reasonings; it is certain, that the greatest part of mankind had lain under an inevitable necessity of continuing infidels.

We see then, that the foundation of God standeth sure, that the proof of the Christian faith by miracles, is sound and satisfactory. Let us adhere to it steadily, and devoutly adore the divine wisdom and goodness, which contrived it for our sakes! Let us not be moved by the little cavils and exceptions, with which perverse and unreasonable men are used to encounter it; but let us remember, that in this state of imperfection, there is scarce any truth so bright and clear, but that an industrious stirrer up of doubts may do somewhat towards clouding and darkening it. Let us not sit in the seat, nor stand in the way, nor walk in the council of these ungodly; who studiously undermine principles and delight to affront the common sense of mankind: who set up for a repute by disbelieving every thing, and are resolved to pay a regard to nothing, but their own deep penetration and prudence. Let us preserve ourselves free from that sort of caution and reserve, which, lest it should be imposed upon by false motives of credibility, will close with none; and for very fear of being deceived, takes the unavoidable way towards being deceived, by equally suspecting every thing. God defend us from such a kind of wariness as this! and grant that we may foolishly entertain some falsehood together with truth, rather than be wise to that degree, as to esteem every thing a falsehood; that we may be weak enough to believe several doctrines in religion, that are erroneous and vain, rather than be so backward and hardy as to believe nothing at all! For certainly, as downright credulity and weakness has much the advantage of infidelity, with regard to the ease and peace of mind it affords us in this world, so it is more likely, if it errs, to be overlooked and pardoned by God in another. I had rather be the most easy, tame, and resigned believer in the most gross and imposing church in the world, (I mean that of Rome), than one of those great and philoso

phical minds, who stand upon their terms with God, and study to hold out as long as they can, against the doctrines of the Gospel, and the arguments that are brought to prove them.

To that God, who alone doth wondrous things, and is alone able to bring some proud reasoners to acknowledge, that he has done them, be ascribed all honour, praise and power, now and for ever!

THREE

SERMONS

PREACHED AT THE ROLLS, IN THE YEAR 1711.

THE DIFFICULT PASSAGES OF SCRIPTURE VINDICATED FROM SUCH OBJECTIONS AS ARE USUALLY MADE TO THEM: AND PROPER DIRECTIONS GIVEN, HOW WE ARE TO USE THEM.

In which are some things hard to be understood, which they that are unlearned and unstable, wrest as they do also the other Scriptures, unto their own destruction.2 PET. iii. 16.

ST. Peter, in this chapter, employs his pen, in fortifying the minds of those Christians, to whom he writes, against that scorn and mockery they met with from some profane men, who disputed the certainty of this world's dissolution, and of Christ's coming to judgment; and derided the eager expectations of the first believers concerning it. Where, said they, is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation, ver. 4. Against the attempts of these scoffers the apostle arms them throughout this whole chapter; assures them of the reality of their hopes, and of the truth of the divine promises; and exhorts them to wait with patience and humility for their accomplishment. The Lord, saith he, is not slack concerning his promise [as some men count slackness]; but is long-suffering to us-ward, not willing that any should perish but that all should come to repentance, ver. 9.

Where he intimates the true reason of Christ's delaying his coming, to be, that he may give room and space to all men every where to repent, and embrace his

Gospel. Wherefore, beloved, says he, a little afterwards, account that the long-suffering of our Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you as also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, to their own destruction, ver. 14, &c.

He seems purposely to have made mention of St. Paul in this place, not only because he concurred with him in his testimony concerning the end and design of God's long-sufferance, but because his writings also had been objected against by those very scoffers, as obscure and unintelligible. And therefore he took an occasion of mentioning one passage out of them that he might have an opportunity of vindicating the whole from these men's scornful exceptions. Account, says he, that the longsuffering of the Lord is salvation; even as our beloved brother Paul also, according to the wisdom given unto him, hath written unto you. The place of St. Paul referred to, seems to be that in the epistle to the Romans, chap. ii. ver. 4. Despisest thou the riches of his goodness and forbearance and long-suffering; not knowing that the goodness of God leadeth thee to repentance? From which parallel text thus produced from St. Paul, he takes occasion to speak of all his writings, and of the imputation which in general lay upon them. As also in all his epistles (continues he) speaking in them of these things; in which (i. e.) in which epistles [I explain it so notwithstanding a criticism taken from the Greek, which would make the words in which belong to the things spoken of in the epistles, and not to the epistles themselves, which criticism I shall not now trouble you with] I say therefore, in which epistles, are some things hard to be understood, which they that are unlearned and unstable (that are unlearned, i. e., unskilled, and unversed in divine things; and unstable, i. e., of light, desultory, unbalanced minds) wrest, as they do the other Scriptures, to their own destruction.

Having thus cleared the connexion of the text, I shall discourse on it after the following manner :

I. First, by enlarging a little on the proposition itself, which it contains: that there are in St. Paul's writings, and in the other Scriptures also, things hard to be understood.

II. Secondly, by giving some account how, and for what reason it has come to pass, that the Scriptures are, and must be, in some measure obscure: how necessary and unavoidable it was, that there should be some passages in them dark and difficult even to those, who lived at the time when they were written, and yet more so to us, who live at this distance from the age of the apostles.

III. Thirdly, by shewing you, that this carries no reflection at all in it upon the divine goodness or wisdom. And then, in the

IV. Fourth, and last place, by raising some observations from what has been said, and preventing the ill uses that may be made of it.

I. First, this proposition is evidently laid down in the text, that there are in St. Paul's writings, things hard to be understood and it is plainly intimated, that there are such things in the other parts of Holy Writ also; inasinuch as they, who wrest these difficult passages of St. Paul, are said to wrest the other Scriptures also.

It is, indeed, an undoubted truth, and what no good Christian is, I think, in the least concerned to deny, that the books, both of the Old and New Testament, are not every where equally clear and intelligible. They have, like other books, a mixture of that which is easy, with that which is hard to be understood; a great deal that is plain and obvious, and somewhat also that is obscure and difficult. Notwithstanding they were designed to contain a revelation of God's will to men, yet was not that revelation designed to partake every where alike of the nature of its great