LECTURE III.

THE LAW OR RULE EXPLAINED ACCORDING TO WHICH THE SCRIPTURES ARE WRITTEN.

Preliminary remark, on the Reasons why the Scriptures are not written in plainer language-Short Recapitulation. I. A Universal Rule of Interpretation afforded in the Mutual Relation, which exists by creation, between things natural or material, spiritual or moral, and divine. II. The nature of this Relation considered:-1. The whole Universe an out-birth from the Deity whence it bears, in all its parts, an immutable relation to the attributes which belong to the Divine Essence.-2. That on all things belonging to the moral, intellectual, and spiritual worlds, the Divine Creator has thus first stamped a certain image of himself:—3. And that he has done the same, though under a totally different form, on all the objects of outward and material nature:-4. Whence all things in Nature, being outward productions from inward essences, are natural, sensible, and material types

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of moral, intellectual, and spiritual antitypes, and finally of their prototypes in God. III. That, were the Relation between these different orders of existences fully understood, a style of writing might be constructed, in which, while none but natural images were used, purely intellectual ideas should be most fully expressed.1. That this is in a great measure intuitively perceived by all mankind, and is the origin of many forms of speech in common use.-2. Palpable instances of the occurrence of such forms of speech in the Holy Word.-IV. That in ancient times this constant Relation between things natural, moral or spiritual, and divine, was extensively understood;-1. Proved from intimations in the historical parts of Scripture. 2. Confirmatory remarks, drawn from the mythological fables of the Greeks and Asiatics, and the Hieroglyphics of Egypt.-V. That in this Relation, then, is to be found the Law or Rule according to which the Scriptures are written, and that a knowledge of it will afford the key by which their "dark sayings" must be decyphered.

We now approach a part of our inquiry of the very greatest importance; for we are now to investigate what the Law or Rule is, by

which the Holy Scriptures or Word of God are written; and this, being a subject of deep investigation, will require to be gone into with very close and serious attention. It is not indeed, in itself, extremely difficult of comprehension: on the contrary, I am satisfied that it is capable of being made very plain and easy; and even, if sufficient attention be given, that the arguments and instances by which it may be supported, will be found as interesting, as the subject itself is great and important: but it is usual with many, in this superficial age, to be indisposed to any inquiry that requires the exercise of fixed attention. Especially on the subject of religion, it is common, with great numbers, to be unwilling to regard any thing which is not obvious at first sight. Indeed, this forms one of the objections of Deists against the Christian Revelation in general; and will perhaps be still more positively urged against the view of it, which we are endeavouring to establish: we will therefore here meet it with a few remarks.

The Scriptures contain many things, the Deists allege, which, it is allowed on all hands, are hard to be understood; if then the belief of them is so important to man's welfare, why, they demand, is not some standing miracle wrought to assure us of their truth? And one of the most determined infidels has insolently

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suggested, as a suitable expedient*, that God ought to cause a permanent inscription to appear on the face of the sun, assuring mankind, through all countries and all ages, that the Scriptures are true. But they who propose such expedients as these, only shew how utterly ignorant they are, both of the nature of God, and of the nature of man; and how destitute they are of any idea of the laws of infinite wisdom, by which God regulates his dealings with man. A conviction forced upon against his will, would not be permanent, nor really beneficial to him; but, on the contrary, it would expose him to the danger of incurring far greater guilt than he can possibly rush into while he is left to the uncontrolled exercise of his own freedom, and while the light of Divine Truth is not poured on his mind with such lustre, as absolutely to compel his assent. It is for this reason, among others, that divine revelation is always couched in language that is in a great measure parabolic and obscure. Though capable of being easily understood, at least as to every thing essential, by those who are influenced by a sincere desire to know the will of God in order that they may do it, according to the divine declaration of Jesus Christ—" If any man will do his will, he shall know of the doctrine whether it be

Paine, Age of Reason, Part 3.

of God;"-it yet is not made so plain throughout, as to aggravate the condemnation of those, who, being indisposed to do his will, and only anxious to find pretences to free themselves from the obligation of doing it, would be, in fact, the more offended at any revelation, just in proportion as they found it more difficult to devise plausible reasons for denying its authority. The former class of persons-the humble inquirers,—are meant by the disciples, and the latter-the pertinacious cavillers,―by the "others," or "them that are without," in that saying of Jesus Christ in which he developes the law of Divine Mercy and Wisdom on this subject: "To you," he says, addressing the disciples, "it is given to know the mysteries of the kingdom of heaven; but to others, in parables; that seeing they might see and not perceive, and hearing they might hear and not understand+:" by which words is not meant that an arbitrary distinction is made between one portion of mankind and the rest, but that divine revelation is so framed, as not to force conviction on the understanding, where there is a determined resistance in the will; because, if such persons should be made to assent for a time, their evil propensities would afterwards break out and carry them away: they would then deny the clearest demonstra

* John vii. 17. + Luke viii. 10. Mark iv. 11.