neceffary fufceptibility of the pure and rational religion of Jefus by other difpenfations of the Divine Providence, I fhall not here inquire, as it would carry me too far. Still it appears to me probable that the benevolent and impartial Father of mankind did not leave them without fome means to this purpose, making up to them the want of the Mofaic difpenfation and inftruction by other preparatory helps, fo far at least that they alfo might receive the roots of christianity; as it is declared that the heathen have fellowship in the gospel, and that christianity fhould be the religion of all men, not of a particular people, or a national religion, as all at that time known were. Thus the ftock of the tree, the branches of which were gradually to overfhadow the whole earth, after its inhabitants, by the cultivation of their reafon and morals, were become capable and worthy of enjoying its wholefome fruit, and refreshing themselves under its grateful fhade, must at least have been capable of being planted amongst the heathen.

Laftly, This ftate of pupillage under the law, wherein the Ifraelites were confined to a flavish obedience, and tied down by the whole of their religious fyftem to blind fubmiffion, whilft every thing was prescribed to them, and nothing left to their own judgment, prepared them for a ftate, in which obedience it is true was required, yet not the obedience of a flave, but of a child, who obeys from confidence in a wife and affectionate father; who obeys, because he is aware that his obedience is neceffary and advantageous to him; who obeys, because he perceives that this filial obedience and confidence in his father's commands are the best and only means of augmenting and extending his virtue, knowledge and happiness. In this view the law may be compared with the difficult and laborious exercises imposed on the learner of any art, in which he is

left

left to furmount greater difficulties than occur in actual practice, that his abilities may be rendered capable of the greatett exertions. In this view perhaps it was that Jefus termed his religious fyftem an easier yoke, and a lighter burden, compared with the yoke of ceremonies, and the weight of ordinances under the law and the apoftle reprefents the chriftians who are freed from it as perfons arrived at a ftate of rest.

Let me alfo obferve that, in my opinion, the apostle Paul, when he speaks of the Mofaic difpenfation, with all its rites and injunctions, as a fhadow of what was to be, the substance of which was in Jefus, and on this ground urges the abolition of the law, meant principally that the religion of Mofes was a preparation and introduction to the more perfect religion of Chrift, in the manner above related. At least the ordinances relative to unclean meats, new moons and fabbaths, could not properly be fo deemed in any other fenfe. And as it is fo clearly faid that these were fhadows of a future fubftance, we may prefume from analogy that all the reft of the Mofaic ordinances could not be fo in a more exalted or efficacious fignification. How far the facrifices were an exception to this, and, confidered as types, were preparatory in a higher sense, I will not at prefent take upon me to determine.

From the explanation I have given of the words of the apostle that have been objected to me, it appears to me, that, far from contradicting my idea of faith, they tend to confirm it. But, whilft I make confidence the firft and original idea of faith, I by no means deny that in the apoftolical writings faith often implies the general belief and practice of chriftianity. My endeavour has been rather to fhew in what manner the word faith muft have acquired this general fignification, by means of a juft connection with its original more limited one. Neither have I

the

the leaft doubt, but this developement of 'the idea will enable any one to understand aright every particular paffage in the writings of Paul, where faith and the law occur in oppofition to each other.

If it be asked, what truths are properly the objects of a chriftian's faith; I would anfwer, that, from the nature and defign of chriftianity; all those truths, in an especial if not exclufive fenfe, appear to be fo, the knowledge of which makes us capable, fit, and ready to receive Chrift as our guide to conduct us to God, to religious virtue, and to true happinefs, giving ourselves up to his direction, and following his inftructions. First of all, then, they include all that we must fuppofe of Jefus to confide in him as a trufty and divine guide, and every thing by which he has confirmed his claim to our confidence. What these things are I have already pointed out, when speaking of the rational grounds of faith. As he has afferted that he was sent by God to man, with full powers and authority, to be the light and life of the world, for which purposes he announced himself, we have only to admit the truth of his affertion on rational grounds. If this be the cafe, an exact and perfect knowledge of the exalted and mysterious relation he bears to our heavenly Father is not abfolutely neceffary, to oblige us to the ftricteft exercise of that in which he frequently makes the whole duty of his followers to confift, the hearkening to his voice, and keeping his word. I will not presume to say that, if we were capable of discovering fomething more clear and accurate refpecting that relation, and it could be made intelligible to us by juft images, or analogous and proper expreffions, it would not tend, not to the fatisfaction of a laudable curiofity merely, but to the strengthening of our faith in him, and increase of our reverence for him. It may be a duty, therefore, for those who have capacity and leifure enough, to enter on this deep and mysterious

1

myfterious investigation, that they may extend their knowledge by a diligent and humble inquiry. But I once more repeat that is not in my opinion, abfolutely neceffary to our believing in Jefus, and being faved through him, that we should have a perfect, clear, and determinate conception of his proper nature; if we but know in what relation he ftands to us; and if we but thoroughly believe that he is endowed with divine wifdom, virtue, and power fufficient to accomplish what he was to perform for us, and that we must hearken to him as we would hearken to God, and fo honour the Son as we would honour the Father. And this, I think, is fo clearly and frequently faid in the New Teftament, that we must deem it a divine teftimony of Jefus, and believe it on that teftimony, though we cannot attain to this conviction by inquiring into the nature of Jesus, an inquiry beftrewed with metaphyfical fubtilties, whilst after all, as others have already obferved,* it gives no more certainty or fatisfaction with refpect to our juftification, than the mere belief in the abovementioned teftimonies of God concerning Jefus, as whatever we infer relative to his nature must be in like manner founded on teftimonies of fcripture, and not derived from logical truths.

If then fuch fpeculative questions and difputes may be fet afide, without detriment to the practical religion of Jefus, I would divide the doctrines and truths which form the proper object of chriftian faith into those which describe to us and elucidate the fentiments, virtues, and perfections of christianity,

* See the excellent tract on the utility of the office of a preacher, and the qualifications for it, Ueber die Nutzbarkeit des Predigamts, und deren Beforderung, S. 146. where it is faid: " after all my notions concerning the perfon of Chrift, I must at last rely on the teftimony of the holy fcriptures (fuppofing that my notions actually agree with them) as I before relied on the promifes of the gofpel for the forgiveness of my fins."

and

and those which include all the motives or inducements we have to endeavour after those fentiments, virtues, and perfections. To the firft clafs belong all the commands and precepts given us by Chrift, partly in express words, partly in his conduct and example, which, as he was the declared image of God, have to have to us the force of laws. Though many of these precepts were fuch as might have been, and actually were, difcovered by the reafon of many philofophers unclouded by prejudice, both before and at the time of Chrift's appearance, yet there were feveral, fuch for inftance as thofe relative to purity of defires and manners, love of our enemies, &c. which he first announced. Thus thefe

were objects of faith to the wifer few, as well as to the many, whofe uncultivated understandings could embrace scarcely any part of morality except through faith.

With respect to those of the fecond class, many difcordant notions prevail amongst chriftians. In my opinion, however, they might eafily be reconciled, or, at least, the difputes concerning them would be conducted with lefs heat and animofity, if all were agreed on the principle that these truths have no intrinfic value and importance, but are fo far valuable only as they are motives and aids to christian rectitude. If this be admitted, it is clear that, according to the difpofitions and different ways of thinking of men, this or that notion of Chrift's merits towards us will make an impreffion on one, which it will not on another; and this or that fuppofition would produce an effect in one, of which in another it would fail. To make this clear by an example, which relates to the point in queftion: he who confiders his former difobedience to the commandments of God as an immediate offence to his divine majesty, and indeed an offence infinite in degree, may confider faith in a proper atonement of the offended and

wrathful