L

SERMON account: with pretended zeal for ChrifI. tianity, their inceffant labours are directed to undermine the authority of those scriptures, on which Christianity is founded.

Compared with modern Socinians, the more decent Mr. Toland pursues the fame point with modesty and moderation. All that he contends for is, the right of interpreting fcripture figuratively, when occafion requires it.* We see, to what this will lead for, every one judging for himself of the neceffity of such figurative interpretation, both doctrines and precepts will be eafily interpreted away. Toland however keeps up a fhew of reverence for the authority of the fcriptures. But what fay our modern Socinians? Why truly, that the "pro

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digious divine apparatus of a particular "inspiration of each facred writer [of "the Gofpels] was wholly unneceffa

Christianity not mysterious.

ry."*

I.

"ry."* Of course it was not conferred, SERMON or, in their own words, "this high "notion of the inspiration of the scriptures, of the Gospel in particular, is contrary to fact."+

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But though the gofpels were not dic. tated by particular infpiration; " yet, fays the author laft quoted," they may "be termed in fome degree infpired writ

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ings, as they contain a faithful detail "of the doctrine of Christ, which he "received immediately from God." Yes, admitting his representation of them, they are just in such degree inspired, as other true historical details are. For, according to the account of Christ, which those writers advance, where is the great difference between him and Socrates? They were both endowed by God with a greater degree of wisdom, than other men poffeffed; for all wisdom is from

*Priestley's Harmony of the Gofpels.

Lindsey's Addrefs to the two Universities.

God:

SERMON God: neither of them left behind him

I.

any works of his own; and the History of their Lives and Doctrines was each written by their respective disciples. The gofpels therefore are just upon an equal footing of infpiration with the dialogues of Plato. And the religion, which instead of strict Christianity is under these refinements proposed, in its full extent amounts to these two points: the practice of the precepts of the gofpel, as far as, confidered in the light of a system of morals, we approve them; and a belief of its doctrines, fo far as we may judge, the Evangelifts "had been care"ful to put down, with fidelity and "exactness, what they had feen and "heard themselves, refpecting their di"vine mafter Jefus," (the denial of whofe divinity by the bye is an especial tenet of the writer, I am now citing) "as alfo what they had learned from "other competent witneffes."*

*Lindsey's Addrefs, &c.

Here

I.

Here we see the defign fairly unfold- SERMON ed; which, as far as its influence may extend, must weaken the obligation of the gofpel precepts, and effectually do its doctrines away: it fits thofe to every confcience, and invalidates the authority, that enforces thefe. Yet do the propagators of those tenets affume the title of Christians; open conventicles to the pretended honour of that Lord, whom they have thus degraded; and affect to form their religion on thofe fcriptures, they have robbed of the strongest characteriftic of truth.

Such is the unfixt, variable fyftem of faith and morals, which the Socinian holds forth. The Deift, more candid, as more open, denies all revelation; and affects to own no other law, than that of nature. He pretends the foundation of his religion to be laid in reason; and its rule of conduct to confift in the direction of that reason, and the apparent aptitude and propriety of things. Mo

SERMON ral fitnefs, the object of his idolatry, I. beckons him to paths which fhe hath

fhaped; and which, the promises, the conduct the prescribes will ftrew with flowers. She tells him, the fole end of man's existence here is, like that of the Leviathan in the deep, to fport and take his paftime therein; fhe bids him pursue and enjoy his own temporal happiness; and, faving his own happiness, to confult for, and promote, the happiness of others. She addreffes him in the reprobated words of the apostle; cat and drink, for to morrow we die. Enjoy the good things of this world, while they are in thy power; for this end were ye placed here, for this end were they given: and who knows what a day may bring forth.

Palatable reafoning this to the paffions and appetites of human nature: and captivating the religion; which on fuch eafy terms makes both worlds our own! For moral fitness, that measures duty by the line of reafon, which again is regulated, or at least strongly influenced, by inclination,