self to correct certain errors of small importance, which might be among the Jews.

And if we must take all the words of Christ, when he speaks of the scripture, in a strict sense; as if he acknowledged the books he cites, to be all inspired, even to the least syllable, and the others on the contrary to be excluded out of the number of the sacred books; we must reject many of those that are commonly reputed inspired. Neither he nor his apostles ever cite the works of Solomon, or the book of Job; except that St. James praises the patience of Job, which, to speak properly, is not to cite the book, but the history. And if we must conclude from thence that all these books have been wrongfully put into the Jews canon, the common opinion would be found contrary to the authority of Christ and of his apostles.

These books, then, that we have spoken of, are not necessarily to be accounted divine for being in the canon, or catalogue of the books of the Jews; which Jesus Christ never called in question: and there is no reason to interpret the

word, canonical, as if it signified, inspired of God. The Jews put in their collection all the fragments they had remaining of their ancient books; they left out none, because they had no others. It was all their library, the rest having been lost in the captivity, or before, or after; for the story sets not down the time of that fatal loss. They pretended not at first that this collection consisted of no other but what was divinely inspired. But in process of time, as there were therein many writings that were truly prophetic, and as these were the only books that had escaped the general loss which had involved the rest, they began to be looked on with more respect than they had been at first; and at length it came to be believed that all these books, that were in the ancient catalogue, were truly divine. And whereas, before that time, men applyed themselves to the observation of what was most considerable in the law, without making many commentaries; from thence forwards they grew nice about the words; would take every thing in a strict sense; and by seeking for mysteries where there were none, they abandoned the most essential part of the Jew

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ish religion. They made the knowledge of religion to consist in the study of a thousand vain subtilties, and piety to consist in the scrupulous observations of ceremonial laws, according as the doctors interpreted them. This the Pharisees did in our Lord's time, and it is also that which the divines among the christians, both ancient and modern, have imitated since the death of the apostles. In their time men applied themselves to learn their doctrine, without subtilizing about their expressions; and this they did upon the assurance they had that those holy men taught faithfully what they had learned from Christ. Since then, it has been the practice to dispute about their words, and to strain to the utmost divers of their expressions, which were not over exact; from whence many factions have been begotten amongst Christians, who have fallen foul one upon another about the meaning of some such particular expressions of the apostles, and have neglected at the same time to obey the precepts of Jesus Christ; that is to say, they have abandoned the inward substance of religion, to busy themselves about the outside.Men have thought it an honour to be

stiled, that which they call, zealous orthodox, to be firmly linked to a certain party, to load others with calumnies, and to damn by an absolute authority the rest of mankind; but have taken no care to demonstrate the sincerity and fervour of their piety, by an exact observation of the gospel morals; which has come to pass by reason, that orthodoxy agrees very well with our passions, whereas the severe morals of the gospel are incompatible with our way of living.

Thus much by the by, to let you see that this great zeal which men have for the letter of the scripture, is but a cloak they make use of, to hide the little esteem they have for the religion itself of Jesus Christ; which consists not in criticisms, or controversies, but in keeping God's commandments.

But it will be asked then, what authoriity we allow the Holy Scripture, and what use is to be made of it according to these principles? To answer hereto, I begin with the New Testament, which is the principal foundation of our faith. In the first place then, Jesus Christ, in

whom were hidden all the treasures of wisdom and knowledge, and whom God has expressly commanded us to hear, was absolutely infallible. We must believe without questioning it whatever he says; because he says it, and because God hath testified that he speaks nothing but truth.

In the second place, since we have nothing writ by Christ himself, we ought to believe what his apostles have said concerning his life and doctrine; because God has given test:mony to them by the miracles he enabled them to do; and because they sealed the truth of their deposition with their blood. They tell us what they had seen and heard, so that it was impossible they should be deceived in the substance of the history and doctrine. It may be that in some circumstance of small importance they do not relate things exactly as they happened, and that therein they do not agree together. But they all agree in the historical facts whereon the faith we have in Jesus Christ, is grounded; his birth of a virgin, his miracles, his death, his resurrection, and his ascension into Heaven; though there may be some