in this science by the philosophers of Greece and Rome; we are still to remember, that the scripturemorals came from another kind of men, in a secluded corner of the earth. What was there peculiar in the soil of Judæa, that the purest and most genuine fruits should flourish there? How comes it to pass, that all antiquity has delivered down to us but one book that is free from all blemish or defect? And yet this book was compiled by various authors, at very distant periods of time. Still all is consistent, all is uniform, all breathes the same spirit, all conspires to the same end: and though running, as it were, in various streams, through different soils and channels, yet it preserves its native purity amidst all the pollution that surrounds it; and thence discovers that the source it proceeds from is the fountain of living waters. But what consistency is there in the pagan moralists, compared with one another? What immorality is there not, considered in themselves? Do not some or other of them encourage self-murder, the practice of exposing children, fornication, uncleanness, and even the sin not to be named? And do not all of them offend most grievously against the first principle and duty of natural religion, the unity and worship of the one true God, by directing men to comply with the idolatry and superstitions of their country? Is any thing like this to be found in the Bible, though the Hebrew scriptures were written while that nation in general were very prone to idolatry?

It is certain and evident matter of fact, that we cannot take any number (hardly any one) of the pagan moralists, against whose doctrines, in some

tions. But nothing of this kind appears in the scripture-morals; nothing but what fairly understood is capable of a just vindication. So that from the very purity and superior excellency of them one would imagine, that they were drawn up under a conduct more than human. It is true indeed they are not formed into a regular system, according to the rules of art practised by men. And in this sense what

our author says may be true," that nothing equal "to the Ethics of Tully or Aristotle was wrote for "the first sixteen centuries of Christianity." But then, the purity of moral doctrine does not at all depend upon the exactness of method in which it is delivered. The systems of these two great men, with all their art and order, were as beneficial perhaps to the common people of Greece and Rome, as the religion of nature delineated is to the common people of England. While the gospel reformed the world; and neglecting the rules of artificial method, and the enticing words of man's wisdom, converted the hearts, and renewed the spirits of men, turning them from darkness to light, and from the power of Satan unto God. Then indeed the pagan moral, though it endeavoured to serve itself of the gospel, sunk into neglect, eclipsed by the superior lustre of the Christian. Cold and languid were its precepts to a heart inflamed with the love of a dying Redeemer, and an empty lifeless form it appeared, void of all strength and beauty, to those first and most faithful disciples of the cross, before whose eyes Jesus Christ had been evidently set forth, crucified among them b. Pagan morality is little more than

y See p. 227. b Gal. iii. I.

1 Cor. ii. 4.

a Acts xxvi. 18.

a shell and a carcass, for want of an inward principle to animate and inform it. This mere body may derive its origin from the earth, as the first man's from the dust of the ground; but the inspiration of the Almighty is the breath of life, by which it becomes a living soul.

These considerations may be of some weight; but to draw this matter to a point, we must attend to the sacred writings themselves, and the testimony they bear to one another. The sacred writings were for the most part compiled by men, who it is. granted were inspired upon some occasions; and the moral parts of them lie mingled and intermixed with other matters, which were allowedly given by inspiration of God. Thus as to Moses and the prophets for the Old Testament, they were inspired in their prophecies; and can we think that this inspiration immediately forsook them, whenever they begun to deliver or inculcate the rules of morality? They wrote these things at the same time and in the same page. And is it reasonable to suppose they were inspired this moment, and left to themselves the next? And then perhaps inspired again the moment after that, in order to foretell some future event? Is not prophesying, in the other sense of that word, as it signifies to declare the will of God, the standing law and rule of life, as useful and as noble an office, as predicting things to come? And why then should not the Holy Spirit be thought equally to provide for both cases, and to prevent any false prophesying in either sense? Besides, any one may see, that the prophets themselves make no distinction in this matter, but deliver their moral in

and by the authority of God, with a-Thus saith the Lord, and, Hear the word of the Lord. Then as to the other class of writings in the Old Testament, which are chiefly or only of a moral nature; they were either composed by men who are known to have had some extraordinary intercourse with heaven, or at least they were always received by the Jewish church, as drawn up under a divine influence; and they appear to be quoted under that character by Christ and his apostles, in like manner as they quote the other scriptures.

David does not only say of himself, The Spirit of the Lord spake by me, and his word was in my tongue; but Christ also, the Son of David, plainly intimates the same thing; How then doth David in spirit call him Lord 1? And having occasion to quote to the Jews a passage from the Psalms, he tells them, that it was written in their law e. And when, after his resurrection, he expounded to his disciples in all the scriptures, the things concerning himself, he tells them in conclusion, that all things must be fulfilled, which were written in the Law of Moses, and in the Prophets, and in the Psalms concerning him. St. Peter says expressly, that David was a prophet ; and in a psalm of imprecation, which has often been the mark of profane reproach, he declares the Holy Ghost spake by the mouth of Davidh. St. Paul has many allegations from the Psalms, too numerous to be repeated; argues from them in the same manner as he does from the scriptures of the prophets, and lays an equal

stress upon their authority. St. Paul, in more places than one, alleges the Book of Proverbs, and St. James in one place seems plainly to ascribe what is said. there to God himselfk. These apostles likewise bear testimony to the book of Job; and the last recommends it, together with the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience1. But there is the less occasion to be solicitous about every particular book in the Old Testament, since St. Paul has confirmed the authority of them all, not only in the words of the text, but also where he tells us, that whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope TM. Every one in St. Paul's time understood by the scriptures a system of writings that claimed to come from God. And would he have countenanced this claim by such a passage as this, unless he had thought that it was justly founded; and that these scriptures, through patience and comfort of which

m

i See the following passages; viz. Rom. iii. 4, 10, &c. iv. 6, 7, 8. viii. 36. x. 18. xi. 9, 10. xv. 3, 9, 11. 1 Cor. iii. 20. xv. 25, 17. 2 Cor. ix. 9. Ephes. iv. 8. Heb. i. 5. to the end of the chapter. Heb. ii. 6, 7, 8, 12, 13. iii. 7, 8, 9, &c. iv. 3, 5, 7. v. 5, 6. vii. 17, 21. x. 5, 6, &c. xiii. 6. It seems clear from these passages, that St. Paul did not consider the Psalms of David as a "book of songs," that had "nothing of prophetic in them." See Five Letters concerning Inspiration, &c. p. 103.

* The author of the Five Letters says, that "neither Christ nor "his apostles ever cite the works of Solomon or the book of Job; except that St. James praises the patience of Job," &c. p. 105. But see Calamy on Inspiration, p. 106.

66

11 Cor. iii. 19. James v. 10, II.

m Rom. xv. 4.