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whether we confider the inspiration of the writers of the New Teftament, or thofe of the Old, p. 59. this mode of communication appears to have been alike in both cafes, as might reasonably be expected, fince we know, that the information given, proceeded from the fame Spirit, Eph. iii. 5. 2 Pet. i. 21. But how can we enquire into the nature of that operation, which is fo difficult to conceive, p. 2, that we are utterly ignorant, by what evidence, i. e. in what manner the poffeffors of inspired knowledge were affured of their own inspiration, p. 46, is not easy to understand. It is however, as Mr. P. juftly obferves, one thing to ascertain (the reality of) a matter of fact, and altogether a different thing, to affign the mode by which fuch fact is brought to pafs: and therefore the extent of apoftolic infpiration, that is the authority of the apofiles, is much eafier afcertained, than the mode in which they received this infpiration.

Qur author begins p. 1, as perfous defirous of attaining real, i. e. exact knowledge thould, and as all men of fcience do, by afcertaining with precifion, thofe ideas, whofe relations, and connections they propofe to inveftigate and he defines inspiration to mean an immediate and miraculous communication of knowledge from God. Because that knowledge only is faid to be received by infpiration, which men do not attain by the customary ufe of any natural faculty, or by reasoning, or by mere human information; but which is conveyed to the mind by fome inexplicable operation of God himself. Nor perhaps can we fay after Mr. P. with propriety, that inspiration and revelation are fynonymous terms, because tho' all infpiration is revelation, yet the converfe is not true, viz. that all revelation is infpiration. God certainly revealed his Law from Mount Sinai, Deut. iv. 12, 13, 33, 36: but were all the Jews to whom this revelation was made, infpired? In the fame way God communicated much knowledge to the prophet Samuel, 1 Sam. iii; and fuch knowledge as Samuel could not have attained by any human means; but in thefe, and many fimilar cafes, this knowledge though it was immediately, and if you please miraculously communicated, was not conveyed to the minds of the perfons receiving it according to that mode of communication, which we particularly understand by inspiration; i. e. fome inexplicable, and to all other perfons infenfible operation of divine power, 1 Kings xiii. 20.

The whole defign of Mr. P's. inquiry feems to be that of accumulating proofs of the clear and certain knowledge of the apoftles; and he has to be sure heaped up a great variety of proofs as numerous as they are cogent, and as cogent as they are ufelefs. Becaufe why labour to accumulate human evidence upon this point, when we can have the evidence of God which is greater: fince He thought proper to confirm the reality of their infpiration, i. e. the truth of their words, by figns and wonders, and mighty works-fuch works as no man could do unless God was with him. And those who will not be convinced by this record God gave of their infallibility, will not be convinced by the weaker efforts of human reafon. But though the apoftles were unquestionably infallible, that is, had a clear and compleat knowledge of the doctrines of Chriftianity, does it therefore follow, that thofe who can only collect their knowledge of these doctrines from the (confeffedly authentic) writings of the apoftles, poffels the fame certainty and clearness of knowledge, the fame infallibility, as those who received this knowledge from God himself? Men who receive knowledge immediately from God CANNOT poffibly be mistaken, because God cannot poffibly be mistaken, and alfo becaufe He will not be mifunder

stood,

food, fince He is not only perfectly acquainted with the knowledge he thinks proper to communicate, what is of no lefs importance, He is alfo equally acquainted, how far, and with what degree of accuracy, those who receive His communications, do understand them. But this is a fort of knowledge which it may be appertains to God alone. For could infpired perfons convey the knowledge miraculoufly given to them, with the fame clearness and certainty to others, whether by word of mouth, or by their writings, the fame effect would follow as if all mankind were inspired by God himself. There could not be any more difference of opinion now concerning infpired truth, than there was amongst the apoftles; amongst whom our author juftly obferves, p. 21, there was no diverfity of religious opinions. But is that the cafe in these days? How then can it be affirmed, as Mr. Parry affirms, p. 55, that their writings are a fure and infallible guide to us in all matters of religious opinion? Had men in these days, (to use Mr. Parry's words, p. 21) like them a compleat and confiftent view of the whole fyftem of Chriftian doctrine, and Christian duty, there could be no variety of religious opinions, but all men would be perfectly joined together in the fame mind, and the fame judgment as the apoftles were. Knowledge received by original infpiration, may to be fure be tranfmitted during the lives of thofe, who have been favoured with it, with as much certainty as it was received. I fay may, I do not say must be so tranfmitted. Because the common and usual imperfections of language, which so often and so much prevent the accurate communication of knowledge, may be obviated in a great degree, or wholly removed by verbal explanations: for though our author fays, p. 22, " honeft men would not deceive, and infpired men could not be mistaken, yet what authority have we to say that either the one or the other may not be misunderstood?.

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When intelligent beings are known to be perfectly acquainted with any truth, we say that they are (as far as regards fuch truth) infallible. Why do we efteem God to be infallible, but becaufe He is perfectly acquainted with ALL truth-because He knoweth all things. But there feems an impropriety, or rather scarce any meaning in applying this term to words or writings. For unless ALL who hear the words, or read the writings, collect exactly the fame truths from them, i. e. entertain exactly the fame opinions, in what other sense can we understand the infallibility of language? In this fenfe indeed all books whose subjects relate to the prefcribed conceptions of abstract ideas in the human mind, are infallible; because fuch conceptions are, and must be the fame in every man-and thus Euclid's Elements is an infallible book And therefore Mr. Parry juftly observes p. 28,

All that a plain (he might have faid all that any) Chriftian has to inquire into, is the MEANING of the inspired writings.-Very true to be sure! But in this inquiry lies the whole difficulty. For it is upon this account only, that infpiration or revelation is to be prized. Because men are not left to discover the truth by their own fallible faculties, but that the truth is beftowed upon them. How then is this meaning to be attained with certainty? Why, fays Mr. P. p. 62, by having our minds filled with fcriptural principles.-What are they? Why fuch undoubtedly as pious Chriftians of ALL denominations are in poffeffion of. But then who can make us a lift of them? It is one of thefe I fuppofe, to follow p. 56, the plain and untrained language and fentiments of fcripture. True again to be fure. But who fhall fay when the language or the fentiments are unftrained? Do we ftrain the language if we take it in a metaphori

cal,

cal, rather than in a literal fenfe, or in a literal rather than a metaphorical fenfe? And are we to say that that truly fenfible, learned, and pious writer, John Taylor of Norwich, ftrains the fentiments of the apostles, when at paragraph 146 of his Key to the Writings of the Apoftles, he fays that by the BLOOD of Chrift is meant the perfect obedience and goodnefs of Chrift?-Or, Are we to accufe the no less fenfible, learned and pious author of the Scripture Characters of ftraining the language of the Apostles, because at Vol. iv. p. 147 or 176 he afks plain Chriftians whether they can ftand forth as witneffes of the refurrection of Jesus ? Although the Apoftles afcribe the whole weight of their own teftimony, to their familiar converfation with Chrift, and to their eating and drinking with Him after He rofe from the dead. An evidence thefe plain Chriftians cannot poflibly have had, because we are told in the fourth volume, p. 76, or 91, that Chrift's bodily prefence is now withdrawn. Or, are we to say that he trains the fentiments of the Apostles, when he exhorts these fame plain Chriftians (which the Apoftles never do) to feek, and cultivate an acquaintance with Jefus (ib. Vol. iii. p. 69, or 84, and p. 107, or 129,) for that He (Chrift) meets fuch as do with expressions of His kindness, and admits them to a familiar intercourfe with Himfelf, ib. p. 73 or 88; affords them the most gracious encouragement, and prevents their inquiries, by revealing Himself to them, p. 69, or 84. Or laftly fhall we fay that this writer ftrains both the language and fentiments of the Apoftles, when he afferts Vol. ii. p. 170, or 204, that Chrift was overwhelmed with a dread of His Father's wrath, though he was more than once declared miraculously to be that Father's beloved Son, in whom He was well-pleafed.

At p. 43 Mr. P. tells us, "fome Chriftians believe one fet of opinions, fome another, and you afk by what means fhall we afcertain which of these different fyitems is right? Why, fays Mr. P. p. 43, 44, by receiving the writings of the apostles, as the infallible standard (of truth) and teft of all religious opinions. Be it fo. But then we are told, p. 42, that every defcription of profeffing Christians do actually acknowledge the New Teftament as the word of God, that is, as an infallible standard of truth, and teft of religious opinions, which standard he further tells us at p. 57, is fixed and unalterable; and yet it feems that notwithstanding this very general acknowledgment of this fixed and unalterable, and therefore infallible ftandard, the effect of an unity of opinions, which I suppose we are to expect from it (for if we are not to expect unity of opinion, what are we to expect from it) does by no means follow. Since thefe differing Chriftians, who all agree in the authenticity and authority of Scripture, are as far from agreeing in opinion with each other as ever.

At p. 28 Mr. P. tells us, all that a Christian has to inquire into is the meaning of fcripture. Because he who attains the meaning of fcripture attains infallible truth.-Moft undoubtedly. But by what means is a Chriftian to find out this meaning? A plain man would be apt to suppose by the ufe of his reafon. But at p. 44 we are told, that if reafon is to be the standard of afcertaining revealed truth, (that is the meaning of fcripture) there will be no end of uncertainty and error, p. 55. Shall we then be better fecured against uncertainty and error, if we adopt this author's criterion. Whatever opinions, he tells us p. 56, are contrary to the plain and untrained language and fentiments of the Apoftles of Chrift, are undoubtedly falfe in proportion as they deviate from the infallible rule of truth. And what is this infallible rule of truth? Why the plain and un

ftrained

ftrained language and fentiments of the Apoftles of Chrift. And will not the holders of every opinion, fay their own opinion alone agrees with the plain and unftrained language and fentiments of the Apoftles of Chrift, and that the holders of every other opinion strain the language and the fentiments of the Apostles of Chrift, and of course deviate from the infallible rule of truth?

Who fhall decide when doctors difagree,

And foundeft cafuifts like and me!

you

But it seems, if the Apoftles were not guided by the Spirit, we fhould have no certainty that their teftimony as to the facts which they record is true, p. 45; although they were honeft men, p. 22, 50, for they believed -(believed!-KNEW moft affuredly) themselves to be infpired, and afferted the truth of this fa&t. If then, fays Mr. P. they were mistaken in the truth of their own infpiration, might they not be mistaken in the truth of every other fact which they afferted, p. 49. They could not be mistaken in the truth of their own infpiration, however ignorant we may be of the manner in which itis afcertained to the receivers of it, p. 46, for they worked miracles; and this fupernatural power was at leaft as good evidence, to them of their own inspiration, as it was to others, p. 47, 49. The truth of the Apoftles inspiration does not stand upon their own allegation, but upon their exercife of miraculous powers: because their teftimony to facts, which admitted no evidence but their own, and to the truth of doctrines, of which they alone were the witneffes, can only reft upon their fupernatural power of working miracles. Of the first fort is their teftimony to the reality of their own infpiration; of the appearance of an angel in a dream to the hufband of the Virgin Mary more than once; and also to the Virgin herself; of the vifion of Zacharias in the Temple, of the transfiguration of Jefus ; of the glory feen by St. Stephen at the time of his martyrdom, and of the incarnation of our Saviour without any human father, by the operation of the Holy Ghoft. Of the second fort are their relations of the effects or confequences of thofe various facts, for which facts they had either the evidence of fenfe or that of eye witnelles. For we cannot prove the truth of what the Apoftles fay from the affumed reality of their infpiration, and then back again the reality of their infpiration, from the affumed truth of what they fay; fince this were to argue in a circle.

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An inquiry into the truth of Chriftianity cannot be, (as Mr. Parry juftly obferves, p. 57) an unlimited range into the boundlefs and perplexing labyrinths of fpeculation ; because, we are not left, p. 58, to the vague conjectures, imperfect reafonings, and wild imaginations of FALLIBLE men. It is an inquiry into the meaning of writings, acknowledged to be TRUE upon ALL hands, and by ALL parties." But this meaning neither is nor can be decided by divine authority; unless with one set of Chriftians, you will have recourfe to a second revelation, to explain the first; (by the by, what fort of a revelation muft that be which cannot be underfood, and which therefore reveals nothing) or to an infallible expofitor of fcripture in the perfon of the pope; or to the felf-interpreting Bible of the London book-fellers. Much of the fame fort, and equally well calculated to promote exact, that is real knowledge, is Dr. Hawker's unalterable doctrines of fcripture, the effentials and fundamentals of Chriftianity, of Meirs. Milner, Scot, Newton, Overton, and almost the whole tribe of ferious divines and gospel minifters. Matters which God alone can ascertain. For the meaning of infpired writings cannot without a miracle be afcertained in any other way, than as the meaning of all other writings is,

that

that is by human judgment; and what is human judgment, but the deci fions of FALLIBLE men? For no Chriftian church but that of Rome, ever laid claim to infallibility fince the time of the Apoftles. It is nevertheless our DUTY, p. 58, to afcertain this meaning, as exactly as we can, by every means in our power, and to follow it, as our ONLY guide in (revealed) religion.

However infallible then the original receivers of INSPIRED TRUTH may be, this infallibility can never fet afide the imperfections and uncertainty of language, unless the perfons fo infpired think proper to do it, by guarding against every doubtful expreffion, removing every obfcurity, afcertaining the nature, extent, and application of every metaphor, and pointing out their various ideas with precifion. But this our Lord Himfelf purpofely forbore to do, Matt. xiii. 11. John ii. 19. Acts xxviii. 26, 27. Nor have the Apoftles done this, nor (it fhould feem unquestionably for good reafons) were they directed fo to do.

THOUGHTS CONCERNING DEATH.

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE. GENTLEMEN,

T appears to me one of the greatest leffons which human nature can learn, to receive, with calmness and submiflion the fummons of DEATH, and to be ready to retire from the scene of this world with gratitude, and content, whenever the great Governor of the universe shall be pleased to call us. To overcome the great antipathy, to which all men are fubjected, not even excepting the best and wifeft of the fons of fallen Adam, against this "laft enemy" which is to be overcome, requires a great vigour and foundness of mind; an holy, and pure courfe of life; and a long and frequent meditation upon it in the days of health, youth, vigour and ftrength and then the virtuous man, with the aid and affistance of God's Holy Spirit, may confider of it without fear, and anticipate its approach without horror.

With regard to the physical pains which accompany the feparation of the foul and body, you have inferted in your first volume an ancient MS. which contained fome very useful reflections on that point very well worthy of the perufal of thofe perfons who may labour under that fear. That vaft numbers of very good and pious perfons have laboured under this dread is inconteftible, and truly pitiable their condition moft undoubtedly is; but yet I think that a proper exercife of their reafon may, with God's bleffing, in confiderable measure enable them to furmount it. For my own part, in addition to the ftrong arguments produced in the above mentioned MS. I feel well convinced that the great and benevolent Author of our existence for the most part orders this important affair in fuch a manner that the phyfical pains attending the feparation of foul and body are foon past by and gone: and when, in fome particular cafes, a more lingering DEATH awaits us, the fupport and confolation of his good Spirit will be imparted to good men in proportion to their neceflities. Refting therefore our firm truft and confidence in this, as we ought to do in all other events of our prefent and future exiftence, upon the God of our ftrength, I think we need not be in fear or thraldom upon this account. There are, however, many important ideas annexed to the thought of Death, which have refpect to the effects it may produce on our prefent and future happiness;

and

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