obscurities of the gospel render it unworthy of the wisdom of God. The Christian Revelation is contained in the books of the New Testament, which, being of different kinds, must be differently considered; had they been so considered, the difficulties of some parts would not have been urged as an objection to the revelation itself: these books are either historical, doctrinal, controversial, or a mixture of the two last. The first relate a plain and simple story, the different accounts of which vary no more than might naturally be expected from different pens: the second contain those matters of faith and rules of duty which regard not particular cases, but are intended for the use of the whole world: and these are most clearly expressed: take for example the honor and worship which we are enjoined to pay to God-the plain terms in which idolatry is condemned-the duties we owe to each other—or the peculiar benefits which we receive from Christ's death, God's pardon, assistance, &c. : all are declared without any obscurity; and with regard to them there is a perfect harmony among the inspired writers. Still it is said there are difficulties in Scripture: so there are; but they are such as do not interfere with the clear revelation made by Christ: and if there had been no disputes with the Jews or others, the difficulties contained in the third or controversial class, had not existed. St. Paul, as in duty bound, spoke of election or reprobation; but if he had not spoken of them, our gospel had not been less complete : but both he and the other apostles had to root out prejudices and errors which stood in the way of the gospel. Many difficulties arise from our applying things pointedly spoken by the apostles, to the general doctrines of Christianity. Hence many disputes in which men have forgot the plain parts of Scripture, to worry each other about obscure ones: this point enlarged on. There are other difficulties also which belong to religious men rather than religion; such as the disputes and nice inquiries of the schools; but what have these to do with

the gospel? so also there are doubts about the sacraments, how or what grace they may confer; but this one point is clear— he that believeth and is baptized shall be saved. These difficulties however, it may be said, are so blended with the cause of religion, that they render the gospel of little use as a rule; the straightness of which by these means cannot be discerned by the generality of mankind: this leads us to the second head, i. e. a consideration of these difficulties with respect to ourselves. The Scriptures contain a plain intelligible system, and there would be no great difficulty if men would follow what they do and may understand, but they will make rules of life for themselves from passages which they fancy they understand, but do not: how is this to be counteracted? It is at every man's peril, if he makes any rule to himself, contrary to the plain express commands of God, which he does or may easily understand. Human and divine laws in this case compared, and the same shown to hold good. The understandings however of men being different, there may be a latitude even here, which we cannot determine, but which God, who is to be the judge, both can and will: and the great difficulty which men make in this case, seems to arise from their misapprehension of the judgment of God. Among men, all are judged by the same rule: no allowance is made for different capacities and circumstances: but all who are esteemed to have reason enough to govern themselves are concluded under one law if then you consider the judgment of God to be like that. no wonder you ask how ignorant persons should come to the knowlege of their duty.

:

of men,

Conclusion: God, who, though he gave to all men one law, has given to each his peculiar capacity and share of reason, will judge accordingly; we may therefore safely trust this difficulty with God, and doubt not but he will judge righteously.

DISCOURSE XV.

ACTS, CHAP. XV.-VERSES 1, 2.

And certain men, which came down from Judea, taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved. When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem, unto the apostles and elders, about this question.

We learn from the text, and other parts of holy writ, that the earliest and purest times of the gospel were not free from disputes and controversies in religion: that the authority of the Apostles, though confirmed by signs and wonders, was not sufficient to lay the heats and prejudices of men; which, like ancient inhabitants, having possession and prescription to plead for their right, were with great difficulty removed: that the Apostles themselves, however agreed in one and the same doctrine, were of different opinions as to the prudential methods of dealing with the opposition they found; some giving way to the torrent, that men might have time to cool, and recover the calmness of reason and judgment; others endeavoring resolutely to stem the tide, and not to give way, no, not for an hour, that the truth of the gospel might continue.' Hence arose the contest between Peter and Paul: so that, as the Apostle of the Gentiles himself tells us, 'he withstood Peter to the face.'

To the same cause likewise we may ascribe much of the present difficulty and obscurity of the books of the New Testament for the writers being necessarily drawn into controversy

by this means, which always has, and in the nature of the thing must have, reference to the opinions and prejudices of the disputers; there are many things in Scripture which appear dark to us, for want of a distinct knowlege of the errors and misconceits which the writers oppose; many things delivered down to us, in which it is not easy at first sight to distinguish how far the holy Penman argues on the truth of our common Christianity, and how far on the principles and concessions of his adversary. From whence it has come to pass that some things have been taught by unskilful interpreters of Scripture, as the doctrines of Christianity, which were no better than the errors of judaizing converts.

These difficulties, thus woven into the holy writings, have furnished even to learned men constant matter of dispute and controversy; and some points have labored under a difference of opinion in most ages of the church: and so far has length of time been from diminishing these disputes, that every writer of name and authority has enlarged this field of controversy; and to examine, adjust, and expound the sentiments and opinions of men of renown in the church of God, who have gone before us, is left as an additional labor and study, and oftentimes as a fresh matter of contention.

Add to these causes already recited, the passions, the weaknesses, and prepossessions of mind, which the best of men are not free from; and which darken and obscure things in themselves oftentimes clear and intelligible; and you will have before you, perhaps, a just account of the causes which have filled the world with so many doubts and differences in opinion concerning the weightiest matters of religion.

But since from this account there appears little hope of coming to an intire harmony and agreement of opinion, what must an honest man do? Whom shall he choose to follow? And, when he has chosen, with what security and confidence can he proceed? since there will be always some to tell him that he is a blind follower of a blind leader. How far this difficulty has been pressed, even to the rendering all religion precarious and uncertain, and to the discarding the gospel itself, which is represented as encumbered with so many doubts, such different comments and expositions, that the wit of man knows not how

to extricate him from this labyrinth, and lead him to one spot of firm ground whereon to rest the sole of his feet; how far, I say, this argument has been urged to this purpose, I need not say it will be more to our purpose to call this matter to a fair examination, and to assert the grounds and principles of our faith, notwithstanding this fierce assault that has been made on them.

Now there are two things which this argument leads us to consider; and which, when fairly stated, will, I think, exhaust the whole difficulty.

The first is with respect to the revelation itself; to consider how far these difficulties affect the authority of the gospel: for if it is, as it is represented, so very dark and obscure, that common honesty, with the assistance of common sense, cannot discern in it what is the will of God; then it cannot be a rule or measure of religion, or designed as such by God, who is too wise and too good to give laws to the world, which can be of no use to them, but to perplex and confound their understandings.

The second is with respect to ourselves; to consider how we may attain to a certain rule of religion under the gospel revelation, notwithstanding the many controversies and disputes, which are too visible to be denied, and oftentimes too fierce to be excused.

And if it shall appear on the whole, that these difficulties do not affect the authority of the gospel, nor preclude us from the certain knowlege of the faith and obedience required under the gospel; then, whatever use may be made of these controversies, they cannot in reason be urged as objections against revealed religion, the certainty of which, either as to its authority or the clearness of its doctrines, is no way impeached by them.

The first thing is, to consider the authority of revelation, and how it is affected by any difficulties or obscurities that are found in it.

The authority of revelation depends on this, that it is the will and word of God; and he that knows he has the word of God, knows that he has a revelation of certain authority. The first question then is, whether this knowlege may be attained,