however, they had fufficient Means of knowing were of no Avail, without inward Goodness. And the conducting of Religion in Purity, through fuch a State of Things, is no fmall Evidence, that the Hand which conducted it was God's. But were the Communication of thefe ritual Appointments to us, no otherwise advantageous, it would fhew us the happy Superiority of our own Condition, who worship God without them in Spirit and in Truth *. But laftly, the Pentateuch, which contains them, contains over and above many Things of unfpeakable Importance, not only to the Proof, but the Understanding of Christianity. We must have both conveyed down to us in it, or neither. Which would we chufe? And where is the Injury, if in order to give all that is profitable, our Maker gives more than is neceffary?

Exceptions have been also taken to the Book of Pfalms, as having in it frequent Imprecations against Enemies, which may tempt us to the like. But most of them, if not all, might full as agreeably to the Genius of the Hebrew Language, have been tranflated as Predictions only', which in the Cafe of Sinners being ge

* John iv. 23, 24. y Gregory the Great, De Curâ Paftoral. Part i. c. i. p. 5. faith, the Pfalmift wrote PS. lxvii. 23. nen optantis animo, fed prophetantis minifterio.

nerally

nerally conditional (to take Effect unless they repent) were in Reality nothing more than Warnings, and therefore Kindneffes indeed to the Offenders, against whom they were denounced. Or if the holy Penmen were fometimes commiffioned by Infpiration to foretell abfolutely, and even to call down the Judgements of God on wicked Perfons, how can this be likely to mislead us, who know fuch Commiffions to be ceafed, and our standing Rule to be, Blefs, and curfe not?

It hath been objected too against the Book of Ecclefiaftes, that fome Paffages in it favour of Irreligion, fome of Immorality. But these in Truth are either innocent, when rightly interpreted; or else express, not the wife King's Sentiments, but the falfe Opinions of others, whom he personates to confute them; or however not his deliberate Sentiments, but fuch hafty wrong Notions, as during the Course of his Inquiry after Happiness rose up fucceffively in his Mind, and were on mature Confideration rejected by him, to fix at last on the true Bafis, the Conclufion of the whole Matter, to fear God and keep his Commandments, because he shall bring every Work into Judgement, with every

VOL. VI.

2 Rom. xii. 14.

E

Secret

fecret Thing, whether it be good, or whether it be evil.

The Song of Solomon hath likewise given Offence to Readers of more Delicacy than Judgement. But they would do well to recollect, that the intimate Relation between God, or Christ, and the Church, is figured by that between Hufband and Wife in many Places, both of the Old and New Teftament, particularly in the 45th Pfalm, which (though the Scene of it be laid in higher Life) seems to have given Occafion to this Song; that very indearing and improving Reflections naturally rife from fo interesting a Comparison; that defcribing the Intercourse by Metaphors drawn from the pastoral State, is extremely agreeable to the Simplicity, the Humility, the Mildness of Religion; that the devotional, as well as other Affections of the Eastern People, are extremely warm'; and that none of their Allegories (especially fuch a one as that in Question) are ever to be applied minutely but we are to lay hold and dwell on the principal Points; of Love to God producing Felicity; Negligence, Desertion; Penitence, Forgiveness: confidering moft of the rest as mere Ornament, adapted with much Conde

Eccl. xii. 13, 14.

fcenfion

fcenfion to the Turn of the Nation and the Age.

But Difficulties have been raifed in Relation to the prophetical Books, as well as thefe. Directions, it is faid, are mentioned, as given in them to the Prophets, which appear improbable and unfit. But then we may justly think, as the ableft of the Jews themselves have thought, that feveral of these were executed in Vifion only a fupernatural Impreffion was made on their Minds, by which they feemed to do what in Fact they did not, that fo they might be enabled to deliver their Meffage in a more affecting Manner. And who fhall prescribe to God, how to communicate his Revelations ? Other ftrange Things really done by them, were done in Confequence of the univerfal Custom, then in Ufe, of inftructing Perfons by Actions, which are natural Signs, along with, or instead of, Words, which are but ar▲ bitrary ones. And if that Custom had not been fo proper and convenient, as perhaps it is; yet God's Compliance with it, whilft it obtained, was undoubtedly gracious and fitted to produce good Effects.

Again fome have complained, that the Language of the Prophets, above the reft of Scrip

ture, is often harsh and coarse, dark and peculiar; and on these Accounts ill adapted to common Benefit. But furely it is also, very often, extremely natural and easy, convincing and perfuafive, alarming and forcible, graceful and engaging. Wherever it seems exceptionable therefore, large Allowances must be made for the Boldness and confequent Obfcurity of the original Tongue, especially in Poetry: which yet in all Tongues is more affecting, and more eafily remembered, than Profe, and on thefe Accounts prudently chofen in many Parts of the prophetical Writings. But indeed the Stile of the Oriental People on every Subject, except in their Hiftory, is lofty and concife, abounding in ftrong and expreffive Figures, carried often to strange Lengths, above regarding the little Niceties. that we think fo effential, full of quick Turns and abrupt Tranfitions. Without fuch Ornaments as these a Compofition would appear languid and defpicable to Them; who, being the Perfons originally and immediately interested in the facred Books, ought furely to be more confidered than we, who come fo long after. And yet even we, with due Attention, may discover, not only the utmoft Sublimity of Senfe, in the hardest Paffages, but the most exquifite Beauties

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