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 apostles : else Jews, Heathens and Chriftians must have exclaimed against the authors, as publishers of falsehoods, 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 questioned in some congregations for a good while, perhaps with more caution than needed : but were then put on a level with the rest. Neither Testament is pretended to be disproved, but both are confirmed, as far as could be expected, by such heathen records as are extant: and if either had been confuted formerly by any, that are now lost, it must have funk; which hath not been the case. Each of them furnishes powerful internal evidence in favour of itself: each adds manifold strength to the other: and no writings whatever stand on the credit of fuch numerous and decisive attestations.

Were we therefore to confider them merely as compositions 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 treafure unspeakably superior to all the other remains of antiquity. But this is much too low an esteem of them: they were written moreover under the special direction of heaven, and that for an end no less important, than a full fupply of our spiritual wants. These two points the apostle asserts plainly in the text: and I shall endeavour to confirm and improve his affertions, by shewing, in some discourses upon it,

I. That all scripture is of divine authority.

II. That it completely answers every purpose 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 fcripture 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 fentence and word was dictated from above: and confequently have made room, without intending it, for as many 312 plausible plaufible objections, as there are appearances of any thing, which in respect of clearness, elegance, order, strength, exceeds not human power, or falls beneath absolute perfection. Others, especially of late years, partly to guard against this danger, and partly to excuse notions of their own, which are contrary to fcripture, have imagined, that being inspired meant little more (at least in relation to the historical and doctrinal books) than being indued with a large measure of general pious intention: so that, continuing to call themselves Chriftians, and profeffing a high respect for the facred writers as good men, they have thought themselves justified in doubting, or even disbelieving, almost as much as they please, of what the scriptures.teach.

To ftate therefore and defend the sense of the text, I shall begin with explaining the terms. The word, here tranflated fcripture, denotes frequently in other authors any writing whatever. Whence some ancient versions render the original thus: Every writing, given by inspiration of God, is profitable, and fo forth: leaving it undetermined, which are so given. But always, in the gospels and epistles, 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, several parts of the New Testament were not published, and scarce any had spread very far: so that he must by fcripture mean chiefly, if not solely, the Old Testament. But the books of the New, from their first appearance, obtained the same title every where. St. Peter gives it by the plainest implication to what St. Paul wrote *: and doubtless what he, and the rest of the twelve, wrote, equally deserved it. Inspiration is any particular influence of God on the mind; whence we pray in the communion service, that he would cleanse our bearts by the inspiration of his Holy Spirit. But, in the cafe before us, it must fignify such influence, as will be effectual for the purpose of writing fuch books. Ard of this there may be various degrees requifite, and therefore granted, according to the variety of circumstances. Moving a perfon inwardly to undertake the work is one degree. Superintending him during the execution of it, so as to preserve him from any confiderable mistake or omiffion, is another. Preferving him from all, even the least, is a higher still. Enabling him to express himself in a manner loftier, clearer, more convincing or more affecting, than he could have done otherwise, is yet a further step. Suggesting to him also the matter, which he shall deliver, goes beyond the former, especially if he was unacquainted with it till then. And putting into his mouth the very words he shall use, is the completest guidance that can be.

Now we say not, that God hath done all these things in every part of scripture: but so many in each as were needful. That he directed Mofes to write his laws *, and Ifaiah †, and Ezekiel, and Habakkuk §, part at least of their prophecies, and feremiah the whole of his ||, and St. John the book of Revelation, they thenselves positively affure us: and by parity of reason we may prefume it concerning the rest: nor can we doubt, but that, writing in obedience to his command, they wrote fo as he approved. On some occafions perhaps they wanted, and therefore had no extraordinary assistance. Without this, the historians amongst them might relate several facts from their own personal knowledge, others from authentic records: and Mofes might receive his accounts of the earliest ages from undoubted tradition. For tradition was much longer credible, when there were but few things to commit to memory, and there was no other way of preferving them, and two or three generations lasted many centuries. The writers of the Pfalms might often chuse their own subjects, and treat them fuitably to their own genius. The wife king, and other compilers of the Proverbs, might perpetuate their own maxims. The authors of the epistles may well be supposed to have given the many small directions, which we find in them, folely from the dictates of their own prudence. The authors of all the books might be trusted very commonly to use their own stile and method, (in which accordingly there is much diverfity) nay, even their own illustrations, arguments and reafonings, on the points before them. And yet, amidst all this, the watchful eye of God might fufficiently provide against their mifleading into error and fin, or omitting to instruct in any

thing essential, those whom they were appointed to make wife unto falvation *.

That he hath superintended them thus far, is evident from the neceffity of his doing it. The patriarchal, Jewish and Chriftian revelations, which are contained, with their principal evidences, in these books, could not be known with certainty otherwise than by means of them, after some time, tho' they might at first by word of mouth. And therefore to prevent his gracious intention towards every succeeding generation from being frustrated, undoubtedly God would take care, that the scripture should teach us infallibly what he required us to believe and do: which was impossible, if his truths and the imaginations of his creatures were blended in them promifcuoufly: or indeed, if they were only left to express themselves as they could, properly or improperly, concerning abstrufe and difficult matters, (as there are many fuch in the facred writings,) where a small error in their phrase might occafion a great one in our belief or conduct. For on this fuppofition, how fshould we distinguish with safety in matters of fuch moment: and where shall they, who reject any one article, find a fure place to stop at? Fatal experience hath proved continually that they can find none. And consequently our wife and good Maker would effectually preferve writings of fuch infinite importance, not only from gross errors, but from the very smallest in faith or practice, and, one should think, in arguings and facts also: the former being often affected by the latter.

But this is not all: he must have interposed much farther. We find passages throughout, so sublime, so pathetic, full of fuch energy and force upon the heart and confcience; yet without the least appearance of labour and study for that purpose: indeed the design of the whole is so noble, fo well suited to the fad condition of human kind; the morals have in them fuch purity and dignity; the doctrines are many of them fo much above reason, yet all of them so reconcileable with it; the expreffion is so majestic, yet familiarised with fuch easy fimplicity; that the more we read and study these books with pious dispositions and judicious attention, the more we shall

fee

fee and feel of the hand of God in them; and without fixing distinctly on this or that text, be fully fatisfied in the gross, that no mere men, and yet less unlearned men, as feveral of the writers were, could ever approach to fuch perfection, (far superior to that of the most admired heathens,) without being raised vastly above themselves by supernatural aid. But then if we confider also the accurate agreement and correspondence of the several parts, though of very different natures, written at very different times, under very different dispensations of religion, and scenes of worldly affairs; that, numerous and various as they are, they unite nevertheless into one confiftent and connected scheme, and the more evidently so, the stricter inquiry is made into it; this will greatly strengthen the proof of divine suggestions, as well as restraints. For fuch harmony must proceed from one original plan, formed in the mind of God, portions of which only were communicated to the several publishers of it; yet each of them was influenced from above to so punctual an execution of his respective trust, that what he said, perfectly tallied with what he was ignorant of, till at length the whole was completed by our blessed Redeemer; in whom all the building, fitly framed together, grew up into a holy temple in the Lord*.

But after this general view, let us enter into some particulars. The Mofaic law, if at all from God, was dictated by God: for it affirms itself to be fo. The contents of the prophetic books are, predictions of future events, and commiffions to deliver such and fuch instructions to the people. These alfo, if true, (as the completions of the former demonstrate that they were,) must have been suggested. One of the prophets declares, that he heard, but understood not †. Others of them St. Peter defcribes, as diligently fearching into the times and circumstances, to which their messages related †. And probably they all apprehended the meaning of a great part of them but imperfectly. Now we may be certain, that God would effectually incline them to deliver these, by using the very words which they received. And in the rest, they would of course endeavour it, and have their memories undoubtedly strengthened, as far as needed, to perform it. Some revela