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	I, I B R -A. R Y
1	OF THb
Theological Seminary,!
	PRINCETON, N. J.
: Cast Shelf	Division...^ £.'\j J ~cc ionAfcjLfe.TljML
\ Book 1 --	No
t

A N

ARGUMENT

FOR THE

CHRISTIAN RELIGION;

DRAWN FROM A

COMPARISON of REVELATION

WITH THE

- Natural Operations of the Mind :

Being the Substance of

TWENTY-FOUR SERMONS

PREACHED AT

The Lecture founded by the Hon. Robert Boyle, Efq; in the Parifh-Church of St. Mary- le-Bow, in the Years 1778, 1779, 1780,

InFOUR books.

By JAMES WILLIAMSON, B. D.

Blejfed are the poor in fpirit : for theirs is the kingdom of heaven.

LONDON:

Printed for P. Elmsly, in the Strand, M.DCC.LXXXIII.

™

TO THE RIGHT HGNOURABLI

Lord GEORGE CAVENDISH,

THE RIGHT HONOURABLE

Lord FREDERICK CAVENDISH,

THE RIGHT HONOURABLE

Lord JOHN CAVENDISH,

Trustees for the Lecture founded by the Honourable Robert Boyle, Efq-,

THIS DISCOURSE

IS MOST HUMBLY DEDICATED,

B Y

THEIR LORDSHIPS

MOST OBLIGED,

AND MOST OBEDIENT,

HUMBLE SERVANT,

James Williamson

A N

ARGUMENT

FOR THE

Christian Religion,

book I.

Containing an Inquiry into the Rife and Pro- grefs of thofe Religious Opinions wMch Jeeffl natural to all Mankind.

C H A P. I.

Of Prejudice.

THE moil remarkable circumftance in the human character ieems to be that great uniformity of powers and inclinations which is found among men ; by which they are enabled to act in concert, to extend their foaal union from one extremity of the world to another, and to join in any general effort to improve their nature and faculties. Without this famenefs ofconftitu- tion there could have been no knowledge, for ic is this that enables one man to judge of the wants and views of another, and of the probability of his fucceeding in any undertaking, almoft with

B the

2 An Argument for

the fame certainty as if the particular cafe had been his own ; and thus alfo, our feelings being fimilar, we can fubftitute ourfelves m the place of another; and, by making his fchernes our own, partake of all his hopes and fears. And what is more, even our artificial habits, as a confequence indeed of this, are nearly the fame •, or if this is not naturally the cafe, from the great pliablenefs of the human mind, we have very little doubts of being able to make it \'o : and our education mufi: be undertaken upon fuch a belief; for the very attempt to educate fuppofes that a man can form the fame habits in another which have been formed in himfelf. And thus the firmed foundation feems to be laid for the greateft harmony of efforts and opinions among men. By exhibiting only one fide of human nature, a rational creature, who knew nothing of man but what he could learn from that view, ought to be convinced that there never could be fuch a thing as a difpute in the world ; nothing but wifdom and ignorance liftening and instructing each other.

Yet notwithstanding this general uniformity of .■character and abilities difcoverable in the human jpecies ; it is no lets true that, in many refpects, the faculties and inclinations of men are extremely different, indicating, whenever occafions offer, ifrong inclinations to different purfuits, from the earliell infancy. Arid although mankind are all formed with the fame faculties, and mould happen to have the fame feeds of instruction fown in their blinds, yet they will neglect Some and cultivate others without any reafon of preference, apparent to themfelves or others; and this will produce rhahy different opinions and views of things, which, we fay, very properly, fpririg from prejudice.

i Nor

the Ch'rrftian Religion, 3

Nor is this any blemifh in our conftitutiori, when it is considered, that: we are in a (late, where much of our improvement is left to our.felves. And the attentive obferver will accordingly find, that much of the bufinefs, and much of the improve- ment of the world, has no other fpring to put it in motion, but prejudices of one kind or another. A. genius, bent or inclination for particular employ- ments, arts or ■ purfuits •, the prejudice of rank, profeffion and education, to fay nothing of na- tional prejudice, are fuch powerful inftruments in human affairs, that the actions of mankind would be deprived of the great principle which governs them and keeps them in vigour, it thefe prejudices made no part of our constitution. In Gnorr, we are formed with fuch a variety of talents and dif- pofirions, feemingly on ptirpofe to reach us, that by the very nature and 'adjuftment of the feveral parts of our conltitution, we are predetermined, and as it were, formed for certain purpofes ; and that it never was the intention of our Creator, in ' our prefent imperfect ftate, to have all mankind of the fame opinion 5 but that the rich and the poor; the foolifh and the wife ; the active and the indolent, mould misjudge, defpife and envy each other's fituation, attainments, and circum- stances. For, with the ordinary infirmities of human nature, and deprived of the advantages arifing from prejudices of different kinds, man, in all probability, would have been a ftupid, fplenetic, lenfual and unteachable animal-, as the improve- ment both of the individual and of the fpecies, according to the prefent ftate of the world, fcems chiefly to be carried on by jarring principles and falle or inadequate profpecls of things: And hu- ll.an frailty makes this almoft the furtft way to

B 2 truth,

/

4 An Argument for

truth, fo little are we influenced by the naked reality of things.

It is upon this ground that it might be faid, that much mifchiefmay be done, by endeavouring haftily and injudicioufly to remove real prejudices. For, it is extremely probable that, inftead of fub- flituting truth in the place of them, we are only exchanging one prejudice for another: and the confequence may be much worfe, if nothing be fubftituted in their room, becaule thus all our principles of action may be deftroyed ; and many, whole worldly circumftances place them at their eafe, have their principles of action, in reality, thus deftroyed. For when you have once con- vinced a man, in a few instances, that what he took to be a ferious and well-founded truth is only prejudice, there will be very little difficulty in pcrfuading him to rank atroublefome truth among prejudices. Tell a rich man that Religion is nothing but prieftcraft ; that patriotifm is a farce; and that he himfelf is a fool, if he do not enjoy his .wealth, in every way which his appetites prompt him, and, if your opinion has any weight or credit with him, he will foon lofe fight of every duty, and forget that he himfelf is iupported by fociety, finking gradually into a fenfual creature, until he becomes (as the fcripture very emphati- cally expreiTes the ftate of the Antediluvians) nothing but fit fh.

And yetfurely prejudices ought to be remove ', though not in the fuperficial manner practifed by modern reformers. The reafoning of ages, cor- rected and fapported by a frequently varied ex- perience, is neceffary for giving a firm eftablifh- ment to fome truths, efpecially fuch as have had a general prejudice againlt them : As, en the other

hand,

the 'Chriftian Religion. 5

hand, thofe truths, which are a check upon the pafTions of men, will be readily turned over to the clafs of prejudices, upon the ftrength of a joke, or of the moft fanciful and ill-founded rea- fbnirigs : and therefore every wife, or even pru- dent, man will reject thole ahfurd or at beft in- adequate methods of levelling prejudices, how- ever fafhionable, which are borrowed from theo- retical fpeculations, ornamented, but not fup- ported, by facts •, and propofed to the world in this form chiefly, becauie they are fuppoled to fall in with the humour of the times, which, at prefent, is by no means that of fearching whether the things propofed to our confideration have a firm foundation in experience, or depend upon well-attefted facts.

Truths ought to be examined by the nature and circumP.ances of men and things, and not according to the limited, fanciful and partial no- tions of true and falfe, in the eftabliming of which mankind teem to have difcovered a more than ordinary degree of folly, at the very time when they arc producing themfelves as models of wis- dom, and ftandards for regulating thejudgement of the whole world. Mankind have a certain fphere allotted them, within which they may act with propriety and judge with certainty, but when they attempt excurfions beyond this, they bring nothing back but proofs of their vanity and folly.

Nor is this without its ufe, when it is confi Jered, that it is only by companion that we ran regulne or change our opinions : and therefore right and wrong, truth and falfhood, wifdom and folly mull be plentifully fown over the world, merely as the necefTary means of improvement to rational and limited creatures, in all thofe circumftances, where

B 3 their

/>

6 An Argument for

their conduct and opinions are to depend upqq themfelves, acting as free agents, and without iu- pernatural inftruction. And if our errors were merely of a Speculative nature, implying only greater or lefs degrees of wifdom or folly, time and chance, or the feveral accidents of the world, would go a great way towards correcting them..

But our weak fide is where our morals are con- cerned •, and it is here that, in a particular manner, we are apt to delude ourielves, and are expofed to the attacks of delufion. It is true God has par- ticularly guarded us from fuch errors, by ftrong natural fentiments, in favour of virtue •, but, in an improved ftate of fociety, our duties multiply upon us, and become more difficult to perform, from the increale of temptations; and finding them burthenfome, we are eafily difpofed to lillen to any reafons for neglecting them. Yet, if the fact were not certain, it would feem very extraordinary that Reafon and Religion mould have often been employed to furnifh arguments for fuch a neglect, and to eradicate the natural fentiments, implanted in the mind by God himiclf.

It is undoubtedly true, that our morals may be corrupted or improved, by human reafon and Re- ligion : they are both dangerous inftruments, when in improper hands, becaule in their natural and original ftate, as formed by men to fupply their moil prefiing necefnties, they are little better than the blundering operations of ignorance, paffion and prejudice-, and confequently are more dan- gerous than their, being a compofition made out of them vefteel with a kind of authority •, and may do good or harm according as they are employed to counteract or fupport the failings and imper-

ctions of mankind.

Nat

the Cbrijlian Religion. y

Not that I confider both as equally in the power of men to regulate. The circumftances of the world continually improve or corrupt the reaibn of men, fo that it can hardly ever be ftationary, except where human nature is degraded almofl: below the rational level, while their religious opi- nions never vary from their original abfurdity. And had there never been a real revelation, I queftion whether there ever had been fuch a thing as a religious difpute in the world, in the fenfe in which that word is underftood among Chriftians. Men would have changed their re- ligious opinions, with as little difficulty, and even with as little confequence, as they do the fafhion of their cloaths. And thus it happens that by their rational exertions alone, we can trace the pro- greis, refinement and corruptions of nations ; but even where mankind have exhibited the greatefl variety of extraordinary abilities, we find their Religion during all thefe chancres the fame inani- mare mafs of corruption as we found it at the beginning.

I faid the circumft.ances of the world improve, but I think they are even fufficient for perfecting human reaibn, though a deliberate and extenfive obiervation is necefiary for this purpofe, inftead of the hafty way of voting every thing a preju- dice, which does not agree with the mode of thinking which may be in fafhion at the time. /Many truths are. relative, and fuited to particular circumftarices •, and if the circumftances be changed, thefe truths mud vary with them. They may be relative to our fenfations : Thus the fame water may convey, the different and even oppofite fenfations of heat and cold, to the fame perfon at the fame time : and bodies at reft may appear to be

B 4 in

8 An Argument for

in motion or the contrary. Truths of this kind partake of the nature of prejudice, and are only to be alien ted to, when referred to a particular ftand- ard. A ftandard derived from the nature of hear, or the nature of motion, would be more accurate than our fenfes : and yet no man, with impunity, can neglect his fenfations j and he would lofe too much by having his body converted into a ther- mometer.

There are truths alfo which have the human faculties for their ftandard, which mull be very variable, as they will depend upon that view of the fubject, which different people may take, which will be as various as their faculties and im- provements ; and yet all fuch are truths in a cer- tain fenfe, and are by no means to be neglected •, it is only necclfary to know the true nature of fuch truths, fo as to be able to refer them to their proper clafs. We have likewife artificial truths which mankind have made fuch arbitrarily, and in many of them feem to have confulted nothing but their own humour. Thofe who would con- fine truth to mathematical demonftration, do not ccnfider that human nature cannot afford that all the world lliould be mathematicians, with their views confined folely to the properties of extenfion and number.

Yet, arhidft fuch a chaos of opinions and pre* judices, it is poffible to arrive at a confiftency in thinking -, for the natural progrefs of fociety cures fuch prejudices, or rather fhews them in their proper light, and more perfect notions of things are the confequence of every improvement, which, is generally grounded upon a more accurate and extenfive experience, founded however upon the lii-ft imperfect notions, fo that a progrefs through

them

i

the Chrijlian Religion. 9

them feems to be neceffary : for I am certain that a man who never had any prejudices, never had, nor can have any real knowledge. And thus by attention mankind may, in proper circtimftances, gradually fhake off their prejudices,- and gain ground upon every fubject which reafon can in - prove-, either making their notions more accurate 0 iv their views more extenfive, arriving at what might be called the perfection of reafon. Tn fhort this feems to be a talent, with the improvement of which mankind may be fafely entrufted, nor ought they in this cafe to look for fupernaturai affi (lance.

It is very different however with Religion-, for the prejudices arifing from fuperftition feem be- yond the power of man to cor re 61, and the talk feems to have been put into his hands for no other purpofe but to convince him of his inability. Oi: all our natural propensities the call to be religious. both from our faculties and circumftances, appears ro be the ffrongeft ; and thus it comes to pals, that the hafty notions which we are obliged to take up with at firft, are but little in our power to regulate afterwards, being chiefly fuggefted by the imagi- nation, prompted by fear, which creates preju- dices of a very different kind from thofe, which have their firit beginnings in the imperfection of our fenfes. The improvements of fociety may give our religious notions a fafhion, or be the oc- casion of adding or taking away fomething ; which it is eafy to do without fkill or without producing any improvement, when you have a con fu fed mats to work upon : It may change its fize or fhape without gaining or lofing any thing in proportion, utility or beauty, there being no ftandard to which it can be referred.

The

jo An Argument for

The prejudices of fenfe are founded in facts, and may be corrected by facts, but rhe prejudices of fuperftition are founded in the imagination, and can only be changed for new fancies equally ex- travagant and groundlefs as the former, and this never could produce any improvement. And thus it happened that the heathen fuperftitions were btrcome a monfter which was to be crufhed and annihilated by an irrefiftible power, as being irreducible to any confident or rational lhape-, and the memory of it only preferved as a proof of human weaknefs and extravagance.

And to fupply its place the Chriftian Religion prefents itfelf to us, though in a very different manner. It produces itfelf as a fixed truth, an unalterable and determinate matter of fact, to which nothing can be added, and from which nothing can be taken away by men ; demanding credit, and, at the fame time, profefiing itfelf to be above human comprehenfion •, difdaining to be tried by any teft of human invention, but, forcing a new kind of evidence upon us, the evidence of faith ; which hurts our philofophic pride, and creates it great oppofition from the wife men of this world, who think that every fubject is to be Dew modelled to advantage by their faculties. And this Religion, refufing to accommodate itfelf to circumitances, by favouring the vices and views of mankind, breeds no lefs enmity againft itfelf among the worldly-minded, whofe paffions and wilhes are generally at variance with its doctrines.

This is a yoke that mankind never could have laid upon their own necks, and therefore muft owe its beginning, progrefs, and fupport to fome foreign caufe: and what that caufe may be is an inquiry of more importance to us than any thing whatever.

Superftition

thi Chrijlian "Religion. 1 1

Superftition and a true Religion are equally unmanageable by reafon. Nevcrtheleis human reafon is very capable of examining their different characters, even lb accurately that a man may chufe with certainty between them. And as we have no direct ftandard of revelation in our minds to appeal to, a companion of the Chriftian Re- ligion with the iuperftitions natural to men, and the operations of the human underftanding, fecms to be the mod general and rational ground of conviction upon this iubject, at leaft it is almofl: the only effectual method for removing all re- ligious prejudices, which equally enflave the Chriftian and the philolbpher. And for this pur- pole, I propofe to lay before you, what 1 take to be the natural operations of the human mind, under the dominion of pafiion and the guidance of reafon, upon the fubject of Religion : and, by fhewing what a different fyftem would be pro- duced, prove that the Chriftian Religion comes from God. "

But here there are a clafs of prejudices which fbnd in our way, very different from thofe al- ready mentioned, as they are not marks of weak- nefs of understanding, but of the flrength of paffion. A prejudice againft a perfon, a prejudice againft a fubjeel:, and others of the like kind. Is not this the carpenter's fon ? Thefe are herd fayings, who can hear them? Such prejudices when they are without malice, and taken up merely as a pretence to indulge an indolent difpohtion or to remove a difasreeable truth out of fio;ht, are far from being innocent. A man's ears fhould al- ways be open to conviction, and our attention mould be more efpecially routed to difagreeable truths. Even he who thinks he has reaibn to

wifh

12 An Argument for

wifii that the contents of the Bible may not be true, ought not to let his wifhes, fo far get the better of his understanding, as to neglect attending to the evidence offered to his coniideration, and implicitly believe thofe, who tell him that there is no difference between Christianity and the fuper- ftitions of the heathens. A man who fuffers him- iVlf to be deluded into fuch an opinion, upon the partial representation of a few detached facts, is exactly in the fituation of one who could be led to defpiie the moft excellent compofition of human genius, by having it reprefented to him, that all y he words in it were to be found in the dictionary •, only with this difference, that the one would be the fubject of human ridicule, but the other of divine vengeance.

C II A P. II.

Of the Nature and extent of Superftition> as de- rived from the Faculties and Circumftances of Men.

CUPPQSE mankind left to difperfe themfelves ^ in this world, with fuch faculties as we find them pofleffed of at prefenr, and under the do- minion of their ordinary paflions ; making their way through dangers and temptations, without any other aid or impediment than what they may .receive from one another •, and in this fituation, we know that they would foon be fenfible of many wants, and liable to many apprehenfions, and much the greateft number of thofe impoflible to be relieved or removed by any of the objects which Lented themfelves. Nay, whoever Should hap- pen

the Chrijlian Religion. 13

pen to be fo much mailer of circumfhnces, as to be able to chufe any particular fituation, even the mod favourable to health and happinefs which this world affords; and together with this could place himlelf in the moft: diftinguifhed rank m life ; if he promifed himlelf compleat happinefs even from thefe fingular privileges, he would find by experience that he was but little' acquainted with himfclf. Becaufe it appears from the pafiions implanted in human nature, that man, inftead of being formed to have his views fixed upon any determinate fet of objects, is intended for various ftages and dates of exiftence ; and not like the beafts to have his withes confined to the prefenc moment. And although every climate, every age, every rank in life furniih certain enjoyments and gratifications; yet no climate, no period of time, no rank or (ration in life can fully gratify all his affections and defires, and fecure him againft the accidents of futurity ; his fatisfactions alio arifing more from his future profpects than from any prefent enjoyments. And therefore a man will depend upon the future, more than upon any thing which he pofleffes for the prefent; and the things of futurity being contingent, and even the prefent uncertain, efpecially in the early periods of fociety ; hopes and fears will engage moft of his attention 5 for it is only by thefe that uncer- tain things and the things of futurity are to be

cftimated.

In the early period, of which I am now fpeaking, mankind would have no experience to direct them *, they could learn no leffon from the hiltory of the fuccefs or failures of others ; and from a confeiouf- nels of their own weakne fifes, with the help of a few difappointments, no fcheme that they could

devife

id. An Argument for

devife would appear after a little experience, by any means certain to bring about the ends they might have in view. I lay after a little expe- rience, becaufe, before mankind had any fettled rules or plans to diredt them, they would be con- tinually blundering, even in their moft ordinary bufinefs, which would very much weaken any na- tural confidence which thev mieht have in them- felves, to a degree that when they happened to fucceed, the accomplifhment of their fchemes would be referred to fomethino; befides their own ingenuity. And very flight things indeed will have fome influence in a ftate of fufpence and uncertainty, for a throw of the dice, coinciding with a man's own withes, will give him fome fpirits, and even determine him to aft, fo naturally have we recourfe to fecret and unfeen influence -, and that degree of prudence, which is to deprive Fortune of her rank as a divinity, could not be reached by the Romans in their higheft ftate of improvement, which is owned by Juvenal in thefe lines :

Nullum numen habes, fi fit prudentia : fee! te Nos facimus, Fortuna, Deam, ccelcque Jocamus.

We who have the laws of nature and the prin- ciples of Religion reduced to a kind of certainty, which infomefenfe makes us independent, can hard- ly conceive the perplexity and anxiety of mankind in a ftate of nature, or during the firft beginnings of fociety, efpecially when agitated by thofe hopes and fears, which are raifed by the certainty of death, and the uncertainty of the time when it will happen. Now, upon trying occafions, where a man's own powers and all the natural means which his reafoh can fu^geft have been exhaufted,

wTiCTe

the Chrijlian Religion. k

where is he to look for aflidance ? Certainly it fcems natural that a man in real or imaginary diftrefs, after he has done his bed in a natural way, will let his own imagination or that of others to work, in order to form ibme Being with fuch powers and attributes as his particular circum- ilances require, and his immediate wants ftand in need of. I have mentioned the imagination of others, becaufe there is fome reafon to think, that the imaginations of his neighbours would be chiefly employed in this god-making bufinels ; for a man in dread or danger rejects no advice that is offered him, and has a better opinion of every body's un- derftanding than of his own. His neighbour mi?h~ recommend it to him, to do any thing in jell or earned ; and as things are often apprehended to be worfe than they turn out to be, the fuper- ftitious man aicribes it to fome invifible interpofi- tion, that his misfortunes did not come up to the meafure of his own fears.

But fuch Beings cannot anfwer the fuperditious man's purpofes without a will and a kind of free agency, fuperadded to a power of producing ef- fects •, and as filth a Being cannot be compelled, he mud be entreated to lend his aflidance, or perhaps bribed to do it, fo much are men difpofed to make their Gods after their own image : Becaufe this cannot be fuch a power as produces effects by the application of one material agent to another, in fuch a manner that its affidance may be regu- larly expected whenever certain means have been ufed. For the difcovery of fuch powers is not the work of the imagination, but the effect of a re- gular and attentive experience.

Now, a lupernatural Being endued with free agency will never fubmit his actions to the ted of

experience ;

1 6 An Argument for

experience ; and this very circumftance carries fuch delufibns beyond the reach of experience to remedy. For after a thoufand failures and difap- pointments, the fuperftitious man will ftill con- tinue to vary the mode of his application, with a conftant and firm perfuafion that there is a remedy fomewhere, although he has not been fo lucky as to find it.

His Deity, that he applied to, may want incli- nation or perhaps power from the bufinefs being out of his province : he will therefore have re- eourfe to fome other Gods-, and will furnifii him- felf with an excufe for every difappointment; and the large clafs of feemingly contingent events, will feed his hopes, alarm his fears, and keep up his deluflons.

And thus it comes to pafs that no rational creature can enjoy life, or even fupport it, without religious opinions of one kind or another : if a Re- ligion be not communicated to him, he will make one for himfelf which muft ferve him for a tem- porary relief, though it fhould happen not to be of that determinate or durable kind which his cir- cumftances may require. For even the unbeliever himfelf will readily acknowledge that he was in fome part of his life a fuperftitious creature; and that the triumph over fuperftition was only the laft effort of his rational faculties.

To fuppofe a people without Religion feems to me the fame thing as to fuppofe a people without hopes and fears ; for it is impoffible to gratify and keep up thole pafTions, but by fueh objects as will lead men beyond their own natural abilities, even to fuch a degree as to make them put their trull in any thing fooner than relinquifji all hopes.

It

thk Cbriftian f£ion. ij

It is true, the religion; principle taken in this fenfe is very general, and may be gratified and fuppbrted by any tiling whofe powers we are i acquainted with. Any thing animate, or inani- mate, real or imaginary to which credulity or knavery has afcribed any Iupernaturai or extraor- dinary powers, may be the object of fuperftition; and the lei's we are acquainted with the nature of

ft

things, the fitter will they be, for being- turned to iuperilitious uies. For this and other obvious realons the heavenly bodies are mod likely to challenge the attention of a fuperftitioiis man; and as life would appear to him an advantage, he would likewile fuppoie tiie liars endued with life and fpontaneous motion, vvhich would be readily be- lieved of Beings lo far beyond the reach of vulgar knowledge.

Nor would mankind be content with gods fimply to protect them-, but they would require others to affift them in the gratifications of their pillions, in fhort as this kind oi Iupernaturai af- fiftanee could be lb ealiy had, they would not be very fcrupulous in having recourie to it, upon almoft every cccafion.

This reprefentation,'it is true, defcribes mankind as given over to delufion, from the very nature of their faculties, pafiions and affections ; and that to fuch a degree, as would overpower their realon, corrupt their morals, and prevent ail improve- ment, unlefs ibme circwm dances fhould concur to moderate or correct this infatuation.

CHAP.

j 5 yf» Argument fir

CHAP. III.

Of the natural Remedies of Superjlition.

T> U T it is to be obferved that all our hopes and ■*-' fears cannot be immediately grounded on Re- ligion. Mankind would find that fome wilhes were to be gratified even fully, by a proper ufe of their natural faculties, and by the application of one material agent to another ; and that fome evils were to be avoided by the fame means, in a more regular and effectual manner than by any mode of lu perdition.

This dilcovery, it might be pretended, would be the occafion of a divifion of events into fuch as were in our own power, and fuch as exceeded it •, and that the province of fuperflition would thus come to be marked out, though by very ar- bitrary limits •, as mankind might rather be faid to have found out a rule for fettling it, than to be poiTeffed of fufficient means or materials, to af- certain the proper bounds : having recourfe to fu- perftitious practices when they ought to ufe their own natural powers ; or joining the fuperftitious practices to the exertions of their natural powers, they would allow the fuperftiticr. a large fhare of the merit of the fuccefs. And though this would retard theprogrefs of their improvement at firft, yet taking it once for granted that they could do fomething of fehemfclves, it might be faid, that the more they improved their faculties, the dominion of fuper- flition would be proportionally Idiened, and why not in time compleatly abolifhed.

But

c

the Chrljllan Religion, 19

But thofe who reafon in this manner feem to forget that Rich reformers have no materials to work with, at leaft none fit for inch an under* takmor. Their building would become a cattle in the air, which the leaft blaft of the boifterous paffions would demblifli. The truth of this af- iertion will be belt determined by tracing the pro- grefs of fuperftition, and by considering the addi- tions and impediments which it is likely to receive from the circumftances of men and things.

Thofe who have proper notions of the power 0 a ftock or a (tone, even when dignified with the honour of being tht representative of an imagi- nary Iiipernatural Being, will r lily believe that fuch as put their trult in them would requehtly difappointed. Yet, when they had once gone fo far as to honour them as gods, inftead of alcribing the failure to the true cauie, they would naturally conclude that the difappointment originated from fomething in themlelves •, fo much do mankind work in "the dark, /when they work with fuper- ftition. They would fuppofe that they had been deficient in refpeft to this Iiipernatural Being* or were ignorant of the proper way of approaching him, lb as to render him propitious. Cunning men, and perhaps cunning women, would take advantage of this difpofition of the people, and making pretences that they were in the iecrct, or perhaps fancying themlelves to be fo, would turn the credulous humour of the multitude to their own advantage, by letting up the trade of con- futing oracles, and influencing fupernatural

D

r<?.

powers.

Nor would it be lone before fuch inltances of

D

great weaknefs would be daily prelented to them, as could not fail to lead them to conceive a very

C 2 high

20 An Argument for

high opinion of the credulity of mankind, though a more contemptible one of their underftanding than they had before. For inftead of requiring art to deceive the multitude, they would find every hour furnifinng them with dupes, prefenting them- felves, and tempting them to deceive them from the eafinefs of the undertaking, or rather who would go more than half way to deceive them- felves.

A man's natural fuperftition is a very heavy load, which lie would be very glad to transfer fomewhere elfe with the firft opportunity : and thus any kind of public creed, would be fuch a relief, of which he could not fail to take the firft advantage. For though the pride of man, when he is entirely at his cafe, is continually lifting him up to independence, yet when he is allowed to feel his real fituation, he is glad to be directed, and is fond of living in a crowd profeffing the fame iemiments with himfelf, either from a fenfe of weaknefs, or an averfion to trouble.

Nothing therefore could be more agreeable to any one in fuch circumftances, than to have his Juperftition fo well regulated, that he had only to repair to a certain place, and do as he was in- ftructed, or as he faw others do ; which would keep his mind at eafe, and flatter his indolence.

Nor would the philofophic fpirit, prevailing in a Nation, be able to give any check to fuperfti- tion. For philofcphy requires an adequate caufe to produce an effecl:, and fuch as will always pro- duce the fame effect, and neither one greater or lefs ; whereas, according to the fuperftitious man, a few words may bring down the Moon: Carmina vel celo pojfunt deducere Lunam, which is iufficienc to (hew the ab!urdity of attempting to overcome

5 by

the Chrijlian Religion. 21

by any fixed rules, a prejudice which difdains all rule.

But I fhould be glad to know how the philo- fophers themfclves, were to efcape the genefal in- fection : that they did not is an undoubted fact; for the mod ancient philofophers had their rea- fonings about natural things ftrongly tinctured with lupetitition, and were no lefs ablurd in the caules which they affigned, than the moil fuper- llitious of the vulgar. What {hall we lay of Clcam hes's opinion as handed down by Cicero, which thews his underflanding to have been ib perverted, that it is not ealy to conceive by what Heps it could have been rectified. " Ali autem " Sulcm, Lunam, reliqua aftra, aquis alia dul- " cibus, alia marinis. Eamque caufam Cleanthes " affert, cur fe lol referat, nee longius progre- " diatur iolftitiali orbe, itemque brumali, ne lon- " gius dilcedat a cibo." Thus we find according to this philofopher (whofe opinions, ablurd as they are, antiquity thought worth the prefcrving) the fun is a free agent, and like an animal goes to the different fides of the equator in fearch of food. Surely fuch philofophers were much more likely to increafe than to diminifh the (lock of vulgar fuperftitions.

If it fhould be faid that fuch a philofophy as Newton's might cure mankind of the greatcd pare of their fuperftirions, as it would at leait give them true and proper notions of that hoft of beavev> which was lb general an objefl of their iuperllition. But it feems impoflible to conceive that fuch fpc- culations would have been tolerated or reHfhed, or even thought of, among a people add idled to the fuperftition of regarding the heavenly bodies as divinities.

C 3 Ai^

22 An Argument for

And if a phiiofopher had been poflefTed of fuch a dilcovery, he never durft have publifhed it ; for certain death would have been the confequence of fuch a dating and impious thought, as the reducing fuch glorious bodies, to the fame condition as the dirt and rubbifh which we trample under our feet. Such powerful patrons are the people of the idols which they fet up, whether gods or men. They feel their own weaknefs to fuch a degree, as will not fuffe? them to allow the leaft inquiry into the nature and qualities of their Idols.

However, let us fuppofe fuch a difcovery made arid published to the world •, I think it would in this cafe have no effect ; becaufe one thing is cer- tain, that the true knowledge even of thole ge- neral laws which take place in the folar fyftem, mud always, as it is at prefent, be confined to a very few, not taking in at a moderate computa- tion the thoufandth part of thofe that are generally reputed learned •, and therefore could never banifh from the world the notions of planetary influence, and other fuperftitions depending upon the (tars. And if it had not been for the Chriitian Religion, inftead of making ufe of Eclipfes lor fettling the longitude of places, we mould have ftill been beat- ing drums to relieve the Moon in labour.

This glimmering of light, which had to pafs through the dark medium of intricate computa- tion, would foon have been extinguifhed and over- powered by the clouds that would have been raifed to intercept it.

The fophiftical reafonings of fuch as might happen to have a command of language, and a turn of argument fuited to the humour of man- kind, would have foon got the better of every thing that could have been alledged in favour of

fuch

the Chrijiian Religion. 23

fuch a fyftem. Tradition, a flight of the imagina- tion, and a certain fanciful art of reprefenting things by fimilitudes, would make their way very readily to fuch heads, as fhew themfelves but ill difpofed to follow the fteps of a mathematical de- monftration. This difcovery made its way but flowly, and with difficulty, in an age when man- kind feemed to be panting after that kind of know- ledge : fuch a difcovery, therefore, in the dark ages of luperftition would have vaniihed, leaving hu- man nature at liberty to refume all its antient fu- perftitions. And even from a view of what at prefent is called natural philofophy, I fee great reafon to apprehend that Newton's difcoveries will become traditionary tales; the preierving and com- municating the principles of them requiring 3 greater expence of thought than the prefent age can afford to beftow.

It has alio been faid that politicians invented Re- ligion ; and of courfe, when they pleafed, might have deftroyed their own inventions, and extir- pated luperftition, by letting the world into the fecret of the impofition that .iad been put upon them. It would be juft as wife and reafonable to fay that they invented hunger and thirft, or any- other natural appetites, for all theie are equally the gift of nature, and have been, upon occafion, converted by politicians to anfwer their purpofes. They have been often able to regulate the modes of gratifying the appetites of hunger and thirft, and legiflators have fometlmes modified luperftition, in order to make it, as far as they could, confident with the good of fockty •, and the little morality, that is fometimes difcoverable in the heathen Re- ligion, is probably their work : For a man of him- idt would never have recourie to fupernatural af-

C 4 fiftance

24 An Argument for

fi Stance for the regulation of his morals, this beins; a vvar.t that individuals never reel.

But the misfortune is, that legiflators and phi- lofophers had no ftandard for directing themfelves in their alterations, had they been never fo well difpofedj but the good of fociety, which they all conceived to be confident with a multitude of the worft kinds of fuperftition. A legislator might be able, fo far to lay the man afide, while he was considering any fcheme of policy, as to keep his own weakneffes out of fight •, but he had neither knowledge nor authority to go any farther than to modify the fuperftitions.

If the people were difpofed to claim a general indulgence of certain padions, from the example of their gods, the magistrate might fo far prevail, as to perfuade them that this indulgence was to be confined to a certain time and place, and perhaps carried on in the form of a religious ceremony.

Even if the fupreme magistrate had the power of destroying certain fuperltitions for a time, as he had not the ability to put any thing more rational in their place ; a fuperftition fo checked would only undergo a temporary ceffation, and after a little while human nature would be the fame as before. Thus we find legiilators and philofophers attempt- ing to a6t a part for which they were by no means qualified.

Nor does any thing that they have either faid or done, in the leaft convince me, that they were not themfelves extremely Superfluous. If he had not told us fo himfelf, one could have hardly been brought to believe, that Lord Herbert, the father of the DeiSts, and the great reafoning champion that was to deftroy the Christian fuperftition, was a firm believer in the animation of the ftars : and

though

the Chrijlian Religion. 25

though too acute a reafoner to be fit to be a dif- ciple of Chnft, would have made a figure as one or Cleanthes's. And this was his opinion in the only philosophical age that the world has ever feen. So unfair is it to form a judgment of the entire date of the human mind, by a lolitary ray of realbn iffuing from it.

A man by accident may have fallen into fome lucky train of thought, which might produce fpeculations that would raife him not only above the vulgar, but even above himielf ; and make it become a point of honour with him to keep him- felf as much as poffible above the weakneffes of common men. But when this becomes impracti- cable, the character mull be fupported by dif- fimulation •, and it is only in unguarded, or very- trying moments, that we lofe fight of the philo- fopher and difcover the man ;. at leaft he aclis his part but indifferently, if he difcover himfelf in his writings. Socrates lacrifices a cock to Efculapius, and by fo doing proves himfelf to be as fuperfti- tious as the vulgar.

We go to confult the antient philofophers, with the fame dilpofition and turn of mind, that the vulgar go to a conjurer : we wifh to find them of the lame opinion that we ourfelves have adopted or wifh to eftablifh •, and thus contrive to make them deliver us back our own knowledge, and then wonder how they became acquainted with itj concluding that little oblcure hints, which we force a meaning uuon, that never entered into the heads of the authors, ought to have reformed the whole human race. The pagan philofophers are made to write good morality, and a rational natural Religion, by tiie fame art that Aufonius

makes Virgil write obfcenitv.

The

26 An Argument for

The Chriftian Religion has fomething grand in the very manner that it fets about reforming the world j it makes the attack upon the great mais of the people, who began, fupported, and fpread the delufions of fuperftition, and who were entirely out of the reach of philofophic improvement.

The more this fubject is examined, the more it will be found, that neither philofophy, nor any kind of human learning could do any thing to- wards correcting or extirpating the vulgar fuper- ftitions, as they could fubftitute nothing in the room of the fuperftition to fupply its place in the mind. The detection of religious impofitions feems to be the only thing likely to flop the pro- grefs of fuperftition. Such difcoveries, if very frequent, would run the half-thinkers, and fuch as had received ftrong provocation from importers, into a kind of occafional atheifm. And many people of abandoned principles would be glad to creep under fuch a flielter, where they might in- dulge their paffions without controul. But fobcr men, and fuch as took pains to weigh conlequences, would fee that fuch inferences were the effects of pafiion, and not of argument •, or that what argu- ment there was, did by no means conclude againft religious opinions in general ; for they would find that it proved nothing in fact, but that one man would cheat another when he had it in his power : and when the prejudices thus raifed were worn away, the fame opinions would again prevail as powerfully and extenfively as before.

Even thofe who made objections to the moft trifling fuperftitions, might expect to be anfwered in the words of Appius Claudius, or to the fame purpofe : " Eludant nunc licet religiones. Quid tc cnim eft, fi pulli non pafcentur ? Si ex cavea

" tardius

the Chrijlian Religion. 27

" tardius exirent ? Si occinuerit avis? Parva funt <4 hsec: led parva ifta non comemnendo majores " noitri maximam hanc rem fecerunt."

CHAP. IV.

Of the Attributes of the Gods.

>~pHE rule, which I mean to direct myfelf byv -*■ in this argument, is to allow every thing to be of human invention, which mankind can fo fully comprehend, that in certain circumftances they would neccflarily act the iame things over again, without any ocher information than what a proper exertion of their own faculties would give. Thus, I think, they might have invented Janauase and writing, and feveral other things which we have good realon to iuppofe were com- municated fupernaturally to the firlt man ; becaufe I reel in myfelf a power of inventing i'uch things; and it feems hardly worth while to dilpute whether I could have been put into a fituation which would have forced this power to act.

Nor are our notions of the wifdom of God in the leaft debafed by fuch a conceflion j for the in- vention might have taken up more time, if man- kind had been left to the exertion of their natural abilities, than was confident with the circumftances of the world, or the plan which was then carrying on -, efpecially as, by their difperfion afterwards, they had full opportunity of exerting and dis- playing this part of their abilities.

In the fame manner, though God revealed him- felf to the firlt man, every thing that was truly fupernatural was loit amidft the general corruption

which

28 An Argument for

■which enfued •, this introducing as great a confufion among the moral and religious principles of man- kind, as was afterwards made in their language, fo that nothing but a few infio-nificant forms re- mained, analogous to what a common alphabet might be in languages eflentially different.

It is true an antiquarian might trace a connec- tion between two nations in lome former period, from their making ufe of a common alphabet, though the languages were totally different. And it might be fhewn from Sacrifices, and fome other cuftoms, that the heathen fuperftkion fprung ori- ginally from the firft revelation. But as I reafon only upon facts that are allowed on all fides, with- out pretending to eftablifh directly fuch as are con- troverted, by unbelievers, I fhall allow the whole of the heathen iuperftition to be of human inven- tion, becaufe they retained nothing but what fuited their fancies ; and I can fee nothing in it above the power, or more properly, the weaknefs of man.

The heathens, therefore, would have the making of their own gods ; and I am now to confider the materials that they would probably make ufe of for this purpofe. The character of the gods would be formed accord. ng to the prejudices of mankind as to happinefs, and the ufe and occafions which they had for their interpofitions.

The gods could not anfwer the ends of their votaries, unlefs they were fuppofed able to do every thing which could be required of them ; having at the fame time every advantage which any man could wifn for.

They would afcribe powers and faculties to their gods, not by reafoning from effects to caufes ; or, in other words, they would not, by confidering what

they

the Chrijllan Religion. 29

they had done, infer what they might do, but from prejudice and paftion ; that is, from their own wants and wifhes they would give their gods every power and every enjoyment which their own cir- cumftar.ces required, or their mod extravagant wiflies could fugged. Becaufe, whoever attends to the notions of the vulgar among ourfelves (and there was a time when all mankind belonged to that clafs, in point of underftanding) will find that the powers which they conceive to belong to the fupernatural beings of their own formation, are fuch as every one may have been fool enough to wil"h for in ibme part of his life : the power of conveying themfelves readily from place to place; of rendering themfelves invilible and invulnerable ; a great capacity of doing mifchief, and alio of con- ferring benefits and favours. The witches of the vulgar among us, ride through the air, plunge to the bottom of the fea, and perform other feats of the fame kind.

Mankind would make their gods omnipotent in a certain fenfe; at leaft the chief of the gods would be fo. For the world would never be content with one •, though it may be faid that the idea of many, fuppoies fir ft the idea of one : but mankind could never be fuppofed to reft here, unlefs a man could be fuppofed to place his confidence for fup- port and protection in one rather than in a multi- tude, and prefer a folitary fituation to the mirth and jollity of fociety.

The chief of the gods therefore (for there would undoubtedly be a chief) would have abfolute power over gods and men, as far as was confident with the nature of fuch beinrs : -In fhort, he could do what Homer allows to Jupiter, or rather what Jupiter takes to himfelf in the beginning of the

eighth

30 An Argument for

eighth book of the Iliad. And I confider Homer as much better authority for the natural and gene- rally received attributes of the gods, than any phi- lofopher whatever-, for what this poet delivers was certainly the general opinion upon theie fubjects ; nor is it to be imagined, that an author who has reprefented his human characters with fuch pro- priety, would have done lefs juftice to his gods.

Inftead of being at the trouble of going io very high as refined fpeculations, for difcovering the fource of the notions, which the heathens had of their gods, it even appears that we fhall not be much out of our way, in fuppofing that they copied them directly from the great and rich men of this world, with fuch an increafe of power as their nature and fituation gave them. And if thefe notions were once eftablifhed, legiflators would labour in vain to remove them, even when they felt their pernicious effects in a fociety. For as Cato fays in Livy, " Nihil enim in fpeciem fal- " lacius eft quam prava religio ; ubi Deorum nu- " men prastenditur fceleribus, fubit animum ti- *' mor, ne fraudibus humanis vindicandis, divini " juris aliquid immixtum violemus." Here it is to be obferved, that the wickednels of the action could not be alledged as any proof that it was not committed by their gods ; for the ftreis is not laid upon the fcelus, but upon the fraits humana: if the gods did the wicked action there was no help, nor did they run any hazard of lofing their character ; or rather from the expreffion divini juris, it feems as if the Romans confidered the committing of wicked actions as a part of the privileges of the gods. And fb far would this prejudice be carried, that I am perfuaded it would be in vain to look for morality as making any part of the character 5 of

the Chrijlian Retigiojt. 31

of the heathen gods. Nor is it probable that Cicero, who was a very religious man, intends any reflection upon Jupiter, when he fays of Clodius, with a fneer, that he might call himfelf Jupiter, becaufe he had his filter for his wife.

It would be impofiible for men to live together in fociety, unlefs they had the fame general notioss of morality ; and the rules derived from the moft obvious and neceflary of thefe, would make the very terms of their union, and which they muft agree to preferve inviolate, or ruin would be the coniequence; though each individual might, upon occafion, look upon the obfervance of fuch rules as a great hardship ; and would, in all probability, endeavour to confine the obfervance of them to as narrow limits as poflible : as for inftance, firft to his own fociety, regarding himfelf as excufed from the obfervance of them, when any member of another fociety was concerned, efpecially where it could be done with impunity. And notwithstand- ing this privilege, he would find his morality dill too heavy for him, without fome farther indul- gences : and accordingly he would eafily get the better of many fcruples where his inferiors were concerned -, who would be obliged to yield from a fenfe of inferiority and want of protection.

This liberty of relaxing his rules of morality, every man would certainly confider as an ad- vantage, and a total exemption of courfe, he would regard as the greateft privilege ; " Qui nolunt " occidere quenquam pofie volunt." It is not therefore to be imagined, that mankind would degrade their notions of the gods, by annexing to their character fuch a troublefome thing as morality.

Without

32 An Argument for

Without paffiorrs, accoiding to vulgar concep- tion there could be no enjoyment ; and this en- joyment would be confined to the gratification of paflions, refembling the molt turbulent of their own : and a Being who could not indulge his paf- fions, could never come up to the vulgar idea of a god.

A heathen god, therefore, is exempted from being a moral agent ftrictly fpeaking, though he might be obliged to conform to fome rules among his own fraternity, and be liable to have fome demands of gratitude made upon him for the afliduous attendance and refpect of mortals. And the fyftem of Epicurus, which I think is abfurdly confidered as a fyftem of Atheifm, is only the re- finement and farther profecution of the fame prin- ciples, carried indeed fo far as to be inconfiftent with the very ends of all religion. Laertius com- mends Epicurus for many virtues, particularly for his piety and devotion towards the gods: in which I can eafily conceive he might be fincere, for I fee juft as good a foundation for his piety, as for his natural philoibphy ; both of which are only in- ftances of the extravagance and inconfiftency of the human mind.

We may therefore hold it for a rule, that while the power of the gods remained unquestionable, their morality would never be inquired into. And borrowing all their notions from the fame fource, men would very naturally afcribe to the gods all the capricious foibles of the rich and powerful. And to this purpofe, there is a remarkable paflage in Valerius Maximus •, it is the reflection which he makes upon the religious exerciles of the Romans, which they performed after the battle of Cannae,

in

the Chj'iflian 'Religion. 3^

irt the following words : " Qua quidem conftantia '* obtinends reli^ionis, ma<>nus injeitus eft coc- *' leftibus ruber ulterius adverfus earn feviendi " gentem •, quas ne ihjuriarum quidem acerbitate '■' ab eorum ciiltu abfttrreri poterat." And when we add concerning this boaflfed devotion, that a part of it, as we learn from Livy, confined in the facrifke of two men and two women, it will not greatly raife our notions of the morality of the heathen gods.

And this will enable us to account for a won- derful circumftance in the heathen creed, namely, that the mod devout never fuppofed their own moral actions could influence their deities. Poli^ ticians and moralifts made many attempts to graft fomething of morality upon the common fuperfti- tions, but the flock was fo unnatural, that it never produced any fruit. Their priefts told them thai they inuft facrifice fuch a victim, which mufh be killed in fuch a plaice, in fuch a manner, and with fuch a knife-, but not a word is to be found of their promifing them the favour of the gods, if they repented of their fins; and led better lives.

Now this being the character of the gods, and as .men chufe to have as many friends as poffible among the great, fo a number of divinities would be the wifh of the multitude ; and the number of the gods would be alfo increaied, according to the notion which they had of their power and dig- nity •, fome offices would be too mean and inccn- fiftent with the rank of fome gods, which is very evident from the heathen mythology ; and likewife they would increafe their number, not chufing to overload rhem with a multiplicity of affairs, which might diftract their attention, or interrupt theni in the courfe of their orn'ures or amufements.

D Abfurd

34 -An Argument for

Abfurd as thefe notions may appear to be, and certainly are, whoever examines human nature at- tentively, will neverthelefs fee reafon to think them juft. Wc who have the advantage of the light dif- fused through the world by the Chriftian Religion, form a very wrong eftimate of the human cha- racter upon fuch fubje£rs as thefe •, and will not allow ourfelves to fee into half its weaknefies; for where fear and uncertainty both take place and aflfault the mind, it is aftonilhing what idiots man- kind are, and what extravagant imaginations they will adopt for truth. Nothing but the Chriftian Religion can, or ought, to drive fuch phantoms from the minds of men. Human nature wants their aid, impotent as they are •, nor can any de- gree of knowledge, which we are capable of ac- quiring naturally, lupply their place. And I am well perfuaded that many of the heathens, even the wifeft of them, were really in earn eft, when it has been fuppofed that they were acting a parr, and humouring the vulgar. The vulgar, which properly fpeaking, includes every body, and who have been the inftruments of making and un- making all the idols in the world, according as they have been inftructed or milled. So that a knowledge which was not in fome way or other fuited to their capacity, could bring about no great revolution or reformation in human affairs. The opinions of the philofophers were only a cloak to conceal their ignorance ; and if they were able to fupport an opinion of greater knowledge, this was ail that they defired : Real knowledge was never communicated by mankind in the form of myftery ; when we have made a real difcovery, we arc even anxious that all the world fhould know it.

When

the Chrijlian Religion. 35

When the Chriftian Religion had entirely des- troyed the heathen gods, the different feels of philofophers joined in the triumph, particularly the Epicureans, and feem to put on an appearance of independence, by new modelling their fyftemsj with the afiiftance of this light.

The human mind is not capable of receiving fuch contradictions, as that a thing fhould be longer and fhorter at the fame time than another thing; but it is very capable of reconciling the reafonings of Plato, or even of Epicurus, with the gods of the vulgar.

From the light which we have got at prefer. t, we may be able to fhew, that many things are ab- furd and inconfiftent, two of which ought not to be believed at the fame time •, yet it will by no means follow that they v/ere not both univerfally believed. If you invent philofophic principles, which in their confequences ought to deftroy cer- tain fuperftitions, the hopes and fears of mankind* and perhaps your own hopes and fears, will bid defiance to the confequences.

Even while a man is labouring to overturn one fpecies of fuperftition, he may not have leifilre to confider, what other kinds he is expofing himfelf to if he fucceed. And if he were afked, fuppofing his work compleated, what he meant to fubftitutti in its ftead ? He might be very much puzzled with confequences, whether he anfwered fomeching or nothing.

The truth is, the faculties and circumftances of men require fomething, and no one has a right or authority to fubftitute his vifions in preference to thole of others ; or if they were fubitituted, they would be but new modes of fuperftition, it being above human power to apply the proper remedy to this infirmity.

D 2 C HAP.

^6 An Argument for

CHAP. V.

Of the Religious Principles of the jewjSi

np HE account, which has been here given of the •* religious opinions of mankind, will be found to be agreeable to experience, as far as the nature .of this argument requires, without any exception, fpeaking of bodies of men or nations, but the people of the Jews ; and probably upon a nearer infptction, even they will ferve to confirm this reafoning, at the fame time that they ftand an ex- ception to the conclufion drawn from it.

1 have confidered fuch opinions as flowing na- turally from the joint operation of our faculties and ciicumflances in this world, and confequently incapable of reformation by any human power, though it is the very nature of fuch opinions to be unliable, and variable, and continually (hifting from one abfurdity to another. And the proba- bilities, poflibilitics, inconfiftencies, contradictions, and imaginary principles of the different feels of philolbphers, were lead of all likely to fix the opinions of mankind. If the Jews had dealt in the fame kind of principles, even if the whole nation had equalled the refinement of the moil acute philolbphers, I never mould have thought it neceflary to confider them as a dittinct clafs of men from the reft of the world.

But we find among the Jews apofitive afifertion, that there is only one God, the Creator, the Maker, the Prelerver of every thing : Eternal as to his duration-, Omnipotent as to his power; and eiTentially prefent every where: lording it

over

the Chrijiian Religion. 37

over every thing according to his will and pleafure, yet executing every thing according to infinite power, wifdom, goodnefs and judice: No reipedter of perfons, but, without caprice or partiality, re- warding every one according to his deeds. Not even the pofiibilky, much lei's the flighted probability of the interference, or the exiftence of any other god is allowed in the Jewilh icheme of Religion.

But do thele fublime, and as I may call them, unnatural truths, appear to be the rruits of the fpeculations and oblervations of thb people ? By no means, quite the contrary : for every circum- itance in their hiftory confirms us in a different opinion. Nay, fo far was this from being a na- tural fentiment, that it required very extraordi- nary, or rather iupernatural means, to imprefs them with it at firft, and preferve it among them afterwards, even when delivered as the molt im- portant of all truths.

And indeed, ft remarkably Angular did their opinions and behaviour appear to thole who con- tented themlelves with a fuperficial view o\ the jewifh policy, that they could hardly believe the Jews to be of the fame fpecies with the retf. of mankind. And this feems to have been the opi- nion of every nation who knew them, founfred upon that unfociable dilpofition, which made it impoflible for them to incorporate with the reft of mankind.

Antiquity was well acquainted with their opi- nions and character, as far as they chole to in- form themlelves, or rather as far as their prejudices would fuffer them to receive information. And it was not for want of opportunity, but becaule they had not abilities to comprehend it, that fuch a pure fyftem of Tbeifm> or what has been abfurdly called

D 3 natural

3S An Argument for

natural Religion, had no effect towards curing the antients of their iuperttitions. Nay, the reft of mankind received the principles and pretenfions of the Jews not with a bare indifference, much lefs with the fpirit of philofophers, but with the moft ablurd and malignant interpretation, which the moft outrageous prejudice could invent.

Nor is this by any means to be wondered at, ac- cording to the view of the fubjedt which I have taken, but is rather to be expected, fmce fuch opinions proceeded from nothing in human nature, and consequently muft have been unintelligible to thole who trufted entirely to that for their guide. Such of the antients as might be difpofed to ex- amine them, would confider opinions lb very dif- ferent Irom their own, as the effect of fome ca- pricious humour in this people •, and inftead of regarding the pofitive and confiftent nature of this Religion, as the marks of a conviction derived from extraordinary evidence, th*y would fuppofe it the fruits of an obftinate temper, which led them to contradict the Reafon, Feelings, and Re- ligion of the reft of mankind. And meafuring every thing by their own unfettled notions, the beft eftablifhed truths would appear the moft unWafonable,

The patrons of what is called natural Religion, ought to read with aftonifhment thofe parts of Tacitus in which he treats with the greateft in- difference, or rather contempt, the religious opi- nions of the Jews. This man of a philofophic turn of mind, gives the following: account of the Jewifh Religion ; " Juda^i (fays he) mente fola, " unumque numen intelligunt. Profanos qui " Deiim imagines, mortalibus materiis, in fpe- * ciem hominis effingunt. Summum iilud et

H sternum.

the Ch rift 'ian Religion. 39

" sternum, ncque mutabile neque interiturum. " Igitur nulla fimulacra urbibus iuis, nedum " templis funt." And the reafon which he gives for their adopting thefe fimple and elevated no- tions fo worthy or the Deity, 2nd lb agreeable to right reafon, (hew the powerful effects of preju- dice over the minds of men of the greateft abili- ties; and that all men, when carried beyond the iittle circle of their knowledge, are as it were carried back to their infant (late, with this only difference, that they have loll their teachable difpofnion.

The heathen deities, according to Tacitus, are not forfaken by the Jews, upon any rational con- viction of the falfity and ablurdity of idolatry and fu perdition : for it feems they had no better reafon to induce them to change their religious opinions, and 'take up thofe juft now mentioned (which this author leems to look upon, as a kind of Athei(m) than this, that Mofes advifes them to forfake both gods and men, becaufe they themfelves were aban- doned by both. For he adds, " Plurimi auclores " confentiunt, ut orta per JEgyptum tabe quse " corpora fcedaret, regem Ocharin, adito Ham- '* monis oraculo, remidium petentem, purgare " regnunr, et id genus hominum, ut invilum " diis, alias in terras avehere juffum. Sic conquae- " fitum collectumque vulgus, pollquam vaftis " locis relictum (it, ceteris per lacrymas torpen- *' tibus, Mofen, unum exulum, monuiife ne " quam deorum hominumve opem expeclarenr, " ab utrifque deferti, fed fibimet ut duci ccelefti " crederent, primo cu'jus auxilio credentes, pre- " fentes miferias pepuluTent."

According to this account it might be expected, that Mofes would either abolidi all religious cere-

D 4 monies,

40 An Argument for

monies, and eftablifh a nation of Atheifts, or elfe take fuch mea'ures as would put all things in readinefs for his own Apotbeofis. However, this it ieems wjs not the cafe ; for he adds, " Mofes ',* quo fibi in poilerum gentem fir ma ret, novos " runs, contrariofque ceteris mortalibus indidit. *' Profana illic omnia quae apud nos facra. Rurfuni V conceffa apud illcs quae nobis iacefta."

Here we lee, in as clear a manner as words can exprefs it, that this author, though one of the acuteit of antiquity, has no conception of the truth, fimplicity, and fublimity of the Jewifn Re- ligion ; but imagines that it was the invention of a man, net even hirr.felf convinced of its truth, nor fen.fible of its purity and fublimity : who adopted it not from reafon, or plaufibiiity, or any intrinfic merit or fitnefs in the opinons themfelves to anlwer any ends which he might have in view ; but he adopted them from a fpirit of contradiction, in a fpienetic humour, merely out of oppofition to other nations, who held the Jews in deteftation for theie very principles. Which makes it highly improbable that the heathens could have fhaken olf their idolatry and fuperflition, by the aflalt- anceof any natural means, even by the greateft degree of cultivation of which the human facul- ties are capable without fupernatura\ ailiftance : for the man who firit did it would have been re- garded as a perfon of a defpicable and abandoned character,: As the fame author fays, fpeaking of the fame people, and the fame religious principles, that it was only the molt profligate and unprin- cipled who adopted fuch opinions. " Nam pefli- 01 mus quifque, fpretis religionibus patriis, tribu- '■-'• ta et ftipes illuc congerebant." And again, US TranfgreiTi in mo rem eorum, idem ufurparn^

" nee

the Chrijlian Religion. 41

Y nee quidquam prius imbuuntur quam contem- " nere deos, &c." So that we find this con- tempt of the gods conflantly infilled en, as' the circumftance upon which the chief ftrels is laid : and 'it appears of itfelf of fuch weight, as to de- termine this author to conclude that thole, who became converts to fuch opinions, were left to every thing that is good.

Tacitus, perhaps, might have been able to ac- commodate his reafon to the principles of Epicu- rus, and think that he was paying a compliment to the gods, by taking the government of the world out of their hands ; but his prejudices could not bear that contempt of them, which is tne very firft ftep to a proper knowledge of the true God. But here fome pert infidel will be apt to interrupt me, by afking, can I believe that a po- litician fo very acute couid be liable to io much weaknefs I Why not : when this very fame poli- tician has given us a proof of the moil contempti- ble weaknefs, befides mewing himfelf to be a fu\e to the loweft vulgar prejudice, in his pretence to afiign a caufe for the length of our days in Sum- mer. And the fame excuie for his abfurdity would ferve upon both fubjects ; namely, that he was ignorant of the true principles of Religion and Aftronomy.

Thole who had nothing but the common fu- perficial obfervation to direcT: them, and who looked at the Jews through fuch a thick mill of prejudice, had no other conclufion to draw, buc that they were a different Ipecies from the reft of the human race. And yet if we turn to their hiftory, as we have it authentic in the Bible, they will appear to be the fame kind of men with the reft of the world, yet deferving the molt ferious attention of aljl mankind,

In

42 <An Argument for

In this hiftory, it is eafy to be feen that they are exactly of the fame difpofition with the reft of the world, and at lead as prone to idolatry as their neighbours; becaufe it requires fupernatural efforts frequently repeated to bring them to a fenfe of their fituation, which they never rightly underftood, and to preferve thofe important truths communicated to them, and which they were to be the means of preferving, and communicating to the world at a time appointed. Nay, thole who will read with care, the awful threatnings, and actual interpofitions of heaven, mull: be furprifed to find that they had no greater effect ; as they were, by no means, fufficient for keeping this nation from falling into all the idolatrous and fu- perftitious practices of their neighbours.

Nor was it the mere vulgar only who had oc- cafion to be thus reftrained; but the very wifeit of all their kings falls into the fame fnare ; which, befides proving many other things, clears this plan of all fufpicion of human contrivance ; as one of its greateft vifible fupporters as a king and an infpired writer, deferts his charge, and falls in with the abominations of the nations.

The great and conftant care taken to keep the Jews from mixing with ftrangers, and that even this was often ineffectual, proves how natural the eroifeft kinds of fuperftition are to the human mind. When it is feen that the immediate pre- fence of the Deity in figns and wonders, and ex- emplary punifhments, could not keep this people to right principles, and preferve them from the infection of idolatry. And furely this is fufficient to prove that proper notions of God and his attributes, are beyond the power of man to attain to, by any effort of his own j or even if they were delivered

i to

the Chrijlian Religion. 4?

to him as the truths of natural Religion, that his circumftances and his paffions, would be leading Jiim daily to pervert and corrupt them.

In affairs which come properly within our power, mankind make a very refpectable figure: there is a progrefs and variety in the world as to government, arts, and fciehces ; even human ac- tions and events are connected together, and fol- low confequentially, leading from fmall and in fen- fible beginnings, to fuch conclufions and improve- ments, as could never have been expected or ima- gined. Here the human racefhew that they have been in action, and that what has been done, mud have been the work of time and opportunity ; the employment of many hands, and the invention of many heads. But when we turn to the fubject of Religion, we even difcover a barrennefs of inven- tion, and a poverty of imagination, and inftead of variety and connexion, a number of dull, fenfelefs, detached conceits, which might have been the con- ception of a moment, and the fimultaneous pro- duction of a diftempered imagination. Human nature feems fo completely exhaufted by the birth of fuch a moijfter, that Hie has no farther power to provide for this offspring of hers, than by bellowing upon it lbme of the wont of her own paffions.

THE END OF THE FIRST BOOK.

BOOK

44 <d% Argument for

BOOK II.

Containing a Philofophical EJiimate of the Situation and Circumjiances of Men, as to temporal Advantages, by confdering them as under the Protection, though Subject to the arbitrary Difpofal of God.

G H A P. I.

'The Idea of this Book.

APhilofophical inquiry may be carried on upon different principles, and with a view to anfwer different ends.

The queftion may be, Is the effect an adequate meafure for the caufe affigned, fo that in fubjects of computation the one may be fubftituted for the other I And whenever this can be fhewn to be the cafe, I conceive the difcovery to be within the reach of the human faculties. But it is to be ob- served, before this can be done with propriety, that the caufe muft be fuch as can produce that effect only, and neither one greater or lefs •, that is, the caufe muft exhauft itfelf in the effect, and cannot avoid exhauft:! ng itfelf, otherwife it would be im- pofilble to draw any certain conclufions. To prove fupernatura) things to be caufe and effect in this manner, would be to deftroy all diftinction between natural and fupernatural events: as the effects pro- duced

the Chrijlian Religion. 45

duced would not be the voluntary act of any agent, but would follow neceflarily from fome determi-r nate fyltem of things : and then, the difcovery of any fuch operations ought not to be confidered as a revelation, feeing it would depend upon the accidental or intentional placing the caufe in the fituation proper for producing its effects.

A certain quantity of water will move a certain machine j the refinance of the machine is a proper meafure for the force of the water: a certain fpace of ground produces a certain quantity of grain; the quantity of grain is a meafure for the fruitful force of the ground, and fo in other inftances. Such difcoveries increafe the powers of man, and give him a kind of command over nature, by putting him in a certain degree into a (late of in- dependence. And this makes us wifh to reduce every thing to this kind of knowledge, being in hopes of acquiring, as it were, a little dominion of our own, where we might have nothing to fear but mechanical caufes and their neceflary confequences.

A little experimenting philofopher, by drawing a few lparks from an eleflrical machine, takes up the conceit ihat he has difarmed heaven of its thunder, and thinks the mod prudent thing the world can do is to renounce the protection of God, and put themfelves under his. If we were careful to make a proper eftimate of our knowledge, we would ftifle in their birth, a number of fuch littlcy impious conceits, which are produced by the force of novelty inftead of demonftration. For as far as my experience reaches, I find knowledge defpifed in proportion to its cer- tainty. Whether it be that the human imao-j- nation mult have fomething to work upon, and would be entirely out of its element in a ftate of

certainty,

46 An Argument for

certainty, or whether it arifes from a reftlefsnefs of mind, which will not fuffer us to be contented in any condition. However this may be, it is my opinion, that, if we were rendered independent of all the material agents in the univerfe, there is fuel enough in the human pafTions to fet the world in a flame, and difturb the peace of individuals and whole focieties.

But the very ferious part which every one feels he has afTigned him, joined to the fmail progrefs which has been made in tracing effects to their real caufes, obliges us to give up fuch conceits of independence, and view the univerfe in a very different light from a machine, which may be taken to pieces, and put together again by human power, or even by human imagination. And this ienfe of our weaknefs, gives rife to another kind of philoibphical inquiry, which directly adds nothing to our command over nature, but rather fhews us how dependent we are : and is particularly ufeful for giving us a command over ourfelves, and ef- peciaily neceffary for our circumftances and fitua- tion in the world.

This inquiry does not confift in an attempt to difcover the caufes of things, fo as to meafure the caufes and effects by each other; but rather, taking the facts as we find them, without inquiring into the mode of making things, to content ourfelves with forming a character of the caufe or caufes that produced them: and this is all that can be done when the caufe is a free agent: becaufe a defigning intelligent caufe can never be inveftigated to per- fection by its effects. To pretend that it can pro- duce nothing but what it has produced, and inuft produce at ftated times ; or fuch things as follow by way of natural confequence, deflroys every idea of defign or intelligence, unlets we

fhould

the Chrijllan "Religion. 47

mould fuppofe the caufe fo impotent as to have its effects counteracted by the nature of things, or the power of man ; and thus confined to -certain limits, and a certain manner of acting. But inftead of pretending to comprehend the Supreme Being in this manner, a man will often find occafion to repent of his ralhnefs, in being too confident that he could thus comprehend his fellow-creatures.

We may examine whether, to the bed of our apprehenfion, there is that confiftency among the things of this world, that they can ftand together as parts of the fame plan ; and alfo whether they have fuch a harmony with the feelings and facul- ties of mankind, as to create in us a great degree of pleafure : for if this be true, it ought to lead us to conclude, that we were not overlooked in the contrivance of this mighty fabric of the univerfe. However, we ought conftantly to keep in mind, what almoft every thing tends to teach us, that our bufinefs in this world is not to look for palaces, but to feek for (helter from the ftorm which the turbulence of our paflions, and the weaknefs of our underflanding have raifed.

To be obliged to live in a world with every thing contradicting our fenfes and feelings, if it failed to produce idiotifm, would be a ftate of abfolute tor- ment ; though to other beings of a different fpecies, every thing might appear to be difpofed according to the greateft wifdom and regularity. Our opi- nions, therefore, upon fuch a fubject as the attri- butes of God when in fuch circumftances, though they would be melancholy truths to us, yet would they be relative to our views and fenfations, rather than to the real nature of things, and might lead us to fix a general character upon the Author of nature which he did not deferve.

Nay,

48 An Argument for*

r

Nay, if we were only ignorant of our original and deftination, many things might be difagree- able to us as fenfible creatures, which would ap- pear to bs wife and good, when the ends which they were to anfwer came to be known and under- stood. And all this might depend upon our being arbitrarily placed in certain circumftances, which could neither be forefeen nor inferred from any thing, having no other caufe but the bare fovereign will and pleafure of the Author of nature.

And this confideration takes the fubject en- tirely out of our hands, and reduces us to the cha- racter and office of fpeftatcrs, who can only take fuch a view of the univerfe as it has pleafed God to prefeTit to us, and indulge us with faculties to com- prehend. And the great probability that this is true, ought to convince us that any fyftem which we can build, would reft upon too fandy a founda- tion to give us the leaft encouragement to be con- fident or dogmatical. A fenfible creature fixing abfolute truth, is the man with his candle exa- mining the fun-dial to difcover the hour of the night.

In the lad book I have obferved how unfit we are naturally, from our paffions and circumftances; even to form a character of the caufes which pro- duce the different effects in this world, particularly fuch as more immediately concern ourfelves. The gods into whole hands the heathens delivered up the government of the univerfe, are imaginary and impotent, and their characters immoral, contra- dictory and abfurd ; and yet in certain circum- ftances, fuch is the weaknels of human nature, the wifeft men put themlelves under their protection.

Mankind arc difpoied in Speculation to extend their reafdn very far, but in practice they always

contract

the Cbrijlian "Religion. 49

contract it to its natural and narrow limits •, and upon the moft important and preffing occafions abandon it entirely. We may be trufted with the choice of our food, or to fettle the proportions and dimenfions of our habitations j but we require a fupernatural direction and information, when our own character, and that of the Supreme Being, is the fubjectof our confideration. And as God has condefcended to reveal to us both his own character and ours, in as far as we are concerned, it will be much to our comfort and advantage, to take a view of ourfelves and the univerfe, affifted by this new light. But as a gradual emerfion from our na- tural darknefs, feems to agree better with our fa- culties, and will fhock our prejudices le/s than a fudden fally into broad day-light, I propofe in this book to confider the general revealed character of God, and the real pofitive, prefent and temporal advantages which we enjoy by being .under the protection, though fubject to the government, and left to the arbitrary difpofal of God. And although the fact and truth will remain the fame, whatever may be the refult of our fpeculations, yet if we fee reafon to be content with our fituation, and dif- cover rational grounds for future hopes, the change will be very confiderable in ourfelves, as fuch me- ditations will prepare the mind for receiving the evidence of the Chriftian Religion with lefs preju- dice ; and are befides of wonderful fervice for en- abling a man to regulate his own imaginations, which, if not reftrained within proper bounds, are capable, in certain circumftances, of doing infi- nite mifchief to himfelf and the world, whether he acts the Atheilt or the Enthufiaft.

E CKAP,

50 An Argument for

CHAP. II.

Containing Jome general Observations upon the Manner in which it has p leafed God to reveal himjelf to the World.

XXT E find in the hiflory of the Jews, that they * were taught to believe in one God only, who is reprefented as the Creator and Preferver of the whole Univerfe, infinitely powerful, wife, good and juft, acting through all ages and every where without reftraint or controul. But we find at the fame time, that thefe principles were not difcovered or communicated to the Jewifh nation, in the fame manner as we are taught or difcover fuch things as human reafon and ingenuity, aided by the common appearances and accidents of the world, may difcover, invent, and communicate.

It is delivered as a fact by Mofes, that God had revealed himfelf to him, in a manner, which con- veyed an information to his mind, of the fame kind as that which one man receives from another by words, to diftinguifh it from that kind of know- ledge which we acquire confequentially. It is true the reft of the Jews were kept at a greater difl- ance •, and yet they were not left to general con- fequential reafoning; and therefore Mofes does not prepare them to expect arguments only in the way of fcientific inference, as proofs of his afier- tions ; but to look for a full and fenfible confirma- tion of them in the figns and wonders which were to be exhibited ; which would be luited to, and demonstrative, of the character which God had affumed to himfelf. And the whole Jewifh po- 5 ^y

ibz Cbriflian Religion. si

liry may be regarded as contrived by God, ori purpoie to give a proper difplay of his character to mankind. And in the courfe of the hiftory of the Ifraelites, we have his unity, power, wifdom, goodnefs and juftice afTerted and proved by facts -, but chiefly that he has a will, or is a free agent in the mod extenfive fenfe of the word, acting by no neceffity either of nature or principle, but according to his own fovereign will and pieafure.

When the Jews neglected or difregarded thofe important truths, their attention was not called to the common arguments of reafon to convince them of their miilake, or as grounds for cenfuring and punifhing them for their neglect-, but their paf- fions were applied to and alarmed by figns and wonders addreffed immediately to their fenles. The power of God was not left to reach their minds as it might appear in argumentative confequences, from the general plan of the world, but was ma- jeftically exhibited to their fenfes, and by them conveyed directly to their minds by an occafional exertion of his almighty power. And thefe were fo frequent, and fo well eilablifned among this people, as to form a regular habit of thinking, in the fame manner as our education leads us to wifli for a certain habitual form of argument upon which we have been taught to ground our conviction. The Jews fought after a fign, juft as naturally as the Greeks expected fyftematical reaibning.

And notwithftanding what has been faid to the contrary, fuch an evidence as this which the Jews received leems ablblutely neceflary ; for the prefent world which is at enmity with God could furnifh nothing adequate to this purpofe. For properly fpeaking, it was fuch arguments as tend to prove that there are gods which mifled mankind, for they

E 2 never

§2 An Argument for

never feem to have been blind to the common ar- guments of natural Religion. It was the exiftence of one God only, with a particular character, of •which they needed to be informed and convinced : and this conviction human reafon, fettered as we find it by human paffions, and blinded by preju- dices, never could attain to, nor indeed even bear it after it was difcovered, as appears remarkably in the cafe of the Jews, who have it forced upon them by irrefiilible evidence contrary to their inclina- tions. God's dealings with them is not to bring them to a conviction or belief, that there are fome god or godsi but to cure them, and the whole world by their example, of that natural propenfity •which all mankind have to idolatry. " I am the Lord, and there is none elfe," is the doctrine con- flantly infilled on : and that this doctrine is true, is proved to them by figns and wonders : that as they were convinced by the appearances of nature, and their own fenfations and reflections, that there mull be gods, or active and intelligent natures, producing, directing, and influencing the things of this world, whom for want of information they en- dued with pafiions fitted to the groflhefs of their own conceptions and wifhes, fo the only poflible means by which this prejudice could be removed, would be by exhibiting a ftronger evidence in proof that there was but one God of fuch a particular character.

And it is this character which mankind diflike, as they can have no profpect of indulging their pafllons, or gratifying their particular' evil hu- mours while the government of the univerfe is in fuch hands. The heathens heard with pleafure every ftory in which their gods were reprefented as capricious, and without morality. We have a

4read

the CbnJ}ianReIigio7i. 53

dread of perfection from a confcioufnefs of our own infirmity : and provided he had fufrkient power to protect us, we would place ourfelves under the government of a man fubject to paf- fions like our own, inftead of chufing a perfe6t character, who would curb our paflions, and be a critique upon our conduct.

The Supreme Being may be confidered in the plan of Religion, as creating a new world, and ex- hibiting it for the inlpection, information, and con- viction of mankind, upon a fubject to which they are naturally fo averie, and in which they alone of all this lower creation are any way interefted. A world in which this nation of the Jews were at firlt to be the principal actors, ftrongly fupported and carried through all dangers and difficulties; and thefe not fuch as fall in the way of the gene- rality of mankind; but which this people were evidently led into for a particular purpole. And yet every thing yields before them, without al- moft any effort of their own, or rather to efforts which, according to the regular courfe of human affairs, were totally inadequate to the purpofes in- tended and the effects produced.

But this world of Religion is not made after the model of the natural world, which came com- pletely into being at once by the word of his power ; and as loon as God had laid let there be light, all its parts were fit for the inlpection of men. Religion has a gradual progrefs, proceeding from fmall and obfcure beginnings, and growing up to perfection by degrees, which fhews that God can perform his work (lowly and in time, as well as inftanta- neouily ; and this work is not yet prepared for hu- man comprehenfion, being a plan that the angels defire to exercife their fpeculations upon.

E 3 The

r4 An Argument for

The reafonings from final caufes and the fitnefs of things, as exhibited in the material world, will give us no information upon this fubjedt, even if the plans were entirely fimilar \ unlefs one could fay, that a man by reading the hiftory of the Jews, was qualified to write the hiftory of Eng- land without any other materials. It is true the general attributes of power, wifdom and good- nds, are deeply marked in what exifts, and is ex- hibited to us every day •, but, unlefs we could be fatisfied with the prefent moment, we are left to guefs and conjecture about our future condition. And the wifefi: of the heathens furnifh us full proof how diftant thefe gueffes and conjectures would be from the real matter of fact.

The arguments for a providence and the final caufes of things, is as full in Cicero's book De natura Decrumy as can be defired ; and it does not appear to me, fetting afide what has been bor- rowed from revelation, that any thing really new has been added to the argument fince : and there- fore fome people have imagined, from the con- viction that they themfelves have found from this reafoning, that many important queftions might be determined and finally fettled among mankind, independent of revelation.

But they ought to have drawn a quite contrary concluficn : for as thefe arguments in fact did not fettle the opinions of the antients upon fuch fub- jects, they mould have rather inferred that fuch arguments of themfelves are incapable of fixing the opinions of men.

We deceive ourfelves upon fuch queftions: the mind is wonderfully prepared by revelation to liften with attention, and I may even fay with ptejudice to this argument, and a conviction, which

if

the Chrijlian "Religion. $g

if accurately traced to its fource, will be found to fpring from revelation, we are very well dif- poied to confider as produced by an effort of our own understanding, and this is a weaknefs which the infidels themfelves are particularly lubject to.

It is the antients alone who could feel the force of fuch arguments, uninfluenced by any other prin- ciples : and Cicero owns that they never produced a iblid and determinate conviction, either in him- felf or any of h;s cotemporaries, upon the mod important and neceffary points : for their minds were bewildered amidft probabilities and abfurdi- ties •, which left them to chule not what was true, but what was mod probable or leaft abfurd. And as they had no facts to build upon, they were forced to {hare the defigns and contrivances of the affairs of this world, and the preservation and re- gulation of things among a number of divinities.

The Chriftian Religion, if it has not every where made mankind believers, yet it has extinguished idolatry and fuperftition, in the antient i'en(e of thefe words, wherever it has been received. And this makes a material difference between us and the heathens, even when we are examining the fame queition, by the fame light, and upon the fame principles, becaufe many prejudices are re- moved out of our way, which they found it im- poflible to conquer. And therefore revelation, whether true or falfe, has been of great fervice to the world, and even to the infidels themfelves, for which they ought to make proper acknowledge- ments, by leaving them only a (ingle prejudice to combat, inftead or' fuch a multitude as prefented themfelves to an infidel in the ages of idolatry; in- ftead of the labours of Hercules, they have got thjngs reduced to the wifh of Caligula.

E 4 CHAP.

£& An Argument for

CHAP. III.

Of the Power of God.

^pHE firft thing which we find afcribed to God, -*- is a creative power. He made every thing out of nothing, not in the way of natural gene- ration, nor as a caufe produces its effects, fo that in the fame circumftances the fame effects muft necefTarily be produced ; or in other words, not by the miniftry of fecond caufes ; but he made every thing, as it is expreffbd, by the word of his power. This exprefiion, though it does not teach us how to make a world, yet appears to me highly proper for correcting thole errors which we natu- rally fall into upon this iubject. For it conveys to us very diftinctly the idea, that the making of the univerfe was an arbitrary act, and not per- formed from necemty, nor according to any eter- nal relations, fo as to be a work of contrivance in fitting and adjuiting means to ends -} but that the things and their relations came into exiftence to- gether : or more accurately, perhaps, that the re- lations were pofterior to the things. It feems to me impious to fuppofe that there were laws of gravitation, and that God placed and adjufted the material worlds according to thofe laws. I know

m O

the general prejudices and habits of mankind are agajnft this opinion ; becaufe this is a power of which we can have no experimental proof, and for this reafon the thing itielf is beyond human con- ception, and confequentiy the notion itfelf is not likely to be of human invention.

But

the Chrijlian Religion. 5^

But this power of creation, though it can make and deltroy ourielves and every thing elfe, is noc what is apt to nil the mind with the greateft dread and terror •, becaufe we are not iufficiently ac- quainted with it, or its operations, to derive mat- ter of fear from them. Yet in the operations of natural things, we meet with fuch conftant exer- tions of deftructive power, as might be fufficient to drive to diffraction fuch a being as man, ib fenfible of his fituation, and lb liable to accidents. And therefore we may naturally imagine that this attribute of God, would be the firft to make a deep impreffion upon mankind. We may make our firft notions upon this fubject, more rational and confident with the other parts of the character of the Supreme Being, but we can fcarcely enlarge them To as to make this attribute of power an ob- ject of greater terror. Man is a timorous animal, and in his fright will give up or acknowledge any thing. The truth is, that even to the moft rational courage, and the beft informed under- ftanding, the notion of irrefiftible power muil be terrible, and without fome alleviation, would be inconfiftent with every idea of happinefs.

CHAP. IV.

Of the Wifdom of God.

XX/'E fhall now confider the mod: natural and obvious method which the mind can proba- bly take to eafe itfelf of thofe dreadful apprehen- fions in the moft effectual manner, which the dis- covery of an infinite power, acting only with fuch materials as are to be found in the univerfe (to fay

nothing

5 8 ^ Argument for

nothing of the unlimited power of creating others) would ncceflarily occafion to a creature fo fenfible of its fituation as man is known to be : a creature who not only feels in the moment of danger, but who has the imprefllon of the pad, and the dread of the future, flrongly imprinted on his mind : whole hopes and fears keep his mind in fuch a conftant agitation, as can only be rendered toler- able, either by finking into a ftupid infenfibility, or by rational meditation upon his fituation and circum fiances.

Now it feems natural to imagine, that thofe men whofe faculties were fufficiently acute to per- ceive the full effort of that power which is difco- verable in the vifible operations of the univerfe, would exert their ingenuity, and apply their ob- iervation, to find out in what manner this -power produced its effects ; whether at random, or ac- cording to any regular method, from which fome- thing like fixed rules might be formed.

If they found any reafon to fufpect that there was no harmony among the things of the material world, we may eafily conceive the ftate of their minds, by recollecting our own condition and feelings when in fituations where we are liable to accidents from things that we apprehend to be acting at random. For if the terror which a finale inftance produces be fo unfupportable ; how dread- ful muil it be if we were lb fituated with regard to every thing.

And yet, could it only once be perceived, that this power acts according to fixed rules, whatever thofe rules might be i and although in many fitu- ations we were more certain of our deftruflion than if we knew no fuch rules •, if we could only be pretty confident of our fafety in fome others,

tiie

the Chrijlian Re/igion. 59

the very corrfideranon, that things are governed by fixed laws, will afford a facisfaction to the mind which cannot be had from more favourable, but more uncertain circumftances. And this makes many people wifh to be expofed to the blows of blind fate, who, they think, can only ftrike ac- cording to the laws of matter and motion, than to put themlelves, with resignation, under the di- rection of a powerful, intelligent being, who may reafonably punifli them for their offences.

Farther, if it mould appear that things are not only fixed to a certain degree, but that the laws by which the appearances of the univerfe are re- gulated, are in a kind of active ftate, extending their tendency beyond the immediate effects pro- duced ; that is, that fuch a thing is done for the fake of fomething to be done afterwards, or in confequence of fome;hing that has been done be- fore, io as to furnifn us with the notion of con- trivance, this immediately leads us to an intelli- gent caufe or cauies : and a farther examination into the manner according to which thefe means are made to bring aDout their ends, will fuggeft different degrees of wifdom, according as the means feem to be more or lels fitted for anfwering their particular ends.

Now, if this wifdom fhould appear to be infi- nite, we have then got a rational and proper ba- lance for an infinite power ; and muft conclude that the whole of this power will be put into action, and made to produce the beft effects pofli- ble ; and that we have nothing to fear from blind fate, or the ungovernable nature of things, becaufe thefe can do nothing againfl infinite power directed by infinite wifdom.

It

60 An Argument for

It is true, it is impoflibre for us to reach to a knowledge of infinite wifdom, though we have iufficient inilances before our eyes of aftonifhing degrees of power and wifdom, difplayed in the general ftructure of the world, the regular mo- tions of the heavenly bodies \ and the means made ufe of to preferve the brittle and complicated parts of animal bodies, together with their form- ation, furnifh aftonifhing inftances of wifdom to the attentive and rational obferver : and the con- nection and dependence which the things have upon each other, exhibit demonftrative marks of a plan. This view of the univerfe would cer- tainly lead our minds up to God, were we not fo ftrongly connected with this world from our earliefl infancy.

For, firft, we are connected with the inanimate parts of the creation by our bodies, which, in many refpects, are fubject to the fame laws that the groflcft parts of matter obey ; a human body, and a log of wood, fall from the top of a preci- pice exactly in the fame manner ; and many fuch laws as this we are very well acquainted with, be- fore we are capable of any very deep reflection. Self-prefervation, the idea of which is fo ftrongly implanted in our nature, will not fuffer us to delay the acquiring a knowledge of the moft obvious and necefiary properties of matter, until we can be certain that this knowledge is derived from proper principles. And, fecondly, we are con- nected with the material world by our paffions, the moft turbulent and craving of which have their gratification in the enjoyment of earthly things ; and the ravenous nature of fome paflions prevents any nice difcernment in the choice of fuch gratifications.

c On

the Chrijllan 'Religion. 61

On the other hand, we are connected with hea- ven immediately only by our reafon, and but re- motely by our pafllons •, and after habits acquired by an uniform experience have given us a con- viction, or rather a confidence (for there is no ar- gument in the cafe) of the (lability of the laws of nature, even before the ufe of reafon ; and when the experimental gratification of the pafllons by fenfible things, have led us to confider fpiritual gratifications as unfubftantial, or perhaps vifionary, reafon has too hard a talk, when fet to combat fuch habits and prejudices. A man who has fuch ftrong conviction of the {lability and certainty of the things of this prefent world, cannot readily fall in with the thoughts of a new heaven and a new earth. And nothing but a clear and pofitive reve- lation can conquer fuch natural prejudices, by ex- hibiting greater rewards and punifhments as a con- fequence of our behaviour in what concerns the other world. And as remote and didant profpects affect us but little, how admirably are thefe pro- mifes and threatenings brought forward by the uncertainty of death •, for to the man of under- flanding they are always prefent, as every moment may be his lafl.

If any one fliould think that it might have been better not to have the material world governed by fuch fixed laws, and that a fucceffion of new things would have exhibited more wifdom and power than to bring back the fame things in a conftant rotation. Probably there are beings to whofe faculties fuch a fcene might be fuited, but we enjoy great advantages by having the inani- mate parts of the creation fubject to very fixed laws. For even the dead and inactive parts of matter, from the very circumflance of their being

dead

62 An Argument for

dead and inactive, difcover wonderful contrivance* when it is confidered how by this means they are fitted for the convenience of animals, and efpe- dally of man.

It requires time and attention to get acquainted with the nature and difpofuion of animals ; nor, when once difcovered, is it always the fame ; for they are fometimes mifchievous, and fometimes harmlefs : or if the nature of all animals was as difficult to know as that of man, this world would be uninhabitable or intolerable.

What a condition mould we be in, if we were doubtful, after a thoufand experiments, whether we might thruft our hand into the fire or the water with moft fafety, upon a well-grounded apprehen- fion, that they might have changed their nature fince our laft experience of their qualities.

But all our knowledge that is properly our own acquisition, is founded in habits which it is impof- fible to form, but by prefenting the fame things again and again to our obfervation. And when we confider what a wonderful harmony, what a beautiful and magnificent fcene this univerfe pre- fents to us, and how nicely all its parts are ba- lanced by the fingle law of gravitation, a defign fufficiently extenfive prefents itfelf to our view, though the fame appearances are repeatedly ex- hibited to us, yet not oftener than is necefTary for the inftruction of fuch a frail and tranfuory crea- ture as man. And the farther confideration, that the law of this gravitation regulates the motion of the planets, and alio of the comets^ which make fo large a circuit, and pafs over a kind of immen- fity of fpace, furnifhes a beautiful argument to our ptirpofe •, the operations being carried on upon a tcale fufficiently large to enable us, upon feeing

the

the Chrijiian Religion. 63

the motions of the bodies that come within our obfervation, fo nicely adjufted, and the harmony, order, and dependence of the parts of fo large a lyftem preferved, to aflent with reafon as well as faith to thofe fublime expreffions of Scripture^ in which thofe attributes of power and wifdom are revealed •, fuch appearances being a fenfible, intel- ligible, beautiful, and pertinent commentary upon Revelation.

And thus the power of God, though infinite, acting upon matter according to fixed laws, and fuch as difcover infinite wifdom and contrivance, lofes, by that circumftance alone, much of the ter- ror which it would otherwife occafion to fuch a creature as man.

CHAP. V.

Of the Goodnefs of God.

'TpHE fentiments, which naturally arife in our *■- minds, upon confidering the power of the Supreme Being as infinite, even when moderated, and all the terrors of them as it were fubdued by the reflection, that this power is directed by wif- dom equally uncontrolled and unlimited, would neverthelefs be mixed with much of dread, before a conviction that we ourfelves are fo particularly the objects of God's regard, that we may believe upon good grounds, that both his power and his wifdom will be finally directed to procure us the moft folid and lafting advantages.

But if we are not only in the hands of a power- ful, but likewife of a wife and good Being, who enjoys thefe perfections, not as confined by the

circum-

64 An Argument for

circumftances of time, place, or opportunity, but in an unlimited degree, we may reft well allured, that he will make every thing, even the moil un- favourable circumftances, turn to the advantage of his feniible and rational creatures.

The power and wifdom of God could have been fufficiently difplayed in this world, by the con- trivance and arrangement and creation of mere in- animate matter ; but it would have been impoili- ble, from the moft exquifite contrivance of this kind, to have ever arrived at any notion of good- nefs. Yet when we find fo much of the creation confifting of fenfible creatures, capable of pleafure and pain, happinefs and mifery ; by obferving the provifion that is made for gratifying the defires of fuch creatures, and by confidering the nature and nnmber of thofe defires, we may, in fome meafure, pronounce the principle or Being to which they owe their exiftence to be either perfect or imper- fect ; and the motives of the Maker of fuch a world to be either good or evil •, though fuch con- clufions ought always to be drawn, with a flrong impreffion upon our minds of our own fhort- fightednefs, and how little we are qualified to judge of infinite perfections.

However, we cannot err according to my plan, which recommends fuch fpeculations only as a commentary upon the Scriptures, and propofes a view of natural appearances, and our own fituation in this world, as the mod effectual, and even the only method for bringing down to our capacities any conception of that character of himfelf which God has. been pleafed to reveal. And this ought to be confidered as an inflance of his goodnefs, that he does not oblige us to live entirely by faith; or if that could not well be confident with our

nature

the Chriflian Religion. 6$

nature and faculties, yet it is wonderful conde- fcenfion to have fet his character before us in fuch. a clear light, making it the immediate object of our fenles in fuch numberlefs inftances, when he might have put us upon the neceffity of taking his own word for it. And nothing can be a greater proof of our happinefs in this refpect, than that it is confidered as an inftance of fuch ingenuity to find out matter of dilcontent, that any feeming difcovery to that purpole, is lure to place the man who makes it in the rank of philofophers, as having the penetration to fpy out a blemifh, which, fo far from hurting, had never been perceived by mankind; Nay this world, which is only intended for a temporary lodging, is found by mod men fo convenient and comfortable, that they are well difpofed to make it their everlafting habitation.

Nor is this to be wondered at, when we con- fjder the nature of man, and the ample difplay of his goodnefs which God has been pleafed to make in the world. For if we examine that part of the Creation^ which is fubject to our obfervation, we ihall find it filled with an infinite variety of living creatures, every one of them amply provided for, and all of them difcovering figns of enjoyment. Their bodies, by the formation of them, difco- vering marks of infinite power and wildom or contrivance, by being wonderfully adapted to their circumftances, and lb formed as moft effectually to preferve the life of the animal, by feetiring it againft thofe dangers to which, by its way of life, it is moft expofcd.

Add to this, the wonderful provifion for pre- ferving the [pedes of each different rank of ani- mals in a dated proportion : the prolific nature of

F thofe

66 An Argument for

which are moft ufeful, and liable to the greateft hazards, and the care taken, as it were, to curb the propagation of the moft ravenous and deftruc- tive kinds. If iions and tygers were to breed like rabbits, the whole earth mull foon become a de- fert. The fiercer fort of animals are a check upon one another, and upon the ot.her animals, other- wife the beafts would have been in poffeffion of the earth ; a very ufelefs prerogative to them, though it would have been attended with the deftruction of the human race. But according to the good and providential care of God, the different parts of this world were kept in fuch a ftate as to be fit for the cultivation of man, as he came to take poffeffion of them.

Late dilcoveries have given us fuch an infight into the animal ceconomy and the conftitution of the world, that he muft be a novice in realbning who fhould pretend to fay, that ■ our ignorance of the ufe of any fpecies of animals would even be a fufficient ground of iufpicion that it is not created to anfwer the wiieft and beft purpofes •, becaufe we find, that the farther we extend our inquiries^ we are able not only to difcover admirable con- trivance, even where we lealt expected it, but are likewife frequently taught to correct our preemp- tion for fufpecting a want of utility in many things which have an unfavourable appearance at firft fight.

The wonderful contrivances for preferving the lives of animals ; their different fenies for giving a variety to their gratifications, the great pleafure they all take in exiftence, as appears by the high value they all fet upon life and its enjoyments, to which nothing can make them indifferent, are full proofs that the author of their nature is a good

Being.

the Chrifiian Religion. Gf

feeing. And with regard to man, I would add, that the little attention which he pays to this very fubject, is a proof of his happinefs, as it (hews how much he is at his eafe, when he has no occa- Hon to draw coniblation to lumielf from fuch ipe- culations as thele.

Nor have we any reafon to think that the hap- pinefs of animals is in the leaft diminifhed by the mutual aid which they lend each other: and even perhaps the very circumftance of their preying upon each other, though fo very unfavourable at firft appearance, increaies their happinefs: becaufe the apprchenlions they are in from a dread of danger, put them upon exertions, which may make their condition very different from a (late of mifery, perhaps the very reverie : as we often find from our own experience, that a ftate of action and danger is attended with many agree- able fenfations -, an'd that a Rate of indolence and repofe, though fo pleafmg in profpect, and fo ge- nerally coveted by al! mankind, has often no fmall (hare of mifery annexed to it, and never fails to be attended with wearinefs and almoft an indif- ference about life. Nay, even the very painful fenfations may be regarded as adding to the plea- fure of the animal, or at leaft as necefiary for the- prefervation of it in health and fpirits. And this oeconomy feems unavoidable, unleis the animal were to be acted upon as a mere machine, without any principle of action within itfelf. Painful fen- fations therefore ought to be looked upon as the fprings and principles of action in animals, rath< I than as any real evil in ihemfelves. But with re- gard to man they have a ftill higher ule, being the chief inftrumenfs by which we are taught mo-

F 2 rality.

68 An Argument for

rality, and brought to a proper fenfe of our con- dition.

Nor is it any objection againft the goodnefs of God, that he has fixed a period to the life of animals : becaufe it feems evident from the ftruc- ture of their bodies, that their enjoyments in a great tneafure end before the natural period of their lives, if they meet with no accident. Suc- eeftive generations of animals therefore feem more likely to multiply and augment happinefs, than a continuation of the fame race of animals. Befides the care taken to propagate and keep the different kinds of animals diftincl, and to prelcrve any par- ticular fpecies from being loft* prefents us with one of the molt furprifing inltances of the wifdom and goodnefs of God which it is pofiible to conceive; for many comforts and enjoyments depend upon this part of the divine ceconomy : fuch as the plea- lure and anxiety difcoverable in the parents of the different kinds for the prefervation of their off- fpring, and the comfortable care and fupport which the young derive from thofe inftincts.

But moreover, all the animal fenfations, we may be certain, from our own experience, are inftru- ments of convenience, or pleafure, or of both •, and become instruments of pain only by accident, or for the wifeft purpofes, as tending to the pre- fervation of the animal. Thus the fenfation of hunger, which is intolerably painful to all animals, is at the fame time one of the moft general fources of pleafure. And what is It ill more extraordinary, even the imperfect lenfes of fome animals, as the fenfe of feeing in moles, is a proof of goodnefs and contrivance, this fenfe being better fitted, from the very drcuinftance of its imperfection, for their way of life.

But

the Chrijlian Religion. 69

But the man who would impreis upon his mind a ftrong ftnfe of the goodneis of God, ou^ht to enlarge his views, and take in, as far as we can, the whole vifible creation, and confider how much the happinefs of animals depends upon each other, and upon the inanimate parts of the creation, as this will furnifh a boundlefs diiplay of the good- nefs of the author of nature. For inftance, what a dreadful defert would this earth be, if not en- lightened and cherifhed by the rays of the Sun ? What comfort do all animals enjoy by the agree- able returns of day and night, marking out the times for action, and the times for repoie ? The various feaibns of the year, contrived for produc- ing a fucceflion of the things neceflary for life and animal enjoyments, to fay nothing of the mental pleafure which this variety gives \ the numberleis things with which this earth is ftored for the plea- fure and comfort and convenience of animals, fuch as vegetables, air, and water, and the means ufed to keep up a conftant and regular fupply of the/e frefh and fit for ufej all thefe, and many other things too obvious to need to be mentioned, fur- nifh us with the fullefb proof, th:.t God " opentth " his hand liberally, and fupplieth the wants. of *' all his creatures."

In fhort, fo univerfal and extenfive is his good- nefs, that almoft from our own experience we may affirm, that there is no part of this earth, either land or water, but what may be confuiered in fome way or other as contributing to the happinefs of the animal creation. And the benefits which all animals, and even vegetable productions, and perhaps minerals, derive from the light and heat of the Sun, are a convincing proof how much very diftani objects promote the happinefs of

F 3 animals,

^o An Argument for

animals, and influence the things of this world J and thus a very extenfive plan becomes the imme- diate object of our fenies. For a Being with power and knowledge fufficient to make this earth, and every thing in ir, would have done but half his work, and mud have left a wonderful but lamentable proof of his power and weaknefs, wifdom and folly.

Powerful and convincing as thefe arguments are, yet the power, wiidom, and goodnefs of God are ftill more vifible, or rather more clearly to be understood by real, pofitive, and pertinent in- ftances in his creation of rational creatures, who are a kind of image of himfelf, and partake, in feme mcaiure, of ieveral of his attributes ; eipe- cially when we compare our faculties with the means provided for their improvement. For in- ilance, how admirably is every thing contrived in the univerfe for gratifying the faculties of man, and alfo for improving them ; and on the other hand, how well are the faculties of man fitted for receiving fuch gratification ? befides the prefent enjoyment, we can anticipate the future, and re- collect the pad, wilh great pleafure. What va- rious kinds of pleafure is communicated to the mind, by the eye of a rational creature, when every thing is illuminated by the glorious light of the Sun i What fublime entertainment is afforded us by a proper exertion of our rational faculties, when employed upon the different objects to which we have accels by our fenies, even after we have withdrawn ourfelves from the fcene of action, re- tiring, as it were, from a material to a fpiritual world 1 And here we exercife our thoughts, not upon the individual things, like the beafts, but in •cumparing new objects with thofe already known,

obferving

the Chrijl'um Religion. yi

obferving their relations, difcerning what they have in common, and marking in what circumftances they differ. And to fhew, that this ui'e of our faculties is pleafing to God j he has made wile and ample provifion for fuch an exerciie of our reafon. For if things had been more uniform, what a fund of amufement and rational enquiry, and means of improving our faculties, would have been lort : and if things hid been more diverfified, by their too great variety they would have been quite un- manageable by the human mind •, as they would have produced nothing but that kind of diffrac- tion, which prevents us from fixing our attention upon any thing. Either extreme would have pro- duced a (late of idiotiirn, but this golden mean, which is preferved in the prelent fyfterr, is fitted for bringing our rational faculties to the highefb perfection. Even the apparent evils in the phy- fical world are contrived for furnifhing us with means for the proper exercife of our faculties. How many of our nobleft difcoveries would have never been attempted, had not the necefTity of our fituation put men upon an extraordinary exer- tion of their abilities ? And thus the very phy fl- ea) evils of lite, are a proof of the power, of the wifdom and goodnefs of God, as having no in- confiderable mare in the improvement of human nature,

F 4 CHAP.

yz An Argument for

CHAP. VI.

Of Sin.

THUS far we have the greateft reafon to be fatisfied with the world, as perfectly confident with that character of. himfelf which God has been pleafed to reveal •, and worthy of being con- sidered as the workmanfhip of an infinitely power- ful, wife, and good Being : and the order and connexion which is kept up in the univerfr, fhew that every thing is under the providential care of God ; efpecialiy as phyfical evil is fo eafily to be accounted for, that it may be fafely produced as a proof of the wifdom and goodnefs of the Deity.

But though we can reconcile all pther natural appearances with the attributes of God, yet we cannot reconcile our own conduct and behaviour to them : nor do we think our actions and motives of conduct fit to be trufted with our corrupted brethren, without difguife •, nor, when we exa- mine ourfelves, can we fatisfy our own partial confciences. Reduced to fuch a fituation as felf- cgndemnation, the thoughts c£ our being in the prefcnce of a God who knows our moft fecret de- vices, and who cannot behold iniquity without a deteftation of the guilty perfon, mull be peculiarly diftrefiing, and, upon lome occafions, intolerable; for in committing fin, we carefully fhun the fight -of our fellow-creatures, and, fo far as we can, try to blind our own confcience.

We are naturally in a flate of ignorance con- cerning the caufe of this unaccountable part of cur character, namely, that we fhoujd have " a

*« law

the Chrijlian Religion. 73

:; law in our members warring againft the law of " our minds, and leading us captive to fin and " death." And we, who are informed of the true cauie, and alio of the remedy, are well allured that this diforder in human nature could never be cured by fuch efforts as men make for the im- provement of their faculties, and that fuch an un- dertaking was confidered as defperate, even-in the opinion of< angels.

However, our natural fentiments are fufficiently flrong to imprefs us with a dread of certain pu- nifhment for our evil actions, evil in the worft ienle, as being judged and determined to be fo before the partial tribunal of our own minds. And as this world exhibits conftant inftances of profperous villainy, the natural notions of man- kind carried them to a future (late, where every one was to meet with that treatment which his actions deferved.

Other evils are alleviated, and fometimes en- tirely removed, by the afibciated abilities of man- kind •, but we can have no hopes of a reformation from fin by any fuch means ; for' the more men aftbeiate together, the more vicious they become. When they have once made the difcovery, that they (land in need of mutual allowances, it is na- tural to iuppofe that a party will foon be formed fufficient to keep each other in countenance. And when their natural reafon failed them, their fuper- llition would be found a very fit instrument for compleating their corruption. The heathens, in their proij erity, are loud in their praiics of the good fiefs of the gods, and by making them par- rakers of their vices and enjoyments, they thought themfelves fure of elcaping with impunity; and even the natural notion of a future itate, being

left

74 An Argument for

left to be new modelled, according to the imao-in- ations of men, became an object of terror to very few ; and when the ideas that fuggefted the per- fuafion of the exiilence of fuch a ftate were over- powered by vicious habits, a total difbelief of fuch a ftate would become very common.

The prefent world is a permanent thing, created perfect, and, as it were, in full maturity ; not hft like a plant or animal to grow up from a di- minutive to a more perfect ftate : every day exhi- biting the fame appearances as another, or what little variety is difcoverable in the material world, feems to be no more than is necefTary for keeping up the attention of mankind. Now it would be forming a very unworthy notion of the Supreme Being, to imagine that he could not reform and correct human nature, without a conftant violation of the fixed laws of the material world •, for in- ftance, that a (lone was not to follow the law of gravitation, but tumble down whenever a wicked man came in the way •, or that money mould lofe its nature and ufe as foon as it came into the pof- feffion of the thief. This would not be to reform, but to deftroy. Inftead of rooting out the evil difpofition from the mind, this would only remove every temptation out of the way. But the trial of true virtue is only in a ftate where temptations are to be found. And thus the profperity of the wicked in this world, that great itumbling-block to Jew and Gentile, is perfectly confident with the attributes of God, and the pian of the material world •, and confequently nothing which this world prefents to us can cure human nature of its imper- fections. Proper notions of the attributes of God, would undoubtedly free the mind from a great deal of folly and idle fuperftition, and would certainly

prepare

the Chrijlian Religion. yc

prepare our minds for receiving, and even expect- ing farther inftruction •, but neither thefe notions, nor a future ftate in 'idea, could do any thing to- wards a reformation of human nature : ^o that another world in reality, and a farther interpofition of the Supreme Being, are abiolutely neceflary for accomplifhing this great work. But before I at- tempt an explanation of the fcheme of revelation, it will be proper to remove fome prejudices of education ; for we are educated, in general, upon a tacit fuppofition that this world is every thing.

THE END OF THE SECOND BOOK.

BOOK

7 6 An Argument for

BOOK IN.

Containing an Inquiry into the Origin and Extent of learned Prejudice ; and an Ex- amination of the Atheifiical Syjiems which this Kind of Prejudice feems calculated to fupport.

C H A P. I.

the Idea of this Book.

THE reader has, no doubt, obferved already, that the fame force is not here allowed to fome methods of argumentation, which the world in general appears difpoled to allow them ; and particularly it may feem a little Angular, that I have affefted nothing of demonftration. And as, in the examination of the evidence of the Chriftian Religion, I mall be obliged to deviate ftill farther from the received modes of reafoning, and lay the ftrefs of my argument upon very different prin- ciples from thole upon which the feveral fciences are eftablifhed, it will be neceffary to explain the reafon of this innovation.

Now, as a few words would not be fufficient for this purpofe, it is my intention to point rut the origin, limits, ufe and abufe of fuch argu- ments as may be properly termed fcientifical •, and from hence endeavour to lhew, that it is really a

prejudice,

the Cbrijiian Religion, 77

a prejudice, which may be called a learned preju- dice, to apply fuch reafonings, unlefs to certain things, and in certain circumitances.

My plan is not to deftroy, nor even to weaken, the force of any method of argumentation which mankind have invented for their ufe or improve- ment, but only to confine artificial reafoning to its proper channel, and prevent thofe unnatural overflowings of it, which may prove pernicious to Religion •, and which will certainly hinder reafon itfelf from producing the beneficial effects, which it is naturally calculated to produce, by converting into an inftrument of vanity, fophiftry, and de- ftruction, thofe faculties which were beftowed on mankind for their mutual afliitance, comfort, and improvement.

The whole courfe of our lives, from the cradle to the grave, leads us through various prejudices : and the very means made ufe of to remove antient prejudices, generally create new ones. Not that this life is to be confidered as a delufion, or a dream ; it is a reality, and often a fad reality. The miftake confifts in this ; that we expect: more fruit, and a greater variety in kind, from our im- provements, than the nature of things can allow them to produce. " Do men gather grapes of " thorns, or figs of thiftles r" Can the little partial and contracted fyftems of human wifdom, regulate the extenfive plan of the redemption of mankind ?

C H A P.

7 8 An Argument fa?

CHAP. II.

Of the Habits of Thinking acquired by grammatical Study and claffical Reading.

T^DUCATION gives an acknowledged fupe- ■*~J riority : but this advantage does not ariic fo much from a more extenfive acquaintance with things, as from a more accurate arrangement of them, by which we have the ufe and command of our knowledge, and a power of communicating it to others ; and elpecially whoever has had the ad- vantage of a regular education, is in pofiefiion of the ready faculty of enlarging his knowledge by the habits of attention which he has formed.

The very giving names to things, if it be done •with any tolerable diftindtnefs and propriety, is a confiderable acquifition of knowledge. But this knowledge being necefiary and common to all mankind, in a certain degree, would not be the firfl thing to diftinguifli and divide the world into the two clafies of learned and unlearned : fome- thing more artificial was necefiary for this purpofe, and the invention of letters furnifhed fufficienc lcope for the ingenious to diftinguifli themielves.

Things that are natural, however ufeful or ingenious, would never draw the attention, nor gain the admiration of uncultivated minds •, but to be able, by a few ftrokes, to communicate one's own thoughts, or to difcover the thoughts of another, by the infpedtion of fuch characters, has lomething of that kind of wonderful in it which has a powerful effect on the human mind -, i and

the Chriftian Religion. JQ

and the man pofieffed of fuch a fecret could not fail to draw a number of admirers after him.

The refpect paid to this art, added to its exten- five ufe and application, made mankind exhauft their invention and abilities in bringing it to per- fection. Particularly the Greeks brought their language to fuch a degree of perfection, and exhaufted fo much realoning and in.q-enuitv in the formation of it, that the human mind, in the prefent ftate of affairs and opinions, hardly requires any farther cultivation, than what an accurate, grammatical knowledge oi this lan- guage will give.

For we ought not fo much to be put upon flor- ing our minds with facts, which are daily forcing themfelves upon us, as in acquiring early habits of arranging and claffing them. The artificial man of fociety, is neither the divine, mathemati- cian, or artift, but the grammarian. Every man has thoughts, but what he finds himfelf deficient in, is a ready and accurate method of arranging them, and communicating them to others. And for this purpofe, our plan of education is remark- ably judicious ; becaufe fuch habits may be very compleatly acquired, by attending to the gram- matical arrangement of words in the Greek and Latin languages, the raoft perfect, general, and . unexceptionable, perhaps, in the whole circle of the fciences, if we except the properties of exten- fion and number.

Ail language is reduced to eight parts of fpeech, and new divifions of thefe arife from the different ufe and inflection of the feveral parts : and after this bufineis is finilhed, the claffing of the words to make a fenfe or lentence, gives new fcope to the ingenuity of the grammarian, and

furnifhes

80 An Argument for

furnifhes new exercife for the genius of the fcho- Jar ; and laftly, the divifion of compofuion into prole and verfe, affords frefh exerciie for this ar- ranging faculty. And thus it comes to pafs, that the habits formed during a regular courfe of edu- cation, fpent upon the grammatical arrangement of a very complicated language, are ftronger and more extenfive than can be well imagined. And the firft effects of it is, that we can relifh nothing but what appears in fome luch regular form. So natural, after a time, does this appear to us, that we are apt to confider the habits thus acquired to be but powers that the mind was always in pof- feflion of, though indeed they are in the higheft degree artificial j and this any one may convince himfelf to be the truth, by trying to form fuch habits in a mind come to maturity.

A boy, who has been properly educated, leaves fchool with his mind ftored with the principles of all knowledge, yet loaded with prejudice, which experience, reflection, and an extenfive intercourfe with the world, muff correct, enlarge, and draw out into ufe. That his knowledge, even at that early period, is very extenfive, muff be allowed by every one who confiders that he has been taught to form a very compleat fyftem of philofo- phy, according to the molt regular form. The fules of grammar are fa many principles to which a boy is required to reduce the whole fyftem of a language •, for this purpofe, he fearches authors as a philolopher examines the appearances of na- ture, in confirmation of his principles ; he ar- ranges the words as they occur under his different principles, and forms in fact, or at leall is taught to form, a body of fcience. And ic is worth ob- ferving, that this mighty fabric is raifed chiefly 1 ancj

the Chrijlian Religio?!. Si

and directly by the afliftanee of the memory, a perfect faculty in our earlieft infancy : whereas it is juft the contrary in geometry, where the judge- ment is kept upon the ftretch, and the memory has only a fecond part to act. But when the judgement is come to maturity, it is only fuppof- ing his grammar loft, and the fcholar perceives in himfelf a power, and the means of forming a new one for that or any other language, and under- ftands perfectly how the firft grammar might have been formed. And it is now that he feels himfelf to be a philofopher. And this, though it is noc generally attended to, is what gives the advantage to a man whole mind has been prepared and cul- tivated by a regular education. It is not the ac- quiring the language in any manner, that would produce this effect ; for I am well perfuaded, that a man might fpeak both Greek and Latin like a living language, and by long habit, with pro- priety, yet with very little improvement to his understanding.

It is next to be obferved, that as language is the work of man, in a certain fenfe, the arrange- ment or claffing of words, is a fubject perfectly fuited to his capacity, and may acquire from his hands all the perfection of which fuch a fyftem is capable. The efientials of it, indeed, fuch as that there are eight parts of fpeech, and other things of the fame kind, feem to be derived from the nature of things, or at leaft from the circum- stances of men •, but as to every thing elfe, fa- fhion and reputation might change them at plea- fure ; lb that the making a perfect language, is at leaft a thing conceivable as within the power of man : and this will neceflarily make our gramma- xical arrangements much more regular and con-

G fiftent

82 An Argument for

fiftent than our other performances, when we at- tempt to methodize and reduce to fyftem fubje&s of which we have lefs command : fo that a defi- ciency, in this refpect, is not to be afcribed to the fubjecYs being deficient either in truth or impor- tance, nor does it prove any thing elle, but only that the matter of it is not fo much in the power of man.

The Greeks were an extraordinary people in many reflects, but in none more than in their manner of writing and thinking •, nor does it ap- pear to me, from any thing I have ever feen, that any other nation had an idea of philofophical ar- rangement. A fyftem of geometry, not borrowed from them, I fhould confider as the greateft cu- riofny. All the civilized part of mankind have been content to be their imitators in the fyftem- making bufinefs ; the Romans firft, and after them other nations. And thus the reading of the dqfficks forms us to a certain manner of thinking, and makes us often fix our opinions upon fubjecls before we have opportunity or abilities to examine the principles upon which they are founded. They come to us in the fbape in which we have been taught to believe that truth appears •, and if this be preferred, we are not very folicitous to ex- amine whether they be fhadows or fubftance. At the fame time our tafte is formed ; and without a certain order of arrangement, and a certain man- ner of expreflion, we are difgufted with a compo- sition ; and, according to the nature of the fub- jecl, are difpofed to treat it with contempt or ri- dicule. And thus the flyle, fubjec~t, and arrange- ment of the Scriptures come to be examined with no (mall prejudice ; being fo very different from

thofe

. the Chriftian Religion. 83

thofe models upon which a man of any learning has formed his thoughts and tafte.

Nobody can think that I -mean to advance, that the Greeks were the only nation who reafoned or drew coniequrnces. What I fay, is this j that I could never find any reafon to think that the other nations ever reafoned fyftematically, by forming definitions, and deriving their confe- quences, not immediately from facts, but from fcientific principles. But this the Greeks always did, upon every fubject that would admit of fuch reafoning, fetting fuch conclufions at leaft upon an equal footing with matter of fact, and often adopting them in direct oppofition to facts.

Things occur naturally to the minds of all men, in much the fame form and order, and al- ways encumbered with more circumftances than the particular occafion requires, and of fuch cir- cumftances the moft trifling will be crowding foremoft. The feparating the neceffary from the unnecefiary circumftances, frees the mind from much obfeurity, and gives a fimplicity to the fub- ject, by removing fuch things out ot the way as tend only to perplex and bewilder the underftand- ftanding. And where the fubject admits of a re- gular iyftematic form, the mind is made wonder- fully fenlible of its powers, by the ready manage- ment which it thus acquires, of very complicated fubject s. Yet the object of fuch fyftems is not truth, buc confiftency, and the end anfwered by them, is not to change the nature of things, but onlv to enable the mind to comprehend a greater variety of natural knowledge : and the inftru- ments made ufe of for this purpofe, form a kind of artificial knowledge, which very effectually di- ftinguifhes the learned from the illiterate •, for

G 2 when

8 4 <dn Argument for

when they cannot diftinguilh themfelves by real knowledge, the learned can always filence the vul- gar, or raife their admiration, by talking a different language.

But after fo much pains, which had procured fuch a creditable diftinction among mankind, the man of learning will not be eafily brought to think that, by all this tedious apparatus, he was not got nearer the truth, or the real caufes of things, than the vulgar, but had been only learn- ing to arrange the different kinds of knowledge which experience, or obfervation, or reflexion might throw in his way, and to give his own thoughts a confiftent form, and bring them before the world with more decency, gravity, and pro- priety, than they ramble about in his own head. But inftead of being fatisfied with fuch diftinc- tions and advantages, the man of learning would be difpofed to confider himfelf as capable of de- ciding upon every queftion which might be pro- pofed •, at leaft to think that every compofition is nonfenle, which is not formed upon his rules : and at this pitch of conceit the man is very apt to reft, who finifhes his ftudies with his gramma- tical education.

In confequence of what is here faid, if any one fhould afk me, whether I difapprove of this plan of education ? I anfwer ; by no means, for al- though it necefifarily produces fuch prejudices, it is certainly the belt that could be imagined ; be- caufe it is better to have prejudices upon fome fubjects, than to be ignorant upon every fubject j for ignorance implies in it every kind of preju- dice. To be able to think accurately upon any iubjecl:, even if our opinions fhould have no bet- ter foundation than a confiftency with fome ima- ginary

6

the Chrijiian Religion. 85

ginary principles, is a confiderable point gained, and is even a ftep towards a proper examination of the truth of facts, though our opinions lead us to contradict it. For the error does not confift in having gone fo far, but in not going farther. Becaufe a little experience would foon teach us, that things really exifting are not fo much in our power as our own fancies and imaginations ; and therefore in arranging them we muft proceed upon different principles, without being furprized if our work goes on but flowly, and at laft ftands ftill, and entirely difappoints our expectations. Several failures of this fort, will bring us to a pro- per fenfe of our fituation and abilities, and con- vince us that we muft turn to facts upon moft oc- cafions, and lay theory afide ; and inftead of pre- tending to be operators in the univerfe, to fit down contented with the character of rational Ipectators.

I mail finilh this chapter with taking notice of the grofs miftake of thofe who declaim againit this method of education, which they fay occafions the lofs of fo much time fpent in learning gram- mars and mere words, when it is fuppoied the mind might be better employed upon things. It has certainly been found by experience, that thofe have fucceeded very ill, who have fubftituted any thing elfe in place of this method. The caufe of which failure will be obvious from what has been here faid ; for inftead of being employed upon words, in the fenfe of thefe objectors, if what I have advanced be true, and if we are taught to the purpofe, we are in reality taught to philofo- phize and form fyftems, and (which in the eye of a philolbpher is no inconfiderable fyftem) we are taught directly to make a language.

G 3 Some

$6 An Argument for

Some writers, it is true, forgetting or miftaking the means of their own improvement, have at- tended only to the laft part of their education, or ■what was conducted by themfejves, and conclud- ing that all their knowledge was derived from that, fet down the other parts, which they could not recollect with plealure, as an ufelefs drudgery, and of courfe to be fhunned in the plan of education which they would form. We fee books written, and very well written, by peo- ple vvho have adopted thefe opinions •, but Ihew me a book written by a man educated according to fuch opinions ; for that would be the only thing to the purpofe.

CHAP. III.

Of the Habits of thinking acquired by the Study of Mathematics and Natural Philofophy.

T10D1ES have fituation, fize, fhape, force, -^ and a great variety of qualities, relations, and properties, which are the immediate objects of our fenfes •, but yet our lenfes are by n;j means qualified to give them an accurate inveftigation, even in thofe particulars which it is in our power to difcover. Our fenfes are liable to real and ima- ginary deceptions ; a body at reft may be miftaken for a body in motion •, the quality of heat may feem to one perfon to be the predominant quality in a body, when another perfon pronounces it to be cold ; nay, the fame perfon may pronounce the fame water to be hot and cold, by putting both Jiands in it; and yet this fallacious fenfation will lead to a true conclufion, namely, that the one

hand

the Cbrijlian Religio?!. 87

hand is hotter than the other. The natural mea- fure of diftance, fize, and fhape, is very inaccu- rate ; and alio of force and motion. Thus it comes to pafs, that although the lenfes are the di- rect inftruments for acquiring knowledge, efpe- cially of the natural kind, yet the philofophical examination of natural bodies requires an amazing apparatus, mechanical and intellectual. For this purpole, the fciences of extenfion and number mutt be perfectly underftood, and ftill there will be great room for ingenuity in applying them as occafion may require.

The great multiplicity of objects, with which we are every where furrounded, diftract the atten- tion, and their refemblances and differences per- plex, bewilder, and deceive the underftanding. Thus a faculty of claffing things as they refembled each other, or differed from each other, would be one of the moft uieful for improving and advanc- ing human nature, above its orig-inal infirm con- dition. Where the refemblance was very great, the curious inquirer would have to look for fome difference by which the things could be diftin- guifhed from each other 1 and where the diffe- rence was very vifible, the philolopher's iearch and ingenuity would be employed in finding out re- femblances. Thele differences and refemblances are of various kinds ; a refemblance in fhape, fize, colour, and ftructure of parts, with, various other differences and refemblances which are the imme- diate objects of our fenfes, fuch as are the foun- dation of the arrangements in natural hiftory.

Or the iubject of inquiry may be concerning a refemblance or difference of effects and internal qualities, which become fenfible only by experi- ment j that is, by the application of fome third

G 4 thing

83 An Argument for

thing, or elfe appear only in particular circum- ftances ; and thele arc the foundation of the arr rangements in natural philofophy.

But let us carry thele fpeculations and opera- tions as, far as »we, pleafe, and dignify them with the name of difcoveries, yet we can never pro- perly become operators in the univerfe -, for, after we have done our bed, we ought to reil contented with the humbler title of rational Spectators, The proudeft philoibpher will never arrive at the fkill of making an herb or a tree, much lefs will he ever be able to make a grub or a worm : and if he knows more facts than another concerning their component parts, or manner of life and generation, he is only a more rational fpectator, but cannot proceed a ftep towards the Formation of a plant or animal, nor advance any thing beyond expe- rience.

Let us now fuppofe a ftudent, after finifhing his grammatical ftudies, to enter upon thele (pecula- tions, he would foon find himfelf in a new world, and ought to be perfuaded, that if he reafoned upon his former principles, and trufted entirely to the internal operations of his underftanding, that his fpeculations would be no better than dreams ; and this is, in fact, the cafe with regard to all thofe fyftems which have been formed independent of experiment ; you fee the fchool-boy or gram- marian every where, but no traces of the natural philoibpher.

Yet, being once convinced of the necefiity of a, change of fentiments, by finding that the proper- ties and qualities of bodies are not whatever we may be pleafed to fuppofe them, but what they may prove to be in fact, or by experiment ; the inftruments of his former knowledge muft be laid

afide 5

the Chrijlian Religion. 89

alkie i and his habits of attention and obfervation only made ufe of. He would find it in vain to attempt to :orm a new world by his oblervations of the old ; as he might form a new language from his Ikill in another. No affumed principles would lead him to the formation of things •, but they mult be taken to pieces if we would know how they arc- formed. Or to have any certainty for our affumed principles, we muft have inftru- ments for mealuring the effects which bodies have upon one another, as far as thefe depend upon force, fituation, figure, number of parts and quantity or matter. If thefe meafures could be accurately expreffed, the inflruments would be {o far perfect, and experience would then certainly determine whether the principles affumed were really in nature. Now, all our meafurable know- ledge muft be brought to the teft of immediate experiment, or examined by mathematics. The natural philofopher, therefore, muft firft of all be a mathematician. A natural philofopher, without mathematics, is a painter without eyes, and a fta- tuary without hands.

The ftudy of maihematics, therefore, which is a neceffary branch of education of itfelf, becomes lb alfo from this fecondary view, that it is the only rational inftrument of philofophical inquiry, when things and their powers or effects are to be exactly meafured.

This fcience of mathematics is apt to create fome prejudices as to the nature of evidence, and the form of demonftration ; which will, however, be removed in applying the fcience to any practi- cal purpofes. For, whoever proceeds to meafure the furface of the earth, if he attempts to keep fo the truth of demonftration, his fcience will be

found

90 An Argument for

found to be to no purpofe ; becaufe this fcience knows no lines, but fuch as are drawn upon an even furface ; and befides, thefe lines are either ftraight or uniformly and regularly crooked, ac- cording to fome few determinate rules. But un- luckily for the purpofe of the man, who might be difpofed to apply the rigour of demonftration to practice, the furface of the earth is no plane, nor is it regularly crooked, if we fpeak of it with refpect to the fcience of geometry. Yet if we chufe to be a little humbler in our profpecls and purfuits, and content ourfelves with confidering the fubject, not according to fcientific accuracy, but only as far as the neceffity or rational cunofity of mankind requires, we mail find, that with this limitation we may be faid to be able to meafure the earth, and alfo the effects of many powers that operate in nature.

Befides curiofity and the improvement of our underftanding, our circumftances in this world force us upon fuch (peculations, as tend to make us acquainted with the nature of things, in the material world. We find ourfelves particularly connected with the bodies which furround us ; and thefe are often unmanageable and dangerous ; ca> pable of being ufed as offenfive or dcfenfive wea- pons •, and may be applied, in various ways, to minifter to our convenience or neceffity. This makes it very ufeful, or even neceffary, to be pretty well acquainted with them and their na- tures, in as far as we may be either benefited or injured by them : and our own nature would be imperfect, if we were not capable of acquiring this degree of knowledge.

If we fet out with a refolution to difcover how a tree or a ftone is made, we fhall certainly lofe

our

the Chrijilan 'Religion. 91

our labour, but if we content ourfelves with ob- ferving the differences and refemblances that have place among trees and (lones, we (hall be able to clafs them according to their different kinds, and thus, upon all occafions, to diftinguifh one kind of tree or ftone from another.

Now, although this kind of knowledge will not enable us to make a tree or an animal, yet it will help us to talk more distinctly and intelligibly about them, and to have them more ready at hand to anfwer our different purpofes.

We ought to reft very well fatisfied, if thofe things, which go by the fame name, always exhi- bit the fame qualities or effects •, for the difcovery of this is as far as human ingenuity is able to pro- ceed in investigating the nature of things, and this degree of knowledge comes up to the wants of mankind, though not to their wifhes. A com- fortable dependence, under the government of an infinitely powerful, wife, and good Being, ought to bound all our defires j but we are fo abfurd as to look for independence under the prote£tion of the laws of matter and motion. " The fool hath faid in " his heart no God" for him: his corruptions are fo great, that he cannot endure the thought of being always expofed to the obfervation of a God or infinite perfections.

There are, indeed, fome inftances, where we get beyond our immediate experience. The ope- rations of gravity are very extenfive, and very regular. One may certainly tell in what manner, and in what circumfcances, a ftone will fall to the ground, and yet Newton was the firff. who thought of deriving, from fuch a regular and ob- vious appearance, a rule for making the force of

gravity

92 An Argument for

gravity a ftandard meafure for determining the motion of bodies.

This difcovery has fubjected natural appear- ances more to the power of man, than all other difcoveries put together •, that is, it has given man greater power over himfelf, by freeing the mind from a number of the moft dangerous, and, at the fame time, moft filly prejudices. The timidity of mankind is aftonifhing •, we are apt to dread an enemy in every natural appearance; and in proportion as natural appearances are fhewn to be innocent or beneficial, we gain, as it were, a triumph over nature, and in reality over our own weaknefs.

Yet it muft be owned, that fuch difcoveries as thefe may indirectly create a great many new prejudices : for by overturning fome deeply-rooted fuperftitions, fuch difcoveries will beget, in the mind of the fuperficial ftudent, fome notions which he may be difpofed to carry beyond all bounds, by concluding that all Religion is but fuperftition of one kind or another, whofe foundations may be entirely fhaken by frelh difcoveries. And the very report of fuch a thing will open a glorious profpect of independence to fuperficial thinkers, who can expect nothing lefs than to fee the gates of heaven and hell fhut for ever. At leaft thofe who are difpofed to confider material agents as the only inftruments of divine vengeance, confider every difcovery as a difarming of God. It is true, this can only be the opinion of the fuperficial, who are incapable of making a proper eftimate, or taking a diftinct profpect of the real addition that is made to their knowledge by fuch difco- veries,

But

the Chrijlian "Religion. 93

But even the fober-minded will leave this ftudy ■with fonie prejudices. Becaufe, as the claffical fcholar will be conftantly examining the univerfe by the rules of his grammar, fo the natural philo- sopher will be trying to find out, or imagine, ac- curate meafures for every thing. And a little mis- conception of this proceeding, may eafily lead thofe, who truft to report for their information, to take up an opinion, that the laws of nature are of themfelves necejfary and Sufficient for governing the univerfe. But it is proper, for the fake of fuch reafoners, to make a distinction between a law of nature, and a law in nature. And without this distinction, the firft propofition in Newton's Principia might be made to put on a very formid- able appearance, by being fo interpreted as if the things there demonstrated and their confequences muft follow from- ail poffible fyftems of things ; and that any being, who was to become an operator in the univerfe, mull work according to thefe rules. But this is not true : the confequences only follow in the prefent Syftem of things-, for that propofition depends upon, and is derived from, the laws of motion laid down before •, and thefe laws are derived from our experience in the pre- fent fyiiem of things, and are therefore only the confequence of the facts which occur to our daily experience and obfervation : and the great extent of fuch confequences, prove nothing more than this, that the author of fuch laws has, it is true, given them a connection and confiftency ; but it does not appear, that this is done from neceflity, or according to abfoiute wifdom, but according to a wifdom relative to the itaie and condition of creatures capable of improvement by experience.

A ftate

94 ' -^# Argument for

A ftate of things is conceiveable, in which the' fame ract, or the fame appearance, was never to be repeated : but mankind, according to their prefent circumftances, could not exift in fuch a ftate. Laws of nature, fixed to that degree which we find them at prefent, feem to be neceffary for enabling us to make a proper difplay of our abi- lities ; but, inftead of understanding them in this fenfe, which would be a means of teaching us proper notions of God and ourfelves, we are but too apt to found a prefumption of independence upon therm.

What then do we learn from fuch difcoveries as Newton's ? We extend our knowledge very considerably by them : we can correct many of our former prejudices ; we can clafs things more naturally and fimply. The falling of a ftone to the earth ; the motions of the planets ; the ebbing and the flowing of the fea, are all appearances clafftd by the vulgar under different heads, and are fuppofed to proceed from different caufes, that is, are fuppofed to be regulated by different rules , whereas Newton has traced them all to the fame principle, and this principle not an imaginary one, but fuch as every one's daily experience convinces him does exift. Yet, what this principle is, any- farther than that it proves its exiftence, by produc- ing effects, and that it does produce them in fuch a particular manner, is no part of his bufinefs to determine. So that even here, where moft has been done to the purpofe, after a man of no common abilities has exerted his faculties to the ut moft, he can never raile himfelf, properly fpeak- ing, above the character of a Spectator. One m2n may have profpects more or lefs confufed than ano- ther j and one man may fee farther than another,

but

the Chrifiian Religion. 95

but ftill thev differ only as fpectators. A clown car- ried to the furface of Jupiter, would fee the (tones fall there exactly in the lame manner that Newton demonltrates that they do •, lb that this journey would let them upon an equal footing in this refpect.

CHAP. IV.

Containing fome general Remarks upon this Plan of

Education.

*-pHE conclufion, therefore, to be drawn from ■*■ this view of our progrefs in the different fciences, is this : that by means of fuch an edu- cation, we are better fitted for our flation in the world, we are made capable of more enjoyments, and rendered lefs liable to accidents. And not- withstanding the frail and tranfitory nature of man, thefe advantages of education are not tem- porary, but permanent, as it is not a fingle indi- vidual, but the whole fpecies, which may be im- proved : learning not only gives a character to in- dividuals, but alfo to nations ; for by their atten- tion to, or ignorance and neglect of, fuch fludies, nations are juftly denominated civilized or barbar- ous. And as to the prejudices which we are apt to contract, the experience of the world will re- move them, unlets we are carelefs or conceited obfervers.

The man of attentive obfervation will foon per- ceive, that fchool-boys are, with great propriety, taught according to fuch fyltems, but that men of the world mult act and think upon different prin- ciples. All teaching mould undoubtedly be car- ried

g6 A?i Argument for

ried on according to the fimpleft principles poiTi- ble •, and for this purpofe, a liberty may be taken* of modifying things to that fimplicity which is fuited to our capacity in youth •, and thus by the help of definitions we may form fyftems, by omit- ting every thing which is not immediately to our prefent purpofe *, but it is very abfurd to think that our omitting fuch circumftances will anihilate them and all their confequences.

Language, laws, and the different forms of a commonwealth, are very much in our power to modify, with various other artificial beings, which men have created for themfelves •, though the mil- conception or mifapplication of the powers and faculties of men may be attended with the mod ferious confequences. But as to the real caufes and nature of things, it is eafy to perceive that we are not advancing any nearer them by fuch difcoveries or improvements as we are able to make, either in the rational or the natural world. We have powers and faculties fufficient for our prefent condition ; but our freedom and indepen- dence, as far as we enjoy them, ought only to convince us that we are dependent upon fuch a Being as every wife man would chufe for his pro- testor. For a careful examination of the ftate of our minds during the different ftages of our edu- cation, and the confequences which follow from the different improvements of which our faculties are capable, may lead us to conclude, that the ar- rangement of the prefent fyftem of things feems to have been made, in many refpects, with a view to our improvement •, or if this may feem to make us of too much importance, that our faculties have been made in conformity to the nature of things. And thus the Supreme Being may be

confide red

th& Chrijlid?i "Religion. qj

confidered as letting men tafks, like a teacher, to try and improve their faculties ; letting things before them in fuch an order, that if they make a pro- per uie of their abilities, they fhall be able to make great and important difcoveries, when thefe are compared with our powers and circumftances ; but which fall away, and are to be confidered as nothing, when compared with God's plans and de- figns. Or rather, in fact, they are nothing, un- leis relatively confidered •, it is the fuppofing fuch a creature as man to exift, that gives them their truth and importance. And to pretend to extend our knowledge beyond thefe bounds, fhews that we are but little acquainted with the nature of our own difcoveries. And yet all thofe who pre- tend that the fchemes of Providence are in any refpect iubject to their examination and judgement, difcover this ignorance ; I mean, all thofe who fpeak of them in the flyle of criticifm.

Our education is carried on upon a fuppofition that the things of this world are fixed, or in a re- gular and continual rotation •, and that we have only the fame things to fee and do which have been feen and done before, or to rectify what our ■ predeceffors did amifs, from want of attention only, without a fufpicion that there is any pro- grefs in the affairs of this world •, that is, that any improvement might have happened in any one period as well as another, mankind having been always in pofTefTion of the means ot this improve- ment : and, in this refpect, the whole courfe of our education, and the general courfe of the af- fairs of this world, create a ftrong prejudice againft a plan begun by God, and gradually un- folded to mankind fupernaturally, and without the inftrumentality of the wife men of this world :

H ai.d

g$ An Argument for

and it is of the greateft importance that we fhould be put upon our guard againft the confequence of this prejudice. And for this purpofe, when any thing is propofed, upon which we are to exercife ourfelves, that we may form a rational belief, we are not to confider whether it be the work of God direflly, becaufe here, in this fenfe, we have no ftandard for examination, no determinate rule by which we can proceed •> for this purpofe, all our philofophy is in vain ; we are therefore to confider the fubje£t only indireftly, and fee whe- ther k is any human impofnion, which is pro- pofed to us as coming from a fupernatural origin -, and of thefe impofitions, the more experience we have, we are fo much the better enabled to judge ; and by what we can know of man, we may be pretty pofitive in our decifions concerning his works and views.

But it is the higheft abfurdity, not to call it impiety, when we pretend to apply our reaibn in order to fettle what plan it might be fit for the Supreme Being to purfue with regard to mankind, or to fay what is proper or improper for him to do. And yet this is a prejudice very natural to the mind of man, and is not to be got the better of, as lome have imagined, by keeping men in ignorance, but by improving their faculties •, by confidering the nature and weaknefs of them ; by attending to the circumftances of man in this world j and by making a proper eflimate of the different degrees of knowledge which we are ca- pable of acquiring, and of the feveral ends ic may anfwer.

With the vulgar every thing is a matter of fact, which is admitted upon the evidence of teiiimony, as well as upon the evidence of their own fenfes,

with

the Ch rift can Religion. 99

with hardly anv faculty of diftinguifhing between truth and falihood. It is in a book, or fuch a one has laid it, is Sufficient evidence for anv thing. Such a fund of credulity would expofe mankind to continual impofitions.

On the other hand, the learned, with a ftrong imprefllon of this weakneis upon their minds, would vvifh to determine every thing by fcientific principles, affecting to believe or difbelieve every thing as it can or cannot be reduced to fbme mode of argumentation, with little regard to fact. It follows from fuch principles, your facts are no- thing to the purpofe, fhew me the fallacy in the realbning, fays the man of fcience.

The prejudices of the vulgar are corrected by learning ; and the prejudices of the learned may- be corrected by lbber-thinking, when they come to apply their reafonings to matter of fact : thus falling back again among the vulgar, after their heads have fettled from that fermentation which the novelty of fcientific knowledge is apt to oc- cafion.

CHAP. V.

Of Atheifm.

HP HE origin of ourfelves, and of the world, A feerns to be the molt natural, and the molt interelting queftion upon which the mind of man can employ itfelf. For befides gratifying a very natural, and a very laudable curiofity, the pro- piiety of our conduct in all circum(tan:es and fUtions of life ; our hopes and fears are to be en- tirely regula: d by rational opinions about our

1 1 2 origin

i co An Argument for

origin and defti nation. To be left entirely in the dark, with regard to a fubject of fuch import- ance, would be a great misfortune to a rational creature. But we are not left fo, for God has di- ftinctly and hiftorically delivered the fadjs to us, as fully as is neceflary for us to know, and in a manner perfectly fatisfaclory to a vulgar under- ftanding •, yet not in fuch a form as to pleafe the artificial underitandings of the learned. For the prejudices arifing from the modes of education which I have been explaining in this book, put all learned men upon attempts to reduce every in- quiry to fome or other "of the forms according to which they have been taught. And this preju- dice is bed removed, not immediately, by urging the authority of facts, which their minds are not prepared to receive, but by giving the queftion a fair examination, according to their own philofo- phic principles ; becaufe when thcfe are found inlufficient, every man ought fo far to get the better of his reafoning pride, as to have the mo- i\<ddy to own that he is, in this refpect, but one of the vulgar.

Being as much a friend to reafon as any one, but fully convinced, not barely, of the infuffi- ciency of it, in the folution of the prefent ques- tion, but even of the abfurdity of applying it upon this occafion, I fhall, however, in compli- ance with prejudice, examine the feveral atheiftical fuppofitions, and give them a fair trial, according to the commonly received modes of argumenta- tion, which oupjit to cliicover the ftrencnh or weaknefs of fuch fuppofitions to the fatisfaction of the prefent generation, if the received forms of

C3

reafoning be adhered to.

If

the Chriflian Religion. 101

If the plan and nature of things be deducible from mechanical principles, it mult be from thofe principles, and according to that method of rea- loning, adopted by thole philofophers who have been moft fuccefsful in their inquiries into natu- ral appearances. My intention, therefore, is to examine, according to fuch principles as have been lb judicioufly applied by Newton, the diffe- rent fuppofitions that have been made concerning the caufe and manner of the exiftence of things, as far as they are fupported by experience ; re- jecting only thole principles, which are not true, that is, which do not difcover their exiftence by experiment, or by their natural effects ; or if they are true, and do exift, are neverthelefs infufficient for explaining the appearances referred to them as effects proceeding from fuch caufes.

And this method mud be oblerved, otherwife we do nothing but dream-, becaufe it is an indif- penfible rule, that in aligning a caufe for any- thing, it mu ft be fuch as is known to produce effects, or by experiment may be made to produce effecls •, and is alfo fufficient for explaining all ap- pearances referred to it as a caufe ; that is, the effects muft be an accurate meafure for its known operations. Thus, when it is faid, that gravity is the caufe of the ebbing and flowing of the fea, before that this can be admitted philolbphically,, it muft be (hewn that there is fuch a thing- as gravity producing effects-, and moreover that gra- vity is known to operate in fuch a manner as to produce exactly the effect alcribed to it, and nei- ther one greater or lefs.

In the fame manner, it feems but reafonable to require, chat, if any thing be alTigned as the caufe of the exiftence of the world, it muft be fuch a

H 3 one

102 An Argument for

one as has powers and qualities in it, capable of producing all the various effects obfcrvable in the univerfe. For without this precaution, we fuffer ourfelves to be deluded in a manner that difcovers greater weaknefs than the vulgar (hew when they give credit to every thing that is told them as a tacT:. I believe fuch a thing, becauie it is the iuppofition of fuch a man. It would be juit as reafonable to do it, becaufe it is the dream of luch a man.

But this kind of weaknefs is fupported by an opinion, that any hypothefis is fully, or at icait fatisraCtorily proved, by luch an evidence as is jufficient for iupporting the credit of an hiftorieal facl. But this is not true : circumftances alone are iufHcient often to eftabhlh the certainty of an hiftorical fa 6b, inftances of which will readily oc- cur 10 every one ; whereas circumftances, if there be nothing elfe, oughc always to render an hypo- thefis fufpicious; for the hypothefis has no fepa- rate exillence from the inventor, and therefore ruuft come from the head of the inventor in all its poflible perfection : and circumftantial proof ihews directly that its foundation is weak, this being its only fupport ; and for this reafon I clafs all fuch hypotheies among the more rational kind of dreams.

Keeping thefe things in view, let us confider the different fuppofmons that have been made to account for the origin oi the world. And firft, ic has been laid, that a fortuitous concourfe of atoms produced every thing. Now this Iuppofition la- bours under every poflibie difficulty, and is chargeable befides with ignorance and abfurdity. For, firft, it ihifts the queftion, as if the inquiry was not about the caufe of the exiftence of things, s but

the Chriftian Religion. 103

but only about the modes of their exiflence : and even here it fails, for there is no evidence that things were ever in fuch a ftate -, or even if that were to be granted, there is the fame difficulty in accounting for the motion of atoms, as of the largeft bodies •, and the thinking otherwife arifes from a childifh and vulgar prejudice : becaufe we can move a grain of fand eafier than a mountain, a child would be excufed for fuppofing the origi- nal four ce of motion different in bodies of diffe- rent bulk : yet nothing is more certain than this, that a fingie grain of fand would revolve in the orbit of the moon, exactly in the fame manner that the moon herfelf does.

But there is no neceffity for talking fo philofo- .phical.lv upon the prefent occafion. For let any one read Lucretius with care, and he will be convinced that the poet is fo far from being able to compute the effects of mechanical principles, that he does not know even how to defcribe them. So that his atoms, inltead of forming fenfible and rational creatures, if they had followed his directions, they never could have formed any of the crudeft parts of matter.

This fyftem is the effort of a child to philofo- phize, upon the firft opening of its eyes, dilcover- ing fomething like a capacity for thinking, but without the power, the imperfection of its organs converting every thing into prejudice. Thus we r.onrtantly hear of up and down, perpendicular and oblique, as if fhefe exifted in the nature of things, and were not entirely relative.

II 4 CHAP.

V

1 04 An Argument for

CHAP. VI.

The fame fuhjefl continued.

A Second fuppofition is, that a -plaflic nature, de- ■^ figning but unintelligent, has formed every thing. And as this fuppofition pretends to be founded upon a kind of experience, it will be proper to examine how far appearances will Tup- port it, or what circumftances have led men to reft contented with fuch conclusions.

Now, allowing the mod that we can to the maintainers of this opinion •, nothing more is to be discovered in this plaflic nature, than a power of continuing the fpecies of things j which is very different from accounting for their coming into being at firft, or (hewing us how this nature ac- quired thofe powers by which it is enabled to pre- ierve theie feveral kinds. For if this defigning, unintelligent:, plaflic nature has a power in itfelf to produce new kinds of things, it is impoffible that it fhould ever flop, but it mult go on produc- ing new kinds of things without end, which is expreily contrary to experience. For defign in the icnfe here made ufe of is inconfiftent with free agency.

But moreover there mull be as many plaflic powers, as there are different kinds of things to be produced, or more properly there mufl be a plait ic power in every individual thing. And ev< •hen monfters are produced, it is only two defigning natures counteracting each othen de- figns , and by their united efforts producing fome- thing directly contrary to the defigns of each,

with-

the Chrijlian Religion. 105

without a power to vary their defigns, and accom- modate them to circumftances, lb as to make Jbmethinof new and not monftrous ; that is, ibme- thing that can generate a new fpecies. Which proves that thefe powers are not agents, but inftruments, and that God, by permitting monfters to be pro- duced, means to exhibit to mankind an experi- mental refutation of this fyftem, by fhewing what would be the confequence if thefe plaftic powers were made to act of themfelves.

However/ let us fuppofe that a tree defigns to produce a tree-, an animal, or rather two ani- mals, an animal of the fame kind ; and that a body at reft, or in motion, defigns to perfevere in its prefent ftate •, how can we be faid, by all thefe conceftions, to be come the leaft nearer our con- clufion, which was to account for the origin of things ; becaufe it ftill remains to be fhewn whence theie agents are themfelves, and whence they de- rived their powers, which are too vifible in their effects to fufter us to regard them as non-entities.

And more efpecially it remains to be fhewn what it is that makes all thefe various, and even contrary natures or defigns, co-operate in produc- ing a regular fyftem, every part of which tends regularly and orderly to the fame end. For al- lowing that the random exertion of all thefe na- tures, however contradictory, muft produce fome- thing, yet furely the man who would expect from fuch a fortuitous concourfe of defigns, fo much or life, fenfe, and rationality, which are fo liable to accidents, and n uft, according to this fuppofi- tion, be fo much expofed ; fuch a man, I fay, would have little claim to rationality, of which he has fo inadequate a conception.

Fat

106 An Argument for

For even if we confider this world as a machine, it is neverthelefs a machine which required an arti- ficer, who in its formation mult have proceeded according to a plan, the proper execution of which necefiarily implies a perfect knowledge of the parts of which his iyftcm was to be formed, and a perfect acquaintance with the nature of his materials : that is, it required at lead an intelli- gent Bern?, whofe knowledge muft be as unlimited as the materials which he has to work with -, and without a creative power, it will be difficult to fay where he got his materials, otherwife the materials which he had to work with, admitting the abfurd fuppohtion of a chaos, might and would certainly counteract his deligns ; which would certainly happen likewile, as they are fuppofed to have powers in themfelves, if he had not a command over their natures. This fuppofition, therefore, of a plaftic power, being alio totally unfit for ex- plaining the appearances of nature, is to be re- jected upon the principles before laid down, be- caule even a general plaftic power in the earth could dp nothing without the concurrence of the fun, or perhaps of the whole folar fyftem.

Indeed fuch an hypothefis could only be taken up for this reafon, that as the vulgar are natu- rally difpofed to believe every thing that is pro- poied as a fact, fo the firffc fmattering in philo- sophy difpofes us to receive whatever comes to us in any form of reafoning. A giant fwailovving windmills, is food for a vulgar underitanding, and a philosopher, laying afide the antiquated methods of meafuring time by the fun and ftars, which were appointed by God " for figns, and for fea- " fons, and for days and years," and portioning it out with a lels fparing hand by ftratum of lava,

is

the Chrijiian Religion. 107*

is delicious entertainment for the learned, efpeci- ally when feaioned with a little impiety. Surely a particular providence prefided over this new in- ilrument of computation, making the winds al- ways blow with the lame force, and in the fame diredlion, with a particular provifion for always keeping the fame quantity of burning matter within, and of earth upon the fides of the moun- tain to be wafhed down by the rains which muft al- ways fall in the fame proportion, and with the fame force, with a thoufand other fupplies too tedious to mention, but abfolincly neceifdry for letting this new chronometer in motion.

CHAP. VII.

Tfo Suhjecf continued.

"OEING thus necelTarily brought to acknow- -a-' ledge a .defigning intelligent caufe, before we can give any thing like a rational account of the formation, or even of the prefervation of the univeric, we may be confidered as having got clear or' Atheifm and its conlequences. However, wc find authors maintaining all thcie principles, and yet endeavouring to draw fuch conlequences from them, as will leave mankind fat leait in as iar as they are rational creatures) in much the fan e iituation as if there was no God. For it is fuppofed, that the whole univerfe is made up of a chain of Bfiiigs, the parts of which chain are all linked together in inch a manner, and in fuch an order, as to be abfoluteiy neceflary for the lupport of each other in that very orderand manner, with- out the poifibility of admitting any change : and that this chain not only binds the things together,

but

ic8 An Argument for

but likewife, if it does not bind, yet it confines the author, however powerful or intelligent, io far, at lead, that he cannot change their order or nature, without degrading his own character, which, being perfect, fay they, any change is im- poffible. Neither, according to this fuppofition, can he have any proper motive for preferring one part of his works before another ; but manifefts himfelf as fully and as perfectly in a hair as in a heart ; and fees, with equal indifference, a hero pe- rijh, and a jf arrow fall, i fhould be glad to know if any man, who has proper notions of free- agency, would not think himfelf degraded by be- ing fo confined. But thefe opinions are the effects of fin, and fuch fpeculations are the artificial fig- leaves which philofophical ingenuity is fewing to- gether to hide the nakednefs of mankind.

The misfortune is, that thefe opinions, by dropping the abiurdeft parts of Atheiim, are cal- culated to have great weight with thofe who are only fmatrerers in philoibphy, and pick up their opinions from accidental converfation and fuper- ficial reading. And where difcoveries and fyftems are the fubject of general difcourfe, every one is defirous to know fomething of the matter; parti- cularly where religion is concerned ; becaufe its threats are iufficient to draw the attention of every one, fo far at ieaft as to make him feek for argu- ments to engage him heartily in a compliance with its precepts, or fuch as may induce him to difregard them. And to gratify the humour of thofe, who have reafon to wifh that religion fhouldvbe iound to be an impofition, little fy (terns are formed, in which everv thing; difficult is omitted, and where the authors are very careful to keep out of fight whatever might occafion the

lead

the Chrijlian Religion, 109

leaft doubts : and a man has only to (hut his eyes, and he may be perfectly fatisfied that he compre- hends the whole courle of nature: and this we are well difpofed to do: for a man finds himfeif much mere at his er:!c, by fruiting to fuch fy- ftems, than when he has to combat with all the fcruples of his own confeience, and all the imper- fections of his own underftanding •, efpecially as this bufinefs is (o eafy, for he has only to learn a kind of philofophical language, and the work' is done.

What we know of the prodigious fize of the heavenly bodies, their fplendour, fituation, and regular motions might furnifli much moral and religious inftruction. But without retting where we ought, by keeping within the natural limits of the human underftanding, even the philofo- pher himfeif is often hurried out of the path of experiment, obiervation, and computation, into a region where he has nothing to do but gaze with the vulgar •, and perplex his underftanding upon infinite fpace and time, and fatigue his mind with ipeculations upon the operations which infinite power and infinite wifdom may perform in thefe.

This is a true fairy land, as much as the imagi- nations of the vulgar, only we feparate ourfclves from them, by making a parade with the laws of nature. Every thing mull have its laws •, nor is the Supreme Being himfelf exempted from this neceflity. During this amazement of the under- ftanding, the pafTions, which never /lumber nor Jleep, put in their claim for a plenary indulgence, as a thing of no account, where To much has been given, or rather this indulgence is declared to be a law of nature alfo. And to fupport the claim, advantage has been taken of this ftate of mind, to give us a mean opinion of human nature,

by

no An Argument for \

by rallying us upon the abfurd fuppofition thai fuch a creature as man, or fuch an atom as his habitation, could be fuppoled without the moft extravagant partiality, and the moft ridiculous felf-conceit, to be, as it were, the particular care of Providence.

This is to take advantage of that natural love of order which is fo agreeable to the mind, (be- caufe, without order, things would be unmanage- able by fuch limited creatures) to lead us from attending to our own circumftancc;, and engage us in the admiration of an imaginary harmony and gradation, which, if true, would deprive us of every diftinguifhing privilege, except that of being extremely miferable, by having our nobleft faculties baffled, and left without any objects to oratify them ; becaufe the advocates for this fy- item pretend that God affs by general, not by partial tews. Hence their dodtrine is, that if we could fee ourfelves without partiality, we have no right to confider ourfelves in any other light but only as making a part in the prefent fyftem of things, in the fame manner as the fun and moon, or any other of the parts and appendages of the uni- verfe, and confequently as liable to thofe acci- dents, and capable of receiving thofe benefits, which the general laws of the fyftem produce, without having any thing farther to hope or fear. And according to this reafoning, a refurrection of the dead would be the moft abfurd of all expec- tations.

This is an error that it very much concerns us to remove, or at lead to be well allured that it is no error-, becaufe, if this be a true ftate of the cafe, our chief wifdom would be fhewn in making it our conftant maxim, " Let us eat and drink,

" for

the Chrijlian Religion. 1 1 1

" for to-morrow we die." For any man, with his maxin of whatever is, is right, might very con- fidently anfwer to the moft iolid demembration of the exiftence and attributes of God, this is aHvay fine, and very true ; but it is no concern cf mine \

I am but part of one ftupendous whole, Whole body nature is, and God the foul^"

and what cone tit and prefumption would it be in me to expetl that this great harmony and order is to be broke through on my account.

This is not the language of a man who has in- quired carefully into natural appearances, but ra- ther that of a iuperfkial novice in natural fpecula- tion, who believes in the difcoveries of others, without the lead acquaintance with the principles which led to them -, and taking the conclusions upon truft, draws fome unphiloibphical conle- quences from them, to humour his own difpofi- tion or circumftances ; and therefore may very naturally be fuppofed to overlook the abilities ne- cefTary for making fuch difcoveries. Otherwife it mud feem very ftrange, if a man mould return from fuch a noble exertion of his abilities, as the weighing the folar fyftem in a balance, with a notion that he himfelf was too contemptible to be particularly regarded by the great Creator, who had given fuch proof or the contrary by bedowing upon him faculties fo admirably fitted for com- prehending his works.

But the truth is, Newton had never the lead glimpfe of this chain ; it was borrowed from Plato, who, for want of better information, was reduced to amufe himfelf with fuch reveries, and o-ildc-d over with lome of the mod iolid matter of modern

difcovery,

112 An Argument for

difcovery, by a man vvhofe knowledge was not the effecl: of regular ftudy, but gleaned up from ran- dom reading, and random converfation, among wits, buffoons, politicians, and philofophers. Such an education, joined to a lively imagination, and principles and practice which ought to make a man wi(h to render Atheifm palatable to himfelf and the world, might give fome profpect of bril- liancy and daring obfervation, but little of folidity or confiftency.

The dangerous tendency of fuch a fyftem as this, is undoubtedly very great to thofe who are naturally difpofed to believe only what fuits their convenience. For it leaves no moraliry either with God or man, and yet pretends to give an order and regularity to the affairs of the univerfe, fuffi- cient to fatisfy thofe who are difpofed ro pafs through this world with their eyes (hut.

But the order and regularity which we fee in the world, will be found, by the attentive obferver, ra- ther a neceffary compliance with human weaknefs, which requires it, than any way directing and in- fluencing the plans of God, which can depend upon nothing but his own will and pleafure, and lead of all upon the fooliili imaginations of men. And a proper attention to the dignity of human nature, will go a great way to cure every one of this extravagant folly.

CHAP.

the Chrijlian Religion. 1 13

CHAP. vm.

Of the Dignity of Human Nature.

[T is no doubt a lawful, and even a proper ufe A of fpeculations upon the nature of things, to apply them as arguments for curing us of our pride and prefumption ; but if they be carried fo far as to give us a mean opinion of mankind in general, the deltruclion of morality and religion will be the confequence, as far as it is in the power of man to deftroy them. The contemplation of nature is pro poled, with great propriety, as a pro- per exercife for making us humble, and lenfible of our dependence upon God, and thankful for the great things which he has done for us : yet, that man knows but little of his own faculties, who'thinks that he has reafon to look unon himlelf as degraded by a companion of the human fpecies with the other parts of the creation.

Whoever finds himfelf in danger of falling; into fuch an opinion, fhould look out lor arguments to infpire him with a proper fenfe of the dignity cf human nature, and of the perfection of which ic may be capable, notwithstanding its prefent dege- neracy : as without proper notions upon this fub- jecl:, it is impollible to behave with propriety in the different relations in which we Itand to our Creator and fellow-creatures, or to have our minds prepared to receive the inltruclions which God may condeicend to give us in a fupernatural way.

For if we have alTumed to ourfelves a rank in the creation to which we have no title, and mould

I be

114 An Argument j or

be defervedly degraded below the place which we had afiumed •, it is an obvious confequence from this, chat all our relations in which we (land to the Creator and his works, will be changed, and a new conduct and behaviour will of courfe become our duty.

This, indeed, the infidels are fo fenfible of, that they defpair of making a man a convert to their opinions, before they have given him a mean opi- nion of himfelf. And for this purpofe, it is their conftant aim to debafe human nature as much as poflible, treating the hopes of immortality as a vain conceit, engendered by pride, and a ftrong prejudice in favqur of our own importance. Thus it is the general practice of infidel writers to dwell upon the wcaknefies and corruptions of human nature5 not with a view to reform them, or even to expreis any indignation again ft them, but ra- ther to palliate them, by infinuating flyly, that were it not for a competent ihare of hypocrify, all the world would pun on the fame appearance that the worft part of it does at prefent.

And, indeed, if we give up the dignity of our nature, according to the infidel plan, all the ar- guments, either for natural or revealed religion, are nothing to us. For we are no more concerned with the exiitence of God, than the beads of the field, until we have fome conviction from the fu- perior excellence of the faculties that he has be- itowed upon us, and the many things that are ob- vioufly made to be fubfervient to us, that he re- gards us lo particularly as tojuftify us in prefum- ing that he has vouchfafed to govern us by laws which are neither reducible to thole of matter and motion, nor yet to mere fenfation, which is what thefe phiioibphers labour to prove by argu- ments

the Cbriftian Religion. 1 1 5

merits very weak when referred to an accurate ltandard or" truth, but very powerful when ad- drefled to certain pafiions and prejudices.

Although they pretend that their God is an in- telligent Being, yet it is clear that he is not the God of the Pfalmiit, who " hath made man to " have dominion over the works of his hands, <; and hath put all things under his feet, all fheep " and oxen, yea, and the beads of the field : the " fowl of the air, and the fifh of the fea, and what- " foever pafieth through the" paths of the feas."

If thefe things are facts, it is plain that the fup- pofitions of thefe philofophers are fo far from being fufficient for explaining the appearances of na- ture ; that the appearances of nature directly con- tradict them, and confequently they are to be re- jected. And how far they are facts, deferves to be confidered by every one who pretends to de- pend upon reafon for his inftruction, as the con- fluences of this examination ought to direct the rational conduct of fuch a one's life.

I fliall, therefore, endeavour to fhew, that man is endued with faculties which naturally, and in a certain fen(e, make the whole creation fubject to him, or lubfervient to his purpofes •, and that, as to what has been advanced concerning a chain of beings rifing in gradation, it is intirely unfup- ported by experience : the human race being fo unlike every thing in this lower world, that no- thing but the moft fenfelefs partiality and preju- dice could ever confider man as making a link in any chain of beings, but as the lord of this lower world, and, under God, the difpofer of the things in it.

The people that I have to do with at prefent, allow of intelligence and dqfign in \\\z firft caufe of

I 2 all

1 1 6 An Argument for

all things. Matter, therefore, as fuch, being Jenielcfs and inanimate, and confequently incapa- ble of enjoyment, could never have been created for its own fake, but for the convenience of fome other being capable of enjoyment. And as the fame authors will allow of no fuch thing as a reve- lation, the excellence or fuperiority of one kind of being above another, muft be determined by the perfection of their different faculties. And upon this principle it will be very evident that the brute animals are created for our ufe, upon a com- panion of our faculties with theirs.

And to begin this companion from our birth, •we may obferve that man is brought into the world in a very helpleis condition, compared with the other animals, who are born with the intire ufe of their faculties, and feem perfectly acquainted ■with their fituation very foon after their entrance into the world." But we, on the other hand, are fo much (Grangers to our habitation and fituation in the world, and fo little acquainted with the inftru- ments that we are to work with, that it requires time and experience and care and teaching to bring our faculties to perfection •, and in thoie in- . fiances where we are left to ourfelves, it is no eafy matter to find out the proper means of acquiring fuch knowledge as may enable us to make a proper judgement of our circumilances •, and ages and generations of men have been exhauited in expe- riments to teach us how to turn our faculties to the belt account, without discovering the extent of them. And whiht we are drawn alide by a thoufand circumftances and temptations out of thofe paths which the experience and ingenuity of others have marked out as leading to truth and happinefs j the bealts, by trutting to their fenla-

tions,

the Chrijiian Religion. 117

tions, without experience or teaching, a 61 agree- ably to their nature and faculties-, which makes it a general law of this nature of theirs, that they have no other means of excelling one another, but in bodily ftrength, and in the 'number and qual'i* ties of their organs of lenfation : for they have li- terally nothing but what they have received, no talents to improve •, and are as much determined in their actions by the force of their fenfations, as the movements of a machine are determined by the weights which put it in motion. It is impofll- bie for them to give up a prefent good for a fu- ture one in proipect. It is true, theie fenfations do not act fo regularly as the weights of a clock ; for the fen fes of animals, from the delicacy of their organs, are more liable to be out of order than the groffer parts of matter. Their organs; of lenfation are no doubt oftener out of order than we may apprehend, which accidents may occafion deviations from the original laws of their nature ; but upon this account they are no more anfwer- able for their actions, than a blind man is for miffing his way. And yet deviations arifing en- tirely from a change in their fenfations, may be miftaken by Superficial obfervers, for a kind of free-agency, and the effect of a kind of intellectual principle. But if we confider this fubject atten- tively, we fhall find all appearances justifying us in concluding that the brute creation are con- nected with each other, and with the different parts of the univerfe, only by their fenfations, and confequently incapable either of morality or reli- gion. One action of theirs may be more perni- cious than another •, but one of their actions can- not be (aid to be better than another, in fuch a fenfe as that it could be ftyled virtuous or vicious.

I 3 And

1 1 8 An Argument for

And as their paffions and affections can never be carried beyond the immediate objects of their fenies, they can never form any bond of union among themielves, or lefolve upon any future projects, or acquire notions of relations ; and this makes them incapable of what is called know- ledge -, neither can they either make or acquire an artificial language. In fhort, all their powers and faculties fully prove that they have no more connection with the Supreme Being, than the in- animate parts of the creation, and particularly that a future fta&e would be uielefs to them. Every attempt to communicate knowledge to them, fur- nifhes new arguments in iup'port of this opinion ; for nothing can draw them from their fenfes ; and if we would take oft their attention from the ob- jects of one fenfe, we have no other means of doing it, but by fixing their attention upon the objects of another fenfe : for that kind of per- fuafion will not avail here, which engages the attention by the proipect of 2,gmeraly ablent or fu- ture good.

Therefore, though there may be different and more excellent faculties enjoyed by one animal than another, yet this difference is only perceiv- able by a rational creature, and has no cxiftence in the opinions of the creatures themielves. They never envy the faculties of each other, nor repine at their own (ituation : we cannot, therefore, with propriety confider one of them as excelling another in knowledge, but rather that they are all equally whhout underffanding : the iteming difference in their actions ariling entirely from the difference in their ienfations, and any change in their actions only following from a change in their Ienfations.

It

the Chriftian Religion. 119

It is even left to man to put their powers and faculties to their proper ufes ; fo that their excel- lence and defects may be confidercd rather as having place with relation to him than themfelvesj which gives him a natural, and confequently a lawful dominion over them, by applying them to the different purpofes for which fuch faculties are fit, being only obliged to ufe them as ienfible creatures.

Now let us confider, on the other hand, the nature and condition of man. Our connection with the body, is not only lefs than that of the brines, upon our entrance into the world ; but even through life we carry on our views often un- difturbed by the molt earned felicitations of the fenfes. And ihere are evident marks, as foon as we come into the world, that the foul perceives it- felf in a ftrange habitation, and in rather unnatu- ral circumftanccs : and this one may be allowed to advance from experience, without pretending to enter into any of the opinions concerning the origin of the foul •, for if -tears and crying be any indication of uneafmefs, the human race, at their fir ft appearance in this world, exhibit the figns of the jun6tion of two fubftances together which do not well accord, the mind at leaft exprelling all the marks of diicoment then in its power.

As we advance farther in life, we are found em- ploying ourfclves upon trifles for which no motives can be difcovcred, either from reafon or fenfation : fo that the follies of the idleft coxcomb, no lefs than the fublime difcoveries of a Newton, prove that we pollers faculties which cannot pofTibly de- rive their origin from the laws of matter and mo- tion, nor even from fenfation, which makes in impoflible to account for the molt trifling and

1 4 foolifh

120 Ati Argument for

foolifh actions of men, without having recourfe to fomtthing refiding within the body, not effen- tially connedted with it, endued with a will and faculties of its own ; and making ufe of the body and its different fenfes, often in fuch a foolifh, and often in fuch an ingenious manner, as proves fufficiently that the powers and organs of the body are only inftruments for executing its purpoies. And the fubftance endued with thefe powers and faculties, is what we call mind •, and it is worth our particular notice, that this mind, inftead of being confined to obferve the laws of matter and motion, or even of fenfation, it always can, and often does a 61 exprefly contrary to both. And even the moft foolifh Hare of an idiot, has an ex- preffion in it which diftinguifhts him remarkably from the brute creation, and clearly difcovers fomething labouring to work with improper in- ftruments.

There is a mode of moral instruction drawn from a comparifon of the behaviour of men and beads, much ufed by fatyrifts and writers of fa- bles, which I can by no means approve of, as it has a tendency to debafe human nature, inftead of improving it. Neither are thefe applications juft, their faculties are fo different from ours. 1 am the more confident that this is the right opinion, becaufe our Saviour, who inftructs by parables, never makes ufe of this method. He never fends men to improve their morality by observing the actions of the beafts ; it would have been to offer an infult to human nature, which could not be expected from one who, though forry for its im- perfections, yet has fhewn by what he did for us, that he had too high a fenfe of its dignity, to make tuch an infuking comparifon.

But

the Chrijlian Religion. 121

But let us confidcr a little more particularly the powers and peculiarities of the human mind. And firfr, we may oblerve, that whoever attends to its operations in infancy, will be very apt to confider the mind as equally infirm with the body, exhibiting little or nothing of thofe powers by which one could judge of the uncommon faculties of a human foul. Yet no fooner has it received, from external objects, materials to work with, than ic dilplays its extraordinary powers, not only by the eagernefs which we difccver in feeking after know- ledge, but alio by the feveral new faculties which make their appearance ; when circumftances call them forth into action, in order to arrange, to jud»e of, and communicate the knowledge which has been acquired. The different affociations of our no- tions, according to their reiemblance, contrariety, and other relations, difcover furprizing abilities, and give us a great command over our own thoughts, and likewife over many of the things with which we are connected. For thefe aflbcia- tions are the foundation of artificial language and written characters, by means of which we are en- abled, at any diftar.ee of place and time, to communicate our fentiments to each other. And thus the powers of the human mind are greateft where it has feemingly no materials to work with, for language and written characters are arbitrary things : and yet certain founds and characters have, in a wonderful manner, the power of con- veying to us distinctly the thoughts of others, not only when our mind is employed about mate- rial objects, but alfo when the objects are barely mental conceptions, or even nonfenle.

This power of inventing language and writing, pr even the capacity of acquiring a fkill in them,

won-

122 An Argument for

wonderfully characterizes our fpecies^ and diftin- guifhes us remarkably from all other animals, and, as it were, fixes a boundary between us and them. And yet, language and writing being common to mankind in general, at leaft the faculty of acquir- ing them, we are apt to overlook their high im- portance, and likewife the prodigious extent of abilities which the invention, or even communi- cation of them difcover.

But in making an eftimate of the dignity of human nature, they ought to be particularly con- fidered, efpecially as the brutes difcover no fucfi powers, or rather fhew that they are entirely with- out them •, and as thefe very powers are thofe by which mankind particularly dilplay their abilities.

Some brute animals may be brought to afTociate objects with fenlations, which, being naturally af- fociated, require no fuppofition of abilities to per- form it, but only to be iufceptible of habits •, but they are totally incapable of thofe arbitrary affo- ciations, which fo fully demonstrate the powers of man.

Let us next obferve the faculty of memory, if its operations were not fo familiar to us, they would appear not only incredible to us, but even impoffible for us to comprehend-, and according to our ufual felf-fufficiency, we would be pro- nouncing the very fuppofition of fuch powers an ablurdity. For inftance, how faithfully does this faculty reprefent pad tranfacYions, a fingle veftige of which is no where elfe to be found or feen : and what variety of different kinds of knowledge may the mind lay up in itore by its means, without producing the leaft confufion. If, indeed, we at- tempt to account for the operations of this faculty, \ve can give no more reafon why we remember a 6 thing,

the Chrijlian Religion.. 123

thing, than if we had it fuggefted to us by infpir- ation, or in any fupernatural way.

Let us next obicrve the vaft powers of the imagination, which makes us, in lbme refpects, creators ; tor by this faculty we are enabled to mould our conceptions into whatever fhape we pleafe, and thus we can make, as it were, creations of cur own, and communicate diftinct ideas of them to others. And although we are naturally confined to ,a very i'mall 1'pot of ground, and a fhort period of time, yet by the afTiftance of the imagination, we are able to furpafs thefe narrow limits, being qualified by its powers to make our- felves, as it were, fpe&ators of pail and diftant tran. actions, throwing off, in fome meafure, the incumberanccs of matter.

How wonderfully is the mind furnifhed with faculties for giving us a relifh of natural and arti- ficial productions ! How forcibly are we led to improvement of every kind, by that ftrong pro- pcnfity which we dilcover to any thing new or uncommon, and which becomes a fpur to all our inquiries ! What aweful imprefiions do we receive from grandeur and magnificence, and from every thing that has a tendency to infpire Tublime notions ! What pleafure do we receive from the beauty of colour and proportion : and how is the mind elevated and foothed with the harmony and melody of founds ! But more efpecially, what a wonderful uniformity of contrivance is exhibited in the formation of man •, that all minds fiiould be formed fo nearly alike in their faculties, as to receive exactly the fame notions and imprefiions from the fame objects, and likewife from the fame exercife of the thinking faculty ! And this uni- formity is fo great, that where the fubject has

been

124 -dn Argument for

been attentively confidered, and comes properly ■within the reach of our faculties, it requires all our ingenuity to create matter of difference, by diftinctions and ambiguous language, when our pafiions or intereft feem to make a diverfity of opinions ufeful. Or elfe the difference arifes from our meddling with fubjects beyond the reach of our faculties, or applying an imaginary, though perhaps a fafhionable tell of truth.

This affords occafion, materials, and opportu- nity for a new faculty called reafon, to exert it- felf : whofe office it is to adjuft and regulate our notions according to the particular nature of every fubject •, which produces firft a diverfity of fentiments, and, it is to be hoped, in time will produce that harmony among our opinions, which is fo agreeable to the mind.

But farther, when men -come to be united to- o-ether in focieties, this union gives rife to various relations, which furnifh fcope for a new fet of fa- culties to exert themielves, which mufi: have lain dormant in the individual, for want of proper op- portunities to call them forth. And thele form what we call the moral part of our nature, at leaft it is this which gives icope to the moral fa- culties to operate. And without fociety, it would have been impofiible for the gcuteft underftanding to have formed any notion of them. It may be laid, indeed, that without fociety none. of our fa- culties could exert theinfelves j but this cannot be faid in the fame extenfive fenfe that it may be ap^ plied to our moral powers. And this is an im- portant confideration : for as the mind is not li- mited in its capacity, it is hard to f.iy how far our faculties may be enlarged, and new ones brought into view, by affoctating with beings of different

orders.

the Chriftian Religion. 125

orders, which intcrcourfe may give rife to new re- lations, and new iources of information, without end.

Here we leave the beafts entirely behind us, who are not able to improve their faculties, or extend their relations, even by the opportunities which they have of aifociating with mankind, who are fo much their fuperiors.

The dignity of human nature even appears in our refufing instruction, as it (hews that our im- provement is not fo much a natural confequence of our faculties and circumftances, as a free act of our own will.

Many a man has neglected to acquire fome branch of ufeful knowledge, for no better reafon, than that it was polTeiTed in perfection by a man whom hedifliked or defpifed, or becaufe fome per- fon, whofe abilities he held in high eftimation, was ignorant of it. And many fuch things, which are real imperfections in the individual, ferve to characterize us and give a dignity to human na- ture, by raifing it above the laws of matter and mo- tion, and the no lefs conltant ones of fenfation.

But upon another account, it is of great impor- tance to dwell upon this confideration of our ca- pacity for improvement ; as it mult be a very pleafing prolpect for fuch creatures as we are to look forward into futurity, which it is fo natural for man to do, and to imagine the improvement which our mind may receive in the fociety of va- rious orders of beings; or if this may be too much a work of fancy, it ought at lead to open our ears to the revelation which God has been pleafed to grant us, which prejudices and worldly wildom have been but too fuccefsful in (hutting.

And

126 An Argument for

And thus I think that proper meditations upon the dignity of human nature, according to fuch a plan as is here only hinted at, will convince every one that there is no foundation in nature for that hypothefis, which links the prefent fyftem of things together fo as to form a chain which muft be de- ftroyed if any link be broken.

The gradation among the beafts is imaginary with reipedt to themfelves, for they are totally in- fenfible of excellence and defect ; and never com- pare themfelves with each other, in order to derive from the comparifon matter of pride or humiliation; difcontent or fatisfaction •, nor do they difeover any figns of an improving nature : an additional fenfe gives them no advantages of which they feem to be fenfible, neither is the lofs of one an occafion of repining ; in fhort, what they poflefs feems to be the meafiire of evcrv thing- to them. And as all their excellence and defects are relative to man ; this proves, in the ftrongeft manner, that one great end of their creation was for the ule of man -, notwithstanding the quaint repartee ;

" And man for mine replies a pamper'd goofe."

THE END OF THE THIRD BOOK.

BOOK

the Chrijlian Religion. nj

BOOK IV.

Of the Evidence of the Chrifian Religion.

C H A P. I.

Of Infidelity.

THE vices of the ancients were enormous, whether we confider their cruelty or their lulls. Among them human nature was degraded, vilified, and corrupted to the lad degree. Their very religion was contrived on purpoie to free the mind from the natural flings of confcience, by giving them a lyftematic method of indulging all their paiTions upon principle occafionally, and from the example of their gods, whenever they had an opportunity. The obfervance of their re- ligious ceremonies confided only in feafting and indulging their pafiions, without laying any re- ftraint upon their lives, and confequently could be no great hardship upon the votaries. And upon fuch eafy terms, who would not be religious. All thefe things Chriftianity has abolilhed, and in their (lead has laid great reltraints upon human nature, which produce great and vifible effects in the world.

It is true, individuals may be found now that indicate ftrongly a djfpoficion to be as cruel and

as

128 An Argument for4

as vicious as the worfl of the antients. But they are obliged to flop fhort, becauie the world will not bear them out, and countenance them in their vices, nor iufferany thing to be done openly that greatly contndicts the genuine principles of Chriftianity. So that however corrupted and li- centious we may be as individuals in private, yet publicly, and as nations, we are Chriftians ; that is to lay, when a man's own prejudices and paf- fions do not come in the way, he is fenfible of the truib. and of the improvement which the world has received from the Chriltian Religion, though he may find " a law in his own members warring " againlt this law of his mind.'* And thus many an idle talker may be much more a Chriftian than he himlelf iulpects •, and even thole who af- fect (for there is fuch affectation) to be confidered as unbelievers, will find themlelves retrained by this Religion in a thouimd inftances, and their in- dignation kindled againlt crimes which they would have beheld with indifference, had they not lived among Chriftians.

The Chnftian Religion has a firm eftabliihment in the worjd, lo that the gates of hell cannot pre- vail againft it ; and if this eftabliihment is not general over the world, perhaps it is the intention of Providence to give it but a partial extent at firft, though the propagation was general, that its good and powerful effects may appear more evi- dent, from its gradually iubduing the whole world, by the improvement and advantages which thofe nations mould vifibly exhibit who profefled it.

It is true, we have the writings of infidels, as

a fort of direct teftimony, from the reception that

they meet with, that we are very far from being

all Chriftians. But when it is confidered, that

6 every

the Chrijlian Religion. 129

every thing in the material world, and the whole courie of our education, is contrived to form an opinion of the liability and importance of earthly things, it is not to be wondered at that a bad man fhould be tempted to write againft Revelation, and that there mould be prejudices enough in the world to encourage him to this abule of his ta- lents. And yet, it fuch writings met with a more general reception than they do at prefent, it would be lb far from proving- that we are not Chriftians, that it feerr.s to prove juft the contrary ; and that our Chriltianity is a yoke which is too heavy for us to bear ; which leads us to look every where for fome decent excufe to throw it off. Befides, fuch writings, inftead of anfwering the direct in- tention of the authors, have produced fomething very different, being perhaps inftruments, though indirectly, in the hands of Providence, for fp read- ing and propagating the gofpel.

Such writings have certainly been the occafion of a more ferious examination into the grounds ot our faith •, and many a one will read an infidel book, who would never think of the Bible, or what it contains •, and thus, at lead, the fubjeel: of religion becomes more generally known than, per- haps, it would otherwiie have been : and if the fubjeel: is once confidered at all, there is no man can let his mind at eafe upon a point, which, iff he difcovers any thing, he mud fee fo nearly con- cerns himlelf, even by the reafonings of infidels about it. For if we allow their writings the ut- moft force, they prove nothing more than this, that the Chriftian Religion is neither difcov^rable nor fupportable by the principles cf human (ciences. But this, in my opinion, even if they make it good, is proving very little, or rather, if they

K cannot

130 An Argument for

cannot deftroy the proper foundation of Revela- tion, is actually proving that it comes from God, and cannot be the work of man.

The world is amufed with every novelty, and when the writer fhews to the grammarian, and thofe of like prejudices, that he has tried to reduce the Chriftian Religion to a grammatical arrange-, ment, but finds his labour in vain, and no polTi- bility of giving rules for every thing advanced in it, and from thence concludes that it is falfe, all thofe who have made this kind of arrangement their ftandard of truth, and who, for realbns beft known to themfelves, may wifh to be infidels, may talk very plaufibly as fuch, though very little to the purpole. The mathematician, metaphyfician, and natural philofopher, may, in like manner, produce their refpective evidence as a ftandard, and advance the like well-founded objections •, all of which may be true, and nothing to the pur- pofe. And yet fuch objections ferve to amufe mankind j and, what is better even than amufe- ment, help to keep a difagreeable truth out of their fight.

I am no great admirer of fcientific'confequences, unlefs when formed into (yftems for teaching boys to think accurately, nor do I expect they can ever be carried very far, when confined to the real truth of matter of fact, as I have explained my- felf at large in the lad book ; nevertheless I (hall produce an inftance, to fhew that principles which mankind might think very certain, would lead to ft range conclusions, if traced to their fcientific confluences.

It would, for inftance, be eafily granted me, that two lines upon an even lurface, no matter whether crooked or ftraight, continually approach- ing

the Chrijihin Religion, 131

ing one another, nmft meet fomewhere, if pro- duced. Where is the man, un {killed in geome- try, who would think or* retufing me this reafon- able principle : and yet, by the aftiftance of this principle, 1 fhall undertake to overturn almolt every thing that has been demonftrated in geome- try. But there is no occafion for the qualification of an almcfi : by this principle I deftroy the pro- perties of the afymptotes of the hyperbola, and from them I can eafily get at the general properties of the conic fetlions •, and by proceeding thus,, I can overturn the whole fabric of geometry from its—- very foundation, and eftablifh in its (lead a icien- tific fyftem of ablurdity and nonfcnle, which would be greedily received by the world, if ic could help 10 eale mankind of fuch a reftraint as the Chriftian Religion impofes. Meditate upon this inftance, ye who are admirers of conlequential realbnings.

Thefe things are not faid from a difpofition to undervalue human fciences; if they can anlwer their own ends, it is all that can be expected from them •, and the expecting more from them, fhews that we are not well acquainted with the nature of them. And perhaps many of the objections to Christianity have derived their force from the at- tempts that have been made to give it this fy- ftematic teachable form ; an objection againft the fyftematic arrangement is confidered, however im- improperly, as an objection againfl: the thing itfelf.

But fyftems are necefTary evils, fpringing from the weaknefs of men. We mult teach, if any- thing to the purpofe, according to fyftem, and where there may be improper teachers, the fyftem fhould be prescribed. Thus it would not be

K 2 proper,

132 An Argument for

proper, where any attention was paid to the inte- refts of learning, to truft to men of very poor abilities to form a grammar for their pupils, who might be fufficiently qualified to teach by a gram- mar formed by another. But if the fubject is of general importance, and liable to be mifunder- ftood, the teachers and learners fhould be equally obliged to keep to lb me fyftem eftablilhed by pub- lic authority. Only in the cafe of religion, objec- tions to fuch a fyftem ought never to be confidered as objections to Chriftianity -, " let God be true, u but every man a liar."

Modern infidelity has fomething very remark- able in it, and it muft feem a very unaccountable appearance, that the more information mankind have received upon this fubject of religion, the iefs attention they mould pay to it ; and efpecially that in Chriftian countries, men have dared more openly to fet themfeives againft the true God, than the heathens ever did againft the groffeft of their idols. This, to a fuperficial obferver, might feem, at firft fight, to juftify an opinion, that the world was become mofe irreligious by the propa- gation of Chriftianity, which, by abolifhing the kingdom of Satan, had even given mankind a more unbounded liberty of indulging their paf- 60ns, than they enjoyed before : but this is lb far from being the cafe, that the attentive obferver will find that Chriftianity has humanized the world ; that is, wherever it has been received has made us men and brethren.

Man, it is true, is the mod timorous of all ani- mals, as he has more fources of fear, than any other fenfible creature •, but by aftbciating into* communities, this fear comes to be gradually di- minifhed, for every one has a much greater

con-

\

the Chrijlian Religion. 133

confidence in another than in himfelf, becaufe we know our own weaknefs better than that of others ; and thus by mutual fupport and confidence, we are able to perform miracles of courage : and as the Chriftian Religion has deftroyed thole number- Ids iources of fuperftition which the fears of man- kind had opened for their own torment, many now are become fo fool- hardy as to extend this courage to heaven itlelf, not indeed in the impious ftyle of making war, but by trying to hide themfelves from the fight of fuch a perfect being as God, feeking for a kind of independence under the fhel- ter of the laws of nature.

Though we naturally love perfection, and ad- mire it, yet from a conlcioufneis of our own weak- nefs, folly, and vice, we are very unwilling to put ourfelves under the inflection and direction of a perfect character. This might be proved from the hiftory and daily practice of mankind : and this makes the mod vicious chufe fate and nature, which are blind, to have dominion over them, ra- ther than God Almighty.

But this important election is not left to ourfelves, for God claims his dominion over us, and has given us fufficient manifestations to this purpofe : and more particularly the Chriftian Religion is founded upon a kind of evidence which human difcoveries can never invalidate ; and this evidence bcfides has an extent and ttability which the principles of hu- man fciences cannot bellow.

K 2 CHAP.

134 -d-n Argument for

CHAP. II.

Of the Origin of the World and of Mankind.

hpHOSE are but ignorant pretenders to fcience, ■*■ who fet out with confidering an inquiry into the origin of mankind and of the world, as a phi' lolophic quettion : for fuch a proceeding, inftead of indicating a turn for difcovery, rather indi- cates that kind of weaknefs of mind, which fhews itfelf by a dilpofition to work without materials ; and is moft in its element when employed upon fuch dreams as the fpeculations about infinity. For all our difcoveries in the way of natural fpe- culation, tend to nothing elie, but the making obfervations on the things already formed, and clalTing them either for particular uies, which we may difcover experimentally, without knowing any thing of their real natures, or turning the ob- fervations which we have made to the improve- ment of our faculties, by giving us a ready means of becoming acquainted with things. We know that fire and air and water are powerful inftru- ments in nature, but we know nothing but a few of their effects ; and from what we can fee, we may be pretty certain that they are not inflru- ments employed by God for the creation, but only for the prefervation of things j they are agents for Separating and compounding things already made, but nothing farther.

If left to ourfelves, we are, therefore, com- pleatly (hut out from this important information ; and coniequently being able to investigate neither pur beginning or end, we mull be left in a very

imperfecl:

the Chrijlian Religion. 135

imperfect date, to die like the brutes, or at beft to fupport our fpirits with endlcfs conjectures, de- rived from our natural feelings and apprchen- fions.

Thus far, indeed, we may be certain, from our own experience, that neither mankind, nor the other animals, are the fpontaneous production of the earth, and have reafon to be firmly convinced, that if all the animals were compleacly extirpated from off the face of the earth, that there are no powers in nature which could repair thislols. The probable opinion, therefore, would be, that fome Being, equal to the tail;, has performed this great work, and who, as we have certain proofs that he knew when to (top, mull have intelligence, and all other powers furrklenc for fuch a work ; and farther than this conjecture we cannot pretend to go of ourfelves. And we mould be in cncilefs perplexity when we came to confider what could be our reafon for hiding ourfelves from the fight of a Being of infinite perfections. Who told us that we were naked ? And whence did this naked- nefs proceed ?

But we have a book profefiingy not in the na- tural way of human invention, to give a true ac- count of all thefe particulars. It at the fame time adds many other circumtiances, of which, without this hiltory, we muft nave remained for ever ig- norant. Now in this book it is laid, thac God created every thing out of nothino-, and not from any pre-exifting materials, nor by the miniftry of fecond cauies, but by the word of his power : and particularly, that he formed man of the dufc of the earth, but that he breathed a foul into him, and gave him dominion over all the other ammais •, and that out of man woman was formed.

K 4 Man-

136 An Argument for

Mankind thus made, are then tried, to fee whe- ther they are really fit for that ftate of nature which was thus formed : and it appears upon trial, that they were not : they had not their ap- petites fufficientTy under fubjeclion to their reafon, confidering the temptations to which they were expofed. And therefore it fcemed good to God, that they, and all their poflerity, mould be tried in feme other ftate before they could be fit for fuch an exalted rank as was at firft intended for them. Though it is not faid but, by this trial, they may be fitted for a much more glorious ftate than that in which they were placed at firft. The hiftory of the progreis of mankind, and of the means by which they were to be prepared for this ftate, is contained in the fame book ; which is propofed to our confideration, not as a human con pofiticn, but is recommended to us as a divine revelation. And its contents are propofed to us as our rule of conduct, under the fevereft penal- tics in cafe of neglect, either in believing, or in complying with the injunctions and directions given in it.

Undoubtedly the effect which this ought to have upon the mind of every rational and ferious man, ought at leaft to be a determination to give fuch an information a ferious and rational examin- ation. And certainly the very firft appearance of the book carries with it a very important air ; for the confideration of its contents, and even a com- pliance with them, is propofed to us at our peril. The different writers make no apology for want of information, nor for want of abilities ; which, by the bye, is a very lingular circumftance, and even without example.

Nor

the Chrijiian Religion. 137

Nor can we produce any rational excufe if we neglect this important examination ; we cannot pretend to excuie ourfelves upon a fuppofition that we want abilities to judge of this matter-, the fub- ject is not made up ot confequences derived from an intricate, artificial, fyftematic arrangement ; but confitts of plain matter of fact, level to the capacity of all mankind, and, which is very fin- gular, is made up of facts equally interefting to all mankind, which is a thing that cannot be faid of any other collection of facts. Nor is there any occafion for our cautious and fufpicious temper to take the alarm, becaufe we have nothing to guard againft but the cunning of our fellow-creatures. In fhort, our fatisfying ourfelves that this book is no human compofition, or rather, to fpeak, more accurately, that it contains no human project, is, in lact, proving it to be fupernatural or divine. Our fellow-crestures, it is true, might be difpofed, either from felfifh confiderations, to impofe upon us, or merely to divert themlelves with our cre- dulity ; nay, all this has been done, and, what makes us matters of this fubject, the inftances are upon record.

CHAP. III.

Of the Nature of this SubjeR.

T> UT this account of the nature and condition ■*-^ of' man, it true, is confeffedly above human invention, and therefore, in a certain fenle, is above human comprehenfion •, and is befides a fubject of fuch a nature as no man, even if it had accidentally come into his head, was likely to

propoJe

138 An Argument for

propofe for the delufion of his fellow-creatures, as the Icheme has nothing human in its end or man- ner. For if the things related be taken for facts, their evidence refts entirely in faith, or in a belief of the things related upon the authority and tef- timony of this book, and that in a particular ienie, as the facts can have no collateral fupport, becaufe of their Angularity, nor do they admit of experimental proof, becaufe they can never be repeated, neither can their proof be fought for nor examined by the principles of fcience. And all thefe are ftrong marks of a fupernatural ori- ginal. For if the things followed one another, according to the common courfe of human events, or might be deduced regularly and confequentially, like icientifk inferences, there feems no great diffi- culty in conceiving, that they are the inventions of men ; becaule this implies fuch a natural connection, that whoever luckily got into the train of thinking, might have profecuted the fub- ject : for human nature has produced many in- ftances to this purpoie. So that to fuch as think v/ith me, a confequential, confident Icheme 01* re- ligion, all perfectly intelligible, and containing no difficulty, would be a very fufpicious thing, whatever might be its merits in other refpects.

But on the other hand, nonlenle is perfectly unintelligible, and incapable of being reduced to any icientifk arrangement : and halty reafoners are always for reducing, under this head of non- fenfe, whatever they cannot thus arrange. And to the majority of mankind, Newton's Principia is the moft nonfenfical book in the world, except perhaps the Bible.

It may be laid, muft religion be irrational ? Is there no way by which fupernatural knowledge

can

the Chrijlian Religion. 139

can be conveyed to mankind, agreeable to the principles of reafon ? If this queftion means, Is there no way of inferring the whole of Revelation from fimple and fettled principles within the reach of the human capacity •, I affirm, that if there were any fuch, 1 mould no longer confider it as a Revelation, but as a human difcovery or plan, however ingenious I might allow that plan to be : becaule, whatever one man can fully comprehend, 1 can conceive no difficulty in iuppofing another to invent. But if by this quellion be meant, Does this fubject admit of rational evidence •, that is, fuch an evidence as a man ought to found his conviction upon ? In my opinion it has ftronger evidence than any fubject with which I am ac- quainted, though not lo formal as many others. But as it is not a philofophic fcheme, this want of formality of evidence is immaterial : and it is only neccfTary to prove that it is a fcheme, or in other words, as it is not fufpected of worldly wif- dom by our reafoners againft it, we have only to clear it of the imputation of worldly folly.

It is true, all the facts taken fingly, that is, if there were but one fingle fact muft be incredible, and if either of them were to be propofed fingly to mankind, every wife man ought to confider it as an impofnion, unlefs where he was an eye-wit- nefs : for the nature of man is fuch, that he can propagate a fingle lie, however bold •, but its want or connection with any thing elle, dilcovers the falfhood, and it is but making a right ule of our reafon, to receive every fuch ftory with fufpicion. Befides, it the fads were credible of themiclves fingly, they would no longer have a right to be confidered as fupernatural, and yet, taken all toge- ther, they may be confidered as capable of pro- ducing

140 An Argument for

ducin^ the mod rational conviction : the not at-

O

tending- to this, Teems to me to be one of the great

caufes of infidelity.

The icherres of mankind we may be perfectly acquainted with, and can very pofnively fpeak to the motives of them ; and may befides, with a very little pains, be well enough informed to cal- culate the duration of them, and form an opinion, from the very beginning, of what will probably be their end.

Bur more particularly, there is no fcheme of human contrivance, but, when all the facts ate laid before us, we can account for the motives of the actors, and the progrefs of the fcheme. And one very remarkable circumltance attends all hu- man fchemes, that they are limited to a very fmall portion of time, many of them only the he of a day, to anfwer a particular and prefllng pur- pofe : and all of them difcover the eagernefs of the contriver to bring them to perfection, by forc- ing as much as poffible of them into view, to en- gage adherents by the plaufibility of the projects : and we always obferve flrong marks of a difpofi- tion to catch at the fruit of them, joined to an anxiety about the favour and good opinion of the world. The plans of the molt cunning arlijis are very plaufible upon the firft appearance, and carry an air of public-fpiritednefs along with them : yet, however artfully the contrivers may endeavour to conceal their motives, we always find fomething ielfifh at the bottom.

And another peculiarity of fuch fchemes is, that if they are not brought to fome perfection by the firft planners of them, we mall probably hear nothing more of them. If a defire of do- minion, or even of reputation of any kind, fpur

on

the Chrijlian Religion, 141

on a man to make an attempt to diftinguifh him- iclf, we naturally expect even from the wifeft for ra- ther, if he acted otherwise, we (houkl be apt to con- fkier him as foolifh) a prudent hade to- bring his fchemes to perfection, but particularly an unwil- lingnels to deliver up the execution of them to another, when they were in a manner brought to perfection -, but elpecially in the difpofing ot ihe advantages of them, we fhould look upon him as unnatural if he did not difcover a (bong partiality to his own family and descendants. There is a certain iclfifh vanity attending man, which con- tracts his fentiments, and of courfe contracts all his fchemes ; inftrad of the citizen of the world, and the general benefactor of mankind, you diico- ver a creature grafping at every thing, and con- fining his acquilkions to the gratification of a va- nity which is to leparate him from the reft of the world. ,

Thefe are prejudices, but they are human na- ture ; and what is more, in our prefent imperfect Hate, they are the very principles by which hu- man focieties fubfift, and are kept together and improved.

CHAP. IV.

Of the Hijlory of the Jews,

*HpHIS hiftory begins with a fhort and fknple ■*■ account of a thing far out of the reach of all philofophical inveftigation ; namely, the hiftory of the origin of all things, and particularly of man, with the account of a diforder very foon in- 3 troduccd

142 An Argument for

troduced into this lower world by the ungovernable paflions of mankind.

As the inhabitants had now no longer faculties fuited to the world in which they were placed, the face of nature is made to undergo a change, that it may be fitted for their changed circumftances. There is, therefore, according to this account, no veftige left of what man himlelf or the world was, before the fall : and for this reafon, there is great propriety in juft telling us, that i'uch a change was brought about by fomething of which we have now no means left to enable us to form any judgement ; the only things by which we could have meafured the truth or falfhood, or if this be too prefumptuous, by which we could compre- hend what then happened, being vanimed and gone. And therefore the moil regular and mi- nute defcription would convey juft as much know- ledge to us, as a difTertation on colours to one born blind. It was a fpecies of intemperance ; and to this day mankind difcover their depravity by nothing fo foon or lb naturally, as by intem- perance in eating and drinking, with its confe- quences.

But if a mere human writer had invented this ftory, how would he have taken advantage of this very circumftance, to embelifh it with all the or- naments of fiction, to raife the wonder and ad- miration of men ; or if he had received it as a tradition, there was (till great room for invention, and he could have added much of his own to ex- tend his reputation ; and, if he had been able, he would have given it fomething of a philofophic air, in order to fuit it to the tafte of the reafoning part of mankind.

By

the Chrijl'um Religion. J43

By this hiftory, however, it appears, that the world was left in a Irate rather favourable to man- kind \ and it feems the ground was not fo com- plcatly curled, but that they ha 1 the means of corrupting themlelves to an intolerable degree ; which there is lome reafon to think was left fo to prove experimentally the impropriety and incon- fiftcncy of fuch faculties with fuch circumftances -, for before the flood, mankind had become entirely fenkial : God, therefore, by a deluge^ deftroys the old world, and produces a new face of things, the paffions and faculties of mankind being betrer adapted to the (tare of nature which was then pro- duced. And this is the only one of which we are capable ot judging, being that which remains to this day, with only the changes which mankind themlelves have made.

After the deluge, mankind are difperfed by a confufion of languages introduced among them ; and after this we find them left to the ufe of their own faculties, which have to ftrugole with the laws of nature, in the form of climate, foil, and the ungovernable nature of fome materials which thev had occafion to ufe, according to their defires and fituation ; but their chief (Iruggle has been againft the effects of their own unruly pafiions, and thofe of their fellow-creatures.

Only we find that God takes under his imme- diate protection one fingle family, and their de- fcendents. But this choice, it is clear, does not proceed from partiality, but is made the means of carrying on his plan for the inftruction and im- provement of the world ; which reformation is all along conducted in fuch a manner, that men may put in of their own as much as pofiible, and 3 make

144 An Argument for

make the work, in fome meafure, appear to be their own.

It is true, we find great encomiums upon the character of that man of whom God made choice 5 but this fays no more than that it fuited the fcheme of God better to make ufe of a man naturally dif- pofed for fuch a work, than to dilpofe one luper- naturally for it. Becaufe if that had been done, he could not, with any propriety, have been pro- pofed as an example to future generations, which is very reafonably done, as the cafe ftands at pre lent.

The nations which were fcattered over the face of the earth, may be considered juft as much un- der the guidance of the Supreme Being, as the nation of the Jews •, and when we think other- wife, it is not an effential, but a relative confider- ation which determines us to fuch an opinion.

The growth of the nation of the Jews, amidfl an oppreffion which ought to deftroy them -, the manner of gathering them together ; the circum- ftances would make them leave the moft fertile country in the world •, their march through the lea ; the forty years that they wandered in the wildernefs ; and their fettlement afterwards in Canaan, exhibit one continued fcene of miraculous power. And during this fpace of time, there were fuch divifions among them, as would have fhewn themfelves fooner in the detection of any fupernatural pretences, than in the manner that they did : for Korah and his company would have then found a much better objection againft Moies and Aaron, than that they took too much upon them.

After their fettlement they are left more to themfelves, and the fupernatural interpofitions are

only

the Cbrljllan Religion. ' 145

only occafional. They are carried away captive into other nations •, fometimes affiled, and iome- times forlaken of God : and the nearer the days of the Mdfiah approach, the more they are re- duced to the ftate of the reft of the world.

C H A P. V.

Remarks upon this Wfiory.

^PHE Jews, their opinions, and hiftory, were "*- matters of wonder and curious fpeculation to the antients 3 but as they had not the true princi- ples, their rcafonings about them are extremely abfurd.

• And it mud be acknowledged, that if the whole body of the Jews had vanifhed with the ten tribes, or, like other nations, had left no traces behind them, by which they could be diftinguifhed, the books of Moles would have been a very unac- $

countable compofition ; and even if the hiftorical Facts had been too well authenticated to be denied, there mult have appeared an extravagant wafte of lupernatural power for any vifible effect which ic had produced.

For, fpeaking according to the principles of the reft of mankind, they could never be a happy people, as they were continually in unnatural cir- cumstances ; not being allowed to act upon the motives which commonly influence the aftions of men, or even often to indulge fuch paflions as are reckoned innocent and natural : and thele reftlaints were not political or partial, for the whole nation was bound by them from the higheft to the lowed. For even Mofes himfclfdoes nociiing of importance

L from

146 An Argument for

from the common feelings of humanity: he has no views of aggrandizing himfelf or his family -v nor even of finifhing the fcheme which he himfelf had been fo long engaged in •, which, in a certain fenfe, he had begun, and favv to be fo near its conclufion : the final execution of it, however, he gives over to another , not in a fit of defpair, or during a time of danger, but deliberately and coolly : and this other perfon, to whom he deli- vers up his commiffion, is fo far from being a near relation of his own, that he is not even of the fame tribe : fo that. Mofes himfelf feems per- fectly to have underftood his own character and commiffion, which was this, that he was able to do nothing of himfelf; or rather, that he had no- thing to do of himfelf, it being no fcheme or plan of his, but one, as it were, at firft forced upon him.

This is a very confident character, according to our belief of this hiftory, but would be an. abfurd and inconceivable one, according to the fuppofi- tion' which makes the fcheme his own contriv*. ance •, and of courfc the fupernatural powers pre- tended on purpofe to delude the credulous multi- tude into a compliance with his views ; if that could be called, in any fenfe, his views, from which he was to derive no advantage, either real or imaginary, as mankind confi'der advantages. If this be the truth, Mofes would have certainly been the mod extraordinary impoftor that can be conceived, not only on account of the ends which he propofed to himfelf, and the means he made ufe of, but alfo from the circumftances in which he chofe to exhibit his impofitions. To make choice of the court of a powerful monarch to perform in ; and this choice not directed by fuch

motives

the Chrijlian Religion. 14.7

motives as might be expected from the fcene of action •, for, in fuch circumftances, an impoftor would certain!}', at leaft naturally, have paid his court to the prince, inftead of threatening him. And what had he to threaten him with as a mere human agent ? The action would have been that of a madman.

It would have been a very bad piece of policy in Mofes, if this had been a lcheme of human policy, to harden Pharaoh's heart by the Hum- bling-block which is thrown in his way, and which has ever fince flood in the wav of infidels, in beginning his fupernatural exertions, with thole very things which the king's fubiecls could imi- tate by flight of hand, with fufficient dexterity to deceive the multitude. But God, who has inex- haufcible fources of powerj might act thus with £reat propriety, and gradually clear ihe fight of the /Egyptians, and open their eyes to diftinguifTi a true miracle -, for the jugler's art confifts in tak- ing people by furprize, before they have had time to fix their attention.

But fuppofing ail the difficulties in iEgypt overcome, (which could not have been very ealy for an impoftor, where the kind of impofuion that he muft ufe was brought to fuch perfection) and even the red fea pafled ; a wildernefs of fcorching lands would have been a ftrange placd to chufe for exhibiting ads of leger-de-main to a hungry, thirlty, difappointed, enraged and obfti- nate multitude. And all this while, this very artful impoftor, running all this hazard, and difcoverino- no figns of any pafTion that he had to gratify, ex- cept he had been a monfter of ingratitude, and did all this in return for the prelervation of his

L 2 life3

148 An Argument for

life, and the advantage of an education at the court of JEgypt.

But the infidels alledge, that the whole hiftorv is improbable. They fhould explain particularly what they mean by improbable: furely they would not bring down things profeffedly fupernatural to a natural ftandard : if this could be done with the prefent fubject, its credit would be entirely de- ftroyed. The hiftory has every mark of authen- ticity that the nature of the fubject admits. We meet with none of the common, nay, general prejudices of mankind here. There is no boafting of fupernatural defcents, in the manner of the heathens. All mankind have juftice done them in being derived from one common flock, as they enjoy one common nature. We here find no at- tempts to. palliate or conceal the defects of the people of the Jews ; nay, their vices are related with a plainnefs and faithfulnefs which have given fcandal to fome well-meaning people, as they think fome of them improper to be told, much more to be committed by a people lb highly favoured of heaven.

But thefe very circumftances anfwer a good pur- pofe, and are even neceffary to enable us to make a proper eftimate of the character of this people, which we would be very apt to miflake from their poffeffing fuch extraordinary privileges and gifts, by (hewing us more evidently that they were only inftruments for a particular purpoie ; and, in all other refpects mere men, and in many inflances very bad men.

The interpofitions of God have fomething An- gularly characteristic •, the heathen gods act en- tirely upon human ideas •, which mews that they have no real exiflence, but are only notions bred

in

the Chrijlian Religion. 149

in human imaginations; and in the bufinefs of the world, they iupport only a fecondary part, being introduce! to aflift or elevate fome favourite cha- racter •, they have nothing to do on their own ac- count, but are for ever impertinently interfering in human affairs. In the fables of the heathens, the gods are the machines^ but it is men that act this part in the fcheme of revelation.

The hiftory of our redemption, to be read to the purpofe, mud be read with a difpofition to learn, and not with a diipofition to cavil and cri- ticife. A human compofition we may think we have fome right to criticife, and to judge of the probability or truth of the things contained in it. But a revelation, which claims an authority more than human, and affumes a dignity, which (hews that it does not court the approbation of men, but demands their attention at their peril, ought to be received in a different manner, and its pretenfions mult be examined by a very different ftandard from human criticifm. Juft as in the material world, where we muff content ourfelves with luch. a knowledge as is fuited to our circumftanc.es, without pretending to fay, that the crooked mould have been made ilraight, we muff: content our- felves with aliedging, that it will anfwer our pur- pofe as weil to reafon upon a fuppofition that it is ftraight ; not that this is better in the nature of things, but becaufe this fimplicity is better fuited to our faculties. And as this is what we are ne- ceffarily led to in examining natural appearances, even where we have the mod accurate meafures that huma/i ingenuity can invent ; fo our wifeft and moft prudential fcheme will be to underftand the Bible with the fame allowances and limitations, and as nearly as we can according to the plan and

L 3 level

150 An Argument for

level of the human underftanding, as beft anfwer- ing our purpofes, and fluting our weaknefTes \ making ufe of our natural underftanding; as the means of coming at a rational knowledge of the fubjtci, but watching with caution againft the in- trufion of our artificial underftanding, which will be forcing itfelf upon us as an inftrument of cri- ticifm ; rather concluding that the difficulties here may be thrown in our way on purpofe as a trial of our faith, and an exercife of our abilities •, or perhaps as a teft, to prove that we are of the pro- per teachable difpofition, which is not confiftent with a conceit of knowledge.

If it fhould be faid, how do we know, or how can we b^ certain that events are fupernatural, if we do not ufe the utmoft freedom in examining them, approving or rejecting them according as we find them to be worthy or unworthy of God ? This is, no doubt, very flattering, and very plau- fib!e ; but I fhould be glad to know where this teft is to be found, by which we can determine what is worthy or unworthy of God. Are our fa- culties fufficient for this inquiry ? I think they are the fartheft from it poffible : and though hu- # man reafon has been acting the plagiary, and bor- rowing from Revelation ever fince the propagation of Chriftianity, yet it has difcovered nothing jpuc irs own infufficiency. There is then no remedy bat implicit faith, if our faculties be found in- fufficient for the talk. Certainly there is-, we may ufe our reafon to very good purpofe upon this fub- jecl: : for though we do not know the power and councils of God, any farther than he chufes to dilcover them to us, yet it is very poffible for us to make ourfelves pretty wt.ll acquainted with the powers and councils of men •, and may thus come

b,-

the Chrijlhin Religion. 151

by a proper and modeft ufe of our reafon, to form a very la tis factory -conclufion where human imp'o- fitions are concerned •, for the whole difpute here is, whether this work be of God or man. But it will be neceffary to inquire a little more particu- cularly into the evidence proper upon fuch a fubjedfc.

CHAP. VI.

A farther Confideration of the Kind of Evidence proper for this Subject.

'THE Chriftian Religion can neither he refuted **■ nor defended upon the principles of thofe narrow fyftems formed and fhaped to the human faculties, which have been contrived to improve the understanding, by giving a regularity and or- der to our thoughts, and to curb the extravagant flights of the imagination, which would otherwife throw the affairs of this world into confufion and diforder.

I have explained, in the laft book, the ends to be anfwered by fuch fyftems, and the prejudices which they are likely to produce. But they all lead to a general prejudice againft revelation, as their very end is to make men content with this world j befides a revelation comes in the fufpicious form or a work of imagination, and can expect no juftice, where fcientific arrangement is to judge. So that we muft have recourfe to a different tribu- nal, if we would chufe to be informed of the truth-, and whoever would lay a firm foundation for his faith, or even for his infidelity, muff con- duel himfelf upon a more extenfive plan; and get

L 4 into

~> . o

j 52 An Argument for

into the wide world of things, and not confine his views within the little circle made by human fcience.

Even the man who begins the ftudy of geome- try, will find that he muff, proceed upon very dif- ferent principles from thofe according to which he had acquired his grammatical knowledge. Or if he perfifted in his error, the world would hardly compliment him fo far as to believe that the geo- metrical conclufions were falfe, becaufe they did not fall in with his prejudices ; but they would rather fuppofe that he wanted a capacity or difpo- fition for attending to the proper evidence.

Here is a fcheme of religion laid before us ; the quefiion is not, Is it formed according to, and derived from what we call philofophical principles ? But is this fcheme a human contrivance ? Is it a plan of human artifice and cunning ? Or is it an inftance of human extravagance and folly ? The man who fets about this examination, mould forget that he is a grammarian, mathematician, or natural philofopher, and only endeavour to keep up the character of a reaibnable creature.

If the Chriftian Revelation be of human con- trivance, it is a very extraordinary fcheme indeed. The life of man, nor the life of families, and, I may add, nor even the life of nations, is equal to an impofition of this kind, even were it calculated to gratify the higheft pitch of vanity of which the human heart is fnfccptible. This plan begins in the obfcurelt manner, confiding at firft only of promiies very remote and perfectly unintelligible, humanly fpeaking, by thole to whom they were addrefied. The fame plan is carried on, and is continually improving, and gradually unfolding it- felf for a fpace of between five and fix thoufand

years.

the Chrijiian "Religion. 153

years,' according to the teftimony of the book which explains it; and for the fpace of three thoufand, according to collateral teftimony. But what is very wonderful, the different improvements do not follow confequentially or naturally, but are brought about by means and inftruments totally inadequate to the purpofe, as men fpeak and judge when they form their opinions upon the lbundeft realbnings and moft accurate experience.

Befides, it promotes the defigns of no particu- lar men or families or nations ; but takes in im- partially the whole human race; and treats man- kind according to their real nature, and not ac- cording to the fanciful diftmclions of human va- nity ; always fpeaking to them from beginning to end in a flyle of authority, and, in a certain fenfe, in a ftyle of contempt and pity.

Even the people to whom this fcheme is firft opened, and who are the oftenfible inftruments for carrying it on, have only faint and obfeure hints given them, and fuch as they might fet their imaginations to work upon, but could not com- prehend. The Jews feem rather to be called to bear teftimony to a plan that is going forward, than to be any way interefted in its progrefs : for when it was more fully laid open, they even thought it their intereft to ftop it : here they make an effort of themfelves, violent indeed, but in- effectual.

And the little that the prophets themfelves un- derftood of the matter, appears from what our Saviour himfelf fays of John the Baptift, whom he declares to be equal to any of the prophets, but more ignorant or this fcheme than the leaft in- formed Chriftian.

Man-

1 5 4- -dn -Argument for

Mankind, however, cannot be made mere ma- chines-, and the Jews, though they underflood nothing of the real plan, formed one to them- felves. Men, in fuch circumftances, being con- fined to certain profpects, would be apt to draw matter of pride and confolation from them, right or wrong, whether they underdood them or not. A people particularly chofen by God would be apt to be infolent, without confidering the purpole for which they were chofen. And this we find was actually the cafe With the Jews, who from fuch a prepofTefTion, mifunderflood the whole plan, ap- plying every thing to the gratification of their own vanity, by concluding that this fcheme, my- fterious as it was, foreboded nothing but the gra- tifying of their ambition in the perfons of their de- fcendants. And perhaps this mifconception was neceflary to make them act their part in this bu- fmefs with propriety, and in a natural manner, but it certainly proves that they were mere inftru- ments in conducting it. And their example ought to be a leflbn to us againft the dangerous confe- quences of fuch prejudices as fpring from a con- ceit of our importance, when we think that we are diftinguifhed, or have diftinguifhed ourfelves from the bulk of mankind. For fuch prejudices are generally fo powerful, as to refift every kind of evidence, and to deftroy the teachable difpofi- tion in mankind, which was what happened to the jews. And this is particularly dangerous upon the prefent fubjecl: •, for God never condefcends to accommodate his difpenfations to the conceit and and pride of particular men.

Now, let me afk any one, who confiders this plan as an impofition upon mankind •, Who is car- rying it on ? It cannot be the Jews, for they

know

the Chrijlian Religion. i^r

know nothing of the matter -, and when the ftrength of its evidence awaked them from their ambitious dream, they fet themfelves violently to oppofe it.

Jc may, however, be pretended, that fchemes have extended themfelves by natural means, and have received gradual improvements from one age to another, without any intention to bring them to what they have accidentally arrived ; the im- provements being only the natural conlequence of the operations of the faculties of men in certain circumftances. This, for inflance, is generally the cafe with the improvements in fcicnce : and why, it may be (aid, may not religion have pro- ceeded and improved by the fame means ?

But we mult obferve, that the moft intricate fcicnces appear no longer myflerious after they are diicovered : And this is fo much a truth, that we can' hardly conceive a perlon, with a proper ufe of his faculties, and thefe properly prepared, to have been in the fame circumftances, and in the fame train of thinking, without making the fame dif- covery. And all mankind, who are capable of underftanding any difcoveries in fcience, may be conceived in circumftances which would infallibly have led them to make the difcoveries themfelves Every one who knows any thing of arts and kiences, muft feel himfelf fo much at his eafe upon fuch fubjecxs, that he would never think of referring the difcovery of them to a fupernatural power. Befides, the firft fteps in any fcience are perfectly clear and intelligible, and always the eafitit to be underftood ; they are only deficient in extent and generality.

But this is fo far from being the cafe with our religion, that it is all darkneis till we come to

the

1 56 An Argument for

the times of our Saviour; and if he had never come, the whole would have been nothing : but this is not the cafe with human improvements and projects •, they are always fomething, as far as they go; and the fuppofmg them to flop at any part, will exhibit a certain degree of perfection, and afford a lefTon to mankind either of what they are to follow or fhun. But if the Chriftian fcheme had (lopt fhort, no ufe could have been made of it by man ; for there is no probability that any body would think of threatening and terrifying a king by plagues and miracles, and- then proceed to carry off the mod laborious of his fubjefts, leading them through an arm of the fea, and keep- ing them forty years in a wildernefs to be fed and cloathed miraculoufly. In fhort, mankind can nei- ther imitate, nor apply to any worldly purpoie, any part of this plan.

It has been faid, though by very weak people indeed, that the whole is a fiction, refembling the extravagance of romance : but it has produced too many confequences in the world to allow any one to dwell a moment upon fuch a fuppofition : and what is immediately to our purpofe, we have ample proof of what mankind have been able to rfdo upon religious fubjecls, when left to them- felves, and to their own inventions ; and by the Ipecinftns that they have given us, we fee that their inventions are poor indeed.

Romances 2re always the invention of one head, and the actors are obvioufly imaginary beings ^ adorned with an appearance of fupernatural power, and yet employed in nothing but bringing about human events in a very unnatural manner. But in the Bible, fupernatural events are brought about by the invtrumentality of mere men ; and even the part that our Saviour himfelf has to tranf-

ac>

the Chrijlian Religion. 157

act, he performs in the perfon of a man. The nature of fabulous compofitions is fo well under- itood, that it mav be reduced to rules : And I can form as determinate a judgement upon reading a romance, as when I examine the folution of an al- gebraic problem.

Does any body believe in the existence of the actors in fables ? Does any one doubt of the ex- iftence of rjie nation of the Jews ; or of the exift- ence of the Chriftians, who have been the inftru- ments in conducting this plan fince it was taken out of their hands ? Believe as little as you pleafe upon this fubject •, no man of common fenfe can help believing fo much as will fupport the opinion that a plan has been carrying on. And although it be conducted according to the principles of no human fciences or compofitions, this is no argu- ment of its want of proof, but only conveys to us this neceffary information, that we muft become as little children^ laying afide our fcientific preju- dices, which tend to deftroy the teachable difpofi- tion in us, and prepare ourfelves for learning a new icience founded upon new evidence.

CHAP. VII.

Of the Nature of this Plan.

VU"HEN we difcover a fcheme begun in the remoteft ages, and which has been every day opening and enlarging itlelf, not according to the plan of human difcoveries, but by methods fingular and impoflible to human ingenuity to contir e, or rather, which id human hands would have produced no effect, it becomes abfolutely

nccefTary

158 An Argument for

neceffary to go beyond this world for the aUthdr1 and conductor of fuch a work.

Even the human agents who have their parts to act in it, do not engage in them like men profe- cuting their own views, but they have fomething of an appearance of being forced into the fervice, or at leatt like a man waiting for, and acting by, the direction of a mafter: lb much does every- thing put on a fupernatural air.

Such a fcheme would be worthy of the attention of a philofopher in the higheft degree, as a matter of mere curiofity. But when it is of the mod inte- refting nature to man, as letting life and death before him in the higheft fenfe of thofe words, this fcheme ought to be confidered, in a certain fenfe, as every thing : and if the book does really unfold it, all other circumftances are to be fet afide : criticifms founded upon our fyftematic modes of arrangement, or upon our forms of ex- prefiion, are trifling and impertinent, fpeaking with no more reverence than we do cf human compositions. But when we confider ourfelves and the fubject, and the author of the plan, fuch a conduct is to the laft degree hazardous and abfurd and impious *.

The natural world is a fcheme or fyftem of which we may comprehend enough to anfwer our

* Even a man of abilities may fpeak with contempt of the impertinent_criticifms made upon his works by a weak man : thus there feems no impropriety in Montefquieu's faying, '* A l'egard du plan que le petit miniftre de Wit- " temberg voudroit que j'euife fuivi dans un ouyrage qui " porte le titre d'Efprit des his repondez-lui que mon in-» " tention a ete de iaire mon ouvrage, et non pas le fien." But language cannot convey the contempt that any man de- ferves who would pretend to direct God Almighty.

neceiTar^

the Chrljlian 'Religion. 159

neceffary purpofes, befides furnifhing matter to ex- ercife,our reafon and ingenuity upon. Yet when we would attempt to comprehend every thing, we foon meet with fuch difficulties as ought to make us lenfible of our fhort-fightednefs. But inftead of learning fuch an ufeful leffon, the The- orift is difpofed to confider whatever occafions fuch difficulties, as foreign to the purpofe, and would have been much better pleated with a world formed according to fome hypothecs of his own.

In the fame manner our theoretical moralifts, pretend to find infurmountable difficulties in the Bible, much matter that will not fall in with their fchemes, and therefore, as they pretend,' foreign to the purpofe; much of the ftyle and arrange- ment not reducible to the generally received modes of compofition, and therefore ablurd.

But the courfe of nature, and the courfe of re- ligion, keep on their ftatcd grogrefs ; and with an awful indifference ieem to be teliing fuch ob- jectors, that it is the intention of God to execute his own plan, and not theirs.

We are taught by God that he made mankind and every thing elfe, not by laws, or according to any eftabiifned neceffary courfe of things : that is, there v. as nothing done at that time, which, if it were done again, we have any reafon to think would produce the fame effeel by way of natural coniequence. Laws of nature, thenr are pofterior to the creation, and confequently depending upon the will of God. But mankind always proceed upon the abfurd fuppofition, that the laws which preferve things in being, made them at firft, which ihews that the idea of a creation is not a human idea. Man, and we have no reafon to think otherwise of the whole animal creation, was formed

contrary

i 66 An Argument for

contrary to the laws of nature ; inftead of a gra- dual progrefs from infancy to maturity, he is made perfect at once. After this, the laws of nature commence: that is, inftead of a fucceflion of continually varying objects -, things either re- main invariably the fame, or generat:ons of men, plants, and animals, fucceed each other according to a ftated rule •, or, after a time, the fame ob- jects are exhibited again in the fame circumftances. All thefe appearances form habits in us. And upon thefe, taken in the mod extenfive fenfe, all our improvement, as rational creatures, depends. Butfome people are fo abfurd as to think that our very mind depends upon them, and is only a com- pofition of fuch habits. What a human mind would be without the knowledge that it receives from fenfation and reflection, it is impoffible for us to fay, though it feems but reafonable to fup- pofe, that the knowledge which we are capable of acquiring at prefent depends upon the will of God, and is not a neceffary confequence of any laws of nature. The Scripture makes the formation of the foul and body two diftinct acts of God, and the composition of which they are made, two di- ftinct fubftances •, the one is called the dull of the earth, the other the breath of God.

But to quicken our attention to the laws of na- ture, which God had eftablifhed, and haften our improvement, we are put into a (late of trial and temptation ; things may be properly uied or abufed by us ; plealure and pain are annexed to the application of certain things, often not im- mediate but confequential, and in fome diitant pe- riod of time, on purpofe to engage us to look forward into futurity.

5 What

the Chriflian Religion, i6t

What the firft laws of nature were with refpect to man, is not faid in the Bible, only it appears, upon trial, that human nature, even in its per- fect ftate, was not equal to the temptations to which it might be expofed, and a particular event feemed to have compleated the ruin of mankind % and, if left to themkdves, they mud have gone on propagating a racer naturally devoted to eternal damnation -y which ftate the Scripture, as it calls natural death fleep, calls eternal death.

Inltead of creating a new race of men, who might ftand in need of no reformation, God makes, as it were, a new creation with regard to man, curfes the ground, and thus begins the re- formation of the race, which had degenerated ; and this reformation will undoubtevily be carried on and compleated in a way which, in the end, will let his power, wifdom, and goodnefs in the flrongeft light that man, or perhaps angels, can behold them.

His plan, as we may collect it from what he has been pleafed to difcovcr, teems to be this •, to make mankind as much as poffible the inftru- ments of their own reformation, only helping them on, where it was impoflibie for them to do without help. Thus condefcending to be the teacher of mankind, and fuiting his lefions to their capacities, faculties, and circumftances, as a fchool- mafter would try and exercife and improve the capacities and faculties of his fcholars. And to keep to the fame figure, if I were to teach a boy ibmething directly, which I knew his abilities could not reach of themfelves •, but with regard to another, only put him into circumltances, where he could not fail to learn of himfelf whit he "wanted, if he made the proper uie of his facul-

M ties j

1 62 An Argument for

ties: the firfi: would confider himfelf as oblig-ed to me for his inftruction ; whereas the fecond would afcribe the knowledge which he had acquired en- tirely to himfelf.

In the fame manner God is condefcending to teach us in two different ways ; in the natural, he has put fixed laws before us, which we may exa- mine; and improve by the examination, if we at- tend to their regular and ftated confequences •, and thefe are well proportioned to the length of our lives. If the annual courier of the fun had only been an hundred times as great as at prefent, no * man could have experienced the variety of the four leafons.

On the other hand, in the fupernatural world God has condefcended to difcover to us what, cf ourfelves, we never could have found out; how- ever, not in fuch a manner as to encourage our in- dolence, but encumbered with fuch difficulties as require a very confiderable, and, at the fame time, a very prudent exertion of our faculties, to turn to proper account.

Even the matters of fact are myfterious •, they do not follow ftated laws, like thofe to which fuch events as are proportioned to the life and faculties of man are iubjecl:. The life of the world is only the regular period of them ; fo that new worlds, like new years, mud pafs away, before any prin- ciples for eitablifhing laws could be found ; and therefore our conviction cannot, upon fuch fub- jecfus, be grounded in habit, but in faith.

In the material world, the regular returns of certain appearances, that are variable to a certain degree, and the qualities and properties of matter being fixed, all thefe form very ftrong habits ; their frequent appearance, and the conftant oppor- tunities

the Chrifiian Religion. 163

tunities which we have of examining them, wear off all air of myftcry in natural things, and a fa- miliarity with them we miftake for an acquaint- ance with their natures : and although we lee only the conftant effects and regular appearances, yet we find this a knowledge that gives us great iatis- faction, and we are apt to conclude, that the foun- dation of fuch appearances is immoveable, though we cannot tell what it is. And thofe who confine their views to this world, labour only to make their circumftances and expectations confident with each other.

But, on the other hand, though the things in the fpiritual world are no more myfterious than in the material, yet no habits of this kind can be formed -, we have only a fucceffion of appearances, all different, and which we are only told tend to a very remote, though a very important end : and how they are means to bring about that end, we cannot tell -, and therefore the myfterious air can never forfake even the matters of fact, and we have nothing for it, but to put an entire faith and confidence in God, not that he is carrying on fuch a fcheme, for we have fufficient natural evi- dence for that, but that he will bring it to per- fection in the way which he has promifed, and that we ourfelves are as much interefted in it, as it is faid in the Bible that we are •, and as*the event can only give us the natural conviction upon thefe points, their evidence mull, at prefent, be the evidence of faith.

Yet even this fpiritual plan, is made as level as poflible, at leaft as level as necefiary to our Capa- cities, by being, in a great meafure, put into the hands of human actors; and brought forward, not filently and fuddenly, fo as to efcape our oblerva-

M 2 tion,

164 An Argument for

vation, but with fuch a gradual opposition from worldly-minded men, as could not retard its pro- grefs, yet was fufficient to draw the attention of mankind, and keep them fcnfible that fuch a fcheme was going forward.

And for this purpofe, it firft of all pleafed God to make the two grand divifions of the world into Jew and Gentile: and though the Jews feem more immediately under the protection of God, yet we have no reafon to look upon the heathen part as neglected ; and a man would judge very errone- oufly, who fhould afcribe God's dealings with the Jews to partiality, or to think that this conduct exhibited him in the character of a refpecter of perfons. For, upon a nearer infpection, it will be found that God does not lb properly protect the jews as his own fcheme ; becaufe the reparation of the Jews from the red of the world, was not ,in- tended as the means of making them a flourifhino- nation, but only to preierve the worihip of the true God, and proper notions of his attributes, and to be fuch a proof as all mankind could com- prehend, that God was carrying on this plan of religion i at the fame time that the reft of the world, in all variety of circumftances, were to ex- hibit what human nature is of itfelf, and what it is capable of doing, and able to do, when left to it- felf. And thus, by a companion of all circum- ftances, the rational and teachable part of the world, in the fulnefs of time would be able to ground their faith upon the foundeft reafonings.

This view of the fubject accounts very fully for God's fuffering the greatcft part of mankind, for fo long a time, to walk after their own ways ; and it will alio have a tendency to moderate the very high opinion which we are apt to form of

fuper-

the Chrijlian Religion. i6r

fupernatural endowments, by making us put a va- lue upon them according to the circumitances of the man who receives them, and not according to the excellence of the endowments themfelves, which is what we are naturally difpofed to do. For a man who has nothing but what he has re- ceived, may be as weak and frail, though en- trufted to work miracles upon occafion, as ano- ther whom the Supreme Being only puts in proper circumitances to exert what are confidered as his natural powers.

If this plan had been the work of men, their tampering with it would have foon difcovcred its nature : for when objections of any feeming confe- quence had been made, thofe who thought them- lelves interefted in its prefervation, would have been trying to accommodate it to every new hypo- thefis, and this muft have expofed its human foun- dation to the eyes of the whole world. And I fuppofe, that the well-wifliers to religion, in every age, have heard objections againft it, which they could have wiihed to fee properly refuted, and when that could not be done, even that the very occafion of them had been taken away. Whence this great refpect for an impofition ? And why this fear of meddling with the works of their own hands ? Or rather, does not this prove be- yond contradiction, that it is a fupernatural work ; the very ftumbling-blocks in it, having too awful an appearance to be touched with lacrilegious hands ?

God's plan feems to be the fame in his natural, and in what, for ditlintiion's lake, we call his fu- pernatural difpenfations : we may deftroy or neg- lect the proper means for our bodily prelervation, by not paying a fufficient attention to the laws of

M 3 nature ^

166 Ail Argument for

nature •, in the fame manner, our fpiritual welfare is entrulted to our own care. We have a part affigncd us to act, and we are put into certain cir- cumflances, and find that we have to much power over ourfelves, and the nature of things, that we are the firft to blame ourfelves for a neglect of our duty in any refpect. We find ourfelves con- duced, but not compelled. All things exhibit the appearance of an improving nature in man, and this, not from neceffity, but. voluntarily, as appears by the neglect of too many. And this improvement, we have reafon to hope, may 'be carried to a degree which is hardly conceivable in filch limited, corrupted, and dependent creatures, by God's interpofition, according to the plan of Christianity.

What a lefibn will the general judgement afford to the wtll-difpoied, when the fecrcts of all hearts fhall be laid open ! Sufficient, we may fuppofe, to preferve the new world from fuch a fatal accident as happened to this.

The more fuch a plan as this is put into the hands of men, and, where that may be impoffible, the more it is made to pafs through the hands of men, the more likely it appears to be to aniwer the ends which the Supreme Being feems to have in view, namely, that of perfecting human nature by the operations of men, in one fenfe or ano- ther.

CHAP.

the Chrijlian "Religion. l6j

CHAP. VII r.

Of the Char after of Chriji.

TF what has been faid in the laft chapter be pro- A perly considered, the appearance of the Son of God in the perfon and character of a man, will be found neither improper nor unnecefTary. To con- firm this, let us take a view of his character and behaviour whilft among men. But here we mall err egregioufly, if we pretend to judge of his conduct according to thole rules by which mankind are influenced and governed, on the one hand ; or on the other, by thole according to which we judge of the attributes of God ; thefe are the two extremes which ouo-hr. to be avoided.

The proper light to view him in, is that of a perfon acting a part afiigned him, or here more properly a part which he has been plealed to take up ; neglecting his own natural powers, or con- cealing them to accommodate himfelf to the cha- racter which he had undertaken to reprefent. And thus it muft become a part of his character to conceal his powers, except in as far as was ne- ceffary for the work which he had to perform. His character is not to be tried by the attributes of God. It is to be tried by the circumstances of mankind, and the nature of his office ; and if this alfumed character be fuited to thefe, his di- vinity is by no means affected by it. And, if the d nicy of the fubject was not above all compan- ion, I would add, no more than the wifdom of a man could be called in queftion, becaufe he had rep re fen ted to advantage the character of a fool.

M 4 This

1 68 An Argument for

This leems to me to account very fully for the great caution u feci by our Saviour to conceal himfelf from the people, in every circumftance which might difcover him to be the Median, ex- - cept thole which could be collected from his fore- told character ; not, 1 think, as Locke fays, that he was afraid to difcover himfelf before the time •, for his prophetic character feems to me to be what lie wanes to difcover himfelf by, and he wants the inference to be made from this character-, and this is the reafon why it is faid fuch a thing- was done that the Scriptures might be fulfilled ; as if he had no other motive for doing thofe things, but only to furnifh the confiderate and attentive reafoner with full evidence, that his was no new fcheme, but that he was carrying on the fcheme delivered in the Old Teflamentj or, to ufe his own expfefiion, that he was not come to deftroy the law and the prophets, but to fulfil them.

And if he had appeared in any other character, and exerted the moit amazing powers in wonders and miracles of every kind daily, he might have forced a reception of himfeif upon mankind, for whatever he plealed ; but he never could have been confidered as carrying on the Jewifh fcheme, which had been begun fo many ages before, and bringing it to perfection : and his miracles, had they been never fo numerous, could not have pro-, duced lo ftrong an argument as we have at pre- iient, nor would the conviction have been fo ra- tional, as that which is forced upon the mind from a long connected plan, carried on through the whole of rime, and which we have good reafon to conclude will only ceafe with time. Such a connected plan removes all fufpicion of any tempo- rary

the Chriftian Religion. 169

rary clclufion, to which it might be pretended a whole n.ition might be fubjeft occafionally.

His whole character, indeed, is the mod won- derful that can be conceived, every circumftance of it manifesting the commiffion which he had undertaken. If he had exhibited more or lefs power, it could not have aniwered his purpofe fo well. His prophetic character is contradictory to the principles of human nature, but is accurately prelerved by him. His ftation in the world was Juch as is looked upon with contempt. But he who knew fo well what was in man, knew alio that the difference was immaterial whether he afted the king or the beggar.

© DO

Even a mind properly tutored by philofophy, comes to acknowledge the vanity of all human dillincYions ; though it cannot arrive at fuch per- fection as to be above being influenced by them. And thus we may cafily conceive, that the moft fplendid of human titles would have been particularly degrading to the Son of God. It was wonderful condeicention to take our nature upon him, without the humiliating circumiiance or being ftill farther encumbered with our vanities.

I fhall conclude, with oblerving the extraordi- nary teilimony which he has left us of the inno- cence of his character, by chufing, as his conitant companion, and witnefs of all his actions, the woril man, we may iuppofe, that ever this world pro- duced, who was prefent with him in public and private, and who would have been forward enough to produce any thing that could have been laid to Jiis charge.

C II A P.

170 An Argument for

CHAP. IX.

Of the Miracles of Chrijl.

'"pO the careful obferver, and unprejudiced rea- -*• fbner, even the lefs obvious circumftances of our Saviour's character and behaviour will carry irrefiftible conviction along with them •, though to the dull apprehenfions of thofe who cannot go a flep beyond the immediate objects of their lenfes, miracles were neceffary -, and not only neceflary for this reafon, but alfo becaufe they make a part of our Saviour's character, that he was the Son of God with power.

But even thefe are not merely wonderful works ; for whoever confiders his miracles with attention, muft acknowledge, if he knows any thing of hu- man nature, that the very felection of them is by no means fo very obvious. They are not of the kind which an impoftor could or would try to put upon mankind ; and indeed they are of fuch a kind as he could not pofiibly fucceed in, among the moft credulous people. Though they appear to be great and truly fupernatural when confidered attentively, yet they are not fuch as have a ten- dency to raife the wonder and admiration of a multitude. No fhowy miracles are performed, nor fuch as are calculated to dazzle and alarm mankind. Diieafes are healed, and, in one in- ftance, the dead is raifed, which was certainly done to iupport his character, as he profefled to have power to raife the dead , for in his anfwer to the

difciples

the Chrijllan "Religion. 171

difciples of John the Baptift, the dead being raifed is a circumttance mentioned.

All his miracles are more than barely Super- natural wonders •, they have befides their Super- natural character, a particular application to our Saviour's character and million ; and cannot be fully underflood, unlefs this circumftance be pro- perly attended to. They were not merely necef- iary to gain credit to him as a Supernatural teacher, for they muft be considered in relation to the plan which was carrying on, if we would fee them in their full force.

The objections made to miracles in general, are nothing to the purpofe. For the nation of the Jews afford as Strong a proof of their exiftmce as human nature is capable of giving and receiving upon any Subject. For the wonders to which they had been eye-witneSTes, form the character of the nation, and which could not have been formed without real miracles. Whenever the cha- racters of nations are different, we have no doubt that circumftances did exift to form that character. There are many things done and Said in this coun- try, that will always prove that we enjoyed a free conftitution ; even if a time fhould come when no fuch thing as a free conftitution was to be found any where. And to my apprehenfion, the behaviour and opinions of the Jews prove as fully that they were directed by Supernatural appear- ances ; as the behaviour and opinions of the reft of the world fhew that they have formed them- iclves upon natural appearances. For the cha- racter of the Jews is entirely diftinct from the ge- neral Superftitious character of mankind.

.The weaknefs, knavery, credulity, and above all, the difpcfition to lying, merely to gratify the

deli^hc

172 An Argument for

delight which moft men take in hearing and re- porting marvellous ftories, feem to have perplexed the opinions of mankind upon this fubject. It would not in the lead furprize me to hear a per- lon affirm, that he himfelf has ieen whatever has been reported to have happened upon any occa- fion. But the world knows how to make a proper eftimate of fuch ftories •, and mankind in general were never fo weak as to be deceived by fuch things. For fuch reports have univerfally loft their credit, fometimes from the very beginning, and always in a fhort fpace of time, either from their want of importance, or their want of credi- bility •, and are now only to be heard of becaufe they furnifh an argument fur infidels againft the miracles related in the Bible.

How comes it to pafs that thefe ftories are fo univerfally acknowledged to be falfe, that they can be fafely ufed as inftruments for undermining the foundation of the gofpel miracles ? The real truth is this ; where mankind were in earneft, they have always thought miracles too hazardous a foundation to build upon ; and accordingly no impoftors, who have had any important fchcme in hand, have ever meddled with miracles. Private intercourfe with fupernatural beings they have often ventured to feign, becaufe in fuch cafes they run no hazard of detection, but the performing mi- racles openly in the face of the world, is what no impoftor ever attempted.

But if the things performed be not of the na- ture of thofe which mankind are apt to forge, and are not imitations of others, and are performed openly before friend and foe, without any expec- tation railed beforehand, but only occafionally ; and efpecially if they make a part of a plan begun

long

the Chrijlian Religion. iy%

long ago, and are attended with confequences quite out of the reach of human forefight, and alio foreign to human purpofes, thefe things arc all to be taken into confideration, and where all or moft of thefe circumftances concur, the molt mi- raculous fads will fupport their credit with every one who knows any thing of found reafoning: and then even the very extraordinary nature of the facts will lupport and confirm that very plan by which thefe fupernatural events are in a certain fenfe fupported.

Every revelation muft from the nature of the thing, and the faculties and circumftances of men, be delivered with fuch difficulties as would at firft deftroy its credibility, merely from the nature and Angularity of the facts •, or if this be not fo pro- per an exprefiion to convey my idea, it muft put mankind upon inquiring after new grounds of conviction : for the opinions of mankind are founded in habits formed by the nature of things and by the whole courfe of our education, which will directly ftand up againft thefe fupernatu- ral facts, and will certainly overpower them un- lefs fome ftrong motive route the attention.

CHAP. X.

Of Chrifts Kingdom.

T> UT it has been matter of furprize, that mi- -*~* racles, which ought to have carried univerfal conviction along with them, being fuited to the capacity of the moft ignorant fpeclators, had no more effect upon the Jew?, who were eye-wit-

nelTes

174 -An Argument for

nefies of them, than we find they had. And this makes it necefTary to confider what were the cir- cumftances which fo blinded the Jews as to pre- vent that conviction from being produced, which was naturally to be expected •, and this leems prin- cipally to have arifen from the miftakes of the Jews concerning the nature of Chrift's kingdom. The manner in which the Chriftian difpenfation is fpoken of in the prophetic language of the Old Teftament, joined to their own vanity, led the Jews into a great miftake concerning the nature of this kingdom. Such exprefiions as this, " and " he mall reign over the houfe of Jacob for ever; *' and of his kingdom there fhall be no end ;" feem to foretel great temporal power and do- minion.

Our Saviour takes the greateft pains to correct their prejudices on this head, both by his conduct and doctrine. And in order to make his character a confident one, and to agree with the predic- tions concerning him, it was necefTary that he mould not raife the jealoufy of the Romans ; for if he had been tried by them as a feditious perfon, and condemned, he could not pofiibly have been the MefTiah of the prophets ; and how necefTary he himfelf thought it to keep up to this character, appears evidently from his ufing the expreffion fo often, that he did fuch a thing that the Scriptures might be fulfilled. And the many prudential fteps which he is obferved to take, have all the fame tendency : for he declares, that it is not from any power or dread of his enemies, but only to keep up to the character foretoid of him, that he takes fuch iteps as feem to imply fo-me apprehen- fions for himfelf.

Nor

the Chriftian Religion. \j§

Nor need we doubt but the Roman governor would have been alarmed if our Saviour had been followed by multitudes of tumultuous people : and accordingly we find his doctrines particularly- calculated to difcourage fuch ; and we may fairly conclude, that this-, among other ends, was the intention of fome of his longeft addrefTes to the people. And the expreflion which introduces the iermon on the mount, is exprefs to this purpofe: " And feeing the multitudes, &c." And it is very probable, that after the clear and pofitive manner in which he declares his fentiments, as we find them delivered in this fermon, thefe mul- titudes difperfed very quietly, and with no fmall difappointment, upon finding that he was not the perfon they had taken him for.

Now, although from feeing his miracles they might be well fatisfied that he had power to gra- tify all their wiflies, yet, after fuch an explicit declaration of his principles, they well knew that he never would comply with their inclinations. And the perverfe notions which the whole body of the Jews entertained upon this fubject, give a particular force and propriety to the doctrines contained in the fermon on the mount, when con- fidered as intended to cure their prejudices con- cerning the nature of Chrilt's kingdom. And it was certainly a necefiary part of his office, upon all occafions, to let the Jews right in this particu- lar, to fhew them the impropriety of the Median's taking fuch meafures to eltablifli his kingdom, however great his power, which inftead of reform- ins the manners of mankind, would oive the Jews a licence for indulging themfelves in all kinds of excefs, and would become a {landing 5 authority

176 An Argument for

authority for the practice of tyranny in all fuc~ ceeding a^es.

For if we confider the date of the Jews at the time of our Saviour's coming, we may eafiiy ima- gine with what fpirit many of the people followed him, upon feeing the miracles which he performed, Efpecially as his miracles could leave them no room to doubt, that he had certainly the power, provided he had the inclination of reftoring the kingdom to Ifrael. And the common principles of human nature will tell us what would be their expectations, when fuch an event took place. No leis, we may believe, than the expectation of trampling their enemies under their feet; in dulging themfelves in revenge for real or fuppofed injuries -, making off the Roman yoke, and ex- pecting befides an opportunity of gratifying every fentual appetite.

A people in fuch circumftances, and with fuch expectations, flood in need of conftant admoni- tions and informations to draw them out of their error. And there muft have been a particular air of authority in our Saviour's teaching, that they could even bear to hear a doctrine carrying fuch a particular (ling with it, when confidered as difappointing their fondeft hopes and expecta- tions.

And that thefe reproofs and admonitions were continued through the whole of our Saviour's miniftry, may, among other reafons, be owing to this, that the wifer fort of Jews might for fome time imagine that he uled policy to conceal his real defigns, and only waited for a fit opportunity to put then in execution ; which was particularly the cafe with his difciples : though it is alio true 5 tna:

the Chrifi'hm Religion. 177

that the Jews, of the higher rank, were fcandalized at the mean character which he aflumed.

But at length the whole nation, putting all cir- cumstances together, gave up all hopes of deli- verance through his meansj having been fre- quently dilappointed both by his miracles and doctrine : the former confirming them more and more in their notions of his irreliltible power, and the liitle occafion which he had for watching fa- vourable opportunities to put any fehemc in exe- cution ; while the latter would convince them that they could expect no benefit from him in the only way which they wifhed.

And thus the joint influence of his doctrine and miracles produced a mofr. extraordinary, though a very natural effect among the Jews, and what neither of them could have done fingly. For their minds, having been fo long agitated between hope and fear, they felt their difappointment io fenfibly, that it was followed by the hatred and «je- teftation of the whole people, which (hewed itfclf with aggravated maliciouinefs, unparalleled in the hiftory of any nation. For their behaviour when he was condemned, and at the time of his cruci* fixion, fhews the Ipiteful gratification which they enjoyed in thinking that they had been able to deftroy a power which they could not turn to their own advantage.

And thus the very word part of the behaviour of the Jews is a ftrong proof that they had Teen and believed the miracles of our Saviour •, and the reality of the miracles is one of the caules why the Jews reject Chnlt for their Saviour. Even Ba- rabbas, or any lower of fedicion, would anfwer the expectations of Inch a people better, than the mild and upright Jelus, with the power of work- ing miracle*.

N CHAP.

178 An Argument for

CHAP. XI.

Of the Propagation cf the Go/pel.

W:

E are told by Sr. Mark, that before our Sa- viour left the world, he gave this commifiion ^o his difciples \ " And he faid unto them, Go ye " into all the world, and preach the gofpel to " every creature." This is certainly a very ex- traordinary commiffion, in whatever point of view it is confidered. For an undertaking of this fort has numberlefs difficulties attending it, from the extenfive nature of the plan, even if the execu- tion were to be attended with every favourable circumftance •, fuch as a people naturally difpofed to learn, and teachers properly qualified to execute the orders which they had received. What opi- nion would a thinking man be apt to entertain of the fuccefs of fuch a fcheme, upon taking into the account the obftinacy and unteachable difpo- fition of mankind, joined to a natural averfion from the principles which it was propoled to com- municate to them ? Surely he would be apt to conclude from the perverfe nature of man, and his pronenefs to evil, that this talk, though it was nothing but laying good n els and virtue before all mankind, could never be enjoined by one " who " knew what was in man," but ought rather to be looked upon, as the benevolent efftffioh of a heart confeious of its own uprightnefs, but without the lead: experience of human affairs.

But when the character "and learning of thofe to whom this com million is delivered are taken

in:o

the Chriflian Religio?!-. ijq

into confideration, every one would be ready to declare, that this was certainly a very harmlefs commiffion, but the molt r;dicuioi?s that ever was given, and a thing that, in the event, mud ruin the character of its anchor, if" he had any to loie.

We find Livy producing the following argu- ment as conclusive againtt the common opinion, that Numa received his inftruclion from Pythago- ras-, " Ex quibus locis, etfi ejufdem cEtatis fuilTet, " qua i am a in Subinos aut quo linguje commercio M quenquam ad cupiditatem difcendi exciviflet ; " quove praefidio, unus per tot gentes, diffon'as " fermone moribufque pervennTet ?"

With what propriety might thefe queftions have been afked upon the occalion of this million of eleven fifhermen, from fo fmall a corner of the globe as Judea, and even from the mod: contemp- tible part of that little fpot, which had been in- duftrioufly leparated from the reft of the world, both in religion and lano-ua^e.

Well might it have been afked, What reputa- tion had thefe filhermen acquired, either for learn- ing, or the arts of perfuafion, (for they could not Jpcak their own language with propriety) that they, of all others, mould be employed, with the leaft probable expectation, that even their own countrymen would liften to their doctrine, had ic been in no wife inconfiftent with their preju- dices.

Yet what are v/e to think when their commifiion extended not only to the inftructing of their own countrymen, nor indeed (imply to the teaching of all mankind, but to no lets an object' than the re- formation of the whole world •, not from ordinary ignorance and corruption, but from thole corrup-

N 2 tions

180 An Argument for

tions and errors which have the deeped root in human nature, as fpringing directly from thofe pafiions and enjoyments which mankind are molt greedily addicted to.

Surely it might very naturally be made a ques- tion, By what intercour.fe of language, were they to deliver their fentiments in fuch a manner as to be able to rai:e the expectations, and fix the atten- tion of thofe to whole language they were perfect ftrangers, and whole morals, religion, and fettled cuftoms they were to abolifh or reform ?

Or, Who was to guard them in their journey through fo many nations, differing not only from them, but alio from one another, in their language and manners ?

If we had nothing but report, that fuch a fcheme had been fet on foot, and that it had fuc- ceeded, notwithstanding all thefe unfavourable cir- cumftances j and if any itrefs mould be laid on fuch a ftory, as an argument for bridling the paf- fions of mankind, how loud would our prefent race of" freethinkers be in their declamations, and how pofuive in their reafonings, that human na- ture was by no means able to fupport the credit of Inch a ftory •, and that the very mention of fuch a thing as the work of man, carried a direct and pofuive lie along with it •, or, to ufe the expreffion of a free-thinker, that the argument againft it was as itrong as any argument from experience could be.

But now that the fact is evident and certain, and even fenfible to our daily experience; all this turns out to be the craft and cunning of thofe Gmple and illiterate fiihermen •, working upon the minds of fimple people violently addicted to their

own

the Chrijlian Religion. 181

own prejudices, whole language and manners they were itrangers to.

Now, although this opinion of the free-thinkers can never be taken up by any rational creature, who is in the leaft acquainted with the circum- ftances of this hiftory •, yet the paflions and in- clinations of mankind, and the whole courle of worldly affairs, are fuch enemies to the truths which the gofpel conveys, that the thoughts of men may be eafily turned away from paying a proper attention to fuch fubjects, by the little plaufible cavils of infidels, did not Christian fo- cieties keep up a fucceflion of men to watch over the interefts of religion, and refute fuch objections as might daily arile.

And this feetns to me to be mod effectually done, by pointing out the extenfive plan of reli- gion, and particularly by explaining and infilling upon thofe points which diftinguifh this fcheme from natural events and human projects, and par- ticularly by fixing our attention upon thofe grand events, when God feems compleatly to have taken this work out of the hands of men.

Now, the manner in which the Chriftian Reli- gion has been propagated, is undoubtedly one of the ftrongeft arguments for its divine original ; and the wonderful gift of tongues is certainly one of the chief instruments of its propagation : it may therefore be proper, in this argument, to in- quire a little particularly into the nature, dignity, and influence of this extraordinary gift, as a proof that this religion comes from God, by fhewing that it never could have fuited human purpofes to Feign pretentions to fuch a gift ; and that it is only in the hand of God that its ufe and import- ance can be ken.

N 3 It

1 82 An Argument for

It is reafonable to conclude, from the behaviour of the riifciples, at the time when our Saviour de- livered their commiffion to them, that this extra- ordinary injunction of teaching all the world, did not appear to them to be by any means above their power to perform : they make no remon- ftrances, as we find Mofes doing upon a much lefs affair, and in very different circumftances. For although they had no conception of the man- ner or means by which this great work was to be brought about, yet inftead of fhewing any back- wardnels to undertake it, we have good reaion to think, that they were difpofed to fet about its exe- cution without the proper qualification •, otherwife it could not have been neceffary to give it them in charge not to depart from Jerufalem, but wait for the prom/fe of the Father.

This confidence is not difficult to be accounted for, becaufe it feems naturally to have ariien from the frequent fupernatural exertions of power to which they had been accuftomed, or rather ha- bituated •, and which they could have no doubt would be fufrlcient for any purpofe •, and as they had experienced already in themfelves the power of working miracles, they might conceive this power to be adequate to all their purpofes •, and fo we may believe the generality of mankind would have thought. And although their Matter had told them that the fpeaking with tongues was to be one of the figns of thole who were to believe, yet I am well perluaded that they were not then fully fenfible of the great advantage of this gift; much lefs of the neceffity of it for the purpofe of their million.

But God, who knows the nature of man, knew alfo that the fulleft power of working miracles or

wonders,

the Chriflian Religion. 183

wonders, would not be fufficient for this grand purpoie of deftroyipg the kingdom of Satan, and reforming the world.

ii\ indeed, there had been nothing farther pro- pofed, than to raife the wonder and admiration of the nations, (which would have been the only end which an impoftor could propoie to himfelf) and to play upon their credulity, and to turn their fears and fimplicity to worldly advantage, the working of wonders would have been the defirable gift. And this gift of tongues would have ap- peared (o inadequate to the fchemes and views of an impoftor; that the feigning of it never could have been fuggefted to him by his wants, upon any occafion, as his defign is only to deceive, and not to reform, and therefore could hardly be fup- pofed to enter into his head •, or if it had, the advantage of it would have appeared fo trifling, that he never could have entertained a wilh for a qualification, or" which he could neither conceive the ufe nor importance.

This, however, will be (till more evident, if we take a curfory view of the ends propoled by the different pretenders to fupernatural power, or the particular favour and afTiftance of the gods. The plan of luch i m polio rs is not to teach man- kind •, to what purpoie then would it be to pre- tend to a gift, which could be only or ufe where fomething was to be communicated to the people of a (tra.nge language ? Efpecially when we con- fider luch pretentions as coming from one who could have no other fcheme than wha't was, in lome way or other, to anfwer ins own temporal purpofes •, which would certainly be brought about moil effectually by exciting terror, wonder, or admiration. And lurely to hear a ftranger fpeaking

N 4 in

184 An Argument for

in one's own tongue, is not the likelieft means of raifing thefe paffions.

The fruits of an impoftor's labours muft be near in profpecl •, whatever was to look very far into futurity, could have no charms for him, but more particularly with lb diimal a profpect as the Chriftian Religion exhibited at its firft letting out in the world. For this religion, even after our Saviour's afcenfion, had a great deal lefs than no- thing to engage the attention of a deceiver, fup- pofing his ambition to have been of that moderate kind which is to be gratified by the diftant view of propagating an opinion once to become ge- neral, for even this lmall gratification had every human probability againft it.

But let us confider thole ufes to which mankind have applied their pretenfions to fupernatural power or aid ; and by examining thefe, it will be eafy to conjecture of what account fuch pretenders would have held the gift of tongues.

Princes and rulers made ufe of fuch pretenfions, to eafe themfelves of the very great trouble of governing a pafiionate, ignorant, and dilbrderly multitude; or, to fpeak more properly, perhaps fuch pretenfions were neceffary to render fuch a government by any means practicable •, becaufe the paffions of a lawlefs, ignorant multitude, could never be kept within any bounds by pretenfions merely human •, ignorance not being capable of liftening to reafon, but only of being affected by fuch things as raife wonder and dread. Peace, therefore, would be the object of fuch pretenders to fupernatural power •, and terrible things, fuch as alarm the minds of men, would be the inftru- ments ncceflary for this purpole, and fuch as princes and rulers would wilh for the poflfeflion 3 • of;

the Chrijlian Religion. 185

of: and what they had not in their power, their whole art and induftry would be employed in feigning, as far as they could hope for credit, fuch pretenfions being abfolutely neceflary for their purpofe : and liars by profeffion would make an effential part of fuch a government, not the en- / thufiaftic liar, but the fober, fedate impoftor.

When his fubjects became clamorous or unruly, a prince would never think that the faculty of ipeaking to them in an unknown tongue was what his government, upon that emergency, required : all his wifhes and ambition would be to have the darting of Jupiter's thunder ; and all his lying and impofition would tend to propagate an opinion among mankind, either that he was poffefled of it, or if that could not be, at leaft that he could command it ; as there were certain actions that would infallibly bring it down. And by fuch lying wonders was the kingdom of Satan eftablifhed in the world.

There have alfo been in the world an inferior kind of pretenders to fupernatural power, known by the name of forcerers, whofe fole end was to delude the vulgar, and fuch as have vulgar un- derftandings, out of a little money, in exchange for their art; whofe influence could never extend beyond the procuring a precarious fubfiftence from the credulity and admiration of the multi- tude.

Dread and terror, therefore, would be the paf- fions which princes and rulers would endeavour chiefly to infpire into their fubjtcts ; and the whole force of the forcercr's art would be employed in raifing the wonder and admiration of the mul- titude-, and thus it would brcome the aim and in- tcreft of both thefe kinds of precenders, that

many

1 86 An Argument for

ror.ny {lories mould be propagated ro raife and keep up thefe fcveral paiiions j which would all contain much of the marvelous to gratify the na- tural defires of the people, who in their rude ftate are only to be pleafed v/ith fuch narrations •, and thefe ftories would, in fome meafure, form the characters of their gods, who indeed are eaiily traced to the mould in which they were caft. Nothing, therefore, could have been lb ufelefs, or io hazardous, as the pretention to a gift of tongues, for all the purpoles which impoftors and pretenders to fupernatural aid or power have had to anfwer by their forgeries.

Let us next confider how well it fuits with the Chriftiaa fcheme, and how eiTentially necefTary it was for carrying on God's plan in the world. This, indeed, is very different from the views either of kings or lorcerers, being fuch as are by no means fuited to mere human wants or human profpects. By this fcheme mankind were neither to be terrified, furprized, or amufed, but they were to be taught and reformed •, nor was this ob- ject the reformation or inftractba of a few indivi- duals ; but the command is to teach all mankind ; " go ye into all the world, and preach the gofpel " to everv creature."

But how is this talk to be performed ? Even the working of miracles would be, by no means, fufficient for this purpofe •, for it could anfwer no good end to alarm the fears, and roule the atten- tion of mankind, if nothing was to follow : for their attention would be gained to no purpofe, if no inftruction or reformation was to follow or ac- company fuch marvellous works •, the teacher would neverthelefs be a barbarian among thofe. whole language he was ignorant of. The gift of

tongues

the Chrijlian Religion. 187

tongues, therefore, was abfokitely necefTary for the propagation of the gofpel in that lull manner which was intended and accompliihed.

The Supreme Being feems but little careful to fuit his dilpenfations to thofe forms which moil readily draw the attention, and gain the admira- tion or approbation of men •, and therefore it is that the wife men of this world are not taken with the mod fignal marks of God's interpofition, as they are paffing before their eyes ; but neverthe- less they ieem to be admirably calculated for en- gaging the wonder and admiration of the ferious and thinking part of mankind, particularly of poiterity, when they are properly dilpofed to take a ferious view of the lubjecr. : and efpeciaily we of this age have much greater opportunities, and are better qualified to judge of the greatnefs and good effects of this miracle of the gift of tongues, than if we had lived at the very time when it happened-, and, I may add, than if we had heard the Apoftles fpeakwith thofe very tongues. For we can trace the good effects of it through many regions of the earth, and thus form a proper no- tion of its ufe and importance, and alio come to be fully perfuaded that this commiflton of teach- ing all nations was the molt important, the moil necelfary, and the hardeir. to be put in prac- tice of all others.

For although it was a necefTary, it was not an eaiy lefibn which the nations were to be taught ; it was not a bare ignorance which was to be overcome, but rooted and inveterate prejudices which were to be got the better of: in ihort, the kingdom of Satan was to be aboliihed, which had got fuch a firm footing in the hearts of men, that no human power was a match for it. Indeed,

as

I 88 An Argument for

as to human arts, the kingdom of Satan was al- ready in poflcffion of them ; and the rulerj of the darknefs of this world, had applied every one of them to their own purpofes, in fome thape or other : and becaufe particularly at the time of our Saviour's coming, if we take an impartial view of the ftate of the heathens, this kingdom feems to have been the moft firmly eftablifhed, having, belides the arts, got all the moft violent human paflions and defires on its fide.

Now it can hardly be doubted that proper me- ditations upon iuch a victory as this ought to ope- rate more effectually upon a well-informed and well-difpofed mind, than any tranfient acts of power exhibited to the fenfes,; however great they might be. '

And thus, this fingle gift of tongues, confidered in its caufes and its coniequences, appears of itfelf to be a conclufive argument for "the truth of the Chriftian Religion, ierving admirably to diftin- guifh the immediate works of God from the for- geries and pretended wonders of impoftors of all kinds. And this argument I confider as conclu- five ; becaufe, if the finger of God is to be feen for certain in any part of this work of the propa- gation of the gofpel, I do not confider the proof as in the leaft affected by objections brought againft particular parts of this fcheme : not even if it fhould be {hewn that human arts had no fmall fhare in the propagation of Chriftianity, and other means which have little appearance of a divine original.

The truth or falfhood of fuch afiertions, I am not concerned with at prefent, becaufe I contend that if they were even true, my argument is not in the leaft affected by them, as they may be con- ceived

the Chrijlian Religion. 189

ceived as parts of a plan very confiftent with God's method of governing the world. For it is not fo much the things that are laid, as the man- ner of laying them, that can give any juft grounds to conclude that luch objections are made with any view or intention unfriendly to religion.

But there is a very unphilofophical way which the free-thinkers have got into of fuppofing par- ticular attributes to belong to God, not like the faculties of a free agent, but rather as moulded into the form and nature of definitions, from which notions every thing relating to the Deity is to be derived coniequentially ; like mathemati- cal conclufions from the properties of extenfion. And thus they fet about trying the circumftances of a revelation by thefe notions of their own : and very impioufly pretend to fay, that particular things or plans are unworthy of God, without paying any attention to matter of fact. Now this is not fimply bad divinity, but it is accord- ing to the plan of the very worft philofophy that ever appeared in the world. But if fuch reafoners, laying afide their own imaginations, would attend to facts as delivered in Scripture, they will find a confident plan carrying on through the whole : and that this plan is not fo much carried on ac- cording to the glorious attributes which we very juftly afcribe to God, as according to that weak- nefs which we find in man. In difpenfing the blefiings of a revelation, the Supreme Being does not fo much appear in his majefty, as in the more humble character of a teacher of the human race •, neither overpowering their underftandings, nor forcing their wills. It is only " he that •« hath ears to hear, let him hear ;" leaving men free agents, and yet throwing circumftances in

their

190 An Argument for

their way, which, by a proper ufe of their fenfea and underftandings, will certainly lead them to happinefs, and bring human nature to as great a degree of perfection as it is capable to be brought, making every thing as much as pofiible feem to be the work of men. And therefore this very fcheme, to a fuperficial obferver, might feem to partake of human weaknefs, when it is, in fact, the greateft proof of condefcenfion and wifdom.

And befides, the providence of God appears to permit that men fhould mix in this plan, what may be properly called their own, when it will anfwer the purpofe ; and thefe parts the infidel fixes upon, and contends that all the reft is to be referred to the fame original.

But furely it is no difficult thing to conceive, that it may be very eafy for fuch a Being as the Deifl himfelf allows God to be, to make a perfect creature : therefore he might, no doubt, at once have given human nature all the perfection of which it is capable. Yet furely it is a much greater difplay of wifdom to contrive matters fo as to make fuch a being as man, with all his im- perfections about him, fo very inftrumental in per- fecting his own nature, as he is made to be ac- cording to the plan which I have been endeavour- ing to explain.

Eleven fifhermen fet out from Judsea, without learning, and even without any proper notions of the bufinefs they were about, as appears from the very laft queftion that they afk our Saviour, " Lord, wilt thou, at this time, reftore the king- " dom to lfrael?" They let out to inftruct the world in a new religion, and, what was more diffi- cult, to deftroy the old, which had the fuoport of power, prejudices, pailion, and intereft, being

modelled

the Chrijllan Religion. 191

modelled according to the wifhes of mankind. Nobody fureiy but God, could give tr< prolpect of fuccefs to fuch an unrefutable under-

taking.

How different were the fchemes of philofo- phers for improving n ind, lo very excellent in themielves, that th. , will never perhaps ap- pear mean, upon any occaiion, except upon a companion with this teacbio< . A philolopher thought x practicable to communicate a few no- tions, which were at variance with no particular paffions or appetites ; and this he had hopes of doing with fuccefs, to a few only of thole who J poke the fame language, and who had alio the iame manners and tliipofitions.

But what would he have thought of the propo- fal of teaching the whole world ; all nations, how- ever different their language, and however various their manners and humours ? And to teach them, not fuch things as are fuitable, and even agreeable to human frailty, or might flatter human pride ; but fuch things as every one to whom they were propoled, would be ready to fay, " thefe are harcl " layings; who can hear them?"

In fhort, this is fuch a plan as hath nothing in common with the learning of philoiophers, or the fchemes of politicians, or the tricks of impoftors ; nor indeed hath it any thing in it of the nature of man : and yet, what is very furprizing, fo much hath God accommodated himfeif to the nature of man, in the feveral human instruments that he has made ufe of, that, an argument has been formed fufficient to miflead thole, who take only a par- tial view of things, into an opinion as if the whole was a work of human contrivance. Nov this dif- pcnla&ion, on the contrary, appears to have a

wonderful

ig2 An Argument for

wonderful beauty in it, at the fame time that it difplays the wifdom of God, by fetting that wif- dom in a point of view, in which it could not have appeared without fuch a frail creature as man to work with. For by permitting men to mix of their own, provided it was true, and to the pur- pofe, with whatever he communicates to them, God has beautifully adapted this fcheme to the hu- man capacity, by making as much of it as poflible the work of man.

So that whatever human interpofition can be fhewn to have taken place in the propagation of the gofpel, appears to be a beauty in this fyftem, and is what one might expect from the general plan of God's providence : the main argument not being in the leaft affected by this concefiion, fo long as the entire fcheme is beyond the power of human contrivance, and even after it was con- trived beyond the power of man to execute.

CHAP. XII.

Of the Perfection of the Chriflian Religion.

'TpHE Chriftian Religion, if once believed to •■■ be true, affords the compleateft fatisfaction to the mind ; and leaves us nothing beyond either to hope or fear : for it fully fatisfics the paffions both of hope and fear, which are by no means the eafieft to gratify of thofe found in human na- ture.

To fay nothing of the heathen fuperftitions, even the Jewifh difpenfation is very imperfect, and can afford no real fatisfaction to the mind : it is

only

he Chrijiian Religion. 193

only a fcheme in embryo, though fupported and carried on by divine afliftance and authority, and is by no means capable of fatisfying the mind with regard to any or thofe material points upon which we want information moft. It does not bring life and immortality to light. It exhibits God as partial, condefcending to become the teacher and conductor of a particular people, very fmall in companion of the bulk of mankind, at the fame time that he leaves the reft cf the world to follow their own inventions.

But the Chriftian fcheme is compleat from the time that our Saviour laid, " It is finifhed •" there was nothing farther necefiTary but to publifh to the world what had been done ; and this was particu- larly the office of the Holy Spirit to do. We have no farther information to expect on this fubject, nor is it probable that human nature is capable of receiving any more •, what remains being- fuch things " as eyes have not feen, nor ears heard, " neither hath it entered into the heart of man to " conceive."

The great plan for the redemption of mankind is finifhed in this world whenever this religion is univerlally underftood and acknowledged ; when mankind are made fenfible of the nature and caufe of their infirmities, and the proper remedies for them : and then human nature will be fo far cor- rected and reformed, and all irregular palfions fubdued, fo far at lealt that we may begin another world with much greater advantages, than we fhould have done this, even if Adam had not fallen : lb that the whole will doubdefs appear a beautiful and wife and good and confident plan ; and the evils which we fee, or pretend to fee, will be fourtd to be imaginary, or perhaps real good,

O or

1 94 An Argument for

or elie will be rectified or done away. What an infight into human nature will the day of judge- ment alone give, when the fecrets of all hearts will be laid open ! What a leffon will this be for our future behaviour in the ftate where we may be placed. This world will then appear to advan- tage, as a ftate of probation, and we fhall be able to proceed with confidence, by feeing experimen- tally what human nature, afnfted by the Chriftian Religion, can do, or has been able to do •, and by having a perfect fenfe of the ill behaviour of our- felves and others, this will be fufficient warning againft becoming the flaves of temptations how- ever artfully engaging.

No man that believes fincerely in the Chriftian Religion, can want any farther information ; he knows his beginning, and is alio fufficiently in- formed of his end : he fees that God has interefted himfelf too much in the affairs of this world, not to be fully perfuaded that he will finifh con- fidently what he has conducted fo far. And from the wonderful difplay of power which has been made in this world, we may be perfuaded that a fituation will be prepared for us, of which at pre- fect we can form no conception, it being far be- yond the reach of human imagination, and eifen- tially different from thole notions which the hea- thens had of a future ftate, which obvioufly be- tray their original, by the relemblance which they bear to the little partial prejudices of mankind. But there is one extraordinary weaknefs that Hicks to their fcheme, which is this, that though they ftrip mankind of their bodies in a future ftate, yet they were obliged to confine their happineis to fenfual pleafures, or at lealt fuch as were enjoyed by them in this world -, and thefe, for want of

organs.

the Chriftian Religion. 1 95

organs, they are reduced to the necefilty of abridging very much, lb that a heathen future ftate is nothing even to this world for enjoyment.

But mark, on the other hand, the difference between this and the rewards propofed by the Chr.ftian Religion: though the grand doctrine of this religion is the refurrcction of the body, yet we are carried to gratifications entirely fpiritual, and fuch as we, while inhabitants of this world, can have no conception of. No relemblance to any thing in this world, is promifed us in the next, it will be lometh'.ng entirely new: and thus only could it be worthy of the mighty apparatus which has been made for it.

We may know from our own experience, that none of the fabulous accounts of the elyfian fields could afford us the lead fans-faction, and that every rational man muft turn from them with contempt, even if he believed them to be true; and with very unfavourable notions of the attri- butes of the gods, for not' being able to provide for mankind a future ftate equal in enjoyment to this world.

And this ought to give great fatisfaction to a Chriftian, and even ftrengthen his faith, that he has fomething to expect which muft far furpafs any thing which his own imagination can reach. And thus God's ways will be found wonderfully wife, both with regard to what he difcavers to us, and in what he conceals, thus railing; our excreta- tions upon good grounds, from earthly to hea- venly things, and from material and corporeal to fpiritual enjoyments. And even this dilpenfation, if ferioufly confidered, will make a very ltrong ar- gument for the truth of our religion, by diicover- ing that the whole plan is wonderfully of a piece.

O 2 No

196 An Argument for

No fteps taken to pre-engage the attention of mankind, no flattering them with gaudy profpects, or with the gratification of iuch paffions as engage our chief attention in this world. The whole fyftem keeps one uniform tenor, every thing is fet fairly before man, and he may attend to, or neglect this information at his peril.

The neceffities and circumftances of men urge them on to a fpeedy execution of their projects, and make them force prematurely into light every thing that can engage the attention of the world. * And this is their wifdom, being only children of a day, and even ignorant what that day may bring forth. But the Supreme Being, who has all eter- nity at his command, can execute his plans in whatever manner he pleafes, and is not likely to condefcend to humour the unreafonable with that kind of evidence which they fancy mould be laid before them, which is very modejtly requiring that God mould work after their plan : but he goes on to act according to his own, which we are required to attend to, and expect nothing elfe.

And the human agents whom God has employed in this work of our redemption, difcover the ori- ginal from whence they derive their knowledge, by their manner of acting. The important office with which they are entrufted, never raiies their pride fo as to make them forget that they have this gift in earthen vefTcls, and therefore they dif- cover no impatience, but wait for their information with all due humility. But this is never the way by which impoftors proceed •, they fhew not only a willingnefs, but even a forwardnels to gratify tbofe whole attention they would engage; and by proieiTing and promifmg too much, difcover that they can do nothing.

Human

the Chriftian Religion. 197

Human nature may, in this world, exhibit all the different temptations to which flelri and blood can be liable, and they may all have been re- fitted by different men, though that degree of per- fection is not to be expected from any fingle indi- vidual ; and this may be a kind of practical flan- dard of what human nature can do, or at leaft pre- pare us for the reception of thofe favours which our Saviour will certainly beftow upon thofe who fincerely believe in him.

And thus men may be prepared by the difcipline of this world, fo as to be fit for the future ftate in which they are to be placed, with a power over their pafiions acquired by experience. And they may be made capable of the greateft enjoyment, without any danger of running into excels, and abufing the favours of Chrift ; having their facul- ties fo fuited to the means of gratification, that they may be fafely allowed the profpect of all forts of enjoyments, and objects of temptation, without the danger of committing fuch a fin as the eating $he forbidden fruit.

O 3 THE

I ^

198 An Argument for

THE

CONCLUSION.

I Have now finifhed my argument, in which the very difficulties which we find in Revelation, are confide red as one very ftrong proof of its di- vine authority. My principles do not lead to any dogmatical conclufions, but rather to engage the mind, at an awful diftance, to take a profpect of the natural world, of mankind, and of religion. They are all the work of God, and may all three be ftudied to the great improvement of human nature.

The facts, upon which the evidence for the Chriftian Religion refts, are fo Angular, fo ftriking, fo numerous, and connected together for fuch a length of time, that there feems nothing to pre- vent the opinions of mankind from being more uniform upon this fubject, than upon any other ■whatever. The candidates for the kingdom of heaven have no occafion for harbouring any of thole jealoufies that perplex and inflame the little factious contefts of worldly-minded men.

However, when we confider that the world has been fo often deluded by falle pretences to infpir- ation, and fupernatural affiftance, it is both ne- celTary, and for the credit of our religion, that the grounds of our belief mould undergo a very ferious and impartial examination, And although

I have

the Chrijiian Religion. 199

I have endeavoured to fhew that human reafon is very unequal to the tafk, either of difcovering or propagating a true religion, yet it is the belt na- tural means which we have of fecuring ourfelves from being impofed upon by a falie one. And we are even commanded in Scripture to ct be " ready to give an anlvver to every one who afks " us a reafon of the hope which is in us."

Nor has the preient age been backward in fur- nifhing us with occafion for practicing this part of our duty. For we have been harrafTed by infidel writers with objections phyfical, metaphyfical, and philological ; and in the characters of Jews, Turks, and Buffoons.

It is not the objections made to the Chriftian Religion that I find fault with, it is the manner in which they are made and received. One might at lead ex peel: that a pure religion, calculated to fupply every defect which the mind finds in itlelf, would at leaft be as favourably received as an or- dinary piece of good news, and would only leave the mind in a ftate of anxiety and fufpence, but with our ears open to every argument which could itrengthen our conviction, from an apprehenfion that it might not be true. But many write, and are heard againft Christianity, with fuch a fpirit and dilpofuion, as could onlv be juftifiable if the whole Icheme and intention of it was to brine: de- ftruction to the human race.

A lecond thing defervine blame in the conduct of infidel writers, is their dilchargmg their arrows at random, without anv fettled Icheme but that of doing rriiichief. The' molt plaufible pietence for infidelity being the dangerous and pernicious confequenccs of fuperftition, if the free-thinkers were true to this principle, they ought to join with

U 4 us

200 An Argument for

us in eftablifhing Chriftianity, as we have the proof of experience, as I have fhewn in this ar- gument, that it is the only lure bulwark againft fuperftition.

For the abfurd notions which even the wifeft men of antiquity entertained upon religious fub- jecls, prove beyond all difpute, that no degree of mere human wifdorn is a fufficient guard for us againft becoming the dupes of the grofTcft fuper- flitions. They, therefore, who are for bringing down religion to the teft and ftandard of human reafon, would do well to confider, that if they were to fucceed in their fcheme, and deftroy the credit of the Chriftian Religion, mankind would naturally tall back into their original fu perditions, and become the dupes of their own fears and of frefh impoftors.

The infidels, therefore, if they underftood their own fcheme, (which makes me fufpect that they have no other befides that of bringing a railing accufation againft religion) ought to confefs that a belief in the Chriftian Religion, is the created advance that ever has been made towards perfect- ing their plan \ and therefore they ought to take breath and look around them, and confider whe- ther this is not as much as human nature can bear in the way of a reformation from fuperftition. Becaufe, without proper notions of God, and a well authenticated account of his manner of deal- ing with mankind, we fhall always be flaves to endlefs fuperftitions. We contend, that the Bible contains all this in the grea teft perfection •, the in- fidels fhould either produce a more authentic ac- count than ours, or if they find that impofilble, try to overlook or mend the flaws which they pretend to difcover in ours, as this is the beft

remedy

the Chrifiian Religion. 201

remedy which the nature of things can bear. Pulling to pieces and demolifhir.g, is a good mob amu lenient, but a time will come when every one mult leek for (belter : and therefore it would be but rational and proper to look forward, and take a view of the habitation which is preparing for us by thele projectors.

But neither this world, nor the next, can fubfift upon the infidel plan : for if we were to allow that a foil ia rv Atheift might exift, a nation of Atheifts is as great a contradiction to uniform ex- perience, as any ablurdity which can be imagined : and it would be juft as wife a project to fet about twitting ropes or land, as to try to unite Atheifts in a fociety. An Atheift may cling to a fociety, as fome creeping weeds do to trees, and while he is corrupting it, may be confidered by fools as an ornament to it. Freethinkers and fubtle thinkers are the froth of fociety, winch is only kept at the top by the fermentation of the fttb- fiance below.

Mankind will, therefore, always have gods of fome kind or another, and coniequently a religion ; and it lies upon the infidels to prove that it will be fuch a rational one as Chriftianity. We find that every fpecies of knowledge has its proper organ of conveyance to the mind : founds come in by the ear, and colours by the eye, but to judge of Religion as fome men do, feems to be acting as wifely, as if one were to judge of the fmooth- nefs of a furface by his fmell.

We fhould be told particularly what the difco- veries are which would compleatly overturn the Chriftian Religion, and then one could form fome eltimate how near the infidels are to the compleat- ing of their talk. Becaufe in an affair of fuch 6 general

202 An Argument for

general importance as religion, it is abfolutely ne- ceflfary that every man mould have fome fettled opinion-, and it therefore becomes his duty, after the mod diligent fearch, to fit down contented with the belt opinion wh'u h he has been able to form, and to reft fatisfied with that evidence which the nature of the fubject will admit of, without trifling with himfeif, or fuffering himfelf to be trifled with by others : but efpecially before he de- termines againft the Chriftian Religion, it may be ufeful for him to confider, that whenever things admit of demonftrative proof, it can be proved with equal clcarnefs, that one thing is falfe, and another true-, therefore, if one determine to reft fatisfied with nothing leis than demonftration, why fall in with the opinions of infidels ? How do they prove that there is no God ? How do they prove that he does not conduct the affairs of this world ? They ought not to be fatisfied with mak- ing objections to our fcheme of revelation -, let them take the pofitive fide, and eftablifh a fyftern of infidelity, without fuppofing that there ever was fuch a thing as religion in the world \ I mean, to write a fyflem of faith for mankind, without taking any notice of revelation. Nothing could more effectually fhew the poverty of infidelity, than an attempt at a work of this kind, which would be found to confifl of negatives without a fingle pofitive fact to reft upon : and it is at leaft as great a reflexion upon infidelity to be fupported by weak arguments, as it would be for religion to be de- fended by fuch. God we fay has delivered this religion to the world, we do not pretend to be the authors of it, nor even to comprehend it -, and therefore are neither obliged, nor capable to ex- plain it fully : if it was our own work, we might

be

the Chrijlian "Religion, 203

be reafonably afked to account for every thing in it. Now the fyftem of infidels is their own work, and therefore they ought to be able to give a full and rational account of it, and fix the opinions of their dilciples upon fomething pofuive, and not content themfelves with denying things to be fads which we alledge are fo \ they mud have a poor claim to be fads indeed, if they would not be ill exchanged for the dreams of infidel. ty. And un-- til the infidels can produce ftronger arguments in proof of their principles, even if nothing were al- ledged againft them, it is not fo clear a point that religion is an impofition upon mankind, as that a prudent man would depend upon it.

And indeed I would require no more of a man when he examines the arguments for and againft revelation, than to carry his worldly prudence along with him, and to act with the fame caution in his fpiritual concerns, as he does in his tempo- ral affairs, about which, I am forry to fay it, man- kind are more fincere and in earnefb than about religion.

But if the view of the Chriftian Religion, which I have taken, be a true one, it carries a very alarming appearance with regard to fuch unbe- lievers, and a very ierious appearance with regard to the whole human race. The fcheme feems fairly and fully laid before mankind, and they may attend to it or neglect it as they pleafe, with- out any further information or warning. No dil- pofition is (hewn to humour conceited men with occafional fatisfaction. This religion keeps on its courle with a folemn and awful fteadinefs, as far above all partiality. And having accompanied human nature, and feen all its powers and weak- nefles, its perfections and imperfections, the

Chriftian

204 An Argument for

Chriftian Religion is then with' awful majefty fca ihut up the fcene of mortality.

The fporting of an infidel with fuch a plan as this> is a ferious raadnefs : and the ferious attempt to fetter it in human lyftems, would be but badly reprefented by the folly of him who fhould think of (lopping the waves of the ocean with a grain of iand.

Let us therefore examine with care and awful attention the progrefs of fuch a religion, which both promifes and threatens fo much ; nor differ ourfelves to be laughed out of our hopes of im- mortality by the unieafonable buffoonery of wits and libertines, nor try to reft that faith upon hu- man iyftems, nor upon any fuch principles, which Hands upon facts, and ought to ftand upon no other foundation than that of the apoflles and prophets, Jefus Chrift himfelf being the chief corner done.

Another thing very proper to be attended to by every ferious inquirer after religious truth, is this •, that the condition in which we are here placed, naturally fuppoles that we fhould not have the cleared evidence for things belonging to reve- lation : but rather fuch as would have a tendency to keep the mind in a date of fufpence. For as the providence of God is carrying on two fchemes at the fame time, by the fame agents, it is im- pofiible for us to fay how far a clear difcovery of the one might be confident with the other.

We find that fometimes even imaginary views of a future ftate are diffidently engaging to deftroy all relifli for the enjoyments of the prefent : how much more, then, might we expect the fame con- fequence from a clear view of the reality ? the joys of which the Scripture confirms to be fo

great

the Chrijlian Religion. 205

great, that it hath not entered into the heart of man to conceive them.

Befides, the very nature of a ftate of probation, in the frnie in which it has been explained in this argument, feems to imply an evidence encumbered with many difficulties, both from the part that mankind are allowed to take in carrying on this fcheme, and alfo from the various instruments made ufe of in carrying it on. And where would be the merit in refilling a temptation to gratify an ordinary appetite, in order to obtain a great and durable good, unlefs the profpect of it was both remote, and attended with fome uncertainty,

We may, therefore, reft aflured, that God in his infinite wifdom intended his revelation ihould be incumbered with, and involved in all its prefent difficulties, as a trial of our faith, an exercife of our patience, and a proof of our teachable difpo- fuion •, and that even thus it is better fitted for an- fwering our purpofes, than if it had lefs of the myfterious in it.

Laftiy, when we are engaged in a fubjeel of iuch importance as this, we mould do our utmofb endeavour to conquer that ficldeneis of mind which lb ftrongly characterizes all our extravagant defires, but fhews itfelf particularly in our fcrupies about religious evidence. This dupofition is no cuic a proof of want, but rather proceeds from a m:nd rendered wanton by abundance. G\ looking the happineis which our prelim circum- ilances mighopurnifh us with, we think if we were in luch a fituation we fhould be compleatly happy.

In the lame manner it happens with rcgaid ::> religious evidence: many or us, I ihrc fay, thac if we had been favoured with the :;::;v cv, d'-nce which our Saviour gave the jews in conr

.:.tr.:on

206 An Argument for

firmation of his divine commiffion, it would have fatisfied us compleatly ; and that the works which he did in his Father's name would have been to us an undoubted teftimony that his Father had fent him.

But the Jews, on the other hand, had their minds fo prepofieflTed with the temporal power of the Median, that they fhut both their ears and eyes againft the cleareft evidence.

To ilrengthen our faith, befides all other evi- dence, we have the full completion of a very di- ftinct and particular prophecy of our Saviour con- cerning the obfcure beginning, and future fiourifh- ing ftate of his kingdom againft all human pro- bability. And by the wonderful providence of God, the very infidelity of the Jews is become a (landing argument for the truth of that very reli- gion which they deny.

A careful attention to the fulfilling of prophe- cies, and the progrefs of the Chriftian Religion, feems to be the additional evidence referved for thefe latter days, by which we are to difcover that God is ftill active in carrying on his purpofes for the redemption of the world. But as the comple- tion of prophecies muft keep pace with the affairs of mankind, the ordinary life of an infidel, who gives no credit to any teftimony beyond his own poflible experience, will hardly upon this ground furnifh matter for a rational conviction. But if the Supreme Being would condefcend to accomplifli a few prophecies to humour him, he would believe.

In the fame manner, the Jews would not con- defcend to attend to the ordinary courfe of our Saviour's miracles •, but expected that he was to defcend from his dignity and character fo far as to humour every fcrupulous inquifitive fool with a

fign

the Chriftian Religion, 207

fign from heaven, and then they would believe. " Nay but, father Abraham, it' one rofe from the " dead, they would believe." But Abraham knew too well this difpofition in mankind againft which 1 am now fpeaking, to think that it would have been of any ufe to comply with the requeft. " If *' they believe not Moles and the prophets, neither " will they be perluaded though one rofe from " the dead."

This is an alarming part of our character, as it makes our opinions lo unliable, that different times or lite, different circumftances, and different hu- mours, require frefh arguments in proof of our religion. The ways of God are fixed and uniform, and are not to be fuited to our capricious humours. Let us, therefore, fcrioufly confider our condition, and not think ourfelves of fuch importance that Heaven ought to work miracles to remove our unreasonable fcruples. Let us only attend with modefty to the arguments which may be derived from the manifeftations of himfelf which God has already condefcended to give us, and we fhall find them fufficient for eftablifhing a folid and rational conviction.

THE END.

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