votes, and they who were most aspiring, factious, or crafty, carried it. They sprung from the meanest of the people; they were bred in cells, and popped into the world without experience or breeding; they knew little of mankind, and less of government, and had not the common qualifications of gentlemen; they were governed by passion, and led by expectation; and, either eager for preferment, or impatient of missing it, they were the perpetual flatterers or disturbers of states and princes. These were the men, and this their character.

When these reverend fathers were assembled together in a body, by the order of a prince, or a pope, who, having his necessities, or the ends of his ambition to serve, chose proper tools for those purposes, they were directed to form such creeds and systems of faith as their patrons' views or interests made it requisite for mankind to believe. In this new employment, every member, we may be certain, was forward to shew his talents in starting new tenets, or in contradicting those already introduced, and so to make himself sufficiently considerable for that preferment which he was resolved to earn one way or another. This being the great aim of all, jealousies and harsh language were carried to the most violent extent. There was no

end of their wrangling and reviling.

Not content to abuse each other by word of mouth, they sometimes scolded in writing, and every reverend father

drew up a petition against other reverend fathers, in language more suitable for Billingsgate than for the church. Sometimes, not satisfied with volleys of scurrility, unheard of in assemblies of gentlemen, they had recourse to club-law, and made good their inventions and distinctions with blows and blood. If the truth could not be discovered by scolding, contradiction, and battering, it was not found out at all. Thus, any emperor or pope might have what creed he pleased, provided he would be at the pains and price of it; and for the rest of mankind, they had this short choice-to comply, or be undone !

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CHAP. XX.

THE CLEARNESS OF SCRIPTURE.

THE Almighty, in revealing his will to mankind, has always taken effectual care that it should not be mistaken, and therefore made it so plain, as to need no farther explanation, in all things which are necessary for us to know. When he would have his pleasure known, it is agreeable to his goodness to make it evident; when he would not, it is agreeable to his wisdom to make it impenetrable. Scripture was not given to make work for interpreters, nor to teach men how to doubt, but how to live. The Holy Spirit has made undeniably clear and manifest all those precepts that enjoin faith and obedience, which are the great points of religion.

I think it is generally granted, that revelations are no more, and that prophecy has ceased. The reason given for this I take to be a very good one; viz. that God has already sufficiently discovered his mind to men, and made his meaning manifest. If it were otherwise, we should doubtless have his

extraordinary presence still; but as we have not, it is to be presumed that there is no occasion for it. He appeared himself whilst men were in darkness, but now that he has shewn them his marvellous

light, he appears no more. His presence is supplied by his word, which being addressed to all men equally, and not to one tribe of men, to interpret it for the rest, it follows that all men have in their power the means to understand it. Old revelation, therefore, does not want the assistance of new, nor has the Almighty any need of prolo

cutors.

While God is delivering his law to the world, he is plain, even to exactness; and his orders are full and circumstantial, even about the minutest points. This is eminently proved by his manner of giving laws to the Jews. Every ceremony, and every instrument and garment, used in their worship, is precisely described and directed. The trumpets, the candlesticks, the lamps, the spoons, the snuffers, are all of his own appointment, both as to the materials and the use of them. He makes it impossible to mistake. He calls the priests by their names, points out their persons, and shews them every branch of their office. He limits and governs their behaviour while they are about it, and does not leave it to their wisdom to invent such postures and ceremonies as they think fit to call decent and significant. They had not the privilege to choose their own garments. Moses,

who was the civil magistrate, had it in his charge to sanctify and consecrate their persons. Their business in the sacrifices is pointed out to them: they are to put their hands upon the head of the beast, and to receive its blood, and to make fires. They are not, as I remember, once made use of to speak God's mind to his people; that is the duty and commission of the civil magistrate, and Moses performs it. They had not the least hand in celebrating the passover-the Jewish sacrament, to which our's of the Lord's Supper has, it is said, succeeded. As little were they employed in that other of circumcision, the reputed ancestor of baptism. In short, their whole function was to be servants and operators in the house of sacrifice.

If the Almighty was thus punctual and particular in the rituals and outside of his worship, can we imagine that he was defective or obscure in declaring the more weighty points of the law? No. When our first parents broke the covenant, they did it wilfully, and could not pretend that they understood it not: "Of the tree of the knowledge of good and evil, thou shalt not eat of it," was the injunction that was laid upon them. There was no need of a commentator here; the text might have been rendered more perplexing, but not more plain.

The covenant which God made with Abraham was not less clear. He was to be the God of Abraham and of his seed; and every male of his