T pally through the Hands of Mofes and the Prophets; of Jefus Chrift and his Difciples; together with great Numbers of most important Confequences from thence refulting. Both Parts of this Book are credibly affirmed to be written by Perfons, who must in the main have known the Truth or Falfehood of what they fay: none of whom have given Grounds to fufpect their Veracity; but many, the strongest poffible Grounds to rely on it. They support the Authority of the Doctrines and Precepts delivered there by exprefs Prophecies and public Miracles, recounted there also: which Prophecies have, most of them, undeniably been fince fulfilled, nor do any appear to have failed; and which Miracles, though they could never have been acknowledged if they had not been real, were, fo far as we can learn, denied by no one, either at the Time when they were faid to be done, or long after. On the contrary, the Old Teftament hath always been admitted, as true and genuine, by the whole Jewish nation: and the Pentateuch in particular, used as the Law of their Country; though it appoints more Things than one to be done, fo utterly and vifibly contrary to human Policy, that they must proceed from Him, whofe B 2 whofe extraordinary Providence alone could make them practicable with Safety; and others, too contrary to human Inclinations, for Men to have chofen, without being fure that God required them. And as to the Writers of the New Teftament, it is ftill more certain, that their Works were published near the Time and in the Places, where they affirm the Events, which they relate, came to pafs: that they agree surprisingly well, though in general they were unlearned Perfons, and plainly had not concerted their Story together: that they led pious and virtuous Lives: that they were willing to fuffer Death for the Sake of their Teftimony. And accordingly the whole Chriftian Church from its Rife embraced their Narrations with a Faith, which neither Artifice nor Perfecution were able to overturn, or keep it from prevailing throughout the World, though contrary to the favourite Notions and vicious Defires of all Mankind: which alone is a Proof, that the Facts related in them, even the most miraculous, were previously known to be true; and the Doctrines the fame, which had been already taught by the Apoftles: elfe Jews, Heathens and Chriftians must have exclaimed against the Authors, as Publishers of Falfe hoods, 10 hoods, and they could never have obtained Credit. Some few of their Books indeed, (but such as taught no one Article that is not in the others, nor denied any one that is) were queftioned in fome Congregations for a good while, perhaps with more Caution than needed: but were then put on a Level with the reft. Neither Testament is pretended to be difproved, but both are confirmed, as far as could be expected, by fuch Heathen Records as are extant: and if either had been confuted formerly by any, that are now loft, it must have funk; which hath not been the Cafe. Each of them furnishes powerful internal Evidence in Favour of itself: each adds manifold Strength to the other and no Writings whatever ftand on the Credit of fuch numerous and decifive Atteftations. Were we therefore to confider them merely as Compofitions of excellent Men, well informed, and faithfully informing Us, in the best Manner they could, of what it most concerns us to know, we must allow them to be a most valuable Bleffing; a Treasure unspeakably fuperior to all the other Remains of Antiquity. But this is much too low an Efteem of them: they were written moreover under the efpecial Direction B 3 Direction of Heaven, and that for an End no lefs important, than a full Supply of our fpiritual Wants. These two Points the Apostle afferts plainly in the Text: and I shall endeavour to confirm and improve his Affertions, by shewing, in fome Difcourfes upon it, I. That all Scripture is of Divine Authority. II. That it completely answers every Purpofe of Religion. III. That we ought to read and study it diligently. IV. How we may do this to the best Effect. I. That all Scripture is of divine Authority, or, in St. Paul's Language, given by Inspiration of God: a Pofition extremely requifite to be understood in its true Sense, and established on its proper Foundation. For fome have held it to fignify, that every Sentence and Word was dictated from above: and confequently have made Room, without intending it, for as many plaufible Objections, as there are Appearances of any Thing, which in refpect of Clearnefs, Elegance, Order, Strength, exceeds not human Power, or falls beneath abfolute Perfection. Others, especially of late Years, partly to guard against this Danger, and partly to excufe Notions of their own, which are con trary to Scripture, have imagined, that being infpired meant little more (at least in Relation to the Hiftorical and Doctrinal Books) than being indued with a large Measure of general pious Intention: fo that, continuing to call themselves Christians, and profeffing a high Respect for the facred Writers as good Men, they have thought themselves juftified in doubting, or even disbelieving, almost as much as they please, of what the Scriptures teach. To ftate therefore and defend the Senfe of the Text, I shall begin with explaining the Terms. The Word, here tranflated Scripture, denotes frequently in other Authors any Writing whatever. Whence fome ancient Versions render the Original thus: Every Writing, given by Inspiration of God, is profitable, and so forth: leaving it undetermined, which are fo given. But always, in the Gofpels and Epiftles, it denotes that Collection of Writings, which the Church acknowledged for its Rule of Life and Manners. When our Apostle sent this Epistle to Timothy, feveral Parts of the New Teftament were not published, and scarce any had fpread very far fo that he muft by Scripture mean chiefly, if not solely, the Old Testament, But the Books of the New, from their first Appearance, B 4 |