far impoſe upon our⯑ſelves, as to conſider, as his bleſſings, the ſnares and deluſions of the wicked, and all thoſe things that are moſt inimical to us, and which have a direct tendency to make us unmindful of his moſt eſtimable bleſ⯑ſings.

Let it be ſtill farther obſerved, that, as it is in Him we live, and move, and have our being; and as we ſhould, therefore, be⯑behold [64] him as the author of every good and perfect gift; we ſhould, in theſe circum⯑ſtances, be thankful for all thoſe benefits which we receive at his hands.

But, how can we be thankful for we know not what? And, how can we be ſuf⯑ficiently and devoutly thankful for the greateſt benefits, unleſs we particularly, and ſeriouſly, conſider, what theſe benefits are; whence they flow upon us; and how unmerited they are?

If we would not, therefore, be guilty of uttering expreſſions of gratitude, without any meaning: or, rather, if we would not be found deſtitute of every principle of real gratitude to the God who made us, we muſt ſearch the ſcriptures, that we may be acquainted with thoſe treaſures of grace which they contain, or learn from them the marvellous extent of his great mercy towards us.

Beſides, as by calling ourſelves Chriſti⯑ans, we declare ourſelves the followers of Chriſt, we ought to have ſome idea of the [65] nature of his kingdom, ſince, otherwiſe, we might as well paſs under the name of the diſciples of Mahomed or Confucius. For, who can, with any propriety, be ſtiled his follower, who knows not what Chriſt himſelf was, or what he taught, and required of men?

But how can this be ever known, un⯑leſs we apply ourſelves to the ſtudy of the ſcriptures?

Theſe are the only pure teſtimonies con⯑cerning Chriſt.

All our authentic information, either concerning him, or his doctrines, muſt be ultimately derived from theſe; for it is to be found no where elſe.

If we look for this information to any other fountain, we may be wholly deceived; find his plaineſt doctrines perverted, and his glorious character ſhamefully debaſed, and totally miſrepreſented.

But, in the ſcriptures, we have a parti⯑cular and genuine account of all the pro⯑phecies relating to him, preceding his birth; and, again, of all thoſe prophecies [66] exactly fulfilled in his perſon. We, here, diſtinctly learn what he was, whence he came, what he taught, in what promiſes we are led to truſt, and who are the chil⯑dren of his kingdom, and the heirs of eter⯑nal life.

Whilſt we preſume, therefore, even to name the name of Chriſt, we ſhould ſearch the ſcriptures, to know upon what foun⯑dation we ſtand, or what we are to expect or hope.

We muſt, otherwiſe, be a contradiction, and walk in thick darkneſs, whilſt we would be accounted the children of the light. We muſt, otherwiſe, be in the ſituation of thoſe travellers, who take no heed to their ſteps; or who, with a faith⯑ful guide at their right hand, and not knowing whither they are going, will nei⯑ther conſult him, nor be admoniſhed by him: and thus, whilſt we would be con⯑ſidered as the ſervants of Chriſt, we muſt diſhonour both Chriſt and ourſelves; be perpetually wandering, and ſtumbling, in ſlippery places, and become an eaſy prey to [67] the firſt adverſary that beſets us. In other words, we muſt always continue in a moſt ignominious and wretched ſtate; and when pluming ourſelves upon our ſuperiority to other men, be a juſt object of ridicule to the Infidel, to the Jew, to the Mahome⯑dan, and even to the Pagan.

But, not only that we may appear ra⯑tional and conſiſtent beings, who would not be led blindfold, nor expoſed to the re⯑proach of profeſſing we know not what, I have adverted to many other particular rea⯑ſons, why we ſhould ſearch the ſcriptures, which I intend to illuſtrate in the follow⯑ing pages.

In the mean time, let us learn to main⯑tain ſome degree of conſiſtency in our cha⯑racter as profeſſing Chriſtians: and, as our labours to become maſters of the principles of any particular vocation, ſhould be al⯑ways proportioned to the dignity and the ſolid advantages belonging to it, let us con⯑ſider how earneſtly we ſhould labour to be⯑come maſters of the principles of our Chriſtian vocation.

[68] To what a long courſe of ſervitude do numbers voluntarily ſubject themſelves, to learn any of the common arts of life; by which, after they have learned them, they can only procure food and raiment? And, very frequently, at the time, when they were to have commenced maſters, and to which they long looked forward with eager anxiety, they are ſuddenly removed from the land of the living!

Again: obſerve the merchant, how in⯑ceſſantly he toils to underſtand the nature and all the advantages of any particular branch of commerce. He mixes with every company who can furniſh him with any information. He ſtudies all the turns of fortune that lie before him; all the dan⯑gers that are to be guarded againſt, and all the probable ſchemes of adventuring with the greateſt certainty of ſucceſs. He turns the night into day in the proſecution of his object. He is ready, at all ſeaſons, to ſubmit to any fatigue, and to encounter all the extremes of the various contending elements. He paſſes through all climates: [69] either approaches the freezing pole, or burns under the torrid ſuns of Africa; and ranſacks every quarter of the globe, both to acquire experience, and to ſeize every golden opportunity of rivalling all his fel⯑lows in the ſame line of unremitted exer⯑tion.

Even the ſoldier converts into a ſcience, the different modes that may be purſued of ſhedding blood. He watches, and faſts, and perſeveringly labours to invent new ſtratagems, or to improve upon old ones; and contentedly expoſes himſelf to ſick⯑neſs, wounds, captivity, and death, to ac⯑quire what he calls glory, by ſlaughtering the greateſt poſſible number of his fellow-creatures.

Many others give no ſleep to their eyes, nor ſlumber to their eye-lids, but work ſeven days in the week, to obtain a ſmall portion of wealth or fame, which may not abide with them a day after they have ob⯑tained it; and which, after they have left this world, can no more advantage them for ever.

[70] Shall we, then, refuſe to ſpend one day in the week, to become maſters of the ſublimeſt ſcience; to examine the records of divine truth, and to lay up thoſe trea⯑ſures that can never fail?

Let us not reconcile ourſelves to ſuch a ſtate of indolence and folly; but, as the children of the light, let us reſolve to walk in the light: and, as thoſe who are called unto liberty, let us hold faſt that liberty, with which Chriſt has made us free.

DISCOURSE IV.
The ſecond on this ſubject.

FROM theſe words, I propoſed to ſhew, why and how we ſhould obſerve the im⯑portant direction which they contain: and, I remarked, that there are many cogent arguments in ſupport of the firſt propoſi⯑tion, which may be compriſed under the following particulars; namely, ‘'becauſe we profeſs the ſcriptures to be our rule of life; becauſe they contain the pure teſtimonies concerning Chriſt, whom we acknowledge to be the moſt endearing Meſſenger of the grace of God; becauſe they are, manifeſtly, the will of God re⯑vealed to us; becauſe they contain the moſt excellent and important knowledge; [72] becauſe they are our beſt preſervative againſt vice, and our ſure guide to per⯑fection; becauſe they are able to make us wiſe unto ſalvation; and becauſe they are never weariſome, nor diſguſting, to the ſerious reader.'’

Having, in the preceding diſcourſe, ſuf⯑ficiently illuſtrated the two firſt particulars, I ſhall, now, in the third place, lead your attention to our high obligation to ſearch the ſcriptures, ‘'becauſe they are the will of the moſt high God revealed to us.'’

If we only believe this, it will be a ſuf⯑ficient reaſon to examine, whether we have formed a right judgment; or whether we have only followed the dictates of prejudice, or of a groundleſs prepoſſeſſion.

I ſhall, probably, embrace another op⯑portunity of illuſtrating this point, and of ſhewing, that we are not under the deluſion of thoſe, who receive as divine, a cunningly deviſed ſable.

I ſhall, however, juſt obſerve, at pre⯑ſent, that the purity and perfection of the doctrines which the ſcriptures contain, [73] poſitively declare that they have proceeded from the Father of lights, from the only incorruptible fountain of truth, from the God of all wiſdom, and the only wiſe God.

Such doctrines, in ſuch purity and per⯑fection, were never taught in the antient or modern ſchools of philoſophy; nor can they be collected from all the other books in the world beſides, unleſs extracted from theſe: and yet, whereas other writers had every advantage of education, learning, and genius, the penmen of theſe were perſons of the loweſt occupation, were generally without any remarkable natural abilities, and ranked amongſt the moſt illiterate of mankind.

Whence then is it, that ſhepherds and fiſhermen have been enabled to riſe out of ſight, above an Ariſtotle, a Plato, and a Socrates, in their teachings; and that the ſcriptures contain the only perfect ſyſtem of morals, that was ever publiſhed to the world? Whence, we may ſay, ſuch ſtrength from ſo much weakneſs: and, on the other [74] hand, ſuch weakneſs from ſo much ſtrength? This is, evidently, in no other way to be ac⯑counted for, than by admitting the divine original of the ſcriptures.

Beſides, the full accompliſhment of va⯑rious ſucceeding prophecies, relating to ex⯑traordinary events which no human eye could diſcover nor even imagine; the aſtoniſhing miracles which attended the delivery of the law from the Mount; and the mighty power that accompanied Jeſus during his miniſtry, and his apoſtles after him, demonſtrably prove, as the author of the Epiſtle to the Hebrews affirms, that it was God, who, at ſundry times and in diverſe manners, ſpake to the fathers in time paſt by the prophets, and who hath ſpoken to us, in the laſt days, by his own Son.

Aſſuredly, then, if any object in the uni⯑verſe can demand our utmoſt attention, it muſt be the Almighty Sovereign of heaven and earth, in the adorable exerciſe of his mercy and grace, and in the marvellous condeſcenſions of his love, manifeſted in [75] the communications of his will concern⯑ing us.

We are, continually, his dependent crea⯑tures and beneficiaries. All our preſent en⯑joyments are entirely owing to his good pleaſure; and, on his will alone, can any of all our hopes of future happineſs be found⯑ed. He doeth, according to his pleaſure, in all the armies of heaven, and amongſt all the inhabitants of the earth. And no being whatever, who counteracteth his will, can ſpeak peace to his ſoul; but muſt be, every moment of his oppoſition, poſting to deſtruction.

But who can ſo fully, ſo clearly, and authoritatively reveal to us the will of God, as God himſelf?

All human attempts to explore it may be vain: all human explications of it may be fallible and deluſive.

But God cannot deny, nor miſrepreſent himſelf.

He can neither deceive, nor be deceived: nor can his infinite wiſdom admit of giving us any wrong information, or any inſtruc⯑tions [76] that do not powerfully lead to the ſe⯑curity of our beſt intereſts.

As, therefore, God hath ſpoken to us in the ſcriptures, theſe muſt contain the moſt clear and perfect will of God; and, conſequently, our path through life muſt be moſt effectually illuminated, and the rec⯑titude of our conduct be moſt eſſentially ſupported, by our knowledge of this will.

We ſhould, therefore, ſearch the ſcrip⯑tures, if we would either regard the favour of God, or make it a matter of concern to know what are the purpoſes of his wiſdom relating to us, and in what manner we ſhould endeavour to pleaſe him.

We ſhould delight to ſearch the ſcriptures, if we would thoroughly underſtand any thing of the goodneſs, mercy and truth of God; or be at all ſolicitous to be informed for what ends he has deſigned us, what ſervices we owe him, and what duties we ſhould cul⯑tivate and practiſe, to eſcape his diſpleaſure, and to obtain his loving kindneſs.

No other concerns whatever can be of ſuch infinite importance to us; can ſo de⯑ſervedly [77] awaken our moſt earneſt attention, or give ſuch a ſweetneſs and ſpirit to all our labours. We muſt ſtrangely neglect our own intereſts, therefore, and forget our own dignity, when we would rather, in any reſpect, devote ourſelves to the wiſdom of this world.

Nay, even to refuſe our ſupreme reve⯑rence for the will of God, is a mark of blindneſs, as well as of impiety. The will of the great and honourable, the will of the learned and the mighty, and the will of the moſt puiſſant monarch who ever ſwayed a ſcepter, are all weakneſs and folly when compared with this; and are all, therefore, when preferred to this, marks of the greateſt ſervility, degeneracy, and meanneſs.

Beſides, the wiſdom of this world darkens and conſounds us; involves us in number⯑leſs perplexing cares; and can preſent no object to our eager thought, that is not precarious, unſatisfying, and periſhing.

But the wiſdom that deſcended from above, enlighteneth the eyes, giveth un⯑derſtanding [78] to the ſimple, eſtabliſheth peace in the heart, and endureth for ever; and is, therefore, the very wiſdom that becomes the creatures of this wiſdom, to ſtudy, to admire, and meditate upon, with continu⯑ally encreaſing pleaſure and affection.

But this leads me to conſider, in the fourth place, that we are, likewiſe, under the ſtrongeſt obligations to ſearch the ſcrip⯑tures, becauſe they contain the moſt ex⯑cellent, uſeful and ſatisfying knowledge. This will clearly follow from the ſuppo⯑ſition that they are the revealed will of God. For as He is the fountain of wiſ⯑dom; the only fountain of all wiſdom; what he has taught us muſt be infinitely more pure, and profitable, and delightful, than any other inſtructions we can poſſibly re⯑ceive.

It ſhould, alſo, be conſidered, that know⯑ledge is naturally as deſirable and refreſh⯑ing to the mind, as light is to the eyes, or food to the body.

We accordingly find, that the diſcovery of every new truth, brings with it an un⯑ſpeakable [79] additional pleaſure; and, above all other objects, charms, animates, and re⯑joices the heart.

But thoſe truths, eſpecially, which fully diſplay the divine perfections, and repre⯑ſent the great God to us, not in a tyranni⯑cal and forbidding light, but as our adorable Friend and Father: thoſe truths, eſpecially, I ſay, muſt be moſt ſweet and delightful to us, muſt moſt powerfully reconcile us to all the diſpenſations of providence, and chear and conſole us in the midſt of ad⯑verſity.

Again, thoſe truths which lead us to the moſt intimate acquaintance with ourſelves; which ſhew us our own characters in the ſtrongeſt point of view; and which not only repreſent to us every imperfection and de⯑fect in our tempers, inclinations, and pur⯑ſuits, but which, likewiſe, unfold to us a method of deliverance from every thing that is burthenſome, painful, and diſho⯑nourable: thoſe truths, alſo, muſt be of the moſt ſalutary, and of the nobleſt kind.

[80] The books, therefore, where thoſe truths are to be found, and are moſt illuſ⯑triouſly diſplayed, muſt contain the moſt valuable, and illuminating knowledge.

But the holy ſcriptures; the holy ſcrip⯑tures only, are thoſe books.

This concluſion is demonſtrable from all thoſe arguments which prove, that they contain the revealed will of God.

They muſt be neceſſarily pure, and per⯑fect, ſince they have proceeded from the fountain of all wiſdom and knowledge. And what we would all wiſh, and hope, and expect, according to the obvious de⯑ductions of reaſon, happy experience will convince every man, who enters upon the trial, to be really the caſe.

All other books whatever, unleſs they be ſuch as are drawn up under the guidance of thoſe directions which are given us in the ſcriptures, are lame, defective, and con⯑fuſed, in their ſeveral numberleſs attempts, to aſcertain the character of the ever bleſſed God.

[81] But in the ſcriptures, He is moſt clearly and invitingly repreſented to us, in the adorable dreſs of love.

He is here deſcribed as the One, Only, Peerleſs Jehovah, the Supreme and Omni⯑potent Spirit, by whoſe word the heavens and the earth were created; by whoſe power and wiſdom the immenſe univerſe is conti⯑nually upheld and governed; who is pre⯑ſent with, and whoſe tender mercies are always over all his works; and without whoſe leave not ſo much as a ſparrow can fall to the ground.

Here, likewiſe, we receive the fulleſt inſight into our own ſituation and charac⯑ters. Our weakneſſes and wants are all laid open. Our errors and tranſgreſſions are all clearly detected. Our hearts are ſearched through and through; and we are made to ſee and to feel, where our only ſtrength and ſecurity lie. We are taught that our treaſures are not here; that poverty is not our greateſt misfortune, nor riches our greateſt bliſs. And, when we can feed our hopes upon none of the poſſeſſions of [82] this tranſitory ſcene, we are taught to draw near to God, with a pure heart; to caſt all our cares and burthens upon him; and are encouraged, if we love him and keep his commandments, to look forward to ever⯑laſting peace and reſt under the ſhadow of his wings.

It will appear, then, from theſe curſory obſervations, as I have already intimated, that ſuch rational, ſublime, and reviving knowledge, is to be derived from no other ſource whatever.

All other ſources, to which we have ac⯑ceſs, are, in general, cloudy and unſatisfy⯑ing; and, in many caſes, doubtful and per⯑plexed.

But this approves itſelf to be the bright luminary from heaven, which opens the eyes, and throws a full light into the mind. The Pſalmiſt, therefore, ſays, ‘"I have more underſtanding than all my teachers; for thy teſtimonies, O Lord, are my me⯑ditation. I underſtand more than the antients; becauſe I keep thy precepts."’ And again, ‘"How ſweet are thy words [83] unto my taſte! Yea, ſweeter than honey and the honey comb!"’

If we would, therefore, attain the moſt excellent and important knowledge, the knowledge of the great God and of his providence; if we would behold the whole univerſe as one beautiful theatre, and all the various ſcenes that are paſſing in it as wonderouſly regulated to produce the great⯑eſt harmony and good, under his omnipre⯑ſent, and omniſcient eye; if we would ba⯑niſh from us all the chaos of paganiſm, all the deſpondency of infidelity, all the gloom and horror of atheiſtical melancholy, and riſe to thoſe joys, which flow upon us, from diſcovering the glorious perfections of God; from obſerving that his throne is everlaſting, that his wiſdom, and power, and goodneſs, are boundleſs and unchange⯑able, that all his works ſhew forth his praiſe; that he will rule for ever, and for ever be the refuge of all thoſe who put their truſt in him: and if we would attain the moſt exact knowledge of ourſelves, of our great origin and diſtinction, and of thoſe [84] things that moſt intimately concern us, through all the revolutions of time: in ſhort, if we would acquire that knowledge which principally ennobles and exalts the human mind; which will triumph over all thoſe monuments of genius that this world has ever produced; and which will be in⯑finitely important to us, through all the ſucceſſive ages of a boundleſs eternity; our readieſt, our only ſure way to this, is to ſearch the ſcriptures, to ſeize thoſe rich treaſures which they contain, to drink free⯑ly of thoſe living waters with which they flow, and which they univerſally diffuſe.

But this brings me to mention another argument to this purpoſe, which is indeed implied in what I have been juſt urging, namely, as I was to obſerve in the next place, that we ſhould ſearch the ſcriptures, becauſe they are our beſt preſervatives againſt vice; againſt that which is peculiarly de⯑grading and ruinous to us; which is ever at variance with all our intereſts, and is at⯑tended with pain and ſhame, and all the [85] horrors of the moſt excruciating puniſh⯑ment.

We ſhould, ſurely, decline no labours, however arduous, to guard ourſelves againſt ſo great an evil, and to become completely triumphant over it.

But no other writings whatever, beſides thoſe we are now conſidering, mark out, in the cleareſt lines, the exact boundaries between vice and virtue; or flaſh ſuch con⯑viction upon the mind, concerning the ten⯑dency, as well as the different natures of the one and of the other.

Other writings, indeed, repreſent many vices as virtues, which at once appear, in the ſcriptures, without the help of argu⯑ments, to be real vices.

And though many other writings moſt eloquently declaim againſt vice in general, yet they too commonly leave it, in all its particulars, in the full poſſeſſion of our af⯑fections.

They do not come with that authority which always commands attention: nor do they ſpeak with that force to the heart, [86] which opens our eyes to the things that be⯑long to our peace.

They have a ſtudied acuteneſs without energy; elaborate reaſonings without evi⯑dence; and an abundance of perſuaſive en⯑treaties without ſufficiently awakening mo⯑tives.

But the ſcriptures, with the utmoſt of nature's ſimplicity, and yet with an autho⯑rity decidedly deſcending from heaven, pluck up vice by the roots; expoſe it in that form of wretchedneſs and infamy, which cannot be beheld without horrour and averſion; and, like a two-edged ſword, cut it down on every ſide, and deſtroy all its influence over us. They repreſent it, as it is in fact, univerſally accompanied with diſgrace and miſery: they detect it in all its haunts, and in all its different dreſſes, and ſhew us the concealed poiſon, which it always carries with it, under its moſt plea⯑ſurable and alluring forms.

Whilſt, therefore, we maintain an inti⯑macy with the ſcriptures, we can no more be drawn into the commiſſion of vice, than [87] we can knowingly indulge and cheriſh our deadly and implacable enemy. And this argument alone might be thought ſuffici⯑ently weighty to influence us to follow the direction in the text, and to embrace thoſe golden opportunities, with which we are graciouſly furniſhed, for overcoming the world, and eſcaping the moſt tremendous of all evils.

But this will be farther evident, when we conſider the great efficacy of the ſcrip⯑tures to lead us to perfection and ſalvation; which, with ſome other arguments in ſup⯑port of the doctrine of the text, I propoſe to illuſtrate in the following diſcourſe: after which, I ſhall endeavour to ſhew, particu⯑tarly, how we ſhould always apply ourſelves to ſearch the ſcriptures to the beſt ad⯑vantage.

In the mean time let us learn, from what has been ſaid, both the importance of the ſcriptures, and the importance of our beſtowing all due attention upon them. And, if there be thoſe around us who manifeſt deſigns to debar us of the uſe of [88] the ſcriptures, or to impreſs us with a diſ⯑like or averſion to them, let us conſider ſuch deſigns as levelled againſt our beſt in⯑tereſts; and let us be perſuaded, that all thoſe who endeavour to practiſe ſuch de⯑ſigns againſt us, are our moſt pernicious enemies, who would tyrannize over us, and rob us of our richeſt inheritance. Let us be fully perſuaded, that they would keep us in ſlavery and darkneſs; make us fools and hypocrites; bereave us of all the privi⯑leges of rational beings; leave us a prey to every iniquity; and baniſh the higheſt con⯑ſolation and joy from our hearts.

Let us, therefore, not ſuffer ourſelves, by our own indolence, to ſink into that wretched and ignominious ſtate, into which the very fooliſh, or the very wicked, the empty ſcorner, or the proud, covetous, and am⯑bitious, would villainouſly enſlave us.

But let us open our underſtandings to the things that are true.

Let us rejoice in that wiſdom which de⯑ſcended from above.

[89] Let us walk worthy of the high privi⯑leges with which we are favoured, and the heavenly vocations with which we are called.

Let wiſdom influence us; let integrity guide us: and let us act as thoſe ſervants, who have not here any abiding city, and who would be always ready to receive the approbation of their Lord at his coming; and to enter upon thoſe joys, which, from the foundation of the world, are prepared for all the faithful children of God.

DISCOURSE V.
[Diſcourſe the Third, on this Subject.]

I Propoſed, from theſe words, to enforce, in the firſt place, our obligations to at⯑tend to the precept which they contain; and to ſhew, in the next place, how, or in what manner, we ſhall moſt fully teſtify our cordial, and entire compliance with it.

I have, already, argued that we ought to ſearch the ſcriptures, becauſe we pro⯑feſs them to be our rule of life; becauſe they contain the pure teſtimonies concern⯑ing Chriſt, whom we acknowledge to be our divinely appointed Lord and Maſter; becauſe they are, manifeſtly, the will of the moſt high God revealed to us; becauſe they contain the moſt ſatisfying and uſeful [92] knowledge; and becauſe they are our beſt preſervative againſt vice and miſery.

I now proceed to ſhew, that we are un⯑der the ſtrongeſt obligations to ſearch the ſcriptures, becauſe they are our ſure guide to perfection; becauſe they are able to make us wiſe unto ſalvation; and becauſe they are never weariſome, nor diſguſting to the ſerious reader.

All theſe arguments together, I ſhould think, muſt work a conviction in every rational mind; and rouſe us to be active and vigilant, faithful and perſevering, in our endeavours to underſtand the records of divine truth.

But, having endeavoured, in the two preceding diſcourſes, to illuſtrate briefly the five firſt arguments, I ſhall now conſider, in the ſixth place, ‘'the great and unpa⯑ralleled excellency of the ſcriptures to eſtabliſh us in every excellency and per⯑fection;'’ and ſhall hence obſerve our in⯑diſpenſable obligations to be fully acquainted with them.

[93] To this purpoſe, you may perceive that, whilſt the authors of other writings fre⯑quently give us fine leſſons of virtue, they too commonly, notwithſtanding, treat it as a mere chimerical object, beyond the reach of humanity: and whilſt they pretend to admire and love it, and to raiſe in us an unabating ambition to attain it, they but too pathetically, at the ſame time, declare, as Paul repreſents a man in his degenerate ſtate, that though to will is preſent with them, yet how to perform that which is good they know not ^*.

But the ſcriptures give us examples of all theſe fine leſſons carried into practice, [94] and even furniſh examples which greatly eclipſe them all.

Beſides, the leſſons of virtue that are re⯑corded for our inſtruction in the ſcriptures, are greatly ſuperior to all thoſe that we meet in any other writings. Let us only conſider our Lord's ſermon upon the mount as a full proof of this.

‘'Bleſſed are the meek: bleſſed are the poor in ſpirit: bleſſed are they that hunger and thirſt after righteouſneſs: bleſſed are the pure in heart: bleſſed are the merciful: bleſſed are the peace⯑makers: bleſſed are the perſecuted for righteouſneſs ſake: reſiſt not evil: him that would borrow of thee, turn not thou away: love your enemies: bleſs them that curſe you, and pray for them that deſpitefully uſe and perſecute you.'’

Again, when we hear our Lord warning us, ‘'Judge not that ye be not judged:'’ or, ‘'be ye not as the hypocrites are, who only would be ſeen of men: or when'’ we hear him inſtructing us, ‘'It is not every one who ſaith, Lord, Lord! who ſhall enter into the kingdom of heaven:'’ [95] or, when we hear him compriſing the whole of our duty, in ‘'the love of God and of our neighbour;'’ or teaching us, ‘'that we ſhould love others as ourſelves, and do to all others as we would that they ſhould do to us: what is there in'’ all antiquity beſides, that ſo forcibly re⯑commendeth every thing that is true, ex⯑cellent, praiſeworthy, and of good report, or that carrieth virtue to ſuch a high pitch of perfection?

Again, if we only examine the hiſtory of Joſeph, what is there, in all heathen antiquity, that can be mentioned, which is ſo well calculated to keep us in a conſtant ſubjection to all the laws of God, through all the unexpected, and aſtoniſhingly vari⯑egated ſcenes of life?

Again, to ſupport us under the moſt accumulated diſtreſs, what is there that can equal, or bear any kind of compariſon with our Lord's conſolatory diſcourſe to the diſciples, a little before his ſufferings? Or, to rouſe the ſupine and unreflecting ſinner from his wretched and ignominious ſtate, what is there, in all the other books [96] in the world, ſo pathetically powerful, as the parable of the prodigal ſon?

Beſides, whilſt other writings only im⯑perfectly deſcribe to us what the authors would wiſh men to be, we have, in the ſcriptures, clouds of witneſſes, who even exceeded the wiſhes of ſuch authors; who walked before God in all holy converſation and godlineſs; and who, triumphing over the world, and holding faſt their integrity to the end, all died in the faith.

And we have, here, one particular glo⯑rious example, who was without ſpot or blemiſh, and who was always doing the will of his and our Father, who is in heaven.

Thus is vice dethroned from its higheſt ſeat, and virtue recommended to us, with an eloquence not to be reſiſted.

The pſalmiſt, therefore, ſays, though acquainted only with a part of the ſacred writings, ‘'Thy word have I hid within my heart, that I ſhould not ſin againſt thee.'’ Again, he puts the queſtion, ‘'Wherewith ſhall a young man cleanſe [97] his way?'’ and emphatically anſwers, ‘'by taking heed thereto, or watching over'’ it, ‘'according to thy word;'’ ſignifying, that all other methods, comparatively ſpeaking, would be vain and ineffectual, or, at leaſt, without any certainty of ſuc⯑ceſs.

He again ſays, ‘'The law of the Lord is perfect, converting the ſoul.'’

From which we may conclude, that he eſteemed all other laws, when conſidered in oppoſition to this, as without any prevail⯑ing efficacy or power.

But the apoſtle Paul ſays, after he be⯑came acquainted with the whole ſcriptures, with the unſpeakable treaſures of the goſ⯑pel, as well as with the divine inſtructions of the law and the prophets in the Old Teſtament, ‘'I can do all things through Chriſt that ſtrengtheneth me; ſignify⯑ing,'’ that no temptation was invincible, nor any virtuous endeavours too arduous, thro' the life, doctrines, promiſes, reſurrection and glory of Chriſt, continually preſented to the attentive mind.

[98] He again ſays, to the ſame purpoſe, ‘'Thanks be unto God, who giveth us the victory through our Lord Jeſus Chriſt;'’ ſignifying, that after all other means have failed, the goſpel is ſufficient to deliver us from the dominion of ſin.

He ſays, again, ſhewing himſelf to be completely triumphant, ‘'Neither death, nor life, nor principalities, nor powers, nor things preſent, nor things to come, ſhall be able to ſeparate me from the love of God, which is in Chriſt Jeſus our Lord.'’

Indeed, the inſtructions and example of the apoſtle himſelf, and of many other good men recorded in the ſacred writings, have a mighty force to raiſe us above the world, and its luſts, and to exalt us to that perfection and holineſs, which are neceſſary to our acceptance with God.

But, above all, whilſt we look unto Jeſus, the author and finiſher of our faith, who, for the joy that was ſet before him, endured the croſs, and deſpiſed the ſhame thereof, our hearts, in all circumſtances, [99] muſt be fixed in the practice of what is good; we muſt be ſtedfaſt, immoveable, and always abounding in the work of the Lord.

If we would, therefore, conquer our worſt enemy, ſin; and, by keeping a conſci⯑ence void of offence, have always confi⯑dence towards God, as the Father of mer⯑cies, and our ſure refuge and tower of de⯑fence, we muſt ſearch the ſcriptures.

Theſe chain down the monſter ſin under our feet; and lead to the full poſſeſſion of every virtue which can adorn the heart.

Theſe ſupremely aggrandize our rational natures; and in proſperity or adverſity, through evil report or good report, in life or in death, infuſe the moſt ſubſtantial joys into the ſoul.

Our Lord, therefore, ſays, ‘'Be of good cheer, I have overcome the world;'’ ſigni⯑fying, that we, alſo, may overcome. Again, ‘'Take my yoke upon you, and learn of me; for I am meek and lowly of heart, and ye ſhall find reſt to your ſouls.'’ Again, we are to conſider, on the one hand, that ‘'the wicked ſhall go away into ever⯑laſting [100] puniſhment;'’ but, on the other hand, that ‘'the righteous will be admitted into life eternal.'’ And, as we may be⯑come righteous by learning of Chriſt, that we may neglect no opportunity of be⯑coming ſuch, to all the righteous is this bleſſed aſſurance given, ‘'Ye ſhall find re⯑freſhment to your ſouls.'’

Now this is the moſt perſuaſive of all arguments, both to redeem us from ſin, and to eſtabliſh us in all righteouſneſs, and goodneſs, and truth: or,

As I was to obſerve, in the next place, we ſhould be eſpecially perſuaded to ſearch the ſcriptures, ‘'becauſe they are able to make us wiſe unto ſalvation;'’ that is, as the apoſtle means, they are fully ſufficient to this purpoſe. For, here, we have the true way to eternal life, written in ſuch plain characters, that he that runs may read it. And, here, we have the great God re⯑preſented as ready to be reconciled to us, as offering us pardon and acceptance, whilſt we are yet afar off, and as willing and de⯑ſiring that all may be ſaved.

[101] Here, again, we are not only taught and enabled, how to live godly in Chriſt Jeſus, but we are, likewiſe, guarded againſt all iniquity, by obſerving, that her ſteps take hold on hell: and we are confirmed, ſup⯑ported, and held faſt, in a courſe of holi⯑neſs, by learning that the reward of holi⯑neſs will be an eternal inheritance in the heavens. And,

Here, we have all thoſe divine promiſes, after which our ſouls naturally hope, eſta⯑bliſhed beyond the poſſibility of failing.

We are taught to rely on the faithfulneſs of the immutable God. And Jeſus, the mediator of the new covenant, and our ſorerunner into the manſions of the bleſſed, hath, through his own reſurrection, which was effected by the manifeſt omnipotent operation of God, brought life and immor⯑tality to light; and demonſtrably aſſured us, that, becauſe he liveth, we ſhall live alſo; and that, where he is gone, we ſhall likewiſe go, if we follow his ſteps.

We have, here, in ſhort, every motive, direction, aſſiſtance, and encouragement, [102] to make us pure and holy in all manner of converſation; and every aſſurance we could wiſh, that we ſhall not labour in vain in the Lord. Here we ſee ſin diveſted of its power; and hell and death led captives be⯑fore our eyes; and the heavens opened for our reception; and glory, and honour, and immortality, deſcending upon us. And, as we continue the ſearch, we proportionably encreaſe in ſtrength; we mount up with wings as eagles; we look down upon the world as a tranſient toy; and, from the glory that ſhall hereafter be revealed, we are prepared for all events, and even willing to depart, and be with Chriſt.

Surely, then, all theſe things put toge⯑ther, are ſufficient to raiſe our affections to the beſt goods; and to ſupport us, through all the various ſtruggles which can await us, in running the race that is before us.

If we would, therefore, diſcover any re⯑gard to our immortal intereſts; if we would, moreover, infallibly ſecure theſe intereſts; if we would ever love, and be beloved by our heavenly Father; or, if we would pro⯑cure [103] peace and reſt, and ſalvation to our precious ſouls, we muſt ſearch the ſcrip⯑tures.

Theſe are a tree of life to all who rightly uſe and improve them; or a fountain of living water, which deſcended from heaven, of which he who drinketh ſhall never thirſt. Theſe, therefore, ſhould be eſtimated above gold, above much fine gold; and ſhould be always a lamp to our feet, and a light to our path.

But it may be once more obſerved, as I propoſed to ſhew in the laſt place, that the ſcriptures are never weariſome nor diſguſt⯑ing to the ſerious reader.

This is known to all thoſe who beſtow any kind of attention upon them, and beſt known to thoſe who ſtudy them the moſt.

It is known, at the ſame time, that we become tired of moſt other writings, after we have read them once or twice over.

But we may return to the ſcriptures again and again a thouſand times, with en⯑creaſing pleaſure, and ſtill meet with ſome object to delight and charm us. Let any [104] one try, for example ſake, the 14th, 15th, 16th, and 17th chapters of John's goſpel; or our Lord's parables, and other diſcourſes; or the apoſtle Paul's deſcription of charity; or many of the pſalms; not to mention an abundance of other particular ſelect paſ⯑ſages, and he will find that the oftener he reads them the better he is pleaſed, and the more he is inclined to read them again.

But let any one make the ſame trial of any other writings in the world, and he will find the conſequence to be totally dif⯑ferent.

Other writings, indeed, are generally ſo laboured, formal, and ſyſtematical, that we ſoon loſe all reliſh for the re-peruſal of them: but, in the ſcriptures, the attention is always engaged by native ſimplicity and beauty; and, inſtead of being obliged to turn over ſome hundreds of pages to come at the diſcovery of ſome truth, we have the moſt refreſhing truths in almoſt every page; and can never travel far without meeting with that jewel of great price, which fully ſatisfies the ſoul, and ſwallows [105] up all the affections in the contemplation of it.

And whereas other writings can fre⯑quently afford no conſolation to the dejected mind, theſe are a ſovereign remedy for every complaint. They pour ſuch a flood of light into the ſoul, concerning the love and grace of God, that there can remain nothing to make us greatly uneaſy, unleſs we labour under the burthen of ſin: nor can there be any thing in the world to alarm us, if we be followers of God as dear children. For he will never leave nor forſake his children, but will give them light in darkneſs, and be preſent with them, and comfort them at all times.

Therefore, to learn to be ſuch; to know that we are ſuch; and to be conſtantly ex⯑erciſing the mind, in receiving the glorious privileges of all ſuch, muſt be our moſt delightful ſtudy.

And, therefore, if we would read, and not be weary; if we would read, and re⯑joice at the ſame time; if we would always read to obtain pleaſure, and to ſtrengthen [106] and enliven the heart; and if, whilſt we read, we would riſe above all the croſſes and vexations of the world, we muſt re⯑peatedly apply ourſelves to ſearch the holy ſcriptures. The pſalmiſt, therefore, ſays, ‘'O how I love thy law; it is my medita⯑tion all the day!'’ And again, ‘'Thou art my hiding place and my ſhield; I hope in thy word!'’

Your own reflections may furniſh you with many additional obſervations in ſup⯑port of all thoſe arguments which I have endeavoured to lay before you.

However, from what has been already ſaid, I think myſelf fully juſtified to con⯑clude, that we are under the moſt forcible and important obligations, to apply our⯑ſelves to a frequent examination of the ſcriptures.

We cannot, otherwiſe, maintain the cha⯑racter of rational beings, whilſt we profeſs them to be our rule of life; and would, conſequently, be ſupoſed intimately ac⯑quainted with them.

[107] We cannot, otherwiſe, indeed, with any conſiſtency, call ourſelves the diſciples of Chriſt; by which it is, at leaſt, implied, that we have ſtudied his doctrines, and that we look up to them as the ſtandard of our conduct.

We cannot, otherwiſe, ſufficiently reve⯑rence the wiſdom of God, nor give unto him the glory that is due to his holy name: for, as he, above all beings, demands our higheſt praiſes, his will, above all other conſiderations, requires our ſupreme atten⯑tion, our moſt cheerful acquieſcence, and our devouteſt heartfelt acknowledgments.

We cannot, otherwiſe, diſcover any real concern to ſtore our minds with the moſt ſatisfying and purifying knowledge.

We cannot, otherwiſe, adopt the moſt direct means of emancipating ourſelves from the ſervitude of ſin, and of becoming per⯑fect in our meaſure and degree, as our hea⯑venly Father is perfect.

We cannot, otherwiſe, make the beſt preparations for eternity, nor worthily re⯑gard the goodneſs, forbearance, and long-ſuffering [108] of God, which would lead us to repentance and ſalvation.

Nor can we, otherwiſe, make choice of the moſt rational and daily improving plea⯑ſures; pleaſures which are never weariſome nor diſguſting, but continually more and more refreſhing, ſtrengthening, and delight⯑ful to the ſoul.

Upon thoſe objects, therefore, which lay us under the ſtrongeſt obligations, our at⯑tention ſhould be moſt intenſely fixed.

Theſe ſhould take full poſſeſſion of the mind, and exclude every thing inferior, when put in competition with them.

We ſhould not prefer trifling toys to in⯑eſtimable jewels: nor omit, nor neglect, doing any thing eſſential to our ſafety and happineſs, to indulge in indolence, to eſcape the ridicule of fools, or to avoid any temporary inconveniences.

We ſhould ſeriouſly and indefatigably en⯑deavour to ſecure our higheſt intereſts; to eſtabliſh the beſt principles; to lay up treaſures of wiſdom; and to be always ad⯑vancing to perfection, in oppoſition to all [109] the cares, vexations, and diſquietudes, of a tumultuous world.

We ſhould be ever, therefore, infinitely grateful to our almighty Creator and Bene⯑factor, for ſo unſpeakable a bleſſing as the holy ſcriptures; for his great goodneſs in putting ſo invaluable a poſſeſſion into our hands, which, whilſt it peculiarly enriches and ennobles the mind, fills it with the moſt glorious hopes, communicates to us the higheſt comforts, and raiſeth us to an immortal and unfading crown of glory.

If we ſhould be thankful for that which is leaſt, how ſupremely thankful ſhould we be for that which is greateſt? Or, if we ſhould be thankful for thoſe wonderful in⯑ſtincts, which lead us to watch over the concerns of this preſent life; if we ſhould be thankful for all thoſe capacities which raiſe us above the other creatures of this world, and for all the paſſing enjoyments of every paſſing moment, how infinitely more thankful ſhould we be for ſo unſpeak⯑able a gift, for ſo ennobling a treaſure, as [110] the holy ſcriptures, our clear and unerring guide to all the enjoyments of eternal life!

We ſhould bleſs the God of all wiſdom and knowledge, the Father of mercies, the God and Father of our Lord Jeſus Chriſt, for ſo precious a gift, and ineſtimable pledge of his love to men.

And, whilſt we reflect that he has bleſſed us with all ſpiritual bleſſings in the goſpel of his grace, we ſhould not be unmindful of any of his benefits.

We ſhould not abuſe the indulgence of his forbearance and long-ſuffering, by a ſhameful contempt, or refuſal of it.

We ſhould love him with all the heart; delight to do his will; and be all obedience to his voice.

We ſhould, therefore, repeatedly and ſeriouſly conſider, what anſwer ſhall we be able to make at the great day of accounts, if we reject his counſel, and caſt his re⯑proof behind us? What juſtification ſhall we have to offer in arreſt of judgment? Or, how ſhall we eſcape, if it ſhall then [111] appear, that we fools have deſpiſed inſtruc⯑tion, and neglected his great ſalvation?

But having thus endeavoured to ſhew why, or for what reaſons, we ſhould earn⯑eſtly ſearch the ſcriptures, our next en⯑quiry was to be how, or in what manner, this is to be done: which important ob⯑ject I ſhall endeavour to illuſtrate in the following diſcourſes.

In the mean time, may God give a bleſſing to what has been ſaid, and open our underſtandings to the things that are true!

May our attention be ever fixed upon that wiſdom which deſcended from above, and which is infinitely pure, benignant, and gracious, and abounding with every requi⯑ſite to rejoice the heart!

And, may we walk worthy the high pri⯑vileges with which we are favoured, and the heavenly vocation with which we are called!

DISCOURSE VI.
[Diſcourſe the Fourth on this ſubject.]

HAVING already conſidered the reaſons or arguments why we ſhould pay all due attention to this important and gracious exhortation, it now remains that I endea⯑vour to ſhew, as was propoſed in the ſe⯑cond place, how, or in what manner, we ſhall ſearch the ſcriptures to the beſt pur⯑poſe, and ſo that we may continually profit by the repetition of our enquiries.

The direction, like many others, may be complied with in a certain ſenſe, without anſwering the deſign of our Lord; as we may ſet apart a particular portion of time to any other ſelect exerciſe or employment, and yet, for want of a proper attention to [114] the buſineſs in which we are engaged, be all the while labouring in vain.

We may, for inſtance, read the ſcrip⯑tures as a taſk, and even ſubmit to the re⯑ſolution of not allowing a day to paſs, in which we do not read a determinate num⯑ber of chapters; and yet, if in all this la⯑bour we have no other view than the ac⯑quiſition of ſome diſtinguiſhed imaginary merit, for having merely applied ourſelves to ſuch a taſk, we ſhall conſtantly finiſh juſt where we firſt began, with ſcarcely ad⯑vancing a ſingle ſtep in the way of know⯑ledge, though we have habituated ourſelves a number of years to this practice. Our Lord, therefore, does not ſay read, but ſearch the ſcriptures.

He never laid a ſtreſs upon external ſer⯑vices, any farther than theſe were ſo at⯑tended as to become happily inſtrumental in enlightening the underſtanding, and im⯑proving the heart.

As he knew that we might hear, and caſt reproof behind us; and that we might call him Lord, and not obey the will of [115] our heavenly Father; he knew, in like manner, that we might read, and neither conſider, regard, underſtand, or apply, what we read. He has, therefore, guarded us againſt the abuſe, or miſapplication, of his direction in the text, as he has, at other times, guarded us againſt the abuſe, or miſapplication of his other inſtructions, by requiring us not to repeat, or turn over, but to ſearch the ſcriptures. And this im⯑plies, that we examine them with the ut⯑moſt attention and care; and that we ac⯑quire, as much as poſſible, a general view of the doctrines of the whole, as well as conſider the force and meaning of each ſelect paſſage conſidered in itſelf.

We may read them over an hundred times, and not ſearch them; as we may paſs through a garden an hundred times, with⯑out taking any particular account of the productions it contains; or paſs through a cabinet of curioſities an hundred times, without knowing, or rightly conſidering, the nature, value, or beauty of any of thoſe articles of which it is compoſed.

[116] We may even, in ſome meaſure, get the ſcriptures by heart, and not ſearch them; as we may a particular number of names, without attending to the meaning of any one of them ſingly.

To ſearch, the attention muſt be awake: ſome degree of labour and ſtudy is required: we muſt take a full view of every object that comes in our way, and conſider the purpoſes for which it is preſented to us; or, in other words, we muſt carefully exa⯑mine all that the ſcriptures teach us to be⯑lieve, and likewiſe all the ſeveral duties which they teach us to practice, and par⯑ticularly apply theſe to ourſelves, as much as we reſpect them in their general relation to all the children of men.

And, to this purpoſe, ‘'we muſt ſearch them without prejudice: we muſt ſearch them as they ſtand connected together: we muſt ſearch them without being un⯑der the bias of our paſſions: we muſt ſearch them not as a matter of curioſity, or for the ſake of mere ſcience: we muſt ſearch them, not as calculated for parti⯑cular [117] circumſtances only, but for all cir⯑cumſtances: and we muſt ſearch them early and continually.'’

In the firſt place, if we wiſh to examine the ſcriptures to any valuable purpoſe, ‘'we muſt lay aſide all prejudice, or pre-con⯑ceived opinions concerning them.'’

Unleſs we do this, we ſhall always force them to ſpeak our own ſentiments, and ſhall never become much wiſer from our acquaintance with them. We ſhall, in this caſe, put light for darkneſs, and darkneſs for light; call evil good, and good evil; and ſhall always fancy that we find in them whatever favourite opinions we before flat⯑tered ourſelves they muſt contain.

A Roman Catholic, under this bias, will diſcover in them his purgatory and tranſub⯑ſtantiation; and even a Pagan will diſcover in them his paganiſm. The one will ſay, Did not Jeſus preach to the ſpirits in pri⯑ſon, and call the bread which he brake his body? And the other will ſay, Is there not mention made of the Gods of the hills and of the vallies? A mere ſhadow will be [118] miſtaken by ſuch a one for a reality, and his imagination will be ſo fixed upon this, as to annihilate the moſt poſitive demon⯑ſtrations to the contrary. For, to read the ſcriptures with prejudice, implies that we judge or determine before hand, what doc⯑trines they contain, and that we read them only to produce in ourſelves ſome ſhew of argument in confirmation of theſe doc⯑trines.

To ſearch the ſcriptures with prejudice, then, is, in fact, a contradiction. For, by ſearching them at all it is implied, that we ſeriouſly enquire what they, of themſelves, clearly require us to believe and practiſe, independently of what all others may have repreſented them to require, and indepen⯑dently of any previous notions which we ourſelves may have formed concerning them.

In other words, we ſhould ſit down to the ſtudy of the ſcriptures, as to the ſtudy of a book containing a revelation from God addreſſed to all his rational offspring in this world; and all the doctrines of which have [119] a certain determinate meaning, without any retroſpect to the pleaſure of any creature.

And, fully to underſtand all thoſe truths which they propoſe to us, as theſe are in themſelves, we ſhould labour as much as poſſible to forget all other knowledge, and to keep out of ſight every particular explica⯑tion that has been given of them by others: we ſhould ſuppoſe, that there are no ſuch creeds, or eſtabliſhed articles of faith in the world, as have been pretended to be de⯑duced from them; and we ſhould take them up as a new book which had never been opened, but which, we know, con⯑tains the will of God; and we ſhould, then, endeavour to diſcover, according to their own plain and obviouſly conſiſtent language, what ſentiments and practices they univer⯑ſally inculcate, what proſpects they open to our attentive view, and upon what terms they aſſure us of the everlaſting favour and friendſhip of God. It is in this manner only, that we can ever juſtly hope to at⯑tain any tolerable knowledge of the ſcrip⯑tures.

[120] But thoſe who are under the influence of prejudice, ſee every thing in a wrong light; ſubſtitute ſounds in the place of things; catch at phantoms whilſt they neglect the ſubſtance; multiply objects that have no exiſtence; and paſs over real and important objects that are viſible to every eye.

Hence it is, that we have ſo many ſects and parties amongſt Chriſtians.

Numbers having been ſeverally taught particular ſyſtems, and having even been taught that their ſalvation is concerned in receiving the ſcriptures as containing thoſe ſyſtems, have recourſe to the ſcriptures, not to learn what theſe teach, but ſolely to tor⯑ture them into a confirmation of their own ſentiments. And thus they continue di⯑viding and wrangling about the Shibboleth of a party, and deviate all poſſible ways from the truth, inſtead of harmoniouſly uniting in aſſerting their Chriſtian liberty; in promoting piety and mutual forbearance; and in cultivating the univerſal love of God and man.

[121] It is owing to prejudice, alſo, that the ſceptic is frequently confirmed in his infi⯑delity, even by reading the ſcriptures.

Becauſe he ſits down to read them, not to make a fair trial, whether they be the will of God or not, but to collect arguments to convince him that they are not; the evidence of truth, therefore, leaves no im⯑preſſion upon his mind.

He pays no attention to the ſublimity of the language; the energy of the ſentiments; the purity, reaſonableneſs, and perfection of the doctrines; or the demonſtration of the ſpirit with power by which they are confirmed: for all theſe things are con⯑trary to the point at which he aims.

He fixes upon ſome figurative paſſage, and inſiſts that it ſhould be literally under⯑ſtood; and, therefore, repreſents it as ab⯑ſurd, and, conſequently, as deſtitute of any foundation in truth. And thus he vainly triumphs in his own weakneſs, whilſt he dogmatically rejects, without the ſhadow of argument, what he would allow to be [122] fair and rational in any other writings be⯑ſides theſe.

Or if he do not deſcend ſo low as to carp at different repreſentations of indiffe⯑rent things, or to controvert facts by ſtart⯑ing difficulties about circumſtantials, or to ſubſtitute, in the room of ſacred truth, ſome miſtranſlations, or mutilated paſſages, or accidental additions of tranſcribers to the text; he will, however, fix upon ſome par⯑ticular hiſtorical paſſages of the ſame tranſ⯑action, and becauſe one hiſtorian only men⯑tions the principal perſons concerned in this tranſaction, and another mentions be⯑ſides theſe all the perſons preſent; it will be pretended, therefore, that contradictions are diſcovered, and that no credit is due to either of the hiſtorians. And hence occa⯑ſion is taken to diſpute, and explode thoſe facts, which are related to us in the ſame words, and with exactly all the ſame cir⯑cumſtances.

But, whilſt the ſacred writings receive this treatment from him, the ſame ſceptic will admit, every day, ſimilar accounts of [123] things, from different authors of intelli⯑gence, without granting, or even dream⯑ing, that the charge of falſhood ſhould be fixed upon either.

If he ſhould read, for inſtance, in one Greek hiſtorian, that Homer wrote the Iliad, and, in another, that Homer wrote the Odyſſey; or, ſhould he read in one hiſtorian, that Alexander entered Aſia, at a particular time, but, in another, that Alexander at the head of a great army en⯑tered Aſia at that time, he could eaſily re⯑concile all theſe relations, and could not but admit that all the writers ſpake truth. Or, if he read in one Roman hiſtorian, that Brutus and Caſſius conſpired againſt Julius Caeſar, but, in another, that Brutus and Caſſius, and above ſixty ſenators, conſpired againſt Caeſar, and killed him in the ſenate⯑houſe at Rome; he would readily allow that the firſt hiſtorian confined his attention to the principal conſpirators, whilſt the other, without meaning any contradiction, intro⯑duced the whole party concerned; and he [124] would not think of imputing to either of them the leaſt falſhood or inconſiſtency.

But that which the ſceptic will admit to be right and juſtifiable, in all other writ⯑ings, and upon all other occaſions, he will deride and carp at in the ſcriptures. And the reaſon, we ſee, is, as appears from the inſtances now produced, not becauſe the ſcriptures are liable to the objections he urges againſt them, but becauſe he is under the power of prejudice, which diſpoſes him to find fault, and leads him to find difficul⯑ties in the plaineſt truths; to invert the order of things; to involve in darkneſs the obvious dictates of common ſenſe; and to prevent the glory of God, by the appear⯑ance of Jeſus Chriſt, from ſhining into our hearts.

But, again, as already hinted, it is ow⯑ing to prejudice that Chriſtians hold ſuch contradictory ſentiments, concerning the peculiar doctrines of the ſcriptures; that the moſt palpably jarring and diametrically op⯑poſite ſyſtems, have been, at different times, not only by particular churches, but by [125] particular individuals of the ſame church, pretended to be deduced from them; and that what one party has confidently pre⯑ſumed to prove, another party has as con⯑fidently preſumed to confute from the ſame ſcriptures.

The ſcriptures themſelves, when fairly examined, will not be found to contain contradictory doctrines. But it is impoſſi⯑ble ſo to expreſs any thing in any particu⯑lar language, as to put it out of the power of prejudice, to pervert and miſunderſtand it. And what we are willing to find, and poſitive that we can find, we ſhall eaſily be perſuaded we have found, when we meet with any thing, which, in ſound, or at a diſtance, looks at all like it.

When, therefore, one party ſuppoſes, be⯑fore hand, that ſuch particular doctrines muſt be true, and another party ſuppoſes that the quite contrary doctrines muſt be true; and both apply to the ſcriptures, not ſo much to examine what they declare, as ſeverally to confirm their own peculiar no⯑tions; it is no wonder that thoſe of each [126] party fancy they have diſcovered ſomething, from which, they think, they may con⯑clude, what they determined to conclude at firſt, namely, that the ſcriptures were on their ſide of the argument: for, with ſuch perſons, ſuppoſitions will paſs for proofs, and the moſt poſitive evidence in favour of any doctrine will be received as a proof of the contrary. In ſhort, the crooked will be ſtraight, and the ſtraight will be crooked; a parable will be read as a hiſtory, and a hiſtory as a parable; the plaineſt precept will be underſtood ironically, and the moſt figurative language explained literally.

To ſearch the ſcriptures, then, to any purpoſe, we muſt ſuppoſe nothing before⯑hand, but apply to them for information, to be led to the knowledge and practice of every duty. Or, as the apoſtle Peter ſays, ‘"As new-born babes, we ſhould deſire the ſincere milk of the word, that we may grow thereby."’

New-born babes have no prejudices, but are ready to receive knowledge, juſt as it is propoſed to them, without being thwarted [127] or baffled in their enquiries, by any pre-conceived opinions. And exactly with the ſame diſpoſitions, ſhould we endeavour to come to the ſcriptures, to derive any pro⯑fitable or advantageous inſtruction from our peruſal of them.

All other knowledge, which concerns us as pilgrims and ſojourners here, unleſs it be tranſcribed from theſe, we ſhould con⯑ſider as depending on conjectures, or found⯑ed on political views; or, at beſt, as falli⯑ble, and liable to be blended with a mix⯑ture of error and impoſture.

But the pure truths of God are perfect and ſufficient, and can receive no light, nor ſtrength, nor efficacy, from any human ſyſtems and decrees.

When we come to ſtudy theſe, therefore, we ſhould ſtudy them as they are in them⯑ſelves; conſider them as they lye before us in their native ſimplicity; allow them al⯑ways to explain themſelves, and bring our⯑ſelves to admit that ſenſe of their ſeveral doctrines which we would naturally admit, had we no where elſe any account of theſe [128] doctrines, but that genuine unadulterated account which they give us.

And, thus, ſhould we all ſhortly come, in the unity of the faith, unto the meaſure of the ſtature of the fulneſs of Chriſt. For there could be but little room for any diſ⯑putes about the general ſenſe of ſcripture, were we not previouſly bewildered, by a blind attachment to certain ſyſtems of opi⯑nions, which have been falſely impoſed upon the world, as containing, in the ſenſe of the impoſers, the very eſſence of ſcrip⯑ture, if not ſomething much more infalli⯑ble, and efficaciouſly enlightening.

Indeed, if we could once riſe above the ſervility of prejudice; lay aſide all thoſe ſtandards of human pride and preſumption which have been erected to determine the ſenſe of the word of God; and be prevailed upon to ſearch for the ſenſe of ſcripture in the ſcriptures only; there would ſoon be an end of moſt of thoſe controverſies which have diſtracted the Chriſtian world.

No queſtions could, then, be ſtarted about a Triune Being; about birth ſin; [129] about irreſiſtable grace; or an infinite ſatis⯑faction; about purgatory; ſaint worſhip; and tranſubſtantiation; becauſe no ſuch tenets are any where mentioned in the ſcriptures.

Nor could any doubt ariſe, concerning the infinite goodneſs and mercy of God; his adorable love in our redemption; or that repentance from dead works, and holy con⯑verſation and godlineſs which are univer⯑ſally required of men, becauſe almoſt the whole ſcriptures are taken up with the plaineſt declarations, and the moſt forcible recommendation of theſe doctrines.

And as to any other differences that might ſtill ſubſiſt amongſt us, concerning the meaning of ſome particular words, or phraſes, or any inferior concerns, theſe would all ſoon be ſwallowed up, in that mutual forbearance, harmony and love, which are ſo clearly and repeatedly men⯑tioned in the ſcriptures, as abſolutely inſe⯑parable from the Chriſtian life.

The apoſtle, therefore, ſaid, ‘"'If the goſpel be hid, it is hid to them that are [130] loſt;"’ that is, to thoſe that are loſt through their own obſtinate prejudices, or, ‘"in whom the god of this world,"’ or ſome other attachment quite oppoſite to the goſpel, ‘"hath blinded their eyes."’

To the honeſt and good heart, who exa⯑mines the ſcriptures as the only way of life, every thing, at leaſt every thing of impor⯑tance, will be quite eaſy; and he will daily grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt.

But whilſt we are under the influence of prejudice, or reſolve to explain the ſcrip⯑tures according to ſome preconceived opi⯑nions of our own, or according to certain opinions of others, to whom we aſcribe the honour of infallibility; or, whilſt we read the ſcriptures only to confirm ſome old doc⯑trines, or to eſtabliſh ſome new doctrines, that have ſuddenly ſtarted up in our own imaginations, we may be ever learning, and never able to come to the knowledge of the truth.

It is, alſo, to be obſerved, that if we would ſearch the ſcriptures to any purpoſe, [131] we muſt examine them as they ſtand con⯑nected together; we muſt throw off the bias of our paſſions; and we muſt not have recourſe to them as a ſubject of mere curi⯑oſity, nor for the ſake of ſcience only. But, for the illuſtration of theſe, and of other remaining particulars, I muſt refer you to the following diſcourſes.

In the mean time we may learn from what has been ſaid, why there are ſtill ſo many wranglings, and angry debates amongſt Chriſtians; ſo much want of cha⯑rity, and ſuch groſs ignorance.

It is plain, that all thoſe evils are either owing to their not ſearching the ſcriptures at all; or to their reading them with pre⯑judice; or to their entering only into a very partial examination of them. For, could they be once prevailed upon to conquer their prejudices, and to examine the ſcrip⯑tures fairly, they muſt all ſoon walk in the light, and live together in the mutual in⯑tercourſe of all the lovely affections, and of every kind, and friendly office.

[132] We ſhould, then, ſee and feel, that cha⯑rity is the grand diſtinguiſhing feature of Chriſtians.

Hence we ſhould be taught to lay aſide all wrath and malice.

We ſhould again ſee, that the love of God and man, or that, to love God and keep his commandments, is the whole duty of man, and the true way to eternal life; and that this is the ſum and ſubſtance of the ſcriptures from beginning to end.

Hence all diviſions would inſtantly ceaſe amongſt us.

Making holineſs our grand aim, and for⯑bearing one another, and forgiving one ano⯑ther, we would ſtrive together for the faith of the goſpel, holding faſt the word of truth, and ſtrengthening and comforting one ano⯑ther, in running the race that is before us.

Hence, then, we ſhould be perſuaded, ſeriouſly to aſk ourſelves, Are we under the influence of any degree of prejudice? And, if we are, what a hateful enemy has the dominion over us?

[133] Is there one for Paul, and one for Apol⯑los?

Do we go to the ſcriptures to vindicate any doctrines of men?

Do we maintain any doctrines which are never once mentioned in the ſcriptures?

Do we believe any doctrines to be the doctrines of ſcripture, only becauſe they have been taught us by ſome venerable names?

Or, do we make no other uſe of the ſcriptures, than to force them into a kind of agreement with ſome particular ſenti⯑ments, which we have either imagined our⯑ſelves, or received from others?

Then let us conſider, that we compli⯑ment our own wiſdom, or the wiſdom of others, to the diſparagement of the divine wiſdom.

And let us again conſider, if this be the caſe, what an inſult we thus offer to the divine Majeſty.

And let us learn, therefore, to rely upon the divine wiſdom; to have recourſe to this [134] only as altogether ſufficient for our ſalva⯑tion; and to truſt wholly to it, as our alone infallible guide to eternal life.

May we always walk according to this rule!—May we always thus ſearch the ſcrip⯑tures! Amen.

DISCOURSE VII.
[Diſcourſe the Fifth, on this Subject.]

TO learn how, or in what manner, we ſhall ſearch the ſcriptures to the beſt purpoſe, I propoſed to ſhew, that-we muſt ſearch them without prejudice; that we muſt ſearch them as they ſtand connected together; that we muſt not ſearch them according to the bias of our paſſions; that we muſt not ſearch them as a matter of curioſity, or for the ſake of mere ſcience; that we muſt not ſearch them as if they were calculated for particular circumſtances only; and that we muſt ſearch them early and continually.

Having already ſhewn, in the preceding diſcourſe, that we muſt lay aſide all pre⯑judice, [136] if we would ſearch the ſcriptures to our great advantage, I now proceed to obſerve, in the ſecond place, that if we would make any progreſs in knowledge, by ſearching the ſcriptures, we muſt not form our opinion of them from the ſeeming ten⯑dency of particular, detached, unconnected paſſages thrown together; or that we muſt not ſtudy them in ſcraps, but according to the uniform tenor of them, and the rela⯑tion of each particular paſſage to the whole context of which it is a part.

This is a piece of juſtice which is due to all writings whatever; and which is ab⯑ſolutely neceſſary to enable us to form any tolerable idea of the ſenſe and ſpirit of any writings.

For who can judge of an hiſtory from an accidental extract from it; or of a leſſon of morality, from an imperfect ſelect ſen⯑tence, or half-ſentence, that may happen to be quoted from it?

We muſt become acquainted with the general views of every author, and the principal point he aims at, to be able to [137] underſtand him in particular places: and this object can be accompliſhed only by reading the whole that he has written.

We muſt not, therefore, ſingle out one text from one place, and another text from another place, either to acquire any clear ſentiments of the grand deſign of the whole ſcriptures, or of the particular deſign of either of thoſe texts which we may have ſelected. But to form a right judgment of the whole, we muſt read the whole: and to form a right judgment of any particular paſſage, we muſt carefully obſerve what gave occaſion to it; to what perſons it is addreſſed; and how it ſtands connected with what goes before and follows after.

If, likewiſe, we would have a right ap⯑prehenſion of any particular character, we muſt view the whole of it at once.

The ſame direction muſt be obſerved, if we would underſtand any of thoſe divine exhortations that we meet with in the ſcriptures.

In ſhort, when any part of a ſubject oc⯑curs of which we would form a right judg⯑ment, [138] it is neceſſary to read the whole re⯑lating to this ſubject.

If we ſhould touch, for inſtance, upon the deſtruction of the antediluvian world, or upon the deſtruction of Sodom and Gomorrah afterwards; to be able to form clear ſentiments of the divine juſtice, in thoſe tremendous effects of Almighty power, we ſhould read the preceding hiſtory of the people ſo deſtroyed, and obſerve all the reaſons why the judgments of God were upon them.

Again, if we would endeavour to un⯑derſtand any one of our Lord's parables, it will not be ſufficient to read a part of the parable, but we muſt read the whole at once, and likewiſe enquire into the occa⯑ſion upon which it was introduced, and alſo into the characters of thoſe to whom it was addreſſed.

And, in particular, with reſpect to the epiſtles of the apoſtles, as each of theſe had ſome ſpecial point in view, in order to form a right judgment of any part of each epiſtle, the whole, as Mr. Locke [139] juſtly obſerved, ſhould be read through at once.

The epiſtles, as the ſame admirable au⯑thor has obſerved, were letters addreſſed to particular churches in particular circum⯑ſtances: and as we cannot comprehend the meaning of any common letter, by reading only a line, or ſentence, at a time, and taking ſeveral months to read through the whole; neither can we, by purſuing the ſame method, comprehend the force and ſpirit of thoſe ſacred letters, or indeed of any part of them.

But to be ſenſible of the neceſſity of at⯑tending to the connexion which every par⯑ticular paſſage of ſcripture may have with what goes before, and follows after, ſome examples will probably furniſh the moſt evincing evidence.

If, in the firſt place, then, we ſhould quote theſe words of ſcripture, detached from their connexion with the context, There is no God, we ſhould thus ſtrain the ſcriptures to expreſs an Atheiſtical language: but when we obſerve the connexion they [140] have with what goes before, we find that the words only contain the ſtupid aſſertion of a fool; and that, as it was a fool who ſaid there was no God, the whole paſſage, therefore, teaches us the folly of atheiſm.

Again, by a detached arbitrary quota⯑tion from the ſcriptures, we might repre⯑ſent them as declaring that Jeſus Chriſt was Antichriſt. For we might quote them in this manner: ‘'Jeſus Chriſt is come in the fleſh. This is a deceiver, and an Antichriſt.'’ But the whole paſſage runs thus: ‘'Many deceivers are entered into the world, who confeſs not that Jeſus Chriſt is come in the fleſh. This is a deceiver and an Antichriſt.'’ This means, whoever of theſe who were already men⯑tioned; and the whole paſſage, therefore, teaches, that they are deceivers and Anti⯑chriſts, who deny that Jeſus Chriſt is come in the fleſh.

Again, when we read, in the ſixth chap⯑ter of Geneſis, that ‘'the imaginations of the thoughts of men's hearts were only evil, and that continually,'’ we are not [141] haſtily to conclude that this was intended to be deſcriptive of every man in the world; for we learn, a few verſes after, that Noah was a righteous man, and per⯑fect in his generation. And we learn from the whole hiſtory, that all thoſe perſons, the thoughts of whoſe hearts were only evil, and that continually, were deſtroyed for their great wickedneſs; but, on the contrary, that becauſe Noah was a totally oppoſite character, he was, for this very reaſon, ſaved from the general deſtruction.

Again, in forming our ideas of any par⯑ticular character, we muſt not determine the whole character from any of its parts; nor merely from the examination of any particular feature, preſume to give the cha⯑racter entire. For who, for example, could form any juſt idea of the character of Da⯑vid, by either hearing that he was the man after God's own heart, or the man whom God had choſen to be king; or by hearing, on the other hand, of his conduct towards Uriah?

[142] By ſearching the ſcriptures fairly, we ſhall learn, that David was neither a ſpot⯑leſs, nor yet an altogether diabolical, but a very eccentric, mixed character: at one time very humble and pious; at another time revengeful and boiſterous; and, upon the whole, diſtinguiſhable both for his great virtues, and for his great vices.

Again, when we are taught that the Lord Jeſus Chriſt is our Saviour, we are not hence to conclude, that the God and Fa⯑ther of our Lord Jeſus Chriſt is not, like⯑wiſe, originally and ſupremely our Saviour; for, by following our enquiries, we ſhall find that our Lord Jeſus Chriſt did nothing of himſelf, but that all he did was by the power and authority of the Father; that it was by the direction and good pleaſure of the Father that the great ſalvation was re⯑vealed, which was graciouſly communi⯑cated to us by Jeſus Chriſt; and that it was a faithful and univerſal obedience to all the Father's commandments, in accom⯑pliſhing the great work of our redemption, which, according to the Father's appoint⯑ment, [143] has eventually conſtituted the Lord Jeſus Chriſt our Saviour: or, in other words, that it is God, the fountain of all mercy, grace, and love, who ſaveth us by Jeſus Chriſt.

Again, when we, likewiſe, learn that Jeſus Chriſt came into the world to ſave ſinners, we muſt egregiouſly miſtake the caſe, if we infer from this that he came into the world to ſave thoſe ſinners, who pre⯑ſumptuouſly continue in their ſins. For a farther acquaintance with the ſcriptures will inform us, that Jeſus Chriſt alſo came to call ſinners to repentance; to redeem us from all iniquity; to purify to himſelf a peculiar, or excellent people, zealous of good works; and that we muſt, therefore, endeavour to be pure and holy, or to walk even as he walked, to have any part in that great ſalvation which he has propoſed to us. Though it be true, therefore, that Jeſus Chriſt came into the world to ſave ſinners, yet we ſee, that the only meaning of this declaration is, that he came to turn ſinners from dead works to ſerve the living [144] God, that they might thus become quali⯑fied for, and therefore aſſuredly obtain the inheritance of the ſaints in light.

Again, if we return to the examination of hiſtorical paſſages, and examine the hiſ⯑tory of Lot and of his two daughters, and remember that they were reſcued from the deſtruction which befel the other inhabi⯑tants of Sodom, we are not to conclude that they were altogether righteous, be⯑cauſe of this circumſtance. For Lot, be⯑fore he left Sodom, offered to do a thing which was very reproachful to him; and rather than having done which, he ought to have been willing to have ſuffered any kind of death. And both he and his daughters afterwards were guilty of what was very ſhameful and abominable. Their whole hiſtory, therefore, fairly examined, will lead us to obſerve, that their righte⯑ouſneſs was very far from being perfect; and that they were to be conſidered as righteous only in contradiſtinction to the horrid abo⯑mination of the Sodomites, though in other reſpects they were found tranſgreſſors.

[145] And hence we may learn, that the righte⯑ouſneſs of ſome of the perſonages of the Old Teſtament, ſometimes ſignifies no more than that they were not guilty of the crimes which others committed, to whom they are held up as a contraſt.

Again, when we conſider the character of Abraham, though upon the whole it was moſt excellent, conſidering the age of the world in which he lived, yet we are not to ſuppoſe it abſolutely ſpotleſs, con⯑trary to poſitive evidence. For though he was conſpicuouſly obedient to the divine laws, after he became acquainted with them, and went and ſojourned in a ſtrange land, not knowing whither he went, yet he was not always a worſhipper of the true God, but was originally an idolater. And though he afterwards diſplayed ſuch great faith in God, as juſtly entitled him, all circumſtances conſidered, to the appella⯑tion of the Father of the faithful, we are not yet to ſuppoſe, that his faith never failed him in any particular inſtance. In the affair of Hagar, he ſeems ſo far to have [146] diſtruſted the divine promiſe, as to ſuppoſe that it could not be accompliſhed in any other way. And his faith peculiarly failed him when he meanly denied his wife, and hazarded, by this denial, the moſt ſhock⯑ing conſequences; conſequences which he ſhould have much more dreaded than the loſs of life.

Whilſt we, therefore, juſtly admire his faith; admire it as unſpeakably greater than that of any of his contemporaries, and as aſtoniſhingly diſplayed in his readineſs to ſacrifice his ſon, we ſhould not forget that it was not always quite uniform: and we ourſelves, therefore, ſhould watch and pray againſt temptation.

Again, if we examine the hiſtory of Jacob: though his poſterity were choſen to inherit the promiſe made to Abraham and Iſaac, and the poſterity of Eſau were excluded from having any part in it; and though the promiſe made to Abraham and Iſaac were repeated to Jacob, that in his ſeed all the nations of the earth ſhould be bleſſed, yet we cannot help obſerving [147] many dark ſhades in his character. The churliſh part which he acted towards his brother, when he was faint with hunger; the price which he demanded and obtained for a meſs of pottage, which he ſhould have been willing to have purchaſed for him; and the repeated falſhoods with which he impoſed upon his father, not to deſcend to other particulars, are far from repreſent⯑ing him to us in a favourable light.

Even the illuſtrious Joſeph, who ſur⯑mounted the moſt trying temptation, at the expence of his liberty, and of all his appa⯑rent worldly intereſts; who preferred all the horrors of a priſon to the violation of his duty; whoſe magnanimity and genero⯑ſity were ſo conſpicuous to his brethren, who had ſought his life, and ſold him into ſlavery; who, on account of his ſingular virtues, moſt ſignally proſpered under the divine protection; and who, in every re⯑ſpect, ſtands high amongſt the greateſt characters of antiquity, was, notwithſtand⯑ing, chargeable with ſome things which he ought not to have done.

[148] Though his brethren deſerved no favour at his hand, yet he ſhould not, to mortify and puniſh them, nor even to have diſco⯑vered their preſent temper, have departed from the truth, and accuſed them with being ſpies, when he was fully perſuaded that they were not.

He ſhould not have aſſumed the charac⯑ter of a heathen, and ſworn by the life of Pharaoh, contrary to that high allegiance which he owed to God, and from which no circumſtance ſhould have diverted him.

He ſhould not have puniſhed his inno⯑cent brother Benjamin, in common with his other brethren, by charging him with a theft of which he was not guilty, and threatening to reduce him to a ſtate of bondage.

Nor ſhould he have taken that advantage of the neceſſities of the people of Egypt, which the opportunity afforded him to in⯑volve them in oppreſſion and ſlavery; and thus to do that which probably laid the foundation of the ſlavery of his own nation afterwards.

[149] Pharaoh was too powerful before, as is evident from the ſtory of the butler and the baker, as well as from other circum⯑ſtances. And though Joſeph owed him much gratitude for raiſing him to great honor, and riches, and power; yet this gra⯑titude would have been moſt fully and laudably manifeſted, by his endeavours to impreſs the king with ſentiments of huma⯑nity, generoſity, and benevolence, inſtead of arming him with a tremendous power, which placed his ſubjects in the ſituation of beaſts of burthen.

He ſhould have ſaid—‘'Pharaoh, you have now a golden opportunity of being enthroned in the hearts of your people; of diſplaying your magnanimity, and of compelling all your ſubjects to love you as their father There is corn enough in Egypt to ſupply all their wants. Let it be diſtributed freely. Or, at leaſt, let them have it for the price which was formerly received for it.'’

But inſtead of acting in this manner, Joſeph firſt purchaſed all the people's cattle, [150] then all their lands, and then their perſons. And though he afterwards reſtored their ſeed to ſow the lands, and allowed them four-fifths of their produce, yet the lands continued Pharaoh's, and the people were diſpoſſeſſed of their property, and degraded to a ſtate of vaſſalage.

We ſee, therefore, that even Joſeph was not, in all reſpects, a perfect character: and, therefore, that we ſhould take into conſideration his entire character, his few failings as well as his many and great vir⯑tues, to form a right eſtimate of what he was.

And thus we ſhould examine all the other characters that are deſcribed to us in the ſcriptures. For, otherwiſe, we may account their faults a ſort of ſanction to us; and by giving into their weakneſſes, far exceed them in tranſgreſſions, whilſt we fall greatly below them in their peculiar virtues.

And, to this purpoſe, we ſhould remem⯑ber that the failings of great men are re⯑corded in the ſcriptures, not to lead us to indulge in the ſame failings, but, on the [151] contrary, to guard us againſt them; and to teach us, inſtead of falling by the ſame temptations, to learn from their miſcarriage to exert a greater vigilance and circum⯑ſpection, and to riſe to greater purity of heart and life. We, therefore, find, that in the ſcriptures, no vice of any kind is ever juſtified in any character: and, hence, we ſhould be taught not to juſtify; and, much more, not to copy any vice in any charac⯑ter. The apoſtles themſelves did not con⯑ceal, or palliate their imperfections; nor authoriſe us to conceal or palliate them.

We ſhould alſo remember, that the im⯑perfections attending ſome extraordinary characters under the Old Teſtament diſpen⯑ſation, afford no ſanction to Chriſtians to run into the ſame imperfections. For we enjoy an incomparably greater light, and we have a perfect example propoſed to our imitation, which we ſhould hum⯑bly and earneſtly copy; whilſt we re⯑gard the failings of the beſt men before the goſpel diſpenſation, as ſo many memen⯑tos to us, ſhewing what the beſt amongſt [152] us muſt ſtill have been, if we had not been favoured with the all-efficacious light of the goſpel.

I might have conſidered the characters of Moſes, Job, and many others; and have gone almoſt through the whole ſcriptures, in examining doctrinal paſſages to illuſtrate the point before us: or to ſhew that we can never fully underſtand the ſcriptures, without conſidering them as they ſtand connected together; and endeavouring to comprehend the whole that is delivered upon every character, and upon every doc⯑trine.

But the examples which I have juſt pro⯑duced will be ſufficient, I apprehend, to convince us, what ſtrange work we ſhould make with the ſcriptures, unleſs we were to ſtudy every ſubject in entire connexion with all its parts.

Indeed, by collecting particular paſſages, or ſeparate mangled ſentences; fixing upon theſe an arbitrary ſenſe of our own, and reaſoning and concluding from them, with⯑out conſidering what goes before, or fol⯑lows after; we may make out almoſt any [153] doctrine from the ſcriptures, and pervert the poſitive and obvious meaning of any books that were ever written.

Hence it is, that faith has ſo often tri⯑umphed over charity; that an odium has been caſt upon good works; and that the greateſt barbarities that ever diſgraced the human kind, have been pretended to be authoriſed by the ſcriptures.

Hence, alſo, characters approved, upon the whole, have been made a ſtandard in every particular caſe; and men have allowed themſelves to commit vices that are always condemned, becauſe ſome illuſtrious men of old had been unhappily ſurpriſed into them. Thus, becauſe Jacob had been guilty of ſome unwarrantable practices, pre⯑tended Chriſtians have thought themſelves juſtified in copying him deliberately in theſe practices: not conſidering that the example of Jacob can juſtify nothing that is wrong; that they are furniſhed with a greater light than he poſſeſſed; and that they are ex⯑preſsly forbidden ſome practices againſt which Jacob had no poſitive law.

[154] But whilſt we carefully compare one part of ſcripture with another, we may always ſee our way clear before us: at leaſt, we can never fall into any miſtakes that are re⯑pugnant to holineſs, but muſt continually advance in the knowledge of the truth; whilſt the truth ſhall make us free from the ſervitude of ſin, enlighten our under⯑ſtandings, and purify and refreſh our hearts.

I ſhall only once more obſerve, under this head, what I wiſh to recommend as a rule of great importance, that when the general tenor of ſcripture is deciſive con⯑cerning any particular doctrine, this is to be appealed to as our ſtandard for deter⯑mining the ſenſe of any ſelect paſſages, which may at firſt ſight appear to have a different aſpect. As the ſame fountain ſendeth not forth ſweet water and bitter, what Moſes and the prophets, what Chriſt and the apoſtles clearly and harmoniouſly proclaim in a thouſand texts, they muſt be ſuppoſed to proclaim univerſally. We ſhould never enter into the ſuppoſition, that a few obſcure texts may contradict the [155] thouſand, nor explain the thouſand by them, but explain them by the thouſand; aſſured, that if they be really parts of ſcrip⯑ture, they muſt contain preciſely the ſame doctrine.

According to this rule, the divine unity will be fully and irreverſibly eſtabliſhed. For the unequivocal language of the whole, ſcriptures is, that there is only one God, one creator, one unchangeable and ever⯑laſting ſovereign, who has no equal, peer, or competitor; who is the God and Father of all, and the God and Father of our Lord Jeſus Chriſt; who, therefore, could not be born, could not die, could not grow in wiſdom and ſtature, could not be weary, nor hungry, nor thirſty; could not ſuffer pain, nor anguiſh, nor ſorrow; could not bow before the throne of another, nor be indebted to another for all his wiſdom, and power, and ſtrength; nor be compounded of different perſons or of different beings. Surely, then, this univerſal language is not to be overthrown by one ſpurious text, 1 John v. 7. and three or four miſtranſlated [156] texts; which very texts, as they ſtand, are far from expreſſing the doctrine for which they are adduced. And, according to this rule, we ſhall acquire the cleareſt views of the terms of our acceptance with God; of his great love in reconciling us to himſelf; and of all the important leading doctrines of ſcripture.

But to accompliſh the object propoſed to us by the requiſition in the text, it will be farther neceſſary, that we ſearch the ſcrip⯑tures, not according to the bias of our paſſions; nor out of curioſity as a matter of mere ſcience; nor as if they were cal⯑culated for particular circumſtances only; but as the ſource of our greateſt comfort, and richeſt treaſure in all circumſtances.

The miſt of paſſion is as great an ob⯑ſtruction to our progreſs in knowledge, as the worſt kind of prejudice; and is, in⯑deed, one of the principal feeding ſprings of prejudice itſelf. Mere knowledge, alſo, unleſs our practice be correſpondent with it, can be of no real uſe to us. And, un⯑leſs we perceive the importance of the [157] ſcriptures to us in all circumſtances, we ſhall be apt to neglect them entirely; or ſhall reap but little advantage from them, when we accidentally make them a part of our ſtudy. But I ſhall again reſume the diſcuſſion of theſe particulars, upon which we have not ſufficient time to enlarge at preſent.

Let us be taught, in the mean time, if we have hitherto made only a partial exami⯑nation of the ſcriptures, or formed our judgment of the whole only from the ſound of particular paſſages, to purſue, for the future, a very different conduct; and moſt carefully and attentively to compare one part with another.

Thus we ſhall clearly diſcern the ſpirit of the whole, and of all its parts; and con⯑tinually encreaſe in divine knowledge.

And thus, the more we read the word of God, the more ſhall we perceive that it was planned by infinite wiſdom; and that in this, as in all his works, he is the God of order, harmony, and love.

DISCOURSE VIII.
[Diſcourſe the Sixth on this ſubject.]

AFTER conſidering our obligations to ſearch the ſcriptures, I propoſed to point out the beſt methods to be obſerved in order to ſearch them to our profit and advantage.

To this purpoſe I firſt noticed, that we muſt lay aſide all prejudices, or precon⯑ceived opinions concerning them; and, ſe⯑condly, that we ſhould not form our ſen⯑timents of them, from the ſeeming ten⯑dency of particular detached, unconnected paſſages; nor ſtudy them in ſcraps, nor in half ſentences, but as they ſtand connected together.

[160] I now proceed to obſerve, in the third place, that we muſt ſearch the ſcriptures, not according to the bias of our paſſions, but with an ingenuous diſpoſition of mind; endeavouring to be as willing to diſcover and relinquiſh our own failings, as to re⯑ceive freſh light and ſtrength, towards eſtabliſhing us in upright ſentiments and practices.

It needs ſcarcely be obſerved, that we are all, without the utmoſt caution, liable to a variety of deceptions, and apt to in⯑dulge a precipitate confidence in our own judgment, in many caſes, where we are palpably wrong.

Each of us may obſerve, in ſome of our acquaintance, an obſtinate perſeverance in particular practices, which are ſo plainly reproachful to them, as, we think, muſt conſtantly ſtrike themſelves with the moſt forcible conviction: and yet we may find theſe perſons not at all aſhamed of their con⯑duct, but ready to vindicate it upon every occaſion; and ready, perhaps, to condemn [161] thoſe who run not with them into the ſame exceſs of folly.

When any ſuch inſtances occur, each of us ſhould put theſe ſerious queſtions to himſelf: May not I, likewiſe, whilſt I cheriſh an overweening conceit of myſelf, be under the ſame blindfold deluſion in ſome reſpects, in which thoſe, whom I condemn, appear to me to be under in other reſpects? And, May there not be in me ſome ſins which I am, at preſent, far from eſteeming ſuch, and to which I am particularly attached, for no other reaſon than this, that they moſt eaſily beſet me? And the concluſion ariſing from theſe re⯑flections ought to be, Let me examine all my own practices one by one, and ſee whether there be not ſome of theſe, which I now purſue and vindicate, which I would as warmly oppoſe, were it not for that ſtrong affection which I have contracted for my⯑ſelf, through a perverſely indulged habit and inclination?

Paſſion, which is the principal founda⯑tion of prejudice, diſorders the whole intel⯑lectual [162] frame, and muſt, therefore, neceſ⯑ſarily miſlead and deceive us.

The apoſtle Peter, therefore, informs us, that before we can receive any benefit from the word of truth, we muſt lay aſide all malice, and all guile, and hypocriſies, and envies, and evil ſpeakings.

The man who is determined upon mali⯑cious practices, will never, it is evident, pay any regard to thoſe leſſons of love which are inculcated in the ſcriptures. Neither will that honeſty, ſincerity, diſin⯑tereſted joy in another's welfare, and that precept to render to all their dues, which are ſo forcibly recommended to us in the ſcriptures, have any influence upon the mind, which is previouſly reſolved to prac⯑tiſe the arts of deceit and hypocriſy, and envy and malice.

In like manner, he who makes money the firſt object of his purſuits, and is fixed in his purpoſe to hold it faſt, will never be taught liberality from the ſcriptures.

Nor can he, again, who is prediſpoſed, at all events, to gratify any of his inordi⯑nate [163] luſts, be ever perſuaded from the ſcriptures, to live ſoberly, righteouſly, and godly.

Indeed, ſuch a one is abſolutely incapa⯑ble of diſcerning the ugly features of his own character.

Becauſe he is ſelf-willed, he is, there⯑fore, out of the reach of all conviction.

Becauſe he delights in his iniquity, all its malignant qualities are concealed from his view; and he either will not hear, or but ſlightly regard, any motives that can be urged againſt him.

In ſhort, any ſhuffling excuſe will ſatisfy him.

Becauſe he is frail, and, therefore, liable to involuntary errors, he will, hence, re⯑concile himſelf to known enormous tranſ⯑greſſions. And if, at the ſame time, he ſhews a juſt abhorrence of other vices, to which he has no temptation, nor any par⯑ticular propenſity, his heart will be at eaſe; and he will flatter himſelf that he is ac⯑ceptable to God, and that he ſhould be ſo to his fellow-creatures.

[164] This circumſtance is moſt ſtrikingly re⯑preſented in the character of David, king of Iſrael.

His heart ſmote him, when he cut off the ſkirt of Saul's garment; though Saul, at the ſame time, hunted him for his life.

Who, then, could have ever ſuſpected ſuch a one of brutal violence againſt un⯑offending innocence?

Who could have ſuppoſed him capable of laying a ſcheme to take away the life of a faithful ſervant?

But David, we again find, diſcovered the utmoſt indignation, and the moſt implaca⯑ble reſentment, againſt the ſuppoſed plun⯑derer of a poor man, who robbed him of his own ewe lamb.

Yet the ſame David was guilty of a more aggravated inſtance of oppreſſion and vio⯑lence; was guilty of the complicated crimes of murder and adultery, without appearing to feel any great remorſe.

In the one caſe, we ſee, he had no paſ⯑ſion to bias him; in the other caſe, he was blinded and rendered inſenſible by the whirl⯑wind [165] of his paſſion. And it would appear from the parabolical addreſs to him upon this occaſion, that, had the prophet direct⯑ly accuſed him of real crimes, he might, great as they were, have made light of all his remonſtrances. Nay, he was poſſibly capable, at this time, of reading a pathetic lecture to others againſt his own crimes, without bringing the charge home to him⯑ſelf. Or, if he thought of his own parti⯑cular caſe, he might have invented ſuch a number of alleviating circumſtances, as would, in his opinion, have almoſt entirely exculpated him.

Hence, then, we ſhould be taught to conſider the dreadful effects of being under the deluſion of paſſion; and how uſeleſs any inſtructions muſt be to us, whilſt we are ſubject to its tyrannical influence.

And totally to ſubdue all our paſſions, and to enable us to read the ſcriptures with candour and impartiality, and a full ſcru⯑tiny into our own hearts, we ſhould conſi⯑der that nothing is the leſs criminal in it⯑ſelf, becauſe we are the perſons guilty of it; [166] that what is criminal in one, is equally cri⯑minal in all who are exactly in the ſame circumſtances of light and knowledge; and that neither our inclinations nor our in⯑tereſts can alter the nature of lying, extor⯑tion, debauchery and injuſtice, or of any other vice.

In ſhort, becauſe we may be, at pre⯑ſent, reconciled to particular practices, or averſe to particular duties, or ſtrong⯑ly convinced of the truth of particular opinions, we ſhould not, therefore, pro⯑nounce ſuch practices innocent, nor ſuch duties unreaſonable, nor ſuch opinions in⯑conteſtible. Much leſs ſhould we, upon this preſumption, either ſearch the ſcrip⯑tures to endeavour to perſuade ourſelves that they do not forbid ſuch practices; or to explode, or find fault with them where they do; or to be confirmed in the belief that they excuſe our compliance with ſuch duties, or that they juſtify ſuch particular opinions; but we ſhould firſt ſeriouſly, coolly, and impartially conſider, what the ſcriptures themſelves ſay, after we have [167] carefully compared one part with another, and then candidly appeal to our own hearts: Are not all thoſe opinions which they teach, in perfect conſiſtency with the wiſdom of God? And are not all thoſe duties which they inculcate, altogether worthy of him to require; and every way becoming man to perform? And is it not eſſential to our true dignity and happineſs, to walk exact⯑ly according to that pattern, which they hold up to view as the ſtandard of our imitation?

In this manner we ſhould ſoon ſee the beauty, perfection and excellence, of every line of that wiſdom which deſcended from above; and whilſt we perceived by a happy experience, that our underſtandings were enlightened, we ſhould gradually find that all our luſts were mortified and ſub⯑dued. I repeat the ſentiment, that if we would firſt deliberately ſearch the ſcrip⯑tures, to obſerve what doctrines they clear⯑ly reveal, and then ſeriouſly appeal to our own hearts, Are not ſuch doctrines reaſon⯑able and every way worthy of us? There is [168] not a ſingle vice which they condemn which we would not alſo condemn; nor a ſingle virtue which they enforce which we would not alſo approve.

But paſſion, like a tempeſt at ſea, will carry us out of the way that we ſhould go; will caſt us headlong when we expect to move on ſteadily; and, whether we will or not, will roll its billows over us: and, if it increaſe or continue, will fruſtrate all our endeavours to reſiſt it, and, at laſt, leave us a melancholy wreck on the ſhore of de⯑ſtruction.

This obſervation might be illuſtrated at large, by examining various paſſages of ſcripture, and conſidering the various ſenſes which different men of oppoſite opinions have put upon them; and by again conſi⯑dering the uniform and obvious ſenſe, which all ſober, impartial, and diſpaſſionate per⯑ſons would naturally put upon them.

But without enlarging upon this head, I ſhall now proceed to ſhew, in the next place, that ‘"to build ourſelves up firmly in our moſt holy faith, we ſhould, alſo, [169] learn, not to ſearch the ſcriptures as a matter of curioſity, or for the ſake of mere ſcience."’ For if we ſearch them only with this view, or juſt to obtain the in⯑ſignificant honour of being able diſputants, or the paltry triumph of quibbling ſophiſts, we might as well have been engaged in ma⯑thematical problems, or in arithmetical cal⯑culations, or in any other ſpeculative in⯑veſtigations whatever.

We need only conſider in proof of this, the grand original deſign of the ſcriptures, as the highly benevolent purpoſe of Al⯑mighty God, in furniſhing us with thoſe rich treaſures which they contain.

And this was, we know, not to amuſe, but edify; not to teach us philoſophy, nor to rack our thoughts with deep ſpecula⯑tions, but to teach us to know ourſelves; not to make us expert in ſubtle diſtinctions and conciſe and elegant reaſonings, but to make us aſhamed of vice, to abhor it, and fly from it; nor to enlighten the under⯑ſtanding only, or communicate mere know⯑ledge [170] to men, but to reform, purify, and eſtabliſh their hearts.

Mere knowledge puffeth up, genders pride, and other evil paſſions, and pro⯑duceth envy and averſion.

But that knowledge which is reduced to practice; which is applied to awaken and diffuſe all the good affections; to extricate the mind from the bondage of corruption; and to produce in us the likeneſs of our great original; is alone edifying and vene⯑rable, and ſhould ever engage our earneſt attention and purſuit.

We learn, accordingly, as I have parti⯑cularly ſhewn in a former diſcourſe, that the ſcriptures were given us to make us wiſe to ſalvation; to give us ſuch an amiable and endearing view of all the divine perfections as ſhould lead us to love, adore and ſerve, our Almighty Sovereign, by the beſt pre⯑cepts and the beſt examples; to ennoble and perfect our nature; to emancipate us from every debaſing folly and practice; to re⯑move our imperfections; to reſcue us from every corruption; to elevate us to the poſ⯑ſeſſion [171] of real greatneſs; and to yield peace, and hope, and joy, and everlaſting life, to our heaven-born ſouls.

We ſhould, therefore, ſearch the ſcrip⯑tures purely with this view. To this moſt important purpoſe, we ſhould apply every particular doctrine that they offer to our conſideration.

We ſhould remember, that they are communicated by the Father of lights; and we ſhould gratefully regard them as that living bread which came down from heaven.

We ſhould read them, therefore, to en⯑liven and nouriſh our better part; to im⯑mortalize thoſe ſpirits which God has given us; to awaken our conſciences; to impreſs the divine image upon our hearts; to in⯑ſpire us with patience and reſignation to all the divine appointments; to prepare our⯑ſelves to be always ready to appear before the awful tribunal of judgment on the laſt day; and to conſtrain us to love one ano⯑ther even as Chriſt loved us; that, as he [172] now liveth, we may live alſo, and reign and triumph with him for ever.

At every repeated exhortation that we read or hear, or that at any time comes acroſs our thoughts, we ſhould aſk our⯑ſelves, Is this exhortation ſuited to our cir⯑cumſtances? Does that vice belong to us, which it is calculated to heal? or, Are we deſtitute of that virtue which it authorita⯑tively recommends?

And whilſt on the one hand, we are charmed with the lovelineſs of truth; made to admire the grandeur and beautiful pro⯑portion of every principle of goodneſs; and ſhocked at the deformity, irregularity, and forbidding features of every ſpecies of ini⯑quity; we ſhould endeavour, on the other hand, to confirm every holy reſolution and virtuous practice, by attentively ſurveying all the pleaſures of religion, and by con⯑ſtantly calling to mind the threatnings de⯑nounced againſt all impenitent ſinners, and all the divine promiſes to the righteous. Is this, or that threatening, we ſhould ſay, [173] directly pointed againſt us? Or, is this, or that promiſe, revealed in our favour? And, as we continue our enquiries, we ſhould be conſtantly ſearching our own hearts, that we may daily advance more and more to all that perfection which the ſcriptures re⯑quire, and to which they ſo powerfully lead.

Thus the Lord ſaid to Joſhua, ‘"This book of the law ſhall not depart out of thy mouth, but thou ſhalt meditate there⯑in continually, that thou mayeſt obſerve to do according to all that is written; for then thou ſhalt make thy way proſper⯑ous, and then thou ſhalt have good ſuc⯑ceſs."’

Thus, we likewiſe find, that the Pſalm⯑iſt conſidered the word of the Lord, not as a matter of curioſity and amuſement, or an object to entertain or employ the attention of ſpeculative men, but as what aimed at infinitely higher purpoſes; and what, there⯑fore, ſhould be always particularly applied to theſe purpoſes. He, therefore, ſays, [174] ‘"'Thy word is a lamp to my feet, and a light unto my path."’

But how much greater ſtill is the light which we enjoy in that additional revela⯑tion with which we have been favoured ſince the days of the Pſalmiſt? And how much more earneſtly ſhould we apply it to the gracious purpoſe for which it was be⯑ſtowed? We ſhould take it up as the light from heaven, and ſay, ‘"Heavenly Father, guide us by this light to heaven!"’

We ſhould reſolve to be directed by it to that other glorious world, which it opens to our view.

We ſhould regard all the things that be⯑long to our peace.

We ſhould lay aſide every weight, and the ſins that more eaſily beſet us.

We ſhould take Chriſt's yoke upon us, and learn of him, and find reſt to our ſouls.

The next obſervations, which I propoſed to make were, that when we ſearch the ſcriptures, we ſhould conſider them as ap⯑plicable [175] to us in all circumſtances; we ſhould endeavour to inveſtigate the mean⯑ing of the more obſcure paſſages by thoſe that are plain and eaſy; we ſhould be di⯑rected in our enquiries by thoſe other lights which God has given us; we ſhould diſ⯑tinguiſh between mere hiſtory, and that which comes under the denomination of revelation; and we ſhould ſearch them early and continually.

I had no thoughts, at firſt, of extending the ſubject to ſo great a length. But it is as copious as it is important. And, as we cannot well beſtow too much pains upon it, I ſhould hope that ſome farther obſer⯑vations will be read with patience and candor.

Let us learn, in the mean time, to lay our minds open to all the ſacred impreſſions of truth; and let us pray for a diſpaſſionate temper, for pious, heavenly affections, and for an univerſal attention to the things that belong to our peace; leſt, when it might be expected, that we ſhould be in the ca⯑pacity [176] of becoming teachers to others, we ourſelves ſhall be found ignorant of the firſt principles of the oracles of God.

And may this ſupremely glorious Be⯑ing, of his infinite mercy, do for us abun⯑dantly, above all that we are able to aſk or think, through Jeſus Chriſt our Lord!

DISCOURSE IX.
[Diſcourſe the Seventh on this Subject.]

IN endeavouring to ſhew in what manner we muſt ſearch the ſcriptures, to derive the greateſt advantage from them, I have already obſerved, that we muſt lay aſide all prejudice, or preconceived opinions con⯑cerning them; that we muſt not form our ſentiments of them from the ſeeming ten⯑dency of particular detached ſentences, but ſtudy them as they ſtand connected toge⯑ther; that we muſt not be influenced by the bias of our paſſions; and that we muſt not ſearch them as a matter of curioſity, or for the ſake of mere ſcience, but with a view to the growing improvement and felicity of our minds.

[178] I now proceed to obſerve, in the next place, that we muſt not ſearch them as calculated for particular circumſtances only, but as adapted for our benefit in all circum⯑ſtances.

If we conceive of them as of uſe to thoſe only, who labour under depreſſed circumſtances; to ſoothe and feed them with better hopes, but not neceſſary to thoſe who are ſurrounded with the bleſſings of friendſhip, eaſe, affluence, and power, we ſhall find them but a dull book.

We cannot be deeply intereſted in that which we perſuade ourſelves has no mate⯑rial relation to our own concerns; nor can we, therefore, feel the force of any of thoſe conſolations which ſuch an object is ſuited to raiſe.

Neither, upon this ſuppoſition, when it comes to be our turn to be thoſe perſons for whoſe benefit we think the ſcriptures are properly adapted, can we derive from them that imagined relief and comfort with which we may have before abſurdly flattered ourſelves.

[179] The man who can reconcile himſelf to the ſtudy of the ſcriptures in the hour of adverſity only, will then find them load him with the moſt ſtinging reproaches for his paſt inattention to them; and will then ſee, if he ſeriouſly conſider them, that it has been owing to his neglect of them in his proſperity, that his preſent diſtreſs is ſo great as it is. For, had he previouſly de⯑lighted in the divine teſtimonies, and made them his counſellors, he would find the light of God's countenance ſhining upon him in the moſt overwhelming calamities. Therefore the Pſalmiſt ſaid, ‘'Thy ſtatutes have been my ſong in the days of my pilgrimage.'’

Beſides, it is a ſerious ſtudy of the ſcrip⯑tures which throws the greateſt bleſſings into a ſcene of proſperity. They lift the ſoul to God as the author of every good and perfect gift. They impreſs us with the higheſt gratitude for all his bleſſings. They teach us humility and moderation; and ſo make us ſatisfied from ourſelves. They form us to an acquieſcence in the [180] divine good will and pleaſure; and thus prepare us for all the ſucceeding changes of our being.

And, for theſe reaſons, we ſee, that they are neceſſary to us at all times. With this view, therefore, we ſhould apply to them continually, that we may never apply to them in vain; and that, when we moſtly need thoſe animating refreſhments which they afford, we may find them flow upon us beyond our moſt enlarged expectations.

Thus ſhall we find them ſupport us in the vale of adverſity, as well as on the ſum⯑mit of riches; and in the diſſolving ſtrug⯑gles of death, as well as in the perfection of health and ſtrength. And thus, whilſt we think moſt honourably of the ſcriptures, ſhall we truly rejoice in thoſe diſtinguiſhing privileges which they propoſe to all ranks and conditions of men; and eſteeming them our beſt treaſure, ſhall be rightly prepared for making that improvement of them which we ought to make.

Thus the poor will rejoice to find that the goſpel is preached to them.

[181] Thus the rich alſo will cheerfully ſubmit to that humility to which they are called, in hope of the glory which ſhall hereafter be revealed.

Thus the wiſe as well as the unlearned, and the Jew as well as the Gentile, and all people of all nations, from the higheſt to the loweſt, will perceive the propriety and energy of that appellation, which is given them by the apoſtle Paul; namely, ‘'that they are the grace of God, which hath appeared bringing ſalvation unto all men, teaching them that denying ungodlineſs and worldly luſts, they ſhould live ſoberly and piouſly in this preſent world, look⯑ing for the bleſſed hope, and the glorious appearing of the great God, and of our Saviour Jeſus Chriſt.'’

But whilſt we injuriouſly conſider them as a partial diſpenſation of God, that was never intended for univerſal benefit, or only deſigned to ſerve the intereſts of ſome in⯑dividuals; arbitrarily to ſave a certain deter⯑minate number of the human ſpecies, and as arbitrarily to reprobate all the reſt; what [182] joy can they, then, pour into their hearts? What ſacred veneration can we, then, enter⯑tain for them? Can we, then, indeed, ſeri⯑ouſly eſteem them the wiſdom of God? Or, if we can, what debaſing ſentiments muſt we then form of his ſupreme Majeſty? How infinitely muſt we diſhonour and blaſpheme his holy name? We cannot, in this caſe, rejoice in him as the Father of mercies. We cannot rejoice in him as gracious, ac⯑ceſſible, and diſpoſed to extend his rich ſalvation to all his creatures. We cannot look up to him with that grateful homage, and with that adoring complacency, as when we behold him calling all men every where to repent; inſtructing the wiſe as well as giving underſtanding to the ſimple; and revealing himſelf, without any exception, the infinite God of infinite love to every rational being under heaven.

To ſearch the ſcriptures, then, to any purpoſe, or rightly to underſtand, heartily to embrace, ſeriouſly to apply, and truly to admire and love, thoſe divine inſtructions which they contain, we ſhould conſider [183] them, as indeed they are, not calculated for particular circumſtances only, but for all circumſtances; and as offering the beſt comforts, and the moſt invaluable treaſures, peace and reconciliation, with God our Father, to all ranks and conditions of men. And every time we refer to them for in⯑ſtruction, admonition, and ſpiritual medi⯑tations, we ſhould ſay to ourſelves, ‘'Here is a jewel of great price; our deareſt companion in ſickneſs and in health; the great gift of heaven, to guide us through all the travails of life; and our only in⯑fallible light to glory, and honour, and immortality.'’

I would obſerve, in the next place, and this demands our greateſt attention, that when we ſearch the ſcriptures, ‘'we ſhould endeavour to inveſtigate the meaning of the more difficult paſſages by thoſe that are plain and eaſy.'’

It would be truly aſtoniſhing if there were not ſome things hard to be underſtood in the ſcriptures.

[184] Addreſſes, which had a relation to pecu⯑liar prevailing cuſtoms, and which came with a moſt awakening energy to perſons acquainted with ſuch cuſtoms, muſt neceſ⯑ſarily become abſtruſe when thoſe cuſtoms are diſuſed or forgotten.

Beſides, the variety of changes to which all languages are liable, and the different ideas which are ſucceſſively annexed to dif⯑ferent words, and to the ſame words in different ages, without a conſtant divine inſpiration, muſt render many things ob⯑ſcure in all antient writings whatever.

But it is to be obſerved, that the diffi⯑culties which occur in the ſcriptures, are not without their uſe. They ſerve to awaken our attention; to rouſe us to con⯑ſideration and enquiry; to exerciſe the genius of the moſt wiſe and learned; and therefore lead us to a more frequent intercourſe with the ſacred contents of the ſcriptures, than if the whole were ſo eaſy as to be perfectly underſtood by reading them over once or twice.

[185] But, here, it is again to be obſerved, that the beauty and excellency of the ſcriptures conſiſt in this; that the way of ſalvation, which is there propoſed to us, is perfectly intelligible to perſons of the meaneſt capa⯑city; indeed to all perſons whatever, who are but a degree removed from a ſtate of idiotiſm.

When we either recapitulate the perfec⯑tions of the great Jehovah, or deſcribe thoſe terms of pardon and reconciliation which he here offereth to our acceptance, every one muſt underſtand what ſentiments are intended to be conveyed. Every one muſt know what is meant by the terms, when we learn that there is only one true and living God; that he is the creator and pre⯑ſerver of all things; that he is the author of all our benefits and enjoyments; that he is good to all; that his tender mercies are over all his works; and that he is gra⯑cious, forbearing, and long-ſuffering to the children of men, and not willing that any ſhould periſh, but that all ſhould come unto him and be ſaved.

[186] Again, every one muſt know what is meant, when we are informed that ſin is diſpleaſing to the holy Majeſty of heaven: and that, therefore, as we have all ſinned, we ſhould all forſake our ſins, or repent, and be converted, that our ſins may be blotted out.

Every one, alſo, muſt clearly perceive, what is meant by lying, ſwearing, covetouſ⯑neſs, extortion, malice, pride, envy, deceit, contention, drunkenneſs, adultery, murder, and other works of darkneſs; and what is meant, when we are told that none who continue in the practice of theſe vices ſhall inherit the kingdom of heaven, but ſhall be puniſhed with eternal death.

Nor can any one be a ſtranger to what is underſtood by humility, meekneſs, com⯑paſſion, mercy, prayer, and praiſe to God, the doing to all others as we would that they ſhould do to us, and the delighting in all the commandments of God.

Again, when we learn that God will turn unto us, if we turn unto him; that he will never leave us nor forſake us, if we [187] ſincerely endeavour to obey him; that he will not ſuffer his ſervants to be tempted above what they are able; and that, if we love him, and keep his commandments, death will not put an end to our being, but that he, who raiſed up Chriſt from the dead, will, likewiſe, cauſe us to live be⯑yond this world; will make us to live for ever in the heavenly manſions: I ſay, when any of theſe declarations are propoſed to us, the dulleſt underſtanding muſt clearly comprehend the force and ſpirit of them.

When this, then, is the caſe, when the way of life is obvious to all, and level to the very loweſt capacity, what reaſon have we to complain of any of thoſe difficulties which ſo frequently occur in the ſcrip⯑tures?

Or, if we wiſh to ſurmount any of thoſe difficulties, or to acquire any tolerable knowledge of them, what other rational method can we propoſe to ourſelves than to compare and explain them, according to thoſe paſſages, which are unqueſtionably plain and obvious?

[188] But it is prepoſterouſly abſurd to explain what is clear, and what does not want ex⯑plaining, by what is doubtful, and therefore uncertain; or to explain, or rather to ex⯑plain away, the ſimpleſt truths, by under⯑ſtanding literally a highly figurative paſſage, which, being literally underſtood, is a con⯑tradiction to our ſenſes. This would be as ridiculous and abſurd as to explain a living language by a dead one; or as to pervert the ſenſe of a language which we do un⯑derſtand, by interpreting it according to ſome random gueſſes of our own, concern⯑ing a language of which we are perfectly ignorant.

Yet ſuch is the ſtrange method which thoſe Chriſtians take, who attempt to ex⯑plain, or to explain away, all the moſt plain and inconteſtable doctrines of ſcripture, by bringing them to the ſtandard of an arbi⯑trary ſenſe, which they have affixed to ſome of the obſcureſt paſſages in the apoſtle Paul's epiſtles.

This is the more to be wondered at, as his brother Peter has expreſsly guarded us [189] againſt ſuch erroneous practices; having an eye at the ſame time to thoſe very difficult paſſages of Paul's epiſtles.

Peter had been recommending to his fellow Chriſtians, the moſt holy converſa⯑tion and godlineſs, as the only ſtable foun⯑dation, which they could lay, of building themſelves up into eternal life.

This, he likewiſe informs them, was the conſtant doctrine of the apoſtle Paul; though ſome had perverſely explained him as mean⯑ing the contrary.

He, therefore, warns us, whenever we meet with any difficulties in Paul's epiſtles, that theſe are never to be underſtood to give any encouragement to the ſinner. ‘'We,'’ ſays he, ‘'according to God's pro⯑miſe, look for a new heaven, and a new earth, wherein dwelleth righteouſneſs. Wherefore, beloved, ſeeing that we look for ſuch things, be diligent, that ye may be found of him in peace, without ſpot, and blameleſs; and account, that the long-ſuffering of our Lord is ſalvation, even as our beloved Paul, alſo, according [190] to the wiſdom given unto him, has written unto you; as alſo, in all his epiſtles, ſpeaking in them of theſe things, in which are ſome things hard to be under⯑ſtood, which they that are unlearned and unſtable wreſt, as they do alſo the other ſcriptures, unto their own deſtruction. Ye, therefore, beloved, ſeeing that ye know theſe things before, beware, leſt ye alſo being led away with the error of the wicked, fall from your own ſtedfaſtneſs. But grow in grace, and in the know⯑ledge of our Lord and Saviour Jeſus Chriſt.'’

Now here we may obſerve, that, what⯑ever be the difficulties which occur in the apoſtle Paul's writings, there are none of them to be ſo explained, as to lead us to believe, that God is not willing that all ſhould be ſaved; nor are any of them to be ſo explained, as to give countenance to thoſe who continue in their ſins; but that we are to conſider the whole of them, when rightly underſtood, as unitedly directing us [191] to be without ſpot and blemiſh; to be pre⯑pared for our Lord at his coming.

We may again obſerve, that the unſtable, who put a perverſe conſtruction upon the doctrines of the apoſtle Paul, are united with the unlearned by the apoſtle Peter, to ſhew us, that when they are willing to re⯑turn again to their beloved luſts, it is not ſo much the fault of the underſtanding as the fault of the heart, which leads them to repreſent Paul as expreſſing a doctrine that is not according to godlineſs.

Beſides, the apoſtle James has alſo guard⯑ed us againſt an immoral interpretation of what his brother apoſtle ſays concerning our being ſaved by faith; and ſhewn us, that in this he never intended that good works were to be excluded, as having no connexion with the faith of the goſpel, by obſerving, in poſitive language, that no faith whatever, without good works, can procure any man the favour of God.

Hence, then, we ſhould learn, that as holineſs is the grand, obvious, and leading doctrine of the ſcriptures, every part of [192] them conſiſtently underſtood, muſt be in perfect harmony with this; that we ſhould, therefore, cultivate the greateſt acquaint⯑ance with all thoſe paſſages, which moſt clearly and poſitively inculcate this; and that, whilſt any paſſage ſeems to convey to us a contrary meaning, we remain in the dark concerning the meaning of the paſſage; and ſhould either put a different conſtruc⯑tion upon it from what it, at firſt view, ſeems to bear; or, if we cannot thus ren⯑der it intelligible, ſhould aſſure ourſelves that it is a miſtranſlation, or a corruption introduced by ſome ignorant tranſcriber.

It is obvious, as I have ſaid, to the moſt curſory obſerver, that holineſs is the grand leading doctrine of the ſcriptures: and, as this is that doctrine which is univerſally inculcated with the greateſt ſolemnity and perſpicuity, this, therefore, is to be our conſtant key to the meaning of every part of ſcripture.

Thus we ſhall be perſuaded, that our being ſaved by faith, can never imply that we can be ſaved, according to the doctrines [193] of the goſpel, without walking according to the laws of the goſpel.

Thus we ſhall perceive, that thoſe paſ⯑ſages which are moſt hard to be underſtood, can never, conſiſtently with the whole, warrant us to indulge in the leaſt violation of the divine laws.

Thus we ſhall clearly ſee, that to honor Chriſt is to honor the Father who ſent him; and that to love Chriſt is to keep his commandments, as the grateful dependents, beneficiaries, and redeemed children of our Father; and, likewiſe, that all that Chriſt has done and ſuffered for us, is ſo far from encouraging us to continue in ſin, that it is intended, on the contrary, to be the moſt powerful and effectual incentive to animate us, by a patient continuance in well doing, to lay hold on the crown of eternal life.

I might particularly illuſtrate this point, by a variety of inſtances, which would lead us to the obvious ſenſe of many noble paſ⯑ſages of ſcripture.

But, leaving you to make an application of what has been ſaid to theſe purpoſes, I [194] ſhall proceed, in another diſcourſe upon this ſubject, to mention ſome remaining particulars, which muſt neceſſarily engage our attention, to proſecute, with ſucceſs, the divine ſtudy which I have been re⯑commending.

In the mean time, let us learn to explore the ſenſe of the more difficult paſſages from thoſe which are ſo plain, that none but the wilfully blind can miſunderſtand, or miſ⯑apply them. And, as the great God has revealed himſelf, that we may grow up into his likeneſs, and be qualified for the joys of his heavenly kingdom, let us principally apply ourſelves to this grand object; and labour, by an holy converſation, to obtain the divine favour, and all thoſe unſpeak⯑ably glorious rewards, which await every true and faithful ſervant.

DISCOURSE X.
[Diſcourſe the Eighth on this ſubject.]

I Firſt attempted, from theſe words, to point out our indiſpenſable obligations to obſerve the direction which they con⯑tain. Theſe obligations, then, being once eſtabliſhed, we ſhould, hence, be naturally diſpoſed to attend to the proper methods to be purſued in ſearching the ſcriptures to our great advantage.

And, to this purpoſe, I obſerved, that we ſhould, firſt, lay aſide all prejudice, or pre-conceived opinions concerning them. Secondly, that we ſhould not deduce our ſentiments concerning them, from the ſeeming tendency of particular detached paſſages, or half-ſentences, but ſtudy them [196] as they ſtand connected together. Thirdly, that we ſhould not ſearch according to the bias of our paſſions, but with an ingenuous diſpoſition of mind, being as willing to diſ⯑cover and relinquiſh our own failings, as to receive freſh light and ſtrength towards confirming ourſelves in upright principles and practices. Fourthly, that we ſhould not ſearch the ſcriptures as a matter of cu⯑rioſity, or for the ſake of mere ſcience. Fifthly, that we ſhould not ſearch them as if they were calculated for particular cir⯑cumſtances only, but for all circumſtances. And, once more, that we ſhould endeavour to inveſtigate the meaning of the more dif⯑ficult paſſages, by thoſe that are plain and eaſy.

Theſe particulars having been already explained, in as brief and intelligible a man⯑ner as I was able, I now proceed to ob⯑ſerve, in the next place, that we ſhould, alſo, in ſearching the ſcriptures, be directed by thoſe other lights which God has given us.

Contradictions, it is moſt evident, can never proceed from the God of all wiſdom [197] and truth, and light and knowledge. As the ſame fountain cannot ſend forth ſweet water and bitter, much leſs can the only perfect Being in the univerſe deny himſelf.

But conſcience, we ſhould remember, is the gift of God.

He, therefore, can have given us no other laws, which oblige us to violate the expreſs declarations of conſcience.

He can never command us, by a differ⯑ent authority, to put what we think dark⯑neſs for light, or what we think light for darkneſs; or to worſhip him in a manner that is repugnant to the clear dictates of conſcience.

Reaſon, alſo, is the gift of God: it is that primary light of heaven, which he hath given to be the light of every man in the world.

He, therefore, can never require us by any revelation, to believe things which are diametrically oppoſite to reaſon. He can never require us to believe that one being is another being; that he who is greater than another, is only equal to another; that [198] he who did nothing of himſelf, did all things of himſelf; that he who ſent another being, is that other being whom he ſent; or that there is no difference between three and one, or between one and three. Nor can he ever require us to believe, that bread is fleſh, or that wine is blood; or that a liv⯑ing being held himſelf dead in his own hands, and put himſelf dead into his own mouth; nor that the ſame individual body is wholly taken by millions of perſons at the ſame time, and that each of theſe per⯑ſons has a whole body to himſelf, whilſt there is but one body broken and entire for them all. Neither can he require us to believe, that holineſs is neceſſary to our ſalvation, and at the ſame time of no im⯑portance to us, but to be rather eſtimated as filthy rags, forbidding and odious.

The ſcriptures were never intended to hoodwink or ſilence our conſciences, but to awaken and enlighten them; nor to oppoſe or render our reaſon uſeleſs, but to direct and ſtrengthen it.

[199] We ſhould not endeavour, therefore, to ſtifle conſcience and reaſon, when we are ſearching the ſcriptures; nor ſuppoſe that the language of the one is contrary to that of the other; but ſhould examine the ſcrip⯑tures by our reaſon, and judge by our rea⯑ſon what they ſay. Thus the apoſtle Paul ſays, ‘'Prove all things;'’ he means by reaſon, that Gift of God that is born with us: ‘'and hold faſt that which is good;'’ namely, that which, to our impartial rea⯑ſon, appears to be ſo. And it is only by following his advice that we can acquire any tolerable and conſiſtent knowledge of the ſcriptures. Nay, it is reaſon alone which can ſatisfy us that God is their au⯑thor. But the farther we advance in our reſearches into them, by the aſſiſtance of this luminous guide, the more ſhall we ſee, and know, that they are the wiſdom of God, and the power of God. In our progreſs, every doctrine will ſtill more forcibly ap⯑prove itſelf to our unprejudiced reaſon: and we ſhall find no practice forbidden there, which our reaſon does not alſo forbid; nor [200] any practice authorized there, which our reaſon does not alſo authorize and applaud.

The apoſtle, therefore, ſays, ‘'The ſpirit itſelf beareth witneſs with our ſpirit!'’

Reaſon and ſcripture, therefore, ſhould always go hand in hand in our enquiries after truth, that we may know the truth, and that the truth may make us free.

But if we once renounce our reaſon, we give up ourſelves an eaſy prey to all im⯑poſture and wickedneſs; and may have our minds ſo darkened, as even under the ima⯑ginary ſanction of ſcripture, to blaſpheme the moſt obvious and important doctrine of ſcripture, and to turn the whole into ſcorn and ridicule. But without ſaying any more upon this head,

I ſhall briefly obſerve, in the next place, that we ſhould diſtinguiſh between the hiſ⯑torical and genealogical parts of ſcripture, and thoſe which immediately relate to our conduct, and which were graciouſly revealed for our benefit and ſalvation.

All ſcripture that is given by inſpiration, is profitable for doctrine, for reproof, for [201] correction, for inſtruction in righteouſ⯑neſs.

But we need not ſuppoſe, that the hiſtory of journies, famines, wars, marriages, and genealogies, were given us by inſpiration; becauſe the writers, either from their own knowledge, or from the narratives of others, were ſufficiently qualified to furniſh ſuch hiſtories, without any ſupernatural know⯑ledge.

Beſides, as all ſcripture which is given by inſpiration is profitable for doctrine, for reproof, &c. it hence follows, that thoſe parts which convey no inſtruction of any kind, in which neither virtue nor vice, nor the ſupreme Governor of the world, nor a future ſtate of rewards and puniſhments, are mentioned, ſuch as the book of Eſther, and the Song of Solomon, can have no claim to inſpiration. Beſides, alſo, in the hiſtorical parts of ſcripture, there are ſome practices related, and alluſions introduced, which, though inoffenſive in former ages, would be thought indelicate to be held up to view at preſent. And, as the whole [202] ceremonial law of Moſes, with reſpect to us, is now aboliſhed, the ſtudy of it no farther concerns us than as a matter of ſpeculation, which can only indirectly edify us as a contraſt to the perfection of the goſpel.

In ſhort, thoſe parts of ſcripture which indiſpenſably demand our earneſt attention and enquiry, are thoſe which teach us the doctrines of the kingdom of heaven; which diſplay to us the divine perfections and our own obligations; which deſcribe the wretch⯑edneſs of the ſinner, and the happineſs of the righteous; which point out to us the way of life; which give us the victory over ſin and death; and lead us to glory, and honor, and immortality. Theſe we ſhould ſearch daily, with all care and diligence, that we may grow up into the divine like⯑neſs; that we may obtain that peace which the world cannot give, and have an en⯑trance adminiſtered to us into the inheri⯑tance of the ſaints in light.

I ſhall once more obſerve, that there are many paſſages of the ſcriptures which are [203] erroneouſly tranſlated; againſt which you have no immediate remedy, without com⯑paring one paſſage with another, and con⯑cluding, that if any paſſage be a contra⯑diction to itſelf, or to other plain paſſages, that is likely to be a miſtranſlation^*. Thus, when we read in Galatians, ‘'Him, who called you to another goſpel, which is not another,'’ we may be ſure that the paſſage is miſtranſlated; for another, and not another, is a contradiction to itſelf. Again, when we read in the firſt epiſtle of John, ‘'We are in him that is true, even in his Son Jeſus Chriſt,'’ we may alſo perceive that [204] the tranſlation is erroneous; becauſe a dif⯑ferent being from him that is true, muſt have been intended by the Son of him that is true. The paſſage, therefore, ſhould have been rendered, ‘'We are in him that is true, by his Son Jeſus Chriſt.'’

But paſſing over a variety of paſſages of leſs conſequence, I ſhall juſt mention ſome words, which are always improperly, and ſometimes abſurdly tranſlated. The word charity, in our language, means nothing more than almſgiving, and conveys a very different meaning from the import of the word which is rendered charity by our tranſlators of the New Teſtament. We ſhould always, therefore, inſtead of charity, read love. In like manner, we ſhould diſ⯑uſe the word grace, which is a Latin term, and to which an unintelligible meaning is frequently affixed, and, inſtead of this, ſhould always read favour. As the word ghoſt, alſo, conveys the idea of a phantom, we ſhall do well, if, inſtead of the words Holy Ghoſt, we were always to read Holy Spirit.

[205] But what I particularly wiſh to notice is, the word which in the original always ſignifies demon, or demons, but which our tranſlators have very abſurdly, though uni⯑verſally, rendered devil, or devils.

By a demon, the Jews underſtood a de⯑parted ſpirit. And, as when any perſon was afflicted with madneſs, or the epilepſy, they always conſidered ſuch a one as poſ⯑ſeſſed of a demon; to be poſſeſſed of a demon, therefore, always ſignified with them, that the perſon thus ſaid to be poſſeſſed, was afflicted with madneſs, or the epilepſy. But the word which in the original ſignifies devil, is very different from this: and, as that difference which ſubſiſteth in the ori⯑ginal ſhould be alſo diſcoverable in the tranſlation, to enable us to diſtinguiſh all thoſe paſſages in which the one, from all thoſe in which the other term occurs, I ſhall now firſt enumerate every paſſage of the New Teſtament, in which the word devil is to be found in the New Teſtament; and in which alone, therefore, it ought to have any place in the tranſlation.

[206] Theſe are, Matt. iv. 1, 5, 8, 11.—xiii. 39.—xxv. 41. Luke iv. 2, 3, 5, 6, 13.—viii. 12. John vi. 70.—viii. 44.—xiii. 2. Acts x. 38.—xiii. 10. Eph. iv. 27.—vi. 11. 1 Tim. iii. 6, 7, 11. 2 Tim. ii. 28.—iii. 3. Tit. ii. 3. Heb. ii. 14. James iv. 7. 1 Pet. v. 8. 1 John iii. 8, 10. Jude 9. Rev. ii. 10.—xii. 9, 12.—xx. 2, 10^*.

[207] On the other hand, there are above ſix⯑ty paſſages in the New Teſtament, in which the words demon and demons, according to the original, are in our Engliſh verſion ren⯑dered devil and devils. Theſe I ſhall ſet down below^*. There is, beſides, one [208] paſſage, James iii. 15, which is rendered deviliſh, which ſhould be rendered demoniacal. And there is even one paſſage, Acts xvii. 18, which is rendered gods, which ought to have been rendered demons. In the origi⯑nal it is, A ſetter forth of ſtrange demons ^†.

I have now finiſhed the view, which I propoſed to recommend to your notice, concerning the beſt methods we can pur⯑ſue in our ſearch of the ſcriptures; and have, at the ſame time, endeavoured to be as brief as I could be, conſiſtently with per⯑ſpicuity.

The rules which I have laid down, you ſee, are obvious and eaſy; and ſuch as I cannot help ſuppoſing every rational perſon [209] muſt allow to be abſolutely neceſſary to our forming a right judgment of any writings whatever.

Your own reflections may furniſh you with many additional obſervations.

I ſhall beg leave, however, to remind you again of ſuch as we have been conſi⯑dering: and which are, I think, ſufficient, if not to lead us to the preciſe mean⯑ing of every particular paſſage of ſcripture, to give us notwithſtanding ſuch a thorough knowledge of the whole, as will enable us to walk, at all times, in the way that we ſhould go.

We ſhould, then, as I have ſhewn, ſearch the ſcriptures without prejudice, or without forcing them to bend to any preconceived opinions of our own con⯑cerning them.

We ſhould form our ſentiments of them, not from any particular detached broken paſſages, but ſtudy them as they ſtand con⯑nected together.

We ſhould not ſearch them, according to the bias of our paſſions, but with an in⯑genuous [210] diſpoſition of mind, being as wil⯑ling to relinquiſh every failing, as to re⯑ceive freſh light and ſtrength, towards eſta⯑bliſhing ourſelves in upright principles and practices.

Again, we ſhould not ſearch them as a matter of curioſity, or for the ſake of mere ſcience, but with the view of applying them to the improvement of our hearts.

Nor ſhould we ſearch them as if they were calculated for particular circumſtances only, but as our beſt treaſure, and our great⯑eſt comfort in all circumſtances.

Again, we ſhould endeavour to inveſti⯑gate the meaning of the more obſcure and doubtful paſſages of ſcripture, by thoſe which are clear and certain.

We ſhould be directed in all our enqui⯑ries, by thoſe other lights of our minds, which God has given us.

We ſhould diſtinguiſh between the ge⯑nealogical and hiſtorical parts of ſcripture, and thoſe which immediately relate to our conduct, and which were graciouſly reveal⯑ed for our benefit and ſalvation.

[211] And we ſhould ſo receive our Engliſh tranſlation of the ſcriptures as to make one part conſiſtent with another; and embrace every opportunity in our power to attain the true original ſenſe of all thoſe paſſages which are erroneouſly tranſlated.

Now that we may faithfully regard, and univerſally practiſe theſe plain rules, and that no diſcouragements whatever may in⯑terrupt our application and continual pro⯑greſs; we have only to call to mind again the many important and indiſpenſable obli⯑gations we are under to ſearch the ſcrip⯑tures.

We cannot, otherwiſe, we have ſeen, pay any due honour and praiſe to God; every diſcovery of whoſe will demands our moſt cordial reception, our moſt ſerious conſideration, and our devouteſt thankſ⯑givings.

We cannot, otherwiſe, ſhew any ſolici⯑tude to cultivate the mind, our better part, with the moſt excellent, uſeful, and ſatis⯑fying knowledge.

[212] We cannot, otherwiſe, purſue the beſt methods of redeeming ourſelves from the ſervitude of ſin, and of becoming perfect in our meaſure and degree as our heavenly Father is perfect.

We cannot, otherwiſe, make the beſt preparation for eternity; nor worthily re⯑gard the goodneſs, forbearance, and long-ſuffering of God, which would lead us to repentance and ſalvation.

Nor can we, otherwiſe, make choice of the moſt rational and daily-improving plea⯑ſures; pleaſures which are never weariſome or diſguſting, but continually, more and more refreſhing, ſtrengthening, and de⯑lightful to the ſoul.

But we need only keep an eye to this one endearing truth, namely, that the ſcrip⯑tures are fully able to make us wiſe unto ſalvation, to make us ſearch them with all diligence, in oppoſition to all the vexations and diſquietudes of this tranſitory world.

Whilſt we keep this point in view, nei⯑ther can all the flattering temptations, hy⯑pocritical [213] artifices, and diſmaying terrours of all the men upon earth, nor could even the moſt ſtudied ſophiſtry of an angel from heaven, diſſuade us from ſearching the ſcrip⯑tures: but, expreſſing the higheſt and moſt unfeigned gratitude to God, in reflecting that they contain ſo ineſtimable a treaſure as the true way to eternal life, we ſhall rejoice in our happineſs, in having the priviledge of ſearching them, and acknowledge that it is our greateſt wiſdom to ſearch them early and continually.

Upon the whole, conſidering the ſcrip⯑tures as containing the pure will of God concerning our ſalvation; as revealing the wonders of his love in our redemption; and calling us to the ſpotleſs realms of ever⯑laſting day; we ſhould be perſuaded to give the earlieſt application of all the powers of our ſouls to the ſerious ſtudy of them.

We, ſurely, cannot begin too early, to lay the foundation of everlaſting life.

As we know not what a day or a night may bring forth; or how ſoon, or in what manner, we may be warned out of this [214] world, we cannot begin too early to ſecure to ourſelves a future glorious, and unfading inheritance.

We cannot begin too early to attain the pureſt knowledge, the moſt refreſhing wiſ⯑dom, and all the lovely graces of righte⯑ouſneſs and truth.

We cannot begin too early to know and adore our great Creator; to impreſs our hearts with the moſt marvellous diſplays of his wiſdom and grace; and to be drawn by a review of the moſt aſtoniſhing acts of his love, to an imitation of his likeneſs, and to that high glory which he is willing to be⯑ſtow upon us.

Nor can any other exerciſes whatever, in which we can poſſibly engage, afford us ſuch conſolation and joy upon reflection; ſo fully eſtabliſh our minds at all times; or make our ſatisfactions grow upon us with our years.

The apoſtle, therefore, commends Ti⯑mothy, becauſe from a child, he had known the ſcriptures, which were able to make him wiſe unto ſalvation.

[215] Theſe elevated him above all the world, when its moſt ſoothing and deluſive charms were prepared to lay hold of his affections.

Theſe ſhewed him, in the moſt ſtriking point of view, the folly and vanity, the ſhame, reproach, and miſery, attendant up⯑on every vice; and pointed out to him the true glory and bleſſedneſs of a patient con⯑tinuance in well-doing.

Theſe taught him how to live, and how to die; and to fear neither death nor the grave, becauſe of the joy that ſhall hereafter be revealed.

And theſe taught him to be reconciled to all the unexpected events that could poſ⯑ſibly happen to him, in the preſent fluc⯑tuating and trying ſcene, becauſe they de⯑ſcribe to us the eternal Father, and the righteous Governor of the world, as ever near to thoſe that call upon him, and as the ſure refuge, and exceeding great re⯑ward of all his faithful ſervants.

As ſoon, therefore, as we know what happineſs means, and can form any reliſh for happineſs, and are capable of obſerving [216] thoſe directions, which moſt infallibly aſſiſt us in our way to happineſs, we ſhould be⯑gin to ſearch the ſcriptures; and, whilſt we maintain the higheſt reverence for all thoſe ſacred leſſons which they contain, we ſhould uſe every poſſible caution to enter into the true ſenſe and ſpirit of them, and watch and pray, that we fall not into temptation, and a ſnare.

But, once more, we ſhould, likewiſe, be perſuaded to ſearch the ſcriptures con⯑tinually.

The Bereans were applauded as more no⯑ble than thoſe of Theſſalonica, becauſe they ſearched the ſcriptures, to decide upon the truth of the doctrines of the apoſtles. And as they are not only our ſure guide to truth, but as we are continually ſurrounded with dangers, we ſhould have conſtant recourſe to theſe our beſt preſervatives from all dangers.

I do not mean that we ſhould do nothing elſe. For whilſt we live in the world, we muſt have a variety of employments, to exerciſe and engage our attention.

[217] But, amidſt all other concerns, this ſhould have one principal place.

Amidſt the hurry and multiplicity of all human affairs, this one moſt ſalutary and important object ſhould never be neglected.

We ſhould delight in the law of the Lord, and in his law ſhould we meditate day and night.

For if we be weary, here we have reſt.

If we be troubled on every ſide, here we have conſolation and good hope.

If we love life, and would ſee good days, here is the way, and the truth, and the life.

Here is wiſdom for the wiſe, ſtrength for the weak, comfort for thoſe who mourn, and a ſovereign conſolation for the broken⯑hearted.

The Pſalmiſt, therefore, ſays, ‘"Thy teſtimonies, O Lord, have I taken, as an heritage for ever; for they are the rejoicing of my heart."’

But his words are peculiarly applicable to thoſe, who enjoy all the invaluable bleſ⯑ſings of the goſpel.

[218] To them it may be eſpecially ſaid, ‘"What more could be done in his vine⯑yard, that the Lord hath not done in it."’

Truly He hath done for us great things.

He hath filled the hungry with good.

He hath ſhewed ſtrength with his arm, and exalted them of low degree.

He hath given light to thoſe who ſat in darkneſs, and in the ſhadow of death, that he might guide our feet in the way of peace.

And his mercy is on them who fear him, from generation to generation.

Bleſſed be the Lord God of Iſrael, for he hath viſited, and redeemed his people; and hath raiſed up a horn of ſalvation for us, in the houſe of his ſervant David.

Come, then, let our ſouls magnify the Lord; let our ſpirits rejoice in God our Saviour.

He hath called us with an holy calling.

Let us not be diſobedient to the heavenly voice.

Let us not receive his grace in vain.

Let us waſh, and be clean.

[219] Let us, therefore, ſearch the ſcriptures: let us ſearch them daily, with that candor, impartiality, and ſtrict attention to their leading doctrines, and with that honeſty and goodneſs of heart, which will cauſe them to be as a well of living water, ſpringing up in us into eternal life.

In ſhort, ‘'this is the book of wiſdom; let it not depart, therefore, out of thy mouth; but do thou meditate therein day and night, that thou mayeſt obſerve to do according to all that is written therein; and turn not from it, to the right hand nor to the left; for then thou ſhalt make thy way proſperous, and then thou ſhalt have good ſucceſs; and thou ſhalt have no reaſon to fear, neither to be diſmayed, for the Lord thy God ſhall be with thee wherever thou goeſt.'’

Now to God only wiſe, be glory through Jeſus Chriſt, for ever. Amen.