SUMMARY OF DISCOURSE IV.

JOHN, CHAP. XV.-VERSE 26.

BEFORE the descent of the Holy Ghost, we find the apostles ignorant of the nature of the Christian redemption: this shown. Difference of their sentiments after that descent described. They were then instructed immediately from heaven; and this instruction they committed to writing for the benefit of Christians in all ages. This is to be understood of the expression, that the holy Scriptures are of divine authority, or given by inspiration of God. There appears to be no intelligible distinction between original revelation and inspiration: this point enlarged on, previously to the production of the principal evidences of Christianity, intended to be brought forward. Fresent object, to prove that the books of the New Testament are genuine works of inspired writers.

First observation, that these books have not been forged in modern times, but have been known and received among Christians for many ages. We have editions of them from the very birth of the art of printing; but many manuscripts much older. All these agree so completely in the text, that not a feature of Christianity is altered by their variations." Agreement also of ancient versions dilated on. Comments by the Latin and Greek fathers. By these we are carried back to the fourth century, and even then these were considered as old books; and when we refer, still farther, to the earlier Christian writers, we find innumerable references to them, &c. Stability of this foundation of Christianity, even if we were ignorant of the particular writers to whom each book belongs.

But there is no such defect in our evidence: this shown. The undisturbed possession of their title through so many ages first commented on. Those, who were most able and most interested to examine this title, did not call it in question. Concessions of enemies, such as Celsus, Porphyry, Hierocles, and Julian, considered.

Direct testimony of friends dilated on that of Clemens Romanus, of Ignatius, of Polycarp. Excellency of their evidence.

As Christianity spread itself, the books written by its professors increased; all of which bear testimony to the genuineness and authority of the Scriptures, till we come to the times of general councils. The testimony of Justin Martyr, and of Irenæus, particularly considered. Concluding and recapitulatory remarks.

DISCOURSE III.

ON THE ANNIVERSARY OF THE MARTYRDOM OF CHARLES I.

LAMENT. OF JEREMIAH, CHAP. IV.—VERSE 13.

For the sins of her prophets, and the iniquities of her priests, they have shed the blood of the just in the midst of her.

We have been confessing before God, that the crying sins of this nation brought down on it his heavy judgments; those judgments, which for more than a century we have annually deplored. The miseries of the nation were the effects, and are therefore rightly considered as the punishments of its sins. That the leaders of the several parties were in their turns highly blameable cannot be questioned: but without great faults likewise among all ranks, the war either could not have begun, or must soon have ended. In what manner men of each profession, divines, lawyers, courtiers, soldiers, contributed to the miseries of the nation, might be a subject of curious inquiry to the historian and the moralist. The part of it which most concerns us, is to examine how far the teachers of religion shared the guilt.

The controversies with the papists, which the Reformation had produced, and those which afterwards sprung up among the reformed themselves, had turned men's attention to religious inquiries. There is nothing so trifling, which is not pursued with ardor, if it becomes the subject of a public dispute, and the distinction of parties. But they who apply pains and diligence in the search of religious truths, are practising a real and important duty; are engaged in the noblest contemplations which the human mind can reach; are qualifying themselves for the

most useful and most honorable employment, that of instructing aud improving mankind. What wonder then, that many should engage eagerly in those inquiries, where a spirit of emulation, a desire of knowlege, a sense of duty, and a love of mankind, were united with all the motives of passion and interest, which usually mix themselves in every public contention! History justifies this reasoning. A zeal for religion, or rather for certain controverted points of religion, was the characteristic of the age. In such times the clergy must have had great influence. They, who were supposed able to lead men in their favorite pursuit, to gratify their ruling passion, would naturally be chosen as the guides of all their steps, and might certainly have conducted them thither, whither the pursuit itself tended, to virtue and to happiness. But when, from this zealous attachment to things sacred, one might have expected to see the genuine produce of religion in every act of their lives, in every sentiment of their hearts; instead of a full harvest of virtue, we gather nothing but poisons; the fruits of corrupt morals, of perverted or excessive passions. Must we then imagine, that all this concern for religion was fictitious, all this zeal hypoerisy? The supposition is not necessary. Improvements in religious knowlege are not always followed by a like progress in manners. The allurements of sense, the strength of the passions, will sometimes subvert the government of the mind, though fortified by a real regard to God's service, though environed by the strong wall of sincerity. We find from St. Paul's reproofs of the Corinthians, that even the supernatural illuminations of the Spirit were not always productive of true virtue; and from the disorderly proceedings of some among them, who were enriched with the best gifts both of wisdom and of faith, we may learn to be less surprised, though not less offended, at those, who abuse more ordinary acquirements, and act not up to the dictates of a less illustrious knowlege. Or, on the other hand, if we are convinced that there may be faith without virtue, piety without probity; must we also admit the conclusions drawn from hence, by men of loose principles, to countenance their neglect of religion? By no means. The observation affords not any real objection to the pursuit of religious knowlege, or the value of such attainments. None of the

formed precise ideas of the nature of inspiration, and attended to its use. This was not to teach men history or philosophy, not to instruct them in the arts of composition, or the ornaments of human learning; but to make them understand and believe the religion of Jesus.

Intending to lay before you, as occasion shall serve, the principal evidences of Christianity, I judged it not improper (and the present solemnity suggested it) to inquire what we are to understand by inspiration, before we attempt to prove that the books of the New Testament are the genuine works of inspired writers.

To this proof we will now proceed and begin with such parts of it as are the least disputable.

First, then, we may observe, that the books of the New Testament have not been forged in modern times,* but have been known and received among Christians for many ages. We have not only editions of them from the very birth of the art of printing, but many manuscripts much older. Some of them, as is probable, have been preserved more than one thousand years; and all these, though from every part of the Christian world, agree so nearly in representing the same text, that, by the various readings collected from them, not a feature of Christianity can be disguised. The very worst manuscript extant, as an able critic assures us, would not pervert one article of faith, or destroy one moral precept. Besides these copies in the original language, we have also many ancient versions; some of them in languages which are not now, and for several centuries have not been, spoken in any corner of the globe: and their agreement with each other, and with the present text, is a full proof, that the Scriptures, we now read, are the same which were received by the Christian church in the several ages when these versions were made. We may next examine the comments which have descended to us from the Latin and Greek Fathers on most of the books, and their frequent citations of them all; and these will carry us up to the fourth century, and satisfy us, that no great alterations have happened since that period.

* See Chapman's Eusebius, p. 332. and the Remarks on Freethinking, p. 76. 2d edit.