Eight sermons preached before the University of Oxford, in the year 1799 ..

PrxINCET(XN, N. J.

^ja

No. Case. joJt\
B9r-^5 .B33 1799

Bampton lectures

EIGHT SERMONS

PREACHED BEFORE THE

UNIVERSITY OF OXFORD,

IN THE YEAR 1799,
A T T H E

L E C T U RE

,%^' "
FOUNDED BY THE REV. JOHN BAMPTON, M.A.
LATE CANON OF SALISBURY.

By WILLIAM BARROW,

OF queen's college, LL.D. AND F.S.A.

•«s««%^-^^#»4

C. Lucilius dicere folebat, ea, qu^ fcriberet, neque fe ab
dodtiffimis, neque ab indodiflimis, legi velle; quod alteri
nihil intelligerent, alteri plus fortafTe quam ipfe.

Cic. De Orat. Lib. II. 6.

LONDON:

PRINTED FOR F. AND C. RIVINGTON, N ** 62, ST. PAUL'S
CHURCH-YARD, SOLD ALSO BY J. HATCHARD, PICCADILLY;
AND BY J. COOKE) AND HANWELL AND PARKER, OXFORD.

1799,

Extract from the lajl Will and Tefiament of
the late Rev. JOHN BAMPTON,

Canon of Salifbury.

" I give and bequeath my Lands and

^' Eltates to the Chancellor, Matters, and Scho-
'^ lars of the Univerfity of Oxford for ever, to
" have and to hold all and fingrular the faid
Land or Eflates upon truft, and to the intents
and purpofes hereinafter mentioned; that is
to fay, I will and appoint, that the Vice-Chan-
cellor of the Univerfity of Oxford for the time
*^ being fhall take and receive all the rents, ifTues,
and profits thereof, and (after all taxes, repara-
tions, and necefTary dedudions made) that he
pay all the remainder to the endowment of eight
" Divinity Le6lure Sermons, to be eftablifhed for
" ever in the faid Univerfity, and to be performed
" in the manner following.

" I dired and appoint, that upon the firfl Tuef-
'^ day in Eafter Term, aLe6lurerbe yearly chofen
*^ by the Heads of Colleges only, and by no others,
" in the room adjoining to the Printing-Houfe,
" between the hours of ten in the morning and two
" in the afternoon, to preach eight Divinity Lec-
^ ture Sermons, the year following, at St. Mary's
*■* in Oxford, between the commencement of the
" laft month in Lent Term, and the end of the
" third week in A6t Term.

Alfo I dired and appoint, that the eight
Divinity Ledure Sermons fhall be preached
upon either of the following fubjeds — to con-
" firm and eilablifh the Chriilian "Faith, and to

A J <^ confute

[ vi ]

'^ confute all heretics and fchifmatics— upon the
" divine authority of the Holy Scriptures — upon
^^ the authority of the writings of the primitive
*^ Fathers, as to the faith and practice of the pri-
" mitive Church — upon the Divinity of our Lord
*' and Saviour Jefus Chrift — upon the Divinity of
*^ the Holy Ghoft— upon the Articles of the Chrif-
'^ tian Faith, as comprehended in the Apoftles'
" and Nicene Creeds.

" x^lfo I diredl that thirty copies of the eight
Divinity Le6lure Sermons fhall be always
printed, within two months after they are
preached, and one copy fhall be given to the
Chancellor of the Univerfity, and one copy
to the head of every College, and one copy
to the Mayor of the city of Oxford, and one
copy to be put into the Bodleian Library ; and
the expence of printing them fliall be paid out
of the revenue of the Lands or Eftates given
for eftablifhing the Divinity Ledure Sermons ;
and the Preacher fhall not be paid, nor be en-
titled to the revenue, before they are printed.

" Alfo I dire6l and appoint, that no perfon.
" fhall be qualified to preach the Divinity Le6lure
*' Sermons, unlefs hz hath taken the Degree of
" Mailer of Arts at leall, in one of the two Uni-
" verfities of Oxford or Cambridge j and tliat the
" fame perfon fhall never preach the Divinity
*' Ledlure Sermons twice."

ADVERTISEMENT.

As thefe Dircourfes are now to ap-
pear before the Public, I beg leave to
introduce them to the Reader by a few
previous obfervations ; that my defign
may be clearly underftood; and the
merit of the execution, whatever it
may be, eftimated upon its proper
grounds. I think it alfo incumbent
upon me to explain to the Heads of
Colleges^ who did me the honour to
ndtainate me to the appointment, why
thefe difquifitions appear to be calcu-
lated more perhaps for the Public, than
the Univerfity; why I have written^
rather Sermons for general perufal, than
ledlures for a learned Society.

A 4 I have

( viii )

I have diredled my arguments and
iny advice, fuch as they are, where I
thought they were moil likely to be of
life. When the Sermons were delivered
from the pulpit, I wiflied them to be
underftood as addreffed more particu-
larly to the younger ftudents of Oxford;
believing that the fame ftyle and man-
ner would not be unfuitable to tliofe,
by whom I fliould afterw^ards wdfh them
to be read. For it is almoft needlefs to
obferve, that like thofe . of my prede-
cefTors in the appointment, they were
always intended for publication ; and
are now to be confidered principally
in that point of view.

I have not attempted to inftrq6l
thofe already learned in theology; for
they want no affiftance that I am able
to give them ; nor have I wi^itten for
the lovrefl: and leaft informed members

of

( ix )

of fociety, for they miift be taught
their religious dodlrines and duties by
modes of inftruition more expeditious
and familiar than the ftudy of books
of controverfy. But between thefe two
extremes are various and numerous
claffes of the community; men of fome
education, curiofity, and reading, though
inivery different proportions; and per-
haps above all others, men of integrity,
candour and docility. To the pru-
dence, the fpirit and the virtue of thefe
men, we muft probably owe, under
Providence, whatever permanency we
are to enjoy in our religious or our
civil conftitution: and what various at-
tempts have lately been made to feduce
them from their attachment to both, by
infidious and popular publications of
almoft every poffible lize and form,
it is not neceflary to ftate; the fa6t is
equally known and lamented. While
therefore I have endeavoured to adapt

my

( X )

my reafoning and my language to
men of this defcription, in order to
confirm them not only in their belief
of the Chriftian religion, but in their
adherence to its eftablifhment in the
church of England, I hope I fliall ftand
excufed to the Univerfity for the plan I
have purfued; becaufe I truft it is fairly
implied in the purpofes for. which the
Jedlure was intended and appointed.

It is for this reafon that I have
entered but fparingly and fuperficially
into any points of biblical learning ; or
any metaphyfical queftions of theology^
I have not purfued my arguments
through all their various branches and
collateral diftinftions and dependencies ;
but haftened by what appeared to me
the Ihorteft and eafieft way to my con-
clufion ; and have fometimes given ra-
ther the refult of reafoning, than its
detail. I have not laboured to be elo-
quent ;

( xi )

quent ; but to be perfpicuous. I have
not intentionally difguifed my own
Ignorance or doubts in obfcure or am-
biguous language; but endeavoured to
be decided and explicit ; that as far as
my reafoning is concluiive, it may have
its efFeit ; and as far as it is erroneous,
it may be refuted. Inftead of crowding
my margin with notes of reference in
oftentation of learning, I have purpofely
omitted them ; wherever the quotation
w^as not conlidered as of effential im-
portance. Nothing diflradts the atten-
tion fo much as the perpetual recur-
rence of notes of reference ; and an
ordinary reader feldom turns to a fecond
book, becaufe he was diredled to it in
the margin of the firft.

To the learned, indeed, my quota-
tions are all familiar; and to the un-
learned references would be of little
ufe.

For

( xii )

For a reafon of the fame kind I have
not been careful to point out the fources
from whence my arguments have been
drawn. But as there is a moft offen-
live injuftice in borrowing from a Uv-
ing author without acknow^ledgment;
I feel it incumbent upon me to ftate,
that for the train of reafoning in
feft. 7, of Sermon VI; and in I. 6,
and II. 3, of Sermon VIII, I am in-
debted to a writer, to whom Chriflianity
itfelf is greatly indebted, the Rev. Dr.
Paley, the prefent Subdean of the
Cathedral Church of Lincoln.

The objecSlions I have endeavoured
to meet, are fome of thofe which I have
reafon to believe are at prefent the moft
prevalent and popular. It is true that
in thefc ol^jedions there is no novelty ;
and probably as little in the anfwers.
But fliould they have been urged a
thoufiuid times before, and a thoufand

times

( xiii )

times refuted; ftill as long as they
continue to operate, fo long will it be
our duty to oppofe them. A recent
publication too may be read ; v/hen
one of older date is unknown or neg-
lected. A treatife profeffedly technical,
of whatever merit, wdll fometimes ex-
cite difguft ; wiiile one more familiar
and fuperficial will attract attention, and
perhaps bring convi6lion. A fmaller
volume will be taken up, when a larger
w'ould frighten indolence away.

This feledion of various objedions
has in a great meafure prevented, what
moil of my predeceflbrs in the appoint-
ment have ftudioufly and laudably fol-
lowed, an unity of delign, and regula-
rity in their plan. The points which
I have conlidered could have only a
more lax and general connexion. But
if the fubjeds have been unwifely
chofen, the want of unity is but a fmall

aggra-

( -^iv )

aggravation of the firft error ; and if
they have been chofen vrell, the defedt
will be excufed. It had been an eafier
taik to fix upon a fingle queftion, and
purfae it throughout. But this would
have been to purfue a different purpofe;
to write for a different defcription of
readers. It might indeed have pro-
duced a woi^k more claffical and fcholar
like; but it could have had no efFe6l
upon the people ; for by them it would
not have been read.

As each of thefe objedions is treated
as much as poflible independently of
the refl; as feveral of them muft be
refuted on the fame general grounds ;
as they all relate to the fame general
fubjedl ; and all naturally terminate in
the fame point ; it is probable that limi-
lar fentiments and obfervations are too
frequently repeated. In fome places
indeed I have rifked the weakening of
5 niy

( XV )

niy argument to prevent it : But in
others it was preferred to referring the
reader to what had been faid before, or
what was to be faid afterwards ; and in
others ftill, it was found impoffible to
be avoided.

A few occafional notes have been
fubjoined ; where it was thought necef-
fary further to illuftrate or enforce what
had been more concifely or curforily
ftated in the Sermons,

If the apologies of an author could
procure any real indulgence for the
imperfeilions of his work; it might
be very juftly ftated, that thefe Ser-
mons are produced under at leaft one
peculiar difadvantage. They have been
wholly written at fuch intervals of lei-
fure as could be found amidft the du-
ties of a profeflion, of which the labour
and anxiety are alone fufficient to em-
ploy

( xvi )

ploy all the hours of the moft adive,
and all the faculties of the moft capaci-
ous, mind. But however important
fuch circumftances may appear to the
writer ; they are of little confequence to
the reader.

Having been prevailed upon to un-^
dertake the tafk, I have performed it
as well as my fituation and abilities
would permit. The Public, I believe,
are always candid, and eventually juft.
If the Sermons deferve notice, they will
obtain it. If they deferve it not, it
cannot materially afFedl me. As an
individual, I have no intereft to ferve
by them ; as a writer, I can have no
reputation to lofe.

CON-

Ua/

SERMON I.

On the Variety of Opinions and Tenets in

Religion.

o

Matt. x. 34. Think not that I am come to fend peace on
earth : I came not to fend peace ^ but a fword.

The uniformity of nature contrafted with the irregula-
rities of human condu(Sl. — The text explained and juf^
tified. — The caufes of the variety of opinions and tenets
afligned. — i. The difperfion of mankind. 2. The no-
velty of the dodlrines of the gofpel. 3. The variety of
opinions on every other fubje6l. 4. The neceffity of
attention and ftudy to underftand the bleffings of the
gofpel. 5. The freedom of the human will. 6. The
attempts to explain too minutely the doctrines of Chrif-
tianity, 7. The unavoidable obfcurities in language.
8. The defire to propagate our own opinions. 9. The
attempts in governments to preferve uniformity in faith
and worfhip. 10. Succefsful oppofition to religious efta-
bliftiments. 1 1. Vanity. 12. Prejudice. 13. Super-
ftition and enthufiafm. 14. Vicious difpofition — Gene-
ral obfervations — Vindication of the inftitution — The
fubjedls of the lectures. Apology for the want of no-
velty, and for the flyle and manner of the arguments.

a SERxMON

CONTENTS*

SERMON II.

On the neceffity of a divine revelation, for
the inftrpfiion of mankind in religion and
morahtv.

I Cor. i. 21. The world by wifdomknew not Gcd,

The obje£lion from the fuppofed fufficiency of reafon
flatcd, I. Reafon nf)t fufHcient in each individuaL
2. Not in a few for the inftruction of all. 3. Defe6ls
in the religion and ethics of the antient philofophers.
4. In their motives to duty. Beauty of virtue — Re-
gard to health — chara£^er — fortune — human laws— and
a future ftate.— 5. Detects in the motives of modern
philofophers-r-BenevoIence — honour — confcicnce — the
moral fenfe — iitnefs of things— immutability of truth —
eternal diftin6tions between right and wrong. 6. Con-
tradictory conclufions of philofo^hy. 7. Reafon unable
to devife and enforce the law of nations. 8. Sufficiency
of reafon a modern obje6lion — founded in error. 9. The
antient philofophers acknowledge their own deficiency.

10. The gofpel itfelf not the invention of reafon.

11. Condud of Socrates-— Reafon unacquainted with
the mod important doctrines of Chriftianity — The
general inference.

SERMON

CONTENTS

SERMON III.

On the Probability that God has revealed
his will to Mankind ; that this Revelation
is the Foundation of all Religion amoiigft
them ; and that the Hiftory, the Dodrines,
and the Precepts of this Revelation are
contained in the Old and New Teftament.

Rom. X. 17. Faith cometh by hearings and hearing by the

word of God,

The fubje^t of the fermon ftated — Natural religion what —
I. Divine revelation probable from the nature and hif-
tory of u'hat we receive as fuch. 2- From the attri-
butes of the Deity. 3. Probably the original fource of
all religion — no innate ideas — no ideas of fpirit from
materia] obje(£ls — noneamong the antients. 4. Inftruc-
tion neceflary to human nature — Man created in a ftate
of maturity — Information always received from ancef-
tors. 5. The origin of mankind the moll probable era
for the commencement of religion. 6, The coincidence
of facred and profane hiftory — of the phenomena of
nature with the narratives of fcripture— Similarity of
languages — Origin of language. 7. Univerfal belief
in miracles and prophecy. 8. Origin of nations, and
of civil authority in each, fuppofed by themfelves to be
from heaven. 9. All nations have a religion — Savages
not likely to invent their own. 10. Similarity of reli-
gious doflrines in all favage nations. 11. In nations
more civilized — univerfality of facrifice. 12. Theology
of Greece and Rome — of Plato — of Egypt — of the
Bramins"— Conclufion from the whole,

SERMON^

CONTENTS.
SERMON IV.

The Do6lrines and Precepts of the Chrif-
tian Revelation favourable to the enjoy-
ments of the prefent Life.

I Tim. iv. 8. Godlinefs is profitable unto all things -, hav-
ing pro7nife of the life that nozv is^ a7id of that zvhich is ta
come.

All rellgians have promifed temporal happinefs to their
followers— Chriflianity beft calculated to promote it —
Popular objections to this. I . Religious fafts vindicated.
2. Artifices of trade — difregardof oaths— and evafion of
taxes, cenfured. 3. Duelling, arguments in favour of,
examined and refuted. 4. Not Chriftianity, but intem-
perance, hoftile to feflivity — The conftitution of nature
— pur own faculties — and our duties, moral and religi-
ous, favourable to our enjoyments — The do6lrines of
Lucretius, the reverfe. 5. The Chriftian religion
adapted to human palTions— -to felf-love— to the love of
our fellow-creatures — to our hopes and fears — to our
defire of knowledge — to ambition — the general in-
ference.

SERMON V^.
On the myfterious Doftrines of Chriftianity*

i Peter Hi. 16. In which are fome things hard to be

underjiood.

The objection to the truth of myfterious dodlrines, as fucb,
ftated. I. Such dodtrines unavoidable in a divine reve-
lation, from the fj>iritual nature of the Deity, 2. From

the

CONTENTS*

the nature of the truths' revealed. 3. Poffibly true.
4. Credible upon teflimony. 5. Our information muft
fomewhere terminate. 6. Myfteries in every other ob-
iecSl. 7. Such, only in reference to our faculties.
8. Latitude of interpretation. 9. The notions of the
objectors generally lax. 10. Some effential dodlrines
of Chriftianity myfterious. 1 1 . Chriftianity ftill more
objcftionable if it contained no myftery. 12. As great
mvfteries in the creed of the athelft, or the deift,
13. Proper office of reafon.

SERMON VI.

On the Want of Univerfality in the Promul-
gation and Reception of the Chriftian Re-
velation.

Mark xvi. 15. And he f aid unto them^ g5 ye into all the
worlds and preach the gcfpel to every creature.

The objedtion from the want of univerfality ftated. I. Ge-
neral obfervations. 2. The Chriftian revelation pro-
bably intended for univerfality. 3. The other gifts of
God are not yet more equally or univerfally communi-
cated* 4. The time of promulgating this revelation
more fuitable than any other. 5. The gofpel in its
progrefs towards univerfality. 6. Suppofed methods of
diffufmg it more rapidly examined. 7. Probable bad
effe6ls of its being irrefiftibly imprefled upon the minds
of men. 8. Probability that the world is not in its de-
cline; and that the gofpel, together with general fcience,
will at fome time be univerfally diffufed. 9. The be-
nefits of redemption may be univerfal, though the know-
ledge of it is not — Pvecapitulation and conclufion.

b SERMON

CONTENTS*

SERMON VII.
On Prayer,

Job xxi. 15. PFhat is the Almighty that we Jhauld ferue
him F and what profit Jh all we have^^ if we pray unto him ?

General obfervatlons on the foundation of duty— Defiga
oi the fermon. i. General advantages of prayer, or
religious wor-liip. 2. Objeition iio the eiHcacy of
prayer, properly fo called, ftated — Invalidated by vari^
ous coniiderations from the nature of man and the nature
of Gjd— Weak or contradidtory fuppiications of diiTer-
ent men — The Almighty, in CQnfequence oFour prayers,
probably interferes \Yith the laws of nature — No fenfi-
ble experience of fuch interference. 3. Advantages of
pulilic v/orfhip, or focial prayer. 4. Propriety of
prayer in pjefcrihed forms. 5- Objections to fuch form^
anfwered — Excellence of our own Liturgy — The
Lord's Prayer— -General inference from the whole.

SERMON VIU.

The good EtTeds of Chrlftiaiilty on the Faith
and Morals oi its. PrpfelTors,

I Peter ii. 12. Having your converfation honeji a??iong
the Gentiles 3 tlmt-whereas they fpeak againji you as evil-r
doers; they may by your good works^ which they fiall behold^
glorify God in the day of vifitation.

I'he objection ftated. I. Founded on fallacious grounds,

I, On fufpicious and inconclufive principles. 2. On

the efFecls of our freedom of choice and ?i6lion. 3. On

? thsj

CONTENTS,

the contrail between human corruption, and the purity of
the precepts, and the importance of the fanctions, of the
gofpel. 4. On the different nature of virtue and vice^
5. On a comparifon between the faults of Chriflians,
and the virtues of infidels. 6, Onfeekingthe good ef-
fe6ls of religion where they are lead likely to be found.

7. On the fuppofition that Chriitianity has been the prin-
cipal caufe of religious pcrfecution, and religious wars.

8. On the pretended degeneracy of modern times.
JI. Chriflianity has produced good efFe£ls upon the faith
and morals of its profefTors. i. It has improved our re-
ligion. 2. It has placed morality on a bafis of univer-
fality. 3. Re(3:ified the public judgment in morals.
4. Ameliorated the principles of civil policy. 5. Softened
the. horrors of war. 6. And abolifhed the combats of
the gladiators. 7. Specific inflances of improved mo-
rality. 8. Comparative advantages of Chriflianity over
philofophy— General conclufion.

ON TPIS VARIETY OF OTlti^NS AN2>

MATT. X. 34. :

Think not that I am come to fend peace on
earth ; / came not to fend peace ^ but a
/word,

VV ERE we to form a comparifon between
the courfe of nature and the conduct of men,
and to attempt to reafon from the one to the
other, we fhould continually find our ana-
logies imperfe6t, and our conclufions erro-
neous. In the courfe of nature, as far at
leaft as our obfervations and experiments
have enabled us to difcover it, we perceive a
fyftem the moft regular and conliflent, ef-
fe£ts correfponding to their caufes with the
moft unbroken uniformity. When matter
aSs upon matter, the event varies only with
variation in the circumftances of the cafe :

B tbc

2 Variety of Ojiinions in Religion.

the rapidity or duration of motion is always
proportioned to the power by which it is
produced ; and the elements in their opera- '
tions never violate the law'S of their nature
and fituation. The moon is appointed for
certain feafons^ and the fun knoweth his going
dovon. For this uniformity of nature, we
perceive one important reafon in its utility ;
in the advanta2:es we derive from it, we
acknowledo;e the wifdom and o-oodnels of the
Creator. It is upon this that phyfical truth
admits demonftratlon ; that the human in-
telle£l arrives at certainty ; and that all our
improvements in art and fcience have been
made. Upon his experience of this nni«-
formity, the mechanift conftrufts his engine,
and em.ploys it ; the hufbandman cultivates
the ground ; the mariner navigates the ocean ;
and in a word, men every where purfue
their ordinary occupations, and fupply the
daily wants of life.

But when we examine the principles and
the aflions of men, in a moral view, we
continually find what appears to us irregu-
larity, confufion, and inconfiftency. Our
knowledge of human nature rifes only to

opinion ;

Variety of Ojiinions in Religion* ^

opinion ; we miftake chara6lers and motives;
and we are able to judge of future events
only by conjedure and probability. We
have indeed been told, by the advocates of
the do6trine of neceffity, that the mind of
man is as mechanical in its thoughts and
a£iions as his perfon ; that it is determined
in all cafes by the irrefiftible influence of
the prevailing motive ; and that were we
fufficiently acquainted with it, we fhould
perceive all its exertions and efFefts pro-
ceeding from their refpe6tive caufes, with
as much uniformity, as the moft ordinary
operations of nature. But till this necefiity
and uniform.ity fhall be proved to exift, and
their influence rendered intellio-ible to us, it
cannot be unfair to aflu'Tie as real that if^
regularity, which has all the appearance,
and all the confeouences and mifchiefs of
reality. In human condiift vifible efFe(5ls
iare- often very difprogortionate to vifible
caufes ; and exertions, both in good and ill,
are much more feeble or forcible than the
motives by which they appear to be prompt-
ed. From our freedom of will, and con-
fequently of a£Hon, and from the impetu-
ofity, the combination, and the caprices of

B 2 our

'4 Variety of Opinions in Religion.

our paffions, it perpetually happens, that
calculation is difappointed, that argument or
teftimony does not produce conviftion, or
that conviftion does not influence pra(51:ice ;
that men frequently mifapprehend the con-
dud of others, and have reafon to lament
their own.

In common with every thing elfe, in
which mankind have been concerned, the
reception of divine revelation has been af-
fefted by the weaknefs of our nature, and
the inconfiftencies of our opinions and con-
du6t ; and affefled too in proportion to the
extent and importance of the obje61:. in
no other cafe does it appear, that argument
and evidence have had lefs influence ac-
cording to their natural weight ; on no other
fobjeft have there been, in fpeculative points,
greater errors in reafoning, and greater va-
riety of opinions ; or in pradice, a wider
difference between the effefts that have ac-
tually been produced, and thofe which might
reafonably have been expeded. When the
nature of revelation, as reprefented in fcrip-
ture, is confidered and underftood ; when
the ecjuity, the perfpicuity, and the fanftions

of

Variety of Ojiinions in Religion. 5

of its precepts, the value of its bleffings, and'
the gracious terms on which they are offered,
are duly weighed, we might naturally expedl
that it would every where be heard with
attention and favour, and engage univerfal
alTent and obedience ; that it v/ould indeed
filence for ever the voice of difccrd and hol-
tiljty, and unite all the fons of men in piety,
charity, and peace. Yet, in reality, fuch
would be the conclufion of him only, who
had confulted fpeculation rather than expe-
rience, and who had attended more to the
regular operations of nature, than to the
caprices of the human heart.

Our Redeemer, who knew what was in
man^ foretold very different effefts from his
religion ; and fubfequent events have abun-
dantly verified his predi6iions. Think noty
fays he, that I an? come to fend peace on earth ;
/ came not to fend peace^ but a fword. In
this, however, he muft be underftood to ex-
prefs, not the defign and purpofe of his ap-
pearance upon earth, but its accidental con-
fequences ; what would arife, not from any
imperfevSlion in his revelation, but from hu-
man weakneffes and paffions. As if he had

B 3 faid.

6 Variety of Oji'mions in Religion^

faid, though the gofpel is intended by its
author, and calculated by its nature, to pro-
duce benevolence and peace among men ;
yet will its rejection or perveriion be too often
the occafion of animofity and contention^
perfecution and bloodfhed. An enemy hath
fown tares among the wheats and they have
often choaked the s-ood feed. When the Lord
of the vineyard looked that it Jhould bring forth
grapes^ it brought forth wild grapes.

Why there has arifen fo great a variety of
opinions and tenets in religion ; why fo
many unbecoming controverfies have divided
its profeflTors ; and w^hy the publication of
the gofpel has been followed by events fb
much to be lamented, a few of the princi-
pal caufes fhall be concifely ftated and ex-
plained. And fuch a ftatement, it is pre-
fumed, may not only tend to counteraft the
unfair ufe that is fometimes made in arp-u-

o

ment of thefe unhappy diffentions ; but will
form no unfuitable introdudlicn to the exami-
nation of fome of thofe objeftions, that havQ
been urged againft tlie neceffity or the credi-
bility of the gofpel itfclf.

I. Sup-

Variety of Ojiinions in Religion* f

I* Suppofing for a moment, what our
fcriptures teach us is true, that the whole
human race are defcended from a fingle pair ;
and that thele were at firft favoured with
fuch inftruSion from heaven, as was fuited to
their fituation and capacity : admitting, alfo,
what feems immediately to folio v/ from the
fuppofition, that religion was derived origi-
nally from a divine revelation, ftill might a
great variety of opinions on the fubje6): be
reafonably expe6ted amongft mankind, from
the natural effefts of their encreafe and fepa-
ration, of their diflance from each other in
time and place. As men became divided
into different tribes and nations, and difperfed
into the various regions of the earth, and
while their records were little elfe than oral
tradition, truths would be not only incor-
redly tranfmitted to diftant countries, but
even in the fame imperfectly preferved. To
this let us add the efFefts of national pride,
anxious to be thought the author of the doc-
trines it profeffes ; and of national hatred,
ftudious to differ from the inftitutions of its
enemies ; and we fhall then fee one fertile
fource of that variety of religious fyftems,
■^v'hich have been eflabli(hed in the world ;

B 4 nor

8 Variety of Opinions in Religion*

nor (hall we be furprifed to find thefe fyftems
fo far changed and corrupted, as to fhew
their sfcaiiine original only in Ibme obfcnre
remains of a kw fundamental truths, or in
the faint traces of a few primeval rites and
ceremonies,

2. .When the golpel was firft offered to
mankind, many of its dofrrines, appeared fb
novel in themfelves, and many of its pre-
cepts fo hoftile to worldly interefts and paf-
iions ; the one {o much to contradifl: received
opinions, and the other to condemn efta-
bliihed pra6lice3 ; that there was every reafou
to expefl:, what is well known to have hap-
pened, that it would find, not candour
or favour, but enmity and oppofition. It
cenfu red alike xht fcicncefalfely fo called^ and
the corruption of morals ; the ipeculations of
the philofopher, and the fuperftitions of the
people. It had, therefore, to contend with
the various difficulties thrown in its way by
the ignorance of the illiterate, and the inge-
nuity of the learned ; by the vices of the
fenfual, and the authority of the powerful.
Its claim to a divine original was difputed
or denied^ Its teachers were delpifed and

infulted.

Variety of Ojitnions In Religion. ^

mfulted. It was oppofed at the fame time
by argument, and by perfecution. But
there was yet another coniequence of the
novelty of the do6triaes of the gofpel,
w^hich I would more particularly point out,
as more particularly the caufe of that vari-
ety of opinions and tenets, for which I am
endeavouring to account. Thofe doftrines,
even by fuch as were difpofed to receive
them, were often mifunderftood and mifap-
plied, from a propenfity at once very natural
and very fallacious, a propenfity to fuppofe
them analoo;ous to fomethins: already known,
and to interpret them confiftently with no-
tions already famihar to their minds. One
clafs of believers wifhed to unite them with
the rites and ceremonies of the law of
Mofes ; another, to reconcile them to the
fuperftitions of the heathens ; and a third,
to affimilatc them to the theories of the
Greek philofophy. Thus did difference of
opinion begin with the very beginning of
Chriftianity : even in the times of the apof-
tles, or early aftervv^ards, in almoft every
church they had eftablifhed, were found di-
vifions, herefies, and factions.

3. A vari-

lo P^arlety of Opinions in Religion.

3» A variety of opinions is found on every
other fubjecl to which human attention has
been dire61ed. From the different conftitu-
tions of the minds of men, from their dif-
ferent habits of thinking, and different de-
grees of capacity, diHgence, or candour,
the fame argument produces very different
effects upon them ; the lame obje(5i ftrikes
them in very different points of view. The
theories of medicine, the principles of ci^ 11
poUcy, and even the arts of the hufbandmau
and the manufa£lurer, ftill furnilh materials
for difference of opinion, for difquifition and
difpute. It is hence that we have, on one
hand, the temporary evils indeed, of dif-
putation and controverfy, aggravated too
often by perfonal animofity and illiberal re-
proach ; but on the other, the fubftantial
advantages of enquiry and difcovery, con-
viftion, and truth. Why then fhould we be
furprifed at the want of unanimity in reli-
gion, of uniformity in opinions and faith*?

It

* It may be objected that this comparifon is not com-

plcat, and coiifequently the argument founded upon it not

conclufive. In the cafe of medicine or civil poHcy there

is no divine revelation. Admitted. But the fimilitude

. 5 ftill

Fartety vf Opinions in Religion* ii

It muft be obferved too, that religion is
not In its ov/n nature an obje£l of indiffe-
rence, which every man is at liberty to re-
ceive or to negleft, as may beft fuit his con-
venience and inclination. It is not, like
many other branches of fcience, a purfuit,
on which one clafs of men depend for their
fubtiftence or their fame, and in which others
have only a remote and incidental concern.
But it is a fubje6t which, from its fuperior
importance and nniverfal intereft, v/ill re-
quire and will excite very general and very
ferious attention ; on which almoft every
man, who thinks at all, will think it incum-
bent upon him to form an opinion for him-
felf, to fix his principles and his faith. It is
a fubje6l too of extent and difficulty equal to
its importance. It reveals truths, which
with the utmoft exertion of our faculties w^e
can but imperfeftly comprehend ; and teaches
the general and fundamental principles of

ftill holds far enough to anfwer the purpofe for which it
is employed. The genuinerlefs, the authenticity, the in-
fpiration, or the age of each of the different books of
fcripture may be difputed, like the foundnefs of the theo-
ries of Hippocrates or Plato ; and the language of the
former, as well as of the laJLter, may be interpreted io,
various fenfes, and with various limitations.

our

12 Variety of Opinions in Religion*

our condu6t, in all the multifarious relatione
of moral and fecial life. No wonder then
its doflrines are varioufly underftood, and
its precepts varioufly applied. No wonder
it has given rife to fo many different feds of
fo many different denominations.

4. At no great diftance from what has
juft been pointed out, may be traced ano-
ther fource of this variety of opinions and
tenets in relisiion. In the tiaiths of re vela-
tion, as in the produdions of nature, the
Creator has left fomething to be done by
curfelves, before we can enjoy the full ad-
vantage of his bounty. The mine muft be
dug before we can obtain the treafiare it con-
tains ; the field muft be cultivated before we
can reap the harveft ; and all our knowledge
is the effe£l and the reward of attention and
ftudy. Thus it is with the blefiings of the
gofpel. They ar^ not obvious at firft fight
in their full magnitude and fplendour. With-
out fome degree of application and care,
they cannot be underftood ; much lefe can
they be obtained and enjoyed. The facul-
ties, v/hich our Creator has given us, he in-
tended we (hould employ, and employ them

for

Variety of Opinions hi Religion. 15

for our own good, in purfult of that know-
ledge, virtue, and happinefs which he has
in his mercy fet before us.

For this indeed, .a very important reafon
may be affigned. The bleffing, which is
purchafed with little difficulty, is ufually
enjoyed with as little gratitude and fatisfac-
tion. In fcience, what is felf- evident, or
fuperficial, v/e are apt to defpife : but we
place a high value on the effefls of our own
inveftigation. We always feel felf-compla-
cency in our fuccefs. In the fcriptures,
above every thing elfe, each new enquiry
brings fome new advantage; for it brings
fome new proof of the power, wifdom, or
goodnefs of the Deity; and confequently
fome additional reafon for our veneration, or
fome additional confirmation of our faith.
And the truths difcovered by our own induf-
try and fagacity, produce not only the greatefl
fatisfaftion to the mind, but generally the
ftrongeft convi£lion. The language of re-
velation itfelf is, feek and ye Jhall jind^ knock
and it Jhall he opened unto you.

No

i4 Variety of Opinions in Religtoiu

No wander, then, all (hould not with equal
.riearnefs difcover, what yet all are bound to
inveftigate ; and what each muft in fome
degree interpret for himfelf, no wonder
all ihould not interpret alike. No wonder
that accordingly as men poffefs different de-
grees of ability, diligence, or cai>dour, they
fhould receive different impreffions f^om the
perufal of the fame fcriptures ; that they
fliould draw a variety of doftrines from the
fame general fource ; and even ereQ innu-
merable errors in opinion on the fame baiis
pf mfallible truth.

5. This variety of opinions and tenets ia
religion will be the greater too ; becaufe by
no religion with which we are acquainted,
is fjch variety precluded. Chriftianity itfelf
does not profefs to eftablifli indifputable cer-
tainty, either for its general bafis, or for its
particular dodrines : but for the one, belief
upon teftimony, and for the other, tenets
forme<l \ipon the interpretation of its records.
With refpe6l to the former, it was not in-
tended to be irrefirtible. Our Saviour did
not come down from the crofs that the Jews
might believe him : and after his refurre&iott

he

Variety of Ojiinions in Religion. 15

heflie%vedhimfelf openly^ not to all the people ^
but to witnejfes chofen before of God. We
cannot wonder, therefore, that this teftimony
has not uniformly confined and fixed opi-
nions ; or that its fufficiency has been frC'-
qiiently and boldly, however unreafonably^
called in queftion.

: - With r€lpe£t to the dofirines of Chrif-
fi^ni^y, it Were not difficult to (hew, from
the dbftrufe -nature of many amongft them,
on one hand, and from the weaknefs and
limitation of human faculties, on the other,
that on feveral important points demonftra-
tion and certainty were not poffible ; and that
all the proof has been given which the cafe
could admit. But not to entangle ourfelves
in metaphyfical fubtleties, it is clear in point
of faft, that the truths of our religion are not
difcovered by intuition, nor afcertained by
fcientific demonftration- ; that they come to
tisfiipported only by evidence and argument ;
ihat they are not the objefts of knowledge,
feut of faith. The degrees of conviftion
pipoduced will therefore naturally be ditFerent
in difi^erent men ; and almoft every feparate
article of the creed will find its enemies and

its

1 6 Variety of Ojiinions in Religion*

its advocates. It is ftill the privilege anci
the duty of reafon, in the firft place, to de-
termine whether this religion is fupported
by fatisfaclory teftimony ; and confequently
whether it is to be received, or rejefted ;
and in the fecond place, to judge whether-
its doftrines have been juftly interpreted,
and in w^hat manner its precepts are to be
applied in prafiice. And this powder of de-
ciding for ourfelves, this freedom of ^choijpc
and aftion, u^e prefume, has been left usb)^
our Creator ; becaufe it was indifpeniibly
iiecefTary to render juft and equitable that
refponfibility for our conduft, which our re-
ligion has announced. . :

;. .The liberty of the human will I always
affume as admitted ; becaufe if it be denied^
all moral and religious difqiiifition imme-
diately becomes nugatory and vain. If mart
be a mere machine, ^6iuated by fome fape-
rior power ; if all his thoughts and aflions bq
the eiFe6t of a fixed and original neceflity,
or of a feries of caufes, over which he ha^
no influence ; guilt and innocence, obe-
dience and tranfgrefTion can be but empty

names^

Variety of Opiniofis m Religion, 17

names ; and all that is left us is fuUeii fub-
miffion to irrefiftible fatality.

6. This variety of opinion^ and tenets in
religion has been encreafed again, by the
attempts which men have made to explain
Avhat has not been explained by revelation.
In prefcriuing the general rules of morality,
and in teaching the principal articles of faith,
our fcriptures are fufficicntly clear and expli-
cit : but they fpeak the language of autho-
rity, not of critical difquifition ; their defign
is to en2:a2;e obedience, not to 2:ratifv curi-
oiity. Their precepts are intended to form
the fundamental principles of our condu61;
but the application of thefe in the detail of
praftice is left to our own judgment and
difcretion* In them the oblicrations to our
duty are founded, not upon the fitnefs of
things, the beauty of virtue, nor any other
difputable baiis of philofophy and fpeculation,
but on the fimple and decilive principle of
the will of God. They aflfert the power,
the providence, and goodnefs of the Creator ;
but do not enter into any metaphyfical
difcuflion of his eflence, his attributes, or
his operations. In thefe points, however,

C men

1 8 Variety of Ojiimons in Religion,

men have endeavoured to become wife above
what is written ; to fpeak with minutenefs
and preciiion, where the fcriptures have
either employed very general terms, or been
totally filent, Thefe explanations, it will
eafily be fuppofed, have been very different,
and every man attached to his own. Vari-
ous Quefticns have therefore been agitated,
not only on the true interpretation of every
myftcrious dodrine of our religion ; but
whether each fuch doftrine could be an
elTential article of faith ; and how far it may
be our duty to believe what we cannot com-
prehend. Controverfies on points like thefe,
indeed, have hitherto divided the Chriftian
world, and, except where the religion itfelf
ihall produce in its followers wifdom and
virtue fufficient to fupprefs them, probably
will divide it to the end of time.

7. Another fource of this variety of opi-
nions in religion is, a certain degree of ob-
fcurity and ambiguity, uiiavoidable in all ufe
of language, and therefore to be expe£ted in
the language of a divine revelation. We
can, indeed, fuppofe it pofFible for the Al-
miglity to have revealed his will in terms

cfrentially

Variety of Ojiinions in Religion. 1 9

cfTentially fuperior to all others, in a lan-
guage {o explicit and perfpicuous as to have
been exempt from all difficulty and uncer-
tainty. But this is a fuppofition without
proof; and probability is againft it. As
men are to receive this revelation, the terms
in which its fublimeft truths are conveyed
muft be in fome meafure adapted to the nar-
rownefs of human capacities : and as men
are to interpret it for themfelves, or for each
other, and to apply it to the regulation of
their fentiments and condu6l, it will natu-
rally feel the ufual effeds of their infirmi*
ties and paffions ; the language of the books
of revelation, in common with every other,
will be often mifunderftood and mifapplied.

It is not poflible to prove, as has been
juftly obferved, that in language the moil
familiar to us, any given number of inter-
preters annex precifely the fame idea to the
fame fimple term. How differently then
may dilierent men be reafonably expe6led to
underftand the general and comprehenfive
principles of morality, or the myfterious
do61rines of theology contained in the Chrif-
tian revelation ! In the fcriptures likewifc,

C 2 the.

2o Variety of Ojiinions in Religion.

the attributes and operations of tlie Deity,
fpirit and fpiritual ideas, however novel to
mankind as articles of faith at their firft
pubHcation, muft have been exprefled in
terms already known ; like all other ideas
too, in terms borrowed from material and
fenfible objects, and therefore by figure and
analogy. The truths and precepts of our
religion are conveyed to us in the lano-uac^c.
of a diftant a2:e and countrv ; and confe-
quently, by tranflations only can they be
known to the great majority of mankind.
They are cxpreffcd in terms alluding to the'
cuftoms and manners of the times, to pe-
culiar modes of thinkins: and aftin^r, now
known by little elfe than thcfe allufions them-
felves. They are to be collefted from a
variety of treatifes, hiftorical, prophetic,
moral, and religious, written by different
authors at very diftant periods of tim.e. We
receive them mixed with the annals of a
people, whofe civil and religious eftablilh-
nient was different from every other known
in the world ; and whofe hlftorv indeed is
not fo much an elaborate detail of political
and military operations, for the amufement
of Jeiiure and curiofity; as -a concife nar-
rative

Variety of Ojihiions in Religion. 21

rative of important events, to dlfplay the
wifdom, the power, and the mercies of Pro-
vidence. No wonder then, furely, that fo
many theological controverfies have begun,
or ended, in mere difputes abont the meaning
of words. No wonder, under thefe circum-
ftances, that the upright, the pious, and
even the learned, fhould fometimes have
been led by miftaken interpretations of fcrip-
ture, to hold miftaken doftrines ; and flill
lefs, that the fuperftitious, the ignorant, and
the prefumptuous, fliould have fupported te-
nets, which the infidel may think himfelf
entitled to ridicule, and the believer efteem
it his duty to refute.

8. Controverfies in religion have often
been occafioned by the wifli, which almofl:
every man feels, to propagate his own opi-
nions. He wifhes this in the firft inftance,
pei-haps, merely from the focial principles
of his nature, without any further view than
the fatisfaction it immediately produces. But
if he be ferioufly convinced that his own
tenets are moft agreeable to fcripture, and
therefore moft conducive to falvation, he
may not only innocently, but laudably, en-

C 3 deavour

o -7

Variety of Opinions in Religion,

deavour to teach others, what he coneeives
to be fo much for their advantage. He
will, however, find continual oppolition.
Hardly any man willingly admits he has
been miftaken ; and leaft of all perhaps on
the fiibje6t of religion. The doflrines he
has long profeffed are not only familiarized
by cuftom ; but are thought to be fanftioned
by his confcience, and ftamped with the
authority of Heaven : and he defends them
with the greater obftinacy, becaufe confuta-
tion would difturb his peace of mind, and,
'by alarming him for the foundnefs of his
faith, impair his hopes of acceptance an4
falvation.

A defire not lefs ardent, to propagate theic
peculiar do6trines, has influenced alio whole
fefts and focieties of Chriftians. They hav^^
'thought it meritorious, and therefore pre-
fcribed it as a duty to their adherents, con-
ilantly to endeavour to make profelytes to
their own creed, to add to the numbers of
their own church. And thus have the re-
fpeftive tenets of different individuals, or
different feSs, been recommended on one
fide by every argument which zeal and inge-
nuity

Variety of Ojitnions /;/ Religion. 23

tiviity could fupply, and oppofed on the
other, with equal diligence and Ikill, by
thofe who could not approve, or would not
adv:pt them.

9. It has been the policy of almoft all
governments to feoure, as far as pollible,
uniformity in the religion of the people.
Each, therefore, has ordained its relpedive
f}'ftem of doftrine and difcipline, its articles
of faith and ceremonies of worfliip, and with
its civil inftitutions united a religious efta-
blifhm.ent. This again has been a fource of
^ifcord and controverly.

Various are the reafons by which a mail
may be induced to cenfure, or to oppofe, the
religious eftablifhment of his country. He
may objeft to it, either becaufe he may be
fincerely convinced that there are errors in
its do6trines, and abufes in its adminiftra-
tion ; or becaufe, in real or pretended zeal
for freedom, he may condemn all reflraint
upon publifhing religious opinions, and main-
tain that every man ought to be at liberty
to worfhip God, and to perfuade others to
worftiip him, in whatever way his judgment

C A. <moft

24 Variety of Op'uilons In Religion*

moil: approves : he may become its enemy,
bccaufe his enemies prefide in and fupport
it j or becaufe he loves oppolltion for its own
fake, at leaft to whatever he did not himfelf
appoint, or does not adminifter ; becaule he
has been difappointed of the honours or emo-
luments in it, which he fancies are due to
his talents or his virtues ; or, under the pre-
tence of confeientious fcruples, he may aim
his hoililities againft the civil, as well as the
ecclefiaftical, eftablifhment of the ftate, in
the hope of overturning both, and riling
upon their ruins to power and diftindion.
The advocates for the eftablifliment, on the
contrary, will defend it ; they will vindicate

|its tenets, and affert its purity, or palliate its
imperfedions. The legiflature itfelf, too,
Vv'ell interpofes its authority to retrain fuch
dilTentions, or fupprefs fuch do6trines, as
threaten the tranquillity or fafety of the
ftate. Governments, indeed, have not al-
v/ays confined themfelves in this point within
the limits, which wifdom and juftice would
have prefcribed. A fovercign has fome-
times made the intcrcfts of religion the pre-

,tcxt to cover the defigns of am.bition ;

•find fometimcs endeavoured to fupprefs of-

fenfive

Variety of Opinions in Religion, 25

ienfive doclriiies by perfecution and penalties,
or to propagate favourite tenets by power
and compulfion.

It is not intended by thefe obfervations iii
any degree to determine, to what extent the
interference of the civil power, in points of
faith and worfhip, is injudicious or wife, juft
or unjuft, neceflary or oppreffive. It is
not intended to vindicate, or to condemn,
either thofe who fupport eftablifhments, or
thofe who oppofe them. The prefent pur-
pofe is merely to ftate a fa61-, which will
hardly be controverted ; that the effect of
forming and enforcing the do6lrines of fuch
eftablifhments has too often been, not to
fpread conviftion, but to provoke oppofition ;
not to enfure unanimity and peace, but to
excite difcontent, remonftrance, and diffen-
tion.

10. Oppofition to the dodrines of a reli-
giims eftablifhment has fometimes been fuc-
cefsful ; and the rejedion of received opi-
nions always opens a wide field for the intro-
dudlon of novelty and variety. When men
feel themfelves freed from the authority of

their

26 Variety of Ojiintons in Religion,

their former faith, and are not yet duly in-
fluenced by any other; when they are re-
linquifhing an old fyftem, and do not yet
perhaps thoroughly underftand that which is
to be fubftituted in its place ; while the bold-
nefs ftill lafts, which led them to reje6l efta-
bliflied doftrines, and their new principles
are not yet fully confirmed ; in this interval
the minds of men are open to every im-
preffion, and liable to be fwayed towards
almoft any point* The artful, the ambi-
tious, and the fanatical, therefore, avail
themfelves of the unfettled ftate of opi-
nions to publifh and dilTeminate their no-
tions and their theories, however abfurd,
extravagant, or pernicious. Of thefe, many
from their folly and iniigniiicance will foon
be neglected and forgotten : but others, from
the Angularity of the tenets advanced, or
the number of their adherents ; from . the
ingenuity .with which they are maintained,
or their adaptation to the prevailing paffions of
the day, will rife into notice and importance,
and produce durable efFefts ; will give occa-
lion to lafting controverfies, fefts, and fac-
tions,

0 From

Variety of Ofimions hi 'Religion, 27

From the fame tendencies of the human
mind, it is obfervable, that fimilar circum-
ftances occur with refpe6t to poHtical opi-
nions at every pohtical revokition : and theo-
ries of civil government are produced not
much lefs numerous, various, or extrava-
gant, than the theories of rehgion. The
tranfaftions now pafling in a neighbouring
country may be adduced as an example of
the latter ; and the former is abundantly il-
iuftrated by the events and controverfies,
which attended or fucceeded the feparation
of fo many of the ftates of Europe from the
church of Rome.

11^ Amongft the caufes of difference of
opinion and controverfy in religion, muft not
be omitted a paflion, which though it feems
to be weak and puerile, is in reality one of
the ftrongeft motives of human a6tion;
which every man profeffes to defpife, and
almoll every man labours to gratify : what 1
mean is vanity, the affeftation of extraordi-
nary talents and fagacity. Every man loves
diftin6tion and pre-eminence ; and never
more fo, than when they are founded on
Superiority of underftanding, Td obtain,

there*

2^ Fariety of Ojiinions in Religion,

therefore, the reputation of fuch fuperiority
becomes a very general ambition. But where
one man honourably exerts himfelf, to deferve
this reputation, a thoufand perhaps, in order
to obtain it, defcend to the meannefs of arr
tifice or deception. A it\N nobly aim at the
firft rank in the fair field of truth ; but a far
greater number purfue it through the crooked
paths of fmguiarity and paradox. Yet they
do not feem, more frequently to mlilead
others, than to deceive themfelves. They
labour to maintain fanciful theories, till their
own arguments produce conviction in their
own minds ; thev embellifh error, till thev
embrace it as truth.

The profelTors of religion, in common
with the reft of mankind, have felt the in-
fluence of vanity. From this motive alone,
inadequate as it ihould feem to others, and
unknown, as it often is, to him whom it
actuates, have many been induced to reje£l
a received opinion, or to oppofe the do6Lrines
ot an eftabliflied church ; while others have
been ftimulated by the fame motive to defend
and fupport them. Some have endeavoured,

on

Variety of Ojilnions m Religion* 29

Oil one hand, to become the founders of i\tw
feels, and to call them after their ozvn names ;
and if they could not feduce the powerful or
the wife, to have at leaft the populace ia
their train : while others, on the contrary,
have obftinately refufed to relinquifli tenets,
even when no longer able rationally to de-
fend them ; and both have contended for
viflory more than truth, not for religion,
but for fame. Tliefe are they which receive
honour one of another^ but feek 7iot the ho^
nour that cometh from God*

12. Another fource of difference of opi-
nion in religion, or at leaft of controverfy
and its continuance, is prejudice, Almofl:
every man entertains a partiality for certain
opinions and doiStrines in preference to all
others ; for thofe which education inftilled,
and cuftom has confirmed ; for thofe which
he fees generally profefled ; for thofe which
are adapted to his natural temper and difpo-
fition : or for -thole which are maintained bv
men, to whofe judgment or authority he has
been accuftomed to fubmit ; for thole, in
Ihort, which have once, by whatever means,
ior from whatever caufe, obtained firm pol-

feffion

30 Variety of Qjihnom In Religion,

feffion of his mind. Man is, to a greater
degree than fuperficial obfervers will eafily
believe, the creature of habit ; and habit
is the parent of prejudice. From the con-
ftitution of human nature, or from its weak-
nels and depravity, it is found neceffary to
prepare men, by education and cuftom, for
the ftations they are deftined to fill, pre-
vioufly and early to imprefs their minds with
the requifite opinions and principles, and to
^ftablifh, as far as poffible, appropriate ha-
bits of thoucrht and aftion. Againft thefe
prepofTeffions, indeed, declamation has been
confident and plaufible, and againft their
cxcefTes and abufes, reafonable and juft.
But on the contrary, it is to thefe we are
indebted for much of the ftability and con-
fiftency of the human charafter, and for the
greater part of our contentment and fatis-
faftion in our refpe£tive ftations ; for many
of the beft fentiments of our hearts, and
for not a few of the beft virtues of our Con-
du6t. Take away all that arifes from cuftom
and prepoiTeffion, and how little will remain
of patriotifm, of friendftiip, or even of na-
tural affeftion. To thefe prejudices, how--
ever, whether reafonable or exceffive, whe-
ther

Variety of Opinio?ii hi Religion. ^ i

ther good or evil^ the majority of mankind
owe the greater part of their opinions ; and
thefe opinions are generally cheriflied with
peculiar fondnefs, and guarded with peculiar
jealoufy. We coniider them not as being
themfelves queftionable in point of truth :
but rather as a ftandard by which other truths
are to be tried. We continue to hold them,
becaufe we have begun ; we perflft in de-
fending them, becaufe we have defended
them before. In religion each maintains the
truth of his own tenets, the fuperiority of his
own church; and that often with a zeal,
which provokes the oppofition it labours to
filence, and with fuch obftinacy, as prevents
the convidlion it profefles to feek.

13. Amongft the caufes of this variety of
opinions and tenets in religion muft be reck-
oned the very frequent, though very mif-
chievous, weakneffes of luperftition and en-
thufiafm. Of fuperftition the natural ten-
dency feems to be, to produce in its followers
filence and fubmifTion. But by theabfurdity
of its tenets, and its obftinacy in adhering to
them, it has provoked fo much oppofition or
ridicule, as to have been frequently the caufe

of

^t Variety of Ojiinions in Religion*

of difpute and difturbance. It has over-
whelmed the maid with groundlefs dejechon
and terror, and then miftaken the fug^gef-
tions of its own fears for the di£lates of con-
fcience. It has reprefented all doubt on
religious fubje6ts as dangerous, and all en-
quiry as prefumptuous. It has interpreted
literally expreffions that are figurative and
allegorical ; and confidered precepts as per-
petually and univerfally binding, that were
intended only as temporary and local regula-
tions. It has lifted external ceremonies into
fuch importance, as to place them at leaft on
a level with moral duties ; and on thefe, and
a thoufand other errors, has founded fuch
wild and extravagant do61rines, as no found
nnderftanding can admit, and fuch fupernu-
merary and burthenfome duties, as hardly
any man can fulfil.

Different and even oppofite to thefe, in
their nature and tendency, are the errors of
enthufiafm. The diffidence and fears of
fupcrflition are now exchanged for familiarity
and prefumption ; and the illufions of a
heated imagination are miftaken for the
irradiations of truth. Enthufiafm does not

3 Ihrink

Variety of Ojiinions in Religioft, 33

fhrink with the apprehenfions of rejeflion
and reprobation ; but advances boldly in the
confidence of election and grace. It does
not fo much fear to fail in prafiical virtue ;
as deem it an inferior and fecondary point
of duty. It rejeds enquiry ; becaufe truth
is to be felt, rather than fought ; and def-
pifes learning, in the hope of illumination
from above. Both, however, have found
followers amongr the weak and the illiterate ;
and both have given rife to fe6ls and herefies ;
if not formidable by the rank or talents of

ml

their adherents, often troublefome . by their
numbers and their zeal.

14. The laft caufe I Ihall mention of the
variety of opinions in religion, and perhaps
the moft frequent caufe of objedion to it, is
a vicious difpofition. Every one that doeth
evil hateth the lights neither cometh to the
lights lejl his deeds Jhould be rejiroved. The
wicked man can enjoy the fruits of fraud,
the gratifications of pride, and the pleafures
of licentioufnefs, only by filencing his con-
fcience ; and his cgnfcience can be effedtu-
ally filenced only by getting rid of his faith,
or of all attention to its fuggeftions.

D It

34 Variety of Opinmis in Religion.

It Is by no means intended to inllnuatc
that all, who obje6t to the truth of Chrif-
tianity, are prompted to urge their obj eft ions
by their irreligious principles ; that the errors
of their underftandings proceed from the cor-
ruption of their hearts. But as it will not be
queftioned, that unbeUef has too often been
wholly or partially occafioned by inclination
and paffion ; it cannot be unreaibnable or
lincandid to affign a vicious difpofition, as one:
fource of want of conviftlon in religion ; as
one caufe, amongft many, of doubt, dejec-
tion, and Infidelity.

Bad men, however, are by no* means al-
ways infidels upon enquiry and convidrtion.
They feldom examine deeply the foundations
of religion, l^heir minds feize upon fome
popular and fuperficial objection ; and their
own propenfities and paflions give it weight
and efFeft. One fixes upon lome circum-
ftance in the appearance or the operations of
nature, which he conceives to contradi6l,
and therefore to overthrow, the narrative in
his bible ; or upon fome myfterious doftrine
of revelation, which he cannot explain ; and
which he therefore concludes to be neither

neceflary

Variety of Ojimions in Religion^ 35

necefTary nor poffible to be believed* Ano-
ther has difcovered that there have been
many fabulous religions in the world, and
eafily perfuades hlmfelf that Chriftianity
does but add one fable more to the number ;
or when he fees it fometimes perverted, and
often difobeyed, haftily infers that its fol-
lowers do not in reality believe, what they
find it their intereft to profefs. A third, be-
caufe the truth of Chriftianity does not ftrike
his own mind, or the minds of others, with
refiftlels convidion, cannot confider it as a
divine revelation ; or becaufe his own expe-
rience has fhewn him nothing miraculous,
will not believe that miracles ever were per-
formed.

Obje6lions, like thefe, are too acceptable
to a mind that wifhes to find them true, to
be examined with due care or candour. The
vicious man ilies from argument to his plea-
fures ; and labours lefs, perhaps without
being fenfible of it, to difcover truth, than
to avoid refleftion. Thus is impofed upon
the advocates of religion and virtue, a talk
at once difficult and neceffary, irkfome and
aimoft licpelefs ; to give new attraftions to

D 2 arguments

36 Fafieiy of Opinions in Religion.

arguments which have loft their novelty ; to^
refute the lame objeftions by the fame an-
fwers ; to preach to thofe, who are not dif-^
pofed to hear; to convince men the moft
unvviUino^ to be convinced.

Such appear to be the general and princi-
pal caufes of that want of unanimity refpect-
ing the Chriftian religion ; of the numerous
controverfies it has produced ; and of thofe
various objedions to its divine original ; which
its friends always lament, and in which its
enemies often triumph. It is not to be fup-
pofed, however, that thefe caufes have ope-
rated each fuigly upon fome fuigle mind ; that
every inftance of doubt or infidelity has been
founded upon one ground of objedion alone.
Sometimes, indeed, each may have produced
its effeft by its diftinci and feparate influence ;
but they have more frequently given force
and fup port one to another ; and in different
minds have probably been mixed and united
in every poffible mode of combination.

But if thefe, and fuch as thefe, be the
true and the only caufes of our ditFerences
arxd diffentigns ; the jufteft inferences from

them

Variety of Ojihitons in Religion, 37

them will be, not to the prejudice of a di-
vine revelation, but powerfully in its favour.
As far as objections to our religion have ariien
from fuch caufes as have been mentioned,
the weight of thefe objedions muft be ma-
terially diminiflied by the very ftatement of
the cafe ; by accounting fairly for their ex-
iftence, without admitting their validity. If
difficulties w^ere unavoidable from the very
nature of a divine revelation and the nature
of man ; let not Chriftianity be rejeSed, be-
caule it has neither violated the intellechial
and moral conftitution of its profeffors, nor.
effefled what was impoffible ^vhile that con-
ftitution remained. If the variety of reli-
gious fe6ls and tenets amongft ns proceed
wholly from our own weaknefies and paf-
fions ; let them not be urged as obje£tions to
the revelation itfeif, or as an imputation to
the wifdom or benevolence of its author. \i
Chriftianlty could not be more effefiually,
while rationally enforced ; if irrefiftibie con-
vi6tion could not be imprelled upon our mmds,
without interfering with our freedom of will
and action ; it is furely no argument againft
it, that fome have abufed their freedom, and
rejeded its dodrines, or tranlgreffed its laws^

D 3 If

38 Variety of Ojihiions In Religion •

If there have appeared reafon to beUeve,
that a large proportion of mankind are guided
in their actions more frequently by the im^
pulfg of the moment, than by the decision of
their underftandin2:s ; that even their opinions
lare as often the refuit of their fituation and
circumftances, as of deliberation and con-
viftion; and that their conduft is influenced
by petty interefts and vicious paffions, more
than by fixed and rational principles of duty ;
it will not furely be fair to conclude that
the Chriftian revelation is not credible, be-
caufe it has not been univerfally believed ;
or that its teftimony is infufficient, becaufe
it has not always produced faith, or faith
been follov/ed by obedience.

But whatever be the true caufes, or the
fair inferences from them, the fame caufes
will probably always operate, differences of
opinion will always exift, and objeftions
continue to be urged. Of inftitutions, like
the prefent, we are therefore furnifhed at
once with the principle, and with the vin-r
dication. They are equally benevolent and
judicious. They contribute to flipply a con-
ijant antidote to poifon conftantly adminir

niftered.

VoT-'ieiy of Opinions in Religion • 39

niftered. One reafoii why Providence per-
mits ignorance and vice in the world pro-
bably is, to prove and exercife the faith and
virtues of the wife and good ; and fcepti-
cifm and infidelity in particular render it
neceiTary for us to remove the doubts of the
one, and to refute the objections of the
other. The man of opulence, therefore,
may honourably exert his liberality in pro-
viding inftruftion, and the learned believer
his piety and talents in communicating it,
in order to clear the difficulties in his religion,
and to diffufe more widely its truth and
bleffino^s. As long; as the adverfaries of
Chriftianity continue their attacks, ib long-
will it be duty and merit in its advocates to
repel them ; and each v/ill take the ftation,
which he conceives to be moft in danger, or
which he thinks himfelf beft able to defend.
»

The two principal and moft popular
fources of objection to the Chriftiaa revela-
tion at prefent feem to be ; that it was not
necelTary ; and that it is not credible ; that
the light of nature and reafon v/as fufficient
to direft mankind in their purfuit of virtue
and happinefs, without other alfiftance ; and

D 4 that

40 Variety of Opinions in Religion.

that if other affiftance was neceflary, this
fuppofed revelation is clogged with fo many
difficulties, that it cannot reafonably be be-
lieved and adopted, as furnifhing the affillance
required.

To the former of thefe points, anfwers of
great learning and ability have been repeat-
edly ofi^ered ; fuch, i indeed, as might have
been expected to fuperfede all further dif-
cuffion of the fubjeft. But the objeftion
jftill claims our notice ; for it is ftill urged
againft us. In thefe times, indeed, it is in^
lifted on with as much confidence, as if from
its novelty no anfwer had yet been given ;
and with as much triumph, as if from
its force it could not be anfwered. The
beaten track, therefore, muft be again traced.
In addition to the anfwers already produced,
one more fhall be attempted.

With refpe6l to the objedions draw^n from
the fecond fource ; that all fhould be noticed
in the prefent leftures, is not prafticable-,
and will not be expected. It is intended to
feled a few fuch as feem to have an effect
upon n;^n in our own times ; fuch as occur

Variety of Opinions in Religion. . 41

in the converfation or the v/fitiL^s o^ the
prefent day ; and to attempt a reply to them,
in a way io far popular and familiar, as may
be not unacceptable to thofe who are either
not profefTionally eng?»^qd in theological ftu-
dies, or not deeply fkilled in the queflions
that are. agitated refpeding the do6lrines or
the ertablilhment of our national . church.
That any Hew arguments .will be produced, it
were prefumption to pretend ; nor can it be
expci^ed they fhould ealily be found. The
Chriftian religion is limited to the truths
contained in its own records. To thefe no
addition or diminution can be allowed. The
arguments too, by which it is fupported,
are coeval with the religion itfelf : and from
its nature and importance it has engaged the
attention of the wifeft and beft men in every
age fince its promulgation to the world. All
the obje6i:ions, and all the difficulties, which
the fubjed can admit, have probably long
fince been urged ; and: confequently all have
been repeatedly examined and difcuiTed,
Some difficulties are capable only of one
adequate folutiou ; and of the various an-r
fwers applicable to others, the beft, no doubt,
have already been employed. A few illufr

triou3

42 Variety of Ojiinions in Religion,

trioii5" individuals, by the exertion of flipc-
rior powers of niind, or by the judicious or
fortunate direction of their fludies, have
occaiionaliy thrown an additional ray of light
on the evidence or. the doctrines of our
feith. But all its other advofcates muft be
content with the humbler taflc of producing
the ftores already provided ; and adapting
tliem to the occalions by which they appear
to be required. The novelty, however, which
it is thus difficult to find ^ we conceive, not to
be neceflary to the caufe in which we are
engaged. It cannot feafo'nably be demanded
from us, till either hew difficulties ihall be
brought fonvard, or the modes of reafoninsr
already employed" fhall appear infufficient to
convince the fincere^ and candid enquirer;.
With the fame arms, with which we have fo
often triumphed, we may ftill hope to con*
quer. But our adverfaries have lately en-
deavoured to adapt the ftyle and form of
their bbje£iions to the tafte and capacity of
the moft ordinary readers ; to give their
artillery fuch a direftion and level, as may
be likely to do the moft extenfive mifchief :
and we muft prepare to meet them on their
own ground. The champion of Chriftianity

muft

Variety of Opinions in Religion* 43

muft reflate his defence by the nature of
the attack. It feems neither ufelefs nor
unriecefT^ry in thefe times, to reduce the^
fubftance of more learned difquifit ions into
more familiar forms, and to comprefs them
into a narrower compafs ; to colleft from
every quarter, fuch arguments as appear the
moft appofite and deciiive ; and to prefent
them recommended, if not by eloquence
and erudition, at leaft by modefty and can-
dour; if not by their depth or novelty, at
leaft by their concifenefs and perfpicuity.
If the prefent preacher can produce that
which the learned and the judicious may
hear without difguft, and by which the
young, the gay, or the uninformed may
be perfuaded to think and to enquire, he
ihall confider his time and attention as hav-
ing been well employed ; and the talk as ful-
filled, which he undertakes to perform. To
fupport the caufe of religion and virtue very
different methods may be purfued ; and the
moft promifing will not always prove the
moft efFeclual. By the interpolition of hea-
ven, Chriftianity was at firft propagated by
means and inftruments apparently very in-
adequate to their objed ; and at this day the

higheft

44 Variety of Ojiinwns in Religion,

higheft or humbleft abilities, the weakeft or
the moil; powerful effort, muft depend for
its efficacy and fuccefs on the favour and
bleffing of heaven. Paul planted^ Ajiollos
"Watered^ but God gave the encreafe.

SERMON

SERMON II.

«N THE NECESSITY OF A DIVINE RE-
VELATION, FOR THE INSTRUCTION OP
MANKIND IN RELIGION AND MORA-
LITY.

I COR. I. 21.

The world by wifdom kneiv not God.

A HE firft and broadeft ground of objec-
tion, to what we receive as a divine revela-
tion, has generally been, that it is not ne-
ceflary ; that mankind do not ftand in need
of fuch preternatural inftruSion and aflif-
tance, as it profefles to communicate. The
Creator, fay the adverfaries ' of revealed re-
ligion, has given to man the faculty of rea-
fon; and by the native powers, or by the
due improvement, of this faculty, he is en-
abled to a:ttain all the information, that is
neceflary to his enjoyments or his virtue.

He

46 NeceJJity of a Divine Revelation.

He is enabled, they maintain, not only to
afcertain the rules and principles of good
morals ; but to urge fufficient arguments and
motives to enforce the praftice : to colledl
latisfaftory evidence, not only that he is at
prefent in a ftate of probation and refponfi-
bility ; but that he is deftined for a future
and more permanent exiflence ; in which he
muft receive the juft recompence of his
merits or his crimes. He is enabled to dif- .
cover, they aflert, not only the exiftence of
a Supreme Being ; but his attributes and
perfeftions ; not only that he has been the
author and giver of life ; but that he will
hereafter be the judge of our condu6l ; or in
the language of revelation itfelf ; that he isy
and that he is a rezvarder of them that dili^
gently feek him. From thele premifes they
conclude it to be improbable and incredible,
that the Almighty fhould give, what was
not wanted ; that he fhould, without ufe or
neceffity, contrive and conduft the extenfive
and complicated work of the redemption of
mankind by the gofpel ; and that it is much
more probable, this fuppofed revelation is
the invention of human policy ; either the
pious fraud of the benevolent, to allure men

into

iKecejJlty of a 'Divine Revelation. 4^

into peaeeable fubjetSiion to the laws of
foclal order ; or the artifice of the ambitioiiS.v
to keep the timid and the weak in fubjectioii
to the cunnino; and the bold.

If imaflifted realbn were really able to
difcover," all that is here afcribed to it, the
neceffity of a divine revelation, as far at le^iit
as it is a lyftem of moral infl:ru6iion, would
certainly be (uperleded. But if according
to the obfervation of Gic^ro, to fay that no
man has been wife, and that no man can be
w^ife, amount to th^e (ame thing; if it be
iair to affume, that men are not able to Ao^
what in fa<Sl they have never done ; then wilt
it not be difficult to fliew, that lealbn can-
not effefl: what the obje£iion flippofes ; that
it is not a fufficient guide, or fufficient au-
thority, in our purfuit of truth, virtue, aiid
happinefs.

I . The light of reafon is not fufficient iu
each individual *. It is not impreffed upon

* Lord Herbert, Tindal, and other advocates of na-
tural religion, in oppofition to revelation, maintain that
God has implanted in the mind of every man the true
principles of religion and morality,

5 the

4S Necejfity of a Divine Revelation.

the minds of infants ; for it does not appear
in them ; nor is it able to direft them, fo
early as diredion is required. The child^
for the moft obvious reafons, is long guided
by the authority of his parents and precep-
tors ; before he can be trufled to be mafter
of his own conduft. The youf:h and the man
are frequently called upon to aft, before they
have fully fettled their principles of a£lion ;
to perform their part in many important
fcenes of life, before they are qualified to
reafon largely or Ikilfully ; before they are
able to judge between oppofite motives ; to
furmount the difficulties of complicated
cafes; and to decide with wifdom and juf-
tice. Nor does this li^-ht and intellio-ence

o o

appear to burfl: at once upon the mind, at
any fubfequent period of life ; for all the
improvement our faculties receive is obvi-
oufly gradual and progrefiive. The know-
ledge and principles of our duty, then, are
not originally imprefled upon the mind ; but
jnftilled by education and inftruftion ; they
are not difcovered by intuition, or infufed in
a moment ; but acquired by time and ftudy ;
they are not the endowment of nature ; but
the refult of obfervation and experience.

Whence

Necejtty of a Divine Revelation, 49

Whence this information is really and ori-
ginally derived, (hall hereafter be enquired.
Admitting at prefent that men may obtain
it, by the due improvement of their facul-
ties, by education and inftrudion, by obfer-
vation and experience ; how fhall we expe6l
to find it in thofe, who are in a great mea-
fure deftitute of thefe advantages. By far the
greater part of mankind are obliged to em-
ploy their whole time and attention, to pro-
cure the neccffaries of life. To this obje6l
their education and inftruftion have been
confined ; and their obfervation and expe-
rience feldom extend much beyond it. From
the hour they have ftrength to wield the
implements of hufbandry or manufa6ture,
they are compelled to daily labour, to earn
their daily bread. In them, therefore, rea-
fon is not only little cultivated and improved ;
but becomes in a great degree incapable of
cultivation ; by long difufe, by the labour of
the body, and the various hardfhips of their
fituation. And if it be not able to dire6l
them, without fuch improvement and aflif-
tance, as it is impofi'ible for them by their
own efforts to obtain ; it is fair to conclude,
that the light of nature is not fufficient in

E each

50 NeceJJtty of a Divine Revelation*

each individual to teach the principles, and
to enforce the practice, of good morals ;
much lefs to give them, what is indifpenfibly
necefTary to the former, rational notions of
a Supreme Being and his providence, of
their dependence and refporifibility. Such
men are under the necefiity of doing, what
indeed by fuch men is every where done ; of
taking their rules of faith and morals, of
principles and conduft, in a great meafure
upon truft from thofe, whofe judgment and
inftru<5lion they efteem, or to whofe authority
they find it convenient to fubmit.

This confideration will appear of ftill
greater weight if we refleft, that the rules
of morality, when firft announced, are not
all felf- evident and in difpu table : many of
them require examination and proof, before
they bring conviction. They are maintained
by different men on different grounds ; and
various reafons are afligned for the rules
thernfelvcs ; and ftill more various, for their
authority and obligation.

• It feems fair to affume too, that if the
light of reafon were fufficient, in each indi-
vidual,

NeceJJtty of a Dtvme Revelation, 51

Vidual, to difcover right principles of faith
and aSion, each individual muft certainly
difcover them* Other wife, the Creator muft
have beftowed a faculty, for a purpofe v/hich
it does not anfvver ; and the endowment is a
mockery. That each individual, however,
does not difcover themj^ is too obvious in
point of faft, to require argument or evi-
dence. Nor vail any fuppofed negle6t or
abufe of our reafon fatisfaftorily account for
lb extraordinary a failure ; or, upon the hy-
pothefis of the objeftor, vindicate the wif-
dom and juftice of the Creator. No time
can be ipecified when it was fuccefsful ; no
liich inftances can be produced, as will war-
rant any geueral conclufion in favour of its
fufficiency : no individual can be named,
who adopted and fixed his opinions, by the
exertions of his own reafon alone ; who,
without inftruftion or affiftance, formed for
himfelf a fyftem of religion and morality*

Another argument, againft this fufficiency
of reafon in each individual, may be drav jx
from the general uniformity in natural en-
dowments. Our fenfes, our paffions, and
our Inftlnfts, in themfelves, and in theif

E 2 opera-

52 'NeceJJtty of a Divine Revelation,

operations and effefts, unlefs where they are
occafionally controuled by fome fuperior in-
fluence, are regular and univerfaL They
may differ in degree, but not in kind. Had
this fuppofed hght of reafon then refembled
other natural endowments ; it muft have re-
fembled them alfo in the regularity of its
effeds. x\nd as truth and right, the greateft
and the beft objefts of its refearch, are al-
ways the fame ; every man muft have difco-
vered the fame articles of faith, and the
fame principles of condu6l. The rules of
morality would have been every where alike ;
and the doftrines of relio-ion uniform and

o

conliftent.. But how far this is from being
the cafe, the moft fuperficial infpe6tion of
hiftory will inform us. Not two nations
upon earth, whofe fentiments are known to
us, however limple in their opinions and
manners, precifcly agree in their religious
doftrines,. or rules of praftice. Not a civi-
lized people can be found, with whofe hif-
tory we are acquainted, who have not at
fome time or other changed, in important
articles, their lyftem of faith, and in fome
'points, their precepts of morality. Nor can
^a nation be pointed out, that is not difturbed

by

Necejfiiy of a Divine Rev e! at ion » §^

by fedls, herefies, and faftlons *. In the
populace this might not be allowed to have
much weight in point of argument ; becaufe
they may have been led aftray, by the influ-
ence of a celebrated name, by the policy of
power, or the authority of conqueft. It
ftill, however, proves the want of unani-
mity amonscft mankind ; and the truth is,
that am.on2:ft the more exalted in rank or

* It will be obferved, perhaps, that fimilar changes
have taken place in nations profeffing to believe the Chrif-
tian revelation. And if we admit the facSt, even in its
fulleft extent ; it will not much afFedl: the argument. But
between the condu6t of heathen and Chriftian nations in
this point, a. remarkable diftinclion may be obferved.
The latter have differed in opinion, or changed their opi-
nions, not upon what conlHtuted the ftandard of truth and
duty, but only upon the interpretation of it ; while the
former have difagreed or varied in their fentiments about
the ftandard itfelf. It is, indeed, one of the obvious ad-
vantages of Chrillianity, that its do6lrines and precepts
are preferyed in a fixed and authoritative record j to which
appeals may always be made ; either to prevent difference
of opinion ; or to determine fuch controverfies as happen
to have arifen : and though from the nature of the fubje^t,
^d the errors and infirmities of mankind, difputes will
probably always exiftj they will be lefs frequent, and on
points of much lefs importance, than if we had either no
fixed flandard ; or none but fuch as realbn and human au-
thority could have eftablilhed.

E ^ talents

54 Neceiftty of a Divine Revelation,

•talents not much more uniformity will be
found. Not a philofapher can be named,
;who was in all points of religion and mora-
lity decided in his opinions ; or at all times
even confiftent with himfelf ; and how little
they agreed with each other, their numerous
feds and endlefs dilputations will abundantly
inform us. The academic ridiculed the ftoic ;
the epicurean derided both ; and the feci of
the fceptics is faid to have taken its rife from
the diifentions of the reft. The light of na-
ture then has not enabled each individual to
difcover any rule of condudt that is, what
fuch a rule evidently ought to be, clear and
uniform, confiftent and univerfal.

3, If then the li2:ht of nature and reafon
was not fufficienc in each individual, to
teach right principles, and to enforce good
morals ; the next poffible fuppofition is, that
it was given in the requifite proportion to a
certain number, for the inftrudion of the
reft ; that a few were peculiarly endowed,
for the benefit of the whole. But before this
ilippofition can be admitted, it will be in-
cumbent upon its advocates, if in reality any
fuch be found, to point out the individuals

■ they

NeceJJity of a Divine Revelatio?t. 55

they mean; who they are, whofe inftruc-
tioiis it will be our advantage to receive, and
our duty to obey. It is true that individuals,
poffeffing talents greatly fuperior to thole
granted to mankind in general, have appeared
at different periods, and in different nations,
of the world. It is true, that they have
made fuch difcoveries or improvements in
art and faience, as might juftly entitle them
to be confidered, as men lent by heaven. to
be a benefit and a bleffins: to their fellow-
creatures. It is true, that many of them
have, by their abilities and their induHry,
obtained hicrh diilhiclion and authority in
life, and been honoured, and even deified,
after death. But it is not true, tliat any
individuals have appeared, pofTefling an in-
difputable claim to be confidered, as the in-
ftruflors of the human race in morality and
religion. None have appeared with know-
ledge in thefe important points, fo evidently
fuperior to that of all. others, that the reft of
mankind would voluntarily acquiefce in
their opinions and decifions. None have
appeared, who could teach what \vas re-
quiute to be knov/n, and liipport whvit

K X they

56 Necejjity of a Divine Revelation,

they taught by fuch argument and evidence,
as it was impoffible to refute. None in fhort
have appeared, who could communicate {uch
a lyftem of morals, and ftill lefs, fuch a fyf-
tem of religion, as could either claim the
general approbation, or engage the general
obedience, of their fellow-creatures. All
who have written fince the publication of
the gofpel are here out of the queftion. By
the illuftrious characters of earlier times the
point muft be decided. For the Chriftian
revelation is that very inftruftion and affif-
tance, for the neceffity of which, to them
and to ourfelves, we are to contend.

Nor muft it be forgotten, that the honours
we pay to the fages of antiquity, and in-
deed the honours they beli deferve, are not
fo much abfolute as relative ; not fo much
for the difcovcries they aftually made, as for
their difcoveries compared Vv^ith their means
of making them ; not fimply for the infor-
mation they acquired and communicated ;
but for having acquired and com.municated
fo much, when they had received fo little ;
when the full difcovery of the word and will

of

NeceJJtty of a Divme Revelation. 57

of God had not yet been vouchfafed to man-
kind. We have indeed a prepolTeffion of
o;ratitude in their favour. From the ftudv of
their writings we have received much of the
beft improvement of our minds ; they were
formerly the inftruftors of our youth ; and
they now conftitute the amufement of our
age. But the tafte of the critic, the elo-
quence of the orator, or the beauties of the
poet, are not now to be examined. We are
at prefent to confider them merely as inftruc-
tors in religion and morality ; and their ex-
cellence in other refpefts muft not blind our
judgments to their defeats in thefe. What-
ever efteem we may entertain for Socrates ;
a ftill greater efteem is due to truth. We
are not to err with Plato ; but to hold faft
"/y^^ form of found words in the gofpel of
Ghrift.

Admitting, however, a few illuftrious m-
dividuals to have learned, from whatever
fource, the true principles of morality, and
even fufficient knowledge of religion to en-
force them ; it will ftill remain to be (hewn,
by what marks thefe men could be with cer-
tainty

4

58 Necejfiiy of a Divine Revelation,

talnty diftinguifiied as public inftru6tors ; by
\yhat charafterifiics, . internal or external,
they could prove the authenticity of their
doftrines ; and by what motives and autho-
rity engage others to hear and to obey them.
If their inftru61ions v^^ere recommended only
by their fuperior v^ifdom ; and if their pre-
cepts were enforced only by their own utility ;
none would be convinced of their value, but
fuch as were able to judge of it ; thofe who
moft wanted, would not regard them. As to
any external chara6teriftics, the fa6t need
not be difproved ; for it cannot be fupported,
by any plaufible argument or evidence. They
did not quote any prophecies fulfilled in their
perfons and conduct : they did not appeal to
any miracles, which the power, who fent
them, had enabled them to perform. We
know^ that Numa profefled to be affifted in
the formation of his laws by a nymph of
the foieft; Lycurgus, by the oracle of
Apollo ; and Pvlinos, by Jupiter himfelf.
But thefe were evidently convenient fi6lions ;
deiigned to give the authors weight and au-
thority with the illiterate and fuperftitious
populace ; who were neither very able nor

much

NeceJJtty of a Divine Kev elation* 59

much difpofed, to queftion, or to examine,
the truth of their pretenfions. Had they
been furnifhed with real and fubflautial evi-
dence of a divine commifiion ; it ought and
it would have been brought forward to public
view. It would not have confifted folely of
the affertion of thofe, who were under the
flrongeft temptations to a fraud ; becaufe
moft to be benefited by its lliccefs : but it
would have appeared in a form adapted to
the capacities of thofe, whom it was in-
tended to convince. It would not have borne,
as it now does, every mark of pretence and
impofture ; but the plain and genuine fea-
tures of authenticity and truth. It is worth
while to obferve too, that the artifice, to
which Numa, Lycurgus, and Minos had re-
courfe, is no mean evidence ; both that they
had heard of divine communications to m.en ;
and that fome fuch revelation, as we con-
tend for, was in their opinion neceffary, to
fecure the virtue of individuals and the peace
of focietv. But whatever mav be thouo;ht
of the expedients, or the opinions, of the
ancient le^iflators and moralifts ; if Provi-
dence has not given, to any public inftruc-
tors among the heathens, indifputable marks

of

6o NeceJJtty of a Divine Revelation.

of their office, or indifputable proofs of their
authority ; we muft inevitably conclude,
that no fuch inftruftors have been fent ;
none, whom mankind are bound to receive
and to obey,

3. If then it be true, that the light of
nature is neither fufficient of itfelf in each
individual, to teach and regulate our faith
and pravSice ; nor that a few have been pe-
culiarly endowed and commiffioned for the
benefit of the whole ; the only fuppolition
remaining, to fupport the fufficiency of rea-
ibn, is, that the requifite information is at-
tainable, by the united and fucceffive exer-
tions of mankind. But if it was not io
attained before the publication of the gofpel ;
we may be allowed to conclude that it was
not attainable at all : and that it was not fo
attained, will appear from the flighteft exa-
mination of the faith and ethics of the hea-
thens.

Their religion was univerfally idolatry :
and the whole multitude of their deities were
fuppofed to be of like paffions with themf elves ;
whofe caprices, cruelties, and lufts confti-

tuted

NeceJJity of a Divine Revelation, 6i

tuted the articles of their faith, and the fub-
jefts of their devotions. Thefe deities were
worfhipped, not only under various forms of
the beafts of the field and the fowls of the
air, but of a thoufand different images of
wood and ftone, the work of men^ s hands ;
and the infatuated populace often miftook
the reprefentation for the original ; and ad-
dreffed, not a fublime and invifible divinity,
but the brute, the reptile, or the ftatue, a5
the ultimate obje6l of their adoration. Nor
were the eftablilhed forms of their devotion,
as will eafily be fuppofed, more pure or dig-
nified than their creed. They were indeed
either fuch rites and ceremonies, as were
devoid of all rational ufe and meaning ; or
fuch as could not be praftifed, and cannot
be ftated, without offence to decency, and
to good morals. Their lyfliem of faith was
therefore injurious to the dignity and honour
of the Supreme Being ; and their worfhip
fuch as muft have been, not only offenfive to
the proper objed oi worfiiip, but prejudicial
to that morality, which it ought to have
purified and improved. On the licentious
chara6ler and tendency, however, of the.
heathen mythology, and on the groffnefs of

their

62 i^tecejfity of a Divine Revelatio?!*

their fuperftition and idolatry^ it is not ne«
ceflary that I fhould enlarge ; for they have
been ftated and expofed, till the fubje6t will
hardly excite attention ; till our convi6}:ion is
almoft forgotten in wearinefs and difguft.

* But it has been maintained in their de-*
fence, that fuch was the creed only of the
vulgar and illiterate ; that the populace^ in-
deed, from their ignorance and credulity^
mio^ht believe all the extravao-ant tenets of
their theology ; and that the magiftrates
might fupport them for the purpofes of po-
licy ; but that the philofophers not only def-
plfed and cenfured, v^diat we fo juftly con*
demn; but knew and maintained the fun-
damental article of true religion, the unity

* Varro and Plutarch make a triple divifion of the
^ntjent theology ; into the fabulous, which belonged tO;
the poets ; the popular, which was fupported by the laws >
and the phyfical, which belonged to the philofophers :
and Gibbon, with fome reference to fuch a divifion, and
Svith more attention to the epigramatic turn of his fen-
tence, than to its accuracy, has told us ; that " the vari- .
ous modes of worfnip, v/hich prevailed in the Rom.an
world, were all confidcred by the people as equally true,
fcy the philofopher, as equally falfe, and by the magiftrate,
'as equally ufeliil." Rom. Emp. Chap. 2,

NeceJJtty of a 'Divine 'Revelation. 63

of the Godhead. This has indeed been re-
peatedly aflerted, but it has not been proved*
The philofophers, inftead of expoiing the
popular theology, as void of foundation in
truth, and in its tendency prejudicial to good
morals, united with their fellovz-citizens in
the cuftomary rites of devotion; and de-
clared it to be impious and criminal to quef-
tion the truth, or difturb the folemnities, of
the religion of their anceftors. Some fefts,
indeed, endeavoured to palliate even the
poetical mythology ; by reprefenting it as
myftical, emblematical and allegorical fable ;
veiling the truths and operations of nature,
under the fuppofed tranfaftions of their dei-
ties ; and pofTe fling a depth and fignificancy^
which the poets themfelves do not appear
ever to have had in contemplation ; and
which the academic in Cicero has Riccefs-
fully ridiculed and expofed. Nor fhall we
be much difpofed to extol this philofophy,
when we refleft ; that it v/as either not able,
or not inclined, to devife a better lyftem
of faith and worfhip, to be adopted by the
people, and enforced by the magiftrate. It
is indeed much eafier to tell what is wrong,
than to teach what is right ; to expofe error,
2 than

64 Neceffity of a Divine Rev el at ion i

to dilcover truth*. They might have pointed
out the weaknefs of particular articles, or
demolifhed the whole fabric, of the popular
fuperftitions ; but they were not therefore
prepared to erefl: the luminous edifice of true
religion. Socrates, tb^ugh condemned to an
ignominious death, for his fuppofed contempt
of the deities of his country, carefully per-
formed all the rites of the eftablifhed re-
ligion -f-. Cicero, in his treat ife on the nature
of the Gods, has not more difplayed his elo-
quence as a writer, than his inability to give
fatisfadory information on the fubjed:]:. And

when

* What was fald by Baudius of Erafmus rerpe6ting his
religious opinions, may with great juftice be applied to
moft of the antlent philofophers ; Videtur magis habuifle
quod fugeret, quam quod fequeretur ; he Teemed rather to
have determined what to reject, than what to believe :
and Cicero with equal truth and candour declares, " Utr-
nam tarn facile vera invenire polTem, quam falfa convin-
cere 5" I wifh I could as eafily difcover truth, as I can
refute error.

f Xenoph. Mem. et Apol. Socr.

X Had this celebrated trcatife ended v/ith the fecond
book, it might have been more fatisfaiSlory to the reader,
becaufe the author would have appeared to have fatisfied
himfelf. But the third involves us again in inextricable
difficulties and perplexity. The treatife does not fupport

the

Necejfity of a Divme Revelation, 65

when the Athenians enquired of the oracle,
what religion they fhould profefs ; the an-
fwer was, the religion of their anceftors *.
The people then, the philofophers, and even
the Gods themfelves, were almoft equally-
ignorant, what fyftem of faith and worihip
was the trueft and the belt.

Our ufual habits of reafoning lead us to
expe6t, that fuch as were the tenets of re-
ligion amongft the heathens, ilich would be
their precepts for pradice ; that their mo-
rality would be as corrupt as their creed.
But this, though unhappily too much the
cafe, is by no means univerfally true. Hie
principles of virtue are, in their own na-
ture, much lefs abftrufe and difficult than
the do6trines of theology ; and the fages of
antiquity did not perceive that clofe and in-

the popular religion ; but entirely overthrows it. It does
not adopt the tenets of any particular fe<£t of philofo-
phers ; but ftates and refutes them all. As far as a tendency
to any particular fyftem is difcoverable ; it is either to-
wards the atheifm of Strato^ or towards that pantheifm,
which is at leaft as antient as the verfes afcribed to Or-
pheus, and fmce better known as the do6trine of Spinoza.
But the whole terminates without condufion or decifion.
* Cicero de Leg. 2. 16.

F timata

66 N€€f/Jky of a Dsvme Revelation,

timate conneflion between religriou and mo-
ralitj; of which better information has en-
abled lis to fee the neceffity and the advantage.'
With them the latter did not derive exclufively
from the former its principle, its model, and
its fei^fiions. Their fyftem of ethics, how-
ever, tho'ugh much iels defe5:ive than their
tenets of rehgion, was ftill at a wide diftance
from perfection. Many of our moral and
tGCial duties, indeed, they have enforced by
every argument which genius could invent,
and recommended by every ornament which
eloquence could beftow- But they were not
pofieffed of any certain and univerfal prin-
ciple of good morals-— Each has admitted
iome vice amongft the virtues he prefer ibes ^,

Amidft

* La^ntius tnd others have obferved, that from the
writings of the various heathen moralifts a fyftem of ethics
might be coUcfted, as compkat as that of the gofpel itfelf
Perhaps the iz8t might be queflioned. But allowing it to
be true *, it is not to be expeded that each individual (hould
fearch from Ariftotle to Cicero, and from Plato to Seneca,
m order to fettle his principles and rules of action : and
had each individual lerfure and inclination to undertake the
tafk, what is to be his guide in performing it ? by what
means is he to diflinguifh what to adopt, and what to re-
je£k ? This might form the amufement of a man of learn-
ing i

Necejftty of a 'Divine Revelation. 6j

Amidft the faireft flowers of heathen mo-
rality, is always found a mixture of weeds
or poifons. The principle and the rule of
reffitude affumed by Cicero is, what he calls
right reafon ; and this, after fome obfcure
and unavailing difquifition, he determines to
be the reafon of the Supreme Being. But
were this information juft ; for want of
advancing one ftep further, it is wholly with-
out efFe6l or ufe. He has not, and he could
not inform us, how the reafon of the Su-
preme Being is to be known. With refpecl
to pradical m.orality ; * Theodoras permit-
ted theft and facrilege ; and "f- Ariftotle has
recommended refentment and revenge. The
perfeft republic of :|: Plato did not exclude
the praftice oFfalfhood ; and it ordained the
moft unwarrantable licentioufnefs. Even
§Epi6tetus and || Antoninus themfelves al-

ing ; but not the inftru£lion of the Ignorant. La£lantlus
himfelf admits, that he only could accomplifh this, who
had been previoufly taught of God. He only could erect,
from the materials of Pagan antiquity, the fabric of per-
fect morality, who poil'efTed already the model in the
bible.

* Diog. Laert. Lib. 2. f De Morib. Lib 4, 5.

X De Repub. 3 5c 5. § DifTert.

P Ant. Medit. Lib, 3, 5, 10.

F a lowed

68 Neceffity of a Divine Revelalion,

lowed their wife man to feek refuge from
affliction in fuicide.'

But admitting they had been perfefl in
the pradical* virtues they recommended ;
there are other points, effential to our duty
or our peace, Avhich they have not taught.
They have not, for example, accounted on
any rational principle for the mixture of
crood and evil, of vice and virtue in the
world ; for the occafional profperity of the
Avicked, and the affliftion of tlie juft. All
we can learn from them on this important
fubjed, either has little meaning, or brings
little fatisfadion. By one fe6l we are taught,
that all fublunary events are under the direc-
tion of a blind and capricious chance; by
another, that thev are re:i;ulated by an irre-
iiftible fatality; and by a third, that there
are two original and oppofite powers in na-
ture ; a malignant demon, the caufe of evil,,
as well as a benevolent being, the author of
l^ood. AvA for one of the moft neceflTary
parts of human duty, patience in adveriity
and refignation to the divine will, they have
recommended little elfe, than either to feize,
with the Epicurean, whatever enjoyment the

prefent

NeceJJity of a Divine Kev elation. 69

prefent hour allows; or to acquire, with the
Stoic, an unnatural indiiFerence and infen-'
fibility.

4. Admitting, however, ftill farther, that
they had been able to teach every part of
human duty; by what arguments could they
have proved that the do6lrines they taught
were truth ; and that the precepts they de-
livered, it was incumbent upon us to re-
ceive ? AUowino; even this to be accom-
plifhed ; by what authority could they have
prevailed upon the reft of the world, or by
what motives induced them, to praftife what
was tauo;ht ? The table of Cebes will fhew,
that as they could not difcover what would
conftitute our real happinefs ; they could not
urge any adequate and efficacious motives to
our duty. They have indeed purfued the
enquiry with great diligence ; but by no
means with as great fuccefs.

The native beauty of virtue, and the love
of virtue for its ov/n fake, was a language,
which they either fuppofed to contain much
meaning and argument ; or which they em-
ployed, becaufe they had nothing more de-

" F 3 cifive

70 NeceJJity of a Divine R-Cv elation.

cifive to urge in the caufe. It was, how-
ever, a notion much too abftrafted for com-
mon minds ; too (hadowy for the bafis of
duty ; and perhaps never influenced the con-
dud of a fingle man. It was only the meteor
of fancy ; not the funfliine of truth. It
might amufe the imagination ; but could not
illuminate the underftandins:.

As motives fomewhat more fubftantial,
though in their eftimation of inferior value,
they have uro;ed the re2:ard ufuallv and rea-
fonably paid to health, to fortune, and to
reputation *. But without enterino; into a

minute

* The following obfervations originally made a part of
the text 5 and may, perhaps, ft ill be thought not unwor-
thy of a place in a note. With refpedl to the firft j the
injury to health from the practice of vice is not immediate
or certain : for m.any vices may be pra£tifed, by which the
health is not aiTected : and even licentious indulgencies are
not always followed by difeafe, nor do they always vifibly
ijiorten life. The argument drawn from thence, there-
tore, in favour of virtue may be oppofed as incoiiclufive.
The effects, on v/hich its force depends, are not univerfal
and inevitable. But whatever may be the real force of
the argument, it is not likely to fecure good morals. We
are all too apt not to fear pain, while we do not feel it.
And though fegard i^x their health will ni a certain degree

always

Necejfity of a Divme Revelatkn* 71

minute examination of thefe confiderations,
it may fafely be afferted, that each feparately
is either too limited to be of general ufe, or
too feeble to be efHcacious. The force of
each indeed varies, not only with the varie-
ties of climate, government, and public opi-
nion ; but with the age and ftation, ienti-
ments and habits, of almoft every individual.
And whether they aft fingly or in conjunc-
tion, they are too irregular and uncertain in
their influence, to form the principle of good

morals;

.always influence the prudent and tlie temperate; it will
never be, on one hand, an effectual check to violent and
headftrong pailions ; nor on the other, an effechial incite-
ment to the more laborious and painful duties of life.

With refpeCt to the regard for property, as the princi-
ple of morality ; it is in its own nature perfeiflly indif-
ferent ; and can become a reftraint upon vice, or a motive
to virtue, only according to the previous difpofition of him
by whom fortune is pofleffed, or by whom it is defired.
The ambition to obtain opulence and its advantages, if
not under the dire(ftion of better principles, may not more
frequently ftimulate the exertions of honeft indull;ry^ than
the efforts of artifice and fraud. Though the apprehen-
fion of injury to his fortune will often reftrain a man in
moderate circumdances \ it can have little weight with
him, whofe aanpler (lores are equal to the mc>ft expenfne

F 4 graiihca-

7Z NeceJTtiy of a Divine Revelation,

morals; and too indefipxlte in their mean-
ing and eftimation to be our guide in prac-
tice.

. In aid of thefe motives have been urged,
therefore, the inftitutions of civil policy.
The laws of our country, it may be faid,
ought to form a perfeft rule of duty; and the
authority of the magiftrace enforce the per-
formance. But, not to mention that if rea-
fon calls in the aid of hum.an laws ilie ac-
knowledges, as mere reafon, her own infuf-

gratifications. And our ov/n obfervation and experience
may convince us that the pofleiTion of wealth, far from
b.eing itfelf the principle of good morals, too often encou-
rages fuch guilty pailions as it furnifbes the means to gra-
tify. It depends wholly on the pofi'eiTor, whether pro-
perty become the inilrument of his virtue, or the minifter
of his vices.

The care of chara.Sler and the love of fame have indeed
prompted many to exertions the mod honourable, and
actions the moil brilliant : but what good efFe6i can thefe
motives have upon thofe, who indeed moft want fuch in-
citementSj but are leaft fenfible of their influence, the
mean fpirited and the depraved ! They will always facri-
iice what they conceive to be the fhadowy advantages of
reputation, to the more fubftantial pleafures of eafe, gain,
or fc^nfuality^

ficiency ;

NeceJJtty of a Divine Revelatmt. .73

ficiency ; thele laws themfelves may be un-
juft, or iinjufUy adminiftered ; and what
fhall reftify their irregularities, and make us
amends for any injuries we may have fuf-
tained ? The wileft and the beft human
inftitutions cannot always punifh crimes, and
much lefs prevent them ; and they feldom
attempt to rcv/ard virtue ; but as they hap-
pen to be ferviceable to the flate. Nor will
they ever be able to confine within the
bounds of dutv, thofe who are daring; enouo'h
to hazard the penalties they threaten ; thofe
who fancy themfelves powerful enough to
refift, or artful enough to elude them.

In the political eftablifliments of anti-
quity, at leaft, it will be in vain to feek the
principles or precepts of perfeft virtue. Their
legiflators paid perhaps too much attention to
the aggrandifement of the ftate ; and certainly
too little to the morals of the people. Their
fyftems of policy, like the ethics of their
philofophers, were all debafed by fome mix-
ture of abfurdity, inhumanity, or corruption.
If we examine what remains of the boafted
inftitutions of Lvcur2;us or Solon, or of the

laws

3

74 NeceJJity of a Divine Revelation,

laws of the Twelve Tables ; we fhall find
that they all ordained or countenanced what
was incompatible w^ith good morals ; un-
w arrantable licentioufnefs ^\ or the expofure
of their children ; the combats of the ela-
diators, or the murder of their flaves.

That thefe motives do in fa6i: poffefs a
large fliare of weight and utility in human
life, is too obvious to be denied. The united
confiderations of health and fortune, cha-
rader and lav\^, muft always have a powerful
influence on mankind. Within their proper
limits they are indeed very valuable and very
laudable principles of aftion. They have,
no doubt, on one hand, often checked the
artifices of iniquity and the efforts of vio?
lence ; and on the other, often prompted to
exertions and atchievements hi2;hly honour-
able to the individual, and beneficial to fo-

. * The defects of heathen laws and heathen morality
might perhaps be moft fuccefsfully expofed, by infifting
on the licentioufnefs, which they did not in almoft any cafe
prohibit with fufScient rigour, and which they too often
Cxprefsly encouraged. But from the nature of the fubjedl
as much evil is probably avoided by waving the argument,
as .good could be obtained by ftating it more at large.

ciety.

NeceJJtty of a "Divine 'Revelation. 75

ciety. But in the moft importaht point they
all equally fail. They conftitute only pru-
dence and policy; not the moral principle
required. They may prompt, or they may
reftrain, the hand ; but they cannot reftify
the heart and the intention. They have
often enforced the offices of decency or juf-
tice ; but cannot exalt thera into virtue and
merit. Cicero himfelf aflerts, that prac-
tifed upon thefe motives, juftice itfelf is not
virtue.

To this muft be added, as a motive to
duty urged by many of the heathen philo-
fophers, the immortality of the foul, and the
rewards and punifhments of a life to come.
But though thefe are do6lrines, without
which religion lofes its principal' value, and
morality its firmed fupport ; we fhall not
find them either univerfally or rationally
maintained by the fages of antiquity. Thefe
doctrines were indeed, like almoft every
other, difputed by the Sceptic, and by the
Cynic furlily denied. The Epicurean fought
in his pleafures, and the Stoic in his apathy,
the happinefs of the prefent life, with very

little

76 l^ecejjiiy of a 'Divine Revelaltom

little regard to any thing beyond it. Even
amongft thofe who maintained a ftate of re-
tribution hereafter, their notions and their
accounts of it are fo doubtful and obfcure,
fo full of fable and inconfiftency ; that it
muft have been difficult for them to perfuade
themfelves of the reality of what they
taught on the fubje6t ; and ftill more difficult
to give it weight and efficacy oq.the minds
of others. Socrates employed many argu-
ments to prove the immortality of the foul ;
but before his judges he left it undecided,
whether he expes5led death to k.ad him to a
flate of peaceful infenfibility ; or to the com-
J*any and converfation of the great, the wife
and the good ^. Of all the arguments of
antiquity on the fubjeft, the beft are un-
doubtedly to be found in the writings of
Plato ; yet of thefe, fays his greateft ad-
mirer, the Roman orator ; when I read them,
I am convinced ; but when I lay the book
afide, and refledt upon them in my own
mind, my convi6lion is gone "I-. Cicero's
own reafoning on the fame important quef-
tion terminates in the unfatisfaftory conclu-

*:Pkt. Phae.d, f Tufc. Qua-ft. |. ii.

iion ;

' Necejfity of a Divine Revelation. 77

fion ; that if he was miftakeii in his belief,
he was pleafed with his error, and no man
fhould ravifh it from him*.

5. As

* De Sene£l. fub finem. — In Ms phllofophical treatfe
Cicero has made feveral of his characters fpeak ingetii-
oufly and eloquently on the fubje6l of a future ftate, and
the immortality of the foul. But in his letters he appears
to give up the point ; and to be of a very different opinion.
For in thefe he conftantly reprefents death as the end of
all things; as a ftate of perpetual infenfibility. '^ Mortem
nullum fenfum habituram," '^ iinem doloris,'* et " omnium
rerum extremum," is the language not only of feveral
different letters ; but, I believe, on every occafion, where
the mention of death is followed by any reflexion upon it.
And on the letters, it fhould feem, notv/ithllanding Dr,
Middleton's reafoning to the contrary, the greateft depen-
dence ought to be placed. His phiiofophical difquiiitionSy
in imitation of thofe of Plato, are thrown into the form of
dialogue ; and each of the characters may therefore be
iiippofed to fpeak, not fo much the opinions of Cicero, as
thofe of the feet he reprefents j and to urge the arguments,,
not which appeared to the author conclufivci but the beli
which his fide of the queftion admitted, or were then
known. It is only indirec.lly, or by fuggeftions in fome
other parts of his writings, that we can learn who fpeak^
the fentiments q^ Cicero himfelf. But in his letters he h
wnder no fuch reftraint ; nor is he under the influence of
any fuch pafTion or intereft, as fliould lead him to difguiic
his real opinions. Hud any favourite hypothefis engaged

much

78 NeceJJtty of a 'Divine Revelation.,

5. As an addition or an -Improvement fa
thele aro-uments of the ancients, modern
phllofophers have iirged as the rules or mo-
tives of human duty/ benevolence, honour,
confcience, and a moral fenfe. But each of
thefe may In a very few words be fhewn to
be, either vague and indefinite as a rule, or
feeble and inefficacious as a motive*

With refpe61 to benevolence ; it Is not yet
determined whether it is a principle Inherent
\vl our nature, or an acquired virtue, or both
united. And when that queftlon fiiall be
fettled, It will be foon enough to enquire,
whether It be In reality felt by all mankind ;
in what degree It fliall operate towards thofe
whom we have not feen or known ; by what
force It fhall prevail over perfonal or na-
tional enmity and provocation ; and direct
our condu61: in oppofition to all our felfifh and
corrupt paflions.

much of his thoughts, it muft fomewfiere have made its
appearance in fo much friendly and confidential corref-
pondence. What is faid in the letters may fairly be cpn-
fidered as exprefling the fettled fentiments of his mind.

With

NeceJJiiy of a Divine Revelation* 79

With refpefl: to honour as a rule of con-
dud ; not to urge that the term itfelf is not
precifely defined; it is confeffedly a fenti-
ment not innate and natural, but artificial
and acquired ; not uniform and univerfal,
but local and variable ; not founded upon
any known, and general principle, but upon
the judgment and caprice of the individual ;
and vuihappily its laws are as cruel and
ianguinary, as they are uncertain and in-
definite-.

With refpeft to confcience, as the prin-
ciple of moral condu^ft ; it has not only been
varioufly explained in theory; but in prac-
tice has been fuppofed to diftate very diffe-
rent, and even oppofite, rules of aclion. I
fhali. however, venture to adopt the defini-
tion given by Locke, as too juft to be con-
troverted, and too clear to be mifunder flood,
" Confcience," fays he, " is nothing elfe,
but our own opinion or judgment of the
moral reftitudc or pravity of our own ac-
tions *,'* Its being right or wrong, there-
fore,

* Buddeus- has left us a dennltlon of confcience fo
clcfely r^embling this of Locke, that the coincidence

would

So Necejftty of a Divine Revelation*

fore, a fafe or an erroneous guide, depends
upon previous information. It is a rule,
which muft itfelf depend upon fome other
rule already known : it is the interpreter,
not the maker, of the moral law ; and far
from being a public and general principle, it
is known only to the poflefTor ; and may be
different in every different individual.

As to the moral (tr\(Q^ if it be not nearly
another name for confcience, it is not eafy
to fay what it is. If it be confidered as fen-
timent, rather than reaibning ; as that power
in the mind, by which we are enabled inftan-
taneouflv to decide between ri^ht and wrong: :
when we feem rather to feel than to think ;
it then coincides with one or other of the
rules or motives already examined ; it is
either acquired benevolence, confcience in-

would appear remarkable, could one avoid fufpe^Sklng
that the German theoioglfl muft have fcen the EJJay
of the Englifh Metaphyfician. He w^as the younger
man by more than thirty years. Confcientia nobis nihil
aliud fignificat, quam argumentationem hominis de a(5lio-
nibus fuis aci Ijgeni relatis, ut earum hinc aut pravitatem
-aut boiiitatcin cuiligat. In(t. Thcol. Moral, cap. i . 3.

formed

NecCjffitv of a Divine Revelation. 8 r

formed and matured, or honour ripened ii>|o
habit.

By modern philofophers, a2:ain, it has
been fupppfed and maintained, that man
might afcertain the rules of his duty by the
exertiops of his own underftanding ; becaufe
he might dilcqver its utihty and obhgatloa
in the natural fitnefs of things ; in the im-
mutabiUty of truth ; or in the eternal dif-
tinftions between right and wrong.

It is true that by obfervation and expe-
rience we dilcover in the conftitution of nature
a..wife and wonderful adaptation of one thins:
to another ; thp fubordination and fubfer-
yience of every part to the whole ; a mutual
relation and dependence between the vege-
table, the animal, and the rational produc-
tions ; and that each, while it preferves its
proper place and influence, contributes to the
fubfiftence, to the utility, or to the enjoy-
ment of all the reft'. But this proves little
with relpe6l to human duty. It may indeed
fuggeft a probability, that there will be the
fame propriety in the exertions of wifdom
and virtue ; it may lead us to fuppofe, that

G fimilar

8 2 Neceffity of a 'Divine Revelation.

fiAilar advantages in the moral world would
reflilt from the due difcharge of moral du-
ties ; and what analogy fuggefts, obferva-
tion tends to confirm. But probability is
not certainty; analogy is not demonftration,
Obfervation of the fame kind led the hea-
then philofophers to a very different conclu-
fion : for it led them very early to idolatry ;
either to worfliip excluiively the hoft of hea-
ven, prompted bv its magnificence and its
benefits ; or to fuppofe the univerfe itfelf one
perfe61 and bleffed Being, which it was their
dutv to adore ^.

The immutability of truth is to be con-
fidered, much in the fame light, as the fitnef^
of thing's. In our arts and fciences the fame

* It has been very juflly obferved too, that the fitnefs of
things cannot form a perfect rule of conduct:, unlefs it be
perfectly known to us : and it cannot be perfectly known
in our prefent ftate ; becaufe we cannot know all things,
and all their relations. We do not by any means fully
underfland our own nature, and our relation to each other;
and ftill lefs our pofTible, and even probable, relation to
other creatures above or below us, to our Creator, to the
whole fyllem of things, or to a future ftate. This rule
of duty, therefore, muft always be imperfect, in propor-
tion to the imperfection cf our knowledge.

pre-

Nece/Jtiv of a Divine Reve!atio?i. 83

premlfes always le^d to the fame conclulions ;
one demo nftrat ion invariably confirms ano-
ther; and in all our experiments, limilar
caufes are conflantly followed by limilar
efFeds. We conclude therefore that the
lyftem holds univerfally ; that phyfical truth
is every where the fame, and immutable.
But this procefs of invefligation has not yet
been fuccefsfully applied to the difcovery,
or the fupport, of the principles of morality.
And though it has been fuppofed, that moral
duties may admit fcientific demonftration ;
till that demonftration is effetlcd, the pof-
fibility is no clear or fure foundation of hu-
man virtue : the demonftration itfelf would
hardly be authority and obligation.

With refpefl: to the eternal diftinftions of
right and wrong ; it is not intended to call
, the doftrine in queftion ; but to place it on
wliat appears to be its true foundation. By
the advocates for the fufficiency of reafon
thefe diftinftions fecm to be maintained, as
fomething inherent in the nature of things,
wholly independent of the will of the Cre-
ator ; as an original and over-ruling neccf-
(ity, which omnipotence did not eftablifh,

G z aud

84 Neceffity of a Divine Revelation.

and cannot change. But furely he xvho
created all thhigs, created all their relations
and diftinftions. How far it was in the
poweiT of the Almighty to have formed dif-
ferent creatures with different relations ; or
to have created us with other qualities and
other duties ; it is indeed ufelefs to enquire :
but \yith our linaited knowledge of the Deity,
the poffibility cannot be difproved. His own
nature. and attributes only can fet bounds to
the operations of omnipotence. We doubt
not, but the prefent conftitutiou of every
creaturejs, congruous to the perfe6lions of the
Deity ; and from the reftitude, as well as
the immutability, of the great Creator, we
take it for granted, that neither the relations
and fitneffes of things, nor our duties that
are counefted with them, will undergo any
change, while the things themfelves and the
human race Ihall continue to exift*.^ But

this

* It has been afked whether a miracle may not be con-
fidered as eireftlng a change in the nature of things. To
which it may be very fafely anfwered ; that a miracle does
not make any fuch change as will invalidate the obferva-
ttoii. A miracle produces an efiecSt wiihout any adequate
natural caufe ; or fufpends or alters the operation of na-
tural

ISfecefftty of a Divine Revelation. Z^

this regularity is an efFe6l ; and cannot go-
vern its own caiife. It is a quality not in-
herent, but derived ; not original^ but de-
pendent. Suppoiing, however, the diftinc-
tions of ri2:ht and wrons; to be in the ftriftefi
fenfe unchangeable and eternal ; what but
the decree of the Almighty could give them
the nature and force of law ? by what voice
or authority other wife could they have re-
quired, or by what fandions enforced, fub-
miffion and obedience ?

With this fitnefs, with this truth, and
with thefe diftin6lions, the moral law of the
Chriftian revelation every where agrees. Out
religion is admirably and invariably fuited to

tural caufes, to a certain extent, and for a fpecific purpofc.
But in the mean time every thing beyond the influence of
fuch miracle proceeds in its regular courfe ; and even
where its influence vi^as exerted, the particular purpofe
being anfwered, the ufual order of caufes and efFe£^s again
takes place j beginning however with that ftate of things
which the miracle has occafioned* A miracle, it may be
obferved again, is in its own nature an exception to every
general law j and therefore in reafoning to every general
obfervatjon : and indeed to argue againft changes, whether
miraculous or natural, is the bufmefs of thofe who main-
tain abfolute immutability ; not mine who deny it.

G 3 the

86 NeceJJtty of a Divine Kev elation,

the nature of thing-s : and the faireft infe-

o

rence feems to be ; not that we could by the
one have difcovered the other ; but that both,
at different periods and in different ftates of
the world, proceeded from the lame bene-
ficent author. The fyftem and courfe of
nature would not perhaps have fuggefted the
idea of their own Creator; but abundantly
confirm it when fuggefted. And with this
concurs, in a thoufand. pafiages, the lan-
guage of fcripture. But the different por-
tions of fcripture were all addreffed to men,
who had been previoufly initruded in the ex-
iftence of tlie Deity. They were not intended
to teach what was already admitted ; but to
give latisfaftion in believing, by producing
evidence of what was believed. What then
is the fitnefs of things in nature, but the or-
dinance of their Creator ; what are the eter-
nal diftinftions of ri2:ht and wrong:, but the
appointment of the Almighty ; and what
the immutability of moral truth, but the
word of God?

6. Tt will not be foreign to the fubje61 of
the fufficiency of reafon, to point out a few
of the contradi^ions of her philofophy ; of

the

NeceJJity of a Divine Revelation. 8 7

the oppofite conclulions drawn from the fame
premifes, by the moralifts of different times.
Reafon has been the caufe of fo many errors,
perplexities, and mifchiefs in the world, that
the academic in Cicero maintains, it cannot
be confidered as a benefit and a bleffing to
mankind. But the modern Deifh thinks it
able to difcover truth ; and to teach us all
our moral and religious duties. Many of
the antient philofophers taught that adtions
were juft or unjuft, not by the appointment
of nature, but only by the di£late of the
law. A:?d as many moderns teach the Qttr*
nal and unalterablf- diftinftions between right
and wrong. It has been maintained, that
the philofophers of antiquity liil^ht have
obtained the idea of an immaterial Bein^"^
or of God, by confidering the nature of their
own immaterial fouls. But it does not ap-
pear that they ever poflefTed the idea of pure
fpirit at all ; of a fubftance without any of
the qualities of matter : and by many of the
moderns this immateriality of the human
foul is itfelf denied. The contemplation of
the courfe of nature and the fitnels of thines
led theantients into polytheifm and idolatry;
to worfhip the hoft of heaven. A fnper-

G 4 ficial

88 NeceJJity of a Divine Revelation,

ficial examination of them has induced fame
modern philofophers to affert the eternity of
m^atter and the world ; to doubt or deny a
Creator and a providence. Plato has ?^
ferted, that when men engage in difc|tiilitions
on the fubjeft of the Gods, none of their
notions take their rife ?voca the human un-
derllanding ; and Cicero declares that he
believed in the G^ods of his country, only on
the authority of his anceftors. Yet numbers
in our c>'Vn times maintain, that rcafon alone
cap difcover the exiftence of the Deity ^ and
even demonftrate his attributes and perfec-
tions. Modern philofophers affert it to be
the diftate of nature, that the parent ftiould
fapport and educate tlie child ; yet the an-
ti^nts formerlv, like the favas^es at this dav,
expofed or deftroyed as m/any of their chil-
dren, as their convenience or caprice hap-
pened to fuggeft. The moderns think, with
Socrates, that the laws of nature require
the children to honour, to affift, and fup-
port in their age or neceility, thole from
whom they have derived their being. But
many of the fages of antiquity, with the
favages of our ow^n times, held it juftifiable
to dcftroy tlieir parents; v, hen age or infir-
mity

Kecejfity of a Divine Revelation. 89

mitv had rendered them burthenfome to their
famihes or to the jftate. Inftances, like
thefe, of conckilions lo oppofite from pre-
mlfes fo fimilar, may furely convince us,
that unafTifted reafon is not fac^acious enoneli
for our inftruCior in theology ; not certain
enough iov the principle of duty ; nor uni-
fonti enough for our guide in praftice.

7. Suppoiuig it pofllble, however, that
'reafon could devife equitable and efficacious
rules of conduct, between the different in-
dividuals of the fame country and commu-
nity ; a talk yet more difficult remains to be
performed ; to eftablifli and enforce the prin-
ciples of jufiice between different and inde-
pendent nations, in their friendly or hoftilc
intercourfe with each other ; in their com-
merce or their wars.

What have been ufually called the laws
of nations have had all the defefts of mu-
nicipal laws, and many others of their own^
The terms, themfelves have been indeiinitelv
underftood, and varioufly explained ; and
the laws, far from being, what fuch laws
evidently ou2:ht to be, uniform^ and univer-

fal.

90 NeccJJity of a Divine Revelation.

.lal, have never been even general or con-
fiftent. They have not only been different
in different nations ; when thofe nations have
differed from each other in their lentiments,
their habits, and their degrees of civiliza-
tion ; but even in the fame country they
have been often changed; as changes have
taken place in the circumftances or opinioa$
of the people or their fovereigns. They
have not been formed upon any certain and
acknowledged principles ; they have few
eftabliflied precedents ; few general maxims ;
and few regular analogies. For reafon has
not yet decided, whether they arc founded
upon nature or compaft alone, or upon both
united. They are indeed little elfe than
maxims and ufages mutually admitted by
independent fovereignties ; as long as their
utility in each particular cafe is mutually
GonfelTed : and it appears from the hiftory of
mankind, that nations have rarely expeded
each other to adhere to them ; when a more
immediate or more important intereft was
likely to be promoted by their violation. By
what perfuafions, indeed, by what menaces
or penalties, fhall nature and reafon fecure
us againil: wantonnefs in the commencement

of

NeceJJtty of a Divine Revelation. 91

of war, or inhumanity in the profecution of it;
againft abfurdity or injuftice in the formation
of treaties, or treachery in their violation ; or
ag-ainft anv other artifice or outrage, which,
however ftigmatifed abroad, can be ap-
plauded as patriotifm at home. Could laws,
however, for independent nations, be de-
vifed of the moft perfe6l equity and wifdom ;
ftill with reafon alone to fupport them, they
muft want, what is eflential to all laws,
the acknowledged authority of a common
fuperior, to inforce fubmiffion and obedience.
The only common fuperior of kingdoms is
he by whom they were created ; and their
only authoritative rule of condu6l, the pre-
cepts of his revelation.

It is true that nations, profeffing to be-
lieve the Chriftian revelation, too often
violate its precepts in their tranfaftions with
each other. For it is true, more frequently
perhaps in the condu6l of nations than of
individuals, that the influence of corrupt
paflions, or the profpe6t of immediate in-
tereft, prevails over juftice and principle.
But the queftion here is, not whether the
laws of nations, as founded upon the pre-
cepts

9-2 Necejjitj of a Divine Revelation.

cepts of revelation, have been violated or
fulfilled ; but whether they are wife and jufl
in themfelves, and founded upon adequate
authority : not what crimes have been com-
mitted by the errors and tranfgreffions of
individuals ; but what has been ordained and
approved,, by the deliberate decrees of a
fenate, or the unbiaffed voice of a people.
That revelation has not yet had its due effeft
on the morals of mankind, has indeed been
urged by the gainfayer, as an objeftlon to
its efficacv, or its authenticity ; but will in
no degree prove that it is not the only proper
bafis of the law of nations. That thefe
iaws have in facl been effentially improved
by the influence of the Chriftlan revelation,
hiftory itfelf will abundantly teftify. What-
ever Vv^ere the virtues of the Athenians, when
Pericles prcfided in the ftate, and morality
was tauo-ht bv Socrates ; and whatever were
the boalled refinements of the Romans, when
Auguftus gave them laws, and Cicero was
their inflrjftor \\\ philofophy ; ftill in their
-tranfaftions with foreio-n countries, their
rules of conduft were lefs humane and equi-
table, than thofe of any nation, however
inferior in other refpe^fts, which has felt the

benign

N-eceJJity of a 'Divine "Revelation. 93
benioQ influence of Ghriftianitv *. Whatever

o

may have been the errors of papal fuper-
{litions ; and whatever may have been in
other refpefls the mifchiefs of papal ufur-
pations ; they have been attended with one
obvious s^ood effect ; the o-eneral union of
the kingdoms of Europe under one fplritual
head, contributed effentially to render the
laws of nations amongft them more mild and

* From many inllances that might be adduced in proof
of this- alTertion, take only the difference of their treat-,
ment of prifoners oi war. Both the Greeks and Romans
confidered captives taken in battle as the abfolute property
of the conqueror ; on the principle, probably, that the
life he had fpared was entirely at his difpolal ; and that he
was confequently at liberty to. retain, or to fell them, for
flaves ; to put them to death ; or to difpofe of them in any
other wav, at his own difcretion : and if thefe unfortunate
men experienced any milder treatment, they were indebted
for it, not to any laws in their favour, but to the juftice,
the humanity, or the policy of the individual.

In all Chriftian countries, on the contrary, hoftility
ceafes with refiftance : the lives of all who fubmit, are
fpared upon principle ; and the prifoners are fupported by
their conquerors, till they are exchanged or releafed. At
leaft, if the captives do not always find this humanity,
it arifes, not from want of equitable regulations on the
Aibjedt, but from the caprice or cruelty of individuals ;
it IS not -from the obfervance of law, but the violation
#f it.

9 cqui-

94 Neceffity of a Divine Revelation.

equitable, as well as more uniform and con--
fiflent. For feme of the earlieft and greatcft
improvements in the laws of nations, we
are indebted to the genius and the policy of
Charlemagne ; and thefe laws are brouoht
nearly to perfeftion in the lyftcm of Grotius.
But both the prince and the philofopher were
indebted for their precepts to the principles
of the Chriftian religion, and depend for
their obfervance on its authority. If indeed
the tranfaftions of policy are ever to be go-
verned by the rules of good morals ; if the
diftin6tions of country are ever to be dii^
regarded in the exercife of juftice and bene-^
volence ; and if the great republic of man-
kind is ever to attain to that perfeftion in its
laws, of which it appears by nature to be
capable ; this furely can be effefted only by
the precepts of fuch a revelation, as we be-
lieve to have been f^-iven ; fanftioned by that
authority, from which the revelation itfelf
profeffes to be derived *.

8. Before we quit the fubje<5l of the pre-
tended fufficiency of reaion to teach men

^ See Ward ow the Law of Nations.

thek

Necejftly of a T>ivhie Kev elation, 95

their duty, and to enforce the pra6lice of it ;
it is not without importance to confider the
date of the obje6lion, which has been drawn
from thence, to the neceiTity and the truth
of a divine revelation. At the time of our
Saviour's appearance in the world, whatever
other reafons were affigned for not receiving
him as a teacher come from God; it was
never fu2:2:efted that his inftruflions were not
wanted ; that mankind did not ftand in need
of fome fuch information, as he profefled to
communicate. Even his enemies among
the Jews acknowledged, that his do6lrinc*
was fuperior to whatever they had heard ;
that never man fjiake like this man, Amidft
all the oppofition made to the apoftles ;
amidft all the reproach, with which they
were loaded ; and all the perfecution they
endured ; it does not appear that a divine
revelation was ever conlidered as fuperfluous
and ufelefs ; the fufBciency of human reafon,
for the purpofes of religion and morality^
was not once pleaded againfl them. Chriji
crucified was indeed to the jews a Jiumbling
blocks and to the Greeks fooUJlinefs ; but they
did not deny the want of affiftance from hea-
ven. The objediou is in fa6l of very mo-

derri

96 Necejfity of a Divine Revelation,

dern date ; and has been infifted on folely by;
thofe, whofe own reafon has been enlightened
by the revelation they oppofe ; who were
furniflied by the rehgion itfelf, with the arms
they would ufe for its deftrudion.

This feems to have arilen from errors
which, however important, are neither un-
natural nor unfrequent. The fundamental
truths of religion were taught us fo early,-
that we cannot recolleft the time when thev
were unknow^n to us ; and our faculties are
fo fitted for their reception, that we fancy vv^e
Y^;^re able to have difcovered them. They ar^
ib adapted to our nature and fituation, that
we fuppofe they, either are felf- evident, or fo
obvipus that no man could overlook them.
Th© moral precepts of the gofpel are found
upon examination to be perfectly equitable
in themfelves, and excellently adapted tq
the purpofes of human life. ;.^ and this difpOr.
very of their equity and aptitude,, has beei>
miftaken for the difcovery of tne precepts
themfelves. Perhaps men confound memory
with invention ; and do not difliinguifli be-
tween what they have learnt from inftruc-
tiou, and v/hat they have attained by invef->

tigatioA,

KeCeJJity of a Divine "k-ei) elation. C)f

tigation. Perhaps, too, vanity inclines them
to alcribc to their own fagacity, what they'
have been taught by revelation ; and when
they trace in the creation the proofs of the
exillence and power of the Creator, whom
fcripture or tradition has announced, they
fancy they have difcovered by their own rea-
fon and obfervation, what their own reafbn
rand obfervation have only confirmed. It is
one thing to perceive the truth of a propo-
lition when fuggefted to the mind ; and ano-
ther for the mind to fuggeft the propofitioa
to itfelf* Philofophers both antient and mo-^
dern have been able to produce many argu-
ments in fupport of the truths that have been
revealed. They have explored, with great
diligence and Ikill, the wonderful labyrinth
of nature, and difcovered many teftimonies
of the power, the wifdom, and the good-
nefs of the archite6t ; but the clue to what
they fhould find there had been previoufly pvTt
into their hands by revelation. I prefs this
point the more earneflly ; becaufe it is an
error which appears to infeft the minds and
WTitings of many ingenious men ; of many
who deny the truth of revelation; and of
fome who believe i^. It feems indeed to be

H at

98 NeceJ/tty of a Divine Revelation.

at leaft one fource of that indifference to
the duties of devotion, which unhappily
marks the character of the prefent times ;
and to have occaiioned not a few of the mif-
takes and controverfies on the fubjeft of na-
tural relisiion.

9. It muft be obferved too that they who,
in alTerting the ample powers of reafon,
afcribe to the philofophers of antiquity fuf-
ficient knowledge of ethics and theology,
afcribe to them what they do not claim for
themfelves.

With refpeft to religion, * Plato declares,
that in order to underftand what is divine,
the mind wants divine illumination ; as
much as, to difcern the proper obje6ts of
vifion, the eye wants the light of the fun :
and with regard to morality, it was the opi-
nion of Socrates "f-, that all attempts to re-
form the world would be without fuccefs ;
unlefs the Deity fhould in his mercy commif-
fion a teacher to inf!:ru6l mankind in their
duty. Cicero \ wilhed for a new argument

* De Repub. Lib. 6. f Plat. Apol. Socr.

X Tuk. Quaeft. 5, 7.

to

NeCeJj^iy of a t)ivine 'Revelation. 99

to prove that virtue alone would conftitute
happinefs : and * Jamblichus acknowledges,
that there is but one remedy for all the doubts
and errors of mankind ; and that is^ to ob-
tain, if poflible, fome portion of divine illu*
mination. Quotations of the fame tendency
might be multiplied to almoft any extent ;
but thefe are enough to exhibit philofophy
complaining of its own infufficiency, and
lamenting its own defeds ; difclaiming for
itfelf thofe difcoveries, for which zeal for an
hypothefis would give it credit ; and, while
it is adduced as fuperfeding the neceflity of a
divine revelation, giving its own voluntary
fuiTra2;e in its favour.

10. By the gainfayer of modern times it
may yet be maintained, that this luppofed
revelation, vith all its boafted excellence in
doftrines and precepts, is itfelf the invention
and contrivance of human realon ; that its
rules of morahty are not fuperior to thofe of
the heathen phllofophers in a higher degree
than might leafonably be expe6led, from the
progreffive cultivation and improvement of

* DeMyft. 3, 18.

H 2 the

I oo NeceJJity of a Divine Revelation.

the human mind ; and that its do61:rines are
by prieftcraft and pohcv only rendered more
folemn and myfterious ; in order more fully
to anfwer the purpofe of fach inventions ;
that they may operate the more powerfully
on the weak and timid ; and the more effec-
tually fecure the authority of the cunning
and the daring.

Upon the minds of men, who maintaia
fentiments like thefe, the fuperior excellence
of the ethics and theology of the Chriftian
revelation can have little effeft. Againft
them therefore we muft urge the more de-
cifive argument ; that reafon could not in-
vent the prophecies and their completion m
the perfon and condu6l of our Saviour ; nor
give the power of working miracles, in at-
teftation of his doftrines, to himfelf and his
apoftles : and till the credit of thefe can be
fhaken, they will be fufficient to prove that
our religion is, \\ hat it profeifes to be, a
revelation from heaven.

1 1. Admitting, however, in the laft place,,
what certainly can be admitted only for the
fake of argument^ that the light of nature

and

Neceffttv of a Dhi?ie Revelation. loi

and reaibn has in reality enabled men to dif-
cover all that has ever been afcribed to it ;
■admitting that the fages of antiquity taught
not only all the moral and locial duties ; but
alfo a rational fyftem of religion, and a con-
fiftent and credible account of a future ftate
of retribution ; ftill their difcoveries can
come in no competition with what the gof-
pel has revealed. They offer no encourage-*
ment under the frailties, which all men feel ;
no confolation under the fenfe of thofe tranf-
greffions, into which the befl: men occa-
fionally fall. Their fyftem of future revv^ard
and puniihment could be only a fyftem of
rigid and inflexible juftice ; and the profpe6l
confequently more likely to infpire terror
than refolution ; deipair, rather than hope. '

The faireft boaft of the advocates of rea-
fon is the character and condud of Socrates ;
yet his behaviour in his laft moments affords
ample proof of the imperfedion of his re-
ligion. Me makes no mention of the one
true God ; expreffes no confidence in his
goodnefs ; no hope in his mercy ; and does
not feem to exped, for he does not folicit,

H 3 • any

102 NeceJJity of a Divine Revelation,

any pardon for errors or for crimes*. He
felt reraorfe of confcience indeed ; but it
was only for not having paid due attention
to the god of dreams ; and therefore in obe-
dience to his fuppofed directions, prepares
for death, by tranflatino; the fables of Efoo.
and writing hymns in honour of Apollo.
V/ith his laft breath he requefts his friend
to perform for him a facrifice of idolatry and
fuperftition -f-,

* It is obfervable alfo, that in the dying man's addrefs
to the Supreme Being, in Epi<£letus, there is no deje^Hon
of mind from a {q\\{.q of gyilt, no confeffion of error or
imperfe6i:ion5 and confequently no petition for pardon.
But there is a great deal of confidence, oftentation, and
arrogance. Yet Epidletus was one of the bed men of the
beft fed of philofophers. Vid, Epict. DifTcrt. 4. 10.

f Plat. Pha^d. Sub Fin. I am aware that various and
widely different interpretations have been given of this
celebrated injuncSlion to Crito. But the moft obvious
ieems the befl. It does not appear to have been delivered
by Socrates as having any hidden or myfVerious mieaning ;
or to have been fo underftood by his friends who heard it,
Socrates always worfhipped the gods of his country in the
cuftomary forms, and exhorted his followers to do the
fame : and why fhould we feek for a far-fetched interpre-
tation of the words, when the natural and obvious fenfe
\% conliftent with the general feqtiments and general prac-
^ce of him who fpoke thern.

In

Necejfity of a Divine Reveiation. 1 03

In oppofition to thefe doubtful and gloomy
prolpefts, the Chriftian revelation inftrufts
us to look up to the Deity, not only as a
creator, but as a protedor ; whofe benevo-
lence is equal to his power ; and whole juf-
tice is tempered with mercy. It teaches us,
that our own exertions will be affifted and
fupported in forming right opinions, and car-
rying them into effefl: and practice ; and that
not only the tranfgreffions of human frailty
may be finally forgiven ; but that even hu-
man virtue and piety may become entitled
to an everlaftins: reward. For it teaches
the ineftimable doctrines of the influence of
grace ; the efficacy of repentance ; the atone-
ment of the death of Chrift ; and the refur-
reSion to happinefs and glory.

With thofe who aflert that the powers of
reafon are fuiiicient for all the purpofes of
relio;ion and moi"alitv, thefe doftrines of our
fcriptures may have little weight ; becaufe
they may obtain little attention or credit.
But thefe are the points, which the advocate
of Chriflianity (hould never ceafe to urge ;
ioY they are the bafis of all his own beft

H 4 hopes,

104 Nece/Jtty of a Divine R.cv el at wn,

hopes, and of the triumph of his rehgion ;
thev are what finallv eftabUfii the excellence,
the fuperiority, and the neceffity of a divine
revelation.

SERMON

SERMON III.

ON THE PROBABILITY, INDEPENDENTLY
OF THE DIRECT EVIDENCE, THAT GOD
HAS REVEALED HIS WILL TO MAN-
KIND ; THAT THIS REVELATION IS THE
ORIGINAL FOUNDATION OF ALL RELI-
GION AMONGST them; AND THAT THE
HISTORY, THE DOCTRINES, AND THE
PRECEPTS OE THIS REVELATION ARE
CONTAINED IN THE OLD AND NEW
TESTAMENT.

ROM. X. 17.

Faith Cometh by hearings and hearing by the
word of God,

In ftating, on a former occafion, the ne-
ceifity of divine inftruftion, to correft the
errors of the heathen philofophers in ethics
and theoloo;y ; it was not intended to have it
fuppofed, that the truths of the new tefta-
ment were the whole of the revelation, with
which mankind have been favoured by their

Creator :

I o 6 Probabilities of a Divine Revelation*

Creator : and when the knowledge and opi-
nions of thofe philofophers were confidered
as the difcovcries of unafiifted reafon ; it
was by no means defigned to have it under-
ftood, that this was the true ftate of the
cafe. But for the fake of perfpicuity in the
difquifition, the cuftomary language was
adopted ; the fubjeft was taken in the ordi-
nary point of view. I fhall now ftate more
explicitly, and endeavour to fupport by ar-
c:ument, what I conceive to be truth ; and
what has indeed already been fuggefted ;
that all religion whatever took its rife in the
firft inftance from divine revelation ; that
not in Chriftianity only, but in every other
religious fyftem, faith came originally by
hearings a?id hearing by the word of God.

From our limited information refpecling
the earlier generations of mankind, and the
fcantinefs or obfcurity of ancient records,
hiftorical teftimony, exclufive of our fcrip-
tures, direftly and explicitly to the point,
cannot perhaps be found ; and from the na-
ture of the fubjed, and as it fhould feem,
from the intentions of providence, fcienti-
fie demonftration and indifputable certainty

cannot

Probabilities of a Divine Kev elation, i o J

cannot be obtained. But, by fuch evidence
as the cafe appears to admit, I fliall hope to
render it probable and credible ; that man-
kind did not by the exertion of their own
faculties, either in the examination of the
conftitution and courfe of nature, or in ab-
ftraft and metaphyfical reafoning, difcover
the exiftence and attributes of the Deity, or
their own duties and obligations to him ;
but that they were infl:ru6ted in thefe im-
portant points by the Creator himfelf, for
their benefit and improvement ; for their
prefent comfort and future happinefs. I
fhall endeavour to fhew that a divine revela-
tion is not, as has been afferted, a circum-
fiance in its own nature fo improbable, that
fcarce any teftimony can render it credible ;
but that it is a difpenfation of providence
reafonably to be believed ; becaufe reafonably
to have been expected ; and of which the
probability, independently of the dire6l and
proper evidence, is hardly lefs than the ne-
ceffity. I fliall endeavour to {hew, that in
all the falfe religions, which have appeared
in the world, ftrong veftiges may yet be
traced of their having been derived originally
by hiftory or tradition from the true ; and,

what

I o 8 Probabilities of a "Divine Revelation,

what is indeed not only the moft important
point, but the end and aim of all the reft,
that the only authentic records of fuch di-
vine revelation, of its hiftory and its doc-
trines, are to be found in our fcriptures.

Though thefe objeds of the difquifition
are in fome refpefts diftinft from each other,
they will all be conftantly kept in view, and
purfued together ; for they all tend to fup-
port the fame general concluiion, and ter-
minate in the fame point.

From what caufes, and in what degree,
this revelation has been perverted or ne-
glefted, denied, or difobeyed, has been in fome
meafure already explained * ; and does not
form a neceffary part of the prefent enquiry.
The foulnefs of the ft ream at a diftance does
not prove its want of tranfparency at the
fource ; it proves only the impurities of the
foil through which it has pafTed.

If then the different pofitions, that have
been advanced, can be rendered credible ; if

* In Sermon I.
it each

Probabilities of a Divine Revelation. 109

each fhall appear more probable than its re-
verfe ; they will not indeed form the beft,
or alone, fufficient ground of faith in the
gofpel of Chrift ; but they will be entitled
to the attention of thofe, who difpute or
deny the dire£l evidence ; and they may bring
fome additional convidion to thofe who re-
ceive it.

As far too as thefe pofitions. fhall appear to
be well fupported, they will invalidate all
objeftion to the neceffity or the credibihty of
a divine revelation, from the fuppofed fuffi-
ciency of natural religion. And to natural
religion fo much has been allowed, even by
many diftinguifhed advocates of Chriftianity,
that they have furnifhed the Deift with fbme
of his beft arg-uments as:ainft themfelves and
their caufe *.

Before

* It would have materially narrowed the ground of
controverfy with the Deifts, had they at the outfct de-
clared, how far in their opinion reafon was able to go ;
what were her real or fuppofed difcoveries; or in other
words, what were the articles of their creed. This they
have not explicitly done. But many Chriflian divines
feem to have admitted for them j that the exigence, the

attributes.

no ProbabU'tites of a Divine Revelation*

Before we proceed, however, to the more
Immediate bufinefs of th^ prefeiit enquiry, it

feems

attributes, and the providence of God ; that the rules and
obligations of our moral and religious duties, and the re-
wards and puniihments of a life to come, are difcoverablc
by the mere light of nature and reafon. And in this they
appear to me to have admitted, more than is confiflent with
the interefts of divine revelation and truth j and that for
feveral reafons.

1. If reafon could have difcovered all that, is allowed ;
(he coiild have difcovered all that revelation has told us ;
except what are ufually called its myfterious do6lrines j
fuch as the influence of Grace ; the divine nature of
Chrift: ; and the atonement by his death. Now how im-
portant foever thefe doclrines may be in themfelves, and
how clearly foever we may fuppofe them revealed in fcrip-
ture ; it is well known that all and each of them have been
controverted or denied ; not only by thofe who do not
admit the truth of the Chrifliaji revelation ; but by many
who profefs to believe it. The Deift therefore is allowed
by thefe conceffions to maintain, that the Chriflian reli-
gion has made no other addition to natural, than fome
points of doubtful difputation.

2. If it be urged that our Saviour's appearance on earth
was neceflary, to confirm and to give authority to the
truths, which reafon had difcovered fuihcient grounds to
believe j it muft be obferved, that our Saviour's confirm-
ing or giving the aiithority of laws to fuch truths, depends
wholly upon his own authority's being firft admitted ;
that is, upon the truth of the Chriftian revelation. He

did

Probabilities of a Divine Revelation, iii

feems neceflary to take fome notice of the
important fubje6l of natural religion ; and

to

tlld not, for example, phyfically or logically demonftratc
the reality of a future ftate of retribution : he only de-
clared it : and what credit is due to his declaration depends
entirely upon his veracity j that is, upon the general truth
of his miffion,

3. If it be fuppofed that the Creator at firft endowed
men with fuch faculties as to enable them, by the ftudy of
their own nature, and the nature of the objects around
them, to difcover, to any given extent, the rules and
obligations of their duty ; and that he afterwards made
more immediately from himfelf, important additions and
improvements ; conveyed to men in a different manner,
and refting on a different foundation ; we cannot perceive
in this inftance that unity of defign and operation, which
appears fo confpicuous in the other prpceedings of the
Deity. It ihould feem much more probable, that the
Creator would either, according to the fentiments of the
Deift, have endowed his creatures in the firft inftance with
faculties fufficient to difcover all that it was neceflary for
them to know ; or that he would, according to the hypo-
thefis of thefe le6tures, have given a revelation as the
only rule, authority, and obligation for our moral and
religious duties; leaving to reafon only the eafier talk of
difcovering the retSlituds, the ficnefs and the utility of his
laws ; that we might obey them with the greater readinefs
and fatisfadion.

4. How far reafon was able in the ftate of innocence,
or how far (he might be able in any fuppofed ftate of im-
provement,

112 Probabilities of a Divine Revelation,

to ftate in what fenfe precifely I would un-
derftand the terms. If by natural religion,
its advocates mean all fuch dodrines and
precepts as, when once propofed to the mind,

provement, to difcover the rules and obligations of human
duty, may amufe as a queftion of fpeculation 3 but whe-
ther fhe ever did, previoufly to all inftru6lion, make any
fuch difcoveries, appears to be wholly a queftion of fa(5i: :
and to thofe, who believe our fcriptures to be the oracles of
Gody it is obvious fhe was not left to perform fo difficult
a tafk. The knowledge of his Creator and his duty,
communicated to Adam, muft have been tranfmitted from
him, with more or lefs accuracy, to all his pofterity. See
the Sermon, § 4.

5. Our divines probably have made, or been fuppo fed
to make, fuch large conceiTions to the light of nature and
reafon, from fome of the miftakes enumerated in Serm. 2,
§ 8 ; and from their anxiety to eftablifh the confiftency
between reafon and revelation. Some fuch miftakes ap-
pear to afFe6l the whole of Wollajton^s Religion of Nature
delineated^ of WilkM% Treatife on the principles and duties
of natural religion^ and of many other works of great
merit and celebrity. Even Clarke himfelf, certainly one
of the moft learned, the moft ingenious, and the moft
candid advocates of natural religion, appears to defend it,
not as what unaffifted reafon did or could difcover, but as
what reafon in her prefent Itate, enlarged by general
fcience, and illuminated by divine revelation, that is,
what the reafon of Dr. Clarke, is able to prove to be true,
and fit, and right*

rldit

Probabilities of a Divine Revelation. 113

right reafon muft approve ; or all fuch as are
fo agreeable to the nature of thino-s and the
nature of man, that when once known they
may be fupported or confirmed by arguments
from thence ; they may fairly be underftood
to mean a great part of the truths of Chrif-
tianity ; all 'thofe, at leaft, which imme-
diately regard morality and its fanftions ;
which teach our duty to our Creator and our
fellow-creatures, and our reward or punifh-
ment in a life to come. It is one of the
peculiar excellencies of our religion, that it
is adapted to our nature and fituation ; to
the hopes and wiflies of rational creatures ;
of thofe for whofe ufe It declares itfelf to
have been given. The harmony between
the dictates of revelation and the dedu6lions
of right reafon, is one of the proofs that
both have proceeded from the fame benefi-
cent author.

But if hv natural reli2:Ion its advocates
mean a religion, which the light of nature
and reafon alone could have difcovered, or
did aftuallv difcover ; they maintain what
appears much left capable of being fupported
by adequate proof; and what it is ojie pur-

. I pof^

114- Probahiltties of a Divine Revelation.

pofe of the prefent difquifition to oppofe.
In this latter fenfe, however, natural reli-
o:Ion feems to have been underftood and de-
fended, by fome of the ableft advocates of
revelation ; by men whofe names are de-
fervedly ranked with the moft illuftrious in
our theology. The arguments, therefore,
in favour of a different hypothefis, will be
offered with all the diffidence, which fuch
opponents muil naturally infpire ; and with
Hich refpe6l for their fentiments, as their
talents and their celebrity fo juftly demand.
Were the point to be decided by authority,
however, names of not much lefs celebrity
mig-ht be brouo-ht forward in favour of the
theory intended to be maintained; and in
fupport of which the arguments fhall now
be produced.

I . The probability of a divine revelation,
it is obvious, would be beft fupported by
examining:: and vindicatino; the nature and the
hiftory of that which we receive as fuch. It
would appear moft credible, from a ftate-
ment of its direft evidence \ from a difplay
of the value, the wifdom, and the coinci-
dence of the fucceffive communications that

9 have

Probabilities of a Divine Revelation^ 115

have been made to mankind by Adam, and
by the patriarchs and prophets, by Mofes,
and by Jellis Chrift. We fhould find our
faith befl confirmed, by confidering the va-
riety, the feries, and 'the apphcation of the
prophecies ; the number, the nature, and
the teftimony of the miracles ; and the uti-
lity, the fuperiority, and the fandions of the
moral precepts of the gofpeL It is one of
the firft duties of the advocate of Chrilli-
anity, to fhew that it is every way worthy of
the Deity, from whom it declares itfelf to
be derived ; that all its means and inftru-
ments are wifely adapted to their refpeftive
ends and purpofes ; that its commands and
prohibitions, threats and promifes, are re-

concileable to the attributes, \^'hich it af^
cribes to their author; that its narratives

fuitably illustrate what they profefs, the per-
fe6tions and providence of God ; and, in
ftiort, to clear' the difficulties, and anfwer
the objections that have been urged againft •
it ; whether they refpeft its doftrines or its
precepts, its evidence, or its records. But
thefe points muft be left to thofe who un-
dertake to difcufs them. The defi2:n here
is to confider, what probability of a divine

I 2 revela-

1 1 6 Probabilities of a Divine Revelation.

revelation, as a reality in itfelf, and as the
original fource of all religion, can be found
in the acknowledged attributes of the Deity ;
in the conftitution and courfe of nature;
and in the ant lent hiftory or prefent fitua-
tion of mankind: or in other words, what
marks of credibility, internal or external,
appear in favour of our fcriptures, without
previoufly admitting their authenticity.

2. If a divine revelation be probable in
itfelf; it is probably the original fource of
all religion : and a divine revelation is itfelf
probable, in the firft place, from the very
notion of a Creator and his effential attri-
butes. I do not here enter into any meta-
phyiical difquifition on the nature and per-
fections of the Deity ; but I take his bene-
volence for granted ; becaufe it is not eafy to
conceive the exiftence of his other acknow-
ledged attributes, if this be excluded : there
cannot be perfe6tion without it. I take his
benevolence for granted ; becaufe omni-
fcience cannot err in the profecution of its
purpofes ; and omnipotence can have no
temptation to defire, or to do, what is not
merciful and good ; and becaufe it is not

credible

Probabilities of a T)ivme Rev elation, 117

credible that any other motive could induce
the x\lmighty to create mankind, than to
communicate happinefs. To have created
them for any other purpofe would imply
weaknefs or malevolence ; weaknefs, that
was unable, or malevolence, that was iin-
willing, to confer happinefs on his creatures ;
both which are in their ov/n nature defe<5ls
or imperfections ; and therefore incompati-
ble with all our ideas of a felf-exillent per-
fcd Being.

The fame benevolence then, which in-
duced the Deity to create mankind, we can
have no doubt, would induce him to com-
municate to them fuch information and in-
ftruflion, as their nature and fituation re-
quired ; to give them fuch a revelation, as
would lead^ them to thofe enjoyments, for
which he muft have defigned them. It is
here indeed that ail the value, an4 all the
neceffity, of a divine revelation, which have
been already ftated, might be again adduced
in fupport of its probability. Whatever
proves it to have been wanted, will prove
that it has probably been given. It is in-
confiftent with every fentiment wc enter-

I 3 taia

1 1 8 Probabilities of a Divine Revelation.

tain of a Creator, to fuppofe he would give
exiftence to a world, and not provide for its
well-being ; and above all, that he would
leave the moft exalted of his creatures upon
it in a worfe fituation than the reft ; without
an object adequate to the capacities, with
which he has endowed them ; with a poffi-
bility of fufFering the moft exquifite mJferyi
and without a correfponding poffibility of
attaining conftimmate enjoyment. But on
the contrary, nothing can be, to our appre-
henfion, more equitable, than that the Creator
ihould give laws to his own creation ; no-
thhie more fuitable to his perfe61ions ; than
to do what was fo neceilary to be done.
Thus far then does natural probability fup-
port the credit of what we conceive to be a
divine revelation; and the narratives of
fcripture are confiftent with what our own
dedudions would teach us to expe£l.

3. It is in the next place probable that all
religion was derived originally from divine
revelation ; becaufe no other probable origin
can be affigned. It may be maintained, with
great ap'pcurance of truth, that man could
not from the light of nature, or by any ex-
ertion

Probabilities of a Divine Revelaiion. 119

ertion of his own faculties, ever have ob-
tained the idea of a Creator and a God.
That nature has not impreffed any diftinft
notions upon the human mind ; that we have
not any ideas innate and unborrowed; is
now admitted by our ableft philofophers. It
is admitted too, that all the ideas we aftually
poffefs, were either received immediately by
the fenfes, or have been obtained by the re-
colleftion, or the comparifon, by the combi-
nation, or the divifion of fuch as the fenfes
have conveyed to us. The mind may vary
its ideas beyond any known limits ; but can-
not create them : it cannot fuggeft them to
itfelf. If then inftruftion be excluded, all
the ideas w^e can acquire, will be ideas of
material and feniible objedls alone ; and thefe
can by no combination or divifion form the
idea of a Being immaterial and fpiritual.
And if they could not furni(h the primary
and fundamenal notion of the exiftence of a
God ; much lefs could they teach the com-
plicated do6lrines of creation and providence ;
of our obligations and dependence ; of wor-
fhip, obedience and relponfibility. Were
this confideration purfued to its utmoft ex-
tent, and ftated in its full force, it would

I 4 not

120 Probahillties of a Divine Revelation*

not perhaps be eafily refuted. But not to
dwell on what may be thought abftrule and
metaphylical ; there is one part of it more
connefted with fafts, and more obvious to
common aDpreheniion.

In the fuppofition that all our ideas of
God and religion are of human invention,
human power of invention feems to be over-
rated, liuman inventions do not appear
ever to have been orio;inal difcoveries ; dif-
coveries of ideas, arts or faiences, totally
new, totally different from any' thing known
before ; but improvements of what nature
had already begun ; applications of the fame
materials to other purpofes ; from inveftiga-
tions obvioufly fuggefted and prompted by
pbjefts of fenfe. One of the nobleft of hu-
man acquifitions, for example, is the art of
navigation ; yet its progrefs to its prefent
excellence may be plaufibly and probably
traced, from the tree thrown by the tempeft
into the river, and fioatlng dovv'n the ftream.
Another of our moft valuable difcoveries is
confeffedly the art of printing: yet this feems
to have been no o-reat diflicultv, when im-
preffions of every ordinary objed had been

obfervei^

. Pi'oh abilities of a Divine F^ev elation, 121

obferved in the clay or the fand. Whether
an alphabet was the gift of divine wifJom,
or the invention of human genius ; when
once iTitw had agreed upon the ufe and mean-
ing of arbitrary figns, the wonder feems to
be, not that the art of printing was diico-
vered at all, but that it was not difcovered
at a much earlier period of the world*.

Were

* On thefe points one of the moft natural, becaufe
moft important enquiries, is ; whence did men^firft learn
to fow and plant, and above all, to convert grain into
bread. In favour of our general hypothefis we might
fuppofe the Creator to have taught thefe arts to the ori-
ginal progenitors of mankind ; nor is the fuppofition with-
out probability in itfelf, or countenance from fcripture.
Whatever arts were indifpenfably necelTary to the fupport
of human life, muft have been immediately taught to
thofe, who could not otherwife fufliciently early have ob-
tained a knowledge of them : and if, according to our
fcriptures, Adam v/as placed in paradife, to keep it^ and to
drefs itj it is obvious, he muft have been inftru6led, fo as
to be enabled to perform the tafk required.

But if we fuppofe thefe arts to be of human invention,
the difcovery does not appear to have required more faga-
city than has been exerted on other occafions. While the
human race confifted but of a fmall number in a favourable
climate ; fuppofmg with our fcriptures, that they ever ex-
ifted under fuch circumftanccs-; it is certainly pofHble
they might fubfift upon fruits alone. No great degree of

attention

1.2 z Probabilities of a Divine Kev elation.

Were the whole of our arts and fciences
to be carefully examined, it would be found,
that they have all been reared from fmall

attention was required to obferve, that the feeds of vege-
tables dropped upon the ground, and that other vegetables
of the fame kind fprang up in their place \ and not greater
reflection to confider, that this procefs might be turned to
advantage by liuman induilry and fkill. When once it
was known> by whatever means, whether infpiration or
experiment, that farinacious grains were nutritious ; it
feems by no means improbable, that the conflant defire to
render them more ufeful, more falubrious, or morfe pala-
table, fhould in time lead to the complex procefs which
now takes place in the produ6lion of bread from grain.
In thefe, hovvever, and niofl other ufeful arts, the fa»5t
ieems to be, that providence placed the materials before us>
and endowed us with faculties to employ them. He gave
the grain and the grape ; and implanted in us initincls to
prompt us to make experiments, and fagacity to conduct
them. But how far it might be necefTary to infl:ru6l our
Hrft parents for their immediate fubfiilence and comfort ;
or how far individuals may have been fmce endowed with
fuperior talents, for the fake of making fuch improve-
ments, as would not have been made by men of ordinary
abilities ; where the immediate inftruyflion of the Crea-
tor ceaies, and the effects of exertions merely human take
place ; this is a point which may for ever be difputed, be-
caufe it cannot be precifely afcertained \ probabilities only
can be adduced on either fide of the queflion ; and the
perfevering controvcrtift,, therefore, never can be filenced.

begin*

Probabiliiles of a Divine Kev elation* 123

beginnings, and advanced to their prefent
ftate by fiich gradual or accidental improve-
ments, as have with feme licence of lan-
suaee been denominated inventions and dif-
coveries. But by whatever names they have
been diftingulfhed, and whatever may have
been their merit and utility, they have all
been fuggefted by objefts of fenfe ; and have
led to ideas and opinions of fenfible obje6ts
alone ; they cannot be fhewn to have ever
fuggefted the notion of fpirit ; of a being,
whole nature and qualities are different and
oppofite to all that we have feen and known ;
of a Deity, a Creator, and a providence.

This theory may be in fbme degree fup-
ported by an appeal to fafts. The philofo-
phers of antiquity were not led by their fpe-
culations to any fuch conclufions. From con-
templating the courfe of nature and its regu-
larity ; that nothing new is produced, that
nothing old is loft ; that objefls only decay
and revive; they were led to infer, and
with fome appearance of reafon, the eter-
nity of matter; they did not difcover, and
they did not believe, the exiftence of fpi-
rit.

i'2 4 Probabilities of a Divine Revelation.

rit*. In all their difquifitions the human
Ibiil, and the Gods themfelves, are conii-

* In the various notices or difquifitions, which occur
in the witings of" Cicero, on the nature of the human foul,
he never appears to fuppofe it to be pure fpirit. It is
eVery where conlidered as air, or fire, or aether, or fome
other matter, however fubtle or unknown : and the fame
obfervation may be made v/ich refpecl to his notions of the
Gods. He has made Cotta fay, what he himfelf appears
to have thought, Nihil eit quod vacet corpore. Nat. Deor.
I. '23. V/ere the writings of all the antient phiiofophers
examined on ^e iame point, the fame obfervation would,
L think, be the refult ^ though fome. very diftinguifhed
writers of our own i:ountry are of a, different opinion i
particularly with refpedt to Plato. I have, however,
generally confidered v/hat is faid by Cicero as fufficiently
reprefenting the fentiments of all the reil:. His fagacity
and powers of reafoning v/ere not inferior to thofe of any
Qreek or Roman author that weht before ^him. He had .
the aiTxflance of all thejr^ ^writings ; and had fludied them
with great diligence. He has on fome occafion or other
flated What were,' on mofl: of the great quefl:ions amongft
them,, the opinions of all the principal fects of their phi-
iofophers'; and' his ftatements appear to be both candid
and perfpicuous -, and he was the laft philofopher of fuch
eminence before the birth of Chrift. What he, there-
fore, has not faid, may fairly be confidered, either as not
then known, or not thought worthy of notice. What
Cicero did not difcover, in religion and morality, may
furely be confidered as beyond the reach of human reafon.
This, I hope, will be a fufHcient apology for my referring
to him fo much more frequently, than to any other author.

dered

Probabilities of a 'Divine B^ev elation, 125

dered as material. Their beft idea of crea-
tion, wherever they obtained it, was only to
reduce confuiion into order, to form a world
from a chaos ; and the employment of the
Supreme Being, according to their mofl ex-
alted notions of it, w^as either, as an agent
feparate and diftincl, to arrange the univerfe,
and preferve the arrangement ; or as an ef-
fential part of the whole, as the foul of Jthe
world itfelf, to give it animation and aftivity ;
to guide and govern its operations. To
argue from the properties of matter to the
exiftence of fpirit ; or to fuppofe that fome-
thing was formed from nothing ; was a ftep
in realbning, to which their philofophy was
not equal. It is indeed a gulph in logic ;
which the human underftanding does not
feem able to pafs. The fa61 is difcoverable
only by inllruflion ; it is credible only upon
teftimony ; intelligible only where the attri-
butes of the Deity are already acknow-
ledged.

4. The probability that fome divine reve-
lation has been given, may be yet further
fupported by confidcring, that the conftitu-
tion of human nature and the condition of

human

1 26 Probabirities of a Divine Revelation.

human life have ahvays been fuch, as to
ftand much in need of information ; and
yet that moll: of the information required
can be obtained only by infl:ru6lion. Our
inftinfts are fewer and weaker than thofe of
moft other animals ; lefi certain in their
operations, and lefs valuable in their effe6ls.
We do not, like them, intuitively diftinguifli
what is ufeful from what is noxious ; what
is dangerous from what is fafe. We do not
know food from poifon ; the animal intended
for our fubfiftence, from the beaft of prey
that would deftroy usv We are not able for
many years to provide for our own fub-
fiftence ; and ftill lefs for our defence and
prote6tion. From hence will follow con-
clufions of very material importance.

It will follow that man was created in a
ftate of maturity ; becaufe had he not been
fo created, he never could have reached it.
By no efforts of .his own could he ever have
been reared from infancy to manhood. It
w^ill follow too, that fuch inftrudion muft:
have been given to him, as was neceflary to
bis nature and fituation. For v/ithout it he
muft have perifhed, long before he could

have

Prohabilhies of a 'Divine Revelation. 127

have made fuch obfervatlons and experi-
ments, as were requilite for his fubfiftence
"and prefervation ; and to fuch iiiftruftion ac-
cordingly our endowments are adapted, In-
ftead of inftinfts alone ; which obtain of
themfelves all the objects they are permitted
to obtain, and can be affifted only to a fixed
and very limited extent ; v/e are endued alio
with the nobler faculty of reafon ; which is
capable of recelvnig inflru6lion beyond any
known limits ; and of profiting by v/hat it
has received. As inftru^ftion muft have been
at firft the principal fource of information,
fo does it continue. The greateft part of
our knowled2:e is obtainedfrom others, during
the years of infancy and youth ; and nornan.
has powers, even if life allowed him time,
to attain by his own efforts as much as it is
necefiary for him to know ; as much as is
required, perhaps to his fubfifting at all, and
certainly to his fubfifting with that comfort
and enjoyment ; of which his Creator has
given him both the capacity and the defire.
We are not, therefore, more inclined by na-
ture, than impelled by neceflity, to unite ia
fociety for mutual information and mutual
fupport. What we know was in a great

degree

128 Probabilities of a Divine Revelation.

degree received from others ; and they in
their turn received it from thofe who went
before them. Each fucceffive generation has
made but a fmall addition to the fcience of
its predeceffors. Thus the greateft part of
the arts and the philofophy of the Weftern
nations may be traced backwards to Italy ;
from Italy to Greece ; and from Greece to
Egypt and the Eaft. Of individual philo-
fophers too, each has found inftruftors in
fuch as had purfued the fame ftudies before
him. Cicero was greatly indebted to Plato ;
Plato to Socrates ; Socrates to Anexagoras"
and Archelaus ; and they to others ; till we
reach much more nearly than could have
been expelled, if the nature of ancient re-
cords be confidered, to the time, the places,
and the perfons ; to whom, as our fcriptures
inform us, the divine communications were
made.

Thefe communications muft at firft have
extended, not. only to the religious and moral
duties of man, but to his fubliftence and pre-
fervation. And to what was at firft eiven
from heaven, we were intended, and have
been prompted, to make continual additions ;

by

Pr oh abilities of a T>ivhie Revelation. 129

by our natural love of knowledge, and ca-
pacity of improvement ; by the native afti-
vity of our faculties ; and the iieceflities of
our fituation. But divine information ap-
pears to have been the feed, however fmall,
from which fprung the abundant harveft of
fcience, which we now enjoy ; it was the
original ray, however feeble, which has
fince blazed, as a meridian fun, and illu-
minated every civilized nation of the world.
The fuppoiition then of a divine revelation
correfponds equally with the declarations of
fcripture, and the faculties of man ; with
natural probability, and the records of ge-
neral hiftory. It accounts fairly too, for
what could not othcrwife be fo fatisfadorily
accounted for ; that knowledge in religion
appears to be at leaft as antient, as fkill in
the moft fimple fcienccs ; that the former
has often been the beft fource of the latter ;
and at leaft a collateral and auxiliary ftream
through every nation and every age.

5. That a divine revelation was given to
the original progenitors of our fpecies, may
again be confidered as probable ; becaufe no
other probable era can be affigned for the

K com-

, 1 30 Pi'ob abilities of a Divine Revelation*

commencement , of relio;ion amon2:ft maii^
kind. If religion was the difcovery of rea-
fon ; it may naturally be enquired, in what
comitrj^and in what period of the world, fo
important a difcovery was made ; and a fatif-
fatStory anfwer will not eafily be found.. The
human rnind, with its utmofl: efforts, ad-
vances but flowly in abftraft fpeculations.
.They arte generally one of the iaft ftudies, in
which it. becomes fafhionable in any country
to engage; at leaft they are among the Iaft,
which; in the moft improved ftate of our
faculties^ are profecuted with advantage and
^fucceis. On thejfuppolition, therefore, that
•no divine revelation has been given ; the
moft natural conclufion is, that many cen-
turies muft have elapfed before mankind had
any religion at all; that fome n,ations would
yet be found, by whom it had not been rer-
-ceived ; or amongft whom it was ftill in its
infancy ; and that thofe, which have formed
the moft regular fyftem of faith and worfhip^
would retain fome remembrance or record
of its commencement, its progrefe, and its
completion. But with this, conclusion ac-
knowledged fa<Sts by no means correfpond*
If we examine the hiftories of nations up*

wards;

Prohabilities of d Divine Revelation. 131

Wards to • their earlleft periods, we ftill find
they had a religion. In the decrees of their
lenates, *in the fpeculations of their philofo»
phers, or in the. fuperftitions of the people^
are foun4'indifputable traces of this rehgion ;
not onlv as exiftino;, but as havin^; been Ions:
eftabhfhed. We find a behef in divinities and
their attributes and anions, not as recently
difcovered, but as always profefTed ; not in
its infancy, or of any affignable date ; but
extending upwards beyond their memory or
calculation ; as the religion of any given
period ; becaufe it had been the religion of
th«ir anceftors. Of thefe circumftances what
other confiftent account can be given, but
that religion is the offspring of divine reve-
lation ; and, as the caufe mufl have been
before the efFeft, that this revelation is coeval
with the origin of mankind.

6» The probability of this revelation may
be yet further maintained, from many other
points of the coincidence of profane, with
facred, hiftory ; and of the phenomena of
nature, with the narratives of fcripture.
The univerfal migrations of mankind from
fall to Weft, in which antielit hiftory and

K 2 prefect

I J 2 Probabilities of a Divine Revelation^

prefent appearances fo remarkably agree,-
clearly point out Afia as the cradle of the'
human race ; they render it credible and
probable that our original anceftors refidcd
where Mofes has placed them. Nor muft
we overlook the obvious and ftriking refem-
blance between the cuftoms and manners^
the do6irine and difcipline of the ancient
Jews, and thofe of tte oriental natrons in our
own times ; which modern enquirers have
with fo much diligence and ability examined
and afcertained. It cannot be otherwife-
accounted for, thair by fuppofing both to be
derived from one common origin ; to be kin-
dred branches of the fame parent ftock.'^"

The philofophical and phyfical enqm'H^§
into the prefent ftrudure and circumftances
of the earth ; into the fituation of its ftrata
and its minerals, its mountains and its lakes ;
all tend to (hew that it muft have under g-bhe
fuch changes, as might reafonably be ex-
peded from the efFefts of the deluge recorded
in our fcriptures. The ftudies of the natu-
ralift furnifii a teftimony in favour of the
veracity of the facred hiftorians.

The

iProhabilities of a Divine Revelation. 133

The late periods at which many parts of
the globe appear to have been peopled ; the
ftate in which we yet find commerce and
colonization; and the prefent numbers of
the human race, are ftrong indications of the
novelty of the world ; they form at leaft a
prefumptive proof, that the date of the crea-»
tion is fuch, as the Jewilh lawgiver has af-
figned. The extravagant preteijlions of the
Indians and the Chinefe, to an almoft im-
meafureable antiquity, are now refuted and
^exploded ; and no authentic records carry us
back beyoiad the chronology of fcripture.

But perhaps the prefent ftate, and the
continual improvement of arts and fciences
'bear the ftrongeft collateral teftimony in fa-
vour of the authority of iacred writ. There
are no reafonable grounds to fuppofe them of
greater antiquity than the accounts in our
bible would make them. It is true, indeed,
that we can know little of the acquifitions
and the fciences of former ages, but v/hat
hiftory has told us ; and hiftory was not
likely to be written, till a confiderable pro-
grefs had been made in the more neceffary
arts of life. It does not follow, therefore

K 3 that

134 Probabiliiies of a Divine Revelation ,

that what hiftory does not record, did not
exift ; that what is in our accounts the moft
antient^ was therefore the firft. But this is
oppo^ng a mere poffibiUty to our beft infor-
mation ; and it is of peculiar importance to
obferve, that our hiftorics not only record
the o;radual advances of mankind, from com-
parative ignorance and barbarifm to fcience
and civilization ; but carry us back to the
time, when moft of the arts of life were in
their infancy; when their progrefs and im-
provement had been fo fmall, that they could
not be fuppofed older than they are repre-
ieuted. Profane hiftory does not furnifh an
'example of fuch progrefs in any art, as is
iticompatible with the date, w^hich ovir fcrip-
tures affign for the origin of mankind.

The fimilarity of languages to each other ;
their refemblance in their alphabets, in the
numbers and forms of their charafters, and
in all the technical detail of grammar and
conftroftion, feems prefumptive evidence,
that all were derived from one common
origin : and where fhall we look for this
origin, but in the divine communications ?
It is readily allowed, that this fimilarity is

not

Probabilities of a Divine Revelation. 135

not fufficiently ftriking and univerial, to be
confidered as conclulive teftimony, that all
have fprung from tl^ fame root. But when
we refleft, tlirough how many nations and
how many ages they liave been tranfmitted ;
how frequently they have been mixed or
divided ; in what imperfect records they
have been preferved ; how often and how
incorreftly they have been copied ; how con-
tinually the faihionable charadler in every
country is new-modelled ; and by how many
arts and accidents all are improved, cor-
rupted, or defaced ; we fhall not be dilpofed
to regard even a diftant refemblance as of
'no weight or value ; and we are here con-
tending for prefumptive, not politive, proof;
for probability, not demonftration. To this
too we muft add, that no nation can produce
any indiiputable claim to the invention of
ktters ; and that all written language can be
traced with hiftorical probability to the fame
original ; to the language of the people, to
whom our fcriptures affure us, the Deity
vouchfafed his firft and greateil C4)mmunica-
lions.

K 4 The

136 Probabilities of a Divine Revelation ,

The fuppofition that language is of divine
original will be further fupported by confi-
dering, how probable it is, that the iirft
leries of articulate founds muft have been
learned by inftru6lion or infpiration from hea-
ven. It has been plaufibly maintained, that
we could not even think and refietSt v;ithout
a language. Words pafe in the mind as the
reprefentatives of things ; at leaft of things
not feen ; and without words therefore, if
we were able to reafon at all, it could onlv
be on a fmall number of objefls, and to a
very limited extent. Man could hardly be
confidered as rational. But not to entangle
ourfelves in metaphyfical fubtleties ; let us
confider that there is no exifting language,
known to be the lang-uage of nature ; and
that all articulate founds were formed by art,
and are acquired by imitation. Each gene-
ration of men learned their lancfuao-e from
thofe that went immediately before them :
and purfue the idea backwards, as far as we
pleafe, we muft come at laft to him who
fpoke it firft ; and how he attained it, will
then be a queftion, to which no rational
anfwer can be given ; but that he received

it,

5 . .

Probabilities of a Divine Revelation. 137

it, with other endowments, from the bounty
of his Creator.

If, again, language be a human inven-
tion ; it may be alked, in what age and in
what country was it invented ? In every na-
tion, from the earhefl: period to which either
their own or foreign hiftory will carry us,
we find a language exifting and eftablilhed ;
and that, not as a wonder or a novelty ; not
as a recent difcovery of their own ; or as a
recent importation from any other country ;
but as having been always in their poiTeffion;
of which they know not the fource or the
beginning. Of the formation, or the im-
provement, of a particular alphabet we have
heard; but no hiftory has recorded, and but
a few daring theorifts have attempted ta
maintain, that there ever was a time, when
men did not utter articulate founds; or when
they firft began to utter them.

Let it be confidered again how improba-
ble it is, that man in a favage ftate fliould
contrive and compleat fo ingenious and com-
plicated a device as language. When men
pofTeflTed hardly any means of deliberation,

of

138 Probahilhies of a Divme Revelaimh

of communicating their fentiments to each
other; fuppofing that they once exifted in
luch a ftate ; how were they to agree upon
the life and meaning of arbitrary figns and
founds ? and what length of time would
have been fufficiei^ to fettle and fix a lan-
guage? Without the ufe of language, how
was a language to be formed ?

Not only the difficulty of the invention,
however, but its excellence and utility alfo,
are prefumptive evidence that it is of divint^
original. It is very rationally fuppofed, thc^
when the Creator gave reafon to man, he
would inftru61 him in the art, from which
the gift acquires its greateft value ; that
when he granted to him fo many endow-
ments, above thofe granted to other ani-
mals, he would not omit that, by which his
fuperiority is beft aflerted and maintained ;
that when he formed him for fociety*, he

would

^ As in thcfe lectures 1 every where take it for granted,
or afTume it as an acknowledged truth j and argue from it
as fucli ; that man was by his Creator intended and
fitted for fociety -, I fhall ftate once for all, as concifely as
poiTible, the principal reafons on which the aflumption is

founded .

i

Probabilhies of a Divine Revelation* 139

would beftow that, without which fociety
hardly could fubfift. Auguftus confefled that

he could not add to his own lansruao-e one

o o

new word ; an'd Hobbes admits, that God
inftru6led Adam in the ufe of fpeech. Thus
do we every where arrive at the fame con*
clufion ; the probability of divine inftruc-
tion, or divine revelation ; that the firft man
was enabled, as reprefented in our fcriptures,
not only to call every creature by its appro-
priate appellation ; but to exprefs, and to
convey to his pofterity, the knowledge which
he had received frpm his Creator.

founded ; and which appear to me e^iually obvious and
unanfwerable.

I. The mutual attachment of the fexes ; which im-
mediately conftitutes fociety. 2. The affedion of parents
for their offspring ; which tends fo ftrongly to continue it."
3. The great and lafting neceflity of afliftance to infants ;
without which they muft all inevitably perifli. 4. The
univerfal pronenefs to imitation in children. 5. Their
capacity of improvement by inftru6lion and example.
6. The ufe of language ; by which mutual information is
communicated with fuch facility and efFe6t. 7. The
helpleiTnefs and probable mifery of folitude. 8. All the
advantages of civilization. 9. All the benefits of mutual
afliflance j and all the acquifitions of combined efForts*.
10, All the focial affections and focial virtues, ii. And
almofl all the qualities and propenfit^cs of our nature.

7. Ane»

1 40 Prol abilities of a Divine Revelation,

7. Another argument for the probabihty
of revelation may be found, in the univerfal
belief of the divine interference in human
affairs ; of the reality of miracles and of
prophecy. If the courfe of nature exhibit
no remarkable deviation from her own laws ;
if human life furnifh no inftances of future
events foretold at an immenfe diftance of
time and place ; of predictions delivered and
accomplifhed without fraud or coUuiion ;
whence fhall we fuppofe mankind derived
theif notions and their belief of things fo im-
provable and inexplicable ? How fhall we ac-
count for the omens and oracles of antiquity ?
for the judicial aftrology of more modern
times ? for the credulity of the populace re-
IpeSing the yiiible agency of fuperior beings,
aud the prophetic impoftors of the prefent
day ? If this be afcribed to the contrivances
of the interefted and the artful on one hand,
and on the other, to the love of the marvel-
lous in the weak and illiterate ; it is fuffi-
cient to obferve, that this accounts only for
ks ufe at prefent, not for its original produc-
tion ; that impoftors do not advance preten-
fions irreconcileable to all that was known
before ; but in order to obtain the eaiier

credit.

Prohahilitiel of a l^ivine Revelation. 1 4 X

credit, always imitate what once really ex-
ifted, or was fuppofed to exift ; and that the
weak and ignorant are fond of the marvel-
lous, only while they believe at leaft its pof-
fibility. The opinion in queftion is found
in the earlieft records of every nation ; and
till a more probable origin can be affigned
for ideas equally extraordinary and univerfal,
let us be allowed to afcribe them to tradition
from our primitive anceftors; or to fome
imperfeil acquaintance with the tranfadions
and the hiftory of revelation. Divine truth
has been the moft copious fburce of fable.

It has indeed been often urged, that the
pretenfidns to preternatural authority, to mi-
racles and to divinatioti, in Mofes and the
prophets themfelves, are fuch only, or nearly
luch, as have been advanced in almoft'all
ages and nations ; and may therefore mdft
reafonably be ranked with other fabulous and
unfounded claims. Impofture, it cannot be
denied, has been (o frequently and boldly
attempted, that our minds may naturally
become cautious and fufpicious; and that it
w\\\ require an effort of the underftanding,
which a fuperficial enquirer may not be dif-

pofed

142 Probabilities of a Divine Revelation.

pofed to make, to fuppofe that. there can be
truth and authenticity, at the bottom of the
general mafs of forgery and fidion. Not to
infift at prefent, however, on the fuperiority
of the claims of the prophets of -our fcrip-
tures ; it feems not unreafonable to infer,
from the frequency of thefc pretenfions, that
divine interpofitionj miracles and prophecy
once were real. Impoftors w^ere not likely
to invent fuch a fyftem ; but very likely to
adopt and convert it to their own advantage*
The fimiliarity in fuch a number of copies
t^nds to prove their delcent from the fame
original ; and this original will not eafily be
found, but in the truths and fafts of revela-
tion and fcripture. Though fev^eral errone-
ous theories of the folar iyftem have been
publifhed and believed ; the theory of New^
ton is not therefore erroneous like the reft.
Inveftigation proves it to be true*

8. In another opinion, at no great dis-
tance from that w^hich we have jufi; confi-
dered, may be found perhaps a further pro-
bability of divine revelation ; in the opinion^^
which moft nations have entertained of their
own origin, and of the origin of authority
among tbem. It is well known that the idle

vanit

Prohabilittes of a Divine Revelation. 1 45

vanity of individuals in magnifying the rank,
fortune, and virtues of their families, ex*-
tends in its full force to the condu6t of
nations : aiid that neither the one nor the
other, in their endeavours to gratify the
paffion, will take much pains to difcover
truth ; or to adhere to it when known. It
has been fuppoied to" be from this motive
alone, that fo many nations, and fome dif-
tinguifhed individuals, hava^perfuaded them-
felves, or at leaft endeavoured to perfuade
others, that they were originally defcended
from their gods ; that their anceftors, ac-
cording to their fefpedive fuperftitions, were
the fons of Jupiter ; the defcendants of the
great fpirit ; or the children of the fun. But
let the point be thoroughly inveftigated, and
this puerile vanity will by no means appear,
under all the circumftances of the cafe, a
fufficient caufe for the effects it is fuppofed
to have produced. Nations could not have
affeded to be the defcendants of their gods^
till themfelves and others believed that fuch
gods exifted ; and unlels they were taught
it, whence Ihall we fuppofe they obtained
the notion, that immortal beings were the
parents of a mortal offspring ; that the fons

of

1 44 Probabilities of a Divine Revelation.

of gods were only men. But there is no
difficulty in the cafe, if we admit that they
retai'jed fome imperfeft tradition of the
trudi ; of the creation of our firft parents by
the iVlmighty; that God had made man in
his own image ^

That this was the true fource of the opi-
nion in queftion receives material confirma-
tion from what may almoft be cohfidered as
one of its branches ; the opinion entertained
by moil: nations of the origin of civil
power. * Alm-oft every where we find that
power has been derived from patriarchal
authority, and patriarchal authority from
the fuppofed appointment of heaven. Whatr^
ever may be maintained or determined re-
fpefting the a6lual origin, or the genuine
rights, of civil government ; it appears to be
true in point of fad, that religion and law
have generally been united; fomething of
the ufual alliance between church and ftate
every where eftablifhed : the latter fupport-
ing, by the real or pretended fanftion of the
former, fometimes indeed its particular forms;
but more frequently and more reafonably its
general claim to authority ; its right to de-
mand

Probahilittes of a Divme Revelation . 145

hiaiid the fubmiflion and obedience of in-
dividuals ; to enforce whatever promifes ef-
fedually to preferve the tranquillity and
advantages of focial life* This union is
found too in nations not fufficiently irrr*
proved to enter into deep and fubtle contri^
vanceSj for the purpofes of policy and power.
To what then ihall this be afcribed, but to
tradition and imitation of what our fcrip*.
tures teach us to believe ; of the proteclion
and inftrudion beftowed by the Creator upon
the earlieft generations of mankind ; and in
a peculiar manner exerted afterwards in
the theocracy of the Jews*

9. It is probable again that a revelation
from heaven is the original fource of all
religion ; becaufe while nations the leaft
removed from what has been called a ftate
of nature, the leaft advanced in arts and
fciences^ are found to polTefs a religion ; it
IS hardly credible they lliould have invented
it for themfelves. Nations, that fubiift by
the chafe, have little leifure, and appear to
have as little inclination, for fpeculative
ftiidieSi They are wholly engaged in pro-
viding for the day that is paffing over them ;

L in

1 46 Probabilities of a Divine Revelation.

in guarding their own fafety, or annoying an
enemy ; and when this is efFefted, their
only wifh is feafting or repofe. Were the
favage to Ipeculate, he mu ft conclude ; but
the probability is, that he does not fpeeulate
at all. Curioiity is the offspring of a cul-
tivated mind ; and its gratification, the em-
ployment of eafe and leifure. When we,
•who are accuftomed to refle6tion, behold
any extraordinary work ; our thoughts make
an immediate tranfition to the means, by
which it muft have been performed : from
contemplating the cffe6l, we naturally pro-
ceed to conlider the caufe. But the facul-
ties of the favage feem dormant by difufe %
and are feldom exerted but at the call of
imperious neceffity. If not preffed by hun-
ger, or alarmed by his enemy, he gazes
with the fame flupid indifference on the
ftream that flows at his feet, or the moun-
tain that rifes to the clouds ; on the growth
of a vegetable, or the revolutions of the
fun, " In him reafon differs little from
the improvident inftinft of animals, or the
thoughtiefs levity of children." He will
•cut down the tree, to obtain the fruit of the
prefent. year, without any confideration how

future

Probabtlities of a Divine Revelation. 1 47

future years are to be fupplied. At the ap-
proach of fummer he will fufFer his hut to
decay, or to be deftroyed ; without oiiCe re*
fledins: how foon winter muft return ; nor
do his own repeated experience and fufFer^
ings render him wifer or more provident*
If then favages are thus thoughtlefs, where
their own neceffities fliould compel them to
think ; if their minds will reafon fo little, oa
what is daily forced upon their fenfes ; it will
jiot be expefted, they fhould either be able
or inclined to engage in any curious fpecu-
lations on the diftinctions of ri2:ht and wron^;
-on the rules and motives of virtue and vice.
Still lefs can it be fuppofed, that they ihould
have been fo attentive to the operations of
nature, as to have drawn from them any in-
ferences refpefting the exiftence and attri-
butes of a Creator; and leaft of all, that
they fhould have proceeded to proofs of the
moral government of God ; and the belief
of rewards and punifhments difpenfed by
him, here or hereafter, accordino; to their
^merits or their crimes.

10. Still, however, our beft accounts
^fTure us, that the favages are not without

L 2 fome

1 48 Probabilhies of a Divine Revelation,

fomc imperfeft notions on thefe difficult and
important points. To the univerfality of
thefe notions, indeed, exceptions, among
fbme of the moft barbarous nations, have
been fuppofed to be found. But they are fo
few in number, and fo doubtful as to their
reality, that they do not feem' fufficient to
break the chain of general argument, or to
afFeft the general conclufion. It has indeed,
on the contrary, been maintained, that the
belief of a Supreme Being is fo univerfal^
it mull be natural and innate ; impreffed
upon the human mind by him who formed
the mind itfelf ; and the confent cf all* na-
tions has been im^memorially virged, as a
proof of the exiftence of a Creator and a
God. The great queftion is, whence did
thofe, who. have a religion, obtain it ? and
the moft probable anfwer is, from tradition
and revelation. That it was fo obtained is
probable, not only becaufe v/e cannot well
conceive fronrx what other fource it could be
drawn ; but becaufe it ftill exhibits fome
veftio;es of its divine ori2:inal. The favao'es
have ceremonies, of which they do not ap-
pear, to know any rational ufe or meaning ;
and dodrines, of which they cannot affign

the

ProhahillUes of a 'Divine Revelation, 1 49

the author or the proof; and it fhould feem
therefore, that they are continued not fo
much from choice, as from cuftom ; not
from convidion, but authority. The pro-
babihty is, that their rehgion reached its
prefent form, not by progreflion, but by
degeneracy ; that they have not improved,
but corrupted it ; that it was brought along
with them from their parent ftate ; and, for
want of records, writing and literature, has
been debafed by fuch interpretations, changes,
and additions, as would naturally be made
by ignorance, negligence, or fuperftition*

A yet ftronger proof, becaufe a ftronger
veftige, of the true origin of the religions
of favage nations, is to be found in the re-
fcmblance they bear to each other, and even
to the truths of our fcriptures. A fimila-
rity in the ordinary occupations of life
between nations in fimilar circumftances,
might be fuppofed not to arife from any com-
munication between them ; but to be the natu-
ral efFed of their fituation. The fame wants
are every where fupplied much in the fame
way ; and the fame objects and paffions will
produce every where much the fame fen ti-

L 3 ments

1 5 o Probabilities of a Divine "Revelation >.

meats and exertions. The iifherman, whe-
ther on the Indus or the Ohio, muft have
recourfe to fimilar expedients in purfuit of
his prey ; and the hunter of the new world
inuft fubfift, nauch in the fame manner as
the hunter of the antient continent. But
if in opinions remote from objefts of fenfe,
and little conneded with the acquilition of
fubfiftence ; if in cuftoms of arbitrary infti-
tution, and not diredly fuggefted by the
paffions ; if in thefe we find any confiderable
refemblance ; it may fairly be prefumed,
that they are derived either the one from the
other, or both from fome common origin.
And fuch refemblance appears to be difcerni-
ble in the relis-ious tenets and relig-ious cere-
monies of almoft all ages and nations, whcr
ther barbarous or civilized ; whether pre-
ferved in the records of antient hiftory,
or difcovered by the refearches of our ovv^n
times. It has been tx^aced between the doc-
trines of Zoroafter, and the infl:itutions of
Mofes ; between the fages of Greece, and
the favages of America; between the Druids
of our own ifland, and the Bramins of In-
doftan. Almoft all nations entertain the
notion of a Supreme Being ; not only the

maker^

Probabilities of a Divine Revelation, i ^51

maker, but the governor of the univerfe ;
who approves and will reward merits and
condemns and will puni(h crimes ; who,
when offended, may be appeafed, and his
favour recovered, by certain afts of worfhip,
penitence, and compenfation. Almofl all
agahi, however diftant from each other in
fituation or fcience, have fuppofed the Su-
preme Being to have his train of minifter-
ing fpirits ; by v/hofe agency not only his
own dignity is fupported, and his commands
in general performed ; but by whom he
holds an intercourfe with mankind ; by whom
he has revealed his will, and infli<5ts his chaf-
tifements, or beftows his bleffings. They
have all too fome idea that they (hall not be
annihilated bv death ; but removed to fbme
more durable ftate of exiftence ; in which
they fhall enjoy endlefs peace and happinefs,
if their conduct here fhall be found to have
deferved it. Whether all nations entertain
the idea and the belief of a Supreme Being,
has certainly been queftioned ; but it is af-
ferted without referve, that all expe£l the
immortality of the fouL This opinion, it is
faid, has been found in every country, from
the banks of the Gansfes to the fhores of the

L 4 Atlantic,

152 Probabilities of a Divine Revelation.

Atlantic, and from the coafts of Labrador
to the ftraits of Magellan. If then it be
improbable that any nation of barbarians
fliould invent a religion for themfelves ; it is
flill more improbable that each fuch nation
ihould have invented nearly the fame ; that
all their different fyftems fhould bear in their
principal features fuch a refemblance to one
another ; that we cannot forbear to confider
them as the defcendants of fome common
anceftor ; as collateral ftreams from the fame
parent fource.

1 1 . We muft not, however, and we need
not, reft the decifion of the queftlon on the
religious inftitutions of fava2:es alone. To
them it may be juftly objefted ; that our
accounts are imperfe6t and obfcure ; and our
inferences from them confequently not cer-
tain or conclufiv^e. But if we proceed to
examine thofe of nations more civiUzed and
improved ; whofe hiftory is more authentic,
and whofe faith and worfliip are more intel-
ligible ; we fhall find in them ftill ftronger
marks of a divine revelation ; opinions ftili
lefs remote from the dortrines of our fcrip-
tures. In moft of their fyftems of religion

are

ProlahiliUes of a 'Divine 'Revelation, 153

^re found traces of a chaos and a creation ;
of the propagation of the hunnan race from
a fmall number, or a fingle pair ; of a de-
ftrufl:ion bv a deluo-e ; and of the reftoration
of mankind by a family that efcaped the
general calamity. In all are found accounts,
that the Deity or his minifters have conde-
fcended to hold intercourfe with men ; that
himfelf or his agents have inftrufted them,
as well in the arts of procuring fubfiftence,
as in the rules and principles of the moral
and fecial duties. This is the bafis of the
religion of the Tartars at this day : And " in
the modern fyftem of the Japanefe," fays
Thunberg, " we difcover the offspring of hu-
man wdt ; whilft their antient fyftem exhibits
evident traces of the divine law^ of Mofes.'*

Another circumftance of material im-
portance in confirmation of our hypothefis is
the univerfality of facrifice. We have not
from nature or reafon any grounds to ima-
gine, that we can render ourfelves acceptable
to the Deity, by taking away the life we did
not give, and cannot reftore ; and ftill lefs
to fuppofe, that the blood of bulls and of goats
can take away fin. Yet of every religion,

known

154 P fob abilities of a 'Divine Revelation.

known before Chriflianity, did {acrifice make
a principal part ; and that too with the fame
defign ; to engage the favour of their gods
towards fome enterprize they meditated ; or
their pardon for fome oiffence they had com-
mitted. And to what can a rite fo viniverfal
and inexplicable be imputed, but to the
divine appointment at firft, and afterwards
to tradition and imitation. It is obvioufly
fair to afcribe that to a revelation from hea-
ven, which cannot reafonably or plaufibly be
afcribed to any other caufe.

12. If we afcend to the theolosrv of
Greece and Rome, we Ihall find the traces
of this revelation ftill lefs equivocal, than in
the do6lrines of nations lefs refined; difco-
loured indeed by a mixture of oriental myf-
teries, difguifed by the fanciful decorations
of fable,and debafed by the abfurdities of
fuperftition ; but flill too numerous to be
overlooked, and too flrong to be miftaken.
Whence indeed, but from revelation, could
they obtain opinions fo analogous to it, as
are occafionally found in their writings, re-
iJDcfting a creation and a providence, the
rules of morality, the immortality of the

foulg

Probabiiiiies of a Divine Revelation, 155

foul, and a future ftate of retribution.
Whence indeed, but from the oracles of
truth, could they have borrowed thofe nu-
merous imitations of it, which are ftill dif-
cernible in their mythology. Not to infift
on any obfcure and difputable points of
refemblance; not to dwell on fuch analogies,
as have been formed, between the charac-
ters of Noah and of Saturn; or between
the tranfadions of Mofes and of Bacchus;
let a comparifon be made between the inno-
cence and fall of man in fcripture, and the
heathen degeneracy from the golden to the
iron age; between the lacrifice of Ifaac and
of Iphigenia ; between the deluges of Noah
and of Deucalion ; and between many other
points of facred hiftory and ciaffical fable;
and little doubt will remain, but the latter
were borrowed from the former. The poffi-
bilities of fi6tion are infinite : and it feems
therefore not credible that coincidences fo ex-
traordinary, in inftances fo numerous, fhould
happen from accident only; that truth in
Afia (hould agree with fiftion in Greece; or
that both fhould be the independent offspring
of imasfination alone.

'o

That

156 Probabilities of a Divine Revelation.

That Plato was greatly indebted to the
fcriptures or the traditions of the Jews, very
conliderable, and perhaps fatisfa6lo]ry, evi-
dence may be traced in the writings of Plato
himfelf. He not only exprefTes, on many
occaiions, fentiments the moil: worthy of the
Deity, and the moft nearly refembling thofe
of holy wTit ; but he repeatedly acknow-
ledges, what appears to be the fa6l, that
thefe fentiments were not the difcoveries of
his own underflanding; that he derived them
from what he calls plaufible fables, antient
records, or facred tradition*. Let us in-
deed but fuppofe for a moment that Plato
and the other heathen philofophers were
indebted, for their beft conceptions of the
divine nature, and their beft principles and
precepts of morality, to the traditional re-

* Paflages to this efFe£l occur in the Phsedon, the De-
fence of Socrates, the Phaedrus, Georgias, Philebus, and
indeed in almoft every part of his works. And as thefe
paflages fhew that he borrowed his theological tenets
fomewhere, Menagius in his very learned notes on Dioge-
nes Laertius, lib. 3. has fhewn what hiflorical probability
there is, or rather what hiflorical evidence remains, that
he borrowed them from the Hebrews. A valuable note to
the fame purpofe may be feen in Leland's advantage and
necejfity of the Chrijlian Revelation, Vol.1, p. 403.

mains

Probabilities of a "Divine Revelation, 1 5 7

mains of an original and primeval revelation,
or to what they had colle6led from fome im-
perfefl acquaintance with the Jewifh fcrip-
tures ; and we fhall immediately perceive
that the fuppoiition will remove fome mate-
rial difficulties, and carry in itfelf confidera-
ble marks of probability. Their befl: fenti-
ments on thefe important points are often
abruptly introduced, and as abruptly quitted ;
they do not reafon upon them with that con-
fifiency, which is generally to be traced in
the mind's own difcoveries ; nor purfue them
through all their natural confequences. They
do not ftate the procefs of inveftigatlon by
which they w^ere obtained ; which it is al-
ways praftlcable to do in our own acquifi-
tlons; and for their opinions, they often give
an authority inftead of a proof. Each has
founded his fyftem of ethics, on the beft
balls his underftanding could fuggeft ; fup-
ported it by the beft fanftions, his obfervation
and knowledge could fupply ; and explained
it in detail, as befl: correfponded with his own
hypotheiis. Some of their maxims of pru-
dence, or precepts of morality, they have
themfelves afcribed to their oracles or o-ods ;
;ind by (bme moderns they have been fup-

pofed.

158 Probabilities x>f a Divine 1k.evelatio7t,

pofed, either to have difcovered truths wor-
thy of Chriftianity ; or to have been pecu-
liarly endowed or infpired, to prevent the
total lofs of religion in the gentile world.
But fuppofe a part of the divine communi-
cations to have been loft, as well as the true
origin of what remained ; and we fhall no
longer wonder that their particular rules of
morality are fo excellent, yet the fyftem io
imperfeft ; that where the fyftem is beft, the
bafis is fo vifionary, or the fanftions fo in-
lufficient ; or that in their theology, occa-
fional fubiimity and purity are mixed with at
leaft an equal portion of abfurdity and cor-
ruption. The plaufibility of this fuppofition
is no flight recommendation of it; and its
confiftency with itfelf, and with many ac-
knowledged fads, is prefumptive evidence of
its truth.

The general opinion has been, that Plato
was indebted for much of his philofophy to
the Egyptians; and Egypt has ufually been
coniidered as the country, where fcience firft
dawned upon mankind ; where were firft
invented manv of the moft ufeful arts of
life. But allowing her full credit for her
4 ; ingenuity

Probabilities of a "Divine 'Revelation^ 159

ingenuity and improvements in art and fai-
ence, it will not be eaiy to eftablifh her
claim to pre-eminence in theology. If her
fentiments in religion may be determined by
her idolatry, her do<5lrines by her worfhip,
they were at a wide diftance from refine-
ment, fublimity, or truth. Her Hierogly-
phics have not yet been proved to be much
more valuable, than the pi dure -writing of
the humbler inhabitants of Mexico; and
they are perhaps allowed to be the more
profound, in proportion as they are lelst
underflood.

But w hatever was the nature or the ex-
tent of the celebrated wifdom of Egypt, it
does not appear to have been originally her
own. We are informed, upon authority*,
which there is no reafon to queftion, that
while Abraham refided at the court of Pha-
raoh, he taught aftronomy to the Egyptians ;
and it feems ftill more reafon~able to fuppofe,
that he would teach them the rudiments of
true theology ; that by his inftrudions or his
devotions, he would communicate fom«

♦ Eufeb, Prsep. £vaiig.

know*

1 60 Prohahiiiiies of d Djvtne Revelation^

knowledge of the proper ob}e£l of worfhipe
From the time too that the Ifraeljtes were m
captivity among themj they kept up a Goil^
tinual intercourfe with Judea ; and could
therefore be at no lofs for whatever they
chofe to adopt from the religious dG(?l:rines of
the Jewifli nation. With all her obligations^
again, Greece was not indebted to Egypt for
her alphabet, but to the Phenicians ; and
they to the Jews. With great appearance
of truth too, the honour of giving birth to
fcience has been claimed by modern en-
quirers for Indoftan ; as more immediately
the pupil of revelation, and the inftruclor
of Egypt herfelf. The Bramins,- it is true,
claim an antiquity for their theology, much
fuperiof to that of the Jewiih law. But
beiides that this claim has been not only .con-
troverted, but generally exploded ; it is much
more probable in itfelf, that authenticity
ihould be found in the dignified fimplicity of
icripture, than in the myftic fables of ^the
Bramins ; that they fliould have enlarged
and. disfigured the precepts or the narratives
of Mofes ; than that he Ihould have abridged
and fimplihed their extravagant allegories, to
the femblance and cotififtency of truth.

But

Prohahilities of a "Divine Revelation, 1 6 1

But even fnppofing them to have efta-
bhflied their pretenfions to an antiquity, equal
or fiiperior to that of the Jewifh lawgiver ;
ftill there were, according to our fcriptures,
other fources of revelation, from w^hence
their theology might be drawn. It was one
reafon^ we may fuppofe, for exempting the
chofen family from the general calamity of
the deluge ; that they might preferve fuch
knowledge of their Creator, of his provi-
dence, and his commands, as had already
been revealed ; and this knowledge would
afterwards naturally be difperfed, with the
difperfion of the fons of Noah; and pre-
ferved in every country, from the time the
country itfelf w^as peopled. To this were
added from time to time the divine commu-
nications to the patriarchs and prophets ; and
thefe, no doubt, carried by migration or
tradition to the neighbouring nations ; and
whether juftly or erroneoufly underftood,
however corrupted or enlarged, by imagina-
tion, ignorance, or artifice, in fome degree
incorporated with what was already the
national creed. In tranfactions fo antient,
when letters were not generally ki\own, or
not in general ufe, we cannot expert hiflo-

M rical

162 Pro bah Hi lies of a Divine Revelation ,

ricai documents to be either verv numerous
or very exa6l : but there feems to be fuffi-
cient evidence, when fupportcd by the pro-
babihty of the hypothefis itfelf, to confirm
the 2:eneral outhne of the ftatement that has
been made; to render it credible, that all
the nations of the earth have been indebted,
for the firft principles of their theology, to
the hiftory, the traditions, or the fcriptures
of thofe, unto w/iom were committed the ora-
cles of God, If it appear in any degree
probable, that a divine revelation was ever
given to mankind ; it feems equally probable,
that it was given in the time and manner, in
which the facred volumes have announced
it. The hypothefis that has been maintained,
aad the records of holy writ may be allowed
by their confiftency, without the charge of
aro'uino: in a circle, to o-lve and to receive
mutual fupport and confirmation.

To the different confiderations, that have
been brou2:ht forwai-d, different men, no
doubt, vvdll allow very different degrees of
weight and importance. They are to be
viewed, however, not fingly, but collec-
tively ; not in their feparate, but united,

^ force.

Probabilities of a Divine Revelation . 163

force. The opinion is maintained ; becaufe
clrcumftances fo numerous, in the effentlal
attributes of the Deity, and in the appear-
ances of nature, in the civil and religious
inftitutions, and in the hiftory and fituation
of mankind, either bear pofitive teftimony
in its favour, or are reconcileable to it, and
beft accounted for on the fuppofition of its
truth. A thoufand lines of probability all
terminate in the fame point : evidence may
be traced upwards by a thoufand channels to
the fame o-eneral fource. We have from

o

every quarter, from almoft every thing within
or without us, reafons to be convinced, that
the Creator has revealed his will- to mankind;
and that our fcriptures are, what they profefi
to be, the word of God*.

* The following argument was originally intended to
make a part of the leiSlure. But as it feemed to interrupt
the general train of reafoning, it is fubjoined in the form
of a note. It cannot be too often repeated.

The probability that God has revealed his will to man-
kind, and that this revelation is contained in our fcrip-
tures, may be yet further fupported by the well-known
argument, from the antient hiftory and prefcnt circum-
ftances of the Jewifh nation ; and efpecially from the
feveral prophecies that announced their difperfion s and

M 2 the

1 6 4 Probabilities of a Divine Revelation.

the remarkable and continued accomplifhment of thenriy
through the lapfe of fo many centuries. With the dIre(SI
evidence of Chriflianity ; and therefore with the fubjeft
of prophecy in general, it has already been declared, the
prefent leclure is not immediately concerned : nor is it
intended to enter into any criticaJ enquiry, which of the
predi61ions in queflion \\rere wholly or partially fulfilled,
in the earlier wars or captivities of the Jews ; in the
famines or the fieges they fuffered at Jerufalem. But from
their conduct and fituation an argument has been drawn,
in favour of the truth of Chriftianity, depending fo much
\ipon tranfaclions at this day pafPmg in the world, and (o
cpen to general and even fuperncial obfervation ; that it
feems well entitled to a place amongft fuch probabilities^
as have already been adduced. It is an argument too fo
forcible and conclufive in itfelf, that, how frequently fo
ever it may have been urged already, it cannot be omitted
without injuftice to the caufe, which it is fo well calcu-
lated to (upport.

To the hiftory and fortunes of the Jews, nothing
parallel can be pointed out in the annals of mankind,
individuals of the nation are found in almoft every inha^
bited portion of the globe j yet in none have they any
permanent eftablifliment,. They are mixed with every
civilized fociety j yet of none do they form any efiential
part. Thev are not admitted to a fhare in any public,
counfel \ nor in the authority of any government. They
are in every country defpifed and infulted ; and in mofi:
they have been at different times perfecuted and plundered.
Even riches have not procured for them, what they feldom
fail to procure for other men, power, influence, or re-
fped* In itf i6t conformity to the prophecy, the Lord hath

Jcattered

Probabilities of a Divine Revelation, 1 6 «^

flattered the?}t among all people^ and from one end of the earth
even unto the other'*-, and they are become an ajlonijhmeniy
a proverb.^ and a bye-word amongjl all nations., whither the
Lord hath led them f. Yet to this reproach they do not
feem follcitous to put an end : they have not made ^ny
vigorous efforts to efcape from it. The difcovery of the
weftern continent, and its extenfive and uncultivated
waftes, feemed to offer them both opportunity and encou-
ragement to fly from the infults they endure ; to eilablifh
themfelves under their own government and laws ; and
once more to affume a rank in the catalogue of nations,
Eut this encouragement, for whatever reafon, they have
negledted ; this opportunity they have not embraced*

Nor is it the leaft remarkable circumftance in their
ilory J that under the preffure of all thefe difficulties ; and
in oppofition to the fate of the fugitives from all other
countries ; they ftill continue a diftin£l and fep^'ate peo-
ple. When the natives of other regions have been dif-
perfed by flight or captivities, they have generally foon
been mingled and incorporated with any nation, in which
they had fought a refuge ; and their own name and pecu-
liarities quickly forgotten. Of the once famed inhabi-
tants of Babylon or Carthage not a veftige can now be
traced. But the Jews are net cafl away nor utterly de-
JiroyedX • Amidfl the revolutions, and even the ruins, of
many countries, to which they have fled for refuge, they
have preferved themfelves and their fmgularities of cha-
racter and conduct, almoft as unchanged, as if they were
flill in poffeiiion of their own place and nation, Thefe
circumftances furely may, without flipcrftition or pre-

* Deut. xxviii. 64, + Deut. xxviii. 37.

\ Levit. xxvj. 44.

M 3 fuprTfj^tion,

1 66 Probabilities of a Divine 'Revelation.

fumption, be confidered as miraculous; as bearing their
own evidence of the immediate direvSlion of the Almighty.

It has indeed been fuppofed that they may be reafonably
and fairly accounted for, from political and moral caufes
alone } from the unfocial policy and manners of the Jev/s ;
from their pertinacious adherence to the ordinances of
their law, in the peculiarities of their religious ceremo-
nies; in the difi:in6lions of their food; and in their rejec-
tion of marriage and alliance with the individuals of other
nations. This pertinacious adherence too, it is obferved,
is confirmed and continued, both by the infults they re-
ceive on one hand, and by the hopes they entertain, on
the other, of being one day reftored to the pofTellion of
their own city, and to a peculiar {hare of the divine favour.
But whatever human reafons may be afligned for the fa6ls
themfelves ; their coincidence with the prophecies can
be fatisfa(St:orily accounted for on one principle alone.
The Jews in their prefent ftate exhibit a {landing monu-
inent, not only of the juflice and power of God ; but of
the moral government of the world by his providence ; and
of the truth of that revelation, v/hich our Scriptures have
recorded.

gERMON

SERMON IV.

THE DOCTRINES AND PRECEPTS OF THE
CHRISTIAN REVELATION FAVOURABLE
TO THE ENJOYMENTS OF THE PRESENT
LIFE.

I TIM. IV. 8.

Godlinefs h jir o fit able unto all th'mgs \ having
Jiromife of the life that now is^ and of that
which is to come.

J- HE principal objeft, which almoft every
religion has profeffed to purfue, has been to
fecure the happinefs of mankind in a life to
come ; as the confequence, indeed, and the
reward of obedience to its laws in their pre-
fent ftate. But befides the profpe6l of future
felicity, each has generally offered to its
followers the additional encouragement of
immediate advantages and enjoyments. To
men of virtue and piety have been promifed
peace of mind and temporal profperity; pri-#

M 4 vate

1 68 Chrijlianity favourable to

vate comfort and public tranquillity; the
favour and bleffing of their creator, as the
prefent efFeft of their duty to their fellow-?
creatures.

In eftimating the merits, therefore, of
rival religions; in deciding on their refpec-
tive claims to a divine origin and divine
authority, one fair ground of judging will
be; — with what degree of wifdom each ap-
pears to be adapted to its own purpofes, and
to the prefent circumftances and charafter of
man. According to our beft notions of the
attributes of the Deity, that religion is pro-
bably derived from him, of which the gene-
ral tendency is to produce humanity and
benevolence; and of which the particular
duties are immediately and in themfelves
beneficial; which co-operates with the beft
q^ialities of the individual, and the beft laws
of government, in the promotion of perfonal
and national virtue and happinefs. Upon
this principle it is that, in addition to the
probabihties ftated on a former occafion, we
alTert the fuitablenefs of the Chriftian reve-
lation to the prefent condition of mankind,
^ another teftimony of its authenticity.

3 This

prefent Knjoyment, 169

This confideration, it is obvious, like thofe
to'which v/e have juft alluded, amounts not
to direft, but only to prefumptive proof; it
is the criterion, not of certainty, but of cre-
dibility. This evidence, however, what-
ever be its force, we claim with confidence
for the religion w^e profeft : we maintain
that; independently of its principal pur-
pofe, our attaining to the life and immoy'ta"
lity^ which it has brought to light ; we fhall
alfo bv obedience to its laws, have the faireft
chance for temporal enjoyments ; that, ac-
cording to the language of the apoftle, God-
linejs is profitable unto all things ; having
the promife of the life that now is^ as well
as of that which is to come.

This argument, however, in favour of
our relio-ion, will not be allowed us without
a conteft. For the fuppofed enmity of Chrif-
tianity to many of our pleafures ; its pre-
tended unfitnefs for the prefent ftate of
human nature and hum?Ji fociety, is often
confidered as an objection to its credibility ;
as a ftrong prefumption, that it could not
proceed from the fame Creator; who im-
planted the propenfities, v/hich it contradifr§

and

I y a Chriftianity favourable to

and condemns. It is true that this objec-
tion rather operates on the minds of indi-
viduals, as a difcouragement to reHgion, or
as a fubjeft of complaint againft it, than is
maintained as the doftrine of any particular
defcription of unbelievers ; and that its in-
fluence does not depend fo much on its own
native force, as on its giving weight and
efficacy to others. It is true alfo, that many
of thofe, who are influenced by it, miftake
the rites of religious worihip, or the laws of
iiB ecclefiaftical eftablifliment, for the elTen-
tial doftrines of the religion itfelf ; and that
they do not fo much oppofe revelation by
argument, as rejeft it without examination.
But if the objeSion is not mvich infifled on
in the difquifitions of the philofopher ; it
is continually afferted by men of the world ;
if it be not entitled to much attention for
its {Irength or ingenuity ; it rifes into impor-
tance by its mifchievous efFe6ts on morality.

That we may not w'ander in too wide a
field of difcufiion, it will be neceffary to re-
duce the objeftion in fome meafure to dif-
tinft propofitions ; and to confine ourfelves

to

prefent 'Enjoyments. 171

to a few of the leading articles, of which it
appears to confift.

Men of the world complain, for inftance,
that our religion, or at leaft our ecclefiafti-
cal eftablifhment, by its appointment of days
of failing and mortification, prefcribes re-
flriftions at once ufelefs in themfelves, and
painful in the performance; fometimes in-
jurious to health ; and not likely to render
\as acceptable to God ; as they teach us only
to reje6t his bounty and his bleffings. They
complain again, that our religion is hoftile
to many of the general and neceflary arts of
trade ; to thofe arts by which the merchant
may moft fpeedily attain to wealth, diflinc-
tion, and enjoyment. They complain that
by its prohibitions of refentment and revenge,
it feems not only to preclude in many cafes
the right of felf-defence ; but to deftroy that
honour and fpirit, which conftitute or fecure
the true character and dignity of man. They
complain laftly in general, that it enjoins us
to reftrain or to extirpate thofe appetites,
which it were happinefs to indulge ; and
that it would introduce fuch a melancholy

and

172 Chrijlianity favourable to

and gloomy habit of mind ; fiich dejeftion
and terror of fpirit ; as muft not only deftroy
all the pleafures of life ; but unfit us for the
difcharge of many of its duties.

I. With refpeft to farting, as a religious
duty, it has been maintained ; that neither
our Saviour nor his apoftles have any where
dire6lly enjoined it. But to this it may be
replied ; that the omiffion of fuch injun<3ion
feems to have arifen only from their having
fuppofed injun6lion unnecefTary for a pra6tice,
which they found already eftabliflied in the
religion of the Jews; and in that religion,
what they did not repeal, they confirmed.
They had no occafion to command what was
already received ; and they have by their
language and their aftions, not only recog-
nifed and countenanced the rite, but given
direftions for its decent and devout perfor-
mance. Under this fanftion it is, that our
church appoints her days of farting and hu-
miliation ; and M^e conceive that what the
church has appointed, the propriety of the
duty itfelf will confirm.

We

prefent Enjoyment. 1 7 j

We do not fuppofe that voluntary fubmif-
iion to pain has any merit ; bvit where it is
neceffary to the performance of cur duty:
we do not fuppofe that a temporary change
of food, or a temporary abftinence from it,
can of itfelf recommend us to the favour of
God. But our days of fafting are appointed
as feafons for thought, meditation, and
prayer. Cool refle61ion is the moll irrefifti-
ble enemy of fin. To think is generally all.
we want, to make us believe what we ought,
. and praftife what we believe. But it is only
when pleafure and its allurements are fuf-
pended ; when company and bufinefs are at
a diflance, that the mind will turn inward
upon itfelf; and with due care and feverity
examine its own condition, opinions, and
principles. When the appetites are not
pampered, the paffions are not inflamed. It
is at fuch feafons, therefore, that we flialt
be beft able to form juft fentiments and good
refolutions ; to give truth and religion fuch
afcendancy in the mind, that they may
afterwards become the guide of our aftions,
amidfl the tumults and temptations of the
world,

Bv

1 74 Chrijli unity favourable to

By occafionally denying indulgence to our
appetites ; inftead of being enflaved and cor-
rupted by our fenfes ; we fhall bring them
under an eafy and habitual fubjeflion to our
underftanding. We fliall indeed obtain the
double advantage ; of being able to command
our paffions, whenever temptation would
furprize us ; and to endure, without incon-
venience or impatience, thofe occafional
feverities, to which our duty or our intereil
may expole us.

Occafional fafting may be further recom-
mended, as conducive to health. Almoft
every man, not reftrained by his fituation
and circumftances, confumes a much larger
proportion of food, than nature and necef-
iity require : and as nothing more certainly
and rapidly impairs the conftitution, than
habitual repletion and excefs ; for the prefer-
vation or recovery of it, nothing can be
more fuitable or efFeflual, than occafional
>and feafonable abftinence. Our duty and
our intereft are generally united. What h
fo ufeful In a moral view, and enjoined
chiefiy for moi'al purpofes ; contributes at
the fame time to the prefervation of our

ftrength

Jirefent Enjoy ?7i£7it, ' 1 75

ilretigth and faculties ; to the length and the
enjoyment of life*.

Failing and humiliation, again, may with
propriety be employed, as expreffions of pe-
nitence ; when we have abufed the gifts of
providence by intemperance and exceis. .This
indeed feems natural to the human mind.
It has in almoft all ages and nations been
cuftomary for religious and pious men to
exprefs their forrow for intemperance, by
denying themfelves ordinary indulgence ; and
to endeavour, as well to recover, by volun-
tary mortification, the purity they were-fup-
pofed to have loft; as to avert the difpleafure
of heaven, by inflifting {uch an appropriate
puniihment upon themfelves.

In the obferv^ance of a faft, prayer and
confeffion always make a part. The ufe

* Occafional general fiifls mio;ht be recommended as a
political inftitution : for they might produce materia)
benefits to a nation ; by diminifhing the confumption of
animal food. But this either has no connection with re-
ligion and morality, and therefore does not apply to die
prefent purpofe ; or religion muft be made the pretext for
policy ; a mode of proceeding furely not entitled to be
recommended for imitation.

and

1 76 Chriji'ianiiy favourable to

and importance of prayer fhall hereafter be
examined : and with refpeS to the confeffion
of our oitences ; it is univerfally allov/ed to
have a powerful tendency to refl:ify our prin-
ciples and conduft. While we enumerate
our tranfgrefiions^ the rnind naturally dwells
upon their guilt and danger; we rhake a
new covenant of obedience with ourfelves
and with our God ; and v/e cannot avoid re-
flefting that repentance without reformation
is but the form of godlinefs 'without the power %
and muft neceffarily offend him^ from whom
no fecrets are hid^

The appointment and the regulation of
ftated feafons for fafting and humiliation
have formed a part of the ritual of almoft
every religion of the known world : and
this furely is no contemptible evidence of
their ufe and propriety. Thofe indeed, who
maintain that all relio-ion had its orio;in in
divine revelation, will confider the univer-
fality of this rite, only as one proof more
in fupport of their hypothelis. But to thofe
by whom that hypothecs is not admitted^
the exiftence of the practice in fuch diftant
parts and diftant periods of the world, muft

be

Jtre Cent Enjoy 7jieni. 177

be an linanfwerable argument ; if not of the
utility of the rite itfelf ; at leaft of the ge-
neral opinion in its favour.

To fading and humiliation it is not only
cuftomary but reafonable to have recourfe, in
cafes of itwtVQ affliftion ; whether felt or
feared, ^^'hether perfonal or national* As
we believe thefe vifitations of providence to
be either trials of our obedience, or inflic-
tions for our offences ; it is natural to hum-
ble ourfelves before him ; to entreat he will
either alleviate or avert them. He alone
has power and authority to foften the feverity
of our probation or our punifhment. And
whatever may be urged refpe6ting the im-
mutable nature, or the immutable juftice, of
the Deity ; we ftill maintain that human
contrition muft be fliewn by fome human
expreffion of it ; and that every idea of a
moral sfovernou-r includes the idea of the
right and the inclination to pardon penitent
offenders. All civilized nations have fuppofed
their gods to be offended with their crimes ;
but placable by repentance ; and Chriftians,
in particular, are taught to believe, that for

N all

1 7S Chrijlianity favourable to

all ofixnces, of which they truly repent^
atonement has been made.

With what frequency days of public or
private fafting and humiliation fhall be ap-
pointed ; and with what peculiar folemnities
they Ihall be obferved ; muft be determined
by the judgment and the circumftances of
individuals or of nations. Neither the num-
ber of fuch feafons, nor any appropriate
forms of devotion, have been prefcribed by
divine revelation. Thefe a6ts of piety, like
moft other external ceremonies of religion,
are left to be fixed and obferved, as every
man's own confcience may fuggeft, as pub-
lic authority may direft, or the vifitations of
providence may feem to require.

This dlfcipline then of our church, this
appointment of feafons of farting and hu-?
miliation, is neither a ufelefs mortification to
ourfclves, nor an objeiSl of juft ridicule or
cenfure to our enemies. But it is a wife
and falutary inflitution ; calculated to aid
eccafional penitence, or habitual piety ; to
improve the knowlede of pur duty ; and to

imprels

9

jirefent Rnjoyment. 179

imprefs upon our minds its importance and
obligations*.

2. The fecond complaint of worldly-
minded men againft the Chriftian revelation
is, that the ftri6l morality, which it requires,
is incompatible with fuccefs in commercial
tranfa61:ions : and thev too often on that ac-
count difbelieve or difreg-ard it. In order to
enhance the profits of trade, and the fooner

* As thefe arguments have been urged, as much as
might be, independently of divine revelation, and are in-
tended to apply to the propriety of fading in general,
whether public or private, flated or occafional, it may be
proper to produce here authorities for each from fcripture.
For inffances of public fads, fee Judg. xx. 26. and Jonah
iii. 5. For inftances of private failing, fee Pfalm Ixix. ic.
and Dan. ix. 3. For the flated fall, fee Levit. xx'ii. 26.
and Numb. xxix. 7. And for the occafional, fee Joel ii. 12.
and I Sam. vii. 5. In the new teftament the pratSlice is fo
far from being difcountenanced ; that our Saviour pre-
pared himfelf for his miniflry by a fafl of forty days ; and
has given directions for the due obfervance of fails in ge-
neral, in oppofition to the oflentation and hypocriiy of the
Jews, Matt. vi. 16. It is alfo recognlfed again, and
indeed enjoined, Matt. ix. 14, and in the correfponding
palfages, Mark ii. 18. and Luke v. 33. It appears alfo
to have been the regular practice of the Apoiiies and iirlt
converts to Chriilianitv, A6ls xiii. 2, and xiv. 2?.

N 2 to

i8o Chrijiianity favourable to

to obtain opulence and diflinftion, many ar-
tifices are employed by them, which each
individual confiders as made neccffary to him-
felf by the general praftice ; but which he
knows religion condemns. With a view
therefore to quiet his confcience without re-
linquiftiing his gains ; to indulge his favourite
purfuit, without forfeiting his own appro-
bation ; each adopts fuch an expedient as
beft fuits the temper of his mind, or the
circumftances of his life. One man divefts
himfelf of all regard to revelation and its
laws ; another, who finds that impoffible,
trufts that fome allowance v»'ill be made for
the neceffities of his fituation ; and a third
flies to thofe falfe and fatal teachers of reli-
gion ; who would feparate morality from
piety, and perfuade us that faith alone is
fufficient for falvation. We fhall endeavour
to convince fuch men, that thefe artifices are
unjuftifiable on the principles of right reafon,
as well as condemned by divine revelation;
to reconcile them to the Chriftian religion^
as the teacher of Vv'hat is moft beneficial, as
well as what is moil upright ; as containing
rules of morality, which, inftead of being
4 ' an

prefent Enjoy fnenL 1 8 i

ati objedion to it, conftitute one of its
ftrons^eft recommendations.

Should it, however, not be fatisfadorily
proved from reafon alone, that the artifices
of the trader are immoral and pernicious ;
let him not triumph in his victory, or his
praftice ; for we ftill confider revelation as
the final and decifive authority; and only
wave it for the prefent, in order to expofe his
error on his own ground ; on principles which
he cannot fo eafily difpute.

One violation of integrity, which the trader
too often allows himfelf to praftife without
Icruple, is that recommendation of his mer-
chandife, which he knows it does not de-
ferve ; the extravagant praifes of its good
qualities, and the ftudious concealment of
its blemifnes and defefts. It is true, per-
haps, that thefe encomiums deceive none but
the io;uorant and unwary. — But if they are
not intended to deceive, why are they em-
ployed? In whatever degree truft is repofed
in them, that truft is betrayed : and what-
ever numbers may be guilty of the wrong,
they cannot convert it into right. It is the

N 3 decifioa

1 82 Chrijli unity favourable to

deciiion of Cieero, anditisjuft; that what-
ever the feller knows refpeding what he offers
for fale, ought to be fairly explained to the
purchafer ; becaufe in whatever degree he is
'kept in ignorance of what he ought to know ;
in the fame degree he is impofed upon and
injured. All deception too is in its efFe6ls
injurious to focietv ; for it w^eakens that con-
fidence between man and man ; on which
the advantages and happinefs of fociety fo
-eiTentially depend.

There are other occafions on which com-
mercial falfcood is praflifed with a yet
ereater deofree of ":uilt ; becaule it is con-
firmed by the fanftion of an oath ; by the
moft folemn affurance that man can give to
man. Whether the fanftions of religion have
■not been introduced on too many and too
•frivolous occaiions, has indeed been made a
queftion ; but perhaps without due confide-
ration. Where the integrity of the mer-
chant muft be depended on for the quality
of his merchandife ; it does not feem eaiy to
find any tie upon his confcience, more fiait-
• able or more efficacious than an oath ; and
thefe oaths have unavoidably been multiplied,

v/ith

"^ firefent Enjoyment. 283

with the erxreafe of our population, and the

extenfion of our commerce. It is the hafte

and neghgence, with which they are ad-

miniftered on one hand, and the irreverence

and indifrerence, with which they are taken

on the other, that has deftroyed their folem-

iiity and eifea ; that has occafioned their

being confidered, rather as a mere regulation

of commerce, than as the moft &cred teft of

truth. But whatever may have been the

numbers or the neghgence of thofe who have

gone before us; to each individual the oath

ftill retains its fanftity and obligation ; and he

who takes it falfely, does not more violate

the precepts of religion, than injure the m-

terefts of fociety. For he weakens the beft

principle on which mutual confidence is fup-

ported, truth inveftigated, and jufticc ad-

miniftered *.

Nor

* The complaint agalnft the frequency of oaths feems
to arlfe from a notion or a principle, which I can by no
means admit to be juft-, a notion that religion is of too
folemn a nature to be generally mixed with our common
tranfadlions ; that a man in his ordinary bufinefs had bet-
ter leave it out of fight. To this I muft decidedly obje^-.
Religion is intended to form the univerfal principle of
our condud 3 it ought to influence not only our adtions,

N 4 . ^ttt

184 Chrijlianlty favourable to

Nor ought it to be forgotten, that by no
appointment of nature or providence are
wealth aqd diftinftion made neceffary to the

but our fentiments, on all occafionc, fmall as well as crreat.
However trifling the tranfaction may be. In which v/e ar©
engaged ; our integrity in condu6i:ing it is alvyrays of im-
portance. A man need not always ofFenfively obtrude
topics of religion ; nor need he be always meditating on
its do£l:rines and its laws : but it fiiould be the fixed and
fettled principle of his mind, always operating, though not
always perceived ; and I cannot fee why he, who makes
it the general guide of his actions, fliould object to its being
brought forward as fuch ; why he, who binds his con-
science by the laws of God, fhould think it improper to af-
fure us explicitly that he does fo ; and that is the princi-
pal end ^nd defign of ^n oath. I am afraid too oaths are
fometim.es objected to; becaufe men would gladly be ex-
cufed from taking fuch, as they are confcious they fhall
not duly obferve \ and fometimes as a part of that indifferr
ence to religion, and that indifpofition to its duties, which
fo ftrono;lv mark the temper and manners of the times.
Oaths, however, would not be treated with fo much levity 5
nor be found fo extremely inefficacious; were the magi-
llrate always to adminifter them with proper folemnity ;
and occafionally to remind fuch, as by their ignorance or
negligence feemed to ftand in need of it, of their fanclity
and oblisration. Where indeed there is fuch an incorris;!-
ble want of principle; fuch a total inattention to every
thing but profit ; that an oath is no tie upon the cour
fcience ; I know not what other fecurity could be ex^
peeled to be more efFeclual,

attaiiv

prefent 'Enjoyment, 185

attainment of virtue or happinefs : and that
if they were fo, many have obtained them,
not only without the pra6tice of any of thofe
unv/arrantable artifices, but by their being
known to difdain them. Many, and perhaps
the greater number, have built high fortune
upon fair reputation; and made their way
into the temple of honour, by the direct
but laborious pafTage through the temple of
virtue.

The perfe6l morality of the gofpel is again
frequently violated ; ^nd not more by men
of buiinefs, than by other men ; in the eva-
fion of thofe contributions, which are re-
quired for the exigencies of the ftate. This
too fome men will endeavour to reconcile
to their own confciences, and to juftify to
others, by maintaining, that the pofitive fta*
tutes of policy have no relation to moral du-
ties; that the omiffion of what was not re-
quired at all, till the legiflature required it, is
no offence againft religion or againft God.
If you tranfgrefs, it is the magiftrate's bufi-
nefs, they alTert, to detefl: your tranfgreffion ;
to infli6l the penalties of the law ; and there
the matter is to terminate; for that the whole

turns

J S6 Chrijiianity favourable to

turns upon policy not. morality.. This is in-
deed fometimes the reafoning of the gamefter
and the felon ; and fureiy it is fit only for
them. This principle makes all the obliga-
tion to political duties to confift in compul-
fion ; and all the guilt of tranfgreffion in being
detefted; an abfiu'dity, which needs only to
be flated, to be expofed. It would make a
feparation too of our moral from cur politi-
cal duties; a feparation, which cannot with-
out fome confuiion be made in theory, and
which in praftice can have no exiilence.
But were the feparation more eafy and prac-
ticable than even its advocates fuppofe it;
and were political difobedience, as fuch, juf-
tifiable in itfelf ; it never can be exerted,, with-
out involving moral turpitude in* its: confe-
quences ; without injury to individuals of the
fame community. In the cafe under con-
fideration, it is obvious, that if one contribute
lefs than his proportion, another muft con-
tribute more, and confequently be injured :
and were every member to evade his con-
tribution, it is equally obvious, governmient
muft immediately ceafe, and the fociety be
diifolved.

But

prefent Enjoyment* 187

But the decifive arOTment is; that every
individual is permitted to enter into any
given fociety, or to continue m it upon his
perfonal engagement, exprefied or imphed,
to lubmit to all its regulations ; to perform
his focial duties ; and to bear his proportion
of its burthens, while he receives its protec-
tion. Obedience to government, therefore,
becomes immediately united with his other
moral obli2:ations ; as well by the reafon and
neceffity of the cafe, as by the authority of
divine revelation.

If then Inftead of thefe unjuftifiable reafon-
ings, and ftill more unjullifiable pradices, the
precepts of Chriftianity were generally fub-
mitted to and obeyed ; its moft inveterate
enemies would foon fee and acknowledge the
eafe and fatisfaflion, which would be intro-
duced into the daily intercourfe of human
life. Inftead of interefted diftinftions to evade
plain rules of aftion, we fhould every where
find practical virtue ; and inftead of fophifti-
cal queftions on the origin and authority of
government, peaceable fubmiffion to efta-
blifhed laws. Fraud would be banifhed from
our tranfaftioas, and the fufpicion of it from

our

1 8 8 Chrtjliamty favour ahle to

our uiinds: our prefent condition would be
almoft as much improved, as our profpefl:s
for futurity arc enlarged and exalted,

3. Men of the world again think Chrif*
tianity unfuitable to the prefent life, in its
prohibitions of refentment and revenge ; and
that for various and important reafons. Such
prohibitions, appear to them to difparage that
courage, which all mankind have agreed to
applaud; and in the fame degree to teach
that puiillanimity, which is univerfally de«
Ipifed. The defire of revenge, they main-
tain, is not only natural to the mind of man ;
but neceffary in the prefent ftate of morals.
From the follies or the vices of thofe about
him every man, they pretend, fufFers fo many
injuries or infults, that it is next to impoffible
to bear them with patience ; and that he,
who fhould receive them without refent^
ment^ would forfeit his dignity and character ;
and expofe himfelf, certainly to lofs, and pro-
bably to deftruftion. The fame right which
permits a man to defend life itfelf, muft per-
mit him, they affert, to defend all its advan-
tages and enjoyments; and that on whatever
grounds war be juftifiable between different

^ nations ;

firefent Enjoyment. 189

nations ; It muft on the fame grounds be
juftifiable between different Individuals. They
oppofe religion ; becaufe religion oppofes the
laws of modern honour ; becaufe it does not
allow them to vindicate their charafter, o^
expiate an affront, with the blood of the
offender.

That the precepts of religion condemn,
what are called the laws of modern honour,
will be allov/ed in the fuUefl extent ; and re-
ligion, we truft, may be vindicated by fhew-
ing, that common fenfe and the interefls of
fociety equally condemn them. The pre-
texts, by which they are fupported, are un-
founded or fallacious.

That courage is univerfally applauded is
true, and it is jufl ; for courage is neceflary
to every man ; to defend himfelf againft per-
fonal violence ; to fupport him in the prac-
tice of virtue; and to enable him to bear, as
he ought, the calamities incident to human
life. But this is courao-e exerted in a caufe

o

confefTedly good ; and he, who in thefe
cafes betrays a want of it, is generally and
juftly defpifed. It has very little relation to

the

190 Chrijlianity favour ahle to

the principles or conduft of the duelHft; and
affords him neither juftification nor apoloo-y.

That the deiire of reveno;e is natural to
the mind of man, is a pofition which may
reafonably be difputed; and perhaps fafely
denied. The deiire of reveno-e is not found

o

in every mind : and where it exifts In the
greateft force, does not appear to be fo much
the inftinit of nature, as the efFe6l of our
corruption. We are indeed inftin£lively
prompted to felf-defence and felf-protedion ;
to feek redrefs for injuries received ; with a
view both to repair the prefent lofs, and to
prevent its repetition. But whatever is more
than this, is excefiive and vicious ; and was
generally condemned in the ethics of heathen
philofophy, as v/ell as in the precepts of the
Chriftian revelation. In every civilized fo-
ciety too, each individual has relinquifhed
the privilege of avenging his own wrongs;
and invefted the magiftrate with full powers,
both to eflimate the injury, and to appor-
tion the penalty and redrefs. The duellift,
therefore, without the confent of any party
but himfelf, refumes a right, which he had
relinquifhed ; and offends, not more againft

religion

prefent ILnjoymenf, 1 9 1

religion, than agalnft the laws, to which he
had himfelf eneacfed to fubmit.

00

If it be urged that there are offences, from
which the law does not protefl: us ; that there
are infults to our perfonal dignity, and out-
rages upon good manners, which duelling
only can reftrain or prevent ; it is replied,
that thefe offences are rather againll: our
pride than our judgment; that they are
generally frivolous and fanciful ; to be def-
pifed rather than refented; that he, who is
careful not to give offence, will feldom re-
ceive it ; and that, in all events, the facri-
iice of good morals is too high a price for the
prefervation of good manners.

But even this advantag-e is far from being:
always fecured. The pradice of duelling
may reftrain the weak and timid ; but it often
adds to the prefumption of the bold. It
naturally ^generates infolence and cruelty;
expofes to danger the daily intercourfe, which
it profeffes to protefl; and arms the man of
violence, whom it ought to controul. Its
effedls are therefore at variance with the
principle on which it is defended ; it often

a^o;ra-

1 9 4 Chrifttanhy favour ahle to

aggravates the evils, it is fuppofed to pre*
vent.

If there be indeed offences, which the
laws do not and cannot reach ; it is one of
thofe imperfeftions, which no human infti-
tution has yet been able to efcape ; it is one
of the evils of fociety, which a wife man
bears with patience in confideration of its
advantages.

If it be again tirged, that duelling is, in
the important article of felf-defence, the
only expedient, which can place the weak
on a level with the ftrong ; which can pro-
te61 the former from the violence and oppref-
fion of the latter ; it is obvious to reply, that
admitting it in this view to remedy one evil,
it introduces another of at leaft equal mag-
nitude : it gives full fcope to the advantage
of fuperior fkill ; an advantage not only
much more certain in its effecls than
ftrength, but much more apt to encourage
a difpofition to exert it. What is loft by the
ftrong, therefore, is not gained by the weak,
but by the Ikilful : one clafs of men are de-
prived of an advantage, which nature had

given

Jirefent Enjoy me fit* 1 93

given them ; but art transfers the benefit to
another ; and dexterity of hand obtains a
more dangerous fuperiority thanilrength pof-
fefled before.

If it be again maintained, that Chriftlan
nations in general tacitly admit the utility of
duelling; becaufe they oftener connive at,
than punifh, the duelUft ; it may be rephed ;
that almoft all Chriftian nations have pro-
hibited duelling by their law^s ; though it
may have been found difficult to carry thofe
laws fully into execution. If the praftice
be morally wrong, the connivance of the
maglftrate cannot make it right. Civil in-
ftitutions are feldom efficacious againft public
and eftabliihed opinions. Governments, in
the adminiftration of juftice, make allow-
ance for human infirmities ; and have fre-
quently only a choice of difficultLes ; and
connive at one evil to prevent a greater.

If it be further urged, that as war between
different nations is fometimes admitted to be
juftifiable ; it muft on limilar grounds be juf-
tifiable between different individuals; the
comparifon contains an obvious fallacy. War

O is

194 Chrijiianity favourable to

is juftinable only for felf-defence ; and the
aggrefTor is always criminal. When one nation
perfifts in condud: injurious to another, there
is no authority mutually acknowledged, to
which they can appeal, and by the decifioiL
of which they are bound to abide; and it is
by war only that the injured community can
obtain a compenfation for the grievances
already fuftained, or o;uard againfl: their re-
petition. But between individuals, injuries
may and ought to be redreffed by the laws of
their country. It is indeed an eflential prin-
ciple of fociety; that its members be pro-
tefted againft mAitual injuftice ; and that each
peaceably fubmit to its decifions, in return,
for the protedion he enjoys.

It is a fair mode of trying the expediency
of any principle, to fuppofe it univerfal; and
then to confider its certain or probable effefts.
Were the principles of the duellifl: to become
general; v/ere every man to infift upon be-
ing judge and avenger in his own caufe ; the
laws would immediately be rendered nuga-
tory and ufelefs ; the greateft and beft ad-
vantages of civilized fociety would be loft;

fon

fir efefit Enjoy 7nent^ 195

ibr the fecial union itfelf muft be in its moft
effential articles diflblved.

It is ail acknowledged maxim amortgft
phiiofophers and ftatefmeri, as well as di-
vines; that no man is invefted with full au^
thority over his own life ; to expofe or deftroy
it at his own choice and difcrction. The?
life of the humbleft individual, they juftly
maintain, is of fome certain or probable
Value to his family, friends, or connexions;
that he owes fervices to the community,
which protefts him ; that as he is indebted to
others for much of the good which he en-
joys, he ought to endeavour to repay the
kindnels that he has received i and that by
facrificing his life without neceffity, he is
guilty of a defertion of duty, as criminal as
^ it is unnatural. Now however unjuftifiable
this may be with refpe6t to a man's own.
life ; it muft be ftill more unjuftifiable with
refpe6l to the life of another : and what then
fliall be urged in vindication of the duellift,
who is guilty of the double offence at once;
who in the fame moment attempts the life
of his adverfary, and hazards the lofs of his
own ?

O 2 As

196 Chrijllanlty favourable to

As far as it is the obje<5l of duelling to leek
redrefs for injuries real or fuppofed, it im-
plies an unavoidable abfurdity : for its laws
require that no advantage be given to him
by whom the injury has been fuftained. In-
ilead therefore of inflifling a penalty upon
the aggreffor for the firft offence ; it is care-
ful to afford hina an equal chance to commit
a iecond ; and inftead of enfuring redrefs to
the fufferer, it expofes him to a new danger.

The avowed obje£l of the duellift is the
defence of his honour : and though it may
act be eaiy to determine precifely what is
meant by the expreffion ; when injured ho-
nour has received its proper vindication ; it
is, however, not difficult to decide, how far
duelling can really fupport the chara6ler of
the duellift. Its whole efficacy amounts to
this. It will afcertain, on one hand, w^he-
ther he who receives an infult will refent it
at the hazard of life ; and on the other,
whether he who has been unguarded or un-
principied enough to be guilty of that infult,
has refolution, at the fame hazard, to defend
his condu^l.

Here

Jirefent "Enjoyment, ' ' 197

Here then furelv are few of thofe advan-
tages, which it is the boafted privilege of
duelliuo; to feek and to obtain ; here is nei-
ther juftice nor reparation, neither punish-
ment nor revenge *. Let not therefore the

^ pre-

* TKe truth Is, that duelling is not, aiid cannot be,
defended upon any principle of reafon or good morals ; it
is fupported by public opinion alone. There are certain
Lifults of language or df a£lion -, determined however not
fo much by any fixed and general rule, as by the circum-
ilances of each particu-lar cafe ; which by a kind of tacit
agreement men of a certain rank in life, and they only,
are expedled to refent by a challenge ; and he, who does
not fo refent them^ is confidcred as deficient in fplrit and
deo-raded in character : he istiot fo well received in focietv
in general \ and from certain companies he is entirely ex-
cluded. What is worfe, indeed, he who has given the
ofFence, and knows himfelf to be blameable, muft not ac-
knowledge "his fault, till he has fhewn that he is not
afraid tt5 defend it. Kay, what is worfl of all 5 hardly
any man of good underftanding and principles engages in
a duel Without the utmoft relutStance ; without an infupc-
rable convi6tion that it is unjuftifiable ; and if his antago-
nift falls, never ceafes to regret and lament it. 1"^^^ ^^^^
king of Pruflia eftabli&ed a court of honour; to which
all fuch offences, as ufually occalion duelling, were re-
ferred ; and is faid by this means to have in a great mea-
fure fupprefled the practice in his dominions. Could
indeed any vindication of chara(5ler be devifed, V.k abfurd

O 1 and

198 Chriflianlty favourable to

precepts of revelation be cenfored for con-?
demning thofe hoftile paffions of our nature ;
which it is the aim of all civil inftitutions to
reftrain ; for prohibiting a pra6lice, as ab-
furd in the individual, as pernicious to the
public. Nor let Chriftianity be fuppofed to
relax her facred rules in favour of the rafli,
Ae violent, and the referitful. The fons of
God can make no compromife with the lens
of Belial; the Chriftian cannot be united
with the dueilift*.

4. Ano-

li-nd pernicious, and likely to be in any degree efie(Sl:ual,
public authority would fu^ely be well employeu in fup-
porting ^nd enforcing it ; and in the mean time it is the
duty of every good man to endeavour to rectify public
opinion on the fubje6t ; to turn it from dueiling, guilt, and
bloodfhed, in favour of peace, humanity, and reiigioHf
If it fhould be thought that I have dvi^elt too long_ on the
fubjcd}: of duelling, and noticed arguments, which hardly
deferve it ; my only apology is, that I was not willing to
leave the du^llift any pretext unrefuted. I wifhed to fhew
him, not only that there are many good arguments againft
the practice J but that there are none in its favour.

* In anfwer to thofe who obje£i: to our religion on ac-
count of its prohibitions of duelling, or think the one
confident with the other, it fhould be obferved ; that their
whole argument reils upon a fuppofed difobedience to the

laws

prefent 'Enjoyment . 199

4. Another, and perhaps a mere general,
complaint againft Chriiftianity, is founded on
the gravity and folemnity, of its charader,
and the fuppofed rigour of its laws. A very
numerous clafs of men; many of the young,
the gav, and the diffipated; look upon our
religion as naturally the enemy of chearful-
nefs and feftivit}^, of all pleafure and of all
enjoyment. They feel a repugnance to the
exercifes of devotion, as requiring not only
a ferious, but even a melancholy, frame of
mind; and to its precepts, as a rigid fyftem
of mortification and felf-denial. They con-
ceive, that all the afFeftions of the heart are
to be checked by gloomy meditations on the
life to come; and that, as a preparation for
it, every gratification of the fenfes is to be
refilled and refufed. They therefore either
rejedl its do6trines and duties at once, as in-
laws of that religbn. Had the precepts of Chriftianity
their full efFe6l upon the minds and lives of men j all our
difqujfitions on the guilt or innocence of duelling would
be fuperfeded : for duelling itfelf muft ceafe. Vv^ere all
men as upright and as benevolent, as revelation enjoins
them to be, there would be neither injury nor refentment,
neither offence nor revenge.

O 4 admil-

2,00 Chrijl'ianity favourable to

admlffible in themfelves, becaufe irrecon-
cileable to the propenfitles of nature; or,
what proves in the end equally mifchievous,
they poftpone their attention to them to fome
more fedate period of life; till habit unhap-
pily produces the efFefts of infidelity; and
they lofe ; not only all relifh for the im-me-
diate ofnces of religion; but too often all
regard for its authority and its laws.

That our religion has fometlmes been thus
reprefented, by its injudicious friends, or by
its artful enemies, is indeed as true in point
of facl, as, we truft, the reprefentation is in
itfelf unjufl. Such opinions are fupported
by thofe only, who have miftq,ken the nature
and tendency of revelation ; or who wifh to
excite prejudices againft it. They may per-
haps be found in the difqulfitions of the in-
fidel; but cannot be traced in the pages of
fcripture : or they may have been heard in
the tabernacle or conventicle ; but are in no
degree countenanced bv our eftablifhed
church. They have been drawn from the
gloomy caverns of fuperftition; not derived
from the celeftial light of revelation.

It

Jirefent Enjoyment. 201

It may be {hewn, on one hand, that re-
ligion forbids only fuch exceffes, as our own
reafon muft condemn ; and on the other,
that it aftually improves and exalts every
innocent and rational enjoyment.

The votary of intemperance offends as
much againft prudence and policy, as againft
good morals; he is as much his own enemy,
as the enemy of rehgion. He generally foon
impairs or deftroys thofc faculties; which
were given to be the guide of his virtue, and
the fource of his beft enjoyments. He
waftes his time, his fortune, and his health ;
which ought to have been employed in pro-
moting the happinefs of his fellow -creatures ;
for the fake of his own; and in repaying to
others thofe advantages, which eyery man
has received. By that languor or difeafe,
which is the conftant efFed of riot and excefs,
he foon renders himfelf incapable of the
feflivityhe fought; which temperance would
have enabled him to continue ; and, in con-
junftion vv^ith temperance, religion would
^pt have denied. By the gradual deprava-
tion of all the powers both of body and mind,
which licentioufuefs never fails to produce,

he

202 Chrifttanity. favourable to

he becomes incapable of that purity and re-
finement, which reafon, as well as religion,
teaches ns, are neceflary to the true dignity
and happinefs of our nature. Let it not then
be made an objeftion to divine revelation ;
that it condemns what appears to be injuri-
ous alike to the individual, and to fociety ;
and what indeed all, who have tried it, con-
fefs to have failed of its own obje6t : and let
it now be enquired; whether religion do
not improve and exalt every innocent and
rational enjoyment.

If we contemplate the conftitution of the
world and the courfe of nature, in conjunc-
tion with our own faculties of body and
mind, we ihall fee abundant reafon to con-
clude, that we were not intended for repin-
ine and ibrrow, but for fatisfaftion and con-
tentment ; not for fullen fubmifiion to irre-
iiftible authority ; but for chearful obedience
to laws, which, while they prelcribe our duty,
dire6l us to happinefs.

The fatisfying the fimpleil: appetites of
nature is attended with a high degree of
pleafure. The reft, which after fatigue fits

us

prefent Enjoy?nent* ioj

tis again for our duty \ and the food, that
repairs our ftrength ; are fought not only be-
caufe they are necefTary, but becaufe they
are delightful. We defire them for our plea-
fure, without waiting to refle6l upon their
ufe.

The author of nature has made induftrv
neceflfary to the acquifition of almoft every
good ; and induftry often appears irkfomc
and painful. But in return its fuccefs is al-
ways pleafant. Such is the frame of our
minds, that fcarce anv fatisfa6lion is o-reatcr
than that of obtainino: bv our own exertions
the obje6l of our purfliit : hardly any acqui-
fition is fo much valued, as that which is the
reward of our own diligence and (kill *.

Of all the duties which men are required
to perform, the parental feem to be attended

* It is obfervable, on the other hand, that all the malignant
paflions are painful to the breaft which they inhabit ; they
are the natural tyrants of the mind, and equally deflroy its
purity and its quiet. But the humane and benevolent af-
fections never fail to delight the heart, by vi^hich they are
encouraged. They are the fources, not more of our
brighten virtues, than of our highefl enjoyments.

with

204 Chnfiianity favour abk to

with the greateft difficulty and anxiety : yet
fuch is the dehght alfo attending them, that
thev are the laft which any man is wiUino: to
rehnquifli ; they do not more conftitute the
bufinefs of his hfe, than its pleafure ; they are
as much his happinefs, as his virtue.

But independent and unconneded with
any duties, nature prefents us with innume«
rable objefts of dehght ; with ftreams of
pleafure from a thouiand fprings. The flic-
ceffion of day and night, and the continual
variation of the feafons, are hardly more the
caufes of our induiiry, than of our amufe-
ment. The general intercourfe with our
fellow-creatures ; the company of our friends,
and our domeftic attachments, -are Iburces of
perpetual gratification. Nor muft we for-
get, as well the more elegant and liberal arts,
the productions of the poet, the mufician, and
the painter, as the thoufand others, of infe-
rior dignity perhaps, but not inferior ufe, that
are daily adminiftering to our wants, our
conveniences, or our pleafures. Such indeed
is the conftitution of our minds, thatvv^efoon
learn to find gratification, not on]y where it

mieht

Jirefent 'Enjoyment. 205

might naturally be expefted ; but alfo in what
fhould feem more likely to pain our fenfibi-
lity and deprefs our fpirits ; not only in the
records of the improvement and happinefs of
our fellow-creatures ; but of their mifery or
deftruftion ; not onlv in the details of com-
merce, fcience, and civilization ; but in the
narratives of war, of peftilence, and famine.
We delight to view, not only the palace of
elegance and grandeur, and the iandfcape
fmiling with flowers and fertility ; but the
ruins of the nobleft edifice ; the rock that has
been rent by the thunder; and the ocean agi*
tated by the tempeft. It is alfo of import-
ance to refleft, that the value of all thefe
gratifications will be elTentially enhanced, by
the fentiments with which they ought to be
received ; bv our o;ratitude to him who o-ives
them. It is true that much of the pleafure
we derive from thefe fources is the eiFe6t of our
own indufl:ry,our ingenuity, or our habits ; but
ftill it muft be confidered as the bounty of
Gur Creator. The author of nature, is the
author of whatever good nature can pro-
duce ; it is God that gives, whatever he has
given us powers to obtain.

The

20 6 Chrijiianity favourahte id

The amulements thus copioufly placed t>e«
fore us, we fhall not find prohibited by reve*
lation. . What God has given, his laws da
not forbid us to enjoy. His laws do in-
deed prefcribe rules for our indulgence in the
bounties of nature. But thefe rules are them«
felves calculated and intended to fecure and
to improve the enjoyment* They prefcribe
fuch temperance ia the indulgence of our
lenfes, as would continue our gratification,
and fecure our health ; and fuch command
over tumultuous paffions, as would guard the
tranquillity of our own minds, and of thofe
about us. They enjoin fuch integrity in our
tranfadions, and fuch humanity in our gene-
ral condud, as would quickly eftabliih our
charafter, and efl:e6tually promote our inte-
reft ; as would enfure the applaufe of our
fellow-creatures, fupported and enhanced by
the approbation of our own confcience. This
then furely is the fyftem, above all others^
that will preferve the equanimity, which
philofophy iii vain endeavoured to teach ;
and that chearfulnefs of heart, which is it-
felf the beft ingredient in every enjoyment
of life. And what reafon mJght teach us to
cxpe61: from our religion, experience will

confirm :•

[irefefit 'Enjoyment* 20 j

confirm : for the trueft content and fatis-
fadion are always found with the humble,
the mnocent, and the pious.

In lupport of thefe fentiments may be ad-
duced both the language of fcripture, and the
immediate duties of religion. — It is Solomon's
opinion of wifdom ; that her ways are ways
ef Jileafantnefs, and that all her paths arc
peace. St. Paul calls upon his converts
of Theffalonica to rejoice evermore. And
our Saviour himfelf performed his firft
miracle to encourage the hilarity of a fef-
tivaL The immediate duties of religion,
which revelation teaches, are calculated and
intended to bring to the minds of all, except
the guilty and impenitent, comfort and en-
couragement, hope and joy. The principal
ceremonies of the Jewifh fervice were their
fblemn feftivals, the feaft of the dedication,
Qr the feaft of the pafibver ; and in our owa
church, not only hymns of praife and thankf-
giving form a part of our worfliip; but our
fiibbath itfelf is confidered as a feftival.

From our religion, however, though every

way friendly, in the prefent life, to its faith-

fXil followers, more muft not be required than

5 ' ^he

208 Chnjllanity favourable to

the author of that relicrion has eiven us rea-
foil to exped. It will not vifibly alter the
nature of things in their favour ; nor confound
the order eftablifhed m the world. It will
not interfere with the relative fituations of
men in fociety ; by changing the circum-
ftances of the rich and poor, the humble and
the exalted, the freeman and the flave. It
will not exempt men from the cafualties na-
turally incident to humanity; from care,
vexation, and difappointment; from pain,fick-
nefs, and death. It does not exclude, for it
teaches us to expe61, fuch temporal calami-
ties, as we believe providence to inflift ; in
order to reftrain or corre6t the difobedient ;
and to try and prove the faith and firmnefs
of thejuft. It will not remove from men
the ill efFeSs of their former tranfgreflions,
upon their charader, fortune, or health ; it
will not prote6l them from the fraud or vio-
lence of the v/icked ; nor exempt them from
their fhare in general and national diftrefs.

But though there are cafes, in which our
religion may fail compleatly to efFe6t our
temporal profperity ; or to effefl it in the
mode, which our wayward imagination^
might defire ; yet will it ftill perform what

it

prefent 'Enjoyment. 209

It profefles. It will alleviate the calamities,
it does not prevent ; and exalt the beft en-
joyments by the hope of better things to come,

Epicurus is celebrated by one of his dif-
ciples*, as the great benefa6ior of his fol-
lowers, the atheiftical fenfualifts of anti-
quity, in having releafed their minds from
the fear of the gods; a fentiment, which they
confidered, as a ufelefs oppreffion on their
fpirits, and a painful reftraint upon their
enjoyments. To the infidels of modern
times the reality of this fervice may be
queftioned ; or its advantages denied. It has
been maintained, with every appearance of
truth, that no man of refleftion can wholly
diveft himfelf of the belief of the exiftence
and providence of God; and confequently
that they, who make profeffion of infidelity,
own a convidion which they do not feel;
and while they deny with their lips a future
ftate of relponfibility, they not feldom con-
fefs it by their fears. Unbelievers, indeed,
as is univerfally known, have often acknow-
ledged that their guilty pleafures were alloyed

♦ Lucret. lib. 6.

P bj

2 1 o Chrijiiamty favourable to

by involuntary apprehcnfions of a judgment
to come. In the hour of ficknefs or foli-
tude, in moments of refleftion, or on the ap-
proach of death, they have doubted the truth
of their former principles, or wholly retraced
their infidelity. And it has from hence been
concluded, that the boafted fervice of Epi-
curus never was performed*^

The fincerity of the profeflions of the in-
fidel, however^ cannot in every inftance be
difproved. Allowing him therefore the fulleft
conviction of the truth of his own tenets; let
us enquire whether he can rationally claim
thofe advantages of fuperior peace of mind^,
w^hifti the poet of atheifm has fo eloquently
difplayed. Inftead of a Deity, let him fup-
pofe the univerfe to have been formed by
atoms and chance ; by fate and neceffity ;
or by any other power, of whatever name
or nature \ the fame power, that gave exift-
ence to things in their prefent ftate, may, in
oppofition t-o all the arguments of the atheift,.
give exiftence alfo to a world to come.
Whatever caufe eftablijQied this chequered
fcene of good and evil, where vice and virtue,
happinefs and mifery, are in fome degree

pro.-

prefent Enjoy jnent* lit

promifcuoufly united ; tvhere there is one
event to the righteous and to the wicked% the
fame caufe may have ordained a future ftate
• alfo of recompence and retribution ; where
all thefe irregularities fhall be reftified, and
reward and punifhment diftributed in exaft
proportion to merit or to guilt. On the
principles of atheifm, therefore, the appre-
henfions of future refponfibility for our con-
dud cannot with certainty, or even ration-
ally, be removed*

With refpeft to the fear of temporal evil,
infidelity furely gives no advantages. That
human life is perpetually expofed to vexation
and difappointment ; that every man feels
the want of fome fuperior power, on which
he may rely, either to avert the evils that
threaten him, or to fupport him under them ;
I need not wafte time in proving; for it will
not be denied. But if we believe thefe evils
either to arife folely from chance and acci-
dent ; or to be previoufly ordained by fate and
neceffity ; our fears of them muft be aug-
mented, not diminiflied : w^e are left with-
out hope to avoid them ; and without fupport
when they fall. The profeffions of the in-
fidel, then, are either the re fu It of his own

P 2 con*

2 1 2 Chrtjlianiiy favourable to

convidion, or they are not. If the latter ;
they are empty and criminal oftentation :
and if the former, their natural tendency is
to aggravate the evils, which it is pretended,
they are calculated to remove.

Admit but, on the con^trary, the exiftence
and providence of the God of the Chrifltans^
and the reality^ of that Ife and immortality^
which the gofpel has brought to light ; and
the inequalities of our prefent ftate ap-
pear no longer unintelligible or inequita«
ble; calamity is no longer without eonfola-
tion, nor death itfelf without hope. It
is indeed the exclulive privilege of divine
revelation, to explain the true caufe of
phyfical and moral evil ; and to furnifh ade-
quate motives to refignation under them.
It is the unrivalled glory of our religion, to
have proclaimed the certainty of a life to
come ; where the due diftindion fhall be
made between the righteous and the wicked ;
and every man recompenfed, according to
ivhat he hath done in the body. It is from
faith in the gofpel of Chrift, and from that
only, that Vv^e can juftly or rationally adopt
the fentiments and the language of the pro-
phet; although the fg~ tree Jhall not blojfom^

neither

prefent 'Enjoy menU 6 1 3

Tieither Jliall fruit be in the vine*, the labour
€f the olive Jhall fail, and the fields Jliall
yield no meat ; the fiock jhall be cut off from
the fold, and th-ere fiiall be no herd in the
falls ; yet will we rejoice in the Lord, and
joy in the God of our falvatwn.

5. There is one point more, in which the
fuitablenefs of the Chriftian revelation to the
prefent ftate of human nature and human
life, muft not be overlooked ; its adaption to
our appetites and paflions. How indeed a
creature intended for trial and probation, for
prefent exertion and future refponfibility,
could have been formed without paffions,
without delires Simulating him to a£livity,
and liable to excefs, we are not able to con-
ceive : and we therefore confider thofe paf-
fions as an important and eflential part of
human nature. Had then a religion been
offered for our acceptance, which either
omitted all attention to thefe paffions, or
commanded what was incompatible with
their gratification and effeds ; which called
upon us to guide our actions by motives, of
which they did not form any part; or which
required their total fuppreffion or extirpation ;

P 3 ^^«

214 Chrijlianity favourable to

to fuch a religion we might, with great ap-
pearance of juftice, have objefled, as dif-
ficult to be believed and embraced ; becaufe
unfuitable to our nature and fituation ; or as
impoffible to have proceeded from our Crea-
tor ; becaufe inconfiflent with what he " had
already given. But the aim of the Chriftian
religion i?, not to extinguifli thofe appetites,
which the author of that religion implanted;
but to direfr them to their proper objecis; to'
rejfl:rain their irregularities and excefies ; and'
to indulge them as far as they are guiltlefs
and ufefiil. It is to gratify what were given
in a ftate of innocence, not what our cor-
ruption has introduced. Chriftianity en-
courages all the benevolent and nobler pro-
penfities of our nature.: its obvious tendency
is, to ripen inftinfts into morals; to graft
virtues on the ftock of the natural aiFeftions.
A few examples, from fome of the leading
DafTions of the human heart, will illuftrate'
what has been aflerted, and, it is prefumed,
eftablifh its truth.

The flrongeil: and mofl: univerfal paffion
of the human mind is felf-love; fo ftrong
and fo univerfal indeed, that many able phi»

lofophers

. prefent 'Enjoy menu 1 1 5

lofophers have maintained it to be our fole
motive and principle of aSion ; and it is
obvious that, ^ in the common intercourfe of
life, by this we expeA every man to be
guided. We depend upon him, whofe in-
tereft we know it is, to a6J: as we defirc.
To this accordingly the precepts of divine
revelation are addreffed. It is for our own
fakes that we ara required to perform the
duties it enjoins* Obedience will be fol-
lowed by reward, and tranfgreffion by pu-
iiifhment. Here is no unmeaning declama-
tion on the beauty of virtue, the fitnefs of
things, or the authority of truth. But a
dire6l and intelligible obligation : to purfue
the path of duty; becaufe it leads to hap-
pinefs, which all men conftantly defire ; and
to fhun the unhallowed tracks of vice ; be-
caufe they terminate in mifery, the natural
objeil of our terror and averfion.

Mixed with felf-love in the mind, we find
the love of our fellow-creatures. And whe-
ther this be a nati\ e qualitv of the heart, or
an acquired virtue, or both united, needs
not now be a queilion : its exiftence and
utility are all that the prclcnt purpofe de>

P J. mand^»

21 6 Chrtjltantty favourable to

mands. This the fcripture calls charity;
and St. Paul pronounces it to be the greatejl
cf all virtues. It is the principle from which
proceeds whatever we applaud under the
nannes of generofity, benevolence, and hu-
manity: and in perfe6l unifon with the beft
fentiments of the beft men, revelation com-
mands us to love our neighbour as our/elves ;
and declares that love to be the fulfilling of
the law.

In fubfervience to our felf-love and fecial,
the motives of aftion, by which we are moft
powerfully influenced, are our hopes and
fears ; the hope of what we believe to be
good, and the fear of the oppolite evil; and
to thefe all the precepts of Chriftianity are
immediately addrefled, The prohibitions of
the gofpel are with threats, and its command-
merits with promife. The wicked ftiall go
away i?ito everlafiing punijliment % but the
righteous into life eternals

In the human mind the defire of know-
ledge is univerfal and infatiable ; and the
Chriftian revelation, above every thing elfe,
promifes to gratify and indulge it. The im-

per-

firefent "Enjoy ment* 2 1 7

perfe61:ion of fcience, and the narrow limits
of our information in the prefent life, are
every where felt and confeffed : and on theo-
logical fubjeds, more than on any other, isje
now fee through a glafs darkly. Nothing
fo much difappoints the enquiries of curio-
fity; nothing fo much humbles the alpiring
pride of reafon; as the attributes of the
Deity, and the mjfteries of our redemption.
But we are taught to hope, that in the fu-
ture ftate of our exiftence our faculties will
be enlarged, as well as purified; and that we
Ihall be enabled and permitted to underftand
many of thofe appearances in the govern-
ment of the world, which at prefent moft
perplex us. One of the rewards of our duty
will be the gratification of our love of know-
ledge. And we cannot doubt but all the
proceedings of providence, when fully un-
derftood, will appear as equitable, as they
now feem irregular; and that we iliall have
as much caufe to admire their wifdom and
confiftency, as to adore their juftlce and
benevolence. Hereafter^ the apoflle has
afllired us, we jhall know^ even as we are
known ; and that eye hath not fcen^ nor ear
heard, nor have entered into the heart cf man,

the

2 1 8 Chrijiianky favourable to

the things which God hath /irejiared for them,
that love him.

Another powerful paffion; of the human
mind is ambition, the love of honour and^
difthi6lion : and this too is exprefsly encou-
raged by divine revelation. But it is directed
to its proper obje^l, and confined within due
bounds. It is directed, not like the pride
and vanity of the world, to the temporal
and perfonal aggrandilement of the indivi-
dual, at the expence of his fellow-creatures;
not to their deftrudion in war, or their fub-
jedion to his power; in order to obtain for^
him the fhouts of the multitude, or the gra-
tification of criminal defire*: but it is di-
redled to the imitation of him, by whom it
was implanted; to benevolence and bene-
ficence; to the promotion of peace, virtue,
and happinefs amongft his fellow-creatures;

* " Let not the wife man glory in his wiiHom j neither
let the mighty man glory in his might ; let not the rich
man glory in his riches. But let him that glorieth, glory
in this 5 that he underftandeth and knoweth me ; that I
am the Lord, which exercife loving-kindnefs, judgment,
and righteouinefs in the earth : for in thefe things I delight,
faith the Lord." Jerem. ix. 23, 24.

3 in

prefent 'Enjoyments 219

in order to obtain the favour of his Creator,

and by patient continuance in well-doings
glory ^ and honour^ and immortality , To
ftimulate vis to our beft exertions, we are
afTtired, xh^X. in our father'* s houfe are many
manjtons ; where our rank in glory will be in
proportions to the improvement of our ta-
lents: according: to our conduft fhall we
receive a prophefs^ or a righteous man^s^
reward : accordipg to our defert, (hall we
be the greatejl or the leaji in the kingdom of
heaven *.

* It will,* no doubt, be obferved by the philofopher, or
the fcorner, that no notice has been taken of a paflion,
which is not only among the moft univerfal and powerful, ^
but which has more influence on morality, and occafions
more difturbance in fociety, than almoft any other; the
paffion by which the fpecies is continued. To this the
anfwer is itot difficult, Oi this paffion the records
of revelation every where fuppofe the indulgence i^
within fuch limits as may not corrupt our own hearts,
injure our neighbour, or violate the laws of the fociety in
which we live. No provifion is indeed made for it in the
life to come : becaufe its whole purpofe being attained
here, we fuppofe that hereafter it will have no exiftence.
As if purpofely to guard againft fuch an objedbion, the
petulant Sadduces were told that, in the rejurre^ion they
neither marry nor are given in marriage \ but are as the
dngeh of God in heaven. Matt. xxii. 30.

If

220 Chrtfilanity favourable to

If then there be any truth in the ftate-
ment that has been given; if the tendency
of the Chriftian revelation be to promote
the comfort and fatisfadion, as well as the
virtue, of mankind in their prefent ftate ; to
excite chearfulnefs and hope, not dejedion
and terror, in the human mind ; if inflead
of a perpetual war with all our paffions
and propenfities, it teach us only to cor^
re6t what is exceflive and pernicious, in
order more fully to gratify what is innocent
and ufeful; if there be this admirable con-
formity between our interefts and our duty ;
between the purfuit of prefent and of future
happinefs ; between the internal frame of
our minds and our external condition; be-
tween the book of nature and the word of
God; upon thefe grounds we fhould build,
not furely an objeftion to the authenticity
of this revelation, but an argument in fa-
vour of its credibility ; not a relu6lance to its
authority, but a recommendation of its
utility. Our own deductions fhould lead us
to conclude, with the didate of the apoftle ;
that godlinefs is firojiiahle unto all things %
having the promife of the life that now is, and
of thai which is to come^

SERMON

SERMON V.

ON THE MYSTERIOUS DOCTRINES OF
CHRISTIANITY.

2 PET. III. i6.

In which are fome things hard to be under*

Jiood,

V-/NE of the moft interefting, and yet one
of the moft difficult, fubjeds, on which
human reafon can be employed, is its
own nature, its powers, and its duties. Its
extent and its limitations, what it is able to
efFe£i, and what it ought not to attempt,
are not, and probably cannot be, precifely
defined. In many of our refearches we feel
its weaknefs at every ftep ; and yet we ad-
vance in the confidence of its ftrength. We
daily fee the fallibility of thofe who have
gone before us ; and we often cenfure their

errors

222 Myjlerious Do&rmes of Chrijliantty,

errors and their prefumption ; yet we con-
tinue to require frgm others, or to hope to
obtain by our own efforts, demonftration and
certainty on fubjefts, where perhaps proba-
bility or teftimony only ought to be expected*
In many branches of art and fcience, in-
deed, the acquifitions already made encou-
rage us to proceed in purfuit of ftill further
difcoveries; and the means of afcertaining
the truth are fo much within our reach, or
within our hopes, that it feems fair to de-
mand fcientific proof, before any new theory
is admitted; or to with-hold our affent, till
unqueftionable evidence is produced. But
in one important point reafon has been
equally confident of her own flrength;
where her confidence was lefs juftlfiable, or
lefs judicious. In the cafe of divine revela-
tion fhe has made her own fuppofed powers
an objection to her faith; and refufed to re-
ceive fuch truths as fhe could not fully un-
derftand.

It has been utged, not only againft the
church of England, but againft Chriftianity
itfelf, that many of its peculiar doftrines are
too abftrufe and myfterious; not level to the

capacities

Myjlerious Do£frines of Chrijlianity, %2j

capacities of thofe for whofe inftru6tion it
profeffes itfelf to be intended ; that they are
incompreheniible, and therefore incredible.
Admitting, fay the objedlors, that human
reafon was not able to teach men their duty,,
and io make them wife unto falvafion ; and
that confequently fupernatural affiftance was
neceflary ; how are we to receive that as a
divine revelation, which oppofes to the very
faculties, by which alone we can judge of
its nature and authenticity, myfteries that
perplex them, and difficulties, which they
cannot furmount. By our reafon only can
we interpret the meaning of this fuppofed
revelation, or apply it to the regulation of
our fentiments and conduiS; yet many of its
truths are confelTedly fuch as reafon cannot
explain. Surely, fey they, a God of wif-
dom and goodnefs would have made that
eafv, which was fo valuable ; if it w^as ne-
ceiTary to all, the knowledge of it iliould
have been by all attainable. Surely, if God
created man, and gave him a revelation, he
would have adapted the one to the other ; he
would either have lowered the dodlrines to
our capacities; or enlarged our capacities to
comprehend the doftrines. It is alTerted too,

that

124 Myjlertous Dodtrines of Chrijiianity.

that thefe myfteries have not been favourable^
but prejudicial, to piety and good morals;
that they have deterred many from embracing:
Chriftianity itfelf ; and that amongft its fol-
lowers and its advocates they have occafioned
difference of opinion and controverfy; and
confequently have interrupted the peace and
diminifhed the charity, which it is one pro-
fefied objefl: of the gofpel to promote. The
objedors, therefore, are led to conclude; either
that the Deity has given no fuch revelation,
as we conceive it to be our duty to teach; or
that he has given it, as well adapted to our
faculties, as worthy of himfelf ; as clear and
intelligible, as it is valuable and neceflarv :
they conclude that all the myfteries we com-
plain of, are the comments and glofles of
human reafon; either the unfortunate mif-
takes of ignorance and fuperftition, or the
interefted devices of policy and power.

Such was the objedlion of the Epicurean
philofopher*, while Chriftianity was yet in
its infancy ; fuch has continually been the
objedion of the fceptic and the infidel; and

* Celfus apud Orig.

fuch

Myjlerious Do Brines of Chriji lanky. 225

fuch is ftill one objeftion of a numerous de-
feription of feparatifls from our national
church*

In the attempt to invalidate this objeftion
it will not be pretended, that thefe myfte-
rious dodrines do not exift in our religion %
or that any new and clearer interpretation of
them is to be produced* It is intended only
to offer fome confide rations to (hew, that
myftery is confiftent with credibility; that
what is not, of cannot be, the objeft of our
fenfeSj or the proper fubjeft of fcience, may
yet be reafonably an af tide of religious belief.

It is hardly nedefTary to add^ that by myf-
teries I wifli to be underftood all thofe doc-
trines of our church, which have been ufually
known by the term : fuchj for example, as
the doftrine of the Holy Trinity; of the
union of the divine aiid human nature in the
perfon of Chrift; and of the operations of
the holy fpirit : all thofe, in fhort, the ab-
ftrufenefs of which has at any time been
alledged ; either by the feflary, as the caufe
of his diflenting from the ecclefiaftical efta-
bliihment of his country; or by the fceptic,

Q as

2 2 6 Myjierious DoStrines of Chrijlianity .

as one reafon for his doubting or denying the
divine origin of our reUgion ; either by
thofe, who are difpofed to adopt a Chrif-
tianity with fewer myfteries and difficulties;
or by thofe, who, in their zeal for the
powers of reafon, and the rejeftion of myf-
teries, have been led to reject divine revela-
tion itfelf.

I. That there are myfterious doSrines in
our religion ; that it contains^ if we may be
allowed to apply the words of the apoftle to
our prefent purpofe, fome things hard to be
imderjlood^ is readily admitted. It cannot,
and need not, be denied. Such do6trines
were not only naturally to be expected, but
clearly unavoidable, in a divine revelation;
and therefore do not invalidate their own
truth or credibility. Whatever declares or
implies the phyfical attributes of the Deity^
muft be above the compreheniion of the hu-
man mind.

All our ideas of ipirit are negative, and
therefore obfcure. When we attempt to
form a notion of a fplritual fubflance our-
felves, or to explain it to others, we do- not

dcfcribe

Myjierious Do Brines of Chrijlianity. 2 2 ^

defcribe lb much what it is, as what it is n6t|
We do not combine the properties of things
we already know, but exclude the properties
of evefv thins: elfe. All our ideas on the fub-
je6l, therefore, are confufed and indefinite;
incapable of precifion, demonftration, or
certainty. And fuch as our ideas of Ipirit
are, fuch muft be our ideas of its operations.
We know not how fpirit a6ls upon fpirit, or
upon matter^ or how matter ads upon fpirit.
In whatever therefore the agency of ipirit is
concerned, there will inevitably be fome de-
gree of obfcurity. And this obfcurity will
be encreafed by an unavoidable deficiency in
our language. What is imperfe6tly conceived,
wdll always be imperfe6lly expreffed* And
language borrowed from material objefts, as
all language evidently has been, will but in-
adequately defcribe fpirit and its operations.
In all difquifitions, therefore, upon fuch
points, ambiguities will neceflarily arife ;
obfcurity cannot be avoided. Thefe confi-
derations alone are fufficient to fhew that
thofe doftrines of our religion, w^hich are
thought mod myfterious, are not therefore
incredible; and that all the arguments drawn
by comparifon and analogy from material

Q 2 objefls,

2 2 8 Mvjlerious Do brines of Chrljiianity*

objefls, to prove certain articles of our creed
abfurd and contradiftory, are inconclufive
and fallacious. The properties of matter
and fpirit are {o different, that what is true
of. the former, is not therefore neceflarily
true of the latter; and inferences from each,
inftead of being the fame, may be not only
very different, but the very reverfe of one
another. Thefe obfervations are not de-
figned to encourage a general fcepticifm
refpe6ling fpirit and its operations; but to
deprive our adverfaries of an argument, in
which they fometimes triumph. They re-
late only to the phyfical properties of fpirit;
with which no man pretends to be fully ac-
quainted. Its moral attributes and princi-
ples mufl be analogous to our own ; or they
cannot concern us.

2. Myfterious dodirines again are infepa-
rable from fuch a revelation, as we believe
to have been given ; not only as it muil in-
volve the fpiritual nature and phyfical pro-
perties of the Deity, which all allow to be
incomprehenfible ; but as it afferts, what
leads to confequences little lefs perplexing,
his moral attributes, his providence, and our

redemp-

Myjierious 'Doctrines of Chrijiiantiy * 229

redemption. It does not treat fimply of our
duties to each other, of tranfa6lions between
man and man; but of the connection be-
tween man and his God; of our creation bv
his power, our obedience to his laws, and
our dependence upon his bounty and protec-'
tion. It not only enjoins the due govern-
ment of our paffions, and points out the true-
path to happinefs in the prefent life; but>
announces to us new and lublimer obje6ts of
our hopes and fearsV the rewards and puniili-
ments of futurity according to our merits or
our offences. It informs us, not only how
man fell from a ftate of innocence vby tranf-
greffion, and' became unable to deiirve or to
obtain the' ifavour of his maker;- but of the
wonderful and merciful means by which that
favour may T^e recovered; of the incarna-
tion of the only Son^of God; and his being
made the prppitiation for our fins; of our
juftification by faith' and repentance; and our
fanftification by the holy fpirit. It afTures
us, not only that we have fouls intended and
fitted for immortality; but that there fhall
be alfo a refurreftion of thefe perifhable
bodies ; that the prefent union of matter and
,fpirit in the conflitution of human nature

Q 3 fliall

t^o Myjierious Do6irines of Chrijliamty.

fhall indeed fuffer a temporary interruption
in the grave; but that it fhall hereafter be
reftored in a ftate exempt from end or change.
Thefe topicks of themfelves prefent difficul-
ties as numerous as they are unavoidable;
and we have multipUed and aggravated them
by endeavouring to become wife above what
is written ; by attempting to underftand what
fcripture has left in obfcurity ; and to explain
to others what neither we have faculties to
explain, nor they to comprehend. On fub^
jects fo extraordinary, fo difficult, and fo in-s
terefting, indeed, curiofity mufl: neceffarily
be excited ; and we cannot wonder that men
have frequently attempted by various modes
of illuftra,tion to render that eafy of belief,
which it is our duty to believe; to reconcile
that to our reafon, to which the aflent of
reafon is required. But of thefe attempts
the fuccefs, however considerable, can never
be complete; and the advantage to religion
and virtue, if not queftionable in itfelf, is
certainly not without alloy. If they have
been productive of good, they have ^Ifb
been attended with evil ; if they have often
brought conviction to the friends of religion ;
they have fome times excited in its enemies

ridicule

Myjlerious Do&?'ines of Cln'ijlianity* i^ i

ridicule or difguft. The proper enquiry is,
not whether fuch doctrines can be minutelv ,
explained, but whether they can realbnably *
be beheved; whether, though they cannot;'
be objects of fcience, they may not become
articles of faith.

3. In order to afcertain this, the firft and
great enquiry will be, whether they are in
their own nature polFible. We are not to
confider the credibility of the do6trines of
revelation as on a level with the credibility
of ordinary or eeneral information. It ftands
upon a principle of its own. Iiiperuling
the narrative of any tranfaftion we calcu-
late the probabihty of its truth, upon a fcale
proportioned to the power and difpofition of
the agent. In the hiftory of human affairs
we ^dmit that to be probable, which men
like ourfelves are able to perform; and we
believe it upon ordinary evidence : we carry
our belief to extraordinary points only when
the abilities of the man, or the force of tef-
limony, correfpond to the nature af the fads.
.But; in the proceedings of providence we do
.not confider any thing as incredible in itfelf,
which does not imply either a phyfical im-

Q 4 poflibilitj.

23 ^ Myfenous "Do Brines of Chri/lianim-

pbffibility, or a violation of his moral attri-
butes. We do not conceive it pofllble for
omnipotence itfelf to make a part equal to
the v^holc ; or to caiife the fame proportion
to be at once true and falfe; and we fliould
deem it impiety to fappofe that he would
violate thofe diftin6iions between rio-ht and
wrong, which he has himfelf eftablifhed;
that he would punifh obedience, or reward
tranfgreffion. But within thefe limits we
confider alt things as jiojfible with God:
and therefore as credible, whenever fufficient
evidence is produced, that the fuppofed
efrefls of his pbwer really proceeded from it,
and that what claims to be his word, can
juftly plead his authority. It is upon thefe
grounds that good and wife men have be-
lieved, and conceived themfelves bound to
believe, the reality of miracles and the truth
bf myfteries; and to depend upon the full
accomplirtiment of all the threats and pro^
mifes of the gofpel.

. 4« If then the'myfterious doctrines of our

religion cannot be fhewn to be phyfically

'impoffible, they are not in their own nature

incredible : they may be believed, on the

fame

Myjlerwus Do Brines of ChrijVianity , 233

fame principle that we believe any thing
elfe, when fatisfailory evidence of the points
in queftion is produced. This is indeed the
natural and proper foundation of faith. B v
our fcnfes we obtain certainty; by demon*
ftration, knowledge ; but faith, by tcfri-
mony. By far the greater part of what we
gen-erally call our knowledge, we have re-
ceived upon evidence alone. All our belief
in hlftory is founded upon our opinion of the
veracity of the hiftorian : all our acquaint-
ance with countries we have not vifited,
depends upon the confidence we repofe in
the narrative of the traveller: in the ftudy
of the production?, of -nature We truft to the
experiments a^d the conclufions of our fel-
low-ftudents ; -aikl even in mathematical
fcience we reft«a'confiderable portion of our
knowledge .eKjiT'the axioms and demonftra-
tions of thofe who have gone before us.
Every thing, inihort, which we have, not
acquired by our own perfcaal inveftigation, is
•received upon evidence alone. And this . is
bot more true in point of fa 61; than fit /is
^eceffary fro in the conftitntioix of the wDrld,
iWete we, even in temporal concern^, to
truft folely to our own obfervation and expe-
rience.

234 Myjlerhus Do^rmes cf Chrijlianiiy.

rieiice, our ftock of knowledge woukl not
only be fmall and of little value, but always
imperfefl and incomplete : life would be loft,
before knowledge, fufficient for the ^ur-
pofes of life, could poffibly be obtained.
\Vhy then fhould not evidence be admitted
as a proper ground of faith in the truths of
relieion, as M'ell as of fcience! of confi-
dence in the word of God, as well as in the
veracity of man ! Why Ihould we complain
that the Almighty has made the fame prin-
ciple the bafis of moral duty, wdiich is the
general bafis of the tranfadions of daily life !

It is true that fome of the doctrines of
Chriftianity are hard to be underjlood; and
it ought therefore to be fupported by tefti-
mony proportioned to the difficulties it con-
tains.' It is true that this fuppofed revela-
tion is a point 6f all others- the mofl: impor-
tant tons; and may therefore reafonably be
'expefted to be furnifhed with evidence of its
own authenticity the moft decifive and un-
-queftionable. And this upon enquiry will
be found to be the cale. Let the prophecies
of fcripture be viewed in their feries, their
confiftency, and their completion; let the

reputed

Myjleriotis Do Slnnes of Chr'ijlta7i'iiy . 235

reputed miracles be confidered in their num-
ber, their notoriety, and their witnefles ; let
the morality of the gofpel be examined in
its fuperiority over every other lyftem of
ethics, and in its adaptation to the nature
afid lituation of mankind; let the records of
-each be compared in their probable authen-
ticity, with the records of anv other tranf-
actions equally diftant 'from us in time and
place; and thele objefts united will form
inch a bodv and Vv'eio-ht of evidence, as.
whilft it is not required in anv other cafe,

can certainly in no other cafe be obtained.

•I

The prefent purpofe, however, is not to dif-
cufs the evidences of revelation, but to ftate
as a general principle; that teftimony may
be a fufficient ground of belief in truths
which we cannot demonftrate, or in fa6ls,
which we cannot explain ; that the evidence
of Chriftianity is the natural foundation of
Chriftian faith*

In religion, however, it concerns us to
remember, that our faith muft not ftop at
the fimple aft of the underftanding. To
believe the truths of Chriftianity, as we
believe the ordinary truths of hiftory and

fcience.

236 MyJIerious .DoSlrines ^f GJiriJlianiiy •

fcience, is not what our Creator has pro-
mifed to accept and reward. Iu-j:he com-
mon tranfadions of life, what we beHeve
generally influences our conduct : our opi-
nions, frimulated by our paffions, are the
foundations of our actions : and in rehsfion
inch a faith is required, as may prompt to
exertion; as may teach us not ©lily to be-
lieve in God, but to love and fear him ; as
may animate our affeflions, while it regu-
lates them, and become the motive of ac-
tion, and th-e principle of duty. The tree
is known and eftimated only by its fruits,.
Our virtues have merit and value only \Ahen
exerted as acts of obedience to the comrnazids
of God. The language of religion itfelf is,
that..wj3: muft Jliew our faith iy^ our works \
becaufe that faith without works is dead,

. 5. .Before we rejeft revelation on account

of its myfterious doftrines, let us recoiled,

that our information muft fomewhere ter-

xniuate^ Were the myfteries^ w^high^jiow

pefpl^^o-¥Si ..explained; others ,youId be

( bfouc^bt: within our view. As we advanced

-ifi c^e knowledge .of;, jhe Almighty and his

1 proceedings,, new- wonders ^nd new difScul-

. ties

'^^enous Doclrmes ofChriJliamty. 237

ties would fuccefiively arife ; and frefh curio-
fity be excited, as the fir ft was gratified. In
human fcience one difcovery does little elfe
than produce the defire of more. The ftu-
dent of nature may proceed one ftep further
than his fellows ; he may demonftrate that
what is ufually deemed the caufe of any vifible
effed, is itfelf but the effeft of a caufe more
general and remote. But he ftill finds his
acquifitions incomplete and unfatisfaflory.
The more he knows, the more he perceives
to be ftill unknown. Thus would it be with
refpea to the doflrines of Chriftianity.
Were the veil removed from what is at pre-
fent concealed, it would but (hew us another
veil concealing other myfteries ; and xve
might ftill complain that our religion was
burthened with' difficulties ; that we were
ftill required to believe, what we were not
permitted to underftand. How far foever
we might be allowed to proceed, w^e mufl^at
laft arrive at the point, where our jfaculties
would fail us ; where more intelligence could
not be given, becaufe we have not capacity
to receive it. At this p^il'it, it is pofTible,
" we may be already arrived. Omnifcience,
however^ we apprehend, cannot be conferred

upon

23 S Myjierious Do Brines of Chrijliantty ^

upon us, or upon any other creature ; and the
Ahnighty is the proper judge; aot only of
what degree of niformation we are capable
of receiving; but of what is the fitted and
beft for us : and we cannot doubt but that
his wifdom and goodnefs will as certainly
grant what is ufeful and beneficial, as tha^
he will with-hold what would be unprofita-
ble or prejudicial.

As an additional reafbn for acquiefcing in
thefe myfteries we fhould recoiled, that re-
velation, with all its bleffings, as well as its
information, is a favour fpontaneoufly be-
ftowed, not a debt that we could have
claimed ; we owe it, not to any merit of our
own, but to the bounty of its author. Our
duty therefore obvioufly is gratitude and re-
fignation ; to be thankful for what has been
given ; and not to murmur at what has been
denied.

6. It may reconcile us ftill further to the
mvfteries in our relio-ion to reflect that there
are myfteries equally great in almofl: every
thing around us. Not a fubjecl can be
$iamed> \vhi.ch tile human mind can be faid

fuUj.

Myjhrious Do&rines of Chrijllamty. 239

fully to uiiderftand. How little we know of
ipirit and its operations has been already ob-
served; and we do not know much more of
matter and its qualities. To a few of its
exterior properties we have indeed given
names and defcriptions. We meafure its
bulk, delineate its form, and denominate its
colour: but we cannot penetrate beyond its
(urface. Of the operations of nature we
iee the effefts, and can often fuccefsfully in-
veftigate the immediate caufes. But how
thefe efFefts are produced, or why each
Ihould follow from any given caufe, we are
wholly unable to difcover. By what procefs
the acorn becomes an oak; by what laws the
rain falls, an4 the tempeft rages, we are as
ignorant, as we are of the nature and eflence
of the Deity. Man is indeed a myftery to
himfelf. Who can tell what or where is the
principle of life within him? who can ac-
count for the orio-in or the etlefts of his own
will? It were as ealy to illuftrate the moft
obnoxious doftrine of our religion, as to ex^
plain by what power we direct the eye to its
objeft, or guide the hand in its operations.

It

24-0 Myjlerloiis DoBrmes of Chr'ijlianity .

It is remarked by Origen, that if the fcrip-
tures be fuppofed to proceed from him who
made the world, we may reafonably expedt
to find as great difficulties in them, as are
found in the conftitution and courfe . of na-
ture. And it cannot be {hewn to be either
more neceffary, or more poffible, for us, in
our prefent ftate, to comprehend all the doc-
trines of the Chriftian revelation, than to
underftand all the truths of natural philp-
fophy.

Of the phenomena of nature w^e have,
indeed, the evidence of our own fenfes; and
therefore cannot doubt their reality. But for
the truth of the myfterious doctrines of our
religion, becaufe for the truth of the reli-
gion itfelf, we have only the teftimony of
thofe who were appointed to be its witnefles ;
and therefore can obtain only belief. But
the principle under confideration is common
to both. In each we admit the truth of what
we do not underftand.

7. It is yet further to be remarked wuth
relpedt to v/hat we term myfteries in our
religion ; that they are fuch only with refe-

5 re nee

Mvjierious Docirihes of Chriftlanity , 241

rence to our under {landing. To us that is
difficult, which we cannot perfbm 5 that may
be confidered as myfterious, which we can-
not comprehend. But the myftery and the
difficulty are not abfolute, but relative. To
an infant every appearance of nature, and
every performance of art, Vvxre he difpofed
to examine them, would be abftrufe and in-
comprehenfible* To a mind more mature,
if unimproved by literature and fcience, a
few fuperiicial fa6ls may be known ; but
caufes and principles are beyond its reach and
its capacity. The philofopher penetrates a
little farther ; and many things are clear to
him, Vv^hich to mankind in general are un-
intellidble, and almoft incredible. But his
enquiries foon find the boundaries which
they cannot pafs* By angels and fpirits we
may reafonably fuppofe ftill more is under-
flood. Yet we cannot doubt but even to
them are oppofed new myfteries and diffi-
culties; depths, which they cannot fathom;
clouds and darknefs, through which they are
not permitted to penetrate. We too, in our
future ftate of exiftence, ihall probably be
allov/ed to acquire much higher degrees of
information, than we now poffefs. If we

R attain

^42 Myjlermis DoSirines of Chrijllanity.

attain to the refurreflion of the juft^ our fa-
culties, we have reafon to believe, will be
enlarged as well as purified ; and what now
feems moft myfterious in our religion, may
appear, as no doubt it is, equally juft, bene-
volent, and wife. Part of the happinefs of
the bleffed may confift in a perpetual progress
in knowledge and purity ; in a continual
approximation to the fountain of wifdom
and perfeftion. We now fee through a glafs
darkly^ and kiio^v in part % but thett fliall we
knowy even as we are ktioziii. Injftead then
of murmuring at myfteries; inftead of re-
je6iing Chriftianity, becaufe they form a part
of it; we ftiould recolleft, that it is only
our curioiity that is diiappointed ; our vanity
that is mortified. It is not fo much that
dod:rines are difficult, as that we are weak
and unrealbnable : and our complaints d?>
not (o much make an objei51ion to the cre-
dibility of revelation, as an imputation to
the wifdom or goodnefs of our Creator, for
not having endowed us with more enlarged
capacities.

8. It ought again to be a fource of fatif-
faction to us, with refpedi: to the myfterious

do£crine«

Myjierious DoElrines of Chnjtianity. 2 43

dodrines of our religion, that we are not
required to underftand them. Reafon is not,
and cannot be, called upon to comprehend,
what the author of reafon has placed out of
its reach. Our bufinefs is not fo much with
their explication, as their authenticity. It
is our duty to enquire diligently whether
they arc contained in fcripture : to confider
them rather as queftions of fa£l, than of
fcience ; whether, according to the rules of
found criticifm, they are, or are not, the
do6lrines of divine revelation. If not, we
cannot be under any obligation to receive
them : but if they are, our duty is belief
and acquiefcence. By this means every man
will be enabled to give the beft poffible reafon
for the faith or hope that is in him, the au-
thority of the word of God. In order to
reconcile thefe myfteries to our own minds,
or the minds of others; in order to facilitate
and extend the belief of Chriftianity; we
endeavour to clear its difficulties, to (hew
the pofTibility, and therefore the credibility^
of the dodtrines we profefs; prefuming that
fuch difquifitions are innocent, and hoping
they may be ufeful. But where our invefli-
gations cannot advance; our faith does not

R % necelTa-

2 44 Myjierious Do brines of Chrljlianky.

neceffarily flop. We may believe the gene-
ral truth, though we are not able to illuf-
trate it in detail. Nor are we bound by the
alternative, either to adopt a ipecific illuftra-
tion, or wholly to reje6t the doftrine. Some
latitude of interpretation muft be allowed,
on account of the abftrufe nature of certain
tenets of our religion, and our different de-
grees of intelleft; for the interefts of Chrif-
tianity, and the tranquillity of the public.
On this ground it is that in her articles of
faith, and in her interpretation of points of
do6lrine, our church has ufually employed
very temperate and cautious language ;
very general and comprehenfive terms. And
this moderation is equally juft and wife.
Where noints of faith are unneceiTarily
multiplied by detail, or limited by expla-
nation, the fources of difcord are multi-
plied in the fame proportion : and what
ihould have been directed to the promotion
©f union, inevitably augments the caufes of
feparation. But with a reaibnable and mo-
derate, not to fay, unavoidable, latitude, we
hope the profeflbrs of the doftrines of our
eftabliihment may be encreafed in their num-
bers, without bcins: diminifhed in the unity
4 of

Myjlerious Do&ri?ies of Chrijiia7iity . 245

of their faith ; that they may live in the
pra6tice of charity towards each other, and
in the hope of acceptance from their re-
deemer and judge.

9. It is well vvorthy of remark that of
thofe, w4io objeft to the myfterious doftrines
of our ellablifliment, a large proportion con-
lifts of men, who content themfelves with
very lax and unfettled notions of Chriftianity
in general; of men, who are attached to re-
ligion chiefly from motives of policy ; who
are fenlible of its advantages to civil fociety ;
and therefore w^ould in almoft every country
profels the eftabliflied faith. Of thefe men
a few confefs that they efteem all religions
equally good; as equally tending to fecure
decency and integrity of condufl, and the
fubjeftion and peace of the people. But the
greater number prefer the Chriftian religion;
becaufe it teaches the pureft morality, and
enforces it by the moft powerful fanftlons.
But they do not examine with care its evi-
dence, its dodrines, or its duties. The ideas
of a Creator, a providence, and a ftate of
retribution, while merely general and fuper-
ficial, have little myftery or difficulty ; and

R 3 thefe

^46 Myfierious Do£it ines of Chrijliantty.

thefe men do not enter into a more minute
inveftigation of their creed. But let an at-
tempt be made to reduce thefe doflrines, and
what will fairly and unavoidably follow from
them, into fpecific and definite propofitions ;
to explain them in detail; to reconcile them
to the phenomena of nature, to the prefent
ftate of men and morals, and to the acknow-
ledged attributes of the Deity; and they will
prefent difficulties not much lefs formidable
than the mod obnoxious in our articles of
faith. In men of this defcription, then, it
is not reafonable or candid to objeft to the
credibility of myfteries, merely as fuch; to '
exclude from their fyftem of belief, what-,
ever they cannot comprehend,

10. It mufl be yet further obferved, that
they who determine not to believe in Chrif-
tianity what they cannot comprehend, mufl
reject what we conceive to be amongft its
mofl valuable dodlrines; feveral of thofe, in-
deed, v/hich conflitute not only its fuperio-
rity over all other religions, but its very
nature and efTence; which tend moft to efta-
blifh its divine original, and even its impor-
tance to the falvation of mankind. Such

mea

Myjlerious Docirmes of Chrtjiianiiy, 247

men will exclude from their creed, for ex-
ample, not only the myftery of the Holy
Trinity, and of all divinity in the perfon of
the redeemer; but even the important and
effential do6lrines alfo of atonement and
o-race. And if Chriftianitv be once reduced
by thefe means to the ftandard of our reafon;
if it be ftripped of all that is fupernatural
and myfterious ; it will become more difficult
to maintain its derivation from heaven ; be-
caufe it will be difficult to find in it any ufe,
chara6ter, or value, worthy of fuch an orisrin.
It will then, indeed, be fo much on the fame
Icale with other inftitutions ; and our Saviour
will ftand fo much on a level with other
teachers ; that his dignity and his offices will
be nearly loft; his claims to our admiration
and gratitude will want their fupport; and
moft of the great purpofes, for which he
came into the world, rendered doubtful and
fulpicious.

,11, Revelation would then indeed become
liable to objeSions of a different kind. The
fame men, who profefs to rejeft Chriftianity
folely on account of its myfterious dofi lines,
would probably be among the firft to rejeft

R 4 it,

^48 Myjlerious DoBrhies of Chrijtianity ,

it, were no fuch doflrines found in the fyf-
tern : and alled^e that too as the g-round of
their rejedion. Were it poffible that reve-
lation could have been rendered in every re-
fpe£t level to our capacities ; and were all its
do6lrines intelligible to our underftandings ;
fuch men would be among the iirft to tell
tis, there was nothing in it worthy the in-
terpofition of the great Creator; nothing that
bore the ftamp and image of divinity; no--
thing but what it was credible and probable
reafon had invented ; becaufe nothing but
what Ihe was able to invent. Why refer us
to heaven, they would fay, for what could
be efFe£led upon earth ? why fuppofe that to be
the work of God, which might be the work of
man ? If our Saviour had only taught a lyftem
of morality fomewhat better than had been
taught before ; or enforced it by fanctions a
little more ingenious or powerful; it might
have been allowed that he was indeed liipe-
rior to every other human being; but not
therefore more thaii human ; that he had
improved upon Solon or Socrates; but was
not therefore a teacher come from God.
Had his doftrines contained nothing more
myfteriouSj than the properties of the tri-

My/ienous Do&rinei of Chrijlt unity. 249

angle, or the beauties of the Iliad; we fhould
have been told that the truth of all this was
credible without a prophecy or a miracle;
credible, though no one cmne down from
heaven^ or rofe fro?n the dead.

In this objeSion, indeed, there would have
been confiderable weight. It might not
have been eafy to maintain that to be divine,
which bore hardly any charafteriftic of di-
vinity; that to be fupernatural, to the pro-
duftion of which human nature was equal.
The excellence of its morality will not alone
prove the divine origin of the golpel. But
we now find the cafe to be, what might rea-
ibnably have been expefted. Revelation
ihews every where the traces of its author.
It teaches plainly, what it is at prefent ne-
celTary for us to underftand, and what human
wifdom had never taught. . But every thing
beyond this, is beyond our comprehenfion.
Our dependence, and our obligations, the
rules of our conduft, and the terms of our
falvation, are explicitly revealed. But the
exiftence, the perfeflions, and the govern-
ment of God, though every where afTerted
ox recognifed, are no where minutely ex-
plained.

250 Myjlerious Doclrines of Chrijltanity,

plained. In the nature of the human foul
we are not inftrucled; but what is enoucrh
for us to know, we are aiTured, that he
who made it, made it for immortahty. In
the difcharge of our duty we are promifed,
what is fufficient to Simulate our exertions
and perfeverance, the affiftance of the holy
fpirit j but of the nature and degree of that
affiftance we are not informed. If we are
to be brought to judgment for our thoughts,
as well as our actions, for our faith, as well
as our works, it is by him, njoho fearcheth
the hearty and feeth in fecret. If atone-
ment be made for our offences againft the
Almighty ; it is by a facrifice of adequate
value, the facrifice of the fon of God,

12. It may yet further reconcile us to the
myfteries of our religion, if we confider,
that we Ihall be under the neceflity of be-
lieving points equally myfterious, if we
reject it. Let revelation be abandoned ; and
the theories of the atheift or the Deift muft
be adopted. If we embrace the cheerlels
fyftem of the former ; and deny not only the
revelation, but the exiftence, of the Supreme
Being ; we fhall foon find ourfelves obliged

to

Myjlerious Do&rines of Chrljllanhy, 251

to digeft tenets as incomprehenfible, as any
articles of the Chriftian faith. The atheift
believes the exiftence oi the world without
a Creator. If then he maintain, with one
left of philofophers, that it has continued
from everlaftmg in nearly its prefent ftate;
he believes that a perpetual llicceffion of
caufes came into operation, without any firll:
caufe to give them exiftence and -^fficacv;
and that arts and fciences, which are in con-
tinual progrefs, will attain in time to that
excellence or perfe6lion, to which they have
.not attained in eternity. If, with another
feft of philofophers, he maintain that things
came in time into their prefent form arid
order; he believes that all the marks of Ikill
and defign in the formation of the univerfe,
the exquiiite adaptation of every thing to its
proper purpofe, are purely accidental; that
all the efFe61s of wifdom may be produced
without its exiftence ; and that chance was
once able to give birth to all thefe wonders;
though it appears to have done nothing ever
fmce. With thefe and other difficulties, fo
great and numerous, may the atheift be
prefTed; and the belief of them would be
fo unreafonable and unphilofophical; that it

has

252 Myjierious Do brines of Chrijlianity,

has been doubted whether the character really
ever exifted ; and it is certain that very few
have ever openly avowed it.

If, with the Deift, we admit a Creator,
but deny a divine revelation ; we fhall again
find ourfelves entangled in inextricable per-
plexity. In the belief of a God, we believe
little that we can comprehend, beyond the
fimple fa6l of his exiftence. Of a Being
that had no beo-inning:, and can have no
end ; of a Being that was not caufed by any
thing, and yet is himfelf the caufe of every
thing; of a Being that is prefent at all
times, and in all places, and yet has no re-
lation to time or place ; of a Being, who
cannot do evil, and yet is morally free ; of
fuch a Being we can form no definite con-
ception; his nature and attributes the Deill:
is as unable to explain ; as we are to illuftrate
the moft myfterious articles in our creed. If
the Deift believe that God created the world
and immediately difmiffed it from his care;
that he gave to millions of living creature a
capacity of pleafure and pain, but left their
gratification to time and chance; that he
fulFers phyfical evil to deform his work, and

moral

Myjierious Do^lrtnes of Chrijiianity. 253

moral corruption to debafe it; then muft he
believe a Deity without moral attributes; a
Deity with imperfeftions of power or of in-
clination. If ag-ain the Deift believe that

o

the whole fvftem of Judaifm and Chriftianity
is error and deception ; that the lawgiver of
the Hebrews and the fuppofed redeemer of
the world have been able to impofe on fo
large a portion of mankind, in the belief of
their miffion, their powers, and their doc-
trines; if he believe that all the phenomena
of nature, which appear to confirm the
truth of revelation, have been miftaken and
mifapplied ; he furely holds opinions and
tenets not lefs extraordinary and inexplica-
ble, than thofe which he would reje6l as
incredible. If the difciples of atheifm and
of deifm do really believe all to which their
principles fairly and inevitably lead, they
furely have no reafon to deride the profefTors
of Chriftianity for too much facility in their
belief; for admitting doctrines to be true,
which cannot be fcientifically explained : they
cannot with any appearance of juftice com-
plain, if we retort their own charge upon
them ; and continue to alTert the bigotry of
a fceptic, and the credulity of an infidel.

J3. It

254 Myflerious DoSirines of Chrifllanity,

13. It may now perhaps be objected, that
by the principle and tendency of thefe ob-
fervations reafon is depreffed and degraded ;
that fhe is deprived of her peculiar preroga-
tive, to examine, determine, and dire6l;
and reduced to the meaner office of fubmif-
iion and obedience ; that fhe is made no
longer the judge of the truth, but the (lave
of authority.

In the courfe of the difquifition the proper
province of reafon has in feveral points beea
defined or fuggefted; and a very few words
more will fuffice to fhew that, in conjunc-
tion with revelation, fhe has ftill a very im-
portant talk to perform ; a talk well fuited to
her nature and her powers ; a tafk appointed
by her Creator, and to which he feems to
Jbave intended fhe fliould be confined.

It is the bufinefs of reafon to let before us
the errors in opinion and the defecis in prac-
tice, that have prevailed in the world; our
want of found principles of morality, and of
juft fentiiTients in theology ; and thus to fhew
the ulc, the advantage, and the necefTity of
fi divine revelation. But flie 2:oe3 beyond

her

^Myjierious Do6ir'ines of Chnjllanhy , 255

her province when Ihe imagines, on one
hand, that fhe could have difcovered bv her
own efforts the truths that have been re-^
vealed ; or when Ihe raifes objeSions to
them, Q\\ the other; becaule they happen not
to coincide with her notions of what is beft ;
or to contain fome things hard to be under-
Jlood.

It is the buiinefs of reafon to examine the
pretentions of whatever profeffes itielf to be
a divine revelation ; to fcrutinize the evi-
dence; and to diftinguifh authenticity from
forgery, truth from faiihood. But when
once the diftinftion is made; when once the
word of God is afcertained ; her duty is be-
lief and acquiefcence. She goes bevond her
province, when fhe attempts to i)lu*ftrate
myfteries; or complains that they ftand in
need of illuftration.

It is the bufinefs of reafon to diftinguiili
between objefts of fcience, and obje6ls of
faith ; to determine where demonftration
ends, and teftimony begins ; to prove, what
is capable of proof; but to receive with gra-
titude and fubmiffion, v/hat fhe could not
5 have

256 Myjierious Do3rmes of Chnjlianity.

have difcovered. She goes beyond her pro-
vince, when Ihe attempts to denionftrate,
what does not admit demonftratlon ; or on
that account refules aflent, where compe-
tent teftimony is produced*

It is the bufinefs of reafon to illuftrate the
wifdom and utihty of the precepts of divine
revelation. For what the authority of the
Creator has commanded, his goodnefs has
generally enabled us to difcover an adequate
caufe : and it is the bufinefs of reafon to
lliew, that his injun6tions are fuited to our
nature and fituation; to reconcile us to obe-
dience, by difplaying its fubferviency to our
own intereft and happinefe ; and to perfuade
us voluntarily to fulfil the duties, which au-
thority might compel. But ihe goes beyond
her province, when ihe attempts to invefti-
gate all the counfels of the Almighty; or
cavils at do6lrines or duties ; becaufe fhe
cannot trace thorouo;hlv their meaning;, or
their foundation, their necefilty, or their ufe.

It is the bufinefs of reafon, laftly, to ex-
plain and illuftrate moral precepts; to apply
general principles to every particular cafe ;

to

Myfierlous Do&ri7tes of Chr ijli unity . 257

to .decide between oppofite interefts and
probabilities; and to regulate otir whole
conduct with a view to our final refponfibi-
lity. But flie goes beyond her province^
when file fuppofes fhe could, by any exertion
of her own powers, have difcovered the true
principles of moral duty, or fufficient fane-
tions to enforce them; when Ihe refts their
authority and obligation on any other foun-
dation than the will and v/ord of God*

Reafon then is not degraded by revelation ;
but affifted and exalted. Her prerogative is
not taken from her ; but limited and af-
certained. Sublimer and better objefts are
prefented to her contemplation; and fhe is
employed upon them with greater fatisfac-
^^ tion, and to more beneficial purpofes* Faith
has not fuperfeded reafon; but reafon is
made the judge of the bafis of faith. It
is wholly contrary to found reafon, not to
acquiefce in fcientific demonftration ; it is
hardly lefs fo, to refufe affent to competent
teftimony. And if myflerious dodrines are
neither impofi!ible in themfelves, nor incom-
patible with a divine revelation ; if they are
traced by found criticifm in the word of

S God;

258 Myjierious Do Brines of Chrijlianity.

God; and that is confirmed by evidence
liiited to the nature and importance of the
objeftj then will it be neither rational nor
innocent to refufe our afTent to them : they
cannot be a fufficient ground for feparating
from the religious eftablifhment of dur coun-
try; and ftill lefs, for rejeding Chriftianity
itfelf. They will not, in the day of the Lord,
excufe our dilbelief of its truth, or our dif-
obedience to its laws.

SERMON

SERMON VI.

ON THE WANT OI^ UiSTIVERS ALITY IN
THE PROMULGATION AND RECEPTION
OF THE CHRISTIAN REVELATION^

MARK xvi. 15.

And he f aid unto them^ go ye Into all the worlds
and preach the gofjiel to every creature.

KJ¥ the preceding dlfqiiifitions It has been
the principal purpofe to maintain, that a di-
vine revelation was neceffary for the inftruc-
tion, the virtue, and the happinefs of man-
kind; and that it has accordingly been be-
ftowed upon them. Should the arguments,
that have been advanced, be confidered as
conclufive ; fhould this revelation be allowed
to have been as neceffary, as it has been re-
prefented ; an obje61:ion might then, with fome
plaufibility be urged againll: the divine origin

S 2 of

260 Want of UniverfaVity

of our religion, from the want of univerfality
in its promulgation and reception. If Chrif-
tianity be the revelation fnppofed, it has been
often afked, why are not all men equally in
pofleffion, of what is to all of equal import-
ance ? Why, at leaft, has it not been every
where offered? Why have not the difciples
obeyed the injunftion of their mafter ; and
gone into all the world to preach the gofjiel to
every creature? If there be a lupreme Being
of fuch goodnefs, as to beftow a revelation
upon his creatures ; and of fuch juftice, as to
exclude all fulpicion of partiality ; how fliall
we admit that revelation to be his ; by which
alone, according to its own declarations,
mankind can obtain falvation ; but of which
a comparatively fmall part of mankind only
have heard; and which a proportion ftill
fmaller have believed ? Is it not more reafon-
able to fuppofe, that a revelation really di-
vine would have been as univerfally pro-
claimed, as it was univerfally neceffary or
beneficial ? And that it would at the fame
time have been diftinguifned by luch marks
of truth and authenticity, as muft have pre-
cluded any doubt upon the fubjeft, and
fecured every where aflent aiKl obedience ?

Is

in the Chrijltan 'Revelation. 261

Is not, ki fhort, the partial reception of
Chriftianity in the world, a reafonable ground
of objedion to its credibility ?

I. Before we proceed to a more dire£l
anfwcr to this objedion, a few general obfer-
vations may be made, which will at the fame
time diminish its force^ and affift our reafon-
ing on the fubjefl.

The diffidence and the reftriftlons, which
fhould govern all our difquifitions on the
nature or the proceedings of the Deity, apply
in their full force, and ought to have their
full weight, on the fubjeft before us; from its
extent, its difficulty, and its importance.

It is undoubtedly juft to fuppofe, that the
Deity will always do what is wifeft and befl c
but it is not juft to fuppofe, that he muft al-
ways do what we may conceive to be wife
and good ; or that he will always enable us
to judge of it, when it has been done. We
are too apt haftily to conclude that Chrifti-
anity ought to have been promulgated equally
to all mankind ; and to fuggeft various ex-
pedients, by which, we imagine, this might'

S 3 have

262 H^ant of Univerfality

have been effefled. Yet it is by no means
certain, either that the Deity was bound to
give this univerlahty to his revelation ; or that
any of thofe expedients were prafticable in
themfelves, or fufficient for fo important a
purpofe.

To reafon as if it had been incumbent
upon the Almighty to have given the ftrongeft
pofiible evidence to Chriftianity ; as if the
proofs ought to have been fo numerous and
manifeft, that neither negligence nor preju-
dice could withftand them ; this is to reafon
with little other grounds than what our own
fancy has formed. Our inveftigations fiiould
be confined to the teftimony that has been
given; whether it be fufficient to fatisfy a
candid enquirer; and whether we fhall be
juftified in reje6ling the evidence we have ;
only becaufe we have not more.

It is no lefs inconclufive, than it is pre-
fumptuous, to form in our own minds cer-
tain notions and principles refpefting the na-
ure and attributes of the Deity ; and then to
infer from them, againft the evidence of
fa6ts, that he was bound in point of juflic?

or.

in th Chnji'ian Revelation. '^^y

or necefiity to effe6t every thing, to which
Gur fuppolitions lead. That it was incum-
bent upon the Almighty to beftow all his
bleffings, and therefore the light of the gof-
pel, equally upon all men, is a gratuitous af-
fumption of our own, built upon this errone-
ous and dangerous bafis : and were it well-
founded, would make the Deity no longer
the fpontaneous author of his own bleffings ;
but a paffive inftrument, direfted by an over-
ruling fatality. Inftead of concluding that
the Creator is bound to adopt any given mode
of proceeding in the difpenfation of his bleff-
ings, becaufe it appears to us to be fit and
right ; it is much more rational to conclude
that any given mode of proceeding is fit and
right, becaufe it has been adopted,

Obfcrvations, like thefe, are continually re-
peated ; becaufe they are continually neceffary ;
to guard us againft haftily raifing objeftions,
on account of what we conceive to be diffi-
culties ; and to affifl: fuch folutions of thofe
difficulties, as may not of themfelves fully
fatisfy the underftanding. The prefent life
appears to be a ftate of trial of the faculties
of our minds, as well as of the merits
pf our anions; of our candour and humility,

S 4 Qur

Z64. Want of Univerfality

our truft and refignation to the word of our
Creator ; as well as pf their practical fruits,
juftice and benevolence to our fellow-crea-
tures. It is the time of probation for our
faith, as well as for our works.

But though we cannot pretend at all times,
nor perhaps^at any time, fully to account for
the proceedings of providence ; yet in what
materially concerns ourfelves, he has in his
goodnefs generally enabled us to difcover fuch
reafons for his conduft, as may vindicate hi?
own perfeflions, and fotisfy reafonable minds ;
as may, if not amounting to demonftration
and certainty, be at leaft a fufficient ground
of faith and refignation. For the want of
univerfality in the Chriftian revelation fuch
caufes may be affigned, as will acquit its au-
thor of partiality, and remove all objeftiou
on that ground to its credibility.

2. lu the nature and circumftances of
Chriftianity itfelf may be found many rea-
fons for fuppofing the defign to have been ;
not that its promulgation fhould be local
and partial ; but that the knowledge and ad-,
vantages of it Ihould be every where dif-

fufed \

in the Chrijlian 'Revelation. 265

fufed ; as they are every where of elTential
importance to human happinefs. When we
coniider the preparation and folemnity, with
which it was introduced ; by the feparation
of the Jews from the reft of mankind ; by
the types and emblems in the law of Mofes;
by the feries of prophets, and their miracles
and predictions ; and by the perfoilal dignity
of its immediate author: When we confider
again its own eflential chara6ter ; its doc-
trines announcing the moral governm^ent of
God ; its precepts, evidently calculated to
teach univerfal morality ; and the eternal
fanftlons by v/hich they are enforced ; its
pofitive inftitutions, enjoined upon all its
follov/ers ; its obvious utility in the inter-
courfe of life ; the preternatural means em-
ployed for its propagation and eftablifhment ;
and the exprefs declarations of our Saviour
and his apoftles ; we fhall no longer doubt its
being intended as an univerfal benefit and
bleffing ; for the improvement and the falva-
tion of all the fons of men. With thefe
circumftlnces, indeed, the gainfayer fortifies
his objeftion : but we confider them as con-
ftituting a ftrong probability, that his ob-
jedion will one day be removed; that *:he

light

266 Want of Unlverfality

light of revelation win in due feafon vifit
every country of the world. Why it has
not yet effefted its own beneficial purpofes,
will then be the only point in queftlon : and
it will not be dijfficult to fhew, that this cir-
cumftance affords no reafonable ground to
deny its being, what it profefTes itfelf to be,
the gift of God to man.

3. That the Chriftian revelation has not
been given to all men ; or not given equally
and immediately to all ; ought not to be con-*
lidered as an objeftion to its authenticity ; un-
iefs it can deftroy the value or the reality of
many other of the beft gifts of heaven, to
find that they alfo are beftowed unequally
and occafionally. The light and heat of the
fun, and the rain and the dews of heaven, are
confefiedly the appointment and the gift of
the great parent of the univerfe : and they
are indifpenfably neceflary, not only to our
comfort and enjoyments ; but to the fubfift-
ence of every part of the creation. Yet they
are irregularly and partially diftributed. They
* are at one time too fcanty for their own pur-
pofes ; and at another, pernicious by their
excefs. While one region is opprelTed by

the

in the Chrijlian Revelation. 267

the fcorchlng rays of a vertical fiin ; another,
by his diftance or obHquity, lufFers all the
feverities of cold and darknefs : and while
the want or delay of the fhower condemns
one diftrifl: to hopelefs fterility ; another is
overwhelmed by the ravages of an inun-
dation.

Reafon itfelf, the fupreme endowment of
the human mind, is diftributed to its pofTef-
fors in very different proportions : and while
one man feems hardly raifed by his intellec-
tual faculties above the beafts of the field ;
another appears to approach to the know^-
ledge and illumination of angels. All the
acquilitions of reafon are, as might be ex-
pelled, like the reafou from which they pro-
ceed, unequal, local, and occafionaL Our
difcoveries in art and fcience, and our im-
provements in civil policy, have not only been
made in diftant parts and diftant periods of
the world; but are ^ at this day poffeffed in
very different degrees by different nations and
different individuals. All the perfonal ad-
vantages of health and ftrength; all the gifts
of fortune ; and all the enjoyments of life, are
}:)eftowcd in very various proportions : but this

does

268 WantofVnrcerfality

does not diminifli ; for it probably augments,
their value and their ufe ; and ouo^ht not to
diminifh our gratitude or fatisfaftion. Nor
is the variety of our endowments and capa-
cities a more juft ground of complaint againfl:
Providence, than the variety of his creatures
in the world ; that brutes are not eaual to
men, and men to angels.

Nature and revelation have this remark-
able fimilitude : both bear ftrong traces of
their divine origin; yet in both are found
what appear to us irregularites and defe61s.
Though both are evidently wife and good %
yet we can eafly conceive itpoffible that both
mi2;ht have been g-ood and wife in a higher
degree. But this is fuppofition only ; and the
effential attibutes of the Deity fhould lead us
to conclude that it cannot be well-founded.
What reafons of wifdom or benevolence
might induce the Creator to permit this ir-
regularity in the promulgation of his gofpel,
is not now the queftion. Its exiftence can-
not be doubted. But as long as the fame ir*
regularity is obfervable in many of the ope-
rations of nature ; it can form no particular
objeftion to the truth of revelation. If we

werQ

in the Chrijlian Revelation, 269

were warranted in concludino;, that Chrif-
tianlty is not the gift of heaven ; becaufe it
is unequally imparted to mankind: the fame
irregularity muft warrant the fame conclu-
lion with relpecl to human reafon*: and on a
principle not very difiimilar, the calamities of
life might be adduced to prove, that life it-^
felf cannot be the 2;ift of God.

4. Of the objection to the Chriftian reve-
lation, from its want of univerfality, one
principle feature has always been, that it
was not communicated at a more early
period of the world ; that fo many generations
were fuftered to pafs away without any op-
portunity of knowing it; and confequently of
profiting by its doftrines and its bleffings.

The fad is certainly true; but the objec-
tion founded upon it feems to be by no means

* This argument is a<Elually urged by Cotta in Cicero,
De Nat. Deor. 3. 26 et feqq. Where he contends, that
as reafon by being abufed has done fo much mifchief, man-
kind had been better without it ; and that as right reafon
has been granted only to a few, it cannot be the gift of the
gods to any. A remarkable inftance to what wretched
reafoning and falfe conclufions philofophy may be reduced,
when not affifted by divine revelation.

4 unanfvver-

270 JVant of Unrverfality

tinanfwerable ; and therefore not conclufiva
againft the truth of the religion we profefs*
If the Chriftian revelation was intended for
the inftru6lion and benefit of mankind in
general ; it would naturally be given at the
period moft likely to anfwer its own pur-
pofes ; when it was moft probable the greatefl:
numbers w^ould embrace it ; when it had the
faireft chance to attain that univerfality, for
which we contend it was defimed*

They who complain that the Chriftiail
revelation was not imparted at a period fuf-
ficiently early, m_ay repeat the complaint
againft every other period that can be named ;
till they have carried us back to the time
when redemption firft became neceffary ; to
the hour when by the tranfgreflion of our
firft parents Jt7i e7tte?'ed the uvorld^ and death
by fin. But had the Redeemer then ap-
peared upon earth, it is obvious that the great
purpofes of his appearance could not have
been obtained ; at leaft not in any mode fimi-
lar to that which has been purfued. In a
world inhabited only by a fingle family, hov/
could he have taught, by his inftruftion or
his example, the principles of good morals,

or

in the Chrijlian Revelation, 271-

or the relative duties of fecial life ? Who
could have been, on one hand, his hearers
and difciples ; and who, on the other, would
have occafioned his fuffe rings ; and con-
demned him to death ? Who could have
attefted his miracles and his doftrines; or
recorded them for the beneiit of pofterity ?

There can be no doubt but our firfl
parents received from divine inftruftion a
knowledge of human duty. Yet this know-
ledge was, even before the flood, fo far cor-
rupted or loft, as to have ceafed to anfvver
the end for which it had been given. For it
is exprefsly declared, that to puniih this
corruption or lofs was the caufe and intention
of the deluge. Divine inftru6lion was again
communicated to the family that efcaped the
general calamity. But was foon almoft ob-
literated in the heathen world ; and too often
abufed or corrupted even amongft the Jews
themfelves. If then our Saviour had ap-
peared either before the judgment of the flood,
or within a few centuries after it; what could
have preferved his dodrines and precepts from
the fate of other divine communications?
What could have fecured the great purpofe

for

%'j% Want of Univerfallty

for which they were defigned ; their be-
coming the rule and law and falvation of all
fucceeding generations ?

But fuppofingthefe difficulties furmounted;
had Chriftianity been promulgated at an ear-
lier period of the world, it muft ftill have
wanted, what conftitutes an effential part of
its evidence, the exiftence, the feries, and the
completion of the prophecies. Our Saviour
could not have appealed, for the truth of his
pretenfions, to the records of the people
amongft whom he fliould have appeared, be-
fore liich records exifted, or their credit was
eftablifhed. He could not have claimed their
belief in him, on the ground of their belief in
their own prophets : nor could we at this
day have compared his character and his ac-
tions with the predidions that defcribe them :
we could not have fupported the credit of the
New Teftament, on its conformity to the
fcriptures of the Jews.

Had the Redeemer appeared at an earlier
period of the world, another fpecies of
evidence muft have wanted much of its natu-
ral weight. The power of working miracles

has

in the Chrijllan Revelation. 273

has always been confidered as the proper teft
of a teacher co7ne from God, But till the
ordinary courfe of nature had been long and
attentively obferved ; till it was known to be
fixed, regular and uniform ; its occafional
interruption would have excited little fur-
prife. The mighty works of the Saviour
would hardly have been confidered as mira-
culous. They would not have impreffed
themfelves on the minds of men, as adequate
evidence of divine authority ; as unqueflion-
-able vouchers for fupernatural truth.

Suppofing again thefe additional difficul-
ties removed; fuppofing the exiftence and
completion of the prophecies ; fuppofing his
inftruftions delivered, his miracles admitted,,
and every other funSion of the Redeemer
fulfilled; how were thefe things to be re-
corded and preferved for the information and
advantage of pofterity? Till an alphabet
was invented, and introduced into general
pradlice, i^he hiftory and evidence of reve-
lation ; our rule of faith and condud ; the
terms of our acceptance and falvation, could
have been tranfmitted to us only by tra-
dition. The gofpel could have received

T little

2 ^4 Want of Univerfality

little fupport from any fixed and permaneiit
records ; no confirmation from the notice
of cotemporary authors ; from the hoftilities
of its enemies ; or the vindications of its
friends. We have no indifputable evidence
that the art of alphabetical writing was
known, and certainly none that it was in
o;eneral ufe, till fome ao^es after the deWe :
and how the goipel could by tradition only
for more than twenty centuries have been
preferved at all ; or if preferved, upon what
principles it could have required and obtained
attention and credit ; it is fortunately not in-
cumbent upon us to determine. This dijffi-
culty prefTes upon thofe only, who think the
Redeemer ought to have appeared, as foon
as redemption became iiecefiary ; that the
Chriftian revelation, fhould have been more
nearly coeval with mankind.

Admitting, however, that even in this
there was no difficulty ; admitting, what has
indeed been maintained, that the figns of
articulate founds, as well as the power of
uttering the founds themfelves ; that an al-
phabet, as well as a language, was given by
revelation from heaven ; and admitting that

it

in the Chrijlian Revelation, 275

it was given even to the earlieft inhabitants
of the earth ; ftill at leaft one reafon of con-
.fiderable weight may be affigned for the
delay in the promulgation of the gofpel.
It was of importance to the fuccefs of
Chriftianity to poftpone the publication of
it, till its neceffity fliould be apparent and
confefTed ; till the general prevalence of
idolatry, and a confequent corruption of mo-
rals equally general, (hould have made men
fenfible of their own inability to attain the
knowledge of true religion ; or to fecure the
performance of the moral and focial duties ;
and therefore the more willing to receive,
what promifed to be of fuch elTential fer-
vice to both. It is true that the prepof-
feffions and prejudices, the paffions, opinions,
and habits of the Gentiles^ as well as of the
Jews, at the time of our Saviour's appear-
ance, prevented too many from paying at-
tention to thefe confiderations ; to evidence
of this nature in favour of the gofpel. But
to the candid and judicious of all fucceed-
ing generations, it has formed an argument
of important ufe and efficacy. It has en-
abled us to compare the adv^antages of
Chriftianity, v/ith the evils it is calculated

T z to

276 . U^ant of UfitverfaUty

to remove ; to confider that as credible,
which is fb highly beneficial ; to fee that the
Creator would probably give, what was fo
neceffary to the happinefs of his creatures.

Thefe difficulties exifted in their greatcft
force in the earlieft periods of the world.
Every century, as it paffed, took away
fomething from their weight : but they feem
to have been completely removed only at
the era, when the Redeemer adfeally ap-
peared upon earth. That era was indeed
diftinguifhed by many important circum-
stances of its own, peculiarly favourable to
the extenfive propagation of the gofpel.

The expectation of fome mighty deliverer
about this period had been very generally
excited ; not only amongft the people, ta
whom were committed the oracles of God^
but throughout almoft all the countries of
the Eaft. The prophecies had frequently
and progrefiively announced fuch an event;,
and fome af them in a good meafure fixed the
time of their own completion. The Jew$
had been repeatedly and widely di^rfed
amongft foreren nations. Their chara<fler

3 ami

in the Chrijlian Revelation. 277

aad manners, as well as their fcriptures^ had
-become extenlively known : and thefe fcrip-
tures themfelves had been tranflated into the
language then ftudied by all, who afpired to
the reputation of leari^ing. Had revelation
broken in abruptly upon mankind, without
smy fuch introduction and preparation, it
ipight have excited more wonder than be-
lief; it might have rather awed men into
fubmiflion, than produced rational convic-
tion* And had it been longer delayed, re-
cords and prophecies might have become ob-
fcure and queftionable ; and hope and expec-
tation either been deluded by impollure ; or
languifhed of themfelves, and funk into heed-»
lefs incredulity*

At this era too the Jews were in a litua-
tion the moft favourable to the promulga-
tion of Chriftianity^ They were conquered,
but not difperfed ; fubjeft to a foreign power ;
but ftill united as a nation ; and with a few
reftri6lions, in pofTeffion of their own polity
and laws. By thefe means their records were
preferved, and their worlhip tolerated ; their
civil power was regulated ; and their whole
conduft obfcrved and knov/n. Had they

T 3 been

278 Want of Univerfality

been deftroyed or difperfed ; their hiftory,
their prophecies, and their typical ceremo-
nies might have been deftroyed or difperfed
with them; and much of the beft evidence
of our religion weakened or loft : and had
they been ftill unfubdued and independent,
thefe circumftances would have been lefs
ipeedily, lefs minutely, and lefs extenfively
known. They might have put the Saviour
to death more early or more fecretly; and
their proceedings would not have been offi-
cially communicated by a Roman governor
to his imperial mafter.

At this era again mankind enjoyed almoft
an univerfal peace. In the earlieft ages of
the worid, its inhabitants were divided into
petty communities, differing from each other
in language, manners, interefts, and fuper-
ftitions; and were confequently in a ftate
very unfavourable to the wide extenfion of
information ; to the propagation of a religion
intended for their general reception and
benefit. When larger monarchies were efta-^
blifhed, they were engaged in almoft un-
ceaiing hoftilities: for the great objefts of
\\^Q'ii ambition and purfliit were ii>ilkary

glory,

in the Chrijljan Kev elation, 2;: 9

glory, and the extenfion of their dominions.
But at the period under confideration, the
Romans had become mafters of the greateft
part of the known world. All reiiftance had
ceafed; and mankuid enjoyed the blefiings
of peace in return for their fubjeciion. This
left the minds of men at leifure to receive
inftruSion; and the general interconrfe be-
tween different countries facilitated its com-
munication. Their previous progrefs in
ether arts and fciences had enabled them
to comprehend what was taught on the
liibjeft of religion; to examine its evidence,
and judge of its pretenfions. Though the
learning of the Romans was fometimes
employed to oppofe Chriftianity in argument,
and their power to perfecute its preachers;
yet was it by this means brought forward to
notice and attention; and, as in every other
conteft, the truth continued to orain oround ;
the wifdom of providence drew good out of
evil; the propagation of his religion, from
what was intended for its fuppreffion.

Surely then the period of the appearance of
the Redeemer, was better calculated than any

T 4 that

28o IVant of Univ erf alky

that went before it, to give fuccefs to his
million. What our fcriptures call thefulnefs
of iime^ was indeed the time moft likely to
give that univerfality to revelation, for which^-
we maintain, it was intended. As fer there-
fore as the tim^ alone is concerned, inftead
of forming an objeftion to the divine origin
of the gofpel; it is rather an argument in
favour of its authenticity; it fhould prove,
not the failure of its purpofe, but the wif-
dom of its author*. Why this period, with
all its advantages, ha5 not hitherto been the
means of dijEFufing revelation univerlally,
remains yet to be enquired.

5, It is in the firft place to be obferved, that
Chriftianity is not yet univerfally difiFuled;
becavjfe it appears to be only in its progrefs

* That Chrift did not appear more early upon earth is
not, it might be ohierved, independently of other circum-
ilances, an obje£tion to the reality or the defign of his
appearance; any more than it is an obje6lion to the reality
or the advantages of the voyage of Columbus; that it v^^as
not made by Hanno or Eudoxus. The truth of Chrif-
tianity is not more affecSled by the time of its promulga-
tion to the world; than the difcoveries of Newton are
invalidated; becaufe they were not made by Archimedes
or Pythagoras.

towardjj

in the Chrijlian Revelation. 28 1

towards what, we fuppofe, will be its ulti-
mate eftablifhment. That the communica-
tion of religious knowledge to the Jews was
gradual and progreflive ; and that each por-
tion opened the way for the introduftion of
the next; till they were at length fully pre-
pared for the reception of our Saviour and
his gofpel, has been repeatedly fhewn by the
advocates of revelation ; and, as far as the
mode of proceeding only is concerited, not
denied by its adverfaries : and that the pro-
grefs of Chriftianity fince has been in like
manner gradual and occafional, its own hif-
tory will abundantly teftify. The gofpel was
at firft publifhed to the world by its author
alone. It was then propagated by a fmall and
deleft number of his difciples and apoftles :
and a confiderable time elapfed before it
fpread beyond the limits of a lingle nation;
pf no great extent, power, or celebrity.
Amongft the Gentiles afterwards its progrefs
was ftill flow and gradual ; beginning vath
fingle churches, colleded by fingle apoftles;
till time and circumftances gave it importance
'^nd extenfion. During its infancy indeed it
was fupported by preternatural affiftance ; by
%\\t power of working miracles, and the

advantages

zBz IVant of IJniverfalHy

advantages of infpiration granted to its
preachers ; and by whatever elfe was necef-
lary, of the peculiar care and proteftion of
providence. But when its followers had in
various nations become numerous, and were,
formed into regular focieties ; when its hif*
tory, its doflrines, and its precepts had been
fixed in permanent records, to which on all
occafions the necefTary appeals could be made ;
it was then that the vifible interpofition of
heaven was withdrawn; and the religion left
to make its way by human and ordinary
means; by the force of its evidence, and the
value of its do6lrines; by the utility of its
precepts, and the talents and diligence of its
teachers ; affifted only by fuch proteftion from
providence, ^s we believe him always to
beftow on his own blefiings, for the benefit
of his creatures,

The progrefs of revelation therefore muft
now be expeded to refemble that of every
other acquifition, which heaven allows man-r
ynd to make : and the defign of the AU
mighty feems to be, that every improvement
fhould be gradual and progreflive; the joint
^ffe6l of his providence and our own exer-

tions.

m the Chrijlian Revelation. 283

tions. Mankind have obtained their know-
ledge, not by fyftems, but by portions; not
by intuition and illumination, but by con-
tinued application and ftudy. Every art and
fcience has been extended by degrees; as
men became capable of making new difco-
veries themfelves; or of receiving and re-
lifliing them, when made by more fuccefs-
ful ftudents. It is true that circumftances
peculiarly unfavourable have fometimes re-
tarded improvement on one hand; or men
of extraordinary talents advanced it fuddenly
and rapidly, on the other; that one nation
has flood ftill or loft ground, while another
has made its moft important acquifitions ;
yet ftlil the progrefs in general has conti-
nued : almoft every age has availed itfelf of
the difcoveries already made'; and added
fomethincr to the knowledo-e of thofe that
went before it. It is indeed only by one ac-
quifition that men become capable of ano-
ther. Had many of our modern improve-
ments in art and ioA^wz^'^ had our difcoveries
in chymiftry, navigation, or aftronomy been
offered to the early inhabitants of the earth ;
they could not have been benefited; for they
could not have underftood what was offered.

They

;284 IVant of Unherfality

They would probably have either derided
them as the artifices of impofture; or dreaded
them as the produSions of the powers of
magic; but they certainly could not have
applied them to the purpofes of life*

That it was indeed the defign of provi-*
dence, that Chriftianity fliguld be gradually
difFufed amongft mankind, not only appears
from its hiftory ; but feems to be pointed out
in the illuftrations employed by our Saviour
himfelf. He compares his golpel to a feedy
that while he^ who cajl it into the groundy
Jliould fleeji and rife night and day^ would
*fliring and grow np^ he knoweth not how ; till
the fruit was brought forth* He tells us
that the kingdom of heaven is like to a grain
of mnjlard feed ; which^ though the fmalleji
of all feeds, is when grown the greatejt
among herbs ; mid the birds of the air come
and lodge in its branches : that it is a little
leaven hid in three meafures of meal^ till tht
whole be leavened.

It is from confiderations like thefe, we
conclude, that providence beflows all his
bleilings at fuch times and in fuch proportions,

as

in the Chrijiian Revelation* 285

as are beft fuited to our previous attainments^
and prefent circumftances ; when we are befl
prepared to profit by his mercies. We (hould
always conlider, not only what it may be fit
for him to beftow ; but for us to receive ; not
merely what it is poffible for an all-perfe6t
Being to do; but what can be done with ad-
vantage for beings every way imperfeft hke
ourfelves. It is thus, then, that revelation,
like every other blefling, has been given.
And that Chriftianity is not yet every where
known, or has not every where produced its
full eftefts, cannot alone be a fufficient realbn
for rejecting it : unlefs we ihould be juftified
in rejeding our prefent acquifitions in art and
fcience, becaufe they are not yet brought to
perfeftion ; or not yet univerfally taught and
adopted.

6. In oppofition to (his reafoning it may be
urged that from the peculiar nature of reve-
lation; from its fuperior value and fuperior
neceflity; it might have been expefled to
have been diftingulflied in its progreis from
fciences merely human; and to have been
communicated univerfally and efFeftually.
That the progrefs of Chriftianity ought to

have

286 Want r)f Univerfality

have been diftinguiflied from the progrefs of*
fcience in general, may very fafely be ad-^
mitted : for it has been abundantly fo diftin-*
guiflied. Not to dwell on the detail of more
minute circumftances ; the completion of pro^
phecies, and the working of miracles, during
its introdu6tion and its infancy, were furcly
diftindlions every way worthy of the wifdom
from above. But with reipeft to its being
univerfally and efFe6lualIy communicated, one
important queftion will be, in what manner
this could be efFeded*

The method, which our Icriptures inform
us was purfued, for communicating revela-
tion to mankind, was fuch as might naturally
have been expefted: to impart it firft to
agents felefled for the purpofe ; and to autho-
rife them to inftru6l the world at large; fur-
niiliing them at the fame time with creden-
tials fufEcient, not only to convince the judg-
ment of the candid enquirer ; but to engage
his affedions in its favour.

To this plan of proceeding, however, on
account of its fuppofed ineificacy, the objec-
tion has been made ; and two others, and, I

think,

In the Chrijltan Kev elation. 287

think, two only^ entitled to notice, have been
fuggefted. The firft to imprefs the truths of
Chriftianity by divine infpiration fo forcibly
upon the mind of each individual; that they
fhall become the conftant and unerrino; auide
of his fentiments and condu6i: : the other, to
publifh its do6lrines, and produce its evidence,
as often as may be required ; whenever fcep-
ticifm or infidelity fhall oppofe it. It does
not feem difficult to fhew, however, that
both thefe methods are lefs eligible than that
which they would fupplant; that they are
liable to greater inconveniences, than thole
which they profefs to prevent or remove.

iv If the former of thefe methods were pur-
fued; the infpiration or impulfe upon the
mind of each individual, would either be ir-
refiftible, or it would not. If it were irre-
fiftible, it w^ould immediately take away all
our freedom of will and aSion; and confe-
quently deftroy all the diftindions between
obedience and tranfgreffion, and all the equity
of punifiiment or reward. It muft indeed re-
duce the man to a ftate of mechanifm; and
confound the whole fyftem of the reli2:ion*
which it is intended to propagate.

If

288 Want of Univerfality

If it were not irrefiftible ; it might fail to
be efficacious. If we retained under it the
full exercife of our faculties ; if we remained
at liberty to obey or to negleft it; this would
leave us in our faith and obedience, juft
where we are at prefeiit. With refpedl to the
obligation upon the mind of the individual, it
would be no way preferable to the plan that
has been adopted ; and with refpeft to the
public, it would be expofed to much greater
inconveniencies. As there would be no fixed
ftandard of truth ; no univerfal rule of con-
duv5l ; no acknowledged authority, to which
appeals could be made ; there would be no
criterion, by which the errors of ignorance
could be corrected ; or the extravagancies of
enthufiafm reftrained ; by which the preten-
fions of the hypocrite could be tried ; or peace
and uniformity preferved in faith or worfliip,
principle or pra6tice.

Were the fecond method purfued, it v/ould
probably foon difappoint its own purpofes*
Were miracles, the proper evidence of a di-
vine revelation, to be repeated, as often as
doubt or infidelity might require, they would
foon ceafe to excite wonder or attention ;

they

/;/ the Chriflian Revelation* 23^

they would foon ceafe to be confidered as pre-
ternatural ; and therefore as a fufficient tel^
timony of preternatural truth. When our
Sa\uour with a few loaves fed a numerous
multitude, they believed without hefitatiou
that the food had been miraculoiifly multi-
plied; for they immediately exclaimed; this
is of a truths that jirophet that Jliauld come into
the world. But we, who are conftantly fed
by a multiplication of the fruits of the earth
equally wonderful, behold it without furprife
or emotion ; with little refleftion upon the
power or goodnefs of him who gives it. Yet
the principal difference feems to be, that the
former miracle was fingle and occafional ;
and that the latter is annual and familiar.
The former was a fenfible deviation from the
eftabliflied order of things ; the latter w^s or-
dained at the creation of the world ; and is
continued by the fixed laws of nature. The
comparilbn, however, is fufficient to fhew
what would be the probable confequence of
our greater familiarity with miracles. Their
effect would foon be wholly loft ; and inftead
of fpreading revelation more widely, or
eftablifhing it more firmly ; every repetition
of them would weaken its beft teftimony ;

U and

290 JVant of Unlverfaltty

and leave it at laft without any dccifive evi-
dence whatever.

Thefe methods, then, and probably all
others that could be devifed, appear lefs eli-
gible than that which has been purfued : and
it fhould not in candour be urg-ed as an ob-

o

jeftion to the truth of our religion, that the
plan adopted for its propagation, has not yet
produced any other effeSs, than thofe which
might naturally have been expefced.

7. Suppofing, however, that by either of
thefe methods, or by any other that can be
fuggefted, the truth of revelation were irrc-
fijftibly imprefTed upon the human mind; it
might be attended with fuch effefls, as would
in a great meafure difappoint its own pur-
pofes. Were our belief of a future ftate, by
intuition, by infpiration, by continual mira-
cles, or by any other means whatever, im-
proved into indifputable certainty ; the im-
preffion might be too ftrong for due attention
to the duties of the prefent life. It mufb
greatly reftrain, if it did not deftroy, our
freedom of thought and choice. It would in
no fmall degree confound the dif!:in6lions of

charac-

in the Chr'ijlian Revelation* 291

chara6ler; by awing all diipoiitions into
filence and fubmiffion. Above all, it might
lb wholly engrofs our minds, as to fuperlede
worldly attachments, and all the ufual in-
citements to induftry ; as to withdraw our at-
tention from the progrefs of human affairs,
and the claims of civil fociety. Men might
be too much engaged with the profpe6is of
futurity ; and too little with the cares and
offices of life : meditation and devotion mio;hr
fill their thoughts and their hours ; and the
plough and the loom be fullered to ftand ftill.
It is not pofTible to pronounce with certainty
on the confequences of any ftate of things, of
which we have had no experience. But that
fomething like what has been rtated would ba
the effect of the fyftem fuppofed, is neither,
improbable in itfelf, nor wholly without evi^
dence to fupport it. St. Paul had frequeni
occafion to call back his converts to the ordi*
nary duties of their relpe6iive ftations : and
w^e are told that all ivfio believed zvere iogethet\
and had all things in common ; and fold their
p-^jfejfions and goods ; and parted them to all
men^ as every man had need. And ihe)\ con^
tmuing dally with one accord in the ternjik^
and breaking bread from I'wufe to hottfc^ did eat

U 2. their

292 Want of Univerfality

their meat with gladnefs andf.nglenefs oj heart.
This feems nothing more than what might
naturally be expe61ed, while the miracles of
the apoftles were immediately before their
eyes: nor was it impra6licable or ruinous in
a fmall fociety, furrounded, and confequently
protefted, by a larger community. But w^erc
fuch fentim.ents and condufl: to become per-
manent and general ; the human character
and human fociety muft affume a new form ;
and it is by no means clear that the neceffary
arts of life would be cultivated and fupported.
It is the hope of terreftrial advantages ; the
love of riches or diftinftion ; the profpeft of
future eafe and indulgence ; it is, in one word,
the incitement of our paflions, that prompts
us to a6tion and exertion ; that fometimes
indeed impels men to vice ; but which at the
lame time gives exercife to all our virtues ;
which provides for our fubfiftence and enjoy-
ment \ and in a great meafure conftitutes that
probation of difpofition and condud, which
revelation aflures us was intended by our
Creator. As Chriftianity is now offered to
our acceptance, room is left for thefe incite-
ments and their effects : fufficient motives to
temporal interefl are compatible Vv'ith due at-
tention

in the Chrijilan Revelation. 293

tent ion to the injunflions of religion. And it
ought not to be made an objeftion to the truth
of revelation; that it does not compel, where
it profefTes only to perfuade ; that fome have
not embraced, what all are at liberty to refufe,

8. With this gradual and progreffive ad-
vancement of revelation others ao-ain are ftill

o

difiatisfied ; becaufe it is not more regrular and
rapid ; becaufe it feems, that not only a length
of time beyond all calculation will be required
to give it that univerfality, for which w^e
maintain it is intended ; but that the difTolu-
tion of the w^orld itfelf is an event much more
probable, than the univerfal eflabliftiment of
•the gofpel.*

That

* It has been obferved, that as the world at large, like
every individual, has had its infancy and its growth; it
will, like them, have alfo its old age and decline 3 and that
it is much more probable fuch decline is approaching; than
that yet greater improvements in fcience and virtue are to
b^ expected.

In fupport of this notion it has been further obferved,

' that periods of time fomewhat fimilar clapfed between the

creation and the deluge ; between the deluge and the birth

of Chrift ; and between the birth of Chrift and the prefent

day, And it is fuppofed from thence, that we are now pro-

U3 bably

294 U'^ofit of Unlverfalily

That the world is to be confide red as verg-
ing towards its decline, is fo far from being
admitted, that the contrary, it is thought,
may be much more plaufibly maintained.
Maiiv obje^s in nature, and almoft every cir-
•cumftance in human life, may lead us to

bably again on the eve of fome mighty change in the order
of things 5 perhaps the diflblution of the v/orld.

With refpc^^ to this calculation on the fimilar periods of
time, it appears altogether fanciful and vifionary \ and it is
attempted to be (hewn above, that fo far from the world*s
being probably on the decline, the probability is much
ftronger on the other fide.

With refpe<£l to the comparifon between mankind in ge-
neral and an individual j it by no means follows that be-
caufe a refemblance has been difcovered in fome particulars.
It muft therefore hold good in all. A fanciful illuftration
is not a concluiive argument. The human frame in an in-
dividual cannot be preferved in its vigour beyond a certain
period ; it can by no art be fecured againft decay and diflb-
iution. But the human race is in a great degree renewed
by every new generation ; and for any thing we can dif-
cover to the contrary, is capable of being renewed without
end. That the human race indeed have, figuratively at
leafl, had their infancy and their growth, like an indivi-
dual, is certainly true ; and it is poflible they may have
their maturity and decay. But before it can be rendered
probable that fuch decay is approaching, it muft be proved
that they have already reached their maturity : and that is
ti^e stx'j point in queilion,

6 fuppcie,

in the Chnjllan Revelation. 295

liippofe, that we are yet in the earlier ftages
of progreflive advancement. Many fertile
regions of the globe are yet imperfeSly cul-
tivated ; and many are wholly devoid of cul-
tivation or inhabitants. Yet if we believe the
Creator to have made nothing in vain, and
refte£l upon the paft or prefent tranfaftions
of mankind, we fhall fee abundant reafon to
expeft that thefe vacancies in nature will one
day be filled, and thefe folitudes fwarm with
population. It is not lefs rational, than it is
pleafing, to fuppofe, that the den of the beaft
of prey will at fome future period give place
to the dwelling of the hufbandman ; and the
marfh and the forcft hereafter exhibit only
fields covered with the harveft, and planta-
tions fmiling with the olive and the grape.

But the cleareft and beft evidence is to be
drawn from the ftate and progrefs of art and
fcience. This coniideratlon has often been
adduced to prove that the world had a Creator
and a becrinnino^: and it mav be ao-ain ad-
duced to fhew how improbable it is, that it
fliould foon have an end. Many of our mod
important advances in various departments cf
fcience are but of a modern date. Not to

U 4 dwell

296 PFani of Uni'Verfaiity

dwell upon our greater dexterity in all manual
operations ; and the coniequent improvement
of whatever depends upon them : not to
ipecify what is minute or queftlonable ; fome
of the moil: valuable difcoveries in medicine
have been but lately introduced amongft us :
the compafs of the mariner^ by which the in-
tercourfe of mankind is fo elTentially affifted,
has been known but a few centuries ; and at
a flill later period the art was invented, by
which all other arts are beft fupported. What-
ever is known in one country, we have now
the means of tranfmittins; to others with ac-
curacy as well as facility. Whatever advances
in fcience each generation fliall be able to
make; the art of printing wdil preferve for
the benefit of the moil: diftant pofterity.

That fuch arts as thefe have hitherto been
in progreiS, not only renders it probable that
they will continue to make ftill further and
more rapid advances; but it leads us to con-»
clude^ that the Deity would not grant fuch
improvements to be abortive and ufelefs. Is it
credible, under the dilpcnfations of a v^ifeand
good providence, that the moft valuable arts
Ihould become known to the world, only when

the

in the Chnjllan Revelation. ' ^97

tKe world was on the verge of dllTolution ?
That a few individuals of a few nations
ihoiild be mocked with difcoveries, the good
efFefts of which neither themfelves nor their
pofterity fhould furvive to enjoy? Is it not
much more rational to fuppole, that thefe
improvements will one day be carried to ^
much greater height ; and extended to all the
nations of the earth? that the bleffings of ci-
vilization will not only reach the naked and
houfelefs favaee; but cheer the future inha-
bitants of countries yet unknown? that the
fun of fcience will one day illuminate the re-
moteft regions of the habitable world*?

In

* It muft be acknowledged Indeed, that as arts and
fclences are calculated principally for the purpofes of the
prefent life, and for the ufe of creatures deflined to a fiitiirc
and better ftatc of exiftence ; their progrcfs and perfection
here cannot be fhewn to be indifpenfabiy necelTary, either
for the enjoyments of mankind, or the vindication of the
attributes of the Deity. This confideration, therefore,
will not alone cnfure to us the protra(5led duration of the
prefent fyileni of nature and the world. But as they appear
to be in thefe times, not only in a flate of improvement^
but improving more rapidly than at any former period ; as
thefe gradual advances are agreeable to our beft notion^; ot
the general proceedings of providence ; and as they feetn
likely, not only to furnilh greatcx enjoyment to a greater

number

293 JVant of Vnlverfaitiy -

In conjunction with general fcience, will
probably be diuufed the knowledge and blelT-
ings of the gol'pel. Its progrefs, no doubt,
as it has hitherto been, will be often inter-
rupted. From the influence of local and
temporary circumftances, it will appear fome-
times to lland ftill ; and fometimes perhaps
to lofe ground. But ftill, we truft, it will
on the whole continue to advance ; and that
it will finally triumph over all oppofition, its
own prediclions teach us to expeft. It is
true that, as far as we are able to judge, many
centuries muft elapfe before thefe happy
events can take place. A length of time
will be required for their completion ; of
which we can form no probable conje6lure
or calculation. But let us not be deceived
by the narrownefs of our comprehenfion or

number of individuals In the prefent life, byt to enable
men to deferve and to receive fuperior degrees of hap-
pinefs and glory in the life to come ; it is more reafon-
able to fuppofe they v^^ill yet long be permitted to pro-
ceed, than that they fhould be foon or fuddenly Itopped.
The profpeft and the prafticability of their further advanc-
ment is furely prefumptix^ evidence of the opinion it is ad-
duced to fupport ; that the world is. in its progrefs, not in
its decline ; that its future duration will probably be much
greater than the paft.

our

m ike Chriftian Revelation, 299

our nature. To us, weak and fliort-lived as
we are, a few years appear lafting and im-
portant* All our interef!:, our influence, and
our purfuits, are confined within a very
limited extent both of tane and fpace.
But with the Almi^htv proximitv and dil-
tance, preient and future almoft lofe their
diftin<5lions. With him, one day-^ is as a thou-
fand years ^ and a thouf and years as one day.
Of the plan of Providence a fmall part onlv
appears to be yet accompllfhed. The time
the world has yet exifted is probably but a
moment, in comparifon of the time it mufc
yet continue. The num.bers of men, there-
fore, that have been born and died without
the knowledge of the golpel, wdll be in no
proportion, that wc can calculate, to the num-
bers that (hall hereafter enjoy its light. In
the lapfe of ages the day will probably come,
when the Redeemer fliall be thoug-ht to have
appeared, not in the decline, but in the in-
fancy of the world ; when the objeftion (hall
be, if objection ftill continue to be made, not
that he appeared at too late, but at too
early a period; not that too many gene-
rations were fuffered to pafs away before
the promulgation of Chriflianlty ; but that

' ^ too

^300 IVaPJ of Vniverfaiiiy

too many have iince elapfed; till the evidence
cannot be io traced as to give conviction and
fatisfaftion. The truth is, that if it was ne-
ceflary the Redeemer Iho'jld appear upori
earth ; he muft appear at feme given time.
The time, at which he did appear, has been
ah-eadv Ihewn to have been in the hig-heft
degree luitable and feafonable ; and till a
period more feafonable can be pointed out,
our objeftions on that ground will have as
little weight, as they have candour or piety.

9. But admitting this hypothefis to be juft
in its fulleft extent; another difficulty will
ftill remain : if the bleffmgs of the Chriftian
revelation are one dav to become univerfal :
as indeed the attributes of the Deity war-'
rant our believing; it may ftill be enquired ;
how thofe men are to be benefited by it, who
lived and died before its publication to the
world; or who at this day are born and die,
without any opportunity of knowing it.

The nations not bleffed with the light of
the gofpcl, we fuppofe, will be judged here-
after according to v/hat they know, or might

have

rn the Chiijllafi 'Revelation. 301

have known ; according to the ufe they have
made of the faculties with which they are
endowed ; and of their acquaintance with
reUeion : in whatever desiree, and from what-
ever fource, they may have obtained it. And
to them may be extended the benefits of
redemption ; though the knowledge of it has
not reached them. Our Saviour is reprc-
fented in fcripture as the price, the facrifice,
the fatisfaftion, the propitiation, and the
atonement, for the fins of men. But in what
fenfc precifely thefe expreffions are to be
underftood ; in what this atonement particu-
larlv confifts ; the fcriptures have no where
explicitlv declared; nor is it necefiarv to the
prefent purpofe to determine. If reconcili-
ation to the divine favour be procured for
us by the incarnation and death of Chrill,
whatever be the mode or principle by which
it is obtained ; the benefit, it is obvious, may
be extended to mankind in general ; not only
to thofe who know and profefs the doftrines
of the gofpel ; but to thofe alfo, rjuho cannot
believe in Ipju of wl torn they have not hearJ^
and ^vho could not hear ivithout a preacher.
Upon what terms, or in what proportion,

the

^oi Want of Univ erf alky

the bleffings of redemption may be granted
to thole, who neither claim them by typical
facrifices, like the Jew, nor by faith and
prayer, h|ce the Chriftian, it is impoffible for
us to decide ; and therefore ufelefs to en-
auire. But unto whomfoever much is s:iven :
of him, we know, much will he required;
and of courfe lefs will be required of him,
lo whom lefs has been given* The benefit
of the atonement mav reafonably be ex-
pc6led to be as extenfive, as the effeft of
tranfgreffion : and as in Adam all die \ evert
Jo in Chrrjl Jliall all be made alive*

In this account of the benefit and efficacy
of redemption it has always appeared to mc
that the mind might reafonably acquiefce;
and it is certainly entitled to very ferious at-
tention. If it be juft ; it not only anfwers
decifively the objeSion to Chriftianity from
its want of univerfality ; but removes fome
other important difficulties on the fubjeft.
It acquits Providence of that partiality, which
has been charged upon the Chriftian dif-
penfation. It refutes all objedion with re-
ipe6t to the time of the Saviour's appearance

in

• in the Ckrijlian Revelation. 36^5

in the world : becaufe if expiation be nnadc
by the facrifice of his death ; its efficacy can-
not be atfefted by the time at which it is
offered : and it reconciles us to the doctrine
of atonement, by the value of the facrifice v
by the fufEciency of the fatisfa6lion. It forms
an ar2:ument of no inccafiderable weig^ht
againft the herefy of the Socinians ; as it
implies the dignity and the divinity in the
perfon of the Redeemer. It may illuftrate
feveral important points, which are continu-
ally afferted or implied in the language of
fcripture : that the nature of lin is not re-
concileable to the nature of God : that the
tranfgreflion of the divine law required fome
expiation, before it could be forgiven: that
juflice mufl have fome fatlsfa6lion, before
mercy could take place; or that our offences
could not be pardoned, till they were rendered
pardonable by the facrifice of Chrift: that
Jefus Chrifl is the propitiation for the fins
of the whole world ; and that there is none
other name under heaven given to men,
whereby they may be faved. To this ac-
count too perhaps lefs can be objefted than
to any other : and an interpretation of a

point

t?a4 Want of Un'rcerfallty

point fo iiitcreftihg and important, which
removes fo many difficulties, and is itfelf
liable to io few, has a pecuhar claim to our
attention and confideration. It offers as well
peace to our fcruples,. as conviflion to our
under ftanding.

If then there be any foundation for tlie
opinions that have been advanced; if tlieie
be any weight in the confidefations that have
been ottered; no lolid objeclion to the truth
of Chriftianlty can be founded on the pre-
icnt and apparent want of univerfality in
its promulgation and reception. If the
frailtv and the fall of human nature were
forefeen ; and the fcheme of redemption at
the fame time adopted as the remedy : if the
will and laws of God were revealed at iiic*
cefiive periods of time, as men were in a
condition to profit by the revelation ; if the
communications to Adam and to tlie patri-
archs, to Mofes and to the prophets, were not
temporary and occafional expedients ; but
parts of one general plan ; originally chofen
and regularly purfued : if the appearance of
Jefus Chrift upon earth, was the end and

com-

in the Chrijltan Revelation, 305

completion, of what the former communica-
tions had been only the preparation and the
be2:innin2:: if the lisrht and knowledsie of
this revelation have been hitherto in their
progrefs, and will in due feafon extend as
fiir as human nature is extended : if finally,
according to the language of the apoftle, the
lamb was Jlain from the beginning of the
ivorld', and haviiig appeared once^ hath put
away fn by the facrifce of himfelf\ then
furely is the dilpenfation of the gofpel every
way worthy of its author : the work of the
redemption of man mull: appear even in our
eyes fuitable to the wifdom and goodnefs of
him that made him ; as magnificent in its
defign, as beneficial in its efFe6ts. Inflead of
raifing objeftions to the authenticity of the
Chriftian revelation ; becaufe it has not been
communicated to others ; we fhould learn to
be o^rateful to the mercv which has beftowed
it upon ourfelves. It has perhaps been left
unfiniihcd, to give us the merit of doing,
what appears to be our duty ; of contributing
to its extenfion and univerfality by our in-
ftrufllon and our example. Where we can-
not have the gratification of underflanding

X the

3o6 Ifant of UnivcrfaUty^'^c.

the myfteries of providence ; let us at leaft
have the virtue of refignation: and not wafte
in too curious enquiry into points we cannot
afcertain, thofe hours, which ought to be
employed in ftudying to obtain the promifes
©f God bv obedience to his laws*

SERMON

SERMON VII.

ON PRAYER.

JOB xxi. 15.

iVhat is the Almighty^ that we Jhould ferve
him? And what Jiroft jhall we have^
if we pray unto him f

A O all who believe in the exiftence and
providence of a Supreme Being, the trueft
and firmeft foundation of moral and religious
duty is the will of God : and when his will
is once known, we confefs our part to be
fubmiffion and obedience. Whether the
commands of our almighty governor had ap-
peared ealy or fevere ; whether we could, or
could not, have difcovered in them any wis-
dom, fitnefs, or utility; ftill we fhould have
been bound to perform what he had enjoined.
His authority alone, when once admitted, is

X 2 indilputable

3c8 Prayer.

iudiiputable obligation. In prefcribing laws
for our conduct, however, he has feldom ex-
erted this autliority, witiiout having at the
lame time enabled us to diicover fatisfac-
tory reaions for the exertion. The pre-
cepts, which he has deUvered, we can gene-
rally perceive to be well fuited to our nature
and fituation ; to be wifely calculated, in
moft cafes, to promote the immediate ad-
vantage of the individual and of fociety ; and
in every inftance, to fecure thofe future and
more important bleffings ; which he has
gracloufly promifed, as the reward of vir-
tue and piety in our prefent ftate. It is
thus that his goodnefs foftens the terrors of
his power ; and that we can fubmit with
chearfulnefs to the will of our Creator ; when
we know that fubmiffion is required only for ,
our own good.

But though we are permitted to fee In
the commands of God, wifdom, beiievolence,
and utility every way worthy of himfelf; yet
were it the higheft prefumption to fuppofe
we could difcover all the motives and prin-
ciples, by which the Deity himfelf might be
influenced when he gave them. And though

we

Prayer. 309

we can perceive thefe excellencies in his
commands in o-eneral ; we are by no means
allowed to perceive them equally in all.
Some of the duties prefcribed to us are To
clearly juft in their general principle ; and
the benefits re fu king from the due difcharge
of them fo great and obvious.; that it has
been fuppofed our obligation to perform
them may admit fcientific demonftration ;
and that they are duties independently of the
will of God, and antecedently to his com-,
mands. But of others, the general princi-.
pie has appeared fo obfcure, or the -utility
fo queftionable; that it has been doubted
whether it was at all incumbent upon \is tQ
perform them; whether the fuppofed obli-
gation was not wholly either the contrivance
of policy, or the error of fuperftition. Under
the former defcription has been included the^
greater part of the moral virtues : under the
latter, many of the offices of dev^otion; and
efpecially, the aft of prayer. The propriety
of the ufe of prayer has been fometimes
doubted even by wife and good men ; be-
caufe doubts have been entertained by them
rcfpe6ling its efficacy and fuccefs : and by
fome of the adverfaries of religion, this

X 3 propriety

3IO Prayer.

propriety has been wholly denied : becaufe^
as they maintain, no rational caufe can be
affigned, why prayer fliould procure for us
any advantages, which without it we might
not equally hope to obtain.

With a view to remove fuch doubts, and
to invalidate fuch an obje6lion, it is propofed;
firfl: to ftate concifely the general advan.tages
of prayer; and then to enquire what grounds
we have to hope for its efficacy and fuccefso
To which I fhall beg leave to add a few ob-
fervations on the propriety of public or focial
prayer; and on prayer in precompofed and
prefcribed forms.

' I. If we underftand the term prayer in
its more comprehenfive fenfe, as equivalent
to religious worfhip ; as including our praifes
and thankfgivings, as well as our petitions,
to the Deity ; it will be found to poffefs fome
obvious and important recommendations.

Religious worfhip, or the homage of
prayer and praife, feems naturally and rea-
fonably due from the creature to his Creator.
Xhat we are unequal to the fupply oi our

own

Prayer. 311

own wants; that we neither know what
would conftitute our happinefs, nor how to
purfue it when known; that we are igno-
rant, weak, and dependent; has always been
acknowledged by philofophers, as well as by
divines : it is a truth, no lefs the refult of
X)ur own experience, than the diftate of di-
vine revelation. When we refle6l for how
many bleffings we are already indebted to the
Almighty, and how many more we ftill ex-
pe6l to receive at his hands ; and which with-
out his prote6tion and permiffion we can
never hope to obtain; to be imprelTed with
fentiments of gratitude and veneration to-
wards him, is equally confonant to the feel-
inors of the heart and the dedu6lions of the
underftanding. When we refle6l again upon
his wifdom and purity^ his power and juftice,
contrafted with our own errors in opinion
and offences in praflice ; it is impoffible not
to feel apprehenlion and alarn> ; not to fear
his difpleafure and condemnation ; not tp
afpire after his approbation and favour.

Towards our fellow- creatures when in-
vefted with grandeur and authority, and ftill
fiiore, if we are indebted to them for pro-

X 4 tedior^

3 1 2 Prayer.

tedioii and kindnefs, it is always expected
that we fhonld feel, and that we fhould ex-
prefs, refpecl and gratitude : and to be de-
ficient in thefe fentiments, and to refufe or
neglect the expreffion of them, is always
coniidered as the criterion of a corrupt heart.
It is not mentioned but in terms of contempt
or deteftation. Towards our Creator then,
to whom our obligations are fo incomparably
more important ; and whofe future favour is
fo infinitely more valuable to us; no man,
v^ho believes his exiftence and his providence,
will forget to be thankful for what has been
received, and to petition for what his cir^
cumftances may require. To this indeed,
and in the changes and chances of life to
repofe our confidence in fome fuperior power ;
to defire, to folicit, and to hope for his pro-
te6tion, the propenfity is fo ftrong and fo
univerfal, that it has been fuppofed to be
involuntary and inftinctive; not fo much the
refult of obfervation and reafoninp-, as the
ftamp and impreffion of nature. That wor-
fliip and homage fhould be paid to the great
parent of the univerfe ; that each of the
divine attributes fhould produce a correfpon-
dent atfedion in the human mind ; that his

juftice

Prayer: 313

juftice fhould excite our fear, and his mercy
our hope: that his benevolence fhould con-
ciliate our love; and his truth fupport our
truft and confidence; this again has been
fuppofed to be as natural in itfelf, as that
phyfical eflfeds iTiould follow from their re-
fpe61ive caufes : it has been maintained to
poffefs a fitnefs and harmony, analogous to
that which fubfifts between the premifes aad
the conclufion in the theorems of mathema-
tical fcience. And thefe fentiments of the
heart, though they fhould never be expreffed
in the language of the lips, are praife, gra-
titude, and prayer.

If the devotion of the heart and the in-
fluence of religious principle upon the con-
du6l be neceffary, religious worfhip, or prayer,
is equally neceffary ; becaufe without the
latter, the former cannot be fupported. Con-
vidion alone does not always influence prac-
tice; becaufe it cannot always conquer the
paffions. Arguments, that feemed irrefifti-
ble in retirement and folitude, are found of
little avail, when we again mix in the bufi-
nefs and temptations of 'the world, llie
heart muil be gained. Sentiment and affec-
tion

314 Pray 6)%

tion muft be brought to the aid of reafbn ;
and convidion ftrengthened by refleftion and
habit.

Such too is the conftitution and the weak-
nefs of human nature, that whatever is not
frequently and periodically brought to our
recolle6lion, is generally foon forgotten. Our
capacities can retain only a limited number
of ideas; and as new obje6ts engage our at-
tention, the old are neceflarily negledled;
and in a little time no more remembered.
To this weaknefs, indeed, the heart is fcarce
lefs liable than the underftanding. Not only
the fcholar is continually mortified by the
want of what he has forgotten ; but almoft
every man complains of the efFefts of time
and abfence, in the decay of natural afFeftion,
and in the failure of attachment in his
friends.

Nor will the confequences of this weak-
nefs be any where more vifible, or more tQ
be lamented, than with refpeft to the impref-
fions of religion. There are fo many obje6i:§
in the world, which are fuited to the grati-
fication of our fenfes, and which inflame our

4

Prayer. 315

paflions by the profpeft of indulgence, that
if we do not carefully renew the influence
of religious principle, it will probably be
foon over-powered: and unlefs we renew it
regularly and periodically, we fhall not re-
new it with due care or fufficient efFe6l.
What we fuppofe nciay be done with equal
convenience at any future time, we feldom
do at prefent ; and he who has no ftated hour
of prayer, it is to be feared, will foon ceafe
to perform any offices of devotion. It is
thus that in time we may lofe, not only our
habits of virtue, but our inclination to pur-
fue it; that we (hall either negle6t what is
due to our Creator and our fellow-creatures;
or at leaft the principle, which we conceive
to give it merit and value.

The probability, on the contrary, that
due attention to the offices of relio-ion will
enfure the performance of our duties in ge-
neral, will be another of its important re-
commendations. No two objecls can be
more oppofite than prayer and fin ; than ra-
tional devotion and deliberate tranfo-reffion.
They cannot exift together. There is no
reftraint upon the practice of vice fo effec-
tual.

3 1 6 Prayer.

tiial, as the frequent and regular performance
of the rites of devotion. No man, after the
recent commifiion of a known fin, could ever
addrefs a prayer to heaven without a mixture
of fhame, and fear, and repentance: nor
will any man, with his religious duties
yet fre(h in his memory, be eafily periuaded
to tranfgrefs the laws, which his religion has
prefcribed. If therefore our exercifes of
piety are fo frequent, that no temptation cau
furprife us, but when one aft of devotion is
lately paiTed, or another approaching; we
fhall foon find ourfelves on all occafions maf-
ters of our paffions and our conduft. Every
fentiment, indeed, which leads us to the a6l
of prayer; or to the hope of fuccefs in our
petitions; at the fame time enforces the ne-
ceffity of purity of heart and integrity of
life. How can we pray to God for pardon
of our fins, unlefs we refolve to forfake
them? How can we implore his bleffings,
unlefs we endeavour to deferve them? The
language of our fcriptures fpeaks in unifon
with the beft conclufions of our reafon. H^e
know that God heareth not Jinmrs \ hut if any
man be a wo?-JJiijiJier of God.^ and do Ins wil/^
kirn he heareth.

Frona

Praytr. 3 1 7

From tliefe effects of prayer may naturallv
refult, according to our apprehenfion, one of
its greateft recommendations, the probabi-
lity of, what I have ventured to call, its elfi*-
cacy and fuccefs ; the probability, that it will
procure for us the attention and favour of
heaven; either the bleffings, which we have
prefumed to folicit ; or other advantages of
equal value, and more adapted to our cha-
rader and fituation. If the regular and fre-
quent repetition of our devotions polTefs the
moral tendency that has been ftated; if it
fb efTentlally contribute to ?nake us a clean
hearty and to renew a right fjilrit within us ;
then muft it neceffarily contribute to render
us proper objefts of the bounty of our
Maker; to place us in a capacity to receive,
what otherwife his wifdom or juftice might
have with-held. It is by no means intended
to maintain that our God will grant us tem-
poral bleffings, only in proportion as we are
found to deferve them. It is the exclufive
prerogative of the Almighty often to beftow,
before any claim of juflice can be made; and
always without an equivalent. He c-ave us
life without any merit on our part; and he
may ftill give what will render that life valu-

6 able

3 1 8 Prayer,

able and happy. Our piety and obedience
may improve our claim to his favour; but
they do not conftitute the original foundation
of that claim; nor can they of themfelves
enfure its fuccefs.

It muft be obferved too, that bleflings de-
layed till we petition for them, beft excite
or preferve the fenfe of our dependence upon
God; and when granted to our prayers at
laft, moft efFedually teach gratitude and
obedience. The Almighty beft knows the
proper feafon for granting his mercies ; when
they are beft fuited to our circumfta^ces ;
and when we are beft prepared to profit by
them. We may therefore continue to alk till
he fees fit to beftow. He may with wifdom
and juftice grant to our repeated prayers,
what he had denied to our firft. It is thus
that the confideration of the divine nature
and our own may juftify that perfeverance in
prayer^ which our fcriptures have enjoined;
and teach us to hope for the efncacy, which
they have promifed.

If thefe notions of the nature and ten-
dency of habitual devotion be well-founded,

it

Prayer, j r 6

it will be attended alfo with another effed,
which we conceive to be of the hio-heft im-

o

portance ; it will render us capable of enjoy-
ing thofe bleffings, which our religion has
promifed to all who attain to the refurre&ion
qfthejufl. That the true happinefs, as well
as dignity, of our nature confifts, not in the
gratification of our corporal and fenfual ap-
petites, but in the purity of our affedions,
and the improvement of our intelledual fa-
culties, is the language of philofophy, as
well as of religion; the do6lrine of reafon,
as well as revelation : and the fame corrupt
paffions, which are injurious alike to our inr
nocence and our peace in the prefent life,
will, we conceive, deftroy our relifli, as well
as our claim, to the joys of the life to com.e.
The fenfualift could find no gratification,
where all enjoyments are pure and Ipiritual ;
where the objefts, which formerly engaged
his afFeftions and fupported his pleafures,
could no longer be found. The envious
man, inftead of comfort, would feel oi>ly
an encreafe of wretchednefs. His mifery
is always augmented, in proportion as he is
furrounded with happinefs. They, on the
contrary, who have learned to find pleafure

in

320 Prayer.

in beholding the virtue and purity of others,
as well as in the poffeffion of their own ; and
whofe habits of devotion have taught them
to contemplate the perfe6tions of the Deity,
not only with reverence, but with delight ;
thefe alone are prepared, we believe, to en-
joy the bleffings of immortality, in the fociety
of ike fpirits of juji ?nen made perfeB, Mi-
.fery, we fuppofe, to be the neceffary confe-
quence of guilt, as well as its punifhment;
and happinefs the natural effect of inno-
cence, as well as its reward. The lano;ua2:e
of our fcriptures is, that blejfed are the pure
in fjiirit \ for they jliall fee God.

Such are the o;eneral advantao;es which,
we fuppofe, will refult from the due difcharge
of the offices of devotion. But it may ftill
be urged, that thefe are rather its adventi-
tious and collateral benefits, than its direft
and proper effefe. Thefe might be amongfl
the caufes why divine worfhip has been pre-
fcribed as a duty by our religion ; but they
are not the aftual motives on which the
duty is performed. They are, at leaft, not
the principle, on which prayer, properly {o,
called, is addreffed to heaven. The true and

the

Prayer, 3 2 1

the obvious reafon, why we offer our peti-
tions to the Deity ) undoubtedly is, that we
hope they may be granted; that we trufl:
they will procure for us fuch favours and
bleflines, as we fhould not otherwife have
been permitted to obtain; and it is to this
efficacy of prayer that the obje6lion is made^

2. if, fay the objedors, the Deity be, as
he is reprefented, omnifcient; he muft know
our neceffities before we alk; and cannot be-
come better acquainted with them by any
information we can give him. If he be be-
nevolent ; he muft be, from his own nature,
as much difpofed to prevent or to alleviate
our diftreffes, as our lolicitations can make
him: and if he be immutable, our petitions
cannot produce any change in his attributes,
his government, or his laws. But even fup-
poling it not inconfiftent with the power or
the will of God, to hear the reafonable fup-
plications of his creatures ; it cannot be pof-
fible for him to gratify at once the different
and even contradictory petitions of different
men ; it cannot be expe6ted that, in order to
gratify them, he fhould continually violate
thofe laws of nature, which he has himfelf

Y efla-

^2 2 Prayer*

eftablifhed : and that of any fuch violation,
in confequence of our prayers, the only une-
quivocal teftimony, our own experience,
cannot be produced.

In the abftraft this objection certainly ap-
pears very formidable; and perhaps the hu-
man underftanding cannot furnifh a decifivO'
anfwer; an anfwer that fhall completely re-
move the difficulty ; and teach acquiefcence
by convidion. But what our weak and
limited intellects do not fully comprehend,
does not therefore imply abfurdity, injuftice,
or impoffibility. If we can offer fuch con-
fideiations as may fatisfy our own minds,
or the minds of others, that the duty, which
we believe our Creator to have commanded,
IS reafonable in itfelf, and beneficial to man-
kind, w^e gain an important point ; we per-
form an effential fervice to ouifelves and to
religion.

That the Deity knows ©ur wants before
we afk, cannot be denied; and that his be-
nevolence inclines him to relieve them, will
not be queftioned. But ftill it may be re-
auired that fomethino; ftould be done on crur

9 part,

Prayet. 323

part, in order to obtain what we afk; or
wiiat we fhould have aiked, had we known,
what is known to him; what on the whole is
beft and fitteft for us. The Deity is gene-
rally underftood to emnlov various means
and inftruments, to efFe6l the beneficial pur-
pofes of his moral governm.ent of the world ;
and amoncrll: thefe mav, without abfurditv,
be fuppofed to be included our prayers and
fupplications. It may be eiTentJal to his
2:oodnefs not to beflow his bleflines indiicri-
minately and unconditionally ; but under
certain limitations required by his wifdom or
his juftice; and thefe limitations may aug-
ment the bleffings themfelves, or the enjoy-
ments of him, on v/hom they are beftowed.
All the general recommendations of piety
and devotion, which have been already ftated,
may be fo many indllpenfible qualificatioUvS
for our receiving or profiting by fuch favours,
as it is the objeft of our petitions to obtain.
Our title to his benevolence may be, and
indeed fecms to be, not abfolute, but con-
ditional ; it appears to be required that
we fhould pofTefs certain qualities, and per-
form certain duties, in purfuit of his mer-
cies; before we are permitted to receive
- Y 2 them.

324 Prayer*

them. Such a principle feems to influence
all the proceedings of the Deity with refpeft
to his rational creatures. In fuch a princi-
ple, perhaps, the cauie muft be fought, why
man was created with a capacity of doing
evil, as well as good. He was not made
certainly and neceffarily virtuous and happy ;
becaufe it was required by the attributes of
his Creator, that he ihould be iiiftrumentat
to his own happinefs or mifery, by his obe-
dience or his ttanfgreffions. And it may be-
confiftent with the divine wifdom, j.uftice,
or benevolence, to grant bleffings to our
prayers, which could not, confiftently with
thofe perfections, have been granted without
them*.

* In the fcriptures fuch a principle appears to be recog-
nifed. In the old teftament obedience and bleffings feem
to be confidered as infeparable. And when Ahab repented
and humbled himfelf before God, the penalties, v/hich
had been threatened to his tranfgreffions, were fufpended.
The Almighty would not bring the evil in his days ; but in
his Jon^s days would he bi'ing the evil upon his honfe^
iKingsxxi.29. See alfo Jonah iii, Inthenewteftament, to
the centurion, who entreated his affiftance, our Saviour faid,
as thou hajl believed.^ Jo be it done unto thee. Matt. viii. 13.
and in his own country he did not ?na7iy mighty ivorks^ be-
caufe of their U7ihdief\ Matt. xiii. 58.

5 That

Prayer^ 325

That the nature and attributes of the
Deity are in the ftri£left fenfe immutable,
will not be queftioned. But whether im-
mutability in the fame fenfe, and with the
fame fl:ri6lnefs, is appUcable to his moral
government of the world, may reafonably
ibe doubted. In every thing which admits a
choice between right and wrong, the Deity
muft always do what is right: and in every
thing, which admits degrees of good, we
doubt not he will always do what is beft.
But we muft be cautious how we limit his
freedom or his power. And it feems no
way inconfiftent with the principles already
allowed, that God in his dealings with men,
fhould at all times adapt them to their na-
ture and fituation : that fomething fhould be
made to depend upon the choice of crea-
tures, to whom, as being refponiible for
their a6lions, freedom of choice muft have
been allowed: that a change in the difpofi-
tion or the condufl of a moral agent, ftiould
produce a correfpondent change in the treat-
ment he receives from a moral governour:
or that where the fame beneficial purpofes
may be obtained by various means equally
good, the preference fhould be given accord-

Y 3 ing

326 Prayer,

iug to our obedience, our penitence, or our
devotion.

That the fupplications of different men
are ibmetimes abiurd in themfelves, and
often inconfiftent with each other, though
it muft be lamented, cannot be denied. But
this circumftance cannot affect the general
propriety or the efficacy of prayer. Every
human duty will be fometimes weakly or
ne2:li2*entlv performed. But this makes no
change in the nature of the duty itfelf ; or
in our obligation to perform it. It is always
fuppofed, and in the very notion of prayer
it is obvioufly implied, that the obje6l of
every petition is referred to the deciiion of
him. to wdiom it is addreffed; to be o;ranted
or denied, as his wifdom fliall determine.
The rational petitioner does not mean to
difiate, but to entreat. He begs for what
he conceives to be a blefling; and on the
fuppofitioi^ that it is really fuch to himfelf,
and not inconfiftent either with the interefts
of his fellow-creatures, or the attributes of
his Creator, hopes it may be granted to his
fupplications. The devout fuppliant, indeed,
of every perfuafion, if he do not addrefs thq

fame

Prayer, 327,

lame obje£t of worfnip, miift be fuppofed to
addrels him in the fame fpirit, as the author
and finijlier of our faiths he muft conclude
every prayer in the language of humility and
refio-nation, not as I wilL but as thou zvilt ;
nat my will^ but thine be done.

That the Almighty A^'ill not for our fakes,
or at our folicitation, interfere with thofe
laws of the creation, which he has himfelf
eftablifhed, is more than we are bound to ad-
mit. That vifible miracles are no longer
vouchfafed to ns, becaufe their purpofe is ac-
compliflied, we readily acknowledge. We
acknowledge too, that the courfe of caufes
and efFefl:s in the world Ihonld not be fre-
quently and openly difturbed ; becaufe a cer-
tain degree of confidence in the order and
uniformity of nature is neceffary to the well-
being, and even to the fubiiftence, of man-
kind. But it is not therefore certain that
thofe laws are immutable and eternal. There
is no proof that when they were ordained, it
was ordained alfo, that they fhould not for any
caufe, or on any occafion, be afterwards
changed or fufpended. The probability is,
that the Creator would ftill referve in his own

Y 4 hands

3^8 Prayer.

hands unlimited authority over his own crea«
tion. To our apprehenfion, indeed, this
feems necciTary; not only to his dignity and
his benevolence ; but to his moral government
of the world. It is ealy to conceive, and it
is reafoaable to fuppofe, that the winds and
the fea may fecretly obey him ; that occafion-
ally the fun may ihine and the rain defcend
at his efpecial command ; that the earthquake
and the lightning may be fometimes direfted
to their objeft by his providence ; and that
each of thefe may becom.e the inftruments of
our trial and probation ; of reproof and chaf-
tifement to the impious and difobedient, an4
of favour and bleffing to the juft and good.

That wc have no certain experience of any
fuch interference with the laws of nature, ii^^
confequence of our Applications, muft in-
deed be allowed; and we prefume the want
of it may be juftified. Such experience, if
allowed at all, muft either be conftant and
univerfal, or Hmited and occafionaL If not
conftant and univerfal, it does not appear that
the pbjeftion in queftion would by any means
be removed. If known and apparent inftances
of the eiBcacy of prayer ought only to be oc-

cafionally

Prayer, 329

cafionally allowed, for the inftruflion and
encouragement of mankind in general ; we
maintain that fuch inftances are already re-
corded in our fcriptures ; and that he who is
pot fatisfied withthefe, would probably remain
without conviction, however the number
might be enlarged. He indeed, who fhould
not obtain the experience in his own cafe,
might ftill difpute its exigence in any other;
or he might charge providence with injuftice
^nd partiality, in granting to other men,
what was denied to him. He would ftill be
at liberty to urge every argument againft fuch
efficacy, which can at prefent be urged againft
it ; or to deny its reality on every principle,
on which the truth of other miracles has
ever been denied.

If, on the other hand, this experience
were conftant and univerfal; if it were af-
certained that fuccefs would attend our
prayers to heaven, with the fame regularity
that phyfical effefts refult from their refpec-
tive caufes; changes highly important in
themfelves, and, as it ftiould feem, highly
mifchievous in their confequences, would be
introduced into the fyftem of human life. Not

to

^^o Prayer.

to ftate how much the folemnity of prayer
muft be degraded and debaied; not to infill
on the confufion that muft inevitably enfue ;
would not this certainty fliake the very foun-
dation, or change the very nature of our faith
and refignation; of hope, of humility, and
of every other fentiment, which conftitutes
piety or duty towards God? Would men con-
tinue to labour for their fubfiftence, if it could
with equal certainty be procured by prayer ?
Who would toil through the mazes of fcience,
or exert his own Ikill and diligence to efcape
danger and death, if prayer could equally pur-
chafe for him information or fafety ? Such
regularity and certainty, indeed, in the effi-
cacy of prayer, would not only be injurious
to induftry, to virtue, and to devotion ; but
would feem to take away all option from the
Deity hlmfelf. It would not leave him in the
difpenfation of his own bleffings, that exer-
cife of his wifdom ; which we believe to
be neceffary to his moral government, and
efiential to the perfeffion of his nature. Our
prayers, then, may ftill be inftrumental in
procuring for us the favour and proteclion of
the Almighty; though their efficacy is not
CQnfiriped by our own experience: and even.

the '

Prayer, 331

the obfcurlty refpeding their influence, and
the uncertainty of the event, may be more
beneficial to ourfelves, than a decided confi-
dence in their fi^iccefs.

If thefe confideratlons, or any others that
can be offered, will reconcile the efficacy of
our prayers with the acknowledged attributes
of him, to whom they are addrelTed ; if any
principles, that can be affumed, will fliew
that bleffings may be granted to our petitions,
which otherwife we could not have expefted
to obtain ; then muft the objeftion be confi-
dered as having received all the anfwer that
ought to be required. This is probably all
that the human underftanding can ette6l.
That our prayers will be efficacious, we muft
be content to learn from higher authority. If
our reafon can exculpate what we receive as
a divine revelation, from the imputation of
having enjoined a duty that is either ufelefs
or abfurd ; the precepts of revelation confti-
tute in return a decifive obligation why the
duty fliould be performed. The profefTors of
every religion have admitted the propriety of
prayer; and depended upon its influence with
thj&^objed of their adoration : and Chriflians

in

22^ Prayer*

in particular are not only required, by the
commands of their God, to apply to him in
their wants and diftrefTes ; but they are en*
couraged in the application, as well by pro-
mifes that their petitions will be accepted, as
by recorded inftances, written for our learn-
ings in which fuch petitions have been efR*
cacious and fuccefsfuL

3. Suppofing it admitted, however, that
fufficient reafons may be affigned for the
pra6iice of private prayer ; the propriety or
the necefiity of public worfhip may flill be
difputed. But public or focial prayer may
be defended or enforced on all the fam^
grounds as private devotion ; and as it poffefTes
fome additional advantages of its own, we
fliall be bound to the pra6lice of it under ad^
ditional obligations.

It ought to be eonfidered as no light recom-
mendation of public worfliip, that it has made
a part of every knovv^n religion of the worlds
All civilized nations have had their temples,
their altars, and their priefls ; their rites and
ceremonies of religion, eftabliflied and pro-
tected by public authority: an4 thefe prove

not

Prayer. 333

not only the exiftence of focial worlhip, but
the efteem in which it was held; and the
zeal and dihgence, with which it was fup-
ported. How widely Ibever nations may
have difFered from each other in their religi-
ous opinions, and the articles of their faith;
in this one point they have all agreed; that
the people fhould afiemble at certain places,
and at ftated feafons, for the purpofes of ge-
neral devotion ; to unite in deprecating the
difpleafure of heaven for the tranfgreflion of
its laws; in praifes and thankfgivings for
mercies received; and in fupplications for
bleffings they deiired. To thofe who main-
tain that all religion was derived originally
from divine revelation, this unanimity in dif*
ferent nations will appear not more a recom-
mendation of public worfliip, than another
confirmation of their hypothefis : but to thofe
who hold different fentiments, it fhould be
an argument of no fmall weight in favour of
focial prayer, to find it authorifed by the laws,
and encouraged by the pradice, of all the ci-
vilized nations of the world..

It will appear too, we truft, upon due coW"
fideration, that nations have not in this point

aCled

334 Prayer,

a6led more uniformly than wifely ; that pub-
lic prayer is not more recom. mended by the
general example of mankind, than by its own
utility.

One of the firft advantages of focial prayer,
as fiich, is that it animates and improves the
piety of the individuals of the aiTembly. It
was the opinion of Pythagoras and Thales,
that attendance upon public worfhip encreafed
devotion ; 'and I believe the experience of
every good man will confirm the judgment of
the philofophers. Our fentiments are always
ftreno-thened bv the concurrine fentiments of
others ; and every feeling of the heart is
augmented by the correfponding feelings of
thofe about us. The fpeculatift repofes new
confidence in his theory, in proportion as he
finds that numbers adopt his conclufions ; and
thp foldier imbibes from his fellows the con-
tagion of cowardice or courage. Thus will
it be in our devotions. Our piety will always
grow warmer, when affociated with the piety
of our fellowrcreatures : The natural fympa-
thy of kindred minds will fpread through the
affembly; and it is, we truft, acceptable to
the Deity, that the fubiects of his govern-
ment

Prayer. 335

ment fliould join in fupplications for bleffings
they jointly want ; and that all fliould unite
in expreffions of gratitude for niercies, which
all have enjoyed. In whatever degree then
public worfliip affifts our weaknefs, and im-
proves our piety ; in whatever degree it ren-
ders our fupplications more fuited to their
own purpofes, and more worthy of him, to
whom they are addrefled ; in the fame de-
gree will they become more likely to be ac-
ceptable and fuccefsfuL Whatever good ef-
fe6ls are fuppofed to flow from private prayer ;
thofe good eftefts muft naturally be encreafed,
in proportion as our devotion is improved.

It will be the more incumbent upon us to
attend the public fervice of the church ; be-
caufe we fliall by fuch attendance, exhibit a
good example to others; and contribute to
improve their devotion from the fame fym-
pathy, by which our own has been im-
proved. In order to render himfelf in the
highefl: degree ufeful, and to produce the
greateft poffible good ; it is required of every
member of fociety, not only to difcharge
faithfully the duties of his ftation, but to let
his condu6l and principles appear in their

propei:

33 S Prayer.

proper colours. Above all is this required
of him ill the offices of religion : not merelj
becaufe religion is the true bafis of happinefs,
as well as of virtue ; but becaiife it is a
point in which example has the greatefi:
weight. The votaries of vice and impiety
are never fo efFedually afhamed and checked,
as when the majority and the fafhion are
againft them. Many ufeful and valuable
members of the community, who want learn-
ing or leifure to examine for themfelves the
evidence of Chriftianity, have been led to be-
lieve its truth, by their deference for the
judgment of the wife and good, who have
believed it before them : And in the lower
ranks of life we find a ftill more numerous
clafs of men who have hardly any other
means of underftanding or pra6lifing the du-
ties of religion, than the inftru6tion and ex^
^mple of their fuperiors ; and who, indeed,
without fuch example and inftruftion, would
foon abandon all regard for the exercifes of
piety and devotion. But this inftruftion they
caii feldom hear, this example they can feU
dom obferve, but in their attendance upon
the public fervice of the church. On hardly
any other circumftance, fo much as on public

prayer

Prayer^ 237

prayer and foclal worfnip, depend the good
etfe6ts of ChrilT:ianity upon the principles^
the conduci:, and the happinefs of the great
body of mankind.

It is indeed another powerful recommen-
dation of focial worfhip, that it lays the heft
foundation for the focial virtues. It beft
teaches humanity and charit}^ When we
alTemble for the worfhip of the great Creator,
from whofe dignity and perfefilions we are
all at an immealurable, and almoft equal,
diftance; the circumftances, by which we are
diftinguifhed from each other, appear of little
importance* Whatever is ofFeniive in the
different ranks of fociety is foftened or for-
gotten. The rich man abates his pride, and
the poor man his envy ; and each retires from
the public affembly with better difpofitions
than he came. When we refleft that we
are all dependent upon the bounty of our
maker, and all uniting in the fame fuppli-
cations for his mercy ; that we are all equally
haftening to the place, where all temporal
diftinftions fhall ceafe ; and where our (tn^
tence for happinefs or milery will depend,
not upon the- dignity or mcannefs of the

Z fl-ation

33^ Prayer^

ftation we have filled, but on the manner
in which its duties have been performed ; we
cannot then look upon each other as flran-
gerSy rivals, or enemies;- but rather as the
fons of the fame common parent, with the
fame common intereft to purfue ;; and which
will always be moft fuccefsfuUy purfued by
mutual kindnefs, fupport, and affiftance*
When we pray for each other and for all
mankind, it will remind us, not only how
diligently we fliould endeavour to fecure for
one another the bleffiogs for which we pe-
tition ;. but that we may probably be as much,
indebted to the prayers of our feliow-crea-
tures, as to their moft allive fupport ; and
that the Almighty may have appointed our
happinefe to depend upon each other, as
much in our devotions, as in the tranfa6tions
of common life. Confiderations^ like thefe,
infeparable from focial worfhip^ muft natu-
rally meliorate the heart : they will produce
the difpofition that religion requires -y and fit
us to perform the duties which it has com-
manded.

It muft be yet further obferved that as the
Almighty is the ible dilpanfer of bleifings tp

3 cnankinci;

' Prayer. 339

mankind ; of thofe which we receive or hope
colledively, as members of a community ; no
iefs than of thofe which we enjoy in our fe-
parate capacity, as individuals ; it becomes
our duty to offer him correfpondent homage
for the former, as well as the latter. We are
not more bound to prayer or praife in the
clofet, for private and domeftic comforts ;
than in the temple, for the general advan-
tages of the fociety, in which his providence
has placed us. The wifdom and equity of
general laws; and the integrity and clemency
of princes and magiftrates ; the fertility of
feafons; the continuance of peace and tran-
quilhty ; and above all, the purity and pre-
fervation of religion; thefe, and fuch as
thefe, conftitute public obligations to the
Deity, which ought to be publicly acknow-
ledged. It is natural, and it is rational,
that, on one hand, national judgments for
tranfgreflion fhould be deprecated by national
penitence and humiliation ; and that, on the
other, national benefits (hould be folicited or
acknowledo-ed in the general and united de-
votions of the people. ^

^. Thefe are fome of the more obvious

Z % and

^4-0 Prayer.

and important advantages of public worfhlp
and fecial prayer. Let us now proceed to
confider the ufe and propriety of prayer in
precompofed and prefcribed forms ; and what
will naturally belong to the fubjed ; to ex-
amine a few of the objeftions, on which
fuch forms are fometimes cenfured and con-
demned.

to fupport of precompofed and prefcribed
forms of prayer may in the firft place be
urged the ftriking defefts of thoie which are
occaiional and unpremeditated. They are
generally mean, extravagant, and incoherent;
fometimes ludicrous or impious ; and almoft
always unworthy of their place and their ob-
ject. Their fitnefs and propriety, indeed, de-
pend wholly upon the judgment, the temper,
the learning, and the creed of the minifler ;
and Baxter has obferved, that he who holds
erroneous opinions, generally puts, bis errors
into his prayers.

Were it pofTible, however, to render thefe
prayers unexceptionable in their doftrines,
their language, and their compofition ; flill
there arc abfurdities infeparable from their

nature

Prayer, 34 1

nature and their nfe. The unwritten or un-
premeditated prayer of the minifter is itfelf a
prefcribed form to the people ; and even the
novelty, or the expeftationof it, which roufes
or gratifies their minds, withdraws them from
the proper objeft of worfhip. It is not to be
luppofed, indeed, that the hearer can duly at-
tend to his devotions, while his whole atten-
tion is employed to catch the fentiments of
the fpeaker ; or that he can rationally or
cordially join in petitions, before he clearly
under/lands their propriety or their purpofe.

In defence of eftabliflied forms of prayer
mufl: in the next place be urged their own
fitnefs and utility. I'he fentiments and the
language, which we addrefs to our Creator,
ought furely to be as corre6l and refpc6lful,
as that which we addreft to the moil exalted
of our fellow-creatures : and for the fake of
the congregation, they ought to be fuch as
may not offend either the ear or the under-
ftanding; as may not provoke difguft, where
thev ousfht to excite devotion : and fuch
ihrely will be beft prepared, not by the hafty
fuggeftions of the moment, but by that pre-

Z 3 vious

342 Prayer*

vious meditatioa and ftudy, which the folem-
nity of the fubjefl fo obvioufly demands.

An eftabhflhed form too teaches the igno-
rant what to pray for as they ought ; and be-
comes valuable to them, not only as fuitable
lano-uao;e for their devotion, but as inftruc-
lion in its pruiciples. It confines the wild
and enthuiiafiic to fuch objects as are reafon-
able in Lhemfelves, and adapted to the litua-
tion of their hearers; and it enables all to
come prepared to join with fmcerity and re-
verence in the fupplications of the congre-

gation.

But the moft decifive argument in defence
of precompofed and prefcribed forms of prayer
IS the example of thofe, to whofe authority oii
the fubieft the c-reateft deference fhould be
paid. The antient Jews, of whofe religion
the ritual, as well as the do6lrines, was of
divine inftitution, not only employed efta-
bli(hed forms of devotion ; but there is every
reafon to believe that in their public worfliip
fuch only were admitted. The example of
our Saviour ought to decide every queftion

on

Prayer. 343

^n wKch it can be produced : and it may
be fhewn that he regularly attended the fy-
iiao-Qo-ues of the Jews ; and united with them
in all the ceremonies of their religion, which
the law required. The apoftles, who muft
be allowed to have beft underftood the in-
ftru<5lions of their mafter; and the Chriflians
of the firfl: centuries, who muft be fuppofed
to have adhered the moft ftridly to the di-
regions of the apoftles; all thefe, like the
Jews before them, not only employed pre-
compofed and prefcribed forms of prayer;
but like them too, excluded every other from
the regular fervice of their churches ^. Au-
thorities, like thefe, we admit, cannot be ex-
peded to influence the adverlaries of Chrif-
tianity; but they ought to have the utmoft
wxight with all who profefs to believe it :
and with fuch only can we be fuppofed at
prefent to contend. They will at leaft fup-
port our own approbation of our own prac-
tice ; and confirms us in our attachment to
the ceremonies of our national church.

* Thefe fcvcral points are amply proved by Llghtfoot,
Gregory, Bennet, and Hooker.

Z 4- C. Not-

344 Prayer.

5. Notwithftanding thefe obvious and
powerful recommendations of eftablifhed
forms of prayer, they are fometimes cenfured
^nd condemned. Objeftions are brought
ao;ainft them, which it becomes our dutv to
refute ; not fo much, indeed, on account of
the native force of the objeftions themfelves ;
as becaufe every thing rifes into importance,
bv which the interefts of rehenon are in any

'J ■ O ■ ' rf

decrree affeded.

D

To thefe forms, then, it is in the fu'll: place
objefted ; that they cannot always be adapted
to the circumftances of each of thofc indi-
viduals, of Avhom the congregation is com-
pofed ; and confequently that he cannot be
expefted to join in them with due zeal and
fervour, whofe immediate and perfonal in«
terefl they are not likely to promote.

To this it may be replied, that when the
qbje£lion fappofes precom pofed and prefcribed
forms not to fuit the circumftances of each
individual, it fuppofes what is not frequently
the cafe : and even where the fuppofitioa
happens to be well founded, the objediou

is

Prayer. 345

is ftill rather captious than important ; rather
fpecious than juft. Public forms of prayer
are certainly general ; becaufe they are in-
tended for the ufe of numbers, and dire6ted
to the eeneral p-ood. Yet will they pom«
monly apply with fufficient accuracy to the
(ituation of everv member of the fociety. One
man does not difler very widely from another.
Our wants and our weaknefTes, our tempta-
tions and our tranfgrefiions, in the prefent
life are not very diffimilar ; and for the life
to come our hopes and profpe61s are the
fame, and founded on the fame bafis. It
cannot therefore be difficult to frame adr.
dreffes to heaven, in Vv'hich all may join
with fincerity and devotion. Where the cir-
cumftances of individuals are fo peculiar as
to require peculiar addreffes, thefe are the
proper fubjedis of private devotion ; fuited to
the clofet more than the temple. Public
forms cannot juftly be cenfured for not in-
cluding, what in its own nature could not be
included. And let it not be forgotten, that
befides Dur occafional offices, adapted to all
the ordinary contingencies of human life ;
whenever extraordinary affli6lions, or extras
ordinary mercies, have been experienced by

any

34^ P^^y^y*

any of her members, our church permits them
to rpake a part of her pubUc fervice ; to be
ipecified amidft her general petitions, or ge-
neral thankfgivings.

With refpe6l to our own liturgy, indeed,
though in it, as in every other human com-
pofition, imperfeflions may certainly be found;
yet its general and fuperior excellence may
be very lafely maintained. It is fo com-
prehenfive in its obje£ls, that little can be
added; and fo exa6t, that little need be
changed. Its ilipplications, indeed, are lb
general and liberal, that almoft every man
may join in them without fcruple ; and yet
fo minute, that hardly a fiiigle want of a
lingle individual is overlooked. The varia-
tions in the fervice are judicioufly calculated
to preferve or to reftore attention ; but with-
out thofe capricious and fudden tranfitions,
by which folemnity would be deftroyed. The
principles it every where inculcates or im-
plies are equally remote from the oppreflive
terrors of fuperil:ition,and the indecent fami-
jiaritics of enthufiafm. Its devotional lan-
guage is fufficiently animated to correfpond
to the v.'armeft piety of the Chriftian ; and

yet

Prayer. , 347

yet fo rational and fedate, that the moil: dif-
paffionate philofopher cannot tax it with in-
temperance : and whatever bleffings it fbli-
cits, whether pubHc or private, temporal or
eternal ; it never forgets the deference due to
divine wifdom ; and begs to have all our de-
fires and jietitions fulfilled only as may be moji
expedient for us.

It is again obje6led to precompofed and
prefcribed forms of prayer ; that theological
doftrines are continually declared or implied
in them, which are not reconcilable to the
private fentiments of individuals ; and con-
lequently that fuch individuals cannot join
in the general fupplications. They cannot
offer addreiles to heaven, which violate their
own opinions and conviction.

To this objection it is in the firil place re-
plied ; that eftablifhed forms of prayer are in-
tended for thofe only, whofe private fenti-
ments they are known or fuppofed not to of-
fend. Of fecial worfliip and prefcribed forms
it is obvioufly the bafis, the nature, and the
defign, that they who agree in their religious
opinions, fliould unite in their rites of devo-
tion.

348 Prayer,

tion. Even thofe who are loudeft in their
complaints againft the ufe of fuch eftabhfhed
forms, in one inftance, at leaft, admit the
principle, on which they are founded and
defended. They allow the ufe of the prayer
dictated by our Redeemer. This prayer too,
when examined by the rules of found criti-
cifm and found fenfe, appears to be ; not a
prayer defigned to exclude all others ; but a
model, by which others might be formed.
Its purpofe exprefsly was, to corred the vain
repetitions of the Heathens and the Jews in
their devotions ; and to inflra6i the difciples
of Chrift to addrefs themfelves to the fupreme
Being with more decency and propriety. And
we fliall be convinced the compofition is
w^orthy of its purpofe and its author, if we
condder its fentiments and its merits; its
comprehenfion, united with its concifenels ;
its dignity with its f mplicitv ; its piety to-
wards God, with its bene\olerice to man'^.

In

* That the Lord's prayer was intended, not as an ex-
clufive form, but as a model, appears probable on fcvcrai
accounts, i. From the nature of the cafe. So concife a
compof;tion could hardly be intended to conftitute the whole
of our dcYQtion J it could hardly apply to all the various

v/ants

Prayer. 349

In the next place it muft be obferved, in
anfvver to the objeftion, that from no form
of prayer to God, can theological dodrines
be wholly excluded. To imprefs the mind

wants and various circumflances of mankind ; and it does
not include any thankfgiving. 2. When Chrift diclated
the prayer, he did not ufe any expreffions of exclufion; and
the circumftances, under which it was introduced, favour
more the notion of its being a model for other addrefTes to
the Deity. 3. The feveral petitions, of which it confifts,
were borrowed from the ellablifhed forms of prayer in ufe
amongft the Jews ; and this circumftance appears to im-
ply, not that all fuch forms ihould in future be abolifhed,
but that they fliould be regulated and improved. 4. In
other pallages of his gofpel, our Saviour directs his difci-
ples to afk in his name ; but in this prayer his name is not
mentioned : nor is there even an allufion to his charadler or
his office, his fufferings or his merits. And they are
not alluded to, probably, becaufe they were not at that
time rightly underflood by his difciples. 5. Our Saviour
himfelf on different occafion^ employed different forms 5,
and thofe forms adapted to their refpe6tive occafions.
Mat. xxvi. 39. and John xvii. i. 6. St. Paul alfo em-
ploys prayers fuited to their refpective objects, and directs
his converts to do the fame. Rom. i, 10. 2 Cor. xii. 8*
I Tim. ii. i. 2. Ephcf. vi. 19. 7. It does not appear
that any of the apoftles confined themfelves, or directed
their converts to be confined, to this form, to the exclu-
fion of all others. 8. If it be proper to employ prayers at
all y it muft be proper to employ fuch as are fuited to the
purpofes, for which they are employed.

with

2 so Prayer,

with juft fentiments of the fupreme Being,
is one of the great purpofes for which divine
vvorlhip is ordained ; and without fome con-
formity of private fentiments no offices of de-
votion can be performed without abfurdity.
All who vuiite in prayer to the Almighty
muft alike believe his exiftence and his pro-
vidence; and when they beg for bleflings,
muft equally admit his power and his will to
beftow them. All, indeed, who join in the
a6l of prayer, miift be underftood to enter-
tain the fame hope that God will hear them ;
and this hope built on the fame foundation ;
on the fuppofed efficacy of their own fuppli-
cations, or of the interceffion of a mediator.
If they folicit pardon for their tranfgreffions,
they muft agree in opinion refpe£ling not
only the poffibility that fuch pardon may be
obtained, but the means and conditions, on
w^hich it may be expcifled*

If then theolooical doftrines cannot be
wholly excluded from public forms of devo*
tion ; and if fome conformity of private fen-^
timents be neceffary to focial worfhip; the
only queftion remaining will be, in what de-
gree, and in what detail, it may be proper

to

Prayer, ^52

to admit the former ; and how far the ground
of the latter fhould be narrowed or extended.
And unlefs the day (hall come, when one
fyftem of faith fhall be univerially received,
and uniformly underftood \ thefe points will
not be cafily decided, upon any general prin-
ciple, or to the general fatisfadion. For the
lake of peace and tranquillity, however, in
the mean time, they mufl: be determined ;
either by each fociety for itfelf of thofe who
agree to unite in the fame ceremonies of
worfhip, or, where there is an eftablifhed re-
ligion, by the fupreme authority of the ftate.^'

With

'* One of the moft frequent objections to eftablifhed
forms of prayer is, that they become fo well known and
familiar, as rather to occafion wearinefs and languor, than
to preferve attention or excite devotion. But the objedtion
rs evidently fallacious or incon-clufive. It is founded, not upon-
any inherent defeats ihewn to be infeparable from eftab-
lifhed forms of prayer, but upon an abufe, to which fucii
forms are liable : and it is directed, not fo much againft the
mode of addrefTing our lupplications to heaven, as againft
our weaknefs or negligence. On the fame ground indeed
an obje(5tion might be urged againft every duty, which
human beings are required to perform. 1\h.c objeohioa
refts wholly on the fuppofition that men contra<Sl bad habits
in the difcharge of their religious duties \ and confequently
where better habits are contracted, the objection can have

no

35^ Prayef,

With refpefl to the more general fubje£l of
the prefent dilquiiition ; to deny the exiftence
of the connection between the a6l of prayer
and its influence with the Almighty, orlly
becanfe we cannot perceive it ; or to afiert
that his attributes render it impoffible for him
to be afFe6ted by our fuppHcations ; this feems
hardly lefs unphilofophical, than it is rafh and
prefumptuous. With the nature of the con-
nexion between caufe and effe6l we are in
all cafes but imperfeftly acquainted ; and we
do not comprehend the attributes of the
Deity with fufficient clearnefs, to be able to
pronounce with confidence what will be the
refuk of their exercife in the regulation of
the moral world. Of the Creator it is the
undoubted privilege to govern his own crea-
tion. To his omnifcience it muft be an eaiy
taik, to hear the petitions of all his fubjefts

no foundation. I'he proper refutation of It, indeed, is not
ingenuity of argument, but fervency of devotion. The
a6t of pravcr fhould be confidered rather as the effe6l, than
the caufe, of piety. It is true that what men do frequently,
thev are apt to do with negligence. And It is not pre-
tended, that eflabliihed forms of prayer are liable to no
abufe or objedtion; but that every other mode of devotion
is attended with greater inconveniences, and does not pof-
fefs equal advantages.

^ here

Prayer. 2S3

here on earth: and to his juflice it can be no
difficiilty, to decide with equity in cafes the
inoft comphcated and extenlive. To his om,-
nipotence it can be no labour, to watch the
operations of natu/e, and to dire6t every
event to the accompHfhment of his own
purpofes; and to his benevolence it will
give no pain, to grant to the devout fuppli-
ant wliatever is fit to be granted; whatever
is compatible with his prefent and future
welfare ; with his own, and the general good.

If then there be anv weig-ht inthearo-uments
that have been adduced ; if the confiderations,
that have been offered, appear reafonable and
juft; we may ftill continue to addrefs our
petitions to our Creator, without any appre-
henfion that he can want the power or the
will to hear us. And in whatever degree our
devotion can be improved in propriety or fer-
vour, by our union in pubhc worfliip, or by
previous preparation and ftudy; m the fame
degree may we be animated with the hope,
that our fupphcations will be acceptable to
their objed. While we perform the duty of
prayer, in obedience to the authority of our
fcrlptures, we may depend upon that efficacy

A a and

354 Prqyen

aiid foccefs from our petitions, which thole
fcriptures have promifed. What we a(k in
the name of the Son of God, if we afk what
we ought, by his interceffion, and for his
fake, that (hall we receive.

SERMON

SERMON VIII.

THE GOOD EFFECTS OF CHRISTIANITY ON
THE FAITH AND MORALS OF ITS PRO-
FESSORS.

1 PET. ii. 12.

Having your coverfation honejl among the

Gentiles ; that whereas they [peak againfi

you as evil-doers ; they may by your good

works, which they Jhall behold^ glorify God

in the day of vifitation.

X HAT the Chriftlan revelation was in-
tended to rectify the faith, and to improve
the morals, of mankind, will not be doubted
by any man, who can perufe the volumes,
in which its hiftory and its doftrines are re-
corded. But in what degree it has efFe6led
its own purpofes has been frequently made
the fubjefl: of difpute : and the infidel and

A a 25 the

35 6 Good Effecis nfthe Chrijllan Reiigkn,

the fccptic have founded an object ion to its
truth or credibility, on its fuppofed failure in
theie important points. It has not, they
ailert^ produced even in its followers, that
improvement and purity of chara6ler and
conduct ; which its precepts profefs to teach,
and which its own predictions promifed. So
far indeed from havitig accompliflied an objeft
{o falutary and defireable, they maintain that
it has rather been the caufe of difcord and
diflention, of perfecution and of war ; an in-
ftrument of fraud, ambition and tyranny in
the hands of priefts and princes, and a iburce
of flavery, fuperftition and depravity in the
people. They conclude, therefore, that a re-
ligion, which fails {o greatly in its own aim
and obje£l, cannot realbnably be iuppofed to
have fprung from a divine original, or to en-
joy the divine protection ; but rather that
thofe w^ho profefs, do not themfelves fincerely
believe it ; as their conduft deviates fo widely
from its laws.

L Of this objedion it will be more than
liave the refutation to trace its rife and con-
tinuance to fallacy and error ; to account
fairly for its e:xillence, without admitting its

truth.

Good V.ffe&s of the Chrijiian Religion. 557

truth. But we can alfo give the more de*
cifive anfwer, that it is not fupported by fads
well authenticated and candidly ftated ; that
Chriftianity has in no Imall degree produced
the good efFefts it profefles to promote ; that
it has diminiflied the crimes, and encrealed
the virtues, of mankind.

I . It may in the firft place be obfer\*ed,
that the very principle, on which the objec*
tion is founded, is in feveral refpefts {nU
picious and delufive. It is drawn not from
any difficulty fhewa to be inherent in the
religion itfelf ; but from a fuppofed deficiency
in the effeds it ought to produce. It does
not judge of thofe effefts by the faireft and
moft natural criterion, the condu6l of thofo'
who a61 confiftently with the rules which their
religion has prefcribed ; but it raflily condemns
Chriftianity itfelf; becaufe men are found
who violate the laws they profefs to obey.
It does not call in queftion the tmth of the
revelation, by fhewing its native incredibi-
lity, or the infufficiency of its evidence ; but
merely infifts upon the faults and frailties of
its followers. It does not even pretend that
thefe faults and frailties are univerfal amonsrft

A a 3 them ;

358 Good Effects of the Chrtjlian Religion.

them; but from the difobedience of a few
immediately infers the infincerity of all :
and it fuppofes, what ought never to be lup-
pofed, that a man's moral conduct is a deci-
live tefl: of his religious principles ; that he
lives as well as he believes. An obje6lion
then fo fallacious in its foundation, and its
nature fo inconclufive, ought not furely to
have much weight in deciding fo important
a queftion, as the truth or falfhood of the
Chriftian revelation.

2. One 2:reat reafon why the lives of
Chriftians do not always correfpond to their
religiion is that freedom of mind and aftion ;
without which, refponfibility for their conduct
could not have been reafonable or juft. Chrif-
tianity is a fyflem, not of compuHion, but
perfuafion ; not of force and neceffity, but of
liberty and choice. For it is a fyflem, by
which moral merit is to be obtained, that hap*
pinefs may be its reward ; or moral guilt in-
curred, and mifery juftly become its punifli-
ment. The fcriptures have prefcribed the
rules of our duty towards God and towards
man : and for our trial and probation, we are
to guide and govern the propenfities of na-
ture

Good Efe^s of the Chrijiian Religion, ^^^

ture by the precepts of revelation ; or at the
hazard of vlolathig the precepts of revelation,
to indulge the propenfities of nature. Im-
pelled then by pafiions impatient for indul-
gence ; and furrounded with temptations, by
which thofe paffions are continually excited ;
frequently perplexed between the attractions
of inclination, and the diftates of duty ; and
not feldom deceived by appearances that
promife to reconcile them; is it to be
wondered that we fhould fbmetimes tranC-
grefs the laws, we confefs ourfelves bound to
obey, and praClife what our religion con-
demns; that we fhould furnilh to thofe, 'vv'ho
wifh to find it, a fpecious pretence for fufpedl-
ing either the authenticity of what we receive
as a divine revelation, or the fincerity of our
faith and profeflion.

3. Thefe defeats of conduft, ag*ain, appear
flill more ftriklng, when contrafted with the
purity of thcTules, by which our adions ought
to have been directed ; and with the impor«
taut fanftions, by which thofe rules are en-
forced. When the precepts of our duty are
confidered, as delivered by revelation, the
mind fpontaneoully admits their truth Rud

A a 4 excelleiice..

360 Good Effe&s of the Chrijlian Religion.

excellence. ; We find a fyftem oi condu\?l:
prefcribed fo extenfive and perfpicuous, that
it may. direft every man in every fitiiation
of life ; fo adapted to our nature and fituation,
that the performance feems as eafy, -a^ it is
juft; and lb humane and benevolent, that it
might be expeded to filence for ever the
voice of enmitv and hoftilitv, and to unite all
the fons of men in concord and peace. This
fvltem too is enforced by fanftions of fuch
infinite extent and value, as fhouid fecm fuf-
licient to decide at once the queftion between
duty and difobedience, and to fix our refolu^
tion immoveablv on the fiide of virtue and
religion.

But when we again turn our eyes upon
the world, we fee not only the profefTors of
Chriftianity feparated into different kuigdoms,
hoftile to each other in their fentiments and
policy ; but each of thofe kingdoms again
divided into various feds and focieties, with
tenets and interefts the moft oppofite and ir-
reconcileable : we fee individuals too the
flaves of their paffions ; envious, ambitious,
and felfifh ; hazarding all the terrors of eter-
nity for petty acquifitions and fenfual gratifi-
cations;

Good Effects of the Chrijli an Religion, 361

cations ; and the contraft between what men
are, and what they ought to be ; between
what they pra61ile, and what their rehgion
teaches ; gives indeed too planlible a ground
to alTert, that revelation has not produced
that improvement in human conduct, which
its predidions, as well as its precepts, had
taught us to expeft.

4. Another fpecious ground for the fame
objeftion is found in the different nature of
virtue and vice. Virtue is alwavs modeft,
filent, and peaceable ; vice often forward,
loud, and oftentatious. The s^ood man, fatis-
fied with the approbation oi his confcience
and his God, does not Jound a trumpet before
his alms^ nor appear unto 7nen to faf. Nor
do a6ts of virtue naturallv poffefs thofe ftrik-
ing features and impreffive qualities, which
forcibly eno-ao'e the attention, and a2:itate the
paffions : and however, therefore, they may
be eftcemed and loved within the circle of
their influence, they do not in general com-
mand extenfive notice or loud acclamation.
But the vices, the riot, and the ambition
of the wicked, their crimes, and their confe-
quences, force themfelves upon our notice;

work

362 Good Effects of the Chrtjlian Reftgion.

work powerfully on the imagination; and
are therefore remembered and recorded.
Hence it is that the hiftory of mankind ap-
pears at firft fight to be little elfe than the
hiftory of their crimes; and a carelefs and
iliperficial obferver might be led to form con-
clufions from it, very erroneous in them-
felves, and very injurious to the morality and
the nature of the human race. And by a
fimilar delaiion many from the tranfgreffions
of Chriftians have been feduced into opinions
equally unfounded; equally unfavourable to
the truth or the utility of the Chriftian
revelation*

5. The beneficial influence of Chriftian ity
IS again difputed by means of a comparifoa
betv/een the faults and tranfgreffors of its
profeffors, and the merit and virtues of cer-
tain individuals, who doubt or deny its being
a divine revelation. Such a comparifon,
hov/ever, is nor only invidious and uncandid ;
as it compares the worft of thofe who pro-,
fefs our religion, with the beft of thofe who
rejeft it ; but is in every othei* refpefl. falla-
cious and inconcluiive. Wherever Chrifti-
anity is the eftabliflied religion of the coun-
try.

Good Effe&s of the Chrtjllan 'Religion, 363

try, numbers will always profefs it from far
other motives than convi6lion of its truth, or
principles of piety : merely, for example,
becaufe it is the eiflablifliment; or becaufe
they have been educated In the profeffion of
it; becaufe they look upon fom.e religion as
an ufeful engine of authority over the popu-
lace ; or becaufe it is a requifite qualification
to obtain the honours and emoluments of the
ftate. Almoft all, in fhort, who have no
real religion, will profefs that which the law
requires. And as fuch men do not apply,
or intend to apply it, to the regulation of
their morals ; it is no wonder their condu6l
(hould often violate its principles, and dif^

crrace its charader.

o

On the contrary too individuals may cer-
tainly be feleded, from thofe that make /iro-
fejfton of unbelief w^hofe lives are decent and
regular ; who are guilty of no atrocious out-
rage againft the peace of fociety, or the rules
of good morals. For individuals may be
found, whofe polTeffions fupply them in
abundance with all thofe luxuries, which it
is generally the objefl: of crimes to obtain;
or whofe paffions are conftitutionally fo mo-
derate.

364 Good Effects of iJie Chr'tftian Religw/U

derate, that prudence and policy alone are
iufficient to confine them within due bounds;
who are well aware, that in point of health
or fortune, character or perfonal fafety, they
fliould facrifice greater advantages, than they
could hope to obtain, by more licentious and
more criminal indulgence. But forely a kw
inftances, from the influence of caufes liich
as thefe, or a comparifon built upon them ;
however magnified by artifice, or credited by
weaknefs ; can prove nothing againft the'
general tendency, or general utihty^ of the
Chriftian revelation.

♦ 6. The fame objection is again urged
againft Chriftianity by men, who feem to have
been led to doubt or deny, its beneficial in-
fluence, by having fought it, where it was
by no means moft likely to be found. We
are apt to form our eftimate of the morals
of an age, of its comparative improvement
or degeneracy, from its moft confpicuous
tranfaftions ; from fuch as engage the pen of
the hiftorian, and imprefs themfelves forcibly
on the mind; from the debates and refolu-
tions of public affemblies; or the intrigues
and contentions of the ambitious and the

powerful.;

Good llffetls of the Chnjlian Religion, 365

powerful ; from the negotiations of embaffa-
dors, and the hoftiUties of rival nations.
Bat it is not here that tlie good efFeds of re-
velation fhouid be fought ; it is not here that
its efficacy can be fairly tried. Where the
ftrongeft temptations continually excite the
moft impetuous paffions of the human mind,
the milder voice of relisiion v/ill feldom be
heard; the influence of its morality will be
felt the iaft and the lea ft.

From the tumults and the iniquities of
public tranfa^lions let the enquirer turn his
attention to the middle and inferior ranks of
life; to the fentiments and conducl of thq
obfcure inhabitant of the village, of the ma-
mtfa6lurer at his anvil, and the hufbandman
in his fields; and he will there find a confi-
derable proportion of thofe effects, which
the benignant nature of the gofpel would
teach him to expecl:. Me will there find
mutual charity more rationally praftifed, and
more widely diffufed ; the principles of good
morals better underftood, and founded on a
firmer bafis; more etfeclual controul of ap-
petite; manners more gentle and humane;
and greater probity in the ordinary inter-

courfe

3 6 6 GoodEffefis of the Chrijlian 'Religion.

courfe between man and man. He will find
minds better prepared for the viciffitudes of
life, from a better dependence on the care of
providence; greater refignation to the dif-
penfations of the Almighty, from an im-
proved knowledge of his juftice and bene-
volence; and above all, a purer and more
rational devotion ; with greater hope and
confolation under the infirmities of age, and
the approach of death. By the fuperficial
obferver, imdeed, thefe great and good effefts
will not be found; by the moft attentive and
acute their full benefit and value cannot be
precifely afcertained; and in the page of the
hiftorian they either do not appear at all; or
appear only with tranfient notice and inade-
quate difplay. It is not to be wondered,
therefore, that their reality has been quef.
tioned, or their extent and importance de-
nied.

It is true, however, that the moral efFe6ts
of Chriftianity cannot be confidered as com-
pleat, till it has influenced public, as wxll
as private, tranfaftions ; the conduft of na-
tions, as well as of individuals. But this
will be, though its greateft, probably its

lateft

Gvod EffeBs of the Chrijl'ian Religmi . 367

lateft triumph ; for this can be brought about
only through the medium of private charac-
ter : and wilj therefore be a change not rapid
in its progrefs, and vifible at every ftep; but
gradual in its advances, and perceptible only
when confiderable efteds have been produced.
Ufages and inftltutions highly repugnant to
the fplrit of Chriftianity may long remain;
if either the general habits of a nation, or
the intercft of powerful individuals continue
to fupport them. The hand of induftrv may
change the face of a country in a few years ;
but to change the fentiments and manners of
a people often requires as many generations.
The poHtical condu6l of men mull: at laft,
however, take its colour from their morals.
Whenever the virtues of the individual in
private life are fixed and confirmed on the
principles of true religion, he will carry them
along with him into power and authority.
Whenever the people in general arc uprioht
and religious ; the government cannot long be
iniquitous in its conftitution, or corrupt in
its adminift ration. And whenever inde-
pendent nations fhall be equally influenced
by Chriftianity, unjuftifiable plans of policy
will not be mutually pradifcd, and mutually

pro-

368 Good Effects of the ChriJiianReligion.

provoked. That fuch is the natural ten-
dency of our rehgion will not be queftioned ;
and how far thele principles have already
produced their ettecls, or are likely to pro-
duce them, fhall hereafter be enquired*.

7. rt

♦ It would be an enquiry by no means without curiofity
or importance, to examine in what degree the good efFe£ls
of the Chriftian revelation have been counteracted and
retarded ; not merely by the errors and vices of private
individuals ; but by confpicuous and extraordinary in-,
ftances of human folly or depravity 5 by the intrigues of
ftatefmen, and the regulations of policy. For the three
iirft centuries Chriftianity obtained no civil eftablifhment :
it was frequently perfecuted, and at bell but tolerated ;
and could hardly therefore have any great and vifible effe6l
on national morality or national charafter. For the four
following centuries the barbarians of the north over-
whelmed almoft all the civilized world ; and in the gene-
ral wreck of fcience Chriftianity was obfcured, and almoil:
forgotten. During this interval too the fuccefsful ambi-
tion of Mahomet over-ran the Eaftern part of Chriften-^
dom, and corrupted the religion ^f the gofpel ; and it is
ftill held in boiidage to the fuccelTors of his im.pofture and
authority. How far the progrefs of Chriftianity in Eu-»
rope was during the fame period retarded by the papal
ufurpations, it may be difficult to determine. But it is
obvious that an eflential injury, for a tim.e at leaft, muft
be done to the caufe by the revolution in France. For
what wife- purpofes, and to what extent, providence may

permit

6

GoodEffe^s of the Chrijli an Religion. 369

7. It is again maintained that Chriftianity,
far from having produced the purity and
peace it feems to promife, has been the per-
petual fource of difcord and diflention; that
it has been the caufe of perfecution and of
war; and eventually of almoft every crime
and cruelty, which difturbs fociety, or dif-
graccs human nature.

That variety of opinious, and confequently
difcord and diflention, mig-ht reafonablv be
expected refpecting religion and its doc-
trines, has been already fhewn. But it was
fliewn at the fame time, that fuch variety
was no fair ground of objeftion to the evi-
dence or the utility of Cliriflianity; nor any
imputation to the wifdom^ or benevolence of
its author ; that it was a probable and almofl
inevitable confequence of the nature of re-
velation and the nature of man*.

That Chriftianity has been the caufe of
perfecution and of war, with their refpec-

permit fuch events, it is not for human wifdom to decide.
But we hope and believe that over fuch oppofition and fuch
crimes truth and religion will finally triumph.

* In Sermon L

B b tlve

3/0 Good Effe&e of the ChriJlianReliglon.

tive trains of crimes and cruelties, if trae
at all, is true only \inder very great lin:iita-
tions. The profcflbrs of Chriftianlty were
not the original authors of religious perfecu-
tion : for Pagans perlecuted Pagans long be-
fore the Redeemer appeared in the world*
Amongft the Perfians all who did not pro-
fefs the do6trines of Zoroafter were perfe-
cuted almoft to extermination ; and in Egypt^
the worfhip of different deities produced
ievere and fancruinarv contefts between their
refpefl:ive votaries. The Roman emperors,
with their council of philofophers, perfe-
cuted the Chriftians, long before the Chrif-
tians betrayed any difpoiitioii to perfecute
each other.

The only perfecution, for which Chrif-
tianity can be relponfible, if it be refponfible
for any, muft be where men have perlecuted
with fincerity, for reliyiou and for confcience
fake. Of fuch perfecutors, however, the
number has probably either never been great ;
or ic has been formed of fuch as were not the
primary authors and advifers of fuch a mode
of converfion or of punifhment; but of luch
as were the followers and the dupes of

leaders^.

Good EffeSts of tJu Chrljiian Religion. 3 ^ x

leaders, whofe real views and motives were
of a very different nature; but who found it
convenient to pretend a zeal for the interefts
of Chriftianity. But whatever have been the
motives, the zeal, or the errors of its pro*
feflbrs, the gofpel itfelf contains no injunc-
tion for its own propagation by force and
compulfion ; and ought not therefore to be
cenfured for what it has no where com*
manded.

With relpefi: to the laws, which, in fo
many countries and on fo many occafions,
have been enafted^ to fupport the eftablifli-
ments of Chriftianity ; and againfl which th,e
charge of intolerance and perfecution has been
fo vehemently urged ; it cannot be fhev/n that
Chriftianity itfelf is accountable either for
their principle or their effeds. They appear
to have proceeded, from the general wifli of
all who have obtained power to keep poffeA
fion of it; from their defire to preferve the
peace and tranquillity of the country, in which
they hold the pre-eminence; or from a fup-
pofition of its being their duty to guard or to
propagate by their authority, that doftrine
and worflup, which they deemed effential to

B b 2 the

3/2 GoGdEffeBs of the Chnjllmi Religion,

the virtue and happinefs of the people. But
whatever difference of opinion may be enter-
tained refpecting the equity, the wifdom, or
the piety of thofe laws, or the principles from
which they have proceeded ; no cenfare ought
to fall on the religion itfelf ; for though it may
have been the occafion of them, it has not
been the only or the principal motive ; it has
been the fubjeft, not the caufe.

Of the wars which have been called reli-
gious, and of which our religion has been
fuppofed to be the fole author and origin, the
real motives have generally been perfonal or
political ; and the goipel only the pretext to
di&uife the views of intereft or ambition, or
to gain profelytes to their caufe. The war
of the League, which defolated France for
near half a century, was begun and continued^
if we are to believe the hiftorian* who was
beft able to determine the point, not from the
enmity of dlfcordant doftrines in religion ;
not from zeal for the purity of the Chriftian
faith; but from the ambition, the intrigues,
and animofities of contending factions* And

* Davila,

eveu-

Good Effects of the Chrlft'iayi Religion, 3 73

even the Crufaeies themfelves had their origin
lefs in concern for the honour of Chriftianitv,
than in the avarice and ambition of the Ro-
man pontiffs.

Thefe confiderations are by no means ii>-
tended to juftify perfecution among Chrif-
tians ; but to fhew that it has arifen, not from
any defect in revelation, but from the v^^eak-
nefs or wickednefs of mankind ; not from the
genuine influence of the religion, but from
its abufe and perverfion ; not from true piety
and zeal according to hi oi'V ledge ; but from ig-
norance, bigotry, and fuperftition.

Many other obfervations will readily occur,
which equally tend to exculpate Chriftianity
from the guilt of perfecution ; and to fix the
blame upon the errors and paffions of its pro-
feflbrs.

On whatever the hum.an mind dwells long
and attentively, the paffions are apt to grov/
warm, interefted and enthufiaftic ; and not
feldom force into their fervice the under-
ftanding, v/hich they ought to obey. In or-
dinary affairs the effeft is the fancied impor-

B b ^ tancc

574 Good Effects of the Chrijiian Religion.

tance of a frivolous purfuit, or zeal for a fa-
vourite hypothefis : but in religion it has too
often been fuperftition, bigotry and perfe-
cution.

Chriftians, like other men, when in pof-
feflion of civil authority, have Ibmetimes mif-
applied it ; and endeavoured to obtain by fear
or force that fubmiffion in opinion, which
fhould be fought only by conciliation and con-
virion. They have too often carried to ex-*
cefs their zeal in a. good caufe ; in a caufe
which has fo much influence on hurnan hap-
pinefs, that the value of the end in view was
thought to juftify whatever means feemed
likely to promote it.

If again the corruption of religion, and the
abufe of its name and authority, have really
occafioned in fociety all the mifchiefs which
its adveriaries have fuppofed ; the moft natu^
ral concluiion is, that where it is rightly un^
derftood and duly obeyed, its ufe and adyan-^
tages will be at leail: of equal extent and mag^
nitude. The evils of miiapplication can be
only in proportion to its iJtility when more
wifely direftedi

That

GoodEffe&s of the Chrijl'tan Religion, ^y^

That the Chriftian religion has been the
pretext to conceal or to promote criminal and
even impious piirpofes, cannot be an argu-
ment againfl its truth or its value ; unlefs it
can deftroy the reality or the advantages of
integrity, friendfhip, or humanity, that they
have been afTumed as a difguife by thofe, who
intended moft grofsly to violate the virtues,
which it fuited their purpofe to counterfeit.

Thefe errors, excefles, and abufes Chrifti*
anity itfelf is calculated to corre6l: not indeed
miraculoufly and at once ; but by gradually
Illuminating the minds of men, and reftify-
ing their condufi: ; not by force and compul-
fion ; but by the introduction of purer prin-
ciples of a6lion, and flronger motives to their
dutv. It is obfervable accordindv, that as
the doftrines of Chriftianity have been more
diligently ftudied and better underftood, per-
fecution has proportionably declined. The
religion itfelf beft teaches the toleration it re-
quires. We now hear nothing of the flames
and the ftake in our own country ; and not
much of the inquifition in any other : and it
is hardly more defirable, than it is probable,
that they will never be revived.

B b 4 8. There

3/6 Good Effe^s of the Chrijiian Religion.

8. There is yet another fhape, in v/hich
the fame objeftion may be confidered as again
brought forward; in that peevifli complaint,
which we hear almoft every day, againft the
degeneracy of the age ; aga;inft the encreafing
follies and vices of the prefent race of men,
compared and contrajfted with the wifdom
and the virtues of thofe who have gone before
\is. This feems indeed to be infifted on by
the weak, the melancholy, or the malevolent,
merely as the fubje6l of lamentation and cen-
fure ; rather than as any direft attack upon
the truth or the efFefts of a divine revelation.
Yet ftill fuch is its obvious tendency; and
fuch muft be the inference from it. If man-
kind be in a ftate of progreffive corruption ; it
is clear they cannot have been improved by
the influ^ence of Chriftianity. It feems there-
fore neceffary, and it does not feem difficult,
to flicw that this opinion and complaint have
their origin in fallacy and error ; in miftaken
premifes, or miftaken conclulions.

From the fame authority, by which we
have learned how human nature was firfl:
brought into exiftence, we have learned alfo,
that it is nQW lefs pure and perfefl: than it

came

Goi)dEffe&s of the Chrifiian ReUgioyi, 377

came from the hands of the Creator; that by
the tranfo-refrion of the divine command fiu
and mifery firft entered the world. That
feme imperfeft account of the fall of man had
found its way to the heathen world, is evi-
dent both from the fables of their poets and
the difquifitions of their philofophers. And
when thev had been once informed that fome
degeneracy had taken place in human nature,
the moft natural and obvious conclufion was,
that fuch degeneracy mjjfl: have been gradual
and progreffive. This gradual depravation of
our nature they have reprefented as fo many
fucceffive a9*es ; each under the emblem of a
metal lefs pure and precious than that w'hich
went immediately before it. Inftead of the
ftate of innocence, we find them defcribing
an age of gold; and crowdino; it with all the
virtues, which philofophy could teach, and
all the enjoyments, which appetite could de-
fire. We are then prefented with ages of
filver and of brafs ; and a proportionate decay
in the merits and the happinefs of mankind :
till each plaintive author finds his own times
the iron age, overwhelmed in ignorance,
mifery, and corruption. Thus a complaint
begun, almoft with the beginning of the

world.

2^^ Good Effe&s oj the Chrijlian Religion.

world, from an imperfed knowledge of the
truth, may have been continued down to the
prefent day from cuftom and imitation.

Cuftom and imitation, however, have been
br no means the only caufes, from which the
complaint has been continued. All who from
vanity have thought their merits injurioufly
neglected; and all who from envy have repined
at the prolperity of others ; all who from their
own malignity have ceafed to love their fel-
low-creatures; all who have felt themfelves
unhappy, and fuppofed their own condition
the general co;idition of life ; and all whofe
gloomy difpoiitions have made them view the
objects around them on the lefs favourable
fide ; all thefe have been led to feek fulleu
gratification in railing at the ignorance and
corruption of their cotemporaries ; and in
wifhing their lives could have been paiTed
among wifer nations, and in happier times,

There is another reafon for this complaint
ilill more extenfive in its influence, but in
its nature equally inconclufive. We have
our knowledo-e of the vices of former times
only from hiilory ; but we fee and feel the

vices

GoodEffe&s of the Chrijiian Religion, 379

vices of our own ; and hence arife feverai fal*
lacies, which lead men to believe the latter
the more numerous and malignant. By the
faults and follies of our cotemporaries our own
interefl: is immediately affefted, and all our
paffions agitated and alarmed. But in the
crimes of former-ages we have only a remote
and feeble concern; and they operate lefs
powerfully on the mind. To compare thern
therefore is, with common minds, to com-
pare a crime pourtrayed upon canvas, with a
crime committed in our lig;ht ; it is to com-
pare the flame that glimmers in the atmof-
phere at a diftance, with the fiamie Vv^hich
threatens our own habitation.

To this muft be added, that different vices
have prevailed at diiTerent periods and in dlf^
ferent nations of the world; and men have
from this circumftance been led into an un*
fair eftlmate of the merits of their own times.
Changes, revolutions, and fashions take their
turn even in depravity ; as well as in the more
amiable parts of human condu6l. Though
our anceftors, therefore, were as corrupt as
ourfelves : yet they probably differed from us
in the kind and manner of their leading vices;

and

3.8o GoodEffc&s of the Chrtjlian Religion,

and the wickednefs of which we feel the bad
efFefts, appears, to us of all other the moft
mifchievous and intolerable. From the pain'
w^e now feel, and from the iniquity w^iich
immediately offends us, we are apt to ima-
2:ine relief w^ould be found bv a chansre for
pain in any other fituatioii ; for iniquity of
any other kind.

Nor muft it be foro-otten that hiftorv at-
tends only to important events, and fplendid
vices or virtues ; to the counfels of fenates,
and the condufl: of commanders; to the ra-
vag^es of war, and the miferies of a delu2:e or
famine. But by thefe the happinefs of pri-
vate life is leldom very greatly or permanently
afFefted. That depends chiefly upon inci-
dents and objefts, which would be of little
confequence, but for their frequency ; and of
which though each feparately produces but a
fmall effe6i:, yet jn the aggregate they con-
flritute the mifery or the felicity of life. Let
any man refleft how much of his pleafure or
vexation arifes from the good or ill behaviour
of a favourite child; from the attention or
coldnefs of a private friend ; or from the man-
ner in which the daily wants of his life are

fupplied ;

Good HfeBs of the Chrtfuan Religion, 38 1

fupplied; and he will foon be convinced that
he mufl: reft his chance for happinefs in the
world on far other caufes, than the vices or
virtues of ftatefmen, and the revolutions of
empires. But tranfaftions fo obfcure and fo
minute the hiftoriaii generally thinks it be-
neath his dio'iiitv to difcufs or to record: and
while the mind is employed upon public tran-
factions and important events, the reader
fcarcely turns his attention to the ordinary
''occurrences of domeftic life; where pieafures
and fufferings arife in the conimon methods
from common things. While we find not in the
page of hiftory any of thofe petty vexations,
by which we feel our own peace deftroyed, we
are apt to forget that they exifted ; and to ima-
gine that we are harraffed by depravity, from
which former ages were happily exempted.

There is vet another fallacious o;round for
the complaint againft the degeneracy of the
prefent times. The obfervatlon is not more
common than it is juft, that of old men it is
the peculiar propenfity and the conftant prac-
tice to extol the times of their youth, at the
expcnce of thofe w hen they are more advanc-
ed in age. And for this propenfity and prac-
6 tice

382 Good Effeds of the Chrijltan Religion*

tice a variety of caufes may be affigned*
Wheu a man's paflions are weakened and his
fenfations blunted by the hand of time, he re-
ceives all the bleffings of life with lefs ala-
crity and lefs relifh ; and when we are be-
come lefs capable of enjoyment, it is but too
common to conclude, that objedls are lels
worth enjoying; that the decay is in nature,
and not in ourfelves. While the young and
the gay are puriliing their own bufinefs or
their own amufements, the aged fee them-
felves in fbme degree neglefted; and the
common felf-partiality leads them to imagine
that when they were to pay refpe6l to age,
inftead of receiving it, much more was paid.
It is one of the moft frequent errors of our
imagination to fuppofe, that we were hap-
pier in any paft fituation, than in the prefent ;
and it is peculiarly the misfortune of age to
recolleft the participation of pleafures, and
to feel only weaknefs and infirmities; and
while they are lefs pleafed with life, by an
eafy miftake they conclude that life itfelf is
lefs pleafing. Men advanced in age have at
length been fully convinced that there is
much felfifhnefs and meannefs in mankind ;
which while warm in the purfuits of youth,

and

Good EffeBs of the Chriftian Religion. 383

and gay in the hopes of happinels, they either
did not perceive, or were not at leifure to at-
tend to. But painful experience of fufFerings
has now (harpened their fagacity ; what they;
have recently difcovered, appears to have re-
cently arifen ; and the luppofed encreafe of
depravity naturally produces or augments
their propenfity to cenlure and complain.

It is true that thefe errors and complaints
of age do not arife immediately from any
doubt of the beneficial influence of Chrifti-
anity ; nor have they perhaps ever been di-
reSly adduced as an argument againft it. But
fuch is their natural tendency ; and muft be
in fome des^ree their ultimate effect. For as
thev countenance and encourao;e the notion
of the deterioration of prefent objefts and pre-
fent times ; they neceflarily deny the im-
provement of men and morals from the in-
fluence of any caufe; and therefore from the
doftrines and precepts of revelation.

II. If then the caufes that have been ftated
will account fufficiently for the rife and con-
tinuance, both of the opinion that the influ^
enge of Chriftianity has not been beneficial,

c and

384 Good Effecls of the Chrlflian Religion*

and of the corifequent obje£l:ion to its efficacy
and fuccefs in its own purpofes; it fhould
feem not unfair to conclude at once, that the
true caufes have been affigned ; that the opi-
nion is an error, founded upon fuppofitions,
which are themfelves erroneous; that the
objedion muft fall with the fallacies by which
it is fupported. But a ftill more decifive an-
fwer can be given froni the evidence of au-
thentic fa 61s. It may be fliewn that revela-
tion has in a confiderable degree produced
thofe beneficial efFe6ts, which its own records,
as well as its advocates, have taught us to ex-
pe6l. And that we may arrive the more
fpeedily at our conclufion ; that we may not
perplex hiftorical documents by any abftra6l
and circuitous reafoning; let it fuffice briefly
to {pecify a few of the more obvious in-
ilances, in which Chriftianity has accom-
plifhed its own purpofes ; in which it has di-
minished the crimes, or encreafed the virtues
of mankind.

I . The firfl and moll obvious inftance, in
which Chriftianity has produced improve-
ment, is in our conceptions of the nature of
the Deity, and our fentiments of religion ia

general ;

Good Effe^s of the Chrijllan Religion, 385

general; by the exchange of polytheifm for
the beHef in the unity of the Godhead ; by
the abolition of idolatry, with all its abfurdi-
ties and impieties ; and the introdu6lion of a
rational worfhip of the great Creator; and
above all, by manifefting and illuftrating the
benevolence of the Deity, in the ineftimable
offer of redemption, of the pardon of fin by a
Saviour, and of the refurre6iion to life and
immortality. But as the advantages which
religion has derived from revelation have been
already infifted on*, thev need not be a^ain
difcuffed; and as the improvement of mora-
lity is more immediately the point in quef-
tion, to that our detail fhall be confined.

2. One of the very valuable improvement.^,
which revelation has introduced into morality
is, the placing it upon a bafis of univerfality
and perfedion. Men have always been in-
clined to fuppofe, that different virtues are
of different value; that we are bound to the
performance of different duties by obligations
of different force ; and that the performance
accordingly conilitutes a higher or lower de-

* In Sermon IL

C c gre-

^86 Good Effe&s cf the Chrijllan Religion.

gree of merit. The fuppofition too has pro-
bably been encouraged by human laws;
which have their diftin^tions between perfe6i
and imperfefl: rights ; between duties of per-
fe6l and imperfect obligation : and it is ob-
vious indeed that the perpetration of different
crimes; that the due difcharge or the omiffion
of different duties ; muft produce very dif-
ferent degrees of eood or evil to individuals
and to fociety. Into the reality or the uti-
lity of thefe diftindions it is not the pre-
fent intention to enquire. In one inftancc
at leaft, they feem to have been prejudicial
to found morality. They have contributed
to create or to confirm the notion > that as
fome duties may be negledted with lefs guilt
and danger than others ; fo the fulfilling
fuperior obligations may compenfate for the
ne2;le6l of inferior ; and a compromife be
made between our duty and our paffions,
between virtue and vice,, between God and
Mammon*

In the morality of revelation no fuch dif-
tindlion can be traced, l^he fcriptures da-
not divide our condufl: into virtues of higher
and lover eftimation; into duties that muft

be

Good RffcBs of the Chrijiian 'Religion, 387

be performed, and that may be omitted.
They teach, not the detail of praftice, but
the general principle; to keep, a confcience
void of offence ; and to fhew it by an equal
obedience to every word that Jiroceedeth out
of the mouth of God. Their language is,
thou Jlialt love the Lord thy God with all thy
heart and with all thy mind', and thy neighbour
as thy f elf \ and that whofoever fhall keeji the
whole law^ and yet offend in o?ie Jioint^ is guilty
of alL The fcriptures then do not make
the cruilt of a tranf2:reffion to confift fo
much in the tranfgreffion itfelf, as in the vio-
lation of a principle. They do not eftimate
a crime by its incidental confequences; which
the criminal himfelf does not always intend,
and can feldom calculate ; but by the impiety
and difobedience, which it implies. They
weigh an offence againft God, not fo much
by the importance of the duty violated, as by
the contempt of his authority ; by that cor-
ruption of heart, which with appropriate
temptation, would violate every other com--
mandment of the law. They do not, on the
other hand, calculate merely the good that is
effecled by obedience ; but the piety alfo, from
which it proceeds. They confider every

C c 2 dutv

'.388 Good Effects of the Chrtjlian Religion.

datv as of equal obligation in its own time
and place ; and evejy man as equally bound
according to his opportunities and his talents ;
the \^'idow to contribute her mite, ^nd the
rich man his abundance; and in proportion,
fiot fo much to their luccefs and its efFefts,
as to their principles and their exertions, will
be their merit and their reward.

3. It muft be confidered as another good
effeft of Chriftianity, that in every country
^vbere it has prevailed, it has materially in-
fluenced and reflilied the public judgment in
morals. It has given a fixed and permanent
ftandard of duty ; of which all fefts and par-
ties have admitted the excellence and utility;
to which a tacit appeal at leaft is continually
made ; and which at len^-th in a g-reat de-
gree correfls and regulates the opinion of the
public. Too many inftances indeed of im-
moral and irreligious condufl: may ftill be
found : but they have not the encouragement
of general approbation; they are rarely tole-
rated as innocent ; and ftill more rarely ap-
plauded as virtuous. Daily intercourfe and
converfatlon are lefs licentious ; criminal
excefs is not an ordinary fubje61: of oftentation

and

Good Efecis of the Chrljlian Religion, 389

and vaia-9lorv ; and imnaorality lefs fre-
quently and lefs grofsly contaminates the
national amulements. By this means an ef-
fential fervice is done to fociety. In the nnofl
improved ages of Greece and Rome vices
were pradifed openly and without a blufli ;
which in Chriftian countries are not mentioned
but in terms of deteftation. In the latter it
is obvious indeed that manv, who would dif-
regard religion, are kept Vv^ithin the bounds
of duty, or of decency, by a fenfe of fhame ;
and habit may in time ripen into principle.
Others again, who cannot be Simulated to
virtue, are driven to filence and fecrecy in
their vices ; and diffufe lefs widely the con-
tagion of their fentiments and their ex-
ample. And perhaps a ftill greater number
a6l uprightly from principles, v^hichthey fup-
pofe to be derived from the light and inftinfts
of nature, from the deduflions of their own
reafon, or the di6lates of their own confci-
ence ; but which in reality have been im^
bibed from the public opinion ; and from that
truth and reditude, which Cbriftianity has
given it. This is indeed one of the good
effefts of the gofpel, of which the extent and
value cannot be precifely afcertained; but

C c 3 which.

39^ Good EffeBs of the Chri/iian Religion.

which, till the fad can be difputed, none will
deny to be important, who are fenfible of
what importance it is, to have public opinion
on the fide of religion and virtue,

4. One of the moft extenfive benefits of
Chriftianity to human conda6t is felt in the
improvement of our fyftems of national po-
licy ; in an amendment of the principles of
government and legiflation. The political
eftablilhments of the heathens were but ill
adapted to the great purpofes, to which all
government fhould be direfted, the advance^
ment of the virtue andhappinefs of mankind.
They were in general nothing rnore than the
concife fyftem of delpotifm in the prince and
llavery in the people ; and therefore of conti-
nual anxiety, lufpicion, and cruelty in the
fovereign ; and poverty fear and mifery in the
fubjefl. Thus wretched were their monar-
chies : and the happinefs of the people was
no way more efFc6tually fecured in their
boafted republics. In thefe by far the greater
part of every community were in jiame and
in reality flaves : and if we enquire into the
treatment of thefe unfortunate men, v/e fhall
find they were fubje£ted to the fevereft and

nioft

Good Effe&s of the Chrijlian Religion. 391

moft unjuftifiable tyranny, that man ever
exercifed upon man. The citizens them-
felves were indeed flattered with the notion
and the name of hberty ; but with an excep-
tion only of thofe feafons of tumult and anar-
chy, to which the nature of their government
was peculiarly expofed, they were continually
enflaved to iuch ambitious demagogues, as
had inclination and abilities to obtain popu-
larity and power. And hence the hlftory of
an antient commonwealth, as has been juftly
obferved, is little elfe than the hlftory of a
few illuftrious individuals, who were fuc-
cefiively its mafters. Nor were thefe illuf^
trious individuals themfelves in a fituatlon
much to be envied. Even in Athens itfelf,
the proudeft feat of antient fcience, and the
proudeft boaft of the modern philofopher,
fuperior talents, virtue, and patriotifm could
feldom. fecure to their pofTelTors permanent
efteem and honour ; and not always perfonal
fafety. By their tribunals of juftice Miltiades
was fentenced to a prifon, Ariftides to exile,
and Socrates to death.

That thefe evils have been foftened and
:^lminifhed by the benign influence of Chrif-

C c 4 tianitv,

39- GoodEffefls of the, Clrriftian Religion,

tianity, it will require no great fagacity to
diicover ; no tedious difquilition to demon-
ftrate. In political eflablifhments ourSaviour
never directly interfered; intending, no doubt,
that the external regulations, the rites and
ceremonies, of a reli!2:ion defigned for univerr
fallty, fhould be adapted to the circumflances
and the civil government of each refpe61ive
country; and well knowing that the religion
itfelf would teach us equity and moderation
on the beft of all principles ; the natural equa-
lity of men in the fight of God : not indeed
the vifionary and ruinous equality of the re-
publican and the leveller ; but an equality at
once real, rational, and beneficial. Chriftia-
nity inftrufts us to look upon all mankind as
pur brethren ; as the orFsDrino; of the fame
common parent : not as entitled to any equa-
lity of poffefFions or endowments;- but as
heirs of the fame nature, and the fame frail-
ties ; as created for fociety, and fubordiT
nation to each other ; but as fubjeds of the
fame almighty governor ; trufting for pardon
of our offences to the fame" redeemer and
judge ; and enjoined to praftife the fame
duties, under the hope and promife of the
fame rewards. Thus the foundation of civil

policy

Good 'EffeBs of the Chrijllan Religion. 393

policy is laid in general humanity; and our
duty to man built " upon the immoveable
bafis of our duty to God.

The effeits of thefe doftrines upon politi-
cal government may at fir ft fight appear but
remote, indire6l, and incidental ; yet are they
natural and certain ; and wherever the Chrif-
tian religion in any great degree prevails are
felt and confelTed. It was the firft Chriftian
emperor that united humanity with his policy.
Conftantine firft foftened the feverity of legal
penalties; alleviated the hardfhips, to which
flaves were condemned ; and above all, eave
fupreme authority to the laws ; and fixed them
as a rule of condu6t obligatory alike upon the
fovereign and the fubjefl. It was from the
benign influence of the Chriftian revelation
that the codes of Theodolius and Juftinian
excelled all the fvftems which had o-one be-
fore them ; and gave a principle and a bafis
to all fuccecding inftitutions. The goipel has
not, it is needlefs to obierve, either eradicated
the inordinate love of power from the minds
of its profeftbrs ; or univerfally prevented its
abufe. It has not perfefted human policy ;
becaufe it has not yet perfe61:ed human
9 morals.

394 Good "EffeBs of the Chrtflian Religion,

morals. But it has been the principal canfe,
why the alperites of different ranks of men are
foftened towards eachothfer; whv mao-iftrates
are moderate in the exercife of authority,
and the people confcientious in their fubjeftion
to the laws ; why the rich and the poor meet
peaceably together^ knowing that the Lord is
the maker of them alL

5. The moft dreadful and deftruftive of
all human tranfadions is national war : and
this too has felt the benign influence of our
religion. Amongft the nations of antiquity
the arts of peace were held but in a fecon-
dary eftimation. Perfonal ftrength and agi-
lity, fkill and bravery in combat, were the
qualities moft highly valued : and the ftudy,
the employment, and the ambition of al-
moft every people was war, viftory, and
conqueft. Thefe wars too were commenced
upon fuch motives, and condu61:ed upon
fuch principles,, as were no lefs inconfiftent
with found policy, than with juftice and
humanity. The conqueror, from the defire
,of revenge, the love of plunder, or the
wantonnefs of cruelty, frequently ravaged
in fuch a manner the countries he had con-
quered, as to feize or dcftroy all the necef*

faries

Good Effects of the Chrtjlian ReligioH* 395

faries of life; and fometimes to extirpate the
people. The unfortunate captives too were
generally either put to the fword in cold
blood; offered in fuperftitious facrifice to
them that are no Gods ; or referved for a fate
ftill more wretched, and fold into flavery for
the reft of life.

Between Chriftian nations thefe aggrava-
tions of the natural horrors of war are fof-
tened or excluded. Hoftihty ceafes with
refiftance : unneceflary violence is fyftemati-
cally avoided; and the perfons and proper-
ties of individuals, as far as poffible, pro-
tected. The wounded ai^e treated even by
their enemies with tendernefs ; and the pri-
Ibners with generofity. Conquered pro-
vinces are governed with equity; and the
immediate minifters in this unnatural trade
are ufually confidered as the^ models of deli-
cacy of fentiment and elegance of manners.
This mercy and moderation, however, can
be traced no hi2:her than to the eftabhfliment
and influence of the principles of the gofpel.
When Rom.e was ftormed and plundered by
the Goths, Alaric and his army gave an ex-
ample of humanity to their vanquifhed ene-
mies.

396 Good Effe&s of the Chrijlian Religion*

mies, not lefs to be admired for its novelty,
than applauded for its merit*. Since that
era wars and their cruelties, amongft the
profefTors of Chriftianity at leaft, have gra-
dually declined : and it is almoft as reafona-
ble, as it is pleafing, to hope, that the time
will come, when bothfhall ceafe; when the
prediSion of the prophet fliall be literally
fulfilled; and men^W/ heat their fw or d^ iitto
jiloughjhares^ and their fjiears into pruning-
hooks \ when nation Jliall not lift up fivord
again ft nation^ neither Jliall • they learn war
any more: when indeed nation fliall vifit
nation, bringing with them, not the in-
Itruments of war and the engines of de-
ftruftion, but the arts of peace, and the
comforts of life : when fleets fhall traverfe
the ocean, not to tranlport the foldier
and the plunderer, but the teachers of wif-
dom, and the minifters of the gofpel: when
the unlettered Indian fliall change his appre-
henfions of a robber in every European, for
the expeftation of a benefador ; and his fears
of death or flavery, for the profpeSs of reve-
latlon, and the hope of everlafl:ing life.

* Aug. De Civit, Dei, lib. i.

6. Never

Good Effects of the ChriJlianReligion. 397

6. Never perhaps did any thing under the
name and chara<Sler of a public amufement,
fo flagrantly violate both good morals and
humanity, as the combats of the gladiators
on the amphitheatre at Rome. Yet did
thefe combats fubfift for centuries in the moft
enlightened nation of the world, fan6tioned
by the tafte of the people, and prote<9:ed by
the laws. The firft edi6ts which condemned
them were publiflied by the Chriftian empe-
rors; and thefe edifts owed their efficacy
and fuccefs to the zeal and fpirit of a Chrif-
tian prieft. That his life fell a facrifice to
the refentment of the populace is indeed to
be lamented; but cannot deprive his memory
and his principles of the honour of a fuccelT-
ful oppolltion to fo fanguinary a pradice:
for the combats of the gladiators have never
fince polluted a public theatre, or difgraced
the Chriftian name*.

7. Many other inftances, in which Chrif-
tianity has contributed to the improvement
of morality, may eafily be produced; and a
few (hall be concifely ftated.

* Gibb. Rom. Emp. chap. 30.

In

3^9 8 Good EffeBs of the Chr'ijltan Religion.

In the article of higheft importance to
domeftic happinefs, the conjugal union,
Chriftianity and its teachers have introduced
the moil: rational regulations, not only for
its formation, but for its diffolution. They
have, on one hand, banifhed polygamy ; and
on the other, reftrained the right of divorce
to its proper caufe; the violation, by one of
the parties, of the fundamental principle of
their contra6t and their vows.

In a point immediately connefted with the
former, and of no lefs importance, w^e are
again greatly indebted to Chriftianity. An
unnatural parent is no longer permitted to
immolate his child in fuperftitious facri-
fice; or, what was a praftice ftill more gene-
ral amongft the heathens, to expofe the
infant) which he does not wifh to rear; to
reduce by the m.oft unfeeling calculation the
number of his children to his circumftances;
and to educate fuch only as he judges likely
to bring honour or advantage to his family or
himfelf The parent, who fhould now at-
tempt this in a Chriftian country, would be
ftigmatifed by public opinion as a monfter,
and punifhed as a criminal by the law^s-

4 • I^i

Good Effe£ls of the Chrijlian Religion. 399

In Roman morality, even in its brighteft
era, fuicide was not confidered as a crime.
It was indeed rather thought to confer new
dignity on the charafter of the perpetrator.
It was encouraged by the example of the
hero; and vindicated in the difquifition of
the philofopher. Under the gofpel it is more
juftly confidered as murder with its worft
aggravations; as an offence againft nature,
as well as againft duty ; as a deteftable com-
plication of cowardice with guilt.

To the influence of Chriftianity we owe
almoft exclufively one of the beft exertions
of philanthropy, eleemolynary eftablifliments :
not only the legal and regular provifion for
the poor ; but the voluntary contributions of
the liberal and wealthy in a thoufand ways;
our colledions at religious feftivals, and in
feafons of fcarcity; our fchools of charity,
for the education of the children of the un-
fortunate and neceffitous ; our hofpitals, for
the retreat of age, misfortune, or difeafe.

Thefe, and fuch as thefe, are the im-
provements which we afcribe with gratitude
to the Chriftian revelation. That moft of

them

40O Good Eff'e&s of the Chrijllan Religion^ '

them are juftly afcribed to it, can be fhewn
from iinqueftioned records of hiftory: and
it is furely fair to attribute the reft to the
fame caufe; as they cannot with fairnefs be
imputed to any other. In the times antece-
dent to our Saviour's appearance in the world
no fuch improvements can be traced. But
as foon as his rehgion obtained influence and
eftabUfhment, they began to be feen and
felt ; and by a gradual, though not regular
progrcfs, have attained to their prefent ftate.
It is not, however, with a view to flatter
the prefent ftate of morals, that thefe im-
provements have been fpecified. For it is
not to be diflfembled, that we are yet at a
melancholy diftance from that purity and
perfeftion, which revelation has prefcribed.
Our fuperiority over our heathen anceftors
has been infifted on, not to exalt ourfelves,
but the rehgion we profefs; not to extol the
ways of men, but to juftify the v/ays of
God. It is to repel the objeftion brought
againft Chriftianity from its fuppofed ineffi-
cacy ; to ftiew that it has long fince begun to
produce the reformation it promifed; that
this reformation is ftill in progrefs; and that
in all probability every pretext for the ob-

jedion

GoodEffe&s of the Chrijiian Religion, 40 r

je6tion will at laft be removed. The time,
we truft, will come when Chriftis^ty fliall
be fo fully and univerfally obeyed, that the
moil: magnificent prediftions of its prophets
Ihall be accomplifhed ; when they JJiall not
hurt nor dejlroy in all the holy mountain * ; and
the earth Jfiall be filled with the knowledge of
the glory of the L,ord'\.

8. I have now confidered as many of the
difficulties refpefting the truth and credibi-
lity of divine revelation, as the limits of
the prefent lefture will admit ; and in con-
fidering them the aim and objedt have been
to ihew, not that the difficulties do not exift;
but that they are not infuperable; not that
the objeftions are wholly groundlefs ; but that
they are not conclufive againft the divine
origin of Chriftianity. In each of the points
that have been examined ; in the variety of
religions in the world, or in the variety of
opinions upon them; in the real weaknefs
and boafled ftrength of human reafon; or
in the nature and neceflity of a divine, reve-

* irai. xi. 9. f Hab. ii. 14.

D d lation ;

402 GoodEffe^s of the Chrijlian Religion.

]ation; in the precepts of the gofpel, as they
affe£t the enjoyments of the prefent life; in
the myfterious doftrines, which it contains ;
or in the duties of worfhip, which it pre-
fcrihes; in the want of univerfality in its
publication and reception; or in its want
of due influence on the lives of its pro-
felTors; in each of thefe the attempt has
been to prove, that there is nothing in-
confiftent with itfelf, or with the attributes
of the Deity; nothing unfuitable to the na-
ture of a divine revelation, or to the bene-
ficial purpofes, which it profefTes to promote ;
nothing irreconcileable to the truth of pro-
phecy ; or inadmiffible as articles of faith by
the human mxind. If this can be efPj6i:ed,
the poiitive evidence will then operate in its
full force; and by that, and that only, muft
the divine origin of the gofpel finally fland
or fall. But in proportion as objeftion
is invalidated, the grounds of faith are
ftrengthened ; as perplexity and delufion are
diffipated, the mind is open to truth and
convi6tion. Whatever is not phyfically im-
poffible, is credible when competent witnefTes
^re produced; and the Chriftian revelation

is

GoodEffe^s of the Chrijiian Religion* 46^

is to be believed, not becaufe every difficulty
can be clearly folved, or every article de-
monftrated ; but becaufe there is adequate
evidence.;- evidence as ftrong as the fa6ts are
extraordinary ; to us at prefent, indeed, the
ufual evidence of hiftory ; though from pe-
culiar circumftances entitled to more than
ufual credit ; but in its origin, and its firft
teachers, preternatural teftimony to preter-
natural truth*

The Chriftian Revelation, however, is to
be recommended, not merely becaufe it has
the advantage in point of argument ; the pre*
ponderance of probability, and a cloud of
witnejfes in its favour; but becaufe it offers
bleflings, with which no other objefts of hu-
man purfuit can come in competition; be-
caufe it is every way fuperior to every other
fyftem of faith and hope. To our duty it in-
feparably conneds our intereft; and unites
the beft affedions of the heart with the beft
conclufions of the underftandino;.

Were the aro;uments for and ao;ainft a fu-
ture ftate equal ; were the difficulties a ba-
lance to the evidence ; ftill it would be wif*

D d a dom

404 GoodEffeii^ of the Chrijiian Religion,

dom to fecure the better fide of fo important
an alternative, by a faithful difcharc;e of the
duties of our ftation. In the prefent life
it is always thought prudent and creditable,
to take the chances in our favour; to incline
to the fide ^of fafsty. Should we not take
fonie care to provide for the ineftimable
chances of eternity ! In this life too, where
the point is doubtful, we may often fufpend
our judgment without mifchief or danger ;-
where we knov/ not how to aft ricrht, we mav
refufe to a61 at all. But on the queftion of
revelation a decillon muft be made. We are
not permitted to take a miiddle courfe between
faith and infidelity, between duty and difobe-
dience. The Creator will not fhare his ho-
nour with his creatures : v/e cannot divide
our fervices between God and Mammon.

' If again we reje6t-th,e Chriftian revelation,
we are launched into an ocean of uncertainty
both in principle and praftice; with no com-
pafs to dire6i, no friendly ftar to guide us to
the haven of fatisfaftion or fafety. Philofophy
cannot inform us whence we came; or
whither we are appointed to go. It leaves
vs to comfort or torment each other for a fea-

fon.

Good TLfftdts of- the Ckryiian^ Religion . .^ o 5

fon, to enjoy or fufFer, as it may happen,'
and erelonsf to bow beneath the ftroke of
death ; of which it can tell us neither the
caufe, the maimer, nor the end. But reve-
lation offers a folution of all thefe difficulties ;
a light to guide our fteps through this laby-
rinth of darkness. It points out both the
courfe we ought to purfue, and abundant mo-
tives to purlue it. Of our duty it has pro-
claimed the nature and the end, the per-
formance and the recompence. Revelation
has furnifhed the proper objeft of faith, and
confidence to hope :• it has fupplied alle-
viation to m.isfortune, and confolation even
in death ; for it has promifed to virtue fup-
port and reward. Had Cicero been acquaint-
ed with the do6trines of Chriftianity, he would
not have maintained, that he was the only
wife man, who had extinguifhed his paffions:
and had Brutus known them, he would not
have pronouced virtue to be only a fliadow.

What is the chief good of man, was a quef-
tion which the philofophers of antiquity in-
ceflantly difcufTed, but were never able to de-
termine. In the indulo;ence of their fenfes
they found not gratification adequate to their

9 capacities:

4o6 Good Effects of the Chrijiian Religion.

capacities : and the exercife of virtue was
expofed to difficulties and vexations, of
"which they could not perceive the caufe or
the advantage. Whether they chofe a public
pr a private ftation ; an aftive or a contempla-
tive life ; they were ftill difappointed of the
happinefs, for which they believed man to
be formed, and which they felt that he de-
fired. Where it was to be found, or why it
was with-held, they were equally ui>able to
difcover. . By revelation the queftion is de^
cided, and the perplexity removed. The_
pradice of virtue, is the talk appointed for us;
its difficulties are our probation ; and its re-
ward our greateft good. To promote the
happinefs of others in order to fecure our own,
is at once the efTence of our duty and the end.
This is at prefent an objed of defire adequate
to our capacities, and will hereafter be an
adequate gratification.

But when philoibphy teaches infidelity, it
flirinks ftill further from a comparifon with
the Chriftian revelation. Chriftianity every
way exalts human nature ; while by infide-
lity it is every way degraded and debafed. Infi-
delity lets loofe the worft paifions of the heart ;

4 ^"

Good Effe&s of the Chrijlian Religion, 407

all that corrupt the Individual, and difturb
the peace of fociety. But Chriftianity points
our afFe6lions to their proper objefls, and con-
fines them within fuch bounds, as would at
once fecure the interefts of thofe about us,
and the tranquillity of our minds. Infidelity
would fink us r^early to a level with the beajis
that perijli ; and Chriftianity exalts us to the
fociety of angels of light. Infidelity limits
our enjoyments and our profpefts to a few
years of precarious life on earth, and its flill
more precarious pleafures; while Chriflianity
teaches us to afpire to glory and immortality
in heaven. Infidelity leaves us the Ions of
finful men ; and Chriflianity makes us by
adoption the fons of God.

It is another important recommendation of
the gofpel, that it has placed our duty upon
an exphcit and intelligible bafis; the will and
word of God. In the precepts of Chriftianity
this principle is every w^here implied or ex-
preffed; either dire6Hy affigned, or recog-
nifed as already known. We need not there-
fore now engage in any intricate difquifitions
on the laws of nature and right reafon; on
the love of virtue for its own fake; or a con-
duit

4o8 Good Effects of the Chrifttan 'Religion.

du6l agreeable to the fitnefs of things. We
need not perplex ourfelves with deep and un-
availing refearches into the foundation of the
rule of right ; the ftandard of truth ; or the
orio-in of obli^-ation. God himfelf has conde-

o o

fcended to be our inftruftor. His commands
are the rule of right; his authority is obliga-
tion ; and the fan6tion our own good. Obe-
dience is virtue, and difobedience fin. The
former enfures his approbation, and our own
happinefs; and the latter incurs his difplea-
fure, and our punifliment.

Of the Deity too revelation, and revelation
only, has vindicated the nature and perfec-
tions. It has not only aflerted the exiftence
of his moral attributes ; but fhewn their con-
fiftency with the vifible lyftem of the w^orld^
and the prefent circumftances of mankind.
Of thefe infidelity could give no fatisfadory
account. It afcribed them to a fortuitous
concourfe of atoms ; to a blind and capricious
chance ; or to a fixed and refiftlefs fate ; to
principles it could not explain; to names that
had no meaning. Revelation has fliewn that
the end of our creation was our own happi-
nefs; and has ajTfigned the caufes, why this^

happinefs

GoodEffeBs of the Chrijlian Reltgion. 409

happinefs is not immediately and unlverfally
obtained. It has explained how difobedience
to the laws of God is conliftent with his pro-
vidence and juftice; how the exiftence of
,phyfical evil may be reconciled to his o;ood-
nefs; our imperfedions to his wifdom ; and
our fufFerings to his mercy. It has taught us
refignation to the divine will on rational and
intelligible principles; and reconciled chear-
fulnefs in obedience with the feemine feve-
rity of our talk. It is thus that the gofpel
has made the prefent condition of man and
the vifible lyftem of creation bear teftimony
to its own truth and authenticity. It has
eftablifhed itfelf upon a bafis, which true phi-
lofophy could not have difcovered ; and againft
which, we are aflured, falfe philofophy (hall
not prevail.

If, however, doubts are ftill entertained,
and objedions continue to be urged; each
fhould be confidered as an additional incite-
ment to our zeal and dilio-ence in the caufe.

o

The ignorance and vices of one part of man-
kind give exercife and value to the wifdom
and virtues of the reft. And while providence
permits the influence of the gofpel to be only

E e partial

410 Good Effe&s of the Chrljlian Religion.

partial and imperfed, he feems to intend it
as an opportunity for us to perform the moft
important duties ; to enhance our own merit.
If Chriftianity is not yet univerfally known,
or not duly obeyed; it is incumbent upon us
to endeavour to propagate its dodrines by our
inftrudlion, and to give effeft to its precepts by
our example. One of the nobleft inftances of
virtue is, to make others virtuous : one of the
beft exertions of benevolence is, to teach men
to believe and to obey the gofpel. And to
this duty, as to every other, is announced
the recompence of reward. To the apoftles,
as firft in dignity and defert amongft the
teachers of Chriftianity, it was promifed, that
they fhould fit on twelve thrones^ judging the
twelve tribes oflfrael: and for the encourage-
ment of all others, the prophet has aflured us,
that they that be wifejlialljhine as the brightnefs
of the firmament ; and they that turn many to
right eoufnefs^ as thefiars for ever and ever.

Finally and above all, the great end and
aim of Chriftianity is not {peculation, but
pra6lice; not controverfy, but peace: it is
not fo much the purfuit of fcience, as of vir-
tue ; it is obedience, as well as faith. The
glorious fcheme of man's redemption was not

commu«?

Good Effects of the Chriflian Religion. 41 1

communicated to us merely to excite our ad-
miration, and to (hew its fuperiority over rea-
fbn and philofophy ; but to teach us our duty,
and to reg-ulate our fentiments and conduft.
Futurity is not a land of fancy and fi6lion ; in
which we have no further concern than to
amufe our leifure or dehght our imasiination
with its beauties; but it is the lot of our in*
heritaince^ the country of our hope. Chrift
Jefus is not the creature of poetry, or the
hero of a romance ; on whofe chara6ler and
aftions we need only exercife our critical fa-
gaclty, and fhew our dexterity in argument ;
but he is the author and f niftier of our faith^
the example of our morals, and the projiiiia-^
tionfor ourfns. The poffeffion of knowledge
fuperior to the acquifitions of the fages of an-
tiquity will only expofe lis to a feverer (Qn--
tence, unlefs we attain to fuperior merit.
If our right eoufnefs do not exceed the right eouf
nefs of the Pag.^ns, they will rife up. in judg^
7nent againjl us^ and will condem?i us. To hear
and to believe the gofpel has little ufe or
value, but as the foundation and the princi-
ple of religious and moral duties. Faith
without works is dead. It is only by our
prayers and our alms together, by piety united

with

412 Good'Effe&s of the Chrijllan Re/igion.

with charity, that we can render ourfelves
acceptable to our God. And do thouy Oh
Lord^ who haft caufed all holy fcri/itures to be
written for our learnings grant that we may m
fuch wife hear them^ read, mark^ learn^ and
inwardly digefi them ; that by patience and
comfort of thy holy word, we may embrace^
and ever holdfaf, the bleffed hope of everlaji-
ing life ; which thou hafl given us in our Sa*
viour Jefus Chrijl. Amen*

FINIS-

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