ples. Now as we have no other Knowledge of these Things, in our Days, than we can collect from the Epiftles themselves; no Wonder, if we are sometimes much at a Lofs. But to the Persons who received them, we have Cause to think, they were very intelligible: and the Condefcenfion of arguing with them in their own Way must be very obliging, and the Effect of the whole throughly convincing: else they had not continued to honour Him and his Writings in the Manner and Degree, which we know they did. Nor is it very hard for Us now to understand the far greatest Part of them: and the Profit well repays the Labour. But the Parts of more general and efpecially practical Ufe, which make a large Share of the whole, we cannot avoid understanding. So that on the whole his own Words concerning his teaching are perfectly juftifiable: If our Gospel be bid, it is bid to them that are loft, in whom the God of this World hath blinded the Minds of them that believe not c.

To the Epiftles, which follow St. Paul's, no confiderable Objection is made. For, as to any Pretence of Difference between Him and St. James, about Faith and Works, the former 2 Cor. iv. 3, 4.

C

evidently

evidently means only, that neither Observance of the Peculiarities of the Mofaic Law, nor the exact Observance of any Law, is requifite for our Acceptance with God, but Faith in his. Covenant of Forgiveness through Christ: and the latter means only, that this Faith must be fuch, as produces an honeft and diligent, though not faultless, Performance of fuch Works, as that Covenant prescribes; otherwise it is dead and fruitless: which two Doctrines are perfectly confiftent, and abfolutely neceffary to the Comfort and Direction of Mankind.

The concluding Book of Scripture, the Revelation of St. John, is accused of Obscurity, and confequently of Ufeleffnefs, perhaps beyond any other. But it should be observed in Regard to this and all of them, that it may be very material, in Religion as well as in Philosophy, to have fome Information about Matters, which yet we can understand but very imperfectly and though there were more Things than there are, not at all understood now; yet these either have been understood by thofe, whom they concerned formerly, or will be understood by those, whom they shall concern hereafter as unquestionably in Nature many Things, which have never been cleared up,

nor their Uses known as yet, will be cleared

up in Time to very good Purpofe. And who ean tell how glorious a Light may one Day burst forth, and how feasonably, from the darkeft and leaft regarded Prophecies both of the Old Teftament and the New, to confirm the Evidence and illuftrate the Doctrines of Christianity? But in the mean while, they exercise very beneficially the Industry of many, the Humility and Reverence of all. Though we should never find the Meaning of fome of them, we may, by fearching after it, find that of others unexpectedly, as happens in various Cafes befides. And further ftill, be fome Parts of Scripture ever so unintelligible, we have this Comfort, that they cannot make the clear ones unintelligible too.

Yet here it is answered by the bolder Sort of Objectors, that no Body can fay, what is clear in Scripture: there are Diversities of Opinion about the most fundamental Points of Revelation. Every Thing is difputed; every Difputant alledges what he calls plain Texts in his Favour and how can there be a stronger Proof, than this from Fact, that the whole Syftem of the Bible is obfcure and uncertain, and therefore of little Ufe? But confider; Are not the fundas

fundamental Points of natural Religion, of Morality, of civil Government, disputed too? Have not all the Principles of Science, the Credibility of Hiftory, the very Evidence of Senfe, been controverted? And doth not every Body appeal to plain Reason in these Controverfies, just as they do to plain Scripture in those of Theology? And do they not all make a Shift to fay fomething plaufible for themselves, or against their Adverfaries? And will not this be always the Cafe, as long as there are in the World conceited or perverfe, ignorant or inconfiderate, interested or ambitious Perfons? But must we therefore give up every Thing for doubtful, and useless? Or if not, why must we give up Scripture? Why not trust ourselves, that we fee what we do fee, there no less than elsewhere, notwithstanding that there may be Perfons, who pretend to fee the contrary? Infidels venture to be very positive in their Notions, though the ableft, the best, the Generality of Men reject them, though they differ widely amongst themselves about them; though, when fearched to the Bottom, they are unSpeakably more difficult to understand, and more unfatisfactory, fo far as they are underftood, than Ours. Why then do we suffer them

to unfettle Us by Pleas, that hold stronger against themselves?

Another very material Confideration is this. However dark and perplexing fome would have the Bible thought, in Fact it is certain, that wherever it hath been refpected and carefully read, the very loweft of the People have had infinitely jufter Sentiments of God and their Duty, than the highest in other Places. The Paffages, which it is pretended must needs give them wrong and grofs Ideas, of the Divine Nature and Attributes for Inftance, of a future State, or of any Thing elfe, do in Reality scarce ever produce that Effect in any of them; but either they understand the boldest Figures easily, or at leaft know they are but Figures; and therefore though they may not apprehend them diftinctly, they are not misled by them at all. Indeed the very Foundation of that whole Way of arguing, which confident Perfons ufe on this Subject, is wrong and we need not embarrass ourselves about the Particulars of it so much as we do. They have fuggefted, that if Heaven vouchfafed a Revelation to Mankind, it must certainly be the most beautiful Compofition, in the cleareft Language and the most regular Method poffible; every Thing must be fully ex

plained