our faith founded, and not upon the ability of any man, or fet of men, to explain particular portions of Scripture, and to answer the objections which may be made to them. Otherwife, our faith, instead of refting on the power of God, would rest on the weaknefs of man, and might be fubverted every day. Now the evidence that may be produced for the divine miffions of Mofes and Jefus Chrift, is fuch as never was produced in favour of any others laying claim to divine miffions, fince the world began ; and it is fuch, as no perfon can reject, without being obliged to believe a feries of abfurdities, and impoffibilities, that, in any other cafe, would choke the faith of the greatest bigot in Chriftendom: which is bringing the matter as near to demonftration as a matter of this kind is capable of being brought, or as any reasonable being would defire it to be brought.

Thus much being premifed, to prevent mistakes, I thall proceed in the next Letter to the confideration of the first section, the fubject of which is that of Miracles.

AN INQUIRY INTO THE PROPER MODE OF ATTAINING AN EXACT KNOWLEDGE OF CHRISTIANITY, WITH A PRACTICAL ILLUSTRATION.

THE

HE great variety of opinions maintained by the various divifions of Chriftians, and the unchriftian manner, in which these various opinions have ever been maintained, an effect not of contentions about truth, Jude iv. but of that corruption of human nature which the Gospel was intended to remedy, make it defirable, not that all men fhould agree in opinion, (for with faculties fo weak, and comprehenfions fo limited, fach union is perhaps impoffible :) but that the grounds of thefe unavoidable differences, fhould be reduced into as narrow a compafs as poffible: and it may greatly contribute to this defirable end, if all thofe difputes which are merely verbal, i. e. merely about words to which men neither have, nor can have any ideas; or what is the fame thing, any clear ideas, were removed. Real differences of opinion, in which men clearly understood their own, and their opponents meaning, would be found very few indeed, and perhaps many of thefe of no importance.

Now as we confider that ALL the knowledge refpecting Chriftianity, which it is poffible for us to attain, must be derived from the Holy Scriptures, we shall foon perceive that the truths relating to this wonderful difpenfation, are either—

1. Such as could always be attained by the natural powers, and cuftomary applications of the human faculties, or they are

2. Such as no application, nor any ufe of our natural faculties, could ever have difcovered.

Of the first fort, are all thofe historical facts recorded in the gofpel, which, like all other facts whatfoever, are objects of sense, and liable to the obfervation of every bye-ftander :-Of the fecond fort, are the effects or confequences of these facts fo recorded, which no acquaintance with the mere facts themfelyes could ever make known; and which effects or confequences we can only learn from divine revelation, and can only receive as true, upon divine authority, Heb. ii. 4. An attention to these different forts of truth, will thew us with perfect precifion, the proper OFFICE of human reafon in the acquifition of religious knowledge in thefe days, and this attention will ferve to secure us from the pernicions effects of a blind

and

and ignorant zeal on one hand, and of a mistaken ufe, and prefumptuous application of reason on the other, to fubjects utterly beyond its reach.

Now ALL our knowledge of the nature, difpofitions, and will of God, must be derived from his works, or his word: and it is to the powers of our own reafon exercised upon one or the other of thefe fubjects that we must be wholly indebted for ALL the knowledge which we can poffibly have of them. For though we may rely with perfect confidence upon the truth of inspired writings, meaning by that expreflion, the writings of infpired men; yet the reality of their infpiration, the authenticity of their writings, and the meaning of the language ufed in these writings, can alone be ascertained by the ufe of human reafon : and let not a hafty zeal lead any one to suppose that we difbelieve the reality, difregard the efficacy, or depreciate the value of that divine affiftance which is promised to fincere inquirers into these important fubjects, John xiv. 26. As far as our intellectual faculties are concerned, we are taught to pray that our understanding may be enlightened, Ephes. i. 17-Col. i. 9. as far as our difpofitions and active powers are concerned, we are affured, if we do our endeavour, God will work in us to will and to do, Phil. ii. 13.—and we may rely with the most perfect confidence upon the divine promife, because we know most affuredly that God is faithful to his word, and juft to his promises, Luke xi. 18. But though we are promised the divine affistance, yet we are not promised that we shall know at what time, upon what occafions, or in what matters, thefe promises are made good to us, nevertheless we may reft fure of God's help in time of need, Heb. iv. 16.-Nor thould our ignorance of these particulars at all trouble us; we are affured that man doth not live by food alone-not merely by that food, without which life cannot be fupported; and that it is in God we live and move, and have our being: yet we know no more how these benefits which respect our present, than thofe which refpect our future life, are conveyed to us.

ESSAY UPON THE MEANINGS OF THE WORD LAW, AS USED BY ST. PAUL.

TEXT-ROM. ii. 12.-For as many as have finned without Law, fhall also perish without Law; and as many as have finned in the Law, fhall be judged by the Law.

EXPLANATION.-For as many as have finned without Law (without any defined rule of conduct) fhall alfo perith without Law; (without being amenable to any defined rule of conduct) and as many as have finned in THE Law, (under the Mofaic Law) fhall be judged by THE (Mofaic) Law.. TEXT. ROM. ii. 13.-For not the hearers of the Law are just before God, but the doers of the Law fhall be juftified.

EXPL.-For not the hearers of the (Mofaic) Law are juft before (in the fight of) God, but the doers of (the compliers with) the (Mofaic) Law, thall be juftified.

TEXT.-ROM. ii. 14.-For when the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law, are a Law unto themselves.

EXPL.-For when the gentiles which have not the (revealed) Law (of Moses) do by nature the things contained in the (moral part of that) Law, these having not received the (revealed) Law, are a law unto (i. e. have a rule of conduct within) themselves.

TEXT.-ROM. ii. 15.-Which fhew the work of the Law written in

their

their hearts, their confcienees also bearing witness, and their thoughts the mean while accufing, or else excufing one another.

EXPL.-Which fhew the work (the efficacy and influence) of the Law, (which is) written in their hearts (by their conduct.)

TEXT.-ROM. ii. 17.—Behold thou art called a Jew, and restest in the

Law.

EXPL.-Thou art a Jew, and restest in the Law, (art satisfied with the Mofaic Difpenfation.)

TEXT.-ROM. ii. 18.-Being inftructed out of the Law; and EXPL.-Being inftructed out of the (Mofaic) Law,-through breaking the (Mofaic) Law.

TEXT.-ROM. ii. 23.-Thou makest thy boast of the Law.

EXPL.-Makeft thy boaft of the (Mofaic) Law, (as having the adoption, and the glory, and the covenants, and the giving of the promises.) TEXT.-ROM. ii. 25.-Circumcifion profiteth if thou keep the Law; but if thou be a breaker of the Law

EXPL.-Circumcifion profiteth if thou keep the (Mofaic) Law; but if thou be a breaker of the (Mofaic) Law—

TEXT.-ROM. ii. 26, 27.-Therefore if the uncircumcifion keep the Law, fhall it not be accounted for circumcifion; and if it fulfil the Law, fhall it not judge thee who doft tranfgrefs the Law.

EXPL.-Therefore if the uncircumcifion (the Gentiles) fulfil the (Moral) Law, fhall it not, (thall not their conduct) judge thee who hast the sign of circumcifion in thy fleth, and who breakeft the (revealed and written) Law (of Mofes), of which Law this circumcifion is the diftinguishing token, Gen. xvii. 11.

TEXT.-ROM. iii. 19, 20, 21.-What the Law faith, it faith to them who are under the Law. By the deeds of the Law fhall no fleth be juftified. For by the Law is the knowledge of fin. But now the righteoufnefs of God without the Law is manifested, being witneffed by the Law and the Prophets.

EXPL. Whatsoever things the (Mofaic) Law faith, it faith to them ALONE who are under the (Mofaic) Law and by the deeds of the (Mofaic) Law, (that is, not by the conduct required by that Law, but by the conduct of those who acknowledge that Law) fhall no man be juftified : for by the (Mofaic) Law, i. e, by a comparifon of the conduct required by the Mofaic Law, and the actual conduct of those under the Mofaic Law, is the knowledge of fin, i. e. of offence against the Mofaic Law. But the righteousness of God (not the holiness of God, but Chriftian falvation, which has no concern with the obfervance of the Mofaic difpenfation) is witneffed by the nature of the Jewish ritual, and the predictions of the Jewish prophets.

TEXT-ROM. iii. 27.--Boafting then is excluded; by what Law ?— Of works? Nay, but by the Law of Faith. A man is justified by faith without the deeds of the Law.

EXPL.-Boafting is equally excluded by the Law of works, whether thefe works are done in compliance with the Mofaic difpenfation, or of the moral law, as difcoverable by natural reason, or of the gofpel; for fhould men do ALL that they are commanded to do, they would then be but unprofitable fervants, Luke xvii. 10.

TEXT.-ROM. iii. 31.-Do we then make void the Law? Yea, we eftablish the Law.

EXPL:-Nor does (the gospel) the Law of faith make void (of all ufefulness) the (Mofaic) Law, because the Chriftian difpenfation receives the confirmation and establishment of its truth from the rites and prophecies of the Mofaic œconomy, Matt. v. 17.

TEXT.-ROM. iv. 13, 14.-For the promife that he should be the heir of the world was not to Abraham-through the Law, but through the righteoufnefs of faith: for if they which are of the Law be heirs, faith is made void, and the promise made of none effect.

EXPL.-For the promife that Abraham fhould be heir of the world was not made to him and his feed through the (Mofaic) Law: for if the Jews were heirs (of the world) in confequence of their having received the Law from Mount Sinai, faith would be void, (of all usefulness) and the promise (made to Abraham in confequence of his faith) utterly infignificant.

TEXT.-ROм. iv. 15.-Because the Law worketh wrath.

EXPL. — For it is of the effence of Law, to have penalties annexed, and denounced to non-compliance with its commands. Promifes, indeed, may be made, without any conditions; but a law which does not subject the violators of it to penalties, i. e. to punishment, or in St. Paul's words, to No law. Unconditional promises are therefore matters of peculiar favour, i. e. of grace, and fuch was that made to Abraham, Gen. xv. 5. Nevertheless, favour or grace does not imply the absence of reasons in the giver, but of right or claim in the receiver.

TEXT.-ROM. v. 13.-Until the Law, fin was in the world; but fin is not imputed where there is no Law.

EXPL.-Until the (Mofaic) Law fin was in the world; mankind were under a Law, i. e. the Law of nature, written originally by their Creator upon the fleshly tables of the heart; for had there been no Law during that period, there could have been no tranfgreflion; i. e. fin could not have been in the world. But the (Mofaic) Law entered that fin might abound -might become more manifeft by pofitive and specific declarations of pu

nishment.

TEXT.-ROM. vi. 11, 15.-Ye are not under the Law, but under grace. Shall we fin then because we are not under the Law, but under Grace?

EXPL.-Ye are not under the (Mofaic) Law, but under the gracious difpenfation of the gospel. ROM. vii. 1, 2.

vii. 3.

vii. 4.

I fpeak to them that know the (Mofaic) Law; which Law hath dominion over a (Jewith) man as long as he liveth: and fo a woman is bound by the (Mofaic) Law to her husband as long as he liveth: but when her husband is dead, the is freed from the engagement of the Law to him, and therefore cannot violate that Law by any freth engagements fubfequent to his death: in the fame manner Chriftians are now loofed from ALL obligations to the (Mofaic) Law. For the Mofaic difpenfation being fulfilled, Matt. v. 17; and Chrift, the END of that Law, Rom. x. iv. being come, it ceases from having any obligatory force. For while men lived under revealed difpenfations, which neither of fered forgiveness of fin, nor affiftance to human frailty, the confcioufuefs of finful conduct, Rom. iii. 20. excited apprehenfions of unavoidable punishment; but

Fol, III. Churchm. Mag. Nov. 1802.

Nn

thefe

ROM. vii. 4.

vii. 5,

:

thefe apprehenfions are now done away by the gospel offers of pardon. But fays the Apoftle rà rabnμara τῶν ἁμαρτίων-ΤΑ διὰ το Νόμη: thole παθήματα τῶν apagría, which arofe through (da) the (Mofaic) Law, that is the folicitations of affections known to be sINFUL dià re Nóμe, Rom. iii. 20,-vii. 7. did work in our members, Rom. vii. 23. and excited apprehenfions of certain punishment. These rabnuara are not spoken of as operating only in the time, or during the existence of the (Mofaic) Law. But they began to be known more clearly as finful, by the denunciations of that Law, and therefore carried with them ftronger apprehenfions of punishment. For before the promulgation of the (Mofaic) Law, fin, i. e guilt, was as it were dead-had no active energy to excite fear; but activity is the confequence of life: and thefe ranuara Twv amagrar, thefe folicitations of fenfe of the animal principle, were known to be finful by means of the (Mofaic) Law for the Apoftle tells us, except the (Mofaic) Law had said, "Thou shalt not covet," I had not known luft to be finful. Where there is no Law there can be no tranfgreffion. (literally you cannot pass a line which is not made) Without the (Mofaic) Law then, fin, i. e. guilt was dead. But under the Law of Nature, and under the Abrahamic Covenant, no punithment was denounced againft offenders; that is, no particular punishment; but under the (Mofaic) Law, punithments were denounced, and then the apprehenfions of guilt revived: and the commandment which was ordained to life, like that given to Adam, was found to be unto death to be the occafion of condemnation, not intended, but eventually found to be fo: and from continually repeated violations of the given Law, and from a sense of these violations, the extent of the guilt which arofe from a compliance with finful defires, was fhewn; a compliance not known to be finful, i. e. not known to draw certain punishment upon offenders prior to the promulgation of the (Mofaic) Law. Under the Abrahamic covenant, the Jews had no apprehenfions of punishment for misconduct, after they were admitted into it; and the punishment denounced against fuch as were not circumcifed, fell, not upon thofe who were guilty, i. e. upon those who neglected to circumcife their children, but upon the child which was neglected, Gen. xvii. 14. But when this uncertainty was changed to certainty, by the pofitive denunciations of the (Mofaic) Law, then apprehenfion took place, that no deliverance from punishment could be vii. 14, &c. expected after fuch peremptory declarations. For we know that the (Moral) Law (of God, however made known to us,) is fpiritual, i. e. it is confonant to that Law, which, however overcome by prefent tempta