An ENQUIRY into the Caufes of Infidelity. In two Discourses upon John vii. 17. Deliver'd at St Mary's in Cambridge, before the University: The former being an Act-Sermon, on May 18. The other on the s Commencement-Sunday, June 29, 1729. (The Publication of which, particularly the latter, was defired by feveral who heard them.) To which is prefixed, A Discourse concerning the true Interpretation of the said Text.

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INTRODUCTION.

Eference being made in the two following Sermons to a Difcourfe upon the fame Text in the Latin Tongue, wherein the Senfe or Interpretation of it was more particularly confidered and fixed, it feems requifite by Way of Introduction to them to repeat, or fet down, at least so much of that Treatise, as

is neceffary to juftify the Interpretation which is followed throughout them both. And inAtead of tranflating from thence, I have chofen to confider the feveral Points over again, and to add to them wherever there feemed Occafion.

If any Man will do his Will, he shall know of the Doctrine whether it be of God, or whether I Speak of my felf.

For the right Understanding of which Words, let the following Points be diftinctly

confidered.

I. By Doctrine is meant our Saviour's Doctrine, or the Doctrine of the Gofpel,

In the Verse immediately preceding he calls it expreffly his Doctrine, to diftinguish it from all that had been taught by others. But at the fame Time he refers it to God, as being given to him by the Father, to prevent its being thought a Doctrine of his own framing, or acquired by human Institution. This is the full Sense and Purport of his Words in ver. 16. My Doctrine is not mine, but his that fent me. Then follow the Words of the Text, he shall know of the Doctrine. In either verfe therefore

Doctrine

Doctrine can fignify none other Thing than the Gofpel, or that Will of God which was revealed to the World, and taught by our Saviour, as di ftinguished not only from all other human Doc+ trines whatsoever, but also from all prior Notices and Revelations of God's Will to Mankind.

II. By knowing of the Doctrine (ПIEPI Tñs di Jaxis) is meant the being satisfied or convinced that his Doctrine was truly divine as he declared it to be.

This appears both from the Occafion of the Words, and from the Words themselves.

For we find, ver. 15. the Jews had marvelled, faying, how knoweth this Man Letters, (or Learning) having never learned? He anfwers them by saying, that his Doctrine was not his own, but it was from God, and then he adds that if any man be rightly prepared to receive it, he shall certainly know it to be from God, and not to be a Doctrine of this World, either conceived by himself, or taught him by other Men: And he goes on in the next Verfe, (18) ftill with an Eye to their Queftion. And further, if we confider the Words, they do ftrictly and properly bear no other Sense. For all which our Lord

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mises shall be known of the Doctrine, is whether it be from God, or whether he spake of himself. So that the Phrase knowing of the Doctrine (however it may have been occafionally expounded) doth neither in its primary Sense or neceffarily import the knowing particularly or precisely what the Doctrine it felf was, (for this the Jews did not feem to make any Difficulty of; they knew and understood what he said, but they questioned how he came by the Doctrine) nor doth it denote in what Manner and from whence this Conviction of the Divinity of Christ's Doctrine shall come : But it is no more than an Affurance, and that conditionally given, that whofoever comes up to the Terms propofed in the former Part of the Verfe, shall become a true Believer in our Saviour as a Teacher fent from God: That is, fhall admit his Gospel, or whatever he taught, as a Divine Revelation, tho' perhaps he may not yet know, that is, rightly understand or comprehend all the Doctrines that our Saviour delivered, or that are contained in the Gospel.

III. By His Will in the former Part of the

Text, is evidently meant the Will of God the Father. And it should also seem from the na

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tural Order of the Words to fignify something distinct from Chrift's Doctrine, which is alfö God's Will, and is often fo called. Indeed the great Difficulty of this Text lies in clearing up and determining this Point. Unless fome Diftinction be made between the Will and the Doctrine, the Sense will be much interrupted and rendered hard to conceive. For if they both ftand for the fame Thing, viz. for the Will of God as taught by our Saviour, then the Senfe muft turn out in this Manner; that it is requifite firft to perform the Will of God in Christ, in Order to be convinced that it is God's Will; or that the Gospel must be obeyed before it is believed: Whereas in the common Course of Things, Knowledge should gò before Practice; and Faith should produce Obedience. The Commentators, generally fpeaking, feem to have been aware of the Harthness of fuch an Expofition; and therefore have turned themfelves to a more confiftent Method of Interpretation. Only one Writer of late feems to make no Difficulty at all of the Matter. "Here, (fays he, fpeaking of this very Text)" is a plain Rule by which "all Men may easily discern the Will of God, VOL. I. " viz.

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