languages, with which we may be satisfied in all great points: though it is a defect in these translations, in our own in particular, that they are not from time to time revised and amended; because languages alter, and further improvements are made in the understanding of the Scriptures, and finding out the very words in which they were first composed, by comparing of ancient manuscripts with one another, to which discoveries and improvements the vernacular translations ought to correspond.

The evidences for the Gospel are also within the compass of the meanest understanding, where men will make any use of it at all; namely, that there was such a person as Jesus Christ, who lived in Judea in the time of the first Roman emperors, and wrought those miracles, and preached those holy doctrines, which have been recorded by men who were eye witnesses of these things; whose writings we have in our hands.

Neither can there be any difficulty in understanding our Lord's doctrines and precepts, and those of his apostles in their letters or epistles sent to different congregations of Christians, or private persons, if we take along

with us and attend to the persons to whom they speak, how far what they say was peculiar to them, and how far applicable to all Christians: for it should be inculcated that the argumentative, which are the obscurest parts in St. Paul's epistles, belonged only to the Christians of those times.

By studying also the particular phrases and ways of speaking in the Bible, and comparing similar passages one with another, the common understanding easily gets at the knowledge of what at first appears dark and strange.

Such, for instance, as being sent from God, sent into the world, coming into the world, coming from heaven, and the like, which are spoken of John the Baptist, and of our Lord's apostles as well as of himself; and, though they seem to imply the coming from another world to this, yet signify only the being a prophet or messenger of God, having a divine authority and power.

So also when persons are said to be possessed with demons, and the demons are said to speak: which was in those countries and times only as if we should say with us, that they were persons out of their mind, and their speeches such as they are wont to utter.

Sometimes

Sometimes our Saviour designedly spoke with some obscurity; as in his parables, and in his conversations on certain occasions with persons to whom it would not have been prudent to have delivered himself in plainer words; or of any use to them. It is not very material, if we should not understand every thing he spoke at such times. But, in truth, in general in these and the like cases, there is nothing so hard or perplexed but what the ordinary apprehension may be brought to comprehend with due application, and by taking trouble to procure the best helps and information that are in their But if perpower. sons will take no pains, or exert themselves to attain this knowledge, they must remain in ignorance there is no remedy.

II.

For in the next place, I would observe to you, -and it deserves all attention,-that it is not the way of Almighty God's dealing with us, his creatures of mankind, to pour into us all at once any kind of knowledge, particularly of things useful and excellent; but it is to be attained by slow degrees, and a long and laborious process.

Doubtless,

Doubtless, had it pleased him, he might have so formed us, that we should have been able to have discerned the truth at first sight, without going through so many steps and perplexities as we usually do to arrive

at it.

As he might also at the same time have planted in us such instinctive dispositions to what is right and good, and so balanced our passions and appetites, that we should not have been so continually misled by them nay, had it pleased him, we might have been made such as never to have fallen into sin or

error.

And therefore, as he has not chosen to do this, but created us frail, and weak, and unknowing, with difficulty attaining to true wisdom, and exposed to darkness and various mazes of error in our way to it; we may conclude that our kind Creator, all-wise, judged that this would be best for us upon the whole, and that in the end we shall be the happier by it. For to think otherwise of a Being of all goodness and perfection, would be unworthy of him.

Now, as divine Providence has thus appointed, under that constitution of nature, as we

call

:

call it, in which he first places us at our coming into life, that we learn every thing useful and valuable by degrees; and also that it is from our own experience, in correcting the wrong judgements we often form, and the mistakes we run into, and also sometimes after suffering much from our hasty mistakes, that we arrive at truth at the last;

It is reasonable for us to expect, that when our Maker condescends to instruct us in a supernatural manner, it should be in the same way, in the exercise of the powers and faculties he has given us; and that we should learn that religion, which comes from heaven, and is to carry us to greater perfection and happiness, by the same labour and diligence as we learn every thing else.

If, therefore, there are some difficulties and obscurities in the revelation that he has made of himself, of his will, and designs: if, without taking due pains to inform ourselves concerning it, we are liable to fall into many errors; and continual study and attention is necessary for our advancement in divine wisdom; We are not to complain of it, but to consider it as part of his plan, and the appointed 2 A 2

way