CORNELL 
 
 UNIVERSITY 
 LIBRARY 
 
 BOUGHT WITH THE INCOME 
 OF THE SAGE ENDOWMENT 
 FUND GIVEN IN 1891 BY 
 
 HENRY WILLIAMS SAGE 
 
BR 45.Bln784 "'"•'•'' '■""•">' 
 
Cornell University 
 Library 
 
 The original of tliis book is in 
 tlie Cornell University Library. 
 
 There are no known copyright restrictions in 
 the United States on the use of the text. 
 
 http://www.archive.org/details/cu31924026429369 
 
SERMONS 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OP OXFORD, 
 
 In the year 1784, 
 
 At the lecture fovs6bd by thi 
 
 Rev. JOHN BAMPTON, M. A. 
 
 LiVT5 CANON OF SALISBURY. 
 
 By JOSEPH WHITE, B. D. 
 
 Y£lLOVr OF WABHAM COLLEGE, AND LAUDIAN 
 PROFESSOR OF ARABIC. 
 
 OXFORD: 
 
 Pijnted for D. Pbikce and J. Cooke. Sold zKo by 
 J. F. and C.RiviRGTOM, and T. Cadeli,, Lasdoa. 
 
 M OCC i.XXX IV. 
 
IMPRIMATUR, 
 
 SAM. DENNIS, 
 
 Vice- Can. Oxon. 
 
 June 5. 1784. 
 
TO THE REVEREND 
 
 THE HEADS OF COLLEGES, 
 
 THE FOLLOWING SERMONS, 
 
 PREACHED 
 
 BY THEIR APPOINTMENT, 
 
 ARE, 
 
 MOST RESPECTFULLY 
 
 AND GRATEFULLY, 
 
 INSCRIBED. 
 
BxfraB from the Tafi Will and Hefiament of 
 the late Rev. JOHN BAMPTON, 
 Cams of SaliihuTy, 
 
 — — — .** I give and bequeath my Lands and, 
 ** Eftates to the Chancellor, Mafters, and Scholars 
 *' of the Univerfity of Oxford for ever, to have 
 ** and to hold all and fingular the faid Lands or 
 *' Eftates upon truft, and to the intents and puf- 
 ** pofas hereinafter mentioned -, that is to fay, I 
 •* will and appoint, that the Vice-Chancellor of the 
 *' Univerfity of Oxford for the time being fhali 
 " take and receive all the rents, iflues, and profits 
 '* thereof, and (after all taxes, reparations, and 
 *' neceflary deductions made) that he pay all the 
 *' remainder to the endowment of eight Divinity 
 ** Le<5ture Sermons, to be eftablillied for ever in 
 *' the faid Univerfity, and to be performed in the 
 '* manner following : 
 
 ** I direft and appoint, that, upon the firft Tuet 
 ** day in Eaftcr Term, a Lefturer be yearly chofen 
 *' by the Heads of Colleges only, and by no others, 
 ** in the room adjoining to the Printing-Honfe, 
 *' between the hours of ten in the morning and 
 *' two in the afternoon, to preach eight Divinity 
 *' LefljLire Sermons, the year following, at St. 
 " Mary's in Oxford, between tJi6 commencement 
 *' of the lafl: month in Lent Term, and the end of 
 *' the third week in" Adl Term. 
 
 " A lib I diredb and appoint, that the eight Di- 
 ** vinity Lcifture Sermons fhall be preached upon 
 ** either of the following fufajefts — to confirm and 
 ** eftablilh the Chriftian Faich, and to confute all 
 
 " heretic* 
 
" heretics and fchifmatics— upon the divine autho- 
 " rity of the Holy Scriptures— upon the authority 
 *' of the writings of the primitive Fathers, as to 
 " the faith and pradtice of tlie primitive Church — 
 " upon the Divinity of durLord'and Saviour Jefus 
 " Chrift — upon the Divinity of the Holy Ghoft — 
 *' upon the Articles of the Chriftian Fkith, as com- 
 " prehended in the Apoftles' and Nicene Creeds. 
 
 " Alfo I direft, that thirty copies of the eight 
 *' Divinity Ledlure Sermons fhali be always printed, 
 *' within two months after thfey are preached, ^nd 
 *' 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 Gity 
 " of Oxford, and one cqpy to be put into the 
 " Bodleian Library ; and the expence of printing 
 " them fhall be. paid out of the revenue of the 
 " Lands or Eftates given for eftablifhi'ng the Divini- 
 *' ty Lefture Sermons ; and the Preacher fhall not 
 *' be paid, nor be entitled to the revenue, before 
 *' they are printed. 
 
 " Alfo 1 diredl and aJ)point, that no perfbh Ihall 
 • ** be qualified to preach the Divinity Le6i:ure Ser- 
 *' ture Sermons, enlefs he hath taken the Diegrec 
 *' of Mafter of Arts at l6aft% in one of the two 
 *' Univerfities of -Oxford or Cambridge ; and that 
 " the fame perfon fhall never preach the'Divinity 
 !' Lefture Sermons twice." 
 
COMPARISON 
 
 O F 
 
 MAHOMETISM and CHRISTIANITY 
 
 IN THEIR HISTORY, 
 
 THEIR EVIDENCE, 
 
 AND THEIR EFFECTS, 
 
 I r^ N I..N E S E R M O N S. 
 
S E R M O N L 
 
 Matt. XL 19. 
 Wifdom is jujiified of her Children, 
 
 TH E chapter in which thefe words 
 occur, opens with a concife reU- 
 tion of the Baptift's meflage to our 
 Saviour j which he fent, probably, not fo 
 much to confirm his own conviction, as to 
 gratify the pious curiofity, and to remove 
 the modeft fcruples of his followers. Then 
 follow the atteftation which our Lord 
 bore to the charafter of John, and the 
 reflections he made on the treatment 
 which each of them received from a race 
 of men, whofe jealoufy made them fufpedt, 
 and whofe perverfenefs difpofed them to 
 counteraft, the beft methods that divine 
 wifdom had adopted for their reformation. 
 
 A A tern- 
 
± SERMON I. 
 
 A temper of mind fo deftitute of candour, 
 fo incapable of folid improvement, fo pre- 
 determined to refift, the moft falutary 
 counfels of heateti, was by way of ex- 
 pofing it more effectually to contempt, 
 compared to that wayward folly which is 
 frequently obfervable in children, whofe 
 obftinacy no corrections can controul, and 
 whofe complacency no condefcenfions can 
 win. If you pipe to them, they are too 
 fallen to dance j and if you mourn to 
 them, they are too gay to lament. The 
 comparifon, though mortifying, was de- 
 ferved : and that it might not lofe its 
 aim, our Lord made a particular appli- 
 cation of it to the Jews. He, informed 
 them, without a figure, that they were the 
 perverfe children whom he had more im- 
 mediately in view j and that it was their 
 infatuated per.verfenefs, which the compa- 
 rifon was defigned to illuftrate an-d ex- 
 pofe : for fuch contrary appearances did it 
 affume, that neither the exemplary au- 
 fterity of John, nor the more gracious 
 familiarity of Chrift himfelf, could either 
 conquer its diflike, or conciliate its ef- 
 teem. Did John lead an abftemious life, 
 
 ai^d 
 
.S E^R M O N I. 3 
 
 and fequefter hittifelf from the cares and 
 amufements of the world, as a courfe 
 which feemed m'oft favourable tolhe fo- 
 lemnity of his O^ffice, and which, as it re- 
 moved him at a diftance from temptation^ 
 promifed to fecure his charafter from the 
 petulance of ridicule; and the malignity of 
 reproach ? With what eyes did the Jews 
 behold his condudl, and what interpre- 
 tation did they put on it? By fuppofing 
 that he had a devil, or was under daemo- 
 niacal influence, they thought fuch unne- 
 ceflary feverity could be eafily accounted 
 for. They gazed, perhaps, lome with ftu- 
 pid admiration, and fome even with con- 
 tempt, at the rigour of the hermit ; but 
 turned a deaf ear to the warnings of the 
 preacher. 
 
 Did our blefl'ed Lord adopt a mode of 
 behaviour in fome refpedts different from 
 the very auftere habits of the Baptift's life ? 
 Did he poffefs more of the fecial qualities 
 of human nature ? Was he more accef- 
 fible, and did he mix with the world, 
 and converfe with mankind, with lefs dif- 
 tance and reftraint ? What efFed: had his 
 A 2 amiable 
 
4 SERMON I. 
 
 amiable and condefcending manners on 
 the people, \yho had been offended at the 
 ftriafelf- denial which bis meflenger had 
 voluntarily impofed on himfelf? Was 
 their good opinion conciliated ? No. Their 
 perverfe humour was always predominant, 
 when their reformation was the objeft : 
 and in order to evade the end, they vili- 
 fied, the means. Thus they traduced our 
 bleffec^ Lord as a glutton and a wine-bibber, 
 the friend of publicans andfnners. 
 
 After thefe reflcdtions on the incon- 
 fiflence of their judgerpent, and the ftub- 
 bornnefs of their difpofitions, particu- 
 larly as difcovered againfl himfelf, ^nd the 
 religion which he came to eftablifh, he 
 adds. But ivifdom isjujlified of her children. 
 As if he had faid, " Though the genera- 
 tion to which I am feiit to difclofe the firft 
 meJTages of grace, is fo eager to mifintcr- 
 pret my. dodbrines, and to cenfure my con- 
 du(13: ; yet there are thofe who are ready to 
 bear their teftimony in my favour, from 
 evidence too clear to be contradifted, or 
 ■even to be doubted. Wifdom has its fin- 
 cere advocates j and they who. are beft ac- 
 quainted 
 
S' E R M O N I. 5 
 
 q«aint6d witlif it& principles, itid ffloft fuf- 
 ceptible of its fpirit, are beft qualified to 
 defend it. The nearnefs of their relation- 
 {kip puts thetn in a fituation the moft au- 
 fpicious to c^nvidtion : and if iii propor- 
 tion to ibeir knowledge of its evidence, be 
 their zeal in its fupport, and their concern 
 for its interefls y in fpite of the cavils of 
 the unbelieving, and the perfecutions of 
 the cruel, they Mil afford a teffimohy in 
 its behalf, that Vi'ill juftify it to future 
 generations." 
 
 By the terrii wtfdom in the text our 
 bli^ffed Lord meant, as fome fuppbfe, him- 
 self j who is in the higheft feiife deferv- 
 ing of the appellation, as being the word 
 and WISDOM of God, in whbm are hidden 
 all the treafurei, of knowledge j and who is 
 the true light which lighteth every man 
 that coifieth into the world. 
 
 Others are of opinion, that the cxpref- 
 fion was meant to convey a iublime idea 
 of the character of his gofpel : which is 
 in truth the illuftration of divine wif- 
 dom, and the fyftem of that knowledge, 
 A 3 which 
 
6 SERMON I. 
 
 which can alone make us mife unto Jal- 
 
 •uatton. 
 
 A gofpel fo divine in its origi-nal, fo 
 excellent in its defign, and fo beneficial 
 in its e£feds,, as it was worthy of all accej^^ 
 tation, -fo did. it gain many to efpoufciits 
 interefts,:. whofe coridudt brought no dif- 
 credit on the caufe they .flood forward to 
 defend. The children; of wifdom. have 
 frequeotLy jjjftified. iti by argunients too 
 ftrong for its enemies to confute : and; 
 thoufands in the pains of death, and 
 amidft' the tortures of crucifixion,, inftead 
 of falling; from it, have adhered to it with 
 firmer hopes, ajid fonder attachment j and 
 breathed out their fouls in atteftatlons to 
 its truth, and in prayers for its prof-^ 
 perity. 
 
 * Wetftein has coneifely and emphatically explained ih? 
 word ihKsuis^n — 7«/?« protmnciata eji at que ab/oluta fa- 
 pientia tii'vina a cullorihus fuU. So when John, with the 
 clearefl precifion, andin a, tone of the weightiefl: autho- 
 rity, had defer ibed'the charafteriftic proofs of his own mif- 
 jion, the people and the publicans iiivLMwrmi -in biii; 
 acknowledged the righteous interpofition of God, and th^ 
 propriety of the evidence which fliewed him to have in- 
 terfered ; and vyejre baptized with the baptifm of John. 
 
 Nof 
 
SERMON I. 7 
 
 Nor has wifdom been denied the tefti- 
 mony of enemies : a teftimony, of which 
 indeed it did not ftand in . need ; but 
 which .being extorted by the irreiiftible 
 force of truth, may well be efteemed as a 
 confirmation of, its; general evidence: fince 
 they whoie wifh and whofe intereft it wa& 
 to decry it, yet were compelled, if not to 
 receive it wholly, yet to acknowledge it 
 in part ; and thus, like Pilate, pronounc- 
 ed him righteous^ whom they condemned j 
 and, like Judas, confeffed him innocent^. 
 whom they betrayed. 
 
 Though God, according to his promife, 
 has always had a feed to ferve ;&//», andi 
 which might be accounted as his peculiar 
 generation', men who have confidered; the 
 fuccefs of religion as intimately conne'd:- 
 ed with their own well-beingj( and, who 
 have therefore promoted it with a zeal 
 and ardour in fome degree proportioned to 
 its importancej yet to the primitive ages 
 of chriftianity muft we turn our eyes for 
 examples of the moft heroic fortitude, and 
 the moft difinterefted attachment. Other 
 A 4 ex- 
 
8 a E R M^O N I. 
 
 examples may illuftrate ; but thefe con- 
 vince. Modern piety and zeal may edify 
 and 'wami the hearty may excite our emu- 
 lation, &ndi roufe up the knguifliing fpirit 
 of devotion. But the trials of ancient times 
 produced examples fo illuftrious, that while 
 the heart is affedled, the cbnfcience alfo is^ 
 enlightened. We are not carried away 
 with: fympathetic impulfes, which have 
 no foundation but in the wild dreams of 
 fanaticifm, or the tumultuJous emotions of 
 enthufiafm.' No. The underftanding takes' 
 avfhare.UR .the impreffion : we approve 
 while we wonder; and our reafon is as 
 much convinced by the evidence of truth, 
 as our paffiohs are captivated by the power 
 of what is fingular and, extraordinary. 
 
 ■ Wken we reviewi thofe times in which 
 facfa. great examples occur, we are led 
 to make comparifdns that are by no means 
 flattering to the prefent age. The cha- 
 raderiftic feature of the times in which 
 we live, isi indifference to religion in gene- 
 ral. The power of godlinefs is negleded^ 
 aai^d fhall w& W-onder that the form of it 
 {hould be; flighted- and de^ifcd ? Under 
 
 the 
 
S E R M O N I. 9 
 
 the pretence of emancipating the humaii' 
 mind from the bondage of fuperftition, 
 the common offices of devotion have he^n 
 decried. From the afFeftation of candour- 
 we have funk into liftlefTnefs ; and have' 
 tamely fuffered a daring fpirit of infide- 
 lity to oppofe, and a fpecious herefy to 
 undermine the interefts of chriftianity j 
 beoaufe we have been apprehenfive that 
 our firmnefs would be ftigmatized with 
 the odious name of bigotry ! 
 
 • It has indeed been alw^ays the unhappy 
 fate of mankind to run into extremes : and: 
 in matters of religion this perverfe bent> 
 of human nature has principally difcover- 
 ed itfelf. Lukewarmnefs and intemperate' 
 zeal have, each in its turn* proved un-- 
 fpeakably injurious to the chiiftian caufe.- 
 The former iilently and lecretly faps its 
 foundations j and though its progrefs be 
 flow and infenfible, yet its e^ffedls are too 
 fatal, not to- alarm the friends of religion. 
 The latter has expofed the caufe it pro- 
 feffed to patronize i: and by its wrong andi 
 prepofterous methods bf defence, has, i in 
 i'aiiances too numerous to be recdunted, 
 
 but: 
 
lo S E R M O N I. 
 
 but too melancholy to be forgotten, afford- 
 ed the enemies that oppbfed it an occafi- 
 on of triumph, which the merits of their 
 own caufe by no means entitled them to 
 claim. 
 
 o!The children of wifdom, while they 
 feel their better hopes fecured by its pro-i 
 mifes, cannot grow indifferent to its in- 
 terefts ; nor look on the infu-lts which are 
 from time to time offered to its rhoft fa-, 
 cred and awful obligations, with the cold- 
 nefs of unconcerned fpedtaitors. They can- 
 not fee its holy inftitutions flighted, or 
 its effential doftrines blafpherhed, without 
 lamenting that degeneracy of mind and 
 manners, which is the fatal origin of all. 
 They cannot but tremble at the probable, 
 I will not fay approaching, iffue of fuch 
 ingratitwdfi . to heaven for its .un/peakabl& 
 
 But the wifdom which they are taught 
 to value, they know how to defend. The 
 f|)irit which it infpires; is Jirfi pure, and 
 then peaceable, gentle, full of good fruits, 
 eaff to be entreated, without pmtialityi and 
 •without hypocrify. Their candour does not 
 
 make 
 
SERMON I. II 
 
 make them lukewarm, nor their zeal, 
 uncharitable. 
 
 The Epicureans of antiquity, and the 
 infidels of our own days, arrogantly boafti: 
 of their high atchievements in fnapping 
 afunder the chains of fuperftition : and in 
 the execution of their dfefperate purpofe 
 they go forward with unfhaken fortitude, 
 and . unremitted alacrity. Muft. we then 
 grow fupine and inadive, when the danger 
 i& morp; imminent and threatning ? Miift 
 we affedt the petty popularity, which arifes 
 froni flattering the prejudices of men, in- 
 ftead of afpiring to the glory of faving their 
 fouls ? Far be fuch complication of mean- 
 nefs and perfidy from the childreni of 
 wifdom. 
 
 We are exhorted io\contend tarnejily for 
 the faith once delivered to the faints : and 
 our Saviour has given us this awful 
 warning, that ''if we are afhamed of him 
 and of his words in this adulterous and 
 finful generation, of us alfo will he be 
 afhamed, when he comes in the glory of 
 his father, and with his holy angels." 
 
 But 
 
i2^ SIE R M O N I. 
 
 Bust' if' we confefs. him before men, if 
 we vindicate the honour of his gofpel by 
 a well-condudted oppofition to thofe who 
 wo'uld difcredit its "divinity, or corrupt 
 its, dodrines j if we juflify our ^eal by 
 our pradice, and thus giorify thai hoty 
 name hy •which 'we are called, he will moft' 
 certainly acknowledge us ii4 thatddy, whefl 
 his. approbation ; will' be the higheft re- 
 ward that an immortal fpirit can enjoy. 
 
 The fincere and well-informed -jadvo-' 
 cates of the gofpel, while engaged in the 
 juftification of its principles,, and the fup- 
 port of its interefts, are' careful not to 
 lavifh> their adivity on fubjeds of remote 
 effed,Jor barren curiofity. Wifdotn referves 
 its vigour for exertions worthy of its own 
 noble aims : and if it be zealoujly affeSl- 
 edy it is ma good thing. ^-Aduated by fuch 
 motives, and placed in fuch circumftances, 
 it not only defies ail the arts of calumny; 
 bat challenges fome tribute of praife. The 
 everlafting truths of the gofpel, with which 
 the welfare of mankind is moft nearly con- 
 neded, demand our ferio«s regards, and 
 jiiftify the wafmeft efforts of zeal, direc- 
 ted 
 
S E R M O N I. 
 
 13 
 
 ted by knowledge, and tempered by phi*- 
 Ignthropy. 
 
 ■t.-: 
 
 There are errors that would bereave us 
 of every hope whi(?h points to immor- 
 .tality, lopfen the beft cement of ibciety, 
 and overturn the very conftitution of reli- 
 gion both natural and revealed. Oppofi- 
 tion to fuch errors deferves not the odi- 
 ous epithets of bigotry and fuperftiiion. 
 Infidelity, we know, has its, ze^lqts j and 
 herefies of the moft malignant tendency 
 have their advocates j -^- advocates, who 
 fcOrn accommodation with what they are 
 pleafe4 to call the inventions of prieft- 
 cr^ft, and the prejudices pf the, vulgar; 
 who tj^a^e a triumphant boaft of the free- 
 dom with which t.hey oppofe the peculiar 
 and diftitiguifhing doctrine? of chr^ftianity; 
 who are neither afliamed, nor afraid to de- 
 clare openly to the world, that; as they 
 ii^ve h^tjierto exerted themfelves, fo wiH 
 they continue to exert themfelves in de- 
 moliihing the fortrefles of orthodoxy. 
 They difdain to pay any r&i^ereijce to" the 
 ruflj q£ antiquity-^they af^ no- refpedters 
 <5!f the authority attached to names — 
 
 they 
 
14 S E k M O N t. 
 
 they fcorn to facrifice any precarious opi- 
 nion about the purity of truth, to the 
 eftabliflied peace of the world. The col- 
 leftive wifdom and exemplary piety of 
 preceding generations, are to the philo" 
 fopher a ftumbling-block, and to the irt" 
 novator foolifhnefs. 
 
 In reprefling the violence, and in ex* 
 poling the abfurdities of fuch writers, we 
 a6t a part which prejudiced men may 
 perhaps impute to unworthy motives. But 
 why are we blamed for doing to others, 
 what others, if they fuppofed us to lie 
 tinder any dangerous delufion, would make 
 a merit of doing to us ? Is that officious 
 in the children of wifdom, which in their 
 adverfaries is benevolent ? Is their firm* 
 nefs our obftinacy? Their caufe furely 
 has no prefUmptive proof of fuperiority. 
 Their abilities are not of a greater fize. 
 Their adtivity is not directed to nobler 
 ends. 
 
 They laugh indeed at our blindnefe^ 
 
 and they rail at our ardour : but to hear 
 
 • the 
 
SERMON I. ts 
 
 the Fude clamours of thofe who aflault 
 chriftianity, or of thofe who betray it, 
 without emotion and without refiftance, 
 would imply a tamenefs of fpirit, which 
 our enemies would be the firft to infult 
 and to ridicule. By filent forbearance, or 
 languid oppofition, we (hould indeed give 
 too much colour to an infinuation lately 
 thrown out by one who has rufhed foremoft 
 in the ranks, and founded with a louder 
 blaft than his fellows the horn of battle, 
 that we are at eofe in Zion, only becaufe 
 we are grown indifferent to her better 
 interefls. 
 
 There are indeed too many perfons, from: 
 whom a more confiftent conduct . might 
 have been expedted, who are aftive iii the 
 profecution of thofe temporal privileges, 
 which are conncfted with their fpiritual 
 fundlion, and who eagerly pant for ho- 
 nours and diftindtions ; yet are too little 
 concerned to promote the honour of the 
 gofpel, and quite indifferent about th& 
 prefervation of thofe glorious truths, which 
 render it at once the admiration and de- 
 light 
 
i6 S E R M P J^ I. 
 
 light of rational, but guilty and fallen 
 creatures. 
 
 But it. is unfair to argue from particu- 
 lars to univerfalsj and ungenerous to cen- 
 fure the whole for the defefts or errors of 
 a few. There are many, whofe condudt 
 ftill tends to refcue their profeffion from 
 the difgrace which malice is eager to 
 throw on it. Wifdom can yet boaft of 
 children, whofe mingled zeal and prudencd 
 do not difgrace the caufe they have the 
 honour to fupport. 
 
 But while they juftify her^ caufe, it is 
 in fuch a manner, as will not bring any 
 difcredit on its true principles, and ge- 
 nuine tendency. Their zeal for God never 
 cofitradifts their charity to men. While 
 it pppofes principles which are injurious 
 to the interefts of truth, and deftrudlivQ 
 to the fouls of men, yet it diminiflies 
 not the fincerefl- regard for' the perfons of 
 thofe, by whom fuch principles are adopt- 
 ed. It Ipves the man, it efteems the 
 fcholar* it applauds the believer, even, 
 
 while 
 
S E R JM O N I. 13^ 
 
 while it faithfully chaftens his guilt, or 
 freely admoniflies him of his error. But 
 falfe zeal wiU load with opprobriufn, and 
 then confign to 4^mnation every man, 
 whom it is unable to convince, or to per- 
 fuade : thus in the church of Rome, if 
 it cannot convert, it will curfe, or exter- 
 minate; when argumeti^ fails, menaces 
 fucceed j and f^ould threatening be defpi- 
 fed, it is rendered effectual by punifhment. 
 
 But. we have not fo kqrned Chrift. His 
 gofpel infpires a different fpirit ; and the 
 eftabliihment and propagation of its truths 
 require a very different mode of conduft. 
 
 There is fome difHculty indeed, in fix^ 
 ing by precept the boundaries of that zeal, 
 with which chriftiains in general, and the 
 miniilers of the gofpel in particular, ought 
 to be infpired : but example will at once 
 unfold the principle of zeal as a quality* 
 and enforce the obligation of it as a duty. 
 In the condudt of St. Paul we fee this vir- 
 tue well illuflrated;, and we may moft 
 becomingly, and mpft profitably, contem- 
 plate it as a miodel of imitation, 
 
 B The 
 
i8 SERMON!. 
 
 Theprincipal objedl this illuftrious child 
 of wifdorh had in view, was the glory 
 of ' God : and this he was convinced, 
 could only be properly and effedlually 
 promoted by fteadineis and prudence in 
 maintaining the great truths of the gofpel. 
 To an objedl fo momentous, he facrificed 
 all that the world calls dear -, his eafe, his 
 intereft, his reputation, yea even life it- 
 felf. No fundamental dodirines did he ob' 
 fcure by partial fuppreffion, or refine away 
 by fophiftical interpretation : he taught 
 them, as he received them from above. 
 He fcorned to temporize, when his com- 
 miffion was clear, and the objedt of high 
 and indubitable importance. In matters 
 of little confequence ■ he adted with dif- 
 cretion ; but it was a difcretion, which 
 the ftridleft integrity warranted, which the 
 frailties, or the prepofleflions of his hearers 
 required, nay, which the higher interefts 
 of the church itfelf loudly and unequivor 
 rally demanded. 
 
 We have a very animated defcriptiou 
 of his noble and honeft zeal in the ne- 
 
 celTary 
 
SERMON I. 19 
 
 ceffary oppofition which he made to the 
 falfe teachers, who had inlidioufly endea- 
 voured, by hypocritical ihews of a purer 
 and more ancient dodtrine, to corrupt and 
 pervert the Galatian church. Falfe bre- 
 thren ^ fays he, unawares brought in, who 
 came privily to fpy out our liberty which 
 we have in Cbriji Jefus, that they might 
 bring us into bondage: to whom we gave 
 flace by JubjeBiony no not for an hour \ that 
 the truth of the gofpel might continue with 
 you,'- Thus the apoftle exemplified his 
 own pofition — that he could do nothing 
 againji the truth — either negatively, or 
 pofitively ; either by oppofing it himfelf, 
 or by tamely acquiefcing in the oppofition 
 of its enemies. 
 
 All truths are not of equal moment, 
 or fupported by evidence equally clear : 
 in matters of a doubtful nature, concef- 
 fion therefore is ultimately of more advan- 
 tage to the interefts of truth, than conten- 
 tion. We fhould, however, be careful 
 what points we affign to the clafs of du- 
 bious and unimportant controverfy. In- 
 
 * Gal. ii. 4, 5. 
 
 B 2 diflferencc. 
 
20 S E R M O N I. 
 
 iiifferdnce under the maik 6£ moderation, 
 has made &> many grants by way of ac- 
 Gommodating the gofpel to what has been 
 fandtified by the plaufible name of reafon, 
 that very little feems left to diflinguiCh it 
 from a fyftem of mere theifm. Hence fome 
 men have violently wrefted the divinity 
 and atonement of our blefled Saviour frpm 
 the chriftian fcbeme, under the pretence 
 ©f reducing it to a greater degree of fim- 
 plieity, and of rendering it more confiftent 
 with the prejudices of Jews, Mahome- 
 tans, and Infidels of every clafs : not 
 confidering that in thofe prejudices the 
 great caufe of chriftianity muft be loft; 
 and before them, not only its peculiar doc-* 
 trines, but even the more effential parts 
 of moral and religious duty, muft give way. 
 
 If we muft yield to preconceived opini- 
 ons by way of accommodation, why not 
 to practices which have been rendered fa- 
 miliar by cuftom, and to inftitutions which 
 have on them the venerable ftamp of long 
 prefcription ? Some have told us, that 
 we fliall never convert the unbeliever, till 
 we indifcriminately and avowedly abandon 
 thofe doftrines whieh are called piyfteri- 
 
 ous; 
 
SERMON I. 21 
 
 ous : and of late one daring adventurer in 
 f^e Held of refofrmation, lias tbrown a£de 
 the common reidraints of jiiodefty> and 
 with an effrontery equally lingular and in- 
 falting, has inform>ed the chdftiaD world, 
 that tJiere is no pro%e(5t of converting the 
 Mahometans^ unlels they have a iandtioa 
 from the church to continue in the prac- 
 tice of polygamy ? " 
 
 Amidft the claimants of truth, who are 
 to he gratified ? Amidil the various pro- 
 jectors of reformation, whofe plans are to 
 be adopted? Many £st up preitenfions to 
 exclufive preference : all aflert their privi- 
 lege of being coolly and impartially heard. 
 Let therefore all be oheaiid : though in 
 the mafs of human opinions, and amidH: 
 the conflidt of human paiiions, all cannot 
 be fatisfied. 
 
 There is a ^irit which feems to be 
 always difcontented, till its wildeil claims 
 are allowed ; and which having been tur* 
 bulent under injudicious reftraint, becomes 
 tyrannical when in poifefGon of. ufiirped 
 authority. 
 
 * Thelyphthora, Vol. H. p. 851 &c. 
 
 B 3 But 
 
22 
 
 SERMON I. 
 
 But let not the freedom of enquiry be 
 fliackled. For if it multiplies contentions 
 among the wife and virtuous, it exercifes 
 the charity of thofe who contend. If it 
 fhakes, for a time, the belief which is 
 refted only upon prejudice, it finally fet- 
 tles it on the broader and more folid bafis 
 of conviftion. 
 
 Truth afTuredly has nothing to fear 
 from the oppofitioii of its enemies: and 
 the children of wifdom are not to be fe- 
 duced from their perfuafion of its excel- 
 lence, by the fubtlety of. the fophift,: or 
 the calumnies of the fcoffer. They know 
 that its origin is from above; and that an 
 almighty arm protefts and fecures it. Thejr 
 do indeed deplore that malignity of. heart, 
 and that blindnefs of underftanding, which 
 too frequently appear in the defigns of its 
 various adverfaries, either to pervert its 
 principles, or to obftrudt its genuine in-f 
 fluence : yet they have too much refped 
 for their caufe, to difgrace it by the bafe 
 and unnatural aid of perfecution ; and 
 they have too much confidence in their 
 
 own 
 
$ E, R(M O N I. 23 
 
 own ftrength, to (brink from a conteft in 
 jwhich the triumphs :of error are -precarious 
 ancj tranfitory. 
 
 They are convinced that the weapons of 
 the chriftian warfare are not- carnal, but 
 fpiritual ', and' that our religion, though 
 proted:ed by human power againft violence 
 and, outrage, for the fake of prefervi^g its 
 members in peace, yet is to make its way 
 in the world only by the force of ey;dejice ; 
 and to keep its ground as well by the mo- 
 deration, as by the abilities of its ad- 
 vocates, .03 
 
 The liberal fpirit of the church of Eng- 
 land, and the general cultivation of.fcience, 
 as they render religion among other things 
 an objed: of attention and, invcffligation, 
 mufb be expefted to expofe it alfo to the 
 objedlions arid doubts, of thofe, whofe en- 
 quiries have been conduced upon wrong 
 principles, oir who have not fully confider- 
 ed the arguments, by which it may be 
 moft fuccefsfully defended. 
 
 B 4 Con- 
 
^^ SERMON I. 
 
 m 
 
 ' Cohfcious of the difficultifefe in which 
 the moral governor of the uMtrerffc feems 
 to have left many interefting topics, re- 
 fledtihg oh the different degrees of vigour 
 N)^ieh belong to different underftandings, 
 &nd fehfiMe bf the various lights in which 
 %he fame qiieftibn prefents itfelf in various 
 cifcumftances, the friend of truth ife mor% 
 ^feady to enquire than to dogmatize, and 
 lb mfoftft than to condemn. There is an 
 •oppofitioti wrhich he confiders as &( a mort 
 n^lightened and literal kihdj v<^hich is 
 conduced with temper and decency; 
 which has not for its objeft thofe Ucenti- 
 •DUs and imtobral views Which have been 
 jdftly charged upon the tHofe 'popular fyf* 
 %ems of infidelity J and which, inftead of 
 fitdvmg injurious t6 the great caufe it at* 
 ^ackis/ will be eventually the means of 
 rfbhfi'rmin'g its 'ffathbrftyj and bf illuftrat* 
 Infg its principles, '• ■"* 
 
 "■ ^ Such dpp^Widh eiccites a keener artefe- 
 tion not only among the adverfaries, but 
 the friends of the gofpel. It brings for- 
 "W^ into open day tfeofe evidences, which 
 
 are 
 
SERMON. I. 25 
 
 are diiftly and indiftindly iperceived by 
 b&th. It clears thetn from every ufelefe 
 iftcumbraticiei which tends to obrcore thtit 
 luilre. It confirms and fandifies the faith 
 of the chriftianj it humbles the arro- 
 gance, where it canwot overcome the pre-r 
 po^effionsi- of the infidel: the inq'uifi- 
 tive are inftmdtedj and the imjpartiajl ^arfe 
 completely and unalterably convinced'. 
 
 Among the teachers of the chriftiasi re- 
 ligion, it is unqueftionably a duty, to ftudy 
 its evidences with fuch care, and to examine 
 its principles with fuch integrity, as to be 
 ^le ahmys to give a reafm of the hope that 
 is in them. But there are other abligaiDion* 
 »lfo attending the clericail JjrdfdBen.* <©£ 
 tftore im^miediate concern, than the tnere 
 olSce af repelling feoftile objfi^k)&S» o* 
 feven 0f removiing the -fincer*, but pain*- 
 fiilfcrupleis of our^fllJJgb^Our. 
 
 fVoMtthie natural modefty ©f their dif-- 
 p^fitions, or p^rliaps froSiii the Want of 
 opportunity to colled ftSat&rials ^Ibr the 
 |]«A-p®fes <3f pubicatidfl, many exteWeut 
 mttK W^ coniein^ed with retaining their 
 
 own 
 
a6 S E R M :0.N L 
 
 > 
 
 own faith in filence and obfcufityij and 
 with difFufing the faying truths of the 
 gofpel only among thofe who are commit- 
 ted to their charge. 
 
 There is, therefore, a lingular pro- 
 priety in thofe inftitutions, the princi- 
 pal objedt of which is the refutation, of 
 error -, and which are intended always to 
 provide an antidote to the poifon that may 
 be inftjUed, 
 
 The liberal piety of our nation has given 
 rife to many inftitutions of this kind : and 
 it cannot be denied, that much has. thus 
 been added to, the general ftock, of . .learns 
 ing, and ftill more to the elucidation of 
 the particular evidences of natural and vcr 
 vealed religion. Men of.extenfive know- 
 ledge and folid judgment have by thefc 
 means been called forth to public view,; at 
 a time when raillery might have difcou- 
 raged the modeft ; and, when jthe mod 
 fanguine might have defpaired, of vidtory, 
 from the number rather than the talents, 
 of thofe who were leagued together in the 
 fupport of impiety. They have been 
 
 rouzed 
 
S E R M ' O N a I. p7 
 
 rouzed by the call^of pious and munificent 
 patrons, to ftand forth as the chamjiibhs of 
 truth, virtue, and religion. Their abilities 
 have excited the general veneration of the 
 world: their candour has extorted praife 
 even from their hacdieft antagonifts : and 
 by their fuccefs in explaining and defend- 
 ing the dodlrines of, revelation, the wif- 
 dom of the founders has been amply jufti- 
 fied, and their generofity abundantly re- 
 compeufed by that which they would have 
 themfelves efteemed the nobleft of all re- 
 wards, the fair and final eftabliflimenf of 
 evangelical truth. . 
 
 Thus the abfurdity of atheifm has been 
 expbfed; and.the atheift driveh from the 
 field he had the prefumption to call his 
 own, even by the very weapons which he 
 chbf? for his, defence. Deifm in alb its 
 forms has been examined and- deieiled : 
 all its illiberal cavils have been replied to j 
 all its haughty pretenfilons confounded ; 
 and even the pertinent and. morrieritous 
 objeftions, to which the beft informed, 
 snd beft difpofed of its advocates fdmetimes 
 
 had 
 
28 SERMON I. 
 
 had recourfe, have been weighted with 
 impartiality, and refuted by argunacnt. 
 
 Herefies of an appearance lefs alarming, 
 though perhaps in their confequences not 
 lefs fatal, have been clearly refuted, and 
 fuccefsfully expofed, by the united zeal 
 and indnftry, learning and impartiality of 
 men, who have been called forth to exert 
 their taiknts in this laudable employment 
 by fuch inftitutions as the prefent. 
 
 Thofe tenets, which rafli and fuperfi- 
 cial enquirers had fuppofed to be deftitute 
 of foundation, have been expreffed with 
 greater prediian, fupported by ftronger 
 proofs, and recommended by new illuf- 
 trations. 
 
 Our own church, more efpecially, has 
 afTerted with juft and growing confidence, 
 her fuperiority over all other eftablifh- 
 ments. She has been enabled to relift the 
 unkind and unfair aifaults that huve been 
 itiade againft her doctrines. She has feen 
 in her friends a conftant increafe of that 
 found knowledge, which ever draws on- 
 ward 
 
§ E R M O N L 29 
 
 ward in its train, an increafe of good 
 morals. 
 
 The children of wifdom thus going on 
 from ftrength to ftrength, are not to be 
 deterred from the profecution of their re- 
 fearehes, or the avowal of their fentinients, 
 by illiberal infinuation, or audacious in^ 
 vedtive. While they fearch all tbingSt they 
 hold fafl that which is good. They are 
 not difmayed by groundlefs , and vulgar 
 imputations of indulging a fpirit of real 
 bigotry, and of contending for the credit 
 of imaginary orthodoxy. Their tafk is 
 arduous ; their intentions are honourable ; 
 and in every conteft where they have hi- 
 therto been oppofed, they may juftly boafl 
 of having been more than conquerors iii 
 the day of trial. 
 
 It appears then, that by thefe inftituti-r 
 ons, the children of wifdom have render- 
 ed effential fervice to religion. 
 
 Objedions which from their jninute- 
 nefs might otherwife have been neglefted, 
 have now received the moil fatisfa^ory 
 
 anfwers ; 
 
30 S E/R M N L 
 
 anfwers j and doubts, which from theif 
 obfcurity, ot' from the modefty of thofe 
 in whofe minds they arofe, might have 
 ren^aiiied unrefplved, have been openly 
 examined, and fairly removed. In fhort, 
 every part of the great fabric of religion, 
 has received foiAi diftindt fupport or illuf- 
 tratiod, which has added to the ftrength 
 and beauty of the whole fyftem. 
 
 But thefe inftitutions, falutary as they 
 may havfe been to the caufe of chriftianity, 
 and propitious to the interefts of fcience, 
 have not been totally exempt from ob- 
 jection. 
 
 As every fubjed: of human fpeculatiort 
 is bounded by fame limits, additional 
 proofs, and even additional illuftrations, 
 cannpt always be expedled : and inftitu- 
 tions which require the unremitted atten- 
 tion of the mind, and the application of 
 learning and argument to the fame fub-* 
 jedls, may be fufpefted rather of adding 
 to the quantity, than to the real ufes- of 
 Ipeculation ; and of promoting more an 
 anxiety for novel opinions than a ferious 
 
 con- 
 
SERMON I. 31 
 
 concern for eftabliflied truths. Though 
 the earlier periods of thefe inflitutions, 
 therefore, have been diftinguilhed by a 
 more than ordinary difplay of erudition, 
 and their utility is become as confpicuous 
 jft the abilities which fupported them; yet 
 genius itfelf will languifli, when confined 
 to one track, nor will learning be able to 
 recruit its vigour, when it finds that its 
 ftores have been made common tG others. In 
 this cafe we have much to apprehend from 
 the indolent, and, perhaps, ftill more from 
 the vain. With the former the caufe will 
 be weakened by dulnefs and infipidityj 
 with the latter it will be perverted by the 
 luft of novelty. The indolent defpairing 
 of making any valuable addition to the 
 proofs, or general illuftrations of religion, 
 will content themfelves with the fame 
 track that others have purfued, and be fa- 
 tisfied with the negative merit of faying 
 nothing amifs. The vain will have recourfe 
 to fancy, to fupply the want of more folid 
 matter; and will give fcope to airy fpecu- 
 lation, in order to have the credit of ad- 
 vancing foniething fingular. 
 
 It 
 
3Z SERMON I. 
 
 It caanot tbereibre be expeded, that on 
 the fame fttbje<!lis of difcuffion, and thoffe 
 fubjefts circumfcribed by very narrow li- 
 mits, the progrefs flaould be as fplendid 
 as the comnaenoement : and to thoie wh®; 
 are adverfe, or even indifferent to the 
 caufe of religion, it may afford fome litn 
 tie matter of triumph, or fome flight 
 ground for fceptical infinuation, that on 
 fubjeds of fuch unequalled moment, fa 
 little of what i^ captivating by the mere 
 charms of novelty, is produced by the 
 mofl cQmprehenfive refeareh, and the moft 
 elaborate explanation. 
 
 The objeffcion hovifever, is of no vv^eight, 
 when duly eonfidered. Religion is, lik© 
 its author, unchangeable. The reafon«< 
 which fupport it are^s old as itfelf: and 
 thoiugh its proofa may be fet in a new 
 light, yet the proofs themfelves cannot be 
 new. To the word of Gp^ it were pre^* 
 fiimption to add i it is our duty to take 
 nothing from it ; and in thefe circum^^ 
 ftances whatever dodrine profeffes to be 
 at once effential to be known, and yet 
 
 hitherto 
 
SERMON 1.. 3^ 
 
 hitherto unknown, may in confequence of 
 fuch pnofeflxon, be fufpedted of dangerous 
 miflake. 
 
 It is, however, a fubjed of congratula- 
 tion to the Univerfity, that the ledlure to 
 which I have had the honour of being ap- 
 pointed, is perfedlly free from the objec- 
 tion which a want of variety is too apt to 
 produce among thofe, in whom the prin- 
 ciples of religion are fo weak and ianguifli- 
 ing, as to need fomething more than the 
 particular fubje<fts to which other inflitu- 
 tians have .been dire<3:ed, to engage their 
 attention. 
 
 The wifdom of our Founder has been as 
 confpicuous as his liberality. The plan 
 which he has adopted, is exteniive and 
 various j it gives fcope to philofophical 
 and hiftorical enquiry j and to thofe who 
 unite the love of virtue with curiofity, it 
 will be a fource of perpetual information. 
 The connedtion between facred and pro- 
 fane learning, and the confiftence of true 
 religion with true philofbphy, are by re-, 
 peated experiments now decided. 
 
 C What- 
 
34. SERMON 1. 
 
 Whatever fcience therefore fhall invefti- 
 gate, may here be purfued, as far as the 
 caufe of religion can receive any illuftration 
 from it. Polite literature may here open its 
 nobleft ftores; and criticifm apply them 
 to the elucidation of obfcure paflages, and 
 to the eftablifhment of fundamental truths. 
 
 Whatever of argument, or illuftration 
 may be brought forward from time to 
 time, that tends to throvir additional lighc 
 on the general evidences, or the particu- 
 lar dodlrines of the chriftian religion ; on 
 the general inftitutions of the catholic' 
 church, or the particular forms that di- 
 ftinguifh our own; may here be admitted, 
 as in a receptacle prepared' for its preferva-'i. 
 tion, and calculated to give it proper ufe' 
 and falutary effedt. 
 
 From the corruptions which grow out 
 of exceffive civilization, and from the mif- 
 chiefs which attend the improper and in- 
 difcriminate fondnefs that ^pervades all 
 ranks of men for philpfophical fubjefts, 
 we have little reafon to fuppofe that the, 
 
 period 
 
§ E R M O N I. 35 
 
 jperiod will foon arrive, in which no addi- 
 tional objedtions f]ball be brought againft 
 the evidence, or the do<5lrines of the gof- 
 pel. Here then, it is to be hoped, fuch 
 anfwerS will always be produced, as will 
 be fufficient to counteract their influence, 
 and to expofe their futility. 
 
 But while this inftitution'is diredbed to 
 the general objedl of defending and eftab- 
 liftiing the chriftian faith -, and on that ac- 
 count poffefTes, in common with other fi- 
 milar inftitutions which preceded it, the 
 fame general utility j it has alfo the fupe- 
 rior advantage of blending together what- 
 ever was peculiar and appropriate to them, 
 and of uniting all their excellencies in it- 
 felf. 
 
 It Is indeed principally defigned tocoun- 
 terad: the progrefs of error in all its forms, 
 and of infidelity under every mode of op- 
 pofition. As fuch, the objedt is of fu- 
 preme importance, and opens an exten- 
 five field for fpeculation. The fources of 
 error are inexhauftible : and whilft either 
 vanity Or vice' influences mankind it will 
 
 C 2 be 
 
36 5 E R M-O 'N.; I. 
 
 be eafy fof fdphiftry to invent new form^ 
 of objedlion ', while profligacy will be 
 ever difpofed to difcredit the faith that 
 condemns it. We may flatter ourfelves, 
 however, with this hope, that as much 
 ingenuity will be fhewn in the defence of 
 our faith, as can be exerted in oppofihg itj 
 and that while the enemy is fowing tares, 
 the chriftian hufljandman will not be lefs 
 vigilant in cultivating tht good feed. 
 
 Hitherto, indeed, infidelity has not been 
 able to atchieve any thing which may re- 
 compence the aftivity, or gratify the va- 
 nity of its advocates. They have fuccefs- 
 fplly employed the arts of converfion with 
 the churlifli mifanthrope, who would af- 
 fimilate the character of the deity to the 
 dark and unamiable complexion of his 
 own J with the raw and conceited ftrip- 
 ling, who difdains to tread in the: beaten 
 track of opinion j or with the obdurate 
 libertine, who is interefted in weakening 
 the fandtions, and difproving the very ex- 
 iftence, of a law by which he fl:ands con- 
 demned. But have the virtuous and the 
 wife, have men of the higheft rank in li- 
 terature. 
 
S E R M O N wt; I. 37 
 
 terature, or of the moft refpedlable repu- 
 tations in fociety, gone over to their party ? 
 
 .We do not envy them the paltry pit- 
 tance of glory which they can acquire 
 from the number of converts, who love 
 darknefs rather^ iisan light ^ ieeaufe their 
 deeds are evil: bat we are moft fincerely 
 aiiixious for the fake of other men, to ref- 
 cue them from -the baneful and fpecious 
 allurements of opinions, which will either 
 draw them afide to vice, or prevent their 
 return to virtue, once negledied and, de- 
 ferted. 
 
 Our religion, however, is not itfelf'tar- 
 niihed by the corruptions C^^thafe who 
 .wantonly abandon, or malignantly revile 
 it. The fame caufe, we are aware, will 
 always produce the^fame efFeift : and while 
 the gofpel continues to inculcate a pure 
 dodlrine, it muft expedt a very unwel- 
 come reception from the corrupt paffions 
 of mankind. 
 
 - But while we juftify the ways of God, 
 we mean not to fpeak with undiftioguifli- 
 
 C .3 ing 
 
38 S E R M .0 ,N : I. 
 
 ing contempt, or with unrelenting afperi* 
 ty, of every man by whotji they have beea 
 arraigned. In feme of thofe who look 
 upon the gofpel with an unfriendly eye, 
 we readily acknowledge, and, under any 
 other circumftances, we fhould warmly ad- 
 mire, very fliining abilities. They have 
 attacked our citadel by every inllrument of 
 violtence, and with every ftratagem of art. 
 Our antagonifts, have fometimes aflailed: it 
 with declamatory eloquence, and fome-r 
 times undermined it with: the aid of me- 
 taphyseal: fubtlety : but the church of 
 Chrift is, we experimentally know, deeply 
 and firmly founded on a rock : and the 
 blaftst'oroppofition, however fudden and 
 however impetuous, are, infufficient to 
 overthrow; it. - _ , , 
 
 Yet -difpofed, as we are, to do juftice 
 to the. talents of thofe who differ from us j 
 and compelled, as we arci to lament the 
 fed perverfioo of them, we refift with. in- 
 dignation, the difingenuous and haughty 
 pretenfions which they put up to eminent 
 fuperiority of leariiing, and to peculiar libe- 
 rality of fentimsnt. We know, in fa£t, that 
 
 our 
 
S' E R M O N I. 
 
 39 
 
 our religion has been fincerely believed, and 
 •ftrenuoufly defended, by men who have 
 afcended the fummit of human knowledge 
 by the vigour of their genius, and the in- 
 tenfenefs of their application. 
 
 Lockfc and Malbranche do not yield, the 
 palm of metaphyfical acutenefs to the ful-? 
 len fophiftry of Hobbes, or the cold fcep- 
 ticifm of Hume. In brilliancy of imagi- 
 nation and delicacy of; t^fte, Berkeley is, 
 furely, not inferior^ ^ to Shaftefbury. In 
 folid and mafculine fenfe, and in erudition 
 claflical or philofophical, who are the 
 champions of infidelity that deferve to be 
 compared with a Taylor, a Wilkins, a 
 Cudworth, a Barrow, a Clark, a Boyle, 
 and a Newton ? 
 
 And what, we ma;y boldly afk, what is 
 there in the nature of things themfelves, 
 that acutenefs of penetration and juftnefs 
 of reafoning fliould be exclufively poffefTed 
 by thofe who deride chriftianity, or by 
 thofe who corrupt it ? 
 
 C 4, If 
 
40 SERMON I. 
 
 If great and good men yet adhere to our 
 party, when they may, upon convidtiofi, 
 defert it, without danger and without in- 
 famy : a ftrong prefumption arifes^ that 
 the caufe of religious wifdom has been 
 ably and fuccefsfully pleaded by her chil- 
 dren. 
 
 We have Indeed ever been readyto meet 
 our antagoniftsf on any fair ground of dif- 
 putation. We are not afraid of comdft|' to 
 the teft of hiftory, and of criticifm;' of 
 ethics, where they are found, and of me-> 
 taphyfics,' where they are intelligible. Wc 
 decline the ufe of no weapons that are ho- 
 nourable : at the fame time we wifh not 
 to be indebted for our triumphs, to the 
 pointed fhafts of ridicule, or to the poifon- 
 ous arts of infinuation. Bui while we 
 profeffedly ourfelves difdain to ufe fuch 
 modes of defence, we are not terrified at 
 the eagcrnefs with which other men em- 
 ploy them, ' 
 
 There is a providence which controuls 
 sll human events, awd brings good out of 
 
 evil; 
 
S E RvM o N I. 41 
 
 evil : and it is this providence which feems 
 to have permitted the attacks of infidelity, 
 in order to give greater evidence to the 
 faith it oppofcs. 
 
 It is notneceflary in the prefent fituati- 
 on of things, to attempt any new arrange- 
 ment of proofs, or fyftem of evidence. It 
 will be time enough to invent fome frefh 
 modes of detoonftration, when it is found 
 that the old are incapable of affording con- 
 vidtionito the boneft and impartial en- 
 quirer after truth. 
 
 ^ The nature of' evidence, however, de- 
 pe-nds in a great meafu're on the manner in 
 which it is confidered j and the fame ar- 
 guments and illuftrations will appear in 
 very different lights of ftrength and con- 
 vidion, according to our various modes of 
 ftudy and habits of refle<Sion. 
 
 ^ If therefore I pfefume not, in the fol- 
 lowing difcourfes to produce any teftimo- 
 nies unheard of, or arguments hitherto un- 
 known, in fupport of our faith j yet I hope 
 I (hall be entitled to your indulgence, if I 
 
 in 
 
42 S E R M/ O N I. 
 
 in forne degree deviate frotii the more com- 
 mon track of fpeculation,. and apply my 
 attention to a fpecies of difcuffion, which 
 has, perhaps from the remPteniefs of that 
 fort of learning on which it depends, been 
 bandied with lefs minutenefs of inveftiga- 
 tion than its importance feem? to demand. 
 
 It may be- prefumed, t.hatthofe topics 
 are beft undefftopd by us, to which, we 
 have devoted the greateft fhare of appHca:-: 
 tion. On this Aground I may flatter my- 
 felf with the hopes of your candid atten- 
 tion, while I ,am more immediately treat- 
 ing thofe fubjecfls, to which the courfe of 
 ftudies purfued from my own choice, and 
 the nature of an academical employment 
 conferred by your kindnefs, have pointed 
 my enquiries — in quo tamen ego quid enitii 
 aut quid efficere poffiniy malo in aliorumfps 
 relinquere, quam in orations ponere mea. '■' 
 
 ,r The great fcene of revelation has been 
 the East. There the fource of genuine in- 
 fpiration was firft opened: and from thence 
 the ftreams of divine knowledge began to 
 
 ' Cicero, Orat. in Qu. Caecilium. 
 
 flow. 
 
S E R M, O N I. 43 
 
 Sow. It was the' grand theatrcj on which 
 the Almighty gov.ernor of the wjorld made 
 bare his arm, and byjigns and •wonders, and 
 mighty deeds, eftablifhed the convidtion of 
 his righteous providence and fupreme do- 
 minion in the hearts of men. There he 
 led the people of Ifrael like a flock, by 
 the hand of Mofes and Aaron : jthere the 
 Prophets uttered their prediftioQS : and 
 there- the Son of God illuftrated and ful- 
 filled them. 
 
 But there alfo has the impoftor Maho- 
 met erected his ilandard— that ftandard to 
 which thoufands.have.flocked,. with an ar- 
 dour that may well raife a^ hlufh on the 
 countenances of too many, who pretend to 
 fight under the banner of the crofs. :. 
 
 Whofoever, therefore, has bent his at- 
 tention to the purfuits of oriental literature, 
 and the ftudy of eaftern hiftory, muft be 
 deeply impreffed with this peculiar and 
 diftinguifhing circumftance of Afiatic hif- 
 tory: and he will unavoidably form fome 
 comparifons between thofe two great four- 
 ces of religious opinion. From the climes 
 
 which 
 
44 SERMON I. 
 
 which he reviews^ have fprung thofe pow- 
 erful fyftems, which have fpread thetiir. 
 felves over the maft enhghtened portion of 
 the globe J and which for ages 'have de- 
 termined the belief, and influenced the 
 condudt of the greateft nations which in- 
 habit it. Beginning equally in filence and 
 obfcuriisy, they have advanced to a domi«' 
 nion equally unknown in any former age : 
 but widely different in the caufes by which 
 their fuccefs has been produced, and in the 
 principles on which their authority is 
 founded j they call tbe:attention of philo- 
 fophy to the inveftigation of their hiftory, 
 as to the fublimeftobjedl, which can in- 
 terefl the curious, or employ the profound.. 
 
 Whether they be confidered as the 
 fources of religious belief, and as thus agi- 
 tating in the moft powerful manner the 
 hopes and fears of mankind j or as the 
 principles which have influenced- the revo- 
 lutions of nations, and thus including the 
 caufes of -the moft memorable events in 
 human biftoty, they ft'and forth as the moft 
 brilliant fubjedls' of religious and political 
 
 fpecu'* 
 
S E R M O N I. 45 
 
 fpeculation, and cUim the befl: exertions 
 of philpfophical fagacity. 
 
 Amidft fcenes fo ftriking and fo event- 
 ful, the ftudent-of oriental literature can- 
 not remain unmoved. Whatever know- 
 ledge he may have acquired', whatever 
 judgement he may poiTefs, muft be ufeful? 
 ly laid out in comparing thofe two great 
 fedts which thus divide mankind, and in 
 colledling from deep and impartial enquiry 
 the marks of true and falfe infpiration. 
 
 In purfuit- of refearches, ftretche^ 
 through fo large, an extent, and which 
 embrace fo majiy important obje(3:s, he 
 will probably be led to confider thefe two 
 religions in their Hiftory, their Evidence, 
 and their Effeds j as the three great 
 fonrces of comparifoh, by which ' their 
 truth is to be determined. . 
 
 He will begin, therefore, by examining 
 the fituation of the world'at the refpe(3;ive 
 periods when their authors appeared : and 
 from this inveftigation hs.will with cer- 
 tainty 
 
46 S E R M O N I. 
 
 tainty infer, what can be affigned to thd 
 wifdom of heaven, and what to the policy 
 of men. 
 
 He will then weigh in the balance of 
 calm and unprejudiced reafon the evidence 
 upon which they reft their claims j and 
 endeavour by thefe means to fix the crite- 
 teriaof real and pretended revelation. 
 
 He will clofe his: enquiries by confider- 
 ing their effects upon mankind, whether 
 as individuals, or nations : for from the 
 tendency of a religion to promote the pre- 
 fent happinefs of men, we may determine 
 the probability of its connexion with their 
 future interefts. In' this manner it is pro- 
 biable that he will be able to afcertain the 
 nature and charadler of thefe refpedtive 
 fyftems better than in the more inartificial 
 method of detached and defultory enquiry. 
 For, doubtlefs, in proportion to the variety 
 and magnitude of thofe circumftances in 
 which either fyftem is feen to be farther 
 removed' from the wily ftratagems a de- 
 ceiver would employ, and the bafe ends 
 
 he 
 
SERMON I. 47 
 
 he would purfue ; in prbportibn as it ap- 
 proaches nearer to the idea of fueh a re- 
 ligion as the divine being, who adls for 
 the heft purpofes by the beft means, may 
 be fuppofed to communicate to mankind ; 
 in that exaft proportion will its claims be 
 authenticated and its evidence confirmed. • 
 
 It is to this greglt fubjedt of difcuffion 
 that I prefume to call thie attention of the 
 audience I now addrefs ; and I do not 
 know that it is within the compafs of rijiy 
 information to bring any more ufeful or 
 more proper offering to the truth of our 
 faith, than the refult of thofe enquiries 
 which my fituation and profeffion have 
 enabled me to make. J<I purpofe therefore 
 to confider, in their moft important points 
 of view, the characters of Mahometifm 
 and Chriftianity ; and the nature of their 
 refpedive pretenfions to a divine origin. 
 
 Nothing, furely, is fo likely to attradt 
 the attention of fcholars to eaftern litera- 
 ture, as the fplendid fcene of Afiatic hifto- 
 ry which is here prefented to themj and 
 the im]portant treafures of religious, of po- 
 litical. 
 
48 SERMON 1. 
 
 llticalj and of philofophical informatlori; 
 which it contains. 
 
 We rejoice in the progrefs of every 
 ftudy, which connedls the various mate- 
 rials of knovs^ledge by new ties, (iiverfifi^s 
 them by new combinations, and enlarges 
 the views of the contemplative and pious 
 believer. We fe^l a growing confidence 
 in our caufe, from the convidtion, that the 
 farther fuch enquiries are purfued, and 
 the more fuch information, as may facili- 
 tate them, is colledted, the more firmly 
 will the truth af our faith be eftablifhed 5 
 and the more magnificent views will it 
 unfold to us of the conjieftion in which 
 chriftianity ftands with the temporal and 
 eternal welfare of mankind. 
 
 SER. 
 
; sm ■'.■ ■ if! r. ••^;,;i'" ri 
 
 TT- 
 
 Fv-.;'- 
 
 S E R MO N 11. 
 
 Acts. V. 38, 39, 
 
 If this C^iunfelyOfthis Work, be of Men, it 
 will come to ^nought : But if it be^f God, 
 \ye:cannot overthrow it. 
 
 H E miraculous propag^jtion and 
 final eflablifhrnent of chriillanity, 
 the triumphs it has obtained over 
 ^bftacles the moft formidable, and the 
 effedls it has produced by inftruments in 
 9|)pearance the moft inadequate, have fre- 
 quently been urged, as decifive proofs of 
 its divinity and truth. 
 
 f :In fupport of this argument the vs^ords 
 jiow before us, which contain the famous 
 maxim of Gamaliel, in his advice to the 
 JiVfiQci council, are fometimes adduced., 
 
 Di But 
 
so SERMON 11. ^ 
 
 But with whatever propriety the text may 
 be applied to the particular cafe of chrif- 
 tianily, the general principle is not t9 be 
 admitted, without many exadt and intereft- 
 ing didinftions. 
 
 Succefs alone is undoubtedly no certain 
 criterion of the truth and divinity of any 
 religious fy^fiin i no abfolute proof of the 
 concurrence and approbation of heaven. 
 For, is it not evident, that God permits 
 error to prevail in the world, nay fonne- 
 times to a greater extent than the truth 
 itfelf ? The fad we cannot difpute, where, 
 we a*e utterly unable to affign the final 
 caUfe.- The efficient caufes do indee4 
 femetimes lie open to our view ; they are 
 to be found in the nature and condition of 
 man I they do not clafh with the mottil 
 attributes of the Deity j and thty {\xpp}f 
 ifeimdant matter as well to gratify our cu- 
 riofity, as to fubdue our pri^ r 
 
 God has conf^ituted us free agents, and 
 has endued us with faculties, which though 
 fufficient, if properly exerted, to lead- us 
 into the difcovery of trmh, are ftill limited 
 
 and 
 
s E k M o m; "^ii; p 
 
 attd bJMurnfcribedw We are tUef^fdt^ fiU 
 lible creat&rieSj liabk to be im|b(|j^ iijJon' 
 eiiher by the delafions of our oWfi khttgi- 
 nations, or by the aprifices olUrit^rfefted' 
 impoftors. Unqualified fpr deep fpeculati- 
 on and laborious refearch, the- gfeal bulk 
 of mankkid is dftener dired^ by fiam^yj' 
 by prejudic€i or intCfeft, than by reifbii.- 
 Hertce it happens, that milled by tbdt^jj'rkff^ 
 and eunhirig of thofe v^h6 lief ifi Wilt to di-^' 
 ceive, or -ftduced hy doetrines" flattefing' 
 attd i^reeiibk to the ^fedrmptfefl of the hu- 
 iftin heart, numbtfefs in all agt^ forfaking 
 tlti^ ttuth, have efllbraded with' willingnefs, 
 arridjittJp&gkted with zeal, the groffeft and 
 iftoiff pefriltioBS liiiftafces. 
 
 If oiirown experience fhould beinfuffi- 
 cient 16 convince us of thefe fads, the hiflo- 
 ry of paft ages v^ill teach us by melancholy 
 €9E4te5ples, hoVi^ extenfive an influi^nce error 
 b«is often been permitted to obtain over the 
 minds of men. Even from the earliefl ages 
 of the World, down to that glorious aera 
 whtH the fun of righteoufnefs arofe to give 
 light to them that fat in darknefs and the 
 Ihadow of death, it pbafed the divine Pro- 
 
 D 2 vidence 
 
S2. S,iE R M O N rr.r> 
 
 vijij^ncp .to fuffer the faf, greater part of 
 manl^ind to lie in ,the darkeft ignorance,; 
 witli;regard to the grand fundamental prin- 
 ciples of all religion. 
 
 The worfhip, and I, had almoft faid, the 
 knowledge ; of , the one true God, were 
 thrpmgb various revolutions of empires, 
 and amidfl various mo^^s of life, cpi^iined 
 within thenarrow limits of Judaea. And 
 even among the peculiar people, which ', 
 }iad[been,fepar^ted from the nations by an 
 extraordinary ad|i of , divine Providence for 
 the exprefs ptirp^pf^of preferving this knoW(4j 
 ledge pure>and)uritainted, the baleful, in- 
 fluence of error was too often felt. The, 
 honours due only to the great creator, were 
 unworthily transferred to the, creature j the 
 altars of, Jehovah became the feats of fu-, 
 perftitipn ,andr idolatry. In the days, of 
 *Ahab, there remainCji only /even thou/and, 
 in Ifrael, who had not bowed the knee to Baal: 
 and under the impious Jeroboam, while 
 ten tribes followed the gods of Dan and 
 Bethel, two only continued to worfli^p, 
 the Lord at Jerufalem, 
 
 * I Kings xix. i8. 
 
 Inflances 
 
S E R QM O N ' li. 
 
 i5"3 
 
 Inftanices have never been wStflting of 
 men, who from intei-efted motives, for the 
 aicqui^tion of pdwrer, have pretended to 
 hold iiixthedkte' converfc with the Deity; 
 and vvh^fe pret6nc6s, from the fagacious 
 artifices of the teacher, or the abjed: cre- 
 dulity of the people, have been crowned 
 with fuccefs. ''• '^ ..m'atlt. 
 
 Rome furnifhed a Numa,' who gave tl^e 
 higheft fanftion- and authdrity to the dic- 
 tates of hnman prudence and policy, by 
 delivering them to his fubjedts as the ex- 
 prefs revelations of the immortal gods : 
 and thus firmly eftablifhed a fyftem, which, 
 with fome fubfequent additions, remaihed 
 entire through the various revolutiotis of 
 the Roman commonwealth j till at length 
 the religion of Chrift> triumphed over Po- 
 lytheifm, and the banner of- the crofs was 
 eddied on the ruins of the capitol.' 
 
 Nor did the introdudlion of chriftiatiity 
 into the world produce any alteration, at 
 leaft in this rcfpedl, in the manner of God's 
 dealings with p^Minkindi Even when it 
 
 D 3 pleafed 
 
54 SERMON II. 
 
 pleafed him to employ extraordinary means 
 j^r an extraordinary end, and to propagate 
 jh.e trjith by aids to which the advocates of 
 falfcihood could not have recourfe, he ftill 
 dealt with m.en as with free ai^d r^tjioti^l 
 creatures. They were ftill left at liberty 
 either to errabrace or rejeft what he had re- 
 vealed : ajsd by fpme it was a£tua}ly fo far 
 refifled, as to draw down the juftjudgemieQit 
 of infatuation as a puniihment for fuch 
 refiftanee. Thus was it with the Pharifees, 
 * 'm^ofe eyes h^ blindest ^nd whofe he/irti be 
 hardened, lefi they Jhould fee nioith their eyes, 
 and underjiand with their hearts, and b( 
 (onvertedr 
 
 Even ;thf final eftablifliment of the Gof- 
 pel did not tqtally extirpate error and d^T 
 lufion from the world. Tares vvere Aill 
 perniitted to fpring up, and fometime^ 
 even to choak the good feed. The hiftory 
 of the earlier age? of chriftianity is little 
 more than a melancholy recital of fuccef- 
 ipive herel^es and abfyirdities ; fome of 
 which were eitlif r pluckjCii up by the hand 
 ©f reformation, or left to wither of them-' 
 
 f.. . .} Jol;&:tii. 40, 41. 
 
 felves i 
 
SERMON II. SS 
 
 felves ; while others taking 4eep root, 
 were fiiffered to flourifli a long time, anc] 
 altnofl to overshadow the church. 
 
 But let not the excellency of chnftianl- 
 t^ be depreciated, becaufe it failed to do, 
 what could not be done, withoi^t violence 
 to the whole intellectual and moral con- 
 ftitution of its profeflbrs : let not the 
 veracity of its author be impeached, be- 
 caufe his followers have ru(bed headlong 
 into thofe erroneous and impious opini- 
 ons, which he has himfelf moil e^plici^ly 
 foretold, and moil pointedly condemned. 
 ' 1'^ie beed, fays he, that no man deceive 
 yfiu : fir many Jlmll come in my name, faying, 
 I am Chriji, and Jhall deceive many. -^^ For 
 there jhatlarijefalfe Chri/is and falfe prophets, 
 and Jhall jhew great Jigns and wonders, info- 
 much that if it were pojfibk, they fhaU de» 
 ceive the very eledl. 
 
 Thus he foretold; and the event juilifi- 
 ed the predidtion. 
 
 But among all the inilances of audaci- 
 ous and fuccefsful impoilure, which hiilo- 
 
 * Matt. xxiv. 4, j. '' lb. 24. 
 
 D 4 ry 
 
56 S E R M O IJ II. 
 
 ry has recorded, none has been more wide- 
 ly difFufed, or more firmly- eftablilhed, 
 than that of the pretended propher of Ara- 
 bia. Born in an obfcure and uncivilized 
 country, entitled to no pre-eminence of 
 potver or authority, the grand impoftofs by 
 the mere force of a bold and fertile genius, 
 aflifted by a concurrence of circumftances 
 univerfally aufpicious to his defign, was 
 enabkd to obtain the moft unbounded em- 
 pire over the minds as well as perfons of 
 a very larg6 portion of mankind j and to- 
 gether with a temporal kirigdotn, to in- 
 troduce and' fix a religion, which has fub- 
 fifted in almoft u"ndimini(hed vigour to the 
 prefent times, through the long period of 
 more than iioo years.- - 
 
 The rapid propagation of Mahometiftni* 
 and the brilliant vidtpries of its Founder, 
 have frequently been urged by his follow- 
 ers as the exprefs teftimonies of heaven to 
 the truth and holinefs of their religion: 
 to this argument divines of the Romifli 
 ^Communion ' have given too much coun- 
 tenance, by reprefenting amplitude, dura- 
 
 ' See Bellartn. ie Notis Ecclefise. 
 
 tion. 
 
SERMON II. S7 
 
 tion, and temporal profperity among the 
 charaderiflicand infallible marks of the 
 true church. But furely that- can be no 
 argument in favour of any fyftem, which 
 might equally be alledged by all ) and 
 which the follower -of Numa, and the dif- 
 cible of MahonSet, no lefs than the Chrif- 
 tian, have in reality pleaded as proofs of a 
 divine original in their refpedive religions. 
 
 It appears then, as well from experi- 
 ence that error often does, as from the 
 nature and conftitution of man that it 
 fometimes mail prevail in the world ; and 
 confequently that the eftablifhment of any 
 religious fyftem, when confidered by itfelf, 
 determines nothing with regard to the 
 truth of its dodrines, or the fuperior au- 
 thority of its fandlions. What is uncom- 
 mon, muft not be confounded with what 
 is fupernatural : what can be accounted 
 for by human means, muft not be haftily 
 and , indifcriminately afcribed to divine. 
 Succefs, which is not only compatible 
 with the exiftence of a revelation immedi- 
 ately proceeding from God, but even infe- 
 pairable from it in our ideas, muft not be 
 
 infifted 
 
j8 S^ E R M O N II. 
 
 infilkd upon as direftly and properly de* 
 monftrative of the fource wh^oe any re- 
 Hgbo fiowed. : € 
 
 But when t^e advocate for chriAianity 
 argues in its. kehalf> that fo many thou- 
 ^nds were on a fudden converted to the 
 faith i that the religion of Chrift fo widely 
 end fo aufpiciouily fpread its influence over 
 a large portion of the habitable world ; 
 the force of this argument is not derived 
 from the mere prevalence of Ghriftianiiy-, 
 but from its prevalence under thofe pecu- 
 liar circumftances, in which the gofijel, at 
 its firfti preaching, appears to have been 
 placed. 
 
 Nor does the important argument in 
 favour of chriftianity, thus drawn from 
 its rapid propagation, lofe any thing of its 
 weight, from the eftabliftiment of falfe 
 religions in the world i unlefs it could be 
 (hewn, that they were propagated under 
 circumftances equally difadvantageous, and 
 by means equally miraculous. 
 
 How 
 
I E R .M O N II. 59 
 
 How far this was the cafe with Msho*- 
 f^fjEiffDi wiU appear from an impartial 
 BQjjfideratiea of the ftate of things at the 
 iiqie when it was propofed tp the world, 
 ^nd of J;he cayfes which contributed to its 
 iUgp^fs. ,, ■ 
 
 In reviewing the cajufes which feem to 
 have facilitated the j>rogrefs of Msdliomet- 
 ifm, the firft aiid greateft which prefents 
 itfelf to our confideration> is the miferable 
 and diftrafted ftate of the Chriftian church. 
 
 If in furveyiipg the hiftory of the fixth 
 find f^venth centuries, we call to our re-^ 
 mernhrance that purity of dodtrine, that 
 fimplicity of manners, that fpirit of meek- 
 pefs and univerfal benevolence, which 
 marked the character of the Chriftian in 
 the ApoftoHq age,- the dreadful reverfe 
 which we here behold, cannot but ftrike 
 US with aftqniihment and horror. Divided 
 into numberlefs parties on account of difr 
 tindtions the moft trifling and ahfurd* 
 contending with each other from per- 
 Vfrfenefs* and perfeeuting each other .with 
 
 ran- 
 
6o S E R M O -K -'^11. 
 
 rancour, corrupt in opinion, and dege- 
 nerate in pradtice, the Chriftians of -this 
 unhappy period- feem to have retained 
 little- more than the name* and external 
 profeffion of their religion. Of a Chriftian 
 church fcarce any veftige remained. The 
 moft unchriftian principles and opinions 
 were univerfally predominant j ignorance 
 amidft the moft favourable opportunities; 
 of knowledge ;■ vice amidft the nobleft' en- 
 couragements to virtue j a pretisnded zeal 
 for truth, mixt with the wildeft extrava- 
 gancies of error ; an- implacable fpirit of 
 difcerd about opinions which none could 
 fettle } and a general and ftriking fimilari- 
 ty in the commiffion of crimes, which it 
 was the duty and intereft of all to avoid ! 
 
 The gofpel indeed was in itfelf pure 
 and holy, while thefe hideous features of 
 deformity charafterized its infatuated pro- 
 feiTors : but through the prejudiced under- 
 ilandings arid indignant tempers of men, 
 the odium incurred by perfons was vehe^ 
 mently and unjuftly transferred to things : 
 the merits of the caufe ,were not fepa- 
 rated by difpaflionate and nice diftinc- 
 
 tion 
 
SERMON 11. 6r 
 
 tion from the glaring imperfections of 
 thofe who patronized it : and the partial 
 and temporary inefficacy of chriftianity 
 fupplied a plaufible train of ol^ej^iions to 
 its credibility and its ufe. , ., , 
 
 It is an obvious, thougfe juft remark, 
 that true religion and learning have ever 
 flourifhed and fallen together.,. Both had 
 now fori fome centuries been haftening' 
 with equal and vifible fteps to decay. The 
 fciences unpatronized by the emperors and 
 perfons in authority, had long ceafed to be 
 confidered as the roads to wealth and ho- 
 nour, and were therefore no longer culti- 
 vated. The interefts of politp literature 
 and philofophy had received irreparable in- 
 juries, by the incurfions of the Goths and 
 other barbarous nations into the weflern 
 provinces of -the Roman empire. During! 
 the violence and danger which naturally 
 attended thefe tumultuous fcenes, there 
 remained but little leifure or opportunity 
 fdr thofe who were ftill defirous of attend- 
 ing to the liberal arts. And it is highly 
 probable that they muft have totally pe- 
 rifhed in the general confufion, had they 
 
 not 
 
6a; SIE R M O 51 II. 
 
 not fooftd a iwretchiBd and precarious fliei-' 
 tier k tbe'fclbiftefs of ttoe ttionks. Here 
 indeed tbeJr ftill venerable remains were" 
 preferved iwhile ; though they received 
 only fuch a degree of dalture, ds fervid to 
 difplay the glorious height from which 
 they had fallen. 
 
 Hiftorian-S have exhibited td us the 
 moft melanteholy pi^ure of the univdrfal 
 darknefs a«d ignorance, which at the be- 
 ginning of %h& fevengh Gentury had over- 
 fpread all rSnte of men,: Even thfe eecli^* 
 fia^ical orders fca(rfcdiyaffoi«$ted an excep- 
 tion to this general defcripfi^n. Among? 
 th« bifhops, the grand inHriifters and de- 
 fenders of the Ghriftian ehiltfeh, fevf (we 
 atre t«^) could be ibundy'wh^fe- know- 
 ledge and abiMf ies were fuffi^eieat to co«n- 
 pofe th>e difcourfes, hoWevdr mean and 
 iacoh>erent, Vvhich thci^ office fometimes- 
 obligfed them to deliver to the people. 
 The greater p!art of thofe among the mo- 
 naftHe Orders, vi*hom the vciice of ^ illite- 
 rate age had dignified with the charadt^r 
 of Ifearning, kviflied their time and talents 
 
 in 
 
SERMON IL 6-^ 
 
 uitftudying the fibulous lagends of pr^i^ 
 tehd<ed faints and fnartyrs^ or in compof- 
 ing hiftories equally fabulous -, rather than 
 in the cultivation of true fcience, or the 
 diiFufion of ufeful knowledge* 
 
 Nor was the oohditton.of the Eaftern 
 Charch more £a«opra<blB to the intereils of 
 literature. Difisradled : by the implacable 
 animofity of contending parties, Neftori- 
 ans, Monophyfites, and the numberlefs 
 fiJtbdiyiiion« of thofe two i&St^ it was a 
 ftftoger to that peace and traajqiOEBity which 
 is abfolutely neceffary to the culvtivation, 
 and even the exigence of ieaining^ Intent 
 o«dj! upon the anno^anece of each other, all 
 |)«i;ties had aq:uially .forfaken the broad and 
 <;^en. ^atbs <oC^ isnanly phulQibphy and libe- 
 ral fcience, for the narrow and perplexing 
 intricacies of metaphyiks>. The champions 
 of the eonteading fadtions di;ce<f^ed alike 
 theic principal attention to the writings of 
 Ariftotk 'y and in ocder to. arm their foU 
 lowers with logical fubtleties, tranflated 
 
 many 
 
64 S E R M .O H II. 
 
 many of the jybrks df that profpund phi-' 
 lofopher mto their refpeftive languaiges/ 
 
 Of the writings which threw a feeble 
 glimmering over the darknefs of this un- 
 happy period, the far greater part were con- 
 troverfial. In the few which have remained 
 to the prefent times/ it is eafy to trace the 
 melancholy decline of piety as well as of 
 literature. That natural and beautiful fim- 
 plicity which, is the ftriking charadleriftic 
 of the writings; of. the . apdftoljc age, and 
 of the firfl: defenders of Jehriftianity, was 
 now fucceeded by the coarfe and confufed 
 jargon of the fchools, by the loud and 
 fierce clamours of perfonal inveftive, and 
 by all the difingenuous arts; of fophiftry, 
 which induftrioufly perplexed truth J and 
 of bigotry, which per verfely oppofed it. 
 
 While ignorance was thus extending 
 her dominion over the Chciftian world, 
 fuperftition, her genuine offspring, follow- 
 ed clofci behind.; The progtefs of corrup- 
 
 f See Abul-Pharaj. Hift. Dynaft. p. 94. 
 
 tion 
 
SERMON 11. 6s 
 
 tlon is rapid and unbounded. When once 
 the profeflbrs of chriftianity had departed 
 from that purity of worfhip, and that fim- 
 plidity of faith, which Chrift and his apo- 
 ftles had jjrefcribed,and impioufly dared 
 to erefl: a fuperftrudure of worthlefs ma- 
 terials upon the firm and folid founda- 
 tions of the gofpel j it was impoffible to 
 fix iany limits to the growing corruption. 
 One abiife was daily added to another ; 
 and the introdudtion of one fuperttition 
 ferved only to pave the way for a thoufand 
 others, more falfe and more pernicious, 
 which followed in its train. "i ' 
 
 To go back no farther than the begin- 
 ning of the third century j even at that 
 early period, it is eafy to obferve the un- 
 feiemly fabric of fuperftitious ceremony 
 gradually rifing upon the ruins of genuine 
 piety. The far greater part of thofe cor- 
 rupt dodlrines and vain fuperftitions, which 
 formerly occafioned the feparation of our 
 anceftofs from the communion of the Ro- 
 mifh church, and of vyhich we ftill ooit- 
 tinue to entertain a juft abhorrence, were 
 introduced and eftablifhed during the dark- 
 
 £ nefs 
 
66 S E R M O N II. 
 
 nefs of this and the fucceeding ages. An 
 extravagant veneration for departed faints 
 and martyrs, the idolatrous worfhip of 
 images and relics, and laftly thd abfurd 
 and fanciful notion of a Fire deftined to 
 purify the foul after death from the pollu- 
 tions it had contracted while in the body; 
 thefc opinions, which are ftill held facred 
 and eflential by the church of Rome, were 
 the fuccpflive progeny of the ignorance 
 "and fuperftition of thefe ages. 
 
 ' ' ■■ ► . ■ . ■ 
 
 At the tirne-bf Mahomet thefe corrupt 
 opinions had nearly eclipfed the luftre of 
 the gofpel. -The very effence of chriftianity 
 was loft under a load of idle- and fuperfti- 
 lious ce^-emonies, which were daily multi- 
 plied without -bounds -, and the unmeaning 
 pomp of a gaudyjandoftentatiou^ worfhip 
 was fubftituted in the room of the iimple, 
 yet nohler oblation, of the heart. 
 
 The primitive ChriAians with Anxious 
 zeal confined their worfhip to the one moft 
 high God, and his fon Jefus Chrift j but 
 thofe who nowxalled themfelves by that 
 venerable name, had multiplied almoft to 
 
 in- 
 
SERMON II. 67 
 
 infinity the objed1;s of their devotion. 
 Neglecting, or forgetting the grand and 
 only mediator between God and man, the 
 trembling votary bowed at the fhrine of 
 fome reputed faint, a mortal frail and weak 
 like himfelf, to in&plore hisnnterceffion, 
 either in obtaining the favour, or in averts 
 ing the vfngeftnfie.tof: an r offended God. 
 The blgfled Vjingin wa^, raifed to a dignitj^ 
 and yadfcrijedr with; titles, which -neither 
 fcripture cpuld warrant, nor reafon approve: 
 and the. mother of the man Chrift Jefus 
 was often honoured with a more affiduous 
 devotion, &nd addreiTed with more frequent 
 prayers than the Son of God himfelf. Even 
 the fancied remains of that crofs, on which 
 the Saviour of mankind had died, to ex- 
 piate the fins of the world ^ the images of 
 the faints who had laboured to dilTeminate, 
 and the bones of the martyrs, who had 
 died to confirm the faith, were now by 
 the arts of a defigning priefthood; and the 
 j-gnorance of a fuperftitious multitude, held 
 up as proper objedls of religious adoration. 
 
 Where opinions are thus depraved, it is 
 unreafpnable to expeft that the prasiaice 
 
 E 2 fliould 
 
68 SERMON It. 
 
 IhouM be exemplary. Accordingly we find, 
 that the decay of morality kept equal pace 
 with that of piety. ^ 
 
 The wealth, as well as the privileges 
 and authority of the clergy^ had increafed 
 confiderably during thfe reign of ignorance 
 and fuperftition; To this increafe nothing 
 had more efFedlually contributed, than the 
 opinion that • remiffion' of fins. However 
 black and heinous, was to be purchafed by 
 the liberality of the pefnitent to the churches 
 and the miniftry -, and that the interceflion 
 of departed faints was to be bought by 
 fuitable offerings prefented ' on the altars 
 which were confecrated to their memory. 
 
 But the increafing wealth of the ecclefi- 
 aftical orders gradually introduced among 
 them all that train of vices and follies, 
 which affluence and jjrofperity naturally 
 bring with them. Their luxury, their 
 pride, their ambition knew no bounds. 
 Hence the turbulent and (hamclefs con- 
 tentions of the bifliops concerning the ex- 
 tent and authority of their fees. Hence 
 the frequent and almoft perpetual ftruggles 
 
 be- 
 
SERMON II. 69 
 
 between the biflaops of Rome and Con- 
 ilantinpple, the two grand rulers of the 
 Chriftian church, to the irreparable injury 
 and difgrace of chriftianity. 
 
 ; But what feems more peculiarly to have 
 characterized the age of which we are 
 fpeaking, is the furious and relentlefs fpirit 
 of perfecution. 
 
 . It was the fevere remark of a Pagan hif- 
 torian ^ concerning the Chriftians of the 
 fourth century, " That their enmity to- 
 wards each other, exceeded the fury of the 
 beafts againft man." In thfe fucceeding ages 
 this evil gradually increafed, till at length 
 the unworthy profefTors of chriftianity had 
 univerfally let loofe the favage fpirit of per- 
 fecution upon each other, without reftraint, 
 and without remorfe. That charity and 
 univerfal benevolence which the great au- 
 thor of their religion fo often enjoined,: 
 and fo well exemplified in his own life and 
 charadter, were by his degenerate foUovvers 
 either forgotten or difregarded. Varieties 
 of opinion, which were rather nominal 
 
 e Amtnian. Marcell. Lib. xxii. Cap. ;. p. 233. 
 
 E 3 thair 
 
TO S:-E R M O N IL 
 
 than real, and fliades of difference which' 
 are fcarcely perceptible to theacutfeft obfer- 
 ver- in the prefent age, were deemed fuffi- 
 cient to make void alike the fpirit, and 
 awful commands of the gofpel, the facred 
 privileges of humanity, and the tender ties 
 of relationftiip. The blind fury of fuper- 
 ftitious zeal extinguifhed the tendereft fen- 
 timents of nature ; the majefty of the laws 
 was trampled on and violated with impu- 
 nity j the cities of the eaft were deluged 
 with blood. 
 
 Such is the melancholy pidture of com- 
 plicated mifery and diftradion, which hif- 
 torians hive univerfally drawn of the 
 Chriftian world in general, and of the 
 Eaftern church in particular, at the open- 
 ing of the feventh century. 
 
 It may be fufficient to have thus briefly 
 repfefented the diftinguifliing particulars 
 of the {late of chriftianity, at the time 
 wbe'n Mahomet affumed the prophetic 
 eharadter. The advantages and affiftance 
 #lniich the impoftor derived from theife 
 eirciifliftanees of his times, in the propa- 
 '; gation 
 
SERMON II. 71 
 
 gation and eftablifhment of his new reli-" 
 gion, are fufficiently obvious : it. is necef- 
 fary only to remark, that thefe advantages 
 were feized with irrefiftible ardour, and 
 purfued with unremitted aftivity. 
 
 If the corruptions and diftrefles of chrif- 
 tianity were thus fignally favourable tp the 
 afpiring views of R%homet, the political 
 and religious ftate of Arabia at that time, 
 contributed not lefs remarkably to the fuc- 
 cefs of the impoftor. 
 
 While the once formidable empires, of 
 Rome on the one hand, overwhelmed by 
 the fierce incurfions of the northern barba- 
 rians, and of Perfia on the other, diftradie^ 
 by its own inteftine divifions, were evi- 
 dently in the,laft ftage of decay, Arabia waS 
 in every refpedt profperous and flourifhing. 
 Naturally populous in itfel^ it had re- 
 ceived a very-confiderable acceflion of in- 
 habitants from the Grecian empirpj from 
 whence the violence of religious perfeciiti- 
 on had driven great numbers to feek an 
 E 4 , afy- 
 
72 SERMON II. 
 
 afylum in a country, where they might 
 enjoy their opinions without interruption, 
 and profefs thenj without danger. 
 
 Arabia had ever been celebrated as the 
 feat of unbounded liberty : divided into 
 many independent tribes, it of courfe ad- 
 mitted an almoft endlefs variety of religi- 
 ous opinions. 
 
 The Jews had early eftablifhed them- 
 felves in this country, even before the time 
 of the apoftles -, for the Arabians are enu- 
 merated among thofe who came to cele- 
 brate the feaft of pentecoft'' : and at the de- 
 ftrudlion of Jerufalem by the Roman pow- 
 er, many of them efcaped hither, as to a 
 place of refuge from the dreadful calami- 
 ties, which the juft vengeance of God in- 
 flidled on their nation. Chriftianity had 
 alfo made a very confiderable progrels 
 among feme of the tribes of Arabia -, and 
 in particular that fed: of it, which was 
 diftinguifhed by the title of Jacobites. 
 
 But the religion which was mod exten- 
 iively difleminated, and moft highly ef- 
 
 ' Aftsii. II. 
 
 teemed 
 
SERMON II. 73 
 
 teemed among the Arabians, bfefore the 
 time of Mahomet, was idolatry.- Of this 
 there were feveral diftindt kinds : but the 
 predominant fpecies appears to have been 
 that of the Sabians ; who held, the unity 
 of God, though; at the fame time they 
 worlhipped the fixed ftars, and planets, 
 the angels, and their images, as fubordinate 
 deities; whofe mediation with the one 
 moil high and fupreme God they ardently 
 implored. 
 
 From the neighbouring fituation and 
 frequent intercourfe which fubfifted be- 
 tween the Perfians and the inhabitants of 
 Arabia, the religion of tl^ie Magi had like- 
 wife found its way, and obtained an efta- 
 blifhment among fome of their tribes. 
 
 To this divided ftate of the religion and 
 government of Arabia, doubtlefs much of 
 the fuccefs, if not the very exiftence of 
 Mahometifm, may be reafonably afcribed. 
 Had the various unconnected tribes of that 
 exfenfive country been united under one 
 common government, the daring proje<ft 
 muft quickly and inevitably have been 
 
 crufhed 
 
74 SERMON II. 
 
 crufhed by the weight of fuperior power. 
 Or, had one common fyftem of religious 
 worfliip been univerfally received through- 
 out the whole, the impoftor muft certainly 
 have funk under the attempt to fubvert 
 the eftablifhed belief and opinion^ of his 
 country. 
 
 Prejudices derived from early education, 
 snd confirmed by habit, become as it were 
 interwoven with our very conftitution; and 
 thofe opinions which feem connedled with 
 the awful faadlions and the precious inter- 
 efts of religion, we are always difpofed 
 to watch with unufual jealoufy, and to 
 guard with unufual firmnefs. Hence arifes 
 the neceffity whith eveny impoftor is under 
 of adapting his fchemes to the preconceiv- 
 ed notions of thofe whom he defigns to 
 miflead. The moft carelefs obferver can- 
 not but remark, that this fpirit of accom- 
 modation ftrongly diftinguifhes the conduft 
 of Mahomet, and the chara6ter of his re- 
 ligion. With the Jew he maintained the 
 infpiration of Mofes, the authority of th6 
 pentateuch, and of the prophetic writings; 
 With the Chriftianbe admitted the divine 
 
 miflion 
 
SERMON II." y^: 
 
 ftiiflion of Jefus Chrlft, and the truth of 
 the gofpel. He even attempted to found 
 his own pretenfiops on the preceding re- 
 velations of Mofes and of Clirift } and pro- 
 fiefled, with much plaufibility, that he 
 was fent to purify a religion which origi- 
 nally came down from heaven, from the 
 pollutions it had unhappily contradted du- 
 ring its refidence among a frail and dege- 
 nerate race of beings j to (hut the book ; 
 to clofe the feal of prophecy ; and to com- 
 municate the laft gracious offers of divine 
 mercy and inftrufl:ion to finful man. 
 
 To win the affeftions of his idolatrous 
 countrymen, he indulged their prejudices; 
 he gave a new and fuperior fandion to their 
 favourite ceremonies and cuftoms, and 
 adorned them with more pompous and at- 
 tradting em^iellifhments. 
 
 To the original fuccefs of this crafty 
 and well-concerted fcheme, nothing per- 
 haps more , effedlually contributed than 
 the extreme and deplorable want of all in- 
 telledtual culture, under which the far 
 greater part of the Auabi^ns then 'laboured. 
 
76 S E R M O N II. 
 
 Ignorance is ever the ftrongeft and the 
 fafeft groiuid, on which impofture can be 
 erefted. Civilization at that time had 
 made but little progrefs in Arabia. The 
 art of writing had been known and prac- 
 tifed by their countryman Job, and by the 
 tribe of Hamyar, for many centuries be- 
 fore the birth of Mahomet : but even at 
 that late period the reft of the Arabs were 
 totally unacquainted with this ufeful art. 
 Thofe of Mecca in particular, to whom 
 the pretended prophet firft aflerted his di- 
 vine commiffion, and propofed his new 
 religion, were peculiarly diftiriguiflied as 
 ignorant and illiterate, even to a proverb. 
 
 Accuftomed continually to a roving and 
 unfettled life, the greater part of the Arabs 
 carried their literary purfuits no farther 
 than to the compofition of rude, thought 
 fometimes beautiful verfes on the fubjedis 
 of love or war j or they amufed themfelves 
 by frequently reciting the favourite works 
 of their moft celebrated poets. The pafto- 
 ral life has ever been deemed favourable to 
 the mufes. Accordingly we find that in 
 works of imagination, the Arabs, even in 
 
 their 
 
SERMON II. Tj 
 
 their uncivilized ftate, were not wholly 
 deftitute of merit : but to the profound 
 refearches of philofophy, and the laboured 
 dedudions of reafon, they were of neceffity 
 entire Arangers. 
 
 The ignorance, the doubts, and the 
 uncertainty which univerfally prevailed 
 among the Arabians, with regard to the 
 immortality of the foul, was alfo a circum- 
 ftance which had no inconfiderable influ- 
 ence in the eftabliftiment of Mahometifm. 
 Many of them abfolutely denied the poflj- 
 bility of a future ftate of exiftence j and 
 without the fmalleft expedtation of a re- 
 furredlion, terminated all their views in 
 the grave. There were others indeed 
 among them, who had conceived a more 
 exalted, and in fome refpedls a juft'er idea 
 of human nature; who imagined that 
 death, though it might fufpend, yet did 
 not put a final period to man's exiftence j 
 and who raifed their hapes to fome happier 
 country, where, after their departure from 
 this world, they fhould again be called into 
 being. Whether this doftrine had been 
 tranfmitted to them through the medium 
 
 of 
 
SERMON II. 
 
 of tradition, or whether they had received 
 fome intimations of it from the Chriftians, 
 or the Jews, who were difperfed through 
 the eaft, is uncertain. But though they 
 might be convinced of their future exift- 
 ence, yet they were totally unable to af- 
 certain the mode of that exiilence, or to 
 form any rational ideas of the ftate which 
 Was deftined to receive them. Their noti- 
 ons of another world feem to have been 
 entiriely fenfual, and formed only, on the 
 model of the prefent. They jmfigined that 
 the fame paflions, the fame wants and infir- 
 mities which they felt on earth would (till 
 attend them beyond the grave ; and believ^ 
 ed that even the animals which hiad coa- 
 tributed to their eafe and convenience in 
 the prefent, would be no lefs neceffary to 
 their happinefs in a future life. 
 
 Such was the ftate of the nation, and 
 fuch were the people, to whom Mahomet 
 firft offered a religion ; which while it re- 
 tained almoft every principle and opinion > 
 that immemorial cuftom.had taught them 
 to rewercj at the fenie time held forth new 
 dodriiii^s, the moft pleaiing and captivat- 
 ing 
 
S E R M O $J II. 79 
 
 ing to the human heart. To thofe among 
 them who prefumed not to lift their hopes 
 beyond the prefent life, but looked fofr- 
 ward with, fallen acquiefcence to the 
 gloomy profpedt of annihilation* the pro- 
 mife of an eternal ftate of exiftence, to be 
 paHed in confummate happinefs, could nol 
 but afford the flrongefl and moft iifrefiftible 
 attradlions. Others who already indulged 
 a faint, though pleafing defire of immor- 
 tality, would embrace with eigernefs a 
 clearer and more diflindl profpedl of futu- 
 rity} which at once enlarged, and con*- 
 ^rti^d^ their former hopes. 
 
 The Mahometan para^ife was adorned 
 with all the gayeft colours of the imagina^ 
 tion. A felicity confifting, only, of pure 
 and fpiritual ^pli^^fure, vyould have been 
 too refined for the ;g'rpf§ and fenfual con- 
 .ceptions of the uncivilized tribes of Ara- 
 .biia. Gardens , fairer than, that of Eden, 
 watered; by a thioufand flreams, and. enli- 
 vened; by,, the blooming beaaties of para- 
 jdife, feemed better calculated to excite 
 •jtheir defires, and toengagethejr attention. 
 
 While 
 
8o s E ft M o N -ar. 
 
 While this happinefs and thefe pleafureS 
 were thus gracioufly offered to the faithful, 
 who rfcceived and embraced his new reli- 
 gion ; the moft dreadful torments which 
 imagination' could fuggeftj were at the 
 fame time denounced againft an unbeliev- 
 ing world. 
 
 Tempted on the one hand by prbmifes 
 thus fpecious and alluring,- and affailed on 
 ■the other by new and unheard of terrors, 
 ^^infl: which his former principles dould 
 afford him no certain refource ; what 
 wonder is it, that the unlettered Arabian 
 willingly embraced a religion, which thus 
 forcibly ad^lreffed itfelf to his* ftrohgeft 
 paffions ? His hopes and fears alike con^ 
 fpired to roufe, and to ftrengthen his 
 faith : and if he could only once perfuade 
 himfelf that thfe religion whicb was offer- 
 ed him, niight pbffibly be true, the rea- 
 fon even of thei^moft ignorant barbarian 
 would immediately inform him, that in 
 rejefting fuch a religion he mig&i be pre- 
 fumptuous, and in embracing^it he could 
 not be imprudent. 
 
 But 
 
SERMON II. 8i 
 
 But further, it was a circumftance which 
 probably had very confiderable weight in 
 recommending the religion of Mahomet 
 to his countrymen, and to the world, that 
 the dodtrines which it taught, were in 
 general the plaineft and moft fimple that 
 can be imagined ; and that it totally 
 difclaimed all thofe myfteries, at which 
 the pride of human reafon'is fo apt to 
 revolt. , The facred/ and myfterious doc- 
 trine of the Trinity in Unity, which the 
 religion of Chrift firft plainly revealed to 
 mankind, has ever been a ftone of ftumb- 
 ling and a rock of oflfence to the proud 
 difputers of this world. To this doftrine, 
 becaufe above the reach of human reafon, 
 infidelity has often objedted ; and prefump- 
 tuoufly dared to deny what it could oot 
 comprehend : whilft the Chriftian, fatis- 
 fied that it is expreflly revealed in that 
 religion which he knows to be divine, be- 
 lieves and adores in humble and fubmiilive 
 filence. 
 
 But the Unity of God, which forms 
 
 the grand fundamental dodt^-ine of Ma^ 
 
 F hometifm. 
 
82 S P R M Q N II. 
 
 hometifm, is alfo univerfally admitted as 
 one of the fir/it principles of natural reli- 
 gion. To this dodrine (as has been al- 
 ready oJ>ferved) the greater part of the 
 Arai>ian,s before the time of Mahomet 
 were no ftrangers : and though in pradtice 
 they had miferably corrupted themfelves, 
 by the worfhip of inferior agents, yet in 
 belief they ftill maintained the unity of 
 the divine nature facred and inviolate. 
 
 We have now taken a fhort, though 
 comprehenfive view of the principal caufes, 
 which fpem to have contributed inoft ma- 
 terially to the original fuccefs of Maho- 
 n^etifm. The means by which it was af- 
 terwards fo firmly eftablifhed and fo wide- 
 ly propagated through .the world, are too 
 plaip, as well as too generally known, to 
 require either minute difcuflion, or pro- 
 found remarks. 
 
 No fooner had the infinuating addrefs 
 of the impoftor (affifted by that concur- 
 rence of favourable circumftances which 
 we have enumerated) enabled him to af- 
 femble a party fufficient to fupport his 
 
 ambitious 
 
SERMON II. 83 
 
 ambitious defigns, than he threw off the 
 niafk which was no longer neceflary -, and 
 difclaiming the fofter arts of perfuafion and 
 ^eafoning, immediately adopted a quicker 
 and inore efficacious iiiode of conyerfion. 
 It was alledged by the deceiver, that firice 
 a difobedierit world had difdained, or re- 
 jeiSced the irieffeftiial fummons which the 
 divine mercy had Tent in former times by 
 the prophets, who came with appeals to 
 the fenfes and reafon of mankind ; it had 
 now pleafed the Almighty to iend forth 
 his laft great prophet, by the ftrength of 
 his arm anS by the povverof the fword, to 
 dompel men t6 embrace the truth. 
 
 Afting under the fancied authority of 
 this divine commiffion, looking forward 
 with anxious' expediation to the joys of 
 Paradife, and the glorious crown of mar- 
 tyrdom which was laid up for thofe who 
 fhould perifh in the propagation of the 
 faith, and convinced that their lot, whether 
 of life or death, was abfoliitely and in- 
 evitably predetermined ; the firft followers 
 of Mahomet were animated with that en- 
 F 2 thufiaflic 
 
84 S E R M O N II. 
 
 thufiaftic zeal, which infpires the moft 
 invincible contempt of danger and of 
 death. 
 
 The fellow citizens of the impoftor, and 
 thofc of his tribe, to whofe immediate 
 charge the facred temple had long been 
 entrufted, either from principle, or from 
 pride, for a while defended with unfhaken 
 zeal, though with various fuccefs, the re- 
 ligion of their fathers. 
 
 Exhaufted, however, by a bloody and 
 unavailing oppofition, they were at laft 
 compelled to yield to the fuperior addrefs, 
 or more ferocious courage of their adver- 
 faries. 
 
 The fubmiffion of the holy city at once 
 fecured the authority, and compleated the 
 triumph of the conqueror. 
 
 The fenfelefs objedts of Arabian devo- 
 tion, which ignorance and fuperftition had 
 raifed to the rank of divinities, were now 
 with impetuous and undiftinguifhing zeal, 
 
 difgraced 
 
SERMON II. 85 
 
 difgraced and demolifhed. The facred and 
 venerable character of the temple, was 
 however ftill preferved inviolate j its wor- 
 fhip, its ceremonies, and its ordinances 
 were ftill retained : with this difference 
 only, that they were transferred from in- 
 ferior and dependent deities, to the one 
 moft high and fupreme God. 
 
 Flattered by this attention to their pre- 
 judices and their interefts, and influenced 
 by the dread of fuperior power, the inha- 
 bitants of Mecca and its neighbourhood 
 contemplated in filence the difgraceful 
 overthrow of their idols ; and with real or 
 affedted readinefs, flocked to the ftandard, 
 and bowed before the God of Mahomet, 
 
 PofTeflTed of the grand objedt of his 
 wiflies, the impoftor no longer fcrupled to 
 afllime the enfigns of temporal as well as 
 of fpiritual dqmjnion ; and after a folcmn 
 inauguration, exadied an oath of fidelity 
 and allegiance from his new fubjedls. The 
 troops of the imperial prophet were now 
 fent forth through every part of Arabia, 
 F 3 prepared 
 
86 SERMON II. 
 
 prepared alike to convert by inftrudionj or 
 to fiibdue by arms, the enemies of the 
 faith. ' The effedts of their zeal and p^ 
 their courage were foon apparent : the 
 ftree^js of Medina were crouded with am- 
 b'afladors from various tribes, who came 
 to humble themfelves before the conque- 
 ror of Mecga, and to acknowledge both 
 the unity of God and the authority of his 
 prophet. 
 
 Thus rapidly did the religion of Maho- 
 met triumph over all the oppofition of his 
 idolatrous countrymen ; and thus was his 
 empire at length firmly eftablifhed through- 
 out the feveral provinces of Arabia. But 
 emboldened, only, and inflamed, rather 
 than iatiiated, by fuch extraordinary fuc- 
 cefs, the afpiring adventurer began to raife 
 his views ftill higher, and to aim at mprq, 
 exienfive dominion. 
 
 r -,. I , ■ ■ ,,,,-, 
 
 .... ^ 
 
 ( 
 
 The territories of the Grecian empire 
 had attra^ed his attention : and the rich, 
 and fertile province of Syria, from its 
 neighbouring fituation was particularly 
 
 marked 
 
SERMON II. 87 
 
 marked out as the next objedi of his am- 
 bitious defires. Biit while Ke was thus 
 fortunate in the accompliflbment of fo 
 great and arduous an enterprife, and thus 
 meditating ftill greater atchieveim^nts ; vfre 
 behold death irrefting the conqueror in 
 the midft of his honours, arid'lpldflng^ at 
 Once his"vi(ftdfiesand his projedls. 
 
 Infinuating in his mannerist and pro- 
 found in his fchemes, he had, however, 
 gained fo compleat an afcendancy over, the 
 minds of his fblloveers, and' h4d lettkd 
 his power on fo fo'lid a foundation, that 
 little riemained to be done by his fuccef- 
 fors, but to purfue the path which he 
 had traced. 
 
 The leaders whom he had chofen',' w^re 
 men of diftinguifted talents and abilities : 
 and from them his immediate fucceflbrs 
 were eleded. When raifed to the emjiire, 
 like the prophet whom they reprefen ted, 
 they were invefted with fiipreme power 
 both in temporal and fpiritual affairs : and 
 being animated by a zeal, like his, for the 
 fupport and propagation of their religion, 
 
 they 
 
88 S E R M O N II. 
 
 they faithfully^ executed his commands, 
 and copied his example. 
 
 The Arabians, naturally brave and war- 
 like, had, even in their divided ftate, re- 
 fifted with fuccefs every exertion of the 
 Roman power. But when the enter- 
 prizing genius of Mahomet had united 
 their difcordant tribes under one common 
 head, ' had made them unanimous in opi- 
 nion, -confpiring in the fame defign, and 
 uniting difcipline and military fkill with 
 religious ardour and enthufiafm ; it is eafy 
 to imagine, that they muft have been ex- 
 tremely formidable, and .capable of pro- 
 ducing the moft extraordinary revolutions 
 in the hiftory of the world. When they 
 beheld their country raifed, from barbarifm 
 and obflurity to power and dominion, na- 
 tional pride began to operate on their 
 minds ; and united with the hopes of 
 plunder from the rich and luxurious pro- 
 vinces of Afia, added new weight to the 
 commands of their prophet, and contrif ; 
 buted much to ftimulate their zeal, and 
 apimate their exertions. 
 
 To 
 
S E R M O N II. 89 
 
 - To oppofe thefe formidable foes, ading 
 upon motives thus forcible, we behold on 
 the one hand an enfeebled empire already 
 finking under its own weight j and on 
 the other, a corrupt and divided church, 
 fome of whofe degenerate fons labour to 
 haften, whilft others contemplate with in- 
 dolent indifference, the approaching ruin. 
 
 Under thefe circumftances, the intrepid 
 valour and daring exertions of the Sara- 
 cens foon iliook the throne of the Casfars : 
 while the Emperors more attentive to 
 theological controverfies, than to the dan- 
 gers which furrounded their government, 
 beheld them, almoft without emotion, 
 difmembering the empire, and violently 
 wreftin^ from it the richeft and moft 
 valuable provinces of Afia and Africa. 
 Egypt, fertile in refources ; Paleftine, ever 
 dear and facred to the Chriftians, as the 
 fcene on which the Son of God had lived 
 and died ; and Syria, celebrated for its 
 wealth and rich produdtions, were num- 
 bered among the firft conquefts of the 
 Caliphs. 
 
 The 
 
90 S E R M O N II. 
 
 The great and extenfive empire of Per- 
 fia, which had, always defied the power, 
 and often infultedi with- impunity the ma- 
 jefty of Rome, after a faint and unavailing 
 refiftance, fell an eafy prey to the Saracen 
 Srms. The religion' of the Magi, vene- 
 rable on account of its high antiquity, 
 Vi^hich even the conqueror of Darius had 
 fpared and refpedled, was now utterly 
 fubverted ; while the victorious Koran was 
 triumphantly eftabliflied on the ruin of 
 its altars. Such was the rapidity withi 
 which, the arms of the Caliphs over- ran 
 province after province, and conquered 
 kingdom after kingdom : and thus in lefs 
 than a century do we behold, their empire 
 rootedly fixed over a great part of the 
 Eaftern world; and even extcndeG^ffo far 
 as to threaten Europe with the fa ne into- 
 lerable bondage. 
 
 As religion was the caufe and the objeft 
 of all their conquefl:s, and as the battles- 
 they fought, were (according to their con- 
 ceptions) the battles of the Lord; the pro- 
 pagation of their faith naturally kept pace 
 with the cxtenfion of their empire. 
 
 To 
 
S; E R M O N II. 91 
 
 To their Pagan fubje£ts no other alter- 
 pati>fe was. aUpwocJ than an immediate 
 (Jj^fertjjpn oi^ their former errors, aj^d con- 
 veriioo to tlj>e,f^ith, or an.inftant and cruel 
 de^th by, the han(|s,of a barbarous zealot. 
 TJq the Chi;iftian indeed the policy, rather- 
 t|ian, the mericy of his Mahometan con- 
 querors, offereid ^ipq:^ewhat ipilder chqice: 
 he was allowed the" peculiar privilege of^ 
 compounding for the prefervation of his 
 religion and.hi^ljfe by thepayflient- of a 
 conf|ant and HpafVy tribute. What extrar 
 ordipiary ejilcacy this mo(|e,.of converliori 
 mvft haye carried with it, to men who. 
 h^d already Ipftalmoft every thing bu^ th^e^^, 
 fiame of their religion, mayjea/i,l,y, b|e,.imaT- 
 gined. Nor cap w.e wonder, if in tl^is 
 fituation, of a^jrs, the ftill.fmall voice ofi 
 cpnfcience was unheard am,i^(p^ the crjes , 
 of iote/ei^,; or, if temporal, eaiTe aPid feiG^i; 
 rity upi^^r,the ,b,apne/5 of a victorious pro- 
 phet, vvere prefi^rred to that fcan4al,and 
 inconv^p.ienee, to .which the, religion p£ a 
 Jowly a^^ cr^cifijed Saviour novy,fi?bje(3:ed 
 its profelTofS. 
 
 From 
 
92 SERMON II. 
 
 From an attentive and impartial con- 
 fideration of the feveral particulars which 
 have now been enumerated, it will readily 
 appear, how little force is due to that fpe- 
 cious argument for the truth of the Ma- 
 hometan religion, which has often been 
 drawn by its advocate^ from the fplendid 
 vidories and uninterrupted fuccefs of its 
 firft propagators. 
 
 When we behold a man, born to po- 
 verty, and all the obfcurity of private life, 
 fuddenly raifing himfelf to power the moft 
 abfolute, and uniting the jarring opinions 
 and hoftile tribes of his countrymen in 
 one Common faith and government, un- 
 der himfelf; when we behold a people, 
 before almoft wholly unknown, and un- 
 heard of in the annals of hiftory, rufhing 
 with unparalleled rapidity to empire and to 
 glory, and eftablifliing at once a new re- 
 ligion, and a new form of government, 
 over a large portion of the habitable world j 
 doubtlefs our aftonifliment is excited at 
 fuch unexpeded a.nd interefling events. 
 
 But 
 
SERMON 11. 
 
 93 
 
 But (to repeat what has been before 
 obferved) that which is Angular and un- 
 common, is not therefore to be deemed 
 miraculous. Revolutions (however ftu- 
 pendous) which may yet lie within the 
 compafs of the human mind, when affifted 
 by external events, to effeft ; muft not 
 raflily, or without good reafon, be im- 
 puted to the particular and immediate 
 agency of God. Succefs alone, as we have 
 already ftiewn, affords no abfolute proof 
 of the favour and approbation of the Deity j 
 no evidence of the truth or divine original 
 of any dodtrines or opinions. 
 
 It is only in particular fituations, and 
 under peculiar circumftances, that the ar- 
 gument drawn from fuccefs can be allowed 
 to poffefs any weight j in fituations, where 
 no human ftrength or genius could of it- 
 felf have prevailed j under circumftances, 
 where impofture could never have fup- 
 ported itfelf amidft the dangers that fur- 
 rounded it. 
 
 Now, that this defcription is by no 
 means applicable to the cafe of Maho- 
 
 metifm. 
 
$4 S E R M O N If. 
 
 metifm, is evident from the foregoing re- 
 cital : from whence it appears that every 
 circumftance of the times, every particular 
 in the manners and fituatioh of mankind, 
 plainly and forcibly concurred to favour 
 the bold and artful impofture. 
 
 The caufes of the tifiginal fuccefs of 
 Mahometifm rhay clearly be traced ih the 
 fcanddoiis divifiohs, and deplorable cor- 
 ruptions of the Chriftidfi chllrch ; in the 
 political atnd rel2gi6us ftate of Arabia ; 
 ih the independence and Want of union 
 a!mong its tribes ; in the grofs ignbraince 
 (particularly with regard to' religion) ot 
 its barbarous and uncivilized inhabitants ; 
 and laffly, rn the nature a'nd genius of 
 Mahometifm itfelf : in the fafcinating 
 allureriients of its promifed rewards, in 
 their agreeablehefs to the propenfities of 
 corrupt nature in general, and' to thofe of 
 the inhabitants of warmer clima'^s in par- 
 ticular; in the artful accommodation of 
 its doiSri'nes and its rites to the precon- 
 ceived opinions, the favourite paffions, 
 and the deep-rooted prejudices of thofe to 
 whoiii it was addreffed'; in the pofetic 
 
 elegaildff 
 
SERMON 11. 95 
 
 elegance with which its doftrines, its pre- 
 cepts, and its hiftories were adorned ; and 
 in the captivating manner in which they 
 were delivered. 
 
 As the corrupt and diftradted ftate of the 
 Ghriftian church had originally affifted the 
 rife, fo did it opecate with flill greater 
 force in favour of the fubfequent progrefs 
 of Mahometan impofture. If indeed we 
 allow to this caufe its proper influence ; if 
 we cpnfider the weaknefs of the furround- 
 ing nations, and the natural ftrength of 
 Arabia, now coUecSled and pointed to orie 
 objedl J if we refledt on that rage of zeal 
 and that madnefs of enthufiafm, which 
 were now fuperadded to the native valour 
 of a hardy and warlike people ; we fliall 
 ceafe to wonder at the vidlories and triumphs 
 they obtained over the lukewarm and de- 
 generate defenders of the gofpel. 
 
 Of thefe vidlories and thefe triumphs 
 the propagation of their new faith was 
 the profeffed objedt and delign : thus by 
 violence and bloodfhed had the prophet 
 himfelf finally eftablifhed his feligion- 
 
 among 
 
96 S E R M O N 11. 
 
 among his countrymen ; and thus had he 
 exprefsly commanded his followers to ex- 
 tend it over all the regions of the earth. 
 
 Of the continuance of Mahometifrti,when 
 thus eftablifhed, and of its exiftence to 
 the prefent times various caufes might be 
 affigned, whofe joint operation w^ould be 
 fufficient to account fully for the efFed:, 
 without having recourfe to any miraculous 
 or particular interpofition of providence. 
 Of thefe caufes obe only ftiall be mention- 
 ed in this place, and that, becaufe it ap- 
 pears to be of peculiar force and import- 
 ance. 
 
 In all thofe countries which acknow- 
 ledge the authority of Mahomet, fo inti- 
 mate is the connexion, fo abfolute the 
 dependence of the civil government on 
 religion, that any change in the latter muft 
 neceflarily and inevitably involve the ruin 
 and overthrow of the former. The Koran 
 is nbt, like the gofpel, to be confidered 
 merely as the ftandard by which the reli- 
 gious opinions, the worfliip, and the prac- 
 tice of its followers are regulated j but it 
 
 is 
 
SERMON II. 97 
 
 is alfo a political fydem ; on this founda- 
 tion the throne itfelf is eredted j from 
 hence every law of the ftate is derived j 
 and by this authority every queftion of life 
 and of property is finally decided. 
 
 It is obvious therefore, that, in every 
 country where Mahometifm had been once 
 received add eftabliftied, the circumftance 
 which I have now mentioned, muft have 
 operated with uncommon weight to crufti 
 any important innovation in religion : fince 
 from this infeparable connexion between 
 the fanftions of religion and thofe of the 
 ftate, every fuch innovation could be con- 
 fidered in no other light, than as an at- 
 tempt to overturn the civil government, 
 to loofen the bands of fociety, and to de- 
 ftroy every privilege of law, and every fe- 
 curity of property. 
 
 Such then being the circumftances, iand 
 fuch the means by which the religion of 
 Mahomet was fo widely difFufed, and fo 
 firmly eftablifhed in the world j its fuc- 
 cefs, however aftonifliing, is capable of 
 being accounted for by mere human caufes; 
 
 G and 
 
98 S E R M O N II. 
 
 and Gonfequently to fuppofe any extraor- 
 dinary and particular interpofition of the 
 Peity, is evidently unneceffafy and abfurd. 
 Ultimately, indeed, this awful and memo- 
 rable change in the religion and manners 
 of fo great a part of mankind, like every 
 other human event, muft be referred to 
 the over-ruling providence of that God, 
 whofe judgments are unfearchable, and 
 whofe ways are paft finding out ; whofe 
 wifdom uniformly bringcth good out of 
 evil ; and who maketh even the violence 
 of the wicked, and the artifices of the im- 
 poftor fubfervient to the accomplifhment 
 of his gracious, though myfterious defigns. 
 
 Let not then the Chriftian be offended, 
 or the infidel triumph at the fuccefsful ef- 
 tablifhment and long continuance of fo ac- 
 knowledged an impofture, as affording any 
 reafonable ground of objedion againfl our 
 holy faith. 
 
 Let thefe events rather be confidered as 
 
 evidences of its truth ; as accomplifhments 
 
 of the general predidion of our Lord, that 
 
 fatfe Chrifis and folfe prophets jhould arife, 
 
 and 
 
S E R M O N II. 99 
 
 and Jhould deceive many j and efpecially 
 of that particular and exprefs prophecy in 
 the revelations' of his beloved difciple, 
 which has been determined by the ableft 
 commentators, to relate to the impoflor 
 Mahomet, and to his falfe and impious 
 religion ; which arijing like a fmoke out of 
 thebottomlefspit, fuddenly overfhadowed the 
 Eaftern world, and involved its wretched 
 inhabitants in darknefs and in error. 
 
 ' Rev. IX. I, &c. 
 
 G 2 S E R- 
 
SERMON III. 
 
 Acts. V. 38, 39. 
 
 If this Counfel, or this Work, be of Men,: it 
 will come to nought : But if it be of God, 
 ye cannot overthrow it. 
 
 TO colle(3: and generalise ideas> to 
 give them precifion by rules and 
 comprehenfion by fyftem, is the 
 dillinguifhing privilege of man. Hence 
 arife thofe principles, which are of the 
 mofl extenfive and conrpicuous ufe in the 
 calculation of moral probabilitieSj in the 
 condudl of common life, and in afcertain- 
 ing both the evidence of fadls and the 
 tendency of adions. Hence too proceed* 
 alike, our virtuous and deftrudive preju- 
 dices ; 
 
102 SERMON m. 
 
 dices J our power of perplexing truth and 
 of unfolding it. But the utility of general 
 rules, invariably and neceffarily depends 
 upon a nice and fair adjuftment of them 
 to the particular circumftances which they 
 are employed to illuftrate. A wide field 
 here opens itfelf for the vigorous and ho- 
 neft exercife of our intelledual faculties ; 
 for the fufpenfion of judgment where the 
 evidences are fcanty, or obfeure, or contra- 
 dictory i for decided and firm afiTent where 
 they are numerous, and bright, and con- 
 fiftent. In the mixed ftate of human af- 
 fairs, we cannot indeed be too diligent in 
 colledting materials for enquiry ; or too 
 cautious in determining their comparative 
 force, by the ftandard of' general rules. 
 The moft ordinary and familiar events are 
 fometimes diftinguifhed by peculiarities, 
 which check the inquifitiye mind from 
 hafty and undiftinguifhing afTent. The 
 moft extraordinary and complicated, when 
 attentively furveyed, conftitute fome dif-' 
 tindl and general principle, to which fimi-: 
 lar phenomena may be reduced ; or gra- 
 dually unfold themfelves into a clear and 
 perfedl uniformity to thofe very rules, to 
 
 which 
 
SERMON ill. 103 
 
 which they, on their firft appearance, wer6 
 utterly irreconcileable. From the grofi 
 conception, therefore, or the rafh appli- 
 cation of general-- maxims proceed thofe 
 errors, which too fatally feduce,' and thofe 
 difficulties which fo often confound, the 
 human underftanding. On the contrary, 
 by the difpaffionate and juft ufe of them, 
 we detedt fpecious impoftUre, and pene- 
 trate into the moft improbable, but moft 
 important truths. 
 
 The propriety of thefe obfervations will 
 prefent itfclf to every hearer, who op- 
 pofes the Angular circumftances, under 
 which Mahomet promulgated and efta- 
 blifhed his religion, to the well known> 
 but very perverted maxini, that fuccefs is 
 a decifive proof of divine interpofition. 
 For this reafon, I took occafion in the laft 
 difeourfe to obferve, that in order to ac- 
 complifli the myfterious defigns of his 
 providence, the Deity is often pleafed to 
 permit the fuccefs of thofe actions and 
 opinions, which it is contrary to his na- 
 ture and attributes to approve. This pofi- 
 
 lition 
 
104 S E R M O N III. 
 
 tion was more particularly illuftrated by 
 the memorable example of the Arabian 
 impoftor, whofe falfe and impious pre- 
 tences to divine revelation were, by the 
 permiffion of an unfearchable providence, 
 crowned with an almoft unexampled fuc- 
 cefs J and whofe pernicious herefy taking 
 deep root, and bearing fruit upwards, is 
 even now fuflfered to caft its deadly fliade 
 over the far greater part of the Eaftern 
 world. 
 
 But to whatever extent the argument 
 which refults ifrom fuccefs, may have been 
 pufhed by the interefted patrons of error, 
 or the ill-judging defenders of truth ; there 
 are ftill circumftances, in which it is un- 
 doubtedly conclufive. Dangerous as it 
 may be to argue from the fuccefs of events, 
 however extraordinary, which the acknow- 
 ledged interefts and concurring efforts of 
 men may poflibly have produced, there is 
 certainly no room for miftake in thofe 
 which are evidently above the reach of 
 human ftrength and wifdom, and which 
 have been efFeded in direft oppofition to 
 every earthly power. 
 
 When 
 
SERMON III. 105 
 
 When therefore we behold an efFeft 
 produced, between which and its apparent 
 human caufes no ingenuity can trace any 
 probable proportion j when we perceive 
 a work accomplifhed by inftruments of 
 known and limited powers, which at the 
 fame time notorioufly exceeds the utmoft 
 conceivable extent of thofe powers j it is 
 not only juft and reafonable, but it is even 
 neceffary to acknowledge, that in the finger 
 of God we find the only adequate, and 
 therefore the real and illuflrious caufe. 
 
 In carrying on thefe reflexions to the 
 gradual eflablifhment of the gofpel, it 
 will be proper to confider at large the 
 obftacles which oppofed its progrefs in the 
 world, and the charadter and abilities of 
 its firft propagators. 
 
 It was the remark of an infpired Apoftle 
 concerning the gofpel and its firft preach- 
 ers, that God ' had chofen the foolijh things 
 of the world to confound the wife, and the 
 
 I Cor. I. 27. 
 
 •weak 
 
io6 SERMON III. 
 
 weak things of the world to confound the 
 things that were mighty. ^ 
 
 Novv to the candid enquirer, who views 
 with attention the various and ftubborn 
 difficulties, with which the ^eachers of 
 chriftianity were unavoidably left to ftrug- 
 glej and who conliders the infufficiency 
 of the powers which they naturally pof- 
 fefled, to overcome thofe difficulties, this 
 reprefentation of the Apoftle will feem by 
 no means thei boaft of audacious vanity, 
 or the jargon of wild fanaticifm. When 
 the twelve difciples received the laft com- 
 mand of their departing Lord/ to ^ go 
 and teach all nations, baptizing them in 
 the name of the Fat her ^ a7id of the Son, 
 and of the Holy Qhoji ; this extraordinary 
 commiffion to the eye of human feafon 
 might well appear the moft romantic and 
 vifionary. Suppofing them, for the pre- 
 fent, to have been unaffifted from on high; 
 weak and illiterate as they were, could 
 they for a moment prefume to hope for 
 the fuccefs of fo perilous and fo arduous 
 an enterprife ? Deprived of that protec- 
 
 '° Matt. XXVIII. ig. 
 
 tioa 
 
SERMON III. 107 
 
 tion artd^ fupport, which the miracles and 
 prefence of their mafter had hitherto af- 
 forded them, their fituation was now be- 
 come the mdft forlorn and defperate that 
 can pdffibly be imagined. Every thing 
 around them wore an appearance dangerous 
 to their perfohs; arid hoftile'to their caufe. 
 In the execution of their extenfive office,- 
 they had nbt only to contend with the 
 jealoufy of power, and the perfecution of 
 authority ; their progrefs was impeded by 
 foes ftill more formidable j by the deep- 
 rooted prejudices, the, favourite fuperfti- 
 tions, and the darling vices of a corrupted 
 world. 
 
 From their countrymen, in particular, 
 as they had nothing to hope, they had 
 every thing to fear. They had to oppofe 
 the inveteracy of cuftom ; and what was 
 more formidable, the prejudices which 
 arofe from that diftindtion which the Jews 
 had long enjoyed as the favoured people 
 of the moft high God ; a diftindionwhich 
 had been fuppbrted by a train of events 
 equally gracious and wonderful ; and iri 
 feme particular inftances confirmed by mi- 
 racles 
 
ro8 S E R M O N 111. 
 
 racks, that carried with them the very 
 ftamp and feal of omnipotence. 
 
 The promife of a Redeemer of Ifrael, 
 originally made to Abraham the great 
 founder of their nation, repeated after- 
 wards to David, and confirmed by the 
 concurring voice of all their Prophets, 
 had indeed awakened among the Jews an 
 earneft and univerfal exppdiation of the 
 appearance of the Meffiah. The fame 
 prophecies which foretold the coming, had 
 likewife marked out with peculiar preci- 
 fion, every particular concerning the cha-» 
 rader, the office, and the perfon of the 
 Saviour. The myfterious union of the 
 divine and human natures in the perfon of 
 Chrift, was plainly fhadowed out, and 
 might have been fairly inferred from thefe 
 very prophecies i which now pathetically 
 predifted the meannefs, the fufFerings, 
 and the ignominious death of the Meffiah; 
 and now with all the warmth and bold- 
 nefs of Eaftern poetry, painted the tem- 
 poral grandeur, the vidlories, and the 
 eternity of his kingdom. 
 
 The 
 
SERMON III. 109 
 
 The future Redeemer was frequently 
 and unequivocally defcribed, as ' defpifed 
 and rejeSted of men, as a man of forrows 
 and acquainted with grief', as wounded for 
 the tranfgrejpons, and bruifed for the iniqui- 
 ties of his people-, and laftly, as clofing 
 his unexampled diflreffes and unfpotted 
 life, like the fheep led forth in patient and 
 fubmiffive filence to the flaughter. 
 
 But unable, or unwilling to reconcile 
 thefe feemingly oppofite and contradidory 
 charadters, the Jewifli nation had long 
 rejected with difdain and abhorrence every 
 idea of an infulted and afflidled Mefliah. 
 Seduced by carnal views, and impelled by 
 ambitious hopes, which their frequent 
 captivities and diftrefles had ferved only 
 to heighten, they totally overlooked one 
 part of their facred prophecies, and con- 
 fined to their ftridt and literal meaning 
 the animated and figurative expreflions of 
 the other. Hence in the perfon of the 
 Meffiah, their promifed deliverer, they 
 fondly beheld a mighty and glorious King, 
 lyvho fhould appear with all the pomp of 
 
 <= |faiah, liii. 3, &c. 
 
 temporal 
 
no SERMON III. 
 
 temporal greatnefs, and all the terrors of 
 earthly power, trampling upon the ene- 
 mies and the oppreffors ,Qf Ifrael^ and 
 leading forth his people amidft the tri- 
 umphs of conqueft, and the fplendor of 
 dominion. 
 
 Thefe expedations at once fo flattering 
 to their pride, and fo agreeable to their 
 wifhes, had long been cherrfhed with a 
 blind and bigotted fondnefs, and tranf- 
 mitted with cncreafing ftrength through 
 fucceffive generations. The. manifeft ex- 
 piration of the time prefcribed by the pro- 
 phets, the departure of the fceptre from 
 Judah, and the fubjeftion of their country 
 to the Roman power, were circumftances 
 which at this time added new weight to 
 the opinion, which had been thus en- 
 deared by early prejudice, and fandlified 
 by authoritative tradition. Every heart was 
 now warmed with hope, and every eye 
 looked forward with anxious expectation, 
 to the moment when the glory of Zion 
 fhould appear, and Judjea be for ever ex- 
 alted above the kingdoms of the earth i 
 when they fhould behold fuppliant nations 
 
 crouding 
 
SERMON III. Ill 
 
 crouding into the fanftuary, and Rome 
 herfelf, the haughty miftrefs of the world, 
 bowing proftrate at the feet of Jerufalem. 
 
 Nor were thefe glorious expedlations 
 confined to the chiefs and rulers of the 
 JewSj whofe fuperior flatiohs feeming to 
 entitle them to the firft honours and emo- 
 luments :of the Mefliah's kingdom, might 
 perhaps have induced them more readily 
 to embrace, and more induftrioufly to dif- 
 feminate an opinion, which promifed fo 
 complete a gratification to their anibition. 
 Even the difciples of our Lord, who had 
 been in general feledted from the loweft 
 and the meaneft of the people, long re- 
 tained the fame delufive opinion, and in- 
 dulged the fame fallacious hopes, with 
 the reft of their countrymen. 
 
 Nay, fo firmly was this belief imprefied 
 upon their minds, that not all the frequent 
 and folemn declarations of their mafter to 
 the contrary, were ever able to efface it : 
 nor do they feem to have beea efFeftually 
 roufed from the pleafing dream of tempo- 
 ral grandeur which had captivated their 
 
 ima- 
 
112 SERMON III. 
 
 imagination, till his death had tried the 
 conftancy of their faith, till his refurrec- 
 tion had revived their drooping fpirits, and 
 his afcenfion into heaven had redified their 
 errors, and invigorated their refolution. 
 
 From this miftaken opinion arofe the 
 frequent ftruggles for fuperiority among 
 them, which they have fo ingenuoufly re- 
 corded : hence the petition of the mother 
 of Zebedee's children : hence too the ini- 
 patience and mifguided zeal of Peter, who, 
 when Chrift had pathetically related his 
 approaching humiliation, his fufferings and 
 his death, took him and began to rebuke 
 him, faying, ^ Be it far from thee ^ Lord; 
 this Jhall not happen unto thee. 
 
 To this may be added the words of one 
 of the difciples with whom our Lord, in 
 his way to Emmaus, converfed after his 
 refurreftion, 'We trujied that it had been He 
 which Jfiould have redeemed Ifrael. This 
 • refleftion arofe from the fame prejudice 
 that had long flattered the national vanityj 
 and exprefles the moft painful fenfe of 
 difappointment. 
 
 "■ Matt. XVI. Z2. ' Luke XXIV. zi. 
 
 When 
 
SERMON III. 113 
 
 When we refledl on the very extraordi- 
 nary manner in which the divine Being 
 had governed the Jewifh nation, we can- 
 not be furprized that the multitude fliould 
 be carried away by the infatuation, which 
 always accompanies diftinftion. Emanci- 
 pation from a fuperior power is the natu- 
 ral wifh of the human heart : and it will 
 be increafed, when that power is adverfe 
 to the original conftitution both of the 
 ftate, in which we are born, and of the 
 church, to which we become attached. 
 The fondnefs which arifes from education, 
 and grows up with habit, becomes fandi- 
 fied by authority : and it often happens, 
 that the very oppofition which aims at its 
 depreffion, eventually eftablifhes its inte- 
 refts in our hearts. We recoil at the in- 
 dignity, which, is offered to the objedt we 
 have been accuftomed to regard with ve- 
 neration : when a hoft of opponents rifes 
 up to fink its credit, or leflen its influ- 
 ence i we fummon up new courage to 
 defend the one, and new arguments to 
 juftify the other. 
 
 H The 
 
114 SERMON III. 
 
 The contempt which the Romans dif- 
 covered for the ecclefiaftical and civil po- 
 lity of the Jews, aggravated the evils of 
 oppreffion ', and made the yoke of fub- 
 jedtion ftill more grievous and intolerable. 
 Their only hope lay in their promifed re- 
 demption by the Mefliah. To this they 
 looked forward with anxious and eager ex- 
 pectation : and they conlidered their paft 
 deliverances from the bondage of captivity 
 as the aufpicious earnefls of their future 
 freedom. 
 
 To be difappointed in the attainment of 
 an objedl which lay fo near their hearts, 
 and which had fo often foothed the pain- 
 ful fenfe of fubjedlion to a foreign power, 
 was a circumftance'too mortifying and hu- 
 miliating to be fupported by thofe, who 
 were deluded by popular prepoiTeffibns, or 
 endowed only with a common fhare of re- 
 fignation. Hence we may ceafe to won- 
 ider at the great oppofition that was made 
 to the claims of Jefus to the charac- 
 ter and office of the Meffiah. A perfon 
 fo ignobly defcended, fo meanly educated, 
 
 io 
 
SERMON III. 115 
 
 fo deftitute of thofe attractions which 
 iblicit the notice, and engage the efteem 
 of the world, appeared to human view 
 altogether unqualified for the office he 
 prefumed to fill, and totally unworthy of 
 the eharadler he had thought fit to adopt. 
 'Is not this the carpenter s fon ? was a quef- 
 tion that perfons guided by external ap- 
 pearances, would be ever ready to propofe 
 with a kind of indignant contempt, when- 
 ever he declared his embafly as the Son of 
 God, or announced his prerogative as the 
 King of the Jews. 
 
 The courfe of our Saviour's life was ill 
 adapted to conciliate the efleem and at- 
 tention of a people, who were incapable 
 of reconciling a mean appearance with a 
 great defign ; and who imagined that the 
 interefts of heaven needed fuccour from 
 the fplendor of this world. What could 
 fuch a people, faftidious from falfe delir 
 cacy, and captious from falfe pride, ex.- 
 peft from a man, who had ^not where to 
 Jay his headf How could they who were 
 captivated by the dazzling diftindlions of 
 birth, and fortune, and ranlc in the world, 
 
 ' Matt. XIII. 55. s Ibid. vui. zo. 
 
 H 2 afibciate 
 
ii6 SERMON m. 
 
 aflbciate in all the habits of familiar in-" 
 tercdurfe with one, whofe companions 
 were of the loweft occupations, and who 
 were neither diftinguifhed by the fplendor 
 of anceftry, nor thp authority of high fta- 
 tion ? Common pride revolted at the idea 
 of fuch degradation : and we wonder; not 
 that we fhbuld find the following queftion 
 in the mouths of perfons, who eftimated 
 the goodnefs of a caufe by the external 
 eminence of thofe who were its abettors, 
 ^Have any of the rulers j or the Pharifees 
 believed on him ? But this people who knois^ 
 eth not the law, are curjed. As if they had 
 faid, ** Who are this man's followers and 
 aflbciates ? They are fuch as would of 
 themfelves bring difcredit on any caufe, 
 abftradedly from the confideration of its 
 own merit. Do any of the rulers of 
 the people, any of the great powers of 
 the Sanhedrim, any perfons of diftindlion, 
 either by depth of learning, or dignity of 
 charadler, do any fuch perfons acknow- 
 ledge this Jefus, who lays claim to the 
 name of the Meffiah ; or attach them^- 
 felves to him under that exalted and dif- 
 * Jghn VII. 48,49, 
 
 tinguiftiing 
 
SERMON III. 117 
 
 tinguifhing charader ? No. The people 
 who know not the law, who never ftu- 
 d\ed its principles ; or who have been ac- 
 curfed and excommunicated for want of a 
 due obedience to its inftitutions, are the 
 only fupporters of this novel fedt. On 
 their voice the ignoble founder of it refts 
 his pretenfions ; and by their patronage 
 only his prefumption is maintained." 
 
 An appeal conduced on fuch principles 
 as this, carries with it more force than 
 a thoufand arguments. It flatters the pride 
 of the human heart j and is level with its 
 lowed and moft familiar prejudices. It 
 was particularly well adapted to influence 
 the minds of the Jews, who had been in- 
 ftruded to rely implicitly on the decifions 
 of the elders ; and who had, been accuf- 
 tomed, without controverfy and without 
 hefitation, to receive the law from the 
 mouth of the priefl:. 
 
 The ftate of religion among the Jews 
 
 was, we may eafily conceive, inaufpicious 
 
 to the interefl:s of the gofpel j and formed 
 
 an obftacle to its fuccefs too powerful for 
 
 H 3 any 
 
n8 SERMON III. 
 
 any expedient but a miracle to controul. 
 The two great fedts into which the Jewifli 
 church was divided, carried away the bulk 
 of the people : but whatever rivalfhip fub- 
 fifted between them, and whatever dif- 
 ferences of opinion kept up the diftindtion 
 of Pharifees ahd Sadducees, yet both uni- 
 ted in oppofing the gofpel ; and each 
 feemed to vie with the other in difcover- 
 ing a moft incurable malignity againft 
 Chrift and his difciples. Here they forgot 
 their mutual jealoufy, and loft light of 
 every inveterate prejudice, and every jar- 
 ring intereft. The gofpel, they well knew, 
 looked with an eye equally unfriendly on 
 both fedts : and the leaders of each were 
 reproved with equal firmnefs and feverity 
 by Jefus Chrift. He did not flatter the 
 prejudices of either, nor attempt to en- 
 gage their good will by any arts of accom- 
 modation. His dodrine was in diredt op- 
 pofition to the tenets of both ; and his 
 example, involved a conftant reprehenfion 
 of their pradice. He refifted with equal 
 firmnefs the haughty fcepticifm of the Sad- 
 ducee, and the abjeft fuperftition of the 
 
 Pharifee, 
 
S E R M ON III. U9 
 
 pharifee. Againft the one he maintained 
 the 4o<Srine q£ a future life y and in the 
 prefence of the other he expatiated on the 
 folly of ceremonial obfervances, and the 
 fallacy of traditional doftrines. 
 
 The religion which had been, I may 
 venture to fay, fubftituted in the room of 
 that which was originally delivered to the 
 Jews by God himfelf, was indeed a mot- 
 ley and incongruous mixture of truth and 
 falfehood, of divine revfelation and human 
 invention. Additions had been made to 
 the Mofaic ritual ; and the forms of divine 
 worfliip were incumbered with a variety 
 of needlefs and fuperftitious appendages. 
 The true objedl of devotion was almoft 
 ■forgotten, and the true fpirit of it nearly 
 extinguifhed, amidft a multiplicity of un- 
 authorized and fuperfluous ceremonies : 
 and external fervices had fuperfeded in- 
 ternal and moral purification. Such im- 
 pofitions, however burdenfome, were yet 
 readily fubmitted to by perfons, who had 
 been taught to regard them as fubftitutes 
 for moral duties. To cleanfe the body by 
 
 H 4 daily 
 
I20 SERMON III. 
 
 daily ablutions, was far more eafy than to 
 preferve the purity of the heart by habi- 
 tual virtue. To abftain from certain meats 
 and drinks, required lefs refolution and 
 fewer conflidls, than to curb the impe- 
 tuofity of appetite, and to refift the al- 
 lurements of voluptuoufnefs. 
 
 The original law, given to this people, 
 encouriaged no idea of a difpenfation from 
 any call of moral duty under the pretence 
 of ceremonial obfervances. It inculcated 
 the abfdlute neceffity, as well of internal 
 as external holinefs j and inftrufted the 
 Jews always to regard facrifice as fubordi- 
 nate to mercy. It forbad any to flatter 
 themfelves with the hope of acceptance 
 for the fake of the former, while the ob- 
 ligations of the latter were difregarded, or 
 violated : and whenever the Jews per- 
 verted the defign of divine inftitutions, or 
 loft fight of the great objedls which thefe 
 inftitutions were appointed to promote, 
 then did God by his prophets warn them 
 of their fatal miftake ; and even fpoke of 
 ceremonies which he had himfelf prefcri- 
 bed, in terms, I had nearly faid, of degra- 
 daUpn £ind contempt. 
 
 At 
 
S E R* M O N III. 121 
 
 ^ At the time when our bleffed Lord be- 
 gan to announce his miffion as the Mef- 
 fiah, the pernicious fentiment refpciSing 
 the efficacy of ceremonial obedience, had 
 an almoft univerfal prevalence over the 
 minds of the Jews. It was not merely the 
 fentiment of the ignorant vulgar; but it 
 had the fandtion of ecclefiaftical authority 
 to give it credit and countenance. The 
 key of knowledge was kept in the hands 
 of men, whofe intereft it was to conceal 
 it from the people. Hence they became 
 ignorant of the more fpiritual and fub- 
 ftantial parts of religion, and flattered 
 themfelves with the moft delufive hopes, 
 in the midft of the moft flagrant breaches, 
 and even the moft corrupt mifreprefenta- 
 tions of the divine commands. The more 
 plain, which were alfo the more intereft- 
 ing parts of the law, were veiled and mif- 
 conftrued, debafed and mutilated by the 
 Scribes and Elders; whofe falfe glofl!es had 
 obfcured the very fundamental principles 
 of divine worfhip, and moral obligation : 
 and who by calling ofi^ the attention of 
 fnen from weighty matters to trifling and 
 
 indifferent 
 
122 SERMON III. 
 
 indifferent circumftantials, had, as our 
 Lord himfelf informed them, ^ made the word 
 of God of none effeSl through their traditions. 
 Their own whimiical fpeculations, or arbi- 
 trary pofitions had ufurped the feat of in- 
 fpired dodtrine : they were more affiduous to 
 amufe the imagination with the dreams of 
 the Rabbins, than to imprefs the heart 
 with thofe principles, which have the beft 
 tendency to promote a holy and upright 
 conduft, amidft the various fituations and 
 trials of life. For thefe reafons our Lord 
 upbraided them for the indifcriminate re- 
 gard which they paid to undoubted reve- 
 lation and dubious tradition : and in con- 
 fequence of their intermixing the moft 
 abfurd and trifling ceremonies with the 
 more folemn and authorized adts of reli- 
 gious fervice, he faid to them, ^ In ijain 
 do ye worjhip God, teaching for do£irines 
 the commandments of men. 
 
 The Jews, from the beginning, had been 
 taught to conned religion with places as 
 well as perfons j and to affix that kind of 
 fandity to the former, as well as to pay 
 that reverence to the latter, which weak 
 
 ' Mark vii. 13. '' Ibid. 7, 
 
 minds 
 
SERMON III. 123 
 
 minds would be very apt to apply to all 
 the purpofes of fuperftition ; and which 
 policy would be Aire to employ' as an in- 
 ftrument of fecuring the moft implicit fub- 
 miffion to all its prefcriptions. 
 
 - This people had firft an ark built as the 
 lymbol of the divine prefence : in a more 
 fplendid period of their hiftory the temple 
 was eredted ; where they were inftrudled 
 to perform the more folemn rites of reli- 
 gious worfhip. 
 
 Accuftomed fo much to connedt the 
 Deity with fymbols, and his worfliip with 
 times and places, there was nothing more 
 mortifying to their pride, or more irrecon- 
 cileable to their prejudices, than that doc- 
 trine which inculcated fuch worfhip of ^t/je 
 Father in fpirit and in truth, as was quite 
 independent of all the forms, which au- 
 thority ,had fandified, and cuftom had fa- 
 miliarized : a dodlrine which was regarded 
 as a kind of blafphemy again ft the temple, 
 by leffening its importance, and even fu- 
 perfeding its ngceffity. 
 
 ' John IV. 23, 
 
 As 
 
124 SERMON III. 
 
 As the law of Mofes was of divine in- 
 ftitution, it deferved, and demanded the 
 moft ferious regards : and to flight any of 
 its fervices, was to infult the authority 
 which enjoined them. The veneration 
 that was infpired by the fenfe of its origi- 
 nal, was perfe<Sly right in its principle; 
 though fuperflition had engrafted on it 
 many falfe and ridiculous opinions. As 
 the law was allowed to be divine, we need 
 not wonder that it was univerfally believed 
 by this people, to be perpetual alfo. The 
 fame prejudices, therefore, would in diffe- 
 rent circumftances lead the Jews to adt 
 differently : at one moment they perverted 
 the law by human invention, and in the 
 next they inferred its immutability from 
 its divine origin. What then could they 
 think of a teacher, who while profefling 
 his mifiion from God, introduced a reli- 
 gion which abrogated inflitutions confef- 
 fedly derived from the fame God ? 
 
 When we refled: on the general flate of 
 the Jewifh church, and the particular prin- 
 ciples which prevailed among the different 
 
 orders 
 
SERMON III. 125 
 
 orders of which It was compofed, and the 
 different fedts into which it was divided j 
 when we confider what were their modes 
 of worfhip, and what their habits of life ; 
 how inveterate their prejudices, and how 
 flattering their expedtations; how ftubborn 
 was their pride, which arofe from their 
 diftindtion, and how tenacious of all thofe 
 privileges, which were the emblems of 
 that diftindion j when we revolve thefe 
 confiderations in our minds, inflead of 
 being furprized at the oppofition, which the 
 Jews of all ranks and denominations made 
 to Jefus Chrift j we may rather wonder 
 that a man fhould arife from among them, 
 who fliould attempt to lay the foundation 
 of a new religion on the overthrow of all 
 that had been held facred and venerable 
 for ages j a religion which fubverted na- 
 tional diftindtions, inftead of eftablifliing 
 them J which mortified national pride, in- 
 ftead of cherifhing it j which corredted 
 every inveterate error ; which fwept away 
 all the idle incumbrances of external rites ; 
 and ftripped of its imaginary fandiiity even 
 the temple of Jerufalem. 
 
 What 
 
126 SERMON in. 
 
 What had a religion fuch as this to ex- 
 pecS from the .people to whom it was firft 
 preached ? What, but all the contempt 
 that vanity could manifeft ; and all the 
 oppofition which malice could efFedt ? 
 
 On the other hand, what could infpirc 
 in the breaft of him that preached it, a 
 confidence of fuccefs, but the wifdom of 
 God? And what, but the. power of God., 
 could give that fuccefs ? 
 
 As the gofpel had the moft formidable 
 oppofition to ftruggle with from the people 
 to whom it 'was firft preached, fo was it 
 called to a conflict equally arduous, and to 
 human appearance unavailing and defpe- 
 rate, with the reft of mankind, who were 
 profefledly included in the grand and ex- 
 tenfive objedt it had in view. Its defign 
 was the moft liberal that humanity could 
 have wifhed, or benevolence could have 
 planned. But while its extent gave difguft 
 to the Jews, whofe felfiftinefs could not 
 bear to fee that grace made univerfal, 
 which they had hitherto fondly confi^dered 
 
 as 
 
SERMON III. 127 
 
 as appropriated and peculiar to thetnfelves j 
 Co on the other hand, the rewards which 
 this grace was defigned to beftow, and the 
 means biy which individuals might parti- 
 cipate of its bleffings, were fuch as were 
 neither fuited to the tafte of the Gentiles, 
 nor reconcileable with their cuftoms, prin- 
 ciples, or purfuits. 
 
 At the time when Chrift appeared, the 
 Roman empire had reached the very me- 
 ridian of its glory. It was the illuflrious 
 period, when power and policy receiving 
 aid from learning and fcience, and embel- 
 lifhment from the orators and the poets, 
 gave law to the world, diredled its tafte, 
 and even controuled its opinions. It was 
 the age when enquiry was awake and adlive 
 on every fubjedt that was fuppofed to be 
 of curious or ufeful inveftigation, whether 
 in the natural or the intelleftual world. 
 It was, in Ihort, fuch an age as impofture 
 muft have found in every refpedl the leaft 
 aufpicious to its defigns j efpecially fuch 
 an impofture as chriftianity, if it had de- 
 ferved the name. 
 
 But 
 
128 SERMON III, 
 
 But to reprefent in the ftrongeft light 
 the great difadvantages, under which the 
 gofpel laboured at its firft publication, it 
 will be proper to give a fliort. view of the 
 ftate of philofophy and religion among 
 the Gentiles at that period. 
 
 With refpedl to the former, there were 
 principles common to the various claffes 
 and profeffions into which the unbounded 
 licence of fancy and fpeculation had di- 
 vided it, which were in the higheft degree 
 hoftile to the fimplicity of Chriftian faith, 
 and to the purity of Chriftian pradice. 
 Viewed merely in theory, it juftly merited 
 the cenfure paffed on it by the Apoftle : 
 and confidered in a practical light, it de- 
 ferved ftill feverer reprehenfion. At beft 
 it was '^vain deceit: for, whether it reafoned 
 on metaphyfics or theology ; on God, or 
 nature ; its pofitions were arbitrary, and 
 its conclufions fallacious. Far removed 
 from the fimple and pure dictates of com- 
 mon fenfe, it involved itfelf in intricacies 
 that tended to embarrafs the underftand- 
 ing : and while it amufed the genius of 
 
 " Col. II. 8, 
 
 fpecu- 
 
SERMON III. 129 
 
 fpeculation, it either feduced the judge- 
 ment into a rafh and flubborn dogmatifm, 
 or infufed doubts which led to an uni- 
 verfail fcepticifm. Bold and daring in en- 
 quiries beyond the fphere of peafon, it 
 aiFedted to explain what it could not com- 
 prehend, or prefumed to condemn what 
 it could not account for. Hence fprung 
 philofophers, who eredled fyftems of what 
 was "faljely called fciencet according to their 
 particular prejudices; and who made par- 
 tial appearances the criteria of general 
 principles. Shall we wonder that men, 
 who indulged their fancies in fuch excur- 
 fions into the unbounded wilds of fpecu- 
 lation, ° became vain in their imaginations ; 
 and that their foolijh heart 'was darkened .<* 
 
 But their philofophy was not merely 
 vain J it was pernicious alfo. It not only 
 deluded the underftanding, but corrupted 
 the heart. It unfettled the very firft prin- 
 ciples of virtue and religion ; it weakened, 
 if not totally deftroyed their beft mo- 
 tives ; and rendered their moft powerful 
 fandtions, if not abfolutely abortive, yet 
 at leafl uncertain. 
 
 ■ iTim. VI. zo. "Rom. J. 21. 
 
 I Carrying 
 
130 SERMON III. 
 
 Carrying its prefumptuous and ungo- 
 verned fpeculations into the very eflence of 
 the Divinity, .and draining its eager fight 
 to penetrate the pavilion of darknefs 
 which encircles the eternal throne, it firft 
 doubted, and at length denied the exif- 
 tence of a firft taufe independent of na- 
 ture, and of a providence that fuperintends 
 its laws, and governs the concerns of man- 
 kind. 
 
 That great dodlrine, which is the moft 
 powerful guardian of virtue and religion, 
 and which of all others has the moft ef- 
 fectual tendency to influence our hopes 
 and fears, I mean the dodlrine of a future 
 ftate, was totally rejedled by the greater 
 part of the Pagan philofophers ; and ren- 
 dered doubtful and equivocal by their moft 
 diftinguiftied moralifts. It was taught, and 
 even enforced by legiflators from motives 
 of policy ; while to philofophy was re- 
 ferved the privilege of contradicting it in 
 the fchools. 
 
 Some of the philofophers, indeed, con- 
 tended for a future exiftence, in which no 
 
 moral 
 
SERMON III. 131 
 
 moral difpenfation of rewards and punifti- 
 ments was to take place : for after the ex- 
 piration of the Great Year the Stoics fup- 
 pofed, that the fame fyftem would arife ; 
 after the general conflagration, the fame 
 train of events would follow ; the fame 
 number of beings exift, and adl in the 
 fame circumftances ; the fame virtues be 
 depreffed, and the fame vices triumphant, 
 in endlefs and unalterable fucceffion. 
 
 Even thofe who may be juftly ef- 
 teemed the wifeft and moft virtuous that 
 the Pagan world could boaft of, in efFc6t 
 overthrew the dodtrine they have been 
 fuppofed to patronize. They defended its 
 influence on human condudl, by admitting 
 it only under the idea of a re-union with 
 the nature of the Deity j the great eternal 
 One, from whom all fouls proceed, and 
 into whofe all-cotnprehending eflfence they 
 are at death refolved again; and like a 
 bubble burfl: and lofl: in the parent ocean, 
 are fwallowed up in the immenfity of God : 
 and thus all perfonal identity and feparate 
 confcibufnefs are for ever extinguifhed. 
 This is the fublime of Pagan philofophy, 
 I 2 exalted 
 
!32 SERMON III. 
 
 exalted by the Joint power of metaphyfics 
 and theology ! 
 
 The fuperftitions of the Heathen world 
 were as oppofite to the genius of Chriilian 
 worfliip, as its philofophy was adverfe to 
 the principles of its faith. They were 
 fuch as were repugnant to every rule of 
 devotion laid down by our bleffed Lord. 
 They were fuch as could not be mixed 
 with the Chriftian rites by any arts of ac- 
 commodation i by any modes of meliora- 
 tion, or refinement. On the contrary, they 
 were altogether to be rejeded ; and the 
 very foundation on which they were reared 
 and fupported, was to be totally deflroyed* 
 For the worfhip which was eftabliflhed in 
 the Pagan world, was not merely abfurdj 
 it was impious in the extreme. It was 
 debauched by an idolatry, which had a 
 multiplicity of the moft execrable divini- 
 ties for its objeds. The gods of the hea- 
 then, who at beft were but juft lifted 
 above humanity, were in a thoufand in- 
 ftances funk below it, by crimes that were 
 a difgrace to nature, aiid by cruelties that 
 would ftiock even the moft barbarous fa- 
 
 vage. 
 
SERMON III. 133 
 
 vflge. TJbofe mtes which policy had coji- 
 fecraited to their altars, and which igno- 
 rance reviened with.iifciapid admiration, fre- 
 quently degenerated into fcenes of mad- 
 _nefs., lafcivioufiieffi, and cruelty. Their 
 oracles, their augiaries, and their facri- 
 £ces i their public fpe&kcles, and fplendid 
 games ; yea, the wi»ole apparatus of Pagan 
 fiiperftition were ithe engines of political 
 ■tyranny, and of popular delialion, and bar- 
 red all acceis to the entrance of truth and 
 freedom, purity and finiipEcity. 
 
 To the oppofition which arofe on thefe 
 grounds, we may -add another fource of 
 ■dillike, which prevailed more efpecially 
 among the £libje<Sfcs of the Roman emjpire, 
 to the founder, and iChe firft preachers, of 
 the Chriftian religion. 
 
 They were Jews : and of all dharadiers, 
 that of a Jew was the moft defpifed and 
 abhorred among the gentiles. The dif- 
 tin(Slion which this people claimed, was 
 offenfive and mortifying to other nations : 
 and the contrariety of their civil cuftoms 
 and modes of worfhip to the pradtice of 
 
 I 3 the 
 
134 SERMON III. 
 
 the whole world, rendered them the ob- 
 jedls of univerfal deteftation. A religion 
 originating with a Jew, and fupported by 
 perfons of the fame charadler, had, inde- 
 pendently of every other circumftance, 
 but little profpedt of gaining- profelytes 
 among the gentiles ; efpecially gentiles of 
 the more polifhed ftates. They would na- 
 turally aflbciate with it their ideas of the 
 Jewi(h charader : and the abhorrence ex-- 
 cited by the one, would be extended, 
 without hefitation and without diftinftion, 
 to the other, 
 
 I have thus attempted to fet before you 
 fome of the principal caufes of the oppo- 
 iition which was made to the firft pro- 
 pagation of Chriftianity. ^ 
 
 The fuccefs of the gofpel in the time 
 of our blefled Lord, was truly aftonifhing, 
 if we Qonfider who he was, and what he 
 had to encounter. But its more rapid and 
 extenfive propagation after his death, is 
 a circumftance that excites ftill higher ad- 
 miration. 
 
 Deftitute 
 
SERMON III. 135 
 
 Deftitute of all human advantages, pro- 
 ledted by no authority, aflifted by no art; 
 not recommended by the reputation of its 
 author, not enforced by eloquence in its 
 advocates, the word of God grew mightily 
 and prevailed. Twelve men, poor, and 
 artlefs, and illiterate, we behold triumph- 
 ing over the fierceft ahd moft determi- 
 ned oppofition J over the tyranny of the 
 magifti-ate, and the fubtleties of the phi- 
 lofopher j over the prejudices of the Gen- 
 tile, and the bigotry of the Jew. They 
 eftab'lifhed a religion, which held forth 
 high and venerable myfteries, fuch as the 
 pride of man would induce him to fufpedt, 
 becaufebe could not perfectly comprehend 
 them ; which preached dodlrines pure and 
 fpiritual, fuch as corrupt nature was prone 
 to oppofe, becaufe it (hrunk from the fe- 
 verity of their difcipline ; which required 
 its followers to renounce almoft every opi- 
 nion they had embraced as facred, and 
 every intereft they had purfued as impor- 
 tant ; which even expofed them to every 
 fpecies of danger and infamy ; to perie- 
 cution unmerited and unpitied ; to the 
 gloom of a prifon, apd to the pangs of 
 
 I 4 death. 
 
136 SERMON III. 
 
 death. Hopelefs as this profpeft might 
 appear to the view of fliort-fighted man, 
 the gofpel yet emerged from the obfcu- 
 rity in which it was likely to be over^ 
 whelmed by the complicated diftrefles of 
 its friends, and the unrelenting cruelty of 
 its foes. It fucceeded in a peculiar degree, 
 and in a peculiar manner : it derived that 
 fuccefs from truth : and obtained it under 
 circumfliances, where falfehood muft have 
 been deredied and cruihed. 
 
 In vain therefore has the infidious inge-r 
 nuity of the infidel and fceptic been em- 
 ployed in the prepofterours endeavour of 
 accounting for the miraculous fuccefs of 
 Chriftianity from caufes merely human. 
 The true philofopher, who will reft fatif-^ 
 fied with no caufe but what is fully ade- 
 ■ quate to the effeds produced, readily ac- 
 knowledges the afliftance of God, in the 
 witnefs he bare to the preaching of the 
 Apoftles, by many figns, and wonders, 
 and mighty deeds. 
 
 The rational advocate for Chriftianity 
 (corns to flielter himfelf in fceptical and 
 
 difing^' 
 
SERMON III. 137 
 
 difingenuousmifreprefentation. He knows 
 the force of fecondary caufes; he with 
 well-founded exultation employs them as 
 additional arguments for the foundnefs of 
 his faith j he derives the ftrongeft fupport 
 from their admirable and ftriking con- 
 fiftence with the pretenfions of a religion, 
 which difclaimed the ufe of thofe engines 
 by which impofture is ufually maintained, 
 the intrigues, I mean, of policy, and the 
 violence of arms. But he, at the fame 
 time, contends, that while the interefts 
 of the gofpel were promoted by thofe cir- 
 cumftances which mufl have been fatal to 
 every falfe religion, they were chiefly and 
 jjrimarily promoted by other and more 
 efficacious methods ; by the power of God 
 which enabled the founder of Chriftianity 
 to perform what unaided man never per- 
 formed ; and by the wifdom of Godj 
 which affifted him in fpeaking as man 
 wever fpajte* 
 
 A living writer, the elegance of whofe 
 liyle feems to have conferred a very alarm- 
 jag popularity on the licentioufnefs of his 
 ppipjons, has sffigned the reception of 
 
 ' Chrif- 
 
138 SERMON III. 
 
 Chriftianity to five causes : each of 
 which he has reprefented, as in reality 
 unconnedied with any divine interpofition. 
 
 Firft, " P the inflexible and intolerant 
 *• :zeal of the firft Chriftians, derived from 
 " the Jews, but purified frooi the unfocial 
 " fpirit, vvhich had deterred, the Gentiles 
 " from embracing the law of Mofes." 
 
 Now, zeal which is at once intolerant, 
 and purified from any unfocial fpirit, is a 
 quality, which we leave it to the lingula- 
 rity of this writer to conceive, and to his 
 eloquence to defcribe. 
 
 But we deny the fadt, that any kind or 
 any degree of iptolerance exifted among 
 the primitive Chriftians : and as to their 
 zeal, we maintain that it did not bear the 
 flighteft fimilitude to the fiercenefs and 
 bigotry of the Jews. It was derived from 
 very different caufes, and aimed at far 
 nobler ends. It was not the narrow and 
 temporal interefts of one nation, but the 
 general reformation, and the fpiritual hap- 
 pinefs of the whole world, which the 
 
 P Gibbon's Hift. of the decline and fall of the Roman 
 Pmpire, p. 536. Edit. 4to. 1777. 
 
 teachers 
 
SERMON III. 139 
 
 teachers of Chriftianity were anxious to 
 promote. That firmnefs, which may be 
 mifconftrued into intolerance, and that 
 adivity, which we are content to, call by 
 the name of zeal, had in the ufual courfe 
 df human affairs, a tendency to retard, 
 rather than to facilitate the propagation, 
 of the gofpel. The Chriftian, inftead of 
 falling into the fashionable and popular 
 intercommunity of worfhip, difdained, 
 amidft the terrors of impending death, 
 to throw incenfe on the altar of Jupiter: 
 he boldly pronounced the whole fyftem of 
 Pagan mythology impofture ; and charged 
 the whole ritual of its external devotions, 
 with groveling fuperftition, and profane 
 idolatry. 
 
 A fecond Caufe he finds "in the dodlrine 
 *' of a future life." Such a dodrine, doubt- 
 lefs, is congenial to the nature of man as 
 an accountable and moral agent ; it is re- 
 peatedly infifted upon in the gofpel; and 
 muft ultimately, and in a favourable ftate 
 of things, have increafed its efficacy. But 
 the future life taught by the Apoftles had 
 few recommendations in the light of the 
 
 Heathen 
 
140 SERMON IIL 
 
 Heathen world. It was ofenfive to the 
 Epicureans by the punifhments it threat- 
 ened : it was not attradtive to the vulgar 
 by the very rewards which it propofcd. 
 The pride of the philofopher was ^ocl&ed 
 by the dodtrine of a refurredlion, the mode 
 of which he was unable to comprehend : 
 -the imaginations of other men were feebly 
 imprefled by the reprefentation of a futune 
 itate, which did not hold out the ferene 
 iky, the verdant garden, and the luxurious 
 enjoyments of an Elyfium. 
 
 A third Caufe he finds in •' the mira- 
 ** culous powers afcribed to the primi- 
 *' tive church j" and then proceeds, in 
 a ftyle of the moft contemptuous and bit- 
 ter derifion to infinuate that thefe powers 
 were never poflefTed. 
 
 Now, the hardiefl adverfaries of the 
 gofpel, a Porphyry, a Celfus and a Julian, 
 do not deny the exiftence of thofe mira- 
 cles : and Chriftianity has little to fear 
 from the improbable caufes to which thefe 
 writers impute them. 
 
 It 
 
SERMON III. 141 
 
 It is, however, worthy of remark, that 
 when Chriftianity was publifhed, a general 
 prejudice in the people, and a very fevere 
 fpirit of fufpicion in the government, pre- 
 vailed againft the belief of Miracles. They 
 were ftigmatized by the opprobrious ap- 
 pellation of Magic : and Auguftus, it is 
 well known, had publifhed very rigorous 
 edidts againft the whole race of Prsefti- 
 giators. 
 
 The peculiar difficulties, which ob- 
 ftrudtcd the reception of Chriftian mira- 
 cles have been explained with great acute- 
 nefs of reafoning, and great depth of eru- 
 dition, by a modern writer, whofe remarks 
 defeat indeed the fallacies, but feem to 
 have efcaped the notice of our ingenious 
 and indefatigable hiftorian. 
 
 The fum of his arguments I will give 
 in his own words. " ' The multitude of 
 *• popular gods admitted amongft the Hea- 
 " theijs did by neceflary confequence oc- 
 ** cafiqn fuch a multitude of pretended mi- 
 *• racles, that they infenfibly lofi their force, 
 
 1 Wefton on the rejedlion of Chriftian Miracles by the 
 Heathen, p. 348. 
 
 and 
 
142 SERMON Ilf. 
 
 ** and funk in their efteem. Though the 
 •' philofophers in general, and men of 
 •' reading and contemplation could not 
 *• but difcover the groffhefs and abfurdity 
 *' of the Civil Religion ; yet this could have 
 *' little effe<fl on the Vulgar, or themfehes : 
 " not on the Vulgar, becaufe it was the 
 " bufinefs of the wifeft and mofl politic 
 " heads zealoufly to fupport and encourage 
 *' them in their pradlices ; not on them- 
 *'felves, becaufe if they defplfed their 
 " Gods, they muft defpife their Miracles 
 " too." 
 
 Now, under thefe circqmftances, mi- 
 racles afcribed to the firft propagators of 
 Chriftianity, mufl: have created an imme- 
 diate and ftubborn prejudice againft their 
 caufe : and nothing could have fubdued 
 that prejudice, but miracles really and vi- 
 fibly performed. 
 
 A fourth Caufe is *' the virtues of the firft 
 Chriftians :" which are themfelves reduced 
 to a mean and timid repentance for former 
 fins, and to an impetuous zeal in fup- 
 porting the reputation of the fedt newly 
 embraced. > 
 
 But 
 
SERMON III. 143 
 
 But furely in the eyes of the haughty 
 and jealous Romans, fuch repentance and 
 fuch zeal muft have equally excited op- 
 pofition to Chriftianity. The firft would 
 have provoked contempt among perfons of 
 their daring felf-fufficiency ; and the other 
 would have awakened the jealoufy of the 
 magiftrate. True it is, that the Chriftians 
 had virtues of a nobler kind. It is alfo 
 true, that thofe virtues did ultimately tri- 
 umph over the fcorn and malice of their 
 foes : and it is true, that a religion pro- 
 ducing fuch efFefts on its followers, and 
 deriving fuccefs from fuch means, carries 
 y/hh it a prefumptive proof, of which im- 
 pofture never could boaft. 
 
 The laft fecondary Caufe mentioned by 
 this writer, •' is the union and difcipline 
 " of the Chriftian church." 
 
 We acknowledge the force of union in 
 fecuring the order, and enlarging the in- 
 terefts of every fociety ; and we heartily 
 wifh, that fuch union could' be found in 
 the earlier ages of the gofpel. But the 
 
 diflrac- 
 
144 SERMON III. 
 
 diftraftions, and internal divifions of the 
 Cbriftians prefent a very different profpedt. 
 And if the gofpcl fucceeded, not only 
 amidift the furious aflaults of its enemies, 
 but the no lefs violent contentions of its 
 friends, we muft look for its fuccefs in 
 feme other caufe, than thofe which our' 
 hiftorian.has affigned. 
 
 Obfervations finiilar to thefe have been 
 moft properly produced, and moil aWy 
 enforced by various writers, w^ho have re- 
 pelled the bafe and difingenuous aifaults of 
 this moft dangerous enemy. But in re-r 
 viewing the circumftances which attended 
 the propagation of the gofpel, I could noti 
 confiftently with the fpirit of this Inftitu- 
 tion, avoid taking fome notice of his trea- 
 cherous and infidious endeavours to under- 
 mine this important argument for the truth 
 of our faith : nor could I negledl fo fa* 
 vourable an opportunity as the prefent, of 
 cautioning the younger part of my audi- 
 ence, againft being unwarily feduced into 
 an approbation of his fentiments, by the 
 infinuating arts of his fophiftry, and the 
 captivating graces of his language. 
 
 We 
 
SERMON III. 
 
 HS 
 
 We are by no means infenfible to the 
 merits of our hiftorian ; but at the fame 
 time we know and lament his eagernefs to 
 throw a veil over the deformities of the 
 Heathen theology, to decorate with all 
 the fplendor of panegyric the tolerant 
 fpirit of its votaries, to degrade by difin- 
 genuous infinuation, or by farcaftic fatire, 
 the importance of revelatiop, to exhibit 
 in the moft ofFenfive features of diftortion 
 the weaknefs and the follies of its friends, 
 and to varnifli over the cruelties, and exajt 
 the wifdom of its mercilefs and unre- 
 lenting enemies. 
 
 « 
 
 I fhall now conclude this difcourfe by 
 briefly enumerating a few particulars, 
 which have been already offered to your 
 confideration in the courfe of thefe enqui- 
 ries into the rife and 'propagation of Ma- 
 hometifm and Chriflianity. 
 
 It has been already fhewn, from the 
 exprefs and univerfal teilimony of hiftory, 
 that every circumftance of the times, 
 every particular in the manners and fitua- 
 
 K tion 
 
146 SERMON m. 
 
 tion of mankind, plainly and undeniably 
 concurred to favour the fuccefs of Maho- 
 metan impofture. 
 
 We have now feen from the fame un- 
 doubted authority, that the religion of 
 Chrift, at its firft appearance in the world, 
 (humanly fpeaking) laboured under all 
 poffible difadvantages i and that every ap- 
 parent probability was ftrongly and deci- 
 fively againft its fuccefs. 
 
 The gofpel was not, like the Maho- 
 metan impofture, propofed to a people 
 rude and uncivilized, or at a time when 
 univerfal ignoj^ince and barbarifm had pre- 
 pared mankind -to receive, without hefita- 
 tion, any impreffions from the artful and 
 defigning ; but in an age, which perhaps 
 above all others, was diftinguiflied, for cu- 
 rious fpeculation, and philofophical re- 
 fearch. The Roman empire was at that 
 time in its full glory ; and a long and pro- 
 found peace, together with the patronage 
 and encouragement of authority, had con- 
 tributed to raife the arts and fciences to a 
 height unknown before j and which later 
 
 ages, 
 
SERMON III. 147 
 
 ages, with all their boafted improvements, 
 have fcarce been able to exceed. At fuch 
 a period did the religion of Chrifl invite, 
 and endure, the teft of the fevereft fcru- 
 t'lnf : till, at length, like pure gold, it 
 came forth unfuUied, and undiminifhed 
 from the flames. 
 
 We have obferved that the Arabian im- 
 poftor owed much of his fuecefs to the 
 artful accommodation of his religion to 
 the ruling paffions, the favourite opinions, 
 and the inveterate prejudices of his coun- 
 trymen. But the gofpel prefented itfelf 
 to mankind with a feverer and a chailer 
 afpedt. Far from* condefcending to flatter 
 the appetites and paflions, it flridlly en- 
 joined its followers the hard and unpleaf- 
 ing tafk of plucking out even the eye, and 
 cutting off the hand, thsit gave occafion of 
 offence. Far from feeking to recommend 
 itfelf to popular favour by .complying, 
 and accommodating tenets ; it directly and 
 openly oppofed almoft every opinion and 
 every prejudice of thofe to whom it was 
 offered. 
 
 m 
 
 K 2 The 
 
148 SERMON lit 
 
 The great and powerful prinqiple of 
 national pride, which pleaded ftronglyin 
 favour of the pretenfions of Mahomet, 
 formed one of the moft ftubborn and for- 
 midable obftacles that oppofed the progrefs 
 of the gofpel. 
 
 Called forth to fight the battles of the 
 Lord againft an unbelieving world, and 
 confident of vidlory from the promife of 
 a divine affiftance for ever at hand, the 
 Arabian beheld in the religion of his war- 
 like prophet the grand and only inftru- 
 ment which could raife his country from 
 obfcurity to glory, from weaknefs and con- 
 tempt to power and dominion. 
 
 But to the Jewifh people Chriftianity 
 prefented no fuch flattering views. Its 
 grand and fundamental dd<Strine, faith in 
 an humble, fuffering Mefliah, obfcured 
 the brighteiT: profpefts, and overthrew the 
 faireft opinions, which a long and unin- 
 terrupted txadition, apparently fupported 
 by prophecy, had taught them to enter- 
 tain. Their firft; ftep towards embracing 
 
 the" 
 
SERMON III. 149 
 
 the gofpel, was founded on the ruin of 
 every hope >)vhich ambition had infpired j 
 and previoufly to their converfion, they 
 were called upon for ever to renounce their 
 deareft expedlations of brilliant conquefts 
 and unbounded dominion under the aufpi- 
 cious guidance of a mighty and trium- 
 phant deliverer. They could not there- 
 fore look but with indignation on the pro- 
 grefs of a religion, which tended to de- 
 prive them of their peculiar privileges and 
 diftindtions ; to confound them again with 
 the mafs of mankind ; and to reduce them 
 from that haughty pre-eminence which 
 they had hitherto claimed, to the fame 
 level with the furrounding nations, whom 
 they had been accuftomed to fhun with 
 pious abhorrence, or to fpurn with fuUen 
 contempt. 
 
 By an artful intermixture of the fa- 
 vourite ceremonies and fantaftic rites of 
 Arabian idolatry with the new modes of 
 worfhip, which he enjoined j and by a 
 ftudied accommodation of his ftile and 
 manner to the prevailing paffion for the 
 language and ornaments of poetry, the 
 K 3 fagacious 
 
150 S E R M O N III. 
 
 fagacious impoftor facilitated the recep- 
 tion of his dodrines among his country- 
 men. 
 
 But the religion of Jefus Chrift could 
 boaft no fuch advantages. As it oppofed 
 the pride, and the prejudices of the Jews, 
 £o was it equally hoftile to every prepoft 
 feffion of the Gentiles. 
 
 To the vulgar, attached as they were 
 to the licentious feftivals, the folemn pro- 
 ceffions, and the pompous pageantries of 
 heathenifm, the pure and fpiritual worfhip 
 of Chriftianity difplayed no charms : while 
 the more enlightened among them, ena- 
 moured of the fubtleties of human wif- 
 dom, and bewildered in the mazes of an 
 abfurd and unintelligible philofophy, were 
 unwilling to believe that the plainnefs and 
 fimplicity of the gbfpel could ever be 
 worthy an omnifcient God. 
 
 Laftly, the gofpel was not, like the 
 the impofture of Mahomet, impofed upon 
 the fubjedt nations by the ftern command 
 pf a conquering tyrant j nor was it for , 
 
 the 
 
SERMON III. 151 
 
 the fpace of full 300 years, even indi- 
 redlly countenanced by any influence of 
 government and authority : on the con- 
 trary, we behold with aflonifbtnent, the 
 pomp of adverfe povirer, no l6fs than the 
 pride of learning, and the__arrogance of 
 philofophy, refifting its influence by a long 
 and perfevering perfecution, but bowing at 
 length before the plain and artlefs preach- 
 ing of the poor, the weak, the illiterate 
 fifhermen of Galilee. 
 
 To fuch ftupendous eiFedts an adequate 
 •caufe muft be afligned. 
 
 A revolution fo afl:oni(hing, accom- 
 plished by inflruments fo evidently weak 
 and difproportioned, and under circum^ 
 Aances fo adverfe and unfavourable, natu- 
 rally teaches us to look higher i to elevate 
 our views far above the reach, of human 
 ftrength and wifdom, even to that Al- 
 mighty Being, Jrom whom alone comet b 
 every good and every perfeSt gift. 
 
 K 4 S E R- 
 
SERMON IV, 
 
 John VII. 12. 
 
 Borne /aid. He is a good Man ; others faid. 
 Nay, but he deceiveth the People. 
 
 7 
 
 "^HERE is a ftrong and adive cu- 
 riofity in the human mind, which 
 ever prompts us to enquire into 
 the lives and charadlers of men, whofe 
 jnames have been rendered famous for the 
 extraordinary events of which they have 
 been the inftruments, and by the impor- 
 tant revolutions which they have occa- 
 ^oned in the world. From the proper and 
 temperate indulgence of this principle, 
 Jiowever its exertions may have been fome- 
 |jipe§ condemned as ufelefs and unprofit-r 
 
 able 
 
154 SERMON IV. 
 
 able, many and folid advantages may he 
 derived to the caufe of knowledge and of 
 truth. The connexion which fubfifts be- 
 tween the hiftory of every event, and the 
 charader of its author, is obvious ; they 
 refledl reciprocal light on each other j and 
 it is only by an attentive inveftigation of 
 both, that we can be enabled to difcover 
 with certainty the motives which influen- 
 ced the attempt, and the means by which 
 it was accorppliflied. 
 
 But in thofe fpeculations of more awful 
 importance, which regard the fpiritual and 
 eternal welfare of mankind ; when we are 
 called upon to examine the pretenfions of 
 thofe who have laid claim to divine infpi- 
 fation, and immediate commiffion from 
 the Deity ; there is not only a propriety, 
 but alfo a neceflity for enquiring with mi- 
 nutenefs into the character of perfons, who 
 have aflumed fo high and venerable an of- 
 fice. From fuch an enquiry into the life 
 of the founder may be deduced no mean 
 or indecifive evidence of the truth or falfe- 
 hood of his religion ; and by contempk- 
 ting his condu^5t in the different fituations 
 
 and 
 
SERMON IV. 155 
 
 and circumftances in which he was placed, 
 we may be enabled to trace plain and un- 
 equivocal marks of real or pretended in- 
 fpiration ; and thus to form our judgment, 
 whether it was obedience to the commands 
 of God, or compliance with the dictates 
 of worldly intereft, that influenced and 
 dired;ed his anions. 
 
 In furveying the life of Mahomet, we 
 cannot but obferve with much furprife, 
 the oppofite and contradidtory charaders 
 under which he has been reprefented by 
 hiftorians, who from different motives, and 
 with different views, have tranfmitted to 
 pofterity the mofl irreconcileable accounts 
 of the fame public and memorable events. 
 In the various writings of his numerous 
 followers the character of the prophet is 
 uniformly drawn in the brighteft and mofl 
 amiable colours j he is held up as the un- 
 rivalled pattern of every mental and cor- 
 poreal perfedfeion ; and as diflingnifhed by 
 every quality, and virtue which can adorn 
 and elevate human nature. But far diffe- 
 rent is the portrait which has been gene- 
 rally exhibited of this remarkable perfon 
 
 by 
 
156 SERMON IV- 
 
 by Chriftian hiftorians. Struck with hor- 
 ror at the confequences of his impofture, 
 they have thought it incumbent on them 
 to fet no bounds to their hatred of the 
 impoftor. Hence they have boldly quef- 
 tioned his intelleftual, as well as his mo- 
 ral faculties : they have reprefented him as 
 not lefs contemptible on account of his 
 abjedl ftupidity, than deteftable for his 
 vices ; and language itfelf has feemed to 
 labour under the difficulty of expreffing 
 with fufficient ftrength, their ideas of the 
 complicated guilt and bafenefs of his cha- 
 radler. Thus have Chriftian writers de- 
 fcribed the man, whom the greater part of 
 the inhabitants of the !^aftern world, has, 
 for more than eleven hundred years, blind- 
 ly revered as the moft accomplifhed of 
 mortals, and the moft: facred of prophets. 
 But if we would obtain juft and true no- 
 tions of this extraordinary charadler, we 
 muft equally avoid the enthufiafm of the 
 one, and the prejudices of the other ) we 
 muft not adrnit, but with great limitation, 
 either the undiftinguiftiing cenfures of his 
 oppofers, or the exaggerated encomiums 
 pf his infatuated adherents. 
 
 It 
 
SERMON IV. 157 
 
 It may be obferved, that the immode- 
 rate and unqualified zeal of Chriftian wri- 
 ters has often led them into unjuftifiable 
 extremes, which have injured the caufe 
 they ftood forth to defend. Their repre- 
 fentations of the impoftor, by the harfh 
 colouring and diftorted features, evidently 
 betray the pencil of an enemy. They have 
 ftudioufly magnified every vice, and ag- 
 gravated every circumftance, which tended 
 in any degree to degrade, or to blacken 
 his chara<3:er ; and where the defcription 
 feemed imperfedl, the aid of fid:ion has 
 been fometimes called in, to give a fhade 
 and colouring to the out-lines of reality 
 and truth. But truth approves not, nor 
 requires fuch difingenuous arts for its de- 
 fence. Even if we admit the moft favour- 
 able charadler of the pretended prophet, 
 which has been drawn by his enthufiaftic 
 followers, objeftions may flill be raifed to 
 his bold and impious pretenfions ; objec- 
 tions too ftrong, I am confident, for inge- 
 nuity to folve, or fophiftry to elude. 
 
 Befides, 
 
158 S E R M O N IV, 
 
 Befides, it was probably forgotten by 
 thefe warm, though miftaken defenders of 
 the Chriftian caufe, that by thus reprefent- 
 ing Mahomet as a perfedl monfter of ig- 
 norance and vice, they have in reality ren- 
 dered his fuccefs little lefs than miracu- 
 lous } and very difficult at leaft, if not ab- 
 folutely impoffible to be accounted for by 
 any human means. The man who could 
 projedt and execute with fuccefs, fo bold 
 and hazardous an enterprize as that of fub- 
 verting the religious and civil government 
 of his country, and eftablifhing in their 
 place a fyftem of his own, could never 
 have been defpicable for littlenefs of fpirit, 
 or weaknefs of underftanding. Reafon 
 compels us to fuppofe, that fuch an im- 
 poftor, however favoured by circumftances, 
 muft doubtlefs have pdflefTed fuperior ta- 
 lents, to enable him to deceive his country- 
 men, to captivate their afFedtions, and to 
 triumph over the external obftacles that 
 oppofed him. Nor is it eafy to conceive, 
 that He could ever have fupported the fe- 
 vere charafter of the great reformer of 
 mankind, whofe morals were not fpecious 
 
 at 
 
S E R M O N IV- 159 
 
 at lead, according to thofe ideas of mora- 
 lity which prevailed among the people to 
 whom his pretentions were immediately 
 propofed. Whatever his real character 
 might have been, whatever the fecret pro- 
 penfities of his heart, fome fmall fhare of 
 hypocrify, fome little regard to external 
 decorum, muft have been indifpenfably 
 requifite to infure his fuccefs. 
 
 If we thus arbitrarily divefl the impoftor 
 of thofe qualities and abilities, which on 
 the fuppofition of ordinary and moral 
 caufes, were eflentially necefTary to the ac- 
 complifhment of his defigns, our reafon- 
 ing is at once reduced to a manifeft abfur- 
 dity. For, if the natural means of his 
 fuccefs were wanting, it can only be af- 
 cribed to divine. And thus might the im- 
 pious, with fome fhew of reafon, accufe 
 the Almighty of injuftice and of caprice : 
 of injuftice, in having by his immediate 
 interpofition led millions of his creatures 
 into the moft deplorable error : of caprice, 
 in having now in part deftroyed by violence 
 that revelation, which he had fix hundred 
 years before controuled the courfe of na- 
 ture 
 
i6o SERMON IV. 
 
 ture to eftablifli by many figns, and won-* 
 ders, and mighty deeds. Let us there- 
 fore, inftead of ftudying to call an unne- 
 ceflary gloom over the charafter of Maho- 
 met, rather choofe that part to which rea- 
 fon and probability incline ; and let us ad- 
 mit without referve his abilities and his 
 virtues, to the utmoft extent that confif- 
 tently with truth, can poffibly be allowed 
 to them. Nor let it be from hence ima- 
 gined, that we are animated by any defirc 
 to palliate the vices, or to aggrandize the 
 charadter of the prophet : fince under this 
 fair outfide, this fpecious difguife, we fliall 
 probably be enabled to point out ftrong, 
 and indifputable marks of the moil infa- 
 mous impofture. 
 
 Doubtlefs amidft all the characters of 
 great and extraordinary men, who, in the 
 various ages and nations of the world, have 
 raifed themfelves by fuperior talents above 
 the reft of mankind, and by the force of 
 genius alone have effedted the moft memo- 
 rable changes in the courfe of human af- 
 fairs J no one prefents itfelf to the philo- 
 fopher as a more curious or interefting 
 
 fubjedt 
 
SERMON IV. i6i 
 
 fubjed of inveiftigation than that of the 
 prcteaided prophet of Arabia. 
 
 Animated by an ambition which dared 
 to attempt, and fupported by abiUties which 
 qualified him to conduct the moA arduous 
 defigns, we behold him fuddenly ftarting 
 tip from the fhade of obfcurity ; projedting 
 with confummate art, and at length ac- 
 complifhing with fuccefs a revolution, 
 which from its very nature no lefs than 
 from its important and extenfive confe- 
 quences, may be juftly ranked amongft the 
 moft ftupendous, which hiftory has re- 
 'eorded. When we confider the point from 
 which he fet om, and the height to which 
 he rofe } when we contemplate the great- 
 ;nefs of that empire, and the extent of that 
 religion which he founded } our aftonifh- 
 ment is excited as well by the fplendid ta- 
 lents and the profound artifice of the im- 
 poflor, as by the blind compliance and 
 abjeft credulity of the multitudes whom 
 he deceived. 
 
 The circum'ftances which attended the 
 earlier year-s of Mahpmet, were certainly 
 
 L fo^ 
 
i62 S E R M O N IV. 
 
 luch as prefented no flattering profpeds of 
 grandeur, and no probable views of am- 
 bition to his future life. Though defcend- 
 ed from the moft honourable tribe of Ara- 
 bia, and from the nobleft family of that 
 tribe, yet diftrefs and poverty were the 
 only portion which he inherited ; a diftrefs 
 and poverty unfoftened by the tender cares, 
 and kind indulgence, of parental aflfedion. 
 
 The education which he received^ like 
 that of the reft of his countrymen, was 
 rough and hardy ; neither tempered by 
 the elegancies of literature, nor even en- 
 lightened by the firft and moft obvious 
 rudirhents of knowledge, but calculated 
 rather to invigorate the povvers of the 
 body, than to polifli and enlarge the mind. 
 The bounty of nature, however, and the 
 exquifite endowments with which (he had 
 fo liberally adorned the future prophet and 
 monarch of Arabia, abundantly compen- 
 fated for the unkindnefs of fortune. Grace- 
 ful in his perfon, eafy and infmuating irt 
 his manners, and endowed with a great- 
 nefs of mind which could brave the ftorms 
 of adverfity, and rife fuperior to, the dif- 
 advantages of an illiterate education; he 
 
 was 
 
SERMON IV. 163 
 
 was in pofleffion of accomplilhments more 
 valuable in themfelves, and capable of 
 producing more illuftrious efFedts, than all 
 that the influence of wealth, or the au- 
 thority of hereditary power could have 
 bellowed . 
 
 But if Mahomet, deprived of the ufual 
 means of cultivation and improvement, 
 was, during the earlier years of his life, 
 left folely to the guidance of untutored 
 nature j he at a more advanced age, en- 
 joyed the moft favourable opportunities of 
 acquiring a fpecies of information far more 
 conducive to the fuccefs of his fubfequent 
 defigns, than the maxims of fcience or 
 the refinements of philofophy ; the know- 
 ledge, I mean, of men and maqners. 
 
 Surrounded by a rough and barren ter- 
 ritory, which denied to its inhabitants 
 even the neceflaries of life, the people of 
 Mecca, like the Ifhmaelites their fore-fa- 
 thers, depended principally on commerce 
 for fupport. Thus urged by the call of 
 unavoidable neceffity, and favoured by a 
 fituation peculiarly advantageous to fuch 
 purfults, they carried on a condant and 
 L 2 extensive 
 
i64 SERMON IV. 
 
 extehfive irttercoUrfe with Perfia, Syria, 
 Palcftine, and Egypt. In thefe employ- 
 ments the impoftor was early initiated j 
 and during bis travels into the neighbour- 
 ing nations, befides the general improve- 
 ment and cultivation of his mind, he col- 
 ledted thofe particular obfervations which 
 afterwards induced him to form, and ac- 
 quired that knowledge which enabled him 
 to execute, his daring and ambitious de- 
 figns. 
 
 Whilft yet engaged in the occupations 
 of commerce, and difcharging with zeal 
 and fidelity the humble duties of ffervi- 
 ttide, his ilrong and arrive genius already 
 toft above the meannefs and obfcurity of 
 his ftation j ahd from a well-grounded 
 confidence in its own powers, infpired 
 him with an opinion, that 'he was born to 
 move in a higher and more illuflrious 
 fphere. But when a fudden and unex- 
 pedled change of fortune had raifed him 
 from poverty and dependence to opulence 
 and'eafe, this opinion rettirned with aug- 
 mented force J and he now began to me- 
 ditate ferioufly on the means of reaKising 
 
 thofe 
 
SERMON IV. 165 
 
 thofe iieis, which had hitherto proceede4 
 rather from the warmth of imagination, 
 than from the deliberate didlates of rea- 
 fon, or even the impulfes pf ferious and 
 habitual hope. 
 
 From this period to the time when he 
 announced his miflion as the prophet of 
 .the moft High, hiftory has recorded nOr 
 thing concerning the actions and the pur- 
 fuits of Mahomet. Fifteen years of his 
 life are involved in the deepeft and moft 
 imperietrable obicurity. One hiftorian only 
 informs us, that God had infpircd his pro^ 
 phet with a Ipve of fplitude and cetira- 
 ment. But in this iingle information we 
 fee a ray of light fuf^cient to clear up the 
 darknefs of this myfterious interval. In a 
 Ippely cave, in the receffes of Mount Hara, 
 he fhunned the fociety of men. 
 
 Poubtlefs, it was in this filence of re- 
 tirement that the artful impoftpr laid the 
 fpund3.tion of his future greatnefs : here 
 he drew the general outlines, and here he 
 adjufted the feveral particulars of that 
 great an,4 hazardous projed:, which was 
 L -J here- 
 
l66 SERMON IV. 
 
 hereafter to raife him to glory and domi- 
 nion. 
 
 At the time when Mahomet travelled 
 into the neighbouring nations, there were 
 fome peculiar circumftances in their go- 
 vernment and manners, which were cal- 
 culated to ftrike the deepeft impreffion on 
 a vigorous and refleding mind. The in- 
 ternal diftradlions of Perfia on the one fide, 
 and the notorious weaknefs of the Roman 
 ^provinces on the other, together with the 
 univerfal corruption of manners that pre- 
 vailed amongft the inhabitants of both, 
 were indications too ftrong to be over- 
 looked of the approaching ruin of thefe 
 'mighty and unwieldy empires. 
 
 But the ftate of religion was probably 
 the grand and principal objed that at- 
 tradted the attention, and employed the 
 refledlions of Mahomet. A little confide- 
 ration, and efpecially an acquaintance with 
 the Jewifh and Chriftian doftrines, muft 
 have convinced him of the abfurdity of 
 that impious idolatry in which he had 
 been educated, and in all the madnefs qf 
 
 which 
 
SERMON IV. 167 
 
 which his countrymen were ftill plunged 
 almoft univerfally. 
 
 In the mean time he beheld the Jews, 
 defpifed and de'tefted by all men, ftill ob- 
 ftinately refuljng to mix with the reft of 
 mankind, and adhering with unfhaken at- 
 tachment to the' law of Mofes : whilft the 
 Chriftians, divided in their faith, and de- 
 generate in their pradice, had miferably 
 perverted the fpirit of their religion ; and 
 forgetting the union and love which it 
 prefcribed, were denouncing anathemas 
 on each other. Senfible of the advantages 
 which he fhould derive from this confufed 
 ftate of affairs, and eagerly ambitious of 
 power, the impoftor determined to cover 
 his deep and afpiring fchemes under the 
 fpecious veil of divine revelation. Hence, 
 with a boldnefs of defign which was ex- 
 ceeded only by the cunning that conduced 
 it, he meditated a religion, which by flat- 
 tering the corrupt paflions and prejudices 
 of each, might embrace in its ample and 
 comprehenfive law the Chriftian, the Ido- 
 later, and the Jew. The plan was great, 
 and the execution was arduous : but the 
 
 L 4 wily 
 
i68 SERMON IV. 
 
 wily impoftor facilitated its fuccefs by lay- 
 ing the foundation of his whole fyftem on 
 one plain and obvious principle, which 
 had never been difputed by either j the 
 belief of one only fupreme God, the in- 
 finite creator of the univerfe, the juft re- 
 warder of virtue, and the dreadful avenger 
 of guilt. A doftrine thus fimple, which 
 prefented to reafbn no more than it could 
 eafily conceive, was apparently well calcu- 
 lated for the reception of all the nations 
 upon earth. But in order to ftamp the 
 higheft poffible fandion upon the doc- 
 trines which -he taught, and (what was of 
 ftill greater confequence) to lay the.firmeft 
 foundation on which he might build his 
 own greatnefs and power, the impoftor 
 fuperadded the obligation of believing in 
 him as the infpired prophet and meffenger 
 of the Almighty. 
 
 Having fixed this bafis, he next pro- 
 ceeded to eredl upon it a motley and mif- 
 Ihapen fuperftrud:ure, compofed of the 
 moft incoherent and heterogeneous mate* 
 rials. In order the more effeftually to ac- 
 compliih the great object which he had in 
 
 view, 
 
SERMON IV. 169 
 
 view, of aggrandizing himfelf by cement- 
 ing in one fyftera the moft difcordant opi- 
 nions of thofe whom he laboured to fe- 
 duce, he deemed it neceflary to accommo- 
 date his plan, as far as poflible, to the 
 preconceived notions of all. 
 
 With this view he artfully feledled from 
 the Jewifli and Chriftian morality, thofe 
 parts which feemed befl adapted to the 
 fentiments and manners of the inhabitants 
 of the warmer climates in particular j 
 blending them at the fame time with the 
 popular traditions, the fuperftitious cere- 
 monies, and the ruling opinions of his 
 idolatrous countrymen. To have laid 
 claim to a revelation totally new, and in- 
 dependent of any which had preceded it, 
 would have been too bold and hazardous a 
 ftep : the profound policy of Mahomet 
 therefore fuggefted to him a fafer and more 
 practicable plan. He alledged with much 
 plaufibility, that God had originally given 
 one grand and univerfal religion to all the 
 fons of men : that when the cares and 
 avocations of life had obliterated, or the 
 frailty or perverfenefs of human nature 
 
 ha4 
 
170 SERMON IV. 
 
 had corrupted this faith, it had pleafed the 
 Almighty in his mercy to fend forth fuc- 
 ceflive prophets, to inftruft and to reform 
 mankind, ever prone to wander from the 
 plain and fimple paths of truth : Such, 
 amongfl: many others whom his own crea- 
 tive imagination raifed up and dignified 
 with the prophetic office, fuch was Mofes ; 
 whofe miffion was by the particular de- 
 fignation of providence confined within the 
 narrow limits of one people : Such too 
 was Jefus ; whofe more liberal, and com- 
 prehenfive fyftem, proceeding from a ful- 
 ler and more perfedt exertion of divine 
 goodnefs, was deftined to confer its bene- 
 fits, without diftindlion, on all the widely 
 extended race of mankind : Since time, 
 however, had unhappily corrupted the 
 dodlrines of Chriltianity itfelf, and left 
 men once more to wander in darknefs and 
 in error, it had at length pleafed the Al- 
 mighty to eledl HIM as the inftru* 
 ment of his gracious defigns ; to commif- 
 fion him to refcue religion from the cor- 
 ruptions which obfcured its native fplen- 
 dor ; arid to place him above Jefus him- 
 felf, by making him the laft great reftorer 
 of truth and virtue to the world. 
 
 This 
 
SERMON IV. iji 
 
 This fcheme in itfelf appear'ed fair and 
 plaufible J ' and the circubiftances of the 
 times were fuch, as tended in a peculiar 
 degree to countenance and fupport it. For 
 we cannot but acknowledge, that the ai- 
 moft univeffal corruption of the opinions 
 and the practice of Chriftians, the infu- 
 perable obftinacy of the Jews, and the 
 impious idolatry of the Arabs, might, to 
 the hafty and fuperficial obferver, feem to 
 Tender fuch an interpofition of the Deity 
 worthy his benevolence and his juftice. 
 
 As the Arabians were the more imme- 
 diate objedls of Mahomet's impofture, he 
 deemed it expedient to flatter them in par- 
 ticular with this notion of an early faith 
 once committed to their anceftors : he 
 bade them recolledt the facred names of 
 Abraham and of Ifhmael, the venerable 
 founders of their nation; and taught them 
 to regard the dodlrines which he propofed 
 to their belief, as nothing more than a re- 
 ftoration of that pure and holy religion, 
 which thofe favourite patriarchs had pro- 
 feffed. 
 
 Having 
 
172 SERMON IV. 
 
 Having thus far matured his great and 
 ambitious prpjeft j having thus determi- 
 ned on the moft probable means of exe- 
 cuting it with fuccefs, he thought that he 
 might now venture to announce bjs P'^^- 
 tended revelation to the world. 
 
 The charafter of Mahomet, according 
 to Eaftern hiftoriansj had been hitherto 
 preferved unblemiflied : hjs moral quali- 
 ties, no lefs than his other accomplifti- 
 ments, had contributed to raife him in the 
 efteem of his fellow-citizens ; and his in- 
 tegrity in particular had been honoured 
 with the moft flattering and diftjnguiflied 
 teftimony of their approbation. That he 
 might not, however, by too rapid a tran- 
 fition become a refqrmer of thofe very er- 
 rors in which be himfelf had been in- 
 volved ; that be might not too fuddenly 
 commence a preacher againil that idolatry 
 which he had pracStifed in common with 
 the reft of his countrymen ; and that he 
 might acquire a reputation for fandtity in 
 fome meafure correfpondent with the high 
 and venerable office which he was about 
 
 'to 
 
S E R M O N IV. 173 
 
 to affume j he affedied to pafs a great part 
 of his time in religious retirement, and 
 "holy meditation j he became more grave 
 in his deportment, more profufe in his 
 Charities, and more affiduous in his de- 
 votions. 
 
 When the time which he had chofen to 
 announce his miffion, approached ; when 
 the night which was to cover him with 
 glory, according to the expreffion of Abul- 
 feda, was at length arrived; he Vi^ithdrew in 
 filence to the folitary cave, which had 
 been the ufual place of his retirement. 
 Here, he pretended, the divine commands 
 were firft communicated to him with the 
 mdft awful folemnity ; and here he re- 
 ceived his great commiffion as the prophet 
 and apoftle of God, by the hands of Ga- 
 briel the glorious meflenger of the mod 
 High. 
 
 The firft efforts of the impoftor were 
 confintd to the converfion, of his own 
 houfehold. Having fucceeded thus far, 
 he pretended to receive more frequent 
 communications of the divine will'; and 
 
 pro- 
 
174 SERMON IV. 
 
 proceeded by every fpecies of artifice, and 
 by the force of fuperior talents, to gain 
 over to his party fome of the moft pow- 
 erful inhabitants of Mecca. 
 
 After three years thus fpent in fecret 
 ^midft various machinations and intrigues, 
 when he could now repofe full confidence 
 in the blind obedience of his new con- 
 verts ; he at length feigned an exprefs 
 command from heaven to proclaim to tbe 
 world at large the important office with 
 which he was invefted, and to exhort his 
 countrymen in particular to forfake the 
 error of their ways, to embrace with ar- 
 dour the holy religion which he was com- 
 miffioned to reveal to them; and thus 
 to fave themfelves from that vengeance, 
 which an offended God would mod af- 
 furedly execute upon a difobedient world. 
 
 He now began to declaim boldly and 
 openly againft the reigning idolatry j and 
 that his preaching might produce, the 
 greateft poflible effedt, he omitted no op- 
 portunity of awakening the paffions of 
 his hearers : he roufed their hopes by his 
 
 glowing 
 
SERMON ly. 175 
 
 glowing and animated defcriptions of the 
 eternal pleafures that adorn the habitation 
 of the faithful : he alarmed their fears by 
 the horrid pidures which he drew of the 
 dreadful torments that were deftined to 
 be the portion of unbelievers. 
 
 The Chriftians, indeed, unmasked the 
 defigns, and expofed the fallacies of the 
 impoftor. The Jews, not perceiving in 
 Mahomet any of thofe charafteriftic marks 
 which were to diftinguifli the glorious 
 Meffiah whom they ftill expefted, rejeded 
 his pretenfions with difdain. The rulers 
 of Mecca, fenfible of the danger which 
 threatened a worship, on which all their 
 credit and authority were founded, endea- 
 voured to impede his progrefs, firft by fe- 
 vere and repeated menaces, and at length 
 by adtual violence. Even the multitude, 
 on his firft public appearance in the cha- 
 radler of prophet, ridiculed his pretences, 
 and infulted him with the odious appella- 
 tions of a magician and an impoftor. 
 
 Under circumftances thus difcouraging, 
 amidft the clamours of the unthinking, the 
 
 fufpi- 
 
176 SERMON IV. 
 
 fiifpicions of the unprejudiced, and the 
 abhorrence even of the virtuous, the bold 
 and determined impoftor remained unmo- 
 ved. Unfhaken in his purpofes, and re- 
 gardlefs of the dangers and difficulties 
 that furrounded him, oppofition, inftead 
 of damping his courage, or repreffing his 
 ambition, ferved only to confirm his refo- 
 lution, and to increafe his activity. Ap- 
 parently infenlible to every infult that was 
 offered, he applied himfelf with unwearied 
 affiduity to all ranks and diAindtions of 
 men. By the charms of his converfation, 
 and by the elegance of his manners, he 
 obtained the favour of the great : he fought 
 to gain the affeiSions of the poor, by'con- 
 dei^ending to mix with them in all the 
 habits of familiar intercourfe, and by re- 
 lieving their diftreffes with a liberal and 
 unfparing hand : by unremitted endea- 
 vours to pleafe, and by a conftant exertion 
 of thofe arts of infinuation which he fo 
 eminently poflefled, he gradually conci- 
 liated the affedlions of all. 
 
 Thus in defiance of all oppofition, the 
 exalted genius, the manly and perfuafive 
 
 eloquence, 
 
SERMON IV. 177 
 
 eloquence, the confummate policy, and 
 the alluring doftrines of the new prophet 
 daily augmented the number of his dif- 
 ciples. 
 
 Compelled, however, at length to efcape, 
 by a precipitate flight, the laft defperate 
 eflfbrt of his exasperated foes j he found 
 a fecure and advantageous retreat in a 
 place ' whither his reputation had al- 
 ready reached. Here by an exertion of 
 the fame diligence, and by the practice of 
 the fame artifice, he foon found himfelf 
 enabled to colled: a confiderable number 
 of followers, whofe belief in his miffion 
 was firmly eftablifhed, and whofe zeal for 
 the propagation of his religion, and the 
 fupport of his charad:er as a prophet, was 
 too flrong to be (haken by any threats of 
 danger or of death. 
 
 With increafing power the impatience 
 and the ambition of the impoflor alfo in- 
 creafed. The view of empire feems now 
 to have opened more fully and clearly upon 
 him : and unable to wait for the tedious 
 operation and uncertain efi^edt of argu- 
 M ment 
 
 * Medina. 
 
178 SERMON IV. 
 
 ment and of reafon, he now pretended to 
 have received the divine connmand to un- 
 {heath the fword of the Almighty, and to 
 fubdue by the violence of arms, thofe 
 who had been obftinately deaf to the voice 
 of perfuafion. 
 
 Mahomet had hitherto aded the darker 
 and more difguifed part of the crafty de- 
 ceiver, and the profound politician; but 
 without negledling thefe arts, he now be- 
 gan to aflume alfo another charafter, and 
 to difplay the more fplendid talents of a 
 commander^and a hero. The firft actions, 
 however, with which he commenced his 
 military career, refemhle the irregular ex- 
 ploits of the robber, more than the {y{^t- 
 n>atica:l operations of the warrior ; and 
 feem to have been influenced, rather by a 
 rapacious defire of plunder, than by a 
 pious zeal for the converfion of unbeliev- 
 ers. But enriched by the fpoils, and ag- 
 grandized by the fame of his fuccefTes, 
 he" was foon enabled to engage in attempts 
 of greater and more extenfive importance. 
 
 The rapidity of his attacks, the faga- 
 city of his ftratage«is, and the boldnefs 
 
 of 
 
SERMON IV. 179 
 
 of his defigns, aided by. the enthufiaftic 
 valour with which he had infpired his 
 troops, foon rendered him. fqperior to his 
 numerous adverfaries. Whilfl the flame 
 of fanaticifm, which he himfelf b^d kind- 
 led, burnt furioufly in every breaft around 
 him, he alone cool and deliberate in the 
 Hiidft of ilaughter and confufion, marked 
 every movement of the enemy, took ad- 
 vantage of every error, and left no artifice 
 unemployed to obtain and to fecure the 
 vidtory. The condudt of Mahomet to- 
 wards thofe whom his arms had conquer- 
 ed, was different under difFeVent circum- 
 ftances : according as intereft required, or 
 policy directed, we behold it now diftin- 
 guiihed by an oflentation of the moft he- 
 roic clemency, and now ftained with all 
 the, excefles of ferocious cruelty. When 
 mild and gentle meafures feemed heft cal- 
 culated to conciliate the affei^ions of thofe 
 whom defpair might render formidable, 
 we behold him with an air of affedted 
 generofity difmiffing thoufands of his cap- 
 tives. When adts of fe verity appeared ex- 
 pedient, to intimidate the obftinate, we 
 behold him bafely taking vengeance on 
 M 2 the 
 
i8b s E M. M o isr IV. 
 
 the fallen, and with every circumftancef 
 of deliberate and favage barbarity, imbru- 
 ing his hands in the blood of the con- 
 quered. 
 
 His numerous and fplendid vidlories 
 were not only the efficacious means of ex- 
 tending his power, and of realizing the 
 hopes which ambition had infpired; but 
 they were alfo eventually fubfervient to 
 the gratification of a paflion lefs generous 
 indeed, though not lefs violent in its ef- 
 fedts, or lefs forcible in its influence on 
 the human heart. Whilft the wretched 
 vidtims of his power were facrificed to his 
 cruelty or his policy, a ftill feverer fate 
 awaited the female captive j who vvas com- 
 pelled to fubmit to the bafe and inordinate 
 defires of a barbarian conqueror, and was 
 forced into thofe arms which were fl:ained 
 with the recent flaughter of a friend, a 
 brother, or a parent. 
 
 From every view of the life of Maho- 
 met, and even from the partial reprefen- 
 tations of his zealous and infatuated fol- 
 lowers, it is evident that ambition and luft 
 
 were 
 
SERMON IV. i8i 
 
 were the paffions which divided the empire 
 of his breaft. From the feparate, or united 
 influence of thefe powerful principles, it 
 would not be difficult to trace almofl every 
 great defign, and every important ad:ion of 
 hi« life. Hence originated the grand and 
 ftupendous fcheme of his impofture ; and 
 hence we obferve each fubordinate part 
 throughout its whole contexture, pointing 
 immediately or ultimately to the gratifica- 
 tion of one or both of thefe predominant 
 paffions. 
 
 During his earlier years, indeed, every 
 meafure feems to have been didlated, and 
 every inferior corifideration utterly abforbed 
 by an unvaried attention to the purfuits 
 and the in terefts of ambition. The na- 
 ture of his undertaking, particularly in its 
 firft ftages, required no common degree of 
 prudence and caution. That policy which 
 formed fo diftinguifhing a part of his cha- 
 rader, doubtlefs compelled him for a while 
 to conceal, if not to reftrain, the indul- 
 gence of irregular paffions : left the licen- 
 tioufnefs of his manners fliould give of- 
 fence to thefe whofe good opinion it was 
 
 M 3 his 
 
i82 S E R M O N IV. 
 
 his objeft to conciliate ; and the immora- 
 lity of his pradlice, by betraying the fe- 
 cret motives and propenfities of his heart, 
 fhould unravel the web which his hypo- 
 crify was weaving, before it had acquired 
 fufficient ftrength and confiftence. Hence, 
 both before, and during the firfl: years of 
 his pretended miffion, whilft his daring 
 fchemes were yet immature, and their fuc- 
 cefs uncertain, the artful impoftor, as we 
 liave reafon to believe, regulated every part 
 of his condudt by the ftridt rules of exter- 
 nal decorum. But no fooner was his re- 
 putation as a prophet eftablilhed; no fooner 
 was his authority rooted too firmly to be 
 ihaken by any common or ordinary event, 
 and his ambition in fome meafure fatiated 
 by the pofleflion of power, than another 
 paflion arofe j and ihaking off the reftraint 
 which had hitherto fuppreffed it, with a 
 violence equally arbitrary, now hurried him 
 away into the wildeft extravagancies. 
 
 At length his attention to the cold and 
 jealous cautions of prudence ceafed with 
 its neceffity j and from an affe6tation of 
 exemplary purity of manners, he now 
 
 rufhed 
 
SERMON IV. 183 
 
 ruflicd into the moft public and criminal 
 excefles of fen("u^l indulgence. That ad- 
 drefs to the carnal appetites, which per- 
 mitted them Co liberal an indulgence in 
 the prefent life, and promifed their com- 
 plete and eternal gratification in another, 
 was one of the moft alluring fnares which 
 hp fo fuccefsfuUy fpread to captivate his 
 <:ountrymen. The laws which he pre- 
 fcribed for the regulation of thefe paffipns, 
 were too loofe for the moft compliant mo- 
 ralift to juftify j and too favourable to af- 
 ford the moft abandoned fenfualift any 
 probable ground of complaint. 
 
 But the houndlefs luft of Mahomet dif- 
 dained to be confined even within the ex- 
 tenfive limits which he had drawn for his 
 followers. It wa» reafonable that the pro- 
 phet ftiould be diftinguiflbed above the reft 
 of mankind by exclufive privileges ; and 
 that his appetites and paftions ihould be 
 indulged with an appropriate and peculiar 
 licence. Sole n:iafter of the oracles of 
 heaven, he ever compelled them to fpeak 
 that language, which was beft adapted to 
 his defigns. Hence he was pofleffed of an 
 M 4 unfail- 
 
i84 SERMON IV, 
 
 unfailing refource under every exigency, 
 and thus a fatisfadlory anfwer was always 
 prepared to folve every objedlion, and to 
 remove every fcruple, which the malice 
 of his enemies, or the pious doubts of his 
 friends, might raife againft him. Hence 
 we behold the God of purity himfelf in- 
 troduced to fanftify and approve the fen- 
 fual immoralities of his prophet, and to 
 filence the murmurs of his profane or 
 Ihort-fighted followers i who had been 
 weak enough to imagine, that the fame 
 laws, which were obligatory on the vul- 
 gar, likewife extended their fandlion^ to 
 the facred and venerable character of the 
 apoftle. 
 
 I will not prefume to fhock the feelings 
 of this audience by a nearer profpedl of the 
 chamber of the prophet : indeed the moft 
 abandoned libertine would blufli at the 
 particular reprefentation of the horrid and 
 difgufting fcenes which there unfold them- 
 felves to our aftoniftied view. It is there- 
 fore fufBcient to obferve in general, that 
 the retirements of Mahomet, from his firft 
 acquifition of power to his laft decline of 
 
 life, 
 
S E R M O N IV. 185 
 
 life, were continually difgraced by every 
 6xceffive indulgence of that paffion, which 
 has a more particular tendency to degrade 
 the dignity of the human charader even 
 beldw the brute creation. 
 
 That God beareth not Jinners, is a dic- 
 tate of common nature : and doubtlefs to 
 a people who enjoyed a higher degree of 
 civilization, or whofe ideas of morality 
 were purer and more refined than thofe of 
 the Arabians at that period, thefe ftriking 
 blemiflies in the charadler of their pro- 
 phet, would have been fufficient at leaft 
 to have excited the ftrongeft fufpicions 
 againft his fincerity, if not abfolutely to 
 have overthrown his pretenfions to a di- 
 vine communication. 
 
 But if the decifion of the Arabs had 
 been in any degree influenced by uncor- 
 rupt reafon, they would have difcovered 
 objedtions equally unanfwerable in other 
 prominent and diflinguifliing features of 
 their great legiflator. 
 
 There 
 
i86 SERMON IV. 
 
 There is no ftronger or more infallible 
 criterion of truth and falfehood, than con- 
 fiftency. To fupport an affumed charaiSer 
 with perfecft uniformity, and to preferve 
 a regular confiftency of condudl under 
 every circumftance, and in every fituation 
 of an adlive and varied life, is a taik per- 
 haps too hard for the fagacity of the moft 
 ikilful impoftor to accomplifh. There are 
 moments, in which the propenfities of 
 nature will (hew themfelves, and with ir- 
 reliftible violence, break through every ar- 
 tificial reftraint which policy may impofe, 
 Befides, be who condud:s a plan of impof- 
 ture, and confequently whofe fuccefs de- 
 pends folely on the machinations of human 
 prudence, is under a neceffity of accom- 
 modating every defign to external circum- 
 flances : fo that his condud will of courfe, 
 be ever found to vary with his fituation. 
 
 Hence the fierce pafiions of Mahomet, 
 which even in the earlier periods of life, 
 when their influence is moft powerful, 
 had been compelled to bend to the views 
 of ambition and the didates of policy, no 
 
 fooner 
 
SERMON IV- 187 
 
 fooner felt the immediate danger of in- 
 dulgence removed, than they impetuoufly 
 tranfgrelTed every reftraint of decorum, 
 and even boldly bade defiance to the laws 
 of juftice and the obligations of morality. 
 
 Hence, as intereft required, he now 
 flattered the pride of the Jews, and now 
 appealed to the prejudices of the Arabs : 
 now feledting the temple of Jerufalem, 
 and now that of Mecca, as the hallowed 
 fpot towards which the worfhip and the 
 prayers of his followers fhould be diredled. 
 Hence too, at the commencement of his 
 impofture, we find him humble and yield- 
 ing, labouring only by the powers of elo- 
 quence and by the fofter arts of infinua- 
 tion to captivate the afFeftions of his coun- 
 trymen : but in its more advanced ftate, 
 we behold on a fudden the preacher, by 
 divine command transformed into the war- 
 rior : we fee his fteps every where marked 
 with blood and defolation, and we hear 
 him with the ftern and ferocious afped: of 
 a conqueror, propofing death or converfion 
 as the only alternative to his fubjed: foes. 
 Thus in order the more effedlualiy to ac- 
 
 complifh 
 
i88 SERMON IV. 
 
 complifh his own bafe and interefted de- 
 figns, the bold impoftor fcrupled not to 
 fubjedt even the eternal and immutable 
 counfels of the Almighty to the imputa- 
 tion of weaknefs and inconftancy. ' 
 
 But of the various difguifes under which 
 Mahomet attempted to veil the myflerious 
 plan of his impofture, none was more art- 
 ful in its defign, or more fuccefsful in its 
 event, than chat profound ignorance, and 
 total want of every kind of 'literature, to 
 which he conftantly pretended. On this 
 was founded his moft popular and pre- 
 vailing argument for the truth of that re- 
 velation which he profefTed to communi- 
 cate to the world. The elegant ftile of 
 that revelation, the harmony of its fen- 
 tences, and the fublimity of its concep- 
 tions were univerfally acknowledged. Was 
 it not then abfurd to imagine (as th& im- 
 poftor fpecioufly argued). that a work of 
 fuch extraordinary beauty and excellence, 
 could ever have been compofed by a man 
 who was dcftitute of every fpecies of ac- 
 quired knowledge, and who by his igno- 
 rance even of the common rudiments of 
 
 early 
 
SERMON IV. 189 
 
 early education had been precluded from 
 the perufal of books^ and the ufe of wri- 
 ting? 
 
 To an Arab the argument was irrefif- 
 tible J and even Chriftian writers, in order 
 to evade its force, have attempted to point 
 out particularly the aflbciates of the im- 
 poftor, whom they/ imagine to have com- 
 pofed that Koran, which he only delivered 
 to the world. That the ignorance of Ma- 
 homet was not real, but affumed ( confi- 
 dering the commerce in which he had 
 been engaged, and the intercourfe which 
 he had held with the inhabitants of more 
 poliflied ftates) might have been reafonably 
 fufpedled. But it might alfo have been 
 inferred from proofs of a more direcS and 
 pofitive nature. Notwithftanding all his 
 care and circumfpedlion, the mafk fome- 
 times dropped off, and difcovered at once 
 his real charafter, and the falfehood of 
 his pretences. 
 
 By the confeflion of his own hiftorians, 
 there were moments in which his pre- 
 tended ignorance was forgotten, and he 
 
 not 
 
190 S E R M O N IV. 
 
 not only exprelTcd a defire to exercife, but 
 adluaHy pradtifed that very art, of which 
 he folemnly and repeatedly profefled him- 
 felf to be totally ignorant. 
 
 Thus difficult is it, and I might even 
 fay impoffible, for the moft finiflied and 
 fagacious hypocrite to preferve an affumed 
 eharadter with perfed; and unvaried uni- 
 formity. For nothing is permanent but 
 truth, and nothing confiftent but fincerity. 
 
 If the boundlefs ambition of Mahomet 
 had been fatisfied with that pre-eminence 
 to which it might have afpired without 
 a crime j if he had been content to have 
 affumed only the charadler of a Jegiflator, 
 and by the fplendid and aftoniftiing talents 
 he poflefTed, to have civilized his barbarous 
 countrymen, and reclaimed them from 
 idolatry, without the aid ofimpofture and 
 the impious pretence of divine revelation j 
 if thus glorious had been the objedt he 
 purfued, and thus innocent the means, by 
 which he attained it j his vices, enormous 
 as they were, might have been overlooked 
 or forgotten amidfl: the fplendor of his 
 
 virtues ; 
 
SERMON IV. 191 
 
 virtues j and we might juflly have ranked 
 him amongft the mofl; diftinguiftied friends 
 and benefadlors of mankind. 
 
 But in the prophet of God, the great 
 reformer of the world, it is natural 
 to expedt a more exemplary purity of 
 manners and a flrifter adherence to the 
 laws of morality : every claim to an office 
 thus facred and veneirable excites the fever- 
 eft attention, and juftifies the moft rigid 
 examination : but horn fuch a teft the 
 charader of Mahomet Shrinks with guilty 
 apprehenfion ; and however we may at 
 fifft view admire the fpecious virtues and 
 fplendid abilities that adorned it, y-et this 
 admiration is quickly loft in abhorrence 
 of the ha.Ce and impious purpofes to which 
 they became fubfervient. 
 
 That the impoftor by the opinions 
 which he introduced, really improved the 
 manners of the Arabs, cannot perhaps be 
 denied : the religion which he eftabliftied, 
 amidft all its errors and abfurdities, pof- 
 fefles many principles in common with 
 the true, and is doubtlefs in every refpedl 
 
 far 
 
192 SERMON IV. 
 
 far preferable to that abfurd and moft- 
 ftrous idolatry which was then the prte- 
 vailing creed of Arabia. But when we 
 confider its more extenfive difFufion and 
 ultimate confequences j when we refledt 
 on the excellence of that perfedl and lovely 
 fyftem of dodlrine and morals which it 
 threatened to deftroy, and whofe benign 
 influence it. ftill continues fatally to ob- 
 ftrudlj when we call to mind the immenfe 
 multitudes of our fellow-creatures, who 
 are yet involved by its delufions in the 
 moft profound darknefs and error, our 
 opinion concerning him and his impofture 
 is at once determined, and we behold both 
 in their native features of horrid and al- 
 moft unmixed deformity. 
 
 SER- 
 
SERMON V. 
 
 II. Con. IV. 10. 
 
 That the Life alfo of fefus might he made 
 manifef. 
 
 AViNG before viewed the life 
 and character of Mahomet, let us 
 now turn our eyes to a brighter 
 picture } where every grace that can re- 
 commend religion, and every virtue that 
 can adorn humanity, are fo blended as to, 
 excite our admiration, and engage our love. 
 Independently, indeed, of all comparifon, 
 the charafter of Jefus Chrift ftands for- 
 ward as the moil flriking and illuflrious 
 reprefentation of whatever things are true, 
 or juji, or of good report j and claims our 
 praife by its own intrinfic excellence. 
 
 N lo 
 
194 SERMON V. 
 
 In the life of our blefled Lord we dif- 
 cover nothing that can either create fufpi- 
 cion, or excite averfiori j we fee a thou- 
 iand excellencies which the hardieft ene- 
 mies of the gofpel are compelled involun- 
 tarily to approve. All that negative virtue 
 can fecure, and all that poiitive merit can 
 attaini appear to have been united with 
 equal luftre in this lovely and venerable 
 pattern of Chriftian imitation. 
 
 But before I defcend to the particulars 
 Ivhich it may be neceffary to bring forward 
 in contrafting the life of Chrift with that of 
 Mahomet, I beg your pei-i!»iffion to intro- 
 duce fome interefting, and, I hope, not 
 impertinent reflexions en the nature of that 
 hiftorical form in which the Chriftian re- 
 velation has been tranfmittcd to us. 
 
 This form involves the corredtnefs of 
 fyftfem without its abftrufenefs, and the 
 energy of eloquence without its oftenta- 
 tion. It happily unites the brightnefs of 
 example with the precifibh and perfpi- 
 cuity of ptecept/' To the minufenefs of 
 
 detail 
 
S E R M O N V. i9j 
 
 detail which belongs to biography, it atjds 
 much of thiat re^^ular arrangement, and of 
 that vivid colouring, by which the mofd 
 eminent writers of poetry have endeavour-' 
 ed tb mark the diftinguiftiing and appro- 
 priate qualities of their favourite heroes^ 
 Inftead of fometimes amunng, and fome- 
 times aiftbhifhing us, with thofe brilliant^ 
 but indiftindt and fleeting impreffions 
 which are excited by general defcriptions^ 
 or elaborate panegyric, it leads us through 
 a feries of Uniform and charafteriftic ac- 
 tions, itito a clear and full knowledge of 
 thfe agerit. It enables, and gently impels 
 the niind to combine by its own operation 
 all the detached inftahces of virtue into 
 Che bright afFemblage. It tranfports the 
 imaginatibn, as it were* into the prefeiic^ 
 of the pei-fon v^hofe excellencies are re- 
 corded, and gives all the finer feniibilities 
 of the foul an immediate and warm inte- 
 reft in every word and every adion. Hence^ 
 .the manner in vvhich the facred writers 
 have defcribed the adliofts of Chrift, not 
 only incfeafes the efficacy of his iriftruc- 
 tionSjj but conftitntes a new*, a ftrikihg, 
 and peculiai- fpfe<!ies of evidence fol- the 
 trtith of his religion. 
 
 N 2 This 
 
i<)(i S E R M O N V. 
 
 This pofition it may be of ufe for us ta 
 illuftrate yet further. 
 
 To compare the character of Socrates 
 with that of Chrift, is foreign to our pre- 
 fent purpofe : but of the manner in which 
 their lives have been refpedively written, 
 we may properly take fome notice. On 
 the hiftory of Socrates then, have been 
 employed the exquifite tafte of Xenophon, 
 and the fublime genius of Plato. Thp 
 virtues of this extraordinary man are fe- 
 leded by them as the nobleft fubjedts for 
 the fulleft difplay and moft active exertion 
 of their talents j and they have brought 
 to the taflc, not merely the fagacity of 
 philofophers, but the afFpdlion of friends, 
 and the zeal of enthufiails. 
 
 Now the different flyle of their wri- 
 tings, and the different tempers as well as 
 capacities of the writers themfelves, have 
 produced fome variety both in the fcenes 
 in which they have exhibited their mafler, 
 and in the ppinions which they have af- 
 cribed to him. But in the compoiition of 
 
 eachi 
 
S E R M O N V. 197 
 
 eich, Socrates is diftinguiihed by a noble 
 contempt of popular prejudice, and per- 
 verted fcience ; by an ardent admiration 
 and fteady purfuit of virtue; by an anxious 
 concern for the moral improvement of his 
 hearers ; and by an heroic fuperiority to 
 the pleafures of life, and to the terrors of 
 Impending death. What his illuftrious 
 biographers have performed in fuch a man- 
 ner as to engage the attention, aad excite 
 the admiration of fucceffive ages, has been 
 accomplifhed with yet greater fuccefs by 
 the facred writers. They have attained 
 the fame end under heavier difficulties, and 
 -by the aid of means, which if they are 
 confidered as merely human, muft furely 
 be deemed inadequate to the tafk which 
 they undertook. They were by no means 
 diftinguiflied by literary attainments, or by 
 intelleftual powers. Their education could 
 not beftow on them very exalted or cor- 
 rect ideas of morality ; and their writings 
 were deftitute of every recommendation 
 from the artificial ornaments of ftyle. Yet 
 have thefe four unlearned men effedted by 
 their artlefs fimplicity a work, to which 
 the talents of the two greateft writers of 
 antiquity were not more than equal. 
 
 N 3 They 
 
19? S E R M p N V, 
 
 Thpy have exhibited a charaff^er fap 
 |iaorc Ipy^ly jn it|elf, and far more \ei\etj 
 9^lc, than fidion has ever painted j; and 
 in their niode of e;!£hibiting it, they fur-* 
 pafs the fidelity, thp diftindbnefs, and pre-* 
 cifion, >yhich twp.pf the moft celebrated 
 writers h^ve been able to preferve, when 
 everting the whole powers of thqir genius, 
 gnd ^duatecj by the fondeft attachment, 
 they were endeavouring to do juftice to 
 the nobleft pattern ojf real virtue of which 
 ^ntiguity can boaft, In Jefus have the 
 ^v^ngelifts defcribed brighter and more 
 pumerous virtues, than Socrates is faid 
 even by his prafefled admirers to have pof-r 
 fefled. In their defcriptio;js thpy have 
 without .effort, and under the influence, 
 it mufl be allowed, of finc^rp convidtion 
 only, maintained a greater uniformity than 
 the,ra,o/l prejudiced reader pan difcover in 
 tj>e ,bsa^utiful comppfitipfls of piatP ^^n^ 
 ^eaophpn, 
 
 I^ the defire of conimunicating thejr 
 PYfi favourite ppinions, or the mutual 
 jcjalpufy pf literary fame, be ^gned as ^ 
 
S E R M O N V. 199 
 
 reafon for the diverfity of repreferitatipij 
 in the two Greek writers, we allow the 
 probability of both fuppolitions : but w^ 
 contend, that each of thefe motives is in^ 
 confident with that love of truth, which 
 is necel^ary to eilablifh the credibility of 
 a bipgrapher. We alfo contend, that the 
 evangelifts were really pofleffed of this ex- 
 cellent quality j that they never deviated 
 from it, in order to indulge their enmity 
 or envy ; and that with apparent niarks 
 of difference in their language, their dif- 
 poiitions, and perhaps in their abilities, 
 they have yet exhibited the chai:a£ber of 
 Chrift the moft ftriking, if their nar- 
 ratives be feparately confidered ; and the 
 moft confiftent, if they be compared 
 with each other. Be it obferved too, 
 that the difficulty of p|-eferving that con- 
 (iftence encreafes both with the peculia- 
 rity and magnitude of the excellencies der 
 fcribed, and with the number of the per- 
 fons who undertake the office pf defcri- 
 bing them. 
 
 Jf it be faid, that the fuperior preten- 
 fions of Chrift, as a divine teacher, re- 
 
 N 4 quired 
 
20O SERMON V. 
 
 quired more fplendid virtues than what 
 are expedled from Socrates, who taught 
 morality upon principles of human reafon 
 only ; whence is it that the unpoliflied, 
 uncultivated minds of the evangelifts (hould 
 even conceive a more magnificent charadler 
 than the imaginations of a Plato, or a 
 Xenophon ? What aids did they apparent- 
 ly pbfTefs for reprefentirig it more ad van- 
 tageoufly ? That thofe four unlettered 
 men fliould have drawn fuch a charadter, 
 with more uniformity in the whole, and 
 with more fublimity in the part's, is there- 
 fore a fadt which can be accounted for 
 only, by admitting the eonftant and im^ 
 mediate guidance of the Holy Spirit, the 
 real exiftence of Chrift's perfetSions, and 
 the flrong and lading impreffion they made 
 upon thofe who converfed with him. Thofe 
 perfections themfelves were, indeed, extra- 
 ordinary both in kind and in degree. In 
 their kind they are admirable patterns for 
 the condu6l of Chrift's follbwers ; and in 
 their degree, they are eminently and in-- 
 difputably proportioned to the tranfcen- 
 dent and unrivalled dignity of his own 
 miffion. 
 
 Every 
 
S E R M O N V. aoi 
 
 Every reader of difcerntoent is difguftei 
 at the fiditious reprefentation of *• thofe 
 ** faultlefs monfters which the world ne'er 
 *• faw :" every writer of tafte finds it ne- 
 cefTary to procure credit to his reprefenta- 
 tibns, by throwing fome fhades of error 
 aiid infirriiity over the wifeft and beft of 
 men : every impartial and profound en- 
 qUjirer into the conilitution of the human 
 mind, is aware that the ruling paflion, by 
 which the moft amiable and venerable of 
 men are diftinguifhed, fometimes degene- 
 rates into excefs i that the indifcriminate 
 and eager purfuit of virtue itfelf imper- 
 ceptibly leads into vice j that the moft il- 
 luftrious charadiers are diftinguiflied by 
 fome predominant excellence ; that he who 
 furpaffes his fellow-creatures in fome in- 
 ftances, falls below them in others j and 
 that, among the fons of men, no one has 
 yet exifted, in whom every great and good 
 quality, every religious and focial perfec- 
 tion have been at once united. 
 
 To thefe incontrovertible and general 
 rwles, the life of Chrift affords one glo^ 
 
 rious 
 
202 S E R M O N V. , 
 
 J 
 
 rious exception. There is a variety in his 
 virtues which never {hocks probabiUty ; 
 and at the fame time there is an uniFof- 
 mity, which never creates fatiety. Upon 
 the moft copmon adions he beflows ^ 
 novelty in his manner of performing them : 
 the uncommon he recommends by a fimr 
 pljcity, which fdds to their charms, with- 
 OUit degrading; their dignity. 
 
 Here, indeed, it becomes me to obferve, 
 that in all his adions he, without any ap- 
 pearance of defign, preferves that deco- 
 rum which the ancient philpfophers have 
 explained with fo much, ingenuity, and 
 which is utterly beyond the reach of af- 
 fedation or impofture. In abilaining from 
 licentious pleafyres he was equally free 
 from oftentatious fingularity, and churlilji 
 fullennefs. In partaking, as he fometimes 
 did, the innocent enjoyments of life, he 
 never fell into the gaiety of the Epicurean; 
 in relinquifhing them, when the great 
 ends of his miffion required it;, he wqs 
 equally free from the afjuntied and unna- 
 tural infenfibility of the Sfpic, When h§ 
 
 cpmpUed 
 
S E Jl jVJ O N V. 2Q3 
 
 complied with the eftablifhed ceremonies 
 of his countrymen, that compliance was 
 pot a,ccompanied by any marks of bigotry 
 or fuperftition ; vyhen he oppofed thei^ 
 rooted prepoiTeflions, his oppoiition was 
 perfe<ftly exempt from the captious petu- 
 lance of a contrpveriialiil, and the undif- 
 tjnei^iihing ?eal of an innovator. 
 
 It U well known, that fome virtues ow^ 
 piuch of their luftre to local and tempo- 
 rary circumftances -, and that the fame 
 actions which n?ay be highly, nay even 
 juftly extolled in one age or country, are 
 jn others furveyed with l^ftlefs indifferepce. 
 '* In antiquity," fays an acute obferver*, 
 f* the heroes of philpfophy, as well as thofe 
 ** of war and patriotifm, have a grandeur 
 ** and force of fentiment which aftonifhes 
 *f our narrow fouls, and is rafhly confi- 
 ^f dered as extravagant and fupernatural. 
 ** They, in their turn, I allow, would 
 ** h^ve equal reafon to confider as roman- 
 ** tic and incredible, the degree of huma- 
 ff nity, clemency, order, tranquillity, and 
 
 » Hume's Effays, 
 
 f other 
 
204 S E R M O N V. 
 
 " other foclal virtues, to which in the ad- 
 " miniftration of government we have at- 
 ** tained in modern times, had any one 
 ** been then alive to have made a fair re- 
 " prefentation of them." 
 
 The life of Chrift blends thcfe oppofite 
 and feemingly irreconcileable excellencies. 
 It avoids their extravagance, and fupplies 
 their defedts. The courage of our Lord 
 was adlive in encountering the dangers to 
 which he was expofed, and pailive under 
 the aggravated calamities which the ma- 
 lice of his foes heaped upon him. Yet his 
 fortitude was remote from every appearance 
 of rafhnefs j and his patience was equal- 
 ly exempt from abjedt pufillanimity and 
 ftupid apathy. He was firm without ob- 
 ftinacy, and humble without meannefs. In 
 the general tenor of his life he was mild 
 and gentle; the promoter of peace amongft 
 other men, and the ftrideft obferver of it 
 in his own behaviour. But when great and 
 |:eal occafions called for diiferent deport- 
 ment, he difplayed a noblenefs of mind, a 
 contempt of danger and death, fuch as the 
 
 import- 
 
S E R M O N . V. 205 
 
 importance of his miffion required from 
 him, and fuch as the confcioufnefs of rec- 
 titude could alone infpire. 
 
 To the virtues of Chrift, whether we 
 confider them as too fublime to excite any 
 fentiments of prefumptuous emulation, or 
 too rational not to juftify our endeavours 
 to imitate them j whether we examine his 
 private or his public condudl -, may in a 
 nobler fenfe be applied the beautiful and 
 animated language, in which a celebrated 
 orator of antiquity has extolled thofe arts, 
 by which he was himfelf diftinguifhed. 
 *• Adolefcentiam alunt, fenecTlutem oblec- 
 ** tant, fecundas res ornant, adverlis per- 
 ** fugium ac folatium praebent, delec^ant 
 " domi, non impediunt foris, pernodant 
 *• nobifcum, peregrinantur, rufticantur." 
 
 Thofe virtues, indeed, will in no age 
 and no country lofe either their ufefulnefs, 
 their beauty, or their merit. They are, in 
 various degrees pradlicable ; under every 
 form of government, whether free or de- 
 Ipotic, whether barbarous or refined ; and 
 
 in 
 
^o6 S E k M b N V. 
 
 in every flate of knowledge, whether it b« 
 imperfeift or improved. In the loweft con^ 
 dition of the world, they tend to lefTerl 
 the miferies and diforders to which thd 
 tirifeafchable providence of God has fub- 
 jeded our fpecies : they Will encreafe th^ 
 flock of our happinefs, and exalt ouf na-* 
 tiire to the higheft perfedion, when ac- 
 companied by every affiftance which I'ea-' 
 fon, which philofophy and civilization can 
 beftow in forming the moral or the reli-i 
 gibus character of man. \ 
 
 Thefe obfervatiohs will, I truftj totft 
 elucidate and jiiftify the biographical form 
 in which Revelatibh is conveyed to uSj 
 God, it is true, mi^ht have made known 
 to us his Will, by a feries of laws, by ab- 
 flrad rcafonings, by fhort inftrudtive fen- 
 tenees, by copious and regular fyftems, or 
 by any of the various modes of human 
 Corhpbfition. But Chriftianity aihls at a 
 noblei- end, and purfues it by the moft 
 proper and efficacious niethods. We read, 
 indeedi the opinions and the belief of So- 
 crates,, and the commands and promifes oi 
 
 Mahomet. 
 
SERMON V. 207 
 
 Mahomet. But by Jefus Chrift, virtue, of 
 every kind and iti every degrefe, is exem- 
 plified as welt as taught. He is the pat- 
 tern as well as the teacher of the duties we 
 are to perform. His precepts fliew us 
 what we ought to pradtife j his condud: 
 convinces us that it is pra<^icable ; and the 
 rewards which he has offered, are power- 
 ful incentives to us to pradice it from the 
 heft motives, and in the beft manner. His 
 refurfedtion frdna tlic grave confirms our 
 faith J his afcenfion to glory animates our 
 hopes } the anions of his life, and the cir- 
 cumftahces of his death, enlarge and in- 
 vigorate our charity. By thefe means all 
 the parts of Chriftianity form one great 
 and confiftent whole : every ncjoral rule is 
 realized, arid beconies a proof of religious 
 truth i whilft every religious truth, in its 
 turn, iliuftrates and enforces every moral 
 rule. 'The adtiohs of God himfelf are, in- 
 deed, invifible j thofe of men are imper- 
 fedt i but the adtions of Chrift (confidered 
 in his human char'adter) are both vifible 
 arid perfedl : they are level to bur appre- 
 hehfions, and riioft worthy of pur irhitation. 
 
 Religion 
 
2o8 S E R M O N V. 
 
 Religion is thus made intelligible to aW/ 
 becaufe all are bound to obey it. It is ac- 
 companied by a fpecies of demonftration, 
 which the meaneft cannot mifunderftand j 
 it is recommended by fuch an inftance of 
 its beauty and its ufefulnefs, as is calcu- 
 lated to remove every fcruple, and to filence 
 every objedion. 
 
 To evince the juftnefs of thefe general 
 obfervations, I fliall now enter more par- 
 ticularly upon that comparifon between 
 the charadler of Chrift and that of Maho- 
 met, to which I am led by the fubjedl of 
 thefe le(3:ures. 
 
 The fituation and manners of the Jews 
 at the time when our Lord entered upon 
 his public miniftry, and the oppofition to 
 the gofpel, to which they gave birth, have 
 already been the fubjeft of our confidera- 
 tion. We have feen, that of the many 
 falfe and miftaken notions which then pre- 
 vailed aniong that blind and deluded peo- 
 ple, the expectation of a temporal Mefliah 
 was the moft extenfive and moft impor- 
 tant. Impatient under the galling yoke 
 
 of 
 
SERMON V. 209 
 
 of fervitude, and blindly attached to an 
 opinion, which was at once fupported by 
 national pride, and in appearance founded 
 on the literal and exprefs authority of di- 
 vine revelation ; the people in general, 
 and the vulgar in particular, were eager 
 to admit, and zealous to defend the claims 
 of- every pretender to this fplendid cha- 
 radter. The peculiar nature, and wide- 
 fpread influence of this prejudice offered 
 the moft favourable opportunity, and pre- 
 fented the faireft profped of temporal au- 
 thority and dominion, which could have 
 been defired by the moft fanguine and am- 
 bitious impoftor. But of this opportunity 
 no advantage was taken by Jefus Chrift. 
 The plan which he purfued, was in every 
 refpedt the reverfe of what an interefted 
 deceiver would have concerted, whofe 
 hopes of fuccefs were founded only in the 
 machinations of human policy. 
 
 ' His firft public appearance was in the 
 higheft degree unpopular, and oppofed to 
 all the prejudices, and all the pride of his 
 countrymen- Inftead of alluring them by 
 the ptofjpedl of temporal dominion, to 
 
 O which 
 
ii6 S E R M N V. 
 
 which their hopes and expedtations unl- 
 verfally pointed, he proclaimed the com- 
 mencement of a fpiritual and invifible 
 kingdom, littk calculated to attradt the 
 attention of a people who had never been 
 accuflomed to raife their views beyond 
 the objedls of fenfe ; and totally incon- 
 fiflent with every opinion which had been 
 tranfmitted to them by tradition, and fanc- 
 tified among them by authority. Inflead 
 «f erecting his vidorious ftandard as the 
 glorious redeemer of Ifrael, their mighty 
 deliverer from the disgraceful bondage of 
 Roman oppreflion, and from the power of 
 every earthly foe j he offered them a re- 
 demption, more beneficial indeed, though 
 lefs attraftive to the fenfual mind j a re- 
 demption from the dreadful tyranny of 
 death. He invited them to a deliverance 
 greater in itfelf, though lefs confonant to 
 their wiflies, than exemption from fervi- 
 tude to the Roman power j a deliverance 
 from the yet feverer and more ignominious 
 flavery of fin. 
 
 Had intereft, or ambition, been the 
 guide of his a^on«« he would certainly 
 
 have 
 
S E R M O N V. an 
 
 have aiTumed that charader, to which the 
 warmefl hopes and the mofl rooted pre- 
 polTefiions of the Jews univerfally incli- 
 ned. He would not have oppofed alike 
 the pride of princes, and the fuperftition 
 of the people ; he would have either 
 courted popularity, or grafped at domi- 
 nion ; he, at leaft, would not have taken 
 every meafure, that had a natural tendency 
 to alarm the jealoufy^of the magiftrate, 
 and to provoke the difpleafure of the mul- 
 titude. 
 
 As ambition had no fhare in his claims, 
 as his kingdom was neither formed on the 
 policy, nor fupported by the power of 
 the world, he fought not its favour, nor 
 fhrunk from its difpleafure. Inflead of la- 
 bouring to increafe the number of his fol- 
 lowers, by an infinuating flexibility in his 
 own manners, or by a corrupt compliance 
 with their prejudices, he gave ofi^ence by 
 the unaffected plainnefs of the one, and by 
 an undifguifed oppofition to the other. 
 He difdained to conciliate the affections of 
 any clafs of men, however dignified by 
 their ftation, or formidable for their power, 
 O 2 by 
 
212 S E R M O N V. 
 
 by any bafe or diflionourable conceffions : 
 he did not endeavour to win even their 
 aflent by a fervile or a treacherous accom- 
 modation of his doctrines to their follies, 
 or their vices. At the fame time he op- 
 pofed thofe vices, not with the indifcrimi- 
 nate rage of a blind enthufiaft ; but with, 
 the fteady refolution of a wife and upright 
 mind, that mixed zeal with knowledge, 
 and added conviiftion to authority. Evea 
 by the cor^feffion of his enemies, ^ie was 
 true, and taught the way of God in truth, 
 neither cared he for any man : for he re- 
 garded not the perfons of men. 
 
 A condud like this was utterly incon- 
 fiftent with the intricate wiles of policy, 
 or the afpiring views of ambition. Far 
 from engaging in the purfuit of fecular 
 power and authority, the bleffed Jefus 
 repeatedly, and peremptorily rejeifted them 
 when offered to his hands. He difclaimed 
 the office of a ruler or a judge j he even 
 fled from the infatuated multitude, who 
 acknowledged him for their king, and 
 would have exalted him to a throne. 
 
 * Matt. xxn. i6» 
 
 The 
 
SERMON 
 
 213 
 
 The impoftor of Arabia feized the fcep- 
 fre, before it was offered to him ; the 
 didator of Rome rejedted-a crown, which 
 it was both unfafe and diftionourable for 
 him to wear j and was confcious, that he 
 had ah-eady obtained the folid power of 
 monarchy, while he reluftantly, though 
 often tatioufly refufed its gaudy appendages. 
 But far different was the condud: of Jefus 
 Chrift. He declined as well the reality of 
 dominion, which Caefar pofTefTed, as the 
 appearance of it which Mahomet affumed. 
 He declined them, a*t a time when by ac- 
 cepting thetn, he might have gratified the 
 pride of his countrymen, fubdued all the 
 |)rejudices which obftrud:ed the belief of 
 his miffion, and averted many of the dag- 
 gers which threatened his life. 
 
 Thofe miftaken views of temporal gran- 
 deur, which the difciples had indulged, 
 their mafter induftrioufly corrected j he 
 fought on every occafion to humble their 
 pride, to draw off their attention from the 
 things of this world, and to fix them on 
 thofe above. 
 
 O 3 Men, 
 
214 SERMON V. 
 
 Men,' who fet no value on any interefts 
 but thofe which were connected with ho- 
 nour, wealth, and pleafure, contemned 
 the humility of his appearance ; and de- 
 rided the plainnefs of his preaching. Their 
 pride difdained all afTociation with a per- 
 fon ignobly born, who purfued no mea- 
 fures to exalt himfelf above the common 
 rank of Jife. Hence, with an immediate 
 view to that humble appearance which he 
 condefcended to aflume on earth, the pro- 
 phet Ifaiah thus beautifully delineates his 
 character. ' He Jhatt grow up, as a tender 
 plant, and as a root out of a dry ground: 
 he hath no form, nor comelinefs', and when we 
 fhall fee him, there is no beauty that wefhould 
 defire him. He is defpifed and rejeEled of 
 men, a man of forrows and acquainted with 
 grief i and we hid as it were our faces from 
 him. He was defpifed, and we efeemed him not. 
 
 Even his numerous and ftupendous mi- 
 racles were not wrought through oftenta- 
 tion, or with any view to ferve the pur- 
 pofes of human glory. On the contrary, 
 they were adts of the pureft and moft dif- 
 
 ° Ifaiah lu(. 2, 3. 
 
 interefted 
 
S E R M O N V. 215 
 
 ifiterefied benevolence. They have a kind 
 of ethical excellence, a clofe and Ariking 
 confornoity to the peculiar temper, as well 
 as the diftinguifhing and important midion 
 of him, by whom they were performed. 
 
 He often enjoined the ftri(9:eft fecrecy 
 to thofe who were fpedators of thefe 
 mighty works ; left he fhould appear to 
 afFeifi more than to deferve the high cha- 
 radier he fuftained. ' Go thy way, fell no 
 man, was his frequent command to thofe 
 whom he had refcued from the {harp an- 
 guifh of difeafe, the gloomy horrors of 
 blindnefs^ or the agonizing diftradions of 
 demoniac phrenzy. 
 
 From a fimilar principle arofe his con- 
 defcenfion in admitting little children to 
 his arms, in bleffing them and recom- 
 mending them to the proteftion of his 
 heavenly Father, and to the tender affec- 
 tion of his difciples. From the fame prin- 
 ciple, he vouchfafed to wafli his difciples' 
 feet i and by fo amiable an inftance of 
 humility inculcated this gracious leffon, 
 that no office of benevolent affiftance fhould 
 
 ^ Matt, VIII. 4. Markviii. 26. Lukeviii.56. 
 
 O 4 be 
 
2i6 S/ E R M O N V. 
 
 be thought contemptible, or unworthy 
 even the dignity of the moft exalted ch^-" 
 radler, if thereby a friend may be relieved 
 in pain, or a fellow-^creature extricated 
 from diftrefs. 
 
 Nov? if his humility had been only af- 
 fected, in order to cover defigns of which 
 ambition was the hidden motive, ^ there 
 would h*ive been fome unguarded moment 
 when the mask would have dropped off. 
 But the whole life of oyir bleffed Lord, in 
 all its viciffitudes, is marked by the fame 
 calm indifference to worldly honours, the 
 fame manly difregard of popular applauf?, 
 the fame exemption from the impatience 
 of defire when pre-emjnerrce was offered 
 to him, and from the anguifb of difap^ 
 pointment when it was refufed. 
 
 As the condudt of Chrift was not ac-^- 
 tuated by ambition, fo neither was it in- 
 fluenced by any other bafe and inordinate 
 paflion. He did not make his dodrine 
 fubfervient to the gratification of any dar- 
 ling lufls and corrupt affedtions in him- 
 felf, or his difciples : on the contrary, he 
 
 conftantly 
 
S E R M O N V. 217 
 
 conftantly enjoined the pfaftice of the 
 pureft, the ftridteft, and the moft refined 
 chaftity ; not only in outward adions^ but 
 even in the inward imaginations of' the 
 heart. He boafted of no exclufive privi- 
 leges, nor claimed any invidious excep- 
 tions from the laws which he had prefcri- 
 bed to others. He allowed no licentiouf- 
 nefs under the pretence of religion j and 
 tranfgrefled no rules of decency or of rec* 
 titude, under the arrogated fandlion of the 
 Pivinity. 
 
 Though poflefled of the moft unbound- 
 ed power, we behold him living conti- 
 piially in a ftate of voluntary humiliation 
 and poverty ; we fee him daily expofed to 
 almoft every fpecies of want and diftrefs ; 
 afflidted without a comforter, peffecuted 
 without a protedor, and wandering about, 
 according to his own pathetic complaint, 
 becaufe he had not where to lay his head. 
 
 Though regardlefs of the pleafurep, and 
 fometimes deftitute of the comforts of 
 life, he never provokes our difguft by the 
 fournpfs of the mifanthrope j or our con- 
 tempt. 
 
2i8 S E R M O N V. 
 
 tempt, by the inadtivity of the reclufe. 
 He never affe(9:ed gloomy aufterity; nor 
 fought to be fequeftered from the world, 
 in order to preferve the fpiritoality of his 
 mind. But his miniftry was profeffedly, 
 and really, deftined to adlive employment; 
 and engaged in promoting the nobleft in- 
 terefts of mankind. He therefore freely 
 mixed with them in all the habits of focial 
 intercourfe : and in thofe moments, when 
 all the avenues of the heart are open to 
 gaiety and afFeftion, he filently inftrudled 
 his companions in the rare, but exquilite 
 art of being chearful without levity, and of 
 uniting folid improvement with harmlefs 
 entertainment. Socrates converfed fami- 
 liarly with the impious and the licentious, 
 for the fake of corredting more efFedlually 
 their errors, and reftraining their vices; 
 but his reafonings are fometimes unnecef- 
 farily abftrufe, fometimes paradoxical, and 
 very often indecifive : and in his behaviour 
 inftances may be found where his gaiety 
 , degenerates into buffoonery, and his irony 
 into bitter and indecent farcafm. Jefus 
 deigned to affociate with publicans and 
 finners ; but be always preferved an exadt 
 
 decorum 
 
S E R M O N V. 219 
 
 decorum in word and deed ; and even in 
 his mod familiar converfations he fleadily 
 kept in view the momentous end for which 
 he came into the world. 
 
 His attention to their welfare was evi- 
 denced not only by his falutary injunc- 
 tions, which breathed the full and genuine 
 fpirit of compa^iion and love ; but by his 
 readinefs to embrace every opportunity of 
 relieving their diflrefles, and adminiftering 
 to their wants. He was, therefore, in a 
 literal, as well as a metaphorical fenfe, 
 • eyes to the blind ; feet was he to the lame ; 
 and the hlejjings of them that were ready to 
 ferijh, came upon him. In every period 
 and circumftance of his life, we thus be- 
 hold dignity and elevation blended with 
 love and pity : fomething, which, though 
 it awaltens our admiratibn, yet attradls 
 our confidence. We fee power j but it is 
 a power which is rather our fecurity than 
 our dread j a power foftened by tender- 
 nefs, and foothing, while it awes. 
 
 And yet with all the gentlenefs of a 
 meek and lowly mind, we behold an he- 
 
 • Job XXIX, 15, 13. 
 
 roic 
 
220 S E R M O N V. 
 
 roic firmnefs, which no terrors could fliake, 
 and no oppofttion could reftrain. This 
 union of oppofite qualities conftitutes, in- 
 deed, the diftinguifhing beauty of his cha- 
 radter. It prefents us, as it were, with 
 the lights and {hades, which, mixed in 
 due proportion, contribute to the finifhing 
 of the pidlure. Had his adtions been go- 
 verned only by the foft and yielding influ- 
 ences of gentlenefs and compaffion, he 
 never could have compleated a work, 
 which called for the moft determined ef- 
 forts of adlive zeal and fortitude. Befides 
 this deficiency in point of pofitive exer- 
 tion, his condudt, if wholly guided by 
 the gentler principles of the human heart, 
 would have fubjedted him to the fufpicion 
 of a blind and irrational impulfe : it would 
 have been imputed to a complexional feli- 
 city of temper, a mere inftin(9:ive bene- 
 volence ; which having no moral motive, 
 could be entitled to no praife ; and which 
 being deftitute of a fteady principle, would 
 prove of little benefit to mankind. The 
 condudt of our bleffed Lord was, there- 
 fore, guided by reafon as well as^by affec- 
 tion ; and was diftingqiftied as much by 
 
 an 
 
S E R M O N V. 221 
 
 ^n heroic zeal for the truth, and an unre- 
 lenting oppofition to the errors and wick- 
 ednefs of the times, as by the gentler qua- 
 lities of meeknefs, compaffion, and for-f 
 bearance. 
 
 That the character fuftained by our 
 Lord was not affumed, that he was in 
 reality and truth what he appeared to be, 
 is 'evident from the perfcdt confiftency, of 
 his condudt. 
 
 In the exemplary uniformity of Cato's 
 behaviour, we fee the caufe of that fplen-i 
 did panegyric which the hiftorian has be- 
 ftowed on him : " ' Effe, quam videri, bo- 
 ** nus malebat." Now, on this very prin- 
 ciple we aflert the fincerity of Chrift;. be- 
 caufe, in every period of his hiftory we 
 find that he never fwerves from moral rec- 
 titude, nor finks below the dignity of his 
 religious charadler. In the private fcenes of 
 life, and in the public occupations of his 
 miniftry j whether the objedt of admira- 
 tion or of ridicule, of love or of perfecu- 
 tion ; whether welcomed with hofannas, 
 
 f Salluft. Bell. Catil. 
 
 or 
 
222 S E R M O N V* 
 
 or infulted with anathemas j we ftill fee 
 him purfuing with un^^cawed conftancy 
 the fame end, and preferving the fame in- 
 tegrity of life and ip/nners. 
 
 "To exemplify thefe extraordinary qua- 
 lities and virtues in the adions of that 
 life which they adorned, is a talk from 
 which I retire with awful diffidence. 
 
 Some of the brightefl charadlers which 
 poetry has feigned, or hiftory has recorded, 
 become more pleafing and more interefl- 
 ing to us from the contrafl of their weak- 
 nefTes and excellencies in different fitua- 
 tions, or from the mixture of both in the 
 fame adtion. But the life of Chrifl has 
 none of thofe inequalities, which it is the 
 delight of the orator to paint, and of the 
 philofopher, to analyze. The natural and 
 unaffedted deportment which he invariably 
 preferved, without painful exertion, and 
 without inf^dious defign ; the coniiflence 
 between each particular adlion and each 
 particular fituation j the conformity of all 
 his aftions to one common rule, the word 
 of God i and their tendency to one com- 
 mon 
 
S E R M O N V. i23 
 
 mon end, the falvation of mankind ; may 
 be explored by the profound moralift, muft 
 be admired by the pious believer, but can- 
 not be defcribed, furely, without a por- 
 tion of that matchlefs fimfllicity, with 
 which they are recorded by the infpired 
 evangelifts. Too plain for ornament, and 
 too grand for illuftration, the character of 
 Jefus leaves at a diftance the powers of 
 language. Surrounded with the meaned 
 circumilances, and at the fame time diflin- 
 guifhed by the moft important and afto- 
 nifhing events, it feems to bafHe equally 
 by its humility, and its majefty, all the 
 feeble efforts of human eloquence. 
 
 The birth of our Saviour, placed in the 
 lowlieft fcene of poverty, was firft an- 
 nounced to the ftiepherds, watching their 
 flocks : but the melTage was brought by 
 an angel, and a multitude of the heavenly 
 hoft. Though he was laid in a manger in 
 defpifed Bethlehem, the Magi of the Eaft 
 were conduced by a ftar to vifit the humble 
 fpot. Sprung, as he was, from the mean- 
 eft origin, and, educated in the meaneft 
 occupation; yet to him was committed the 
 
 care 
 
224 S £ R M ,0 K V- 
 
 tare of immortal fouls, and the falvation 
 of a corrupt and deluded world. His af-* 
 fociates he had called from the pooreft and 
 mofl ignorant of the people : them, how- 
 ever, did he commiflion to publifti the 
 dodirines of faith j and on them the Holy 
 Ghoft defcended. Though a friendlefs 
 wanderer, in his own country an exile and 
 an outcaft, he was diftinguifhed whither- 
 foever he went< by figns and miracles^ 
 Even in his laft hour, when he was num- 
 bered with malefactors on the crofs ; the 
 darknefs which overfpread the land, the 
 rending of rocks, the opening of graves, 
 and all the convulfions, as it were, of fym- 
 pathizing nature, gave tokens of the Son 
 of God. 
 
 Confidered then in all its eircumftances, 
 the hiftory of Chrift {brinks not from com- 
 parifon with the moft partial and lofty re- 
 prefentation of the prophet of Arabia. 
 
 Of both we find* that the earlier part 
 of life, before the publication of their re- 
 fpecftive miffions, paffed away in filence, 
 private and undiftinguiflied. The firft 
 
 years 
 
SERMON V. 225 
 
 years of Mahomet were bufied in the 
 cares of merehandize j till returning to 
 his native city> he devoted to folitude and 
 retirement the leifure which his opulencfc 
 had procured. The youth of Jefus vvas 
 fpent in domeftiG privacy, and was re- 
 markable only for afFedtionate and dutiful 
 fubmiflion to his parents : unlefs, indeed, 
 when in the temple, he by his ready an- 
 fwers to the q«eftions of the Rabbins, 
 and his fkilful expofition of the fcriptures, 
 aftonifhed thofe that heard him, and gave 
 an omen of his future greatnefs. 
 
 The defigns of Mahomet were gradually 
 and cautioufly unfolded j and in order to 
 prepare the minds of his countrymen for 
 the reception of his faith, he firft artfully 
 perfoaded his own relations and dbmeflics, 
 and drew to his fide the moft powerful of 
 his neighbours. 
 
 Jefus walked forth by the fea of Galilee, 
 and faw fifliers cafting their nets. Thefe 
 were his firft converts and difciples. Though 
 they were deftitute of riches and of power, 
 he found in thein what his miniftry re- 
 P quired. 
 
226 S E R M O N V. 
 
 quired, an honeft • and a willing fpirit. 
 He won them neither by fubtle arguments, 
 nor crafty perfuafions ; but bade them for- 
 fake th€ir nets and follow him, to fee his 
 humble dwelling, to hear his heavenly 
 difcourfes to the people, and witnefs the 
 wonders he was going to perform. 
 
 Jefus called his hearers to repentance, 
 but Mahomet to conqueft. 
 
 At their firft appearance they were both 
 compelled to avoid the rage of the multi- 
 tude, who would have deftroyed them : 
 but Mahomet efcaped by a fecret, igno- 
 minious flight, and Jefus by a public mi- 
 racle. 
 
 The revelation of the Arabian prophet 
 was inconfiftentj a fyftem of contradic- 
 tion, continually fhifting with the views 
 of his policy, and the neceilities of his 
 impofture ; now looking towai;ds Mecca, 
 and now to Jerufalem. Widely different 
 was the condudt of Chrifl. He did not 
 feek to accommodate his doftrine to for- 
 tuitous changes in his external circum- 
 
 Aances ; 
 
SERMON V. 227 
 
 ftances ; he did not at one time revoke 
 what he had aflerted, or contradidl what 
 he had enjoined, at another. Every part 
 of his teaching was regular and confident 
 in the objedts to which it was diredled, 
 and the language in which it was con- 
 veyed. 
 
 Mahomet allured his followers with the 
 glories of a vifible monarchy, and the 
 fplendor of temporal dominion. In him 
 we behold the lord of war, and the de- 
 ftroyer of mankind, riding in triumph 
 over the fpoils of thoufands who fell by his 
 defolating fword ; laying cities in flames } 
 carrying mifery and bloodfhed through 
 the earth ; and purfued in his victorious 
 career by the lamentations and curfes of 
 its inhabitants. In Jefus we fee the ado- 
 rable prince of peace, the friend and favi- 
 our of the world, riding meekly to the 
 holy City, hailed with the acclamations 
 and bleffings of much people, whom he 
 had refcued from fin and death, wiping 
 the tears from all eyes, and healing every 
 ficknefs and every difeafe. 
 
 P 2 And 
 
izS S. E R M O N V. 
 
 And here the comparifon muft ceafc. 
 The events thatifoUowed in our Saviour's 
 life are too aqguft to be placed in compe- 
 titioii with any mortal power, and can be 
 comprehended only by minds habituated 
 to the contemplation of heavenly objedts. 
 Let us confider the paffion of our Lord, 
 ^ild the magnificent fcenes of his reiur- 
 redion and afcenfion -, and then aik, in 
 what part of all the hiftory of Mahome-r 
 tifm any parallel or tefemblance can be 
 found ? Let us confider the laft days of 
 Chrift's: continuance upon earth, and how 
 does the prophet of Mecca fink in the 
 comparifon ? Let us in imagination hear 
 and fee the blefled: Jefus, when he gives 
 his.Apoftles authority to go forth and bap- 
 tize all nations, and preach in his name 
 repentance and remiffion of fins ; when 
 he empowers them to caft out evil fpirits, 
 to fpeak with new tongues, and to work 
 wonders j when he holds up to them the 
 promife of the comforter, and power from 
 on high i and when, having blefled them,^ 
 he afcends into heaven, where be is for 
 
 ever 
 
S E R 'M -O N V. 229 
 
 ever feated in glory on the right hand of 
 God. ' 
 
 ' But chiefly, what raifes Chrift arid his 
 religion far above all the fiiSions of' Ma- 
 homet, is that awful alternative of hopes 
 and fears, that looking for of judgment, 
 which our Chriftian faith fets before us. 
 
 At that day, when time the great arbi- 
 ter of truth and falfehood, fhall bring to 
 pafs the accomplifhment of the ages, and 
 the fon of God fhall make his enemies his 
 footftool s then fliall the deluded followers 
 of the great impoftor, difappointed of the 
 expedted interceflion of their prophet, 
 ftand trembling and difmayed at the ap- 
 proach of the glorified Meffiah. 
 
 Then fhall they fay, Yonder cometh 
 in the clouds that Jefus, whole religion 
 we laboured to deftroy, whofe temples we 
 profaned, whofe fervants and followers 
 we cruelly oppreffed ! Behold he cometh : 
 but no longer the humble fon of Mary, 
 no longer a mere mortal prophet, the 
 equal of Abraham and of Mofes, as that 
 P 3 deceiver 
 
230 SERMON V. 
 
 deceiver taught us j but the everlafting 
 Son of the everlafting Father ! The Judge 
 of mankind ! The fovereign of Angels | 
 The Lord of all things both in earth an4 
 heaven ! 
 
 SEIi* 
 
SERMON VI. 
 
 I. Kings XIII. i8. 
 
 He f aid — -I am a Prophet alfo — and an 
 Angel fpake to me by the Wsrd of the 
 Lord. But he lied — 
 
 IN the days of man's innocence, while 
 he was yet but little lower than the 
 angels, he converfed with God, with- 
 out fhame or terror, face to face. But 
 when, by his fatal tranfgreffion, he had 
 fallen from that happinefs in which he Was 
 created, he was excluded from this ex- 
 alted intercourfe j and the Deity appointed 
 beings of an intermediate rank between 
 himfelf and mankind, to difpenfe his fa- 
 vours and to reveal his will to his degra- 
 
 P 4 ded 
 
232 S E R M O N VI. 
 
 (Jed preature. After the tranfgreffion of 
 Adam, he no longer converfed familiarly 
 with the fons of men, Mofes only was 
 permitted to appjpach his prefeace, to 
 converfe immediately with the moft High, 
 and to behold from the cleft of the rock a 
 fmall portion of the divine glory paffing by. 
 
 Various were the methods by which the 
 Almighty concjefcended to make knowft 
 his will to his people. Ufually indeed he 
 fpake in dreams and vifipns : but the more 
 folemn manner in which he chpfe to inftrudk 
 mankind, was by employing the miniftra- 
 tion of angels ; who were occafionally 
 fent to deliver the divine commands, and 
 to difclofe the hidden eyents of fiiturity to 
 the patriarchs and prophets. 
 
 Of thefe divine meffengers Gabriel 
 alone is exprefsly named in the canonical 
 fcriptures. He was the favoured mi- 
 nifter, who was commiflioned to (hew to 
 Paniel the reftoration of Jerufalem, the 
 fate of monarchies, and thofe mighty 
 events that were defined to make recon- 
 ciliation for iniquity, to bring in everlaji- 
 in^ right eoujnejs, and to Jeal up the vijion 
 
 ' ' " ' ' M 
 
SERMON VI. 233 
 
 md prophecy. By him the birth of the 
 Baptift was foretold to Zecharias ; and by 
 him the incarnation of the Meffiah was 
 announced to the Holy Virgin. 
 
 A name fo diftinguiflied, the impoftor 
 Mahomet juflly conceived, would be pro- 
 pitious to his defigns : accordingly he pre-.- 
 tended that his own revelations we're tranf- 
 mitted to him from heaven by the mini- 
 ftration of the fame angel. 
 
 To enter into a philofophical enquiry 
 concerning the intcrpofition of fpirits in the 
 affairs of men, is on the prefent occafion 
 totally unneceffary. The faft involves no 
 impoffibilityi and till the relation in which 
 this world may ftand to the great fyftera of 
 the univerfe be fully and diftindlly known, 
 who fhall dare to affirm that the adlions of 
 men are unknown or indifferent to moral 
 and rational agents, who are endowed with 
 nobler capacities, and employed in a more 
 cxtenfive fphere ? 
 
 To metaphyfical fubtleties, which reft 
 pp gratpitoijs and arbitrary affumption, \% 
 
 is 
 
334 SERMON YI. 
 
 is fufficient then to oppofe the general and 
 uniform belief of all ages, whether dark 
 or enlightened, and of all countries, whe- 
 ther barbarous or civilized : but in the 
 prefent enquiry we {hall confider the in- 
 terpofition of angels only in an hiflorical 
 point of view, and fhall difpute the pre- 
 tenfions of Mahomet on a principle which 
 is equally admitted by the believers both 
 of the Koran and of the Gofpel. 
 
 As the pretended intercourfe of Maho- 
 met with the angel Gabriel refts folely on 
 the fufpicious authority of his own affer- 
 tion, his pretenfions will not admit of any 
 ferious attack or any plaufible defence. 
 But when he affirms that this divine mef- 
 fenger communicated to him revelations 
 fo inimitably fublime and beautiful, that 
 they could not have proceeded from any 
 created being j when, he defies both men 
 and genii to produce any compofition that 
 fhould bear the leaft refemblance to his 
 boafted Koran, when he boldly propofes 
 it to the teft of the fevereft examination, 
 and holds it out to the admiration of the 
 whole world as a tablet infcribed in legible 
 
 chara(fters 
 
SERMON VI. 235 
 
 charadters by the finger of the Deity, thetx 
 we have fome oppprtuiiity for enquiry and 
 fome foundation for argument. 
 
 Admitting, what can never be proved, 
 this new hypothefis, that any compofition 
 may be fo perfqd as tp tranfcend the 
 powers of man, and rife to our ideas of a 
 miracle; yet we peremptorily deny the 
 conclufion, thus applied from it to the 
 Koran. His infatuated followers regarded 
 it as fomething too wonderful to be the 
 work of one who profelTed himfelf to be 
 both unlearned and ignorant : and the im-r 
 poftor himfelf declared it fuperior to the 
 utmofl reach of the moil enlightened and 
 cifltivated mind. 
 
 If to confident afTertions implicit belief 
 were due, we might aflent to each of thefe 
 opinions : but if we turn our eyes, firft 
 upon the life of Mahomet ( which we 
 have already reviewed) and then on his 
 Koran, which remains to be confidered, 
 we fliall fee no reafpn either to glow with 
 the raptures of the MufTulman, or to re-^ 
 echo the bpafts of the prxjphet. 
 
 By 
 
236 S E R M O N VI. 
 
 By the advocates of Mahometifm, the 
 Koran has always been held forth as the 
 greatcft of miracles, and equally ftupen- 
 dous with the ad of raifing th6 dead. The 
 miracles of Mofes and Jefus, they fay, were 
 tranfient and temporary ; but that of the 
 Koran is permanent and perpetual ; and 
 therefore far furpaffes all the miraculous 
 events of preceding ages. We will not de- 
 trad from the real merit of the Koran : we 
 allow it to be generally elegant, and often 
 fublimej but at the fame time we reje£l 
 with difdain its arrogant prfetence to any 
 thing fupernatural. As we before difcovered 
 the fuppofed ignorance of the author to be 
 no other than an artful difguife which he 
 aflumed, to carry on more efFe<3:ually his 
 fraudulent defigns ; we fhall now as rea- 
 dily be convinced, that all the real excel- 
 lence of the work, is to be referred to na- 
 tural and vifible caufes. 
 
 When the Arabs adopted the religion 
 of Mahomet, all fufpicions of his fincC" 
 rity were loft in exultation at his fuccefs, 
 ^nd admiration of his character. 
 
 They 
 
S E R M O N VI. 237 
 
 They did not paufe to e?famine any ab- 
 ftradl queftion on the confiftence of his 
 pretended revelations. A bright and pro- 
 minent example flood before, them, which 
 overwhelmed them with tumultuous a- 
 mazement ^nd fafcinated them into the 
 moft implicit confidence. His triumphs 
 oyer enemies were confidered as the moft 
 brilUantacquifitions to their national glory: 
 and in the dexterity of his contrivance and 
 the vigour of his . execution they faw the 
 fublime features of the hero of their coun- 
 try. His claims to a divine commiffion, 
 attended with an exterior fan€l:ity of de- 
 meanour, and fupported by a long and 
 fplendid feries of vi^ories, confirmed them 
 in their veneration for an inftrudlor fo 
 eminently favoured, it fhould feem, by the 
 interpofition of heaven itfelf, 
 
 A confidence thus feemingly deferved, 
 and thus liberally beftowed would natu- 
 rally lead the followers of Mahomet, to 
 overlook every imperfedion, to enhance 
 every excellence, to confound, the feeming 
 -with the real, and to yield to the preten- 
 
 fions 
 
238 S E R M O N VI. 
 
 fions of the prophet the implicit fubmif- 
 fion they had already paid to the fuperio- 
 rity of the warrior. 
 
 Under fuch impreffions of admiration 
 and aftonifliment, what could the unin- 
 formed Arabian oppofe to the claim of 
 divine infpiration ? Or while fharing in 
 the glory of his arms, how paufe to in- 
 veftigate the truth of thofe pretenfions, 
 which while they exalted his leader to 
 communion with God, feemed to ftied a 
 portion of the fame fandtity on his fol- 
 lowers and friends ? 
 
 In the language of Arabia alfo, a lan- 
 guage extremely loved, and diligently cul- 
 tivated by the people to whom it was ver- 
 nacular, Mahomet found advantages which 
 were never enjoyed by any former or fuc- 
 ceeding impoftor. It requires not the eye 
 of a philofopher to difcover in every foil 
 and country a principle of national pride : 
 and if we look back for many ages on the 
 hiftory of the Arabians, we ftiall eafily per- 
 ceive that pride among them, invariably 
 to have confifted in the knowledge and im- 
 provement 
 
S E R M O N VI. 239 
 
 provement of their native language. The 
 Arabic which has been juftly efteemed the 
 moft copious of the Eaftern tongues j which 
 had exifted from the remoteft antiquity -, 
 which had been embelliflied by number- 
 lefs poets, and refined by the conftant ex- 
 ercife of the natives j was the moft fuc- 
 cefsful inftrument which Mahomet em- 
 ployed in planting his new religion among 
 them. Admirably adapted by its unrival- 
 led harmony, and by its endlefs variety, to 
 add painting to exprefllon, and to purfue 
 the imagination in its unbounded flight ; it 
 became in the hands of Mahomet an irre- 
 iiftible charm to blind the judgment, and 
 to captivate the fancy of his followers. 
 
 Of that defcription of men, who firft 
 compofed the adherents of Mahomet, and 
 to whom the Koran was addrefTed, few, 
 probably, were able to pafs a very accurate 
 judgment on the propriety of the fenti- 
 ments, or on the beauties of the didtion : 
 but all could judge of the military abi- 
 lities of their leader j and in the midft 
 of their admiration it is not difficult to 
 conceive, that they would afcribe to his 
 
 com- 
 
240 SERMON VL 
 
 V 
 
 compofitions every imaginary beauty of 
 infpired language. 
 
 The fhepherd and the foldier, though 
 awake to the charms of thofe wild but 
 beautiful compofitions, in which were ce- 
 lebrated their favourite occupations of love 
 or war, were yet little able to criticife any 
 other works, than thofe which were ad- 
 drefled to the imagination, or the heart. 
 To abftradt reafonings on the attributes 
 and the difpenfations of the Deity, to the 
 comparative excellencies of rival religions, 
 to the confiftency of any one religious fyf- 
 tem in all its parts, and to the force of its 
 various proofs, they were quite inattentive. 
 In fuch a fituation the appearance of a 
 work, which poflelTed fomething like wif- 
 dom and confiftence j which prefcribed the 
 rules, and illuftrated the duties of life ; 
 and which contained the principles of a 
 new, and comparatively fublime theology ; 
 independently of its. real and permanent 
 merit, was likely to excite their aftonifli- 
 ment, and to become the ftandard of fu- 
 ture compofition. 
 
 In 
 
SERMON 'VI. 241 
 
 In the firft periods of the literature of 
 every country, fomething of this kind has 
 happened. The father of Grecian poetry 
 very obvioufly influenced the tafle and imi- 
 tation of his countrymen. The modern 
 nations of Europe all poflTefs feme original 
 author, who rifing from the darknefs of 
 former ages, has begun the career of com- 
 pofition, and tindtured with the charadter 
 of his own imagination the ftream which 
 has flowed through his pofterity. 
 
 But the prophet of Arabia had in this 
 refpeft advantages peculiar to himfelf. His 
 compofitions were not to his followers the 
 works of man, but the genuine language 
 of Heaven which had fent him. They were 
 not confined therefore to that admiration, 
 which is fo liberally bcflowed on the ear- 
 lieft produdtions of genius j or to that 
 fond attachment with which men every 
 where regard the original compofitions of 
 their country : but with their admiration 
 they blended their piety. To know and 
 to feel the beauties of the Koran, was in 
 fome refpedt to (hare in the temper of 
 Q^ heaven j 
 
242 S E R xM O N VI. 
 
 heaven ; and he who was moft afFeded 
 •yyith admiration in the perufal of its beau- 
 ties, feemed moft fitly the objeiSb of that 
 mercy, which had given it to ignorant 
 man. The Koran, therefore, became na- 
 turallv and neceffarily the ftandard of tafte. 
 With a language thus hallowed in their 
 ipiaginations, they were too well fatisfiedj, 
 either to difpute its elegance, or improve 
 its ftrufture. In fucceeding ages the ad- 
 ditional fandtion of antiquity, or prefcrip- 
 tion, was given to thofe compofitions 
 which their fathers had admired : and 
 while the belief of its divine original, con- 
 tinues, tl;iat admiration which has thus 
 becotne the t-eft and, the duty of the faith- 
 ful,, can, neither be altered, nor diminifl^ed. 
 
 "VVh.en therefore we confider thefe pe- 
 culiar advantages of the Koran, we have 
 no reafoii to be furprifed at the admiration 
 in which it is held. But, if defcending 
 to a more minute iAveftigation of it, we 
 confider its perpetual incpjrafiftence and ab- , 
 fqrdity, we fhall indeed have caufe for 
 aftonifliment at that weaknefs of humaqii- 
 ty, which could ever have received, fuch 
 compofitions as the work of the Deity. 
 
 The 
 
SERMON VI. 243 
 
 "Tbe firft praife of all the produdlions of 
 genius, is invention ; that quality of the 
 mind, which by the extent and quicknefs 
 of its views, is capable of the largeft con- 
 ceptions, and of forntiing new combina- 
 tions of objefls the moft diftant and un- 
 ufual. But the Koran bears little impref- 
 lion of this tranfcendent chara<£ter. Its 
 materials are wholly borrowed from thd 
 Jewifh anct Ghriftian fCriptureis, from the 
 Talmudieal legends and apocryphal gof- 
 pels then current in the Eaft, and from 
 the traditions and fables which abounded 
 in Arabia, The materials colledled from 
 theie fcveral' fources, are here heaped to- 
 gether, with perpetual and needlefs repe- 
 titions, without any fettled principle or vi- 
 liMie connexion. 
 
 When a great part of the life of Ma- 
 homet bad been fpent in pre^afat'ory me- 
 ditation on thefyfl:em he was about to efta- 
 blifh, its chapters were dealt out flowly 
 and feparately during the long. period of 
 three and twenty years. Yet thus defec- 
 tive in its ftrudure, and not lefs excep- 
 0^2 tionable' 
 
244 S E R M O N VI. 
 
 tionable in its doiflrines, was the work 
 which Mahomet delivered to his followers 
 as the oracles of God. 
 
 The moil prominent feature of the Kd- 
 ran, that point of excellence in which the 
 partiality of its admirers has ever delighted 
 to view it, is the fublime notion it gene- 
 rally impreffes of the nature and attributes 
 of God. If its author had really derived 
 thefe juft conceptions, from the infpiration 
 of that Being whom they attempt to de- 
 fcribe, they would not have been furround- 
 ed, as they now are on every fide, with 
 error and abfurdity. But it might eafily be 
 proved, that whatever it juflly defines of 
 the divine attributes, was borrowed from 
 our holy, fcripture j which even from its 
 firft promulgation, but efpecially from the 
 completion of the New Teftament, has 
 extended the views, and enlightened the 
 underftandings of mankind j and thus fur- 
 niflied them with arms, which have too 
 often been inefFedlually turned againft itfelf 
 by its ungenerous enemies. 
 
 In this inftance particularly, the copy 
 is far below the great original, both in 
 
 the 
 
SERMON VI. 245 
 
 the propriefy of its images, and the force 
 -of its defcriptionS. Our holy fcriptures are 
 the only compofitions that can enable the 
 dim fight of mortality to penetrate into 
 the invifible world, and to behold a glimpfe 
 of the divine perfections. Accordingly, 
 when they would reprefent to us the hap- 
 pinefs of heaven, they defcribe it, not by 
 any thing minute and particular, but by 
 fomething general and great j fomething, 
 that without defcending to any determinate 
 objedt, may at once by its beauty and im- 
 menfity, excite our wifhes and elevate our 
 afFedions. Though in the prophetical and 
 evangelical writings the joys that {hall 
 attend us in a future ftate are often men- 
 tioned with ardent admiration, they are 
 expreffed rather by allufion than fimi- 
 litude, rather by indefinite and figurative 
 terms, than by any thing fixed and de- 
 terminate. *£yf hath not feen, nor ear 
 heard, neither have entered into the heart 
 of man, the things which God hath prepared 
 for them that love him. What a reverence 
 and aftoniflhment does this paflage excite 
 
 ' I Cor. ii. 9. 
 
246 SERMON VI. 
 
 in every bearer of tafte and piety ? What 
 energy, and at the fanie time what fim- 
 plicity in the expreffion ? How foblime, 
 and at the fame time, how obfctjre is the 
 imagery ? 
 
 Different was the condudi; of Mahomet 
 in his defcriptions of heaven and of para- 
 dife. -Unaffifted by the neceifary influence 
 of virtuous intentions and divine infpira- 
 tion, he was neither defirous, nor indeed 
 able to exalt the minds of men to fublime 
 conceptions, or to rational expeiftations. 
 By attempting to explain what is incon- 
 ceivable, to defcribe what is ineffable, and 
 to materialize what in itfelf is fpiritual j 
 be abfurdly and impioufly aijtned to fenfu- 
 alize the purity of the divine eflence. 
 Thus he fabricated a fyflem of incohe- 
 rence, a religion of depravity, totally re- 
 pugnant indeed to the nature of that Being, 
 who, as he pretended, was its objedl ; but 
 therefore more likely to accord with the 
 appetites and conceptions of a corrupt and 
 fenfual age. 
 
 That I may not appear to exalt our 
 Scriptures thus far above the Koran by an 
 
 unrea-- 
 
Sermon Vi. 
 
 247 
 
 unreafonable preference, I fliall produce a 
 part of the fecorid chapter of th'e latter, 
 Vvhith is d'efefvedly ad'mired by the Maho- 
 metans, who wear it engraved on their 
 orriamentis, and recite it in their^tayers. 
 
 " " God ! there is no God b\it he ; the 
 " living, the feif-rubfifting : neither flura- 
 ** htt nor fleep fbizeth him : to him be- 
 *• longeth whatfoever is in heavfen, and 
 *' on earth. Who' is he that can intercede 
 " with him but through his good plea- 
 " fUre ? He knoweth that which is paft, 
 *' iand that which is to come. His throne 
 *• is ejcterlded over heaven and earth, and 
 " the prefervation of both is to him no 
 *' burden. He is the high, the mighty." 
 
 'to this defcrlption who can refule the 
 pfaife of magnificence ? raft of that mag- 
 hificence however is tb be referred to tiiat 
 verfe of the Pfalteift, whence it v(?as bor- 
 rowed, "He that keepeth tfrael, Jhall neiiher 
 jlumber, nor Jleep. 
 
 ^ Sale's Kor. ii. p. 30. 410. Edit. ■= iTal. cxxi. 4. 
 
 0^4 But 
 
248 SERMON VI. 
 
 But if we compare it with that other 
 paffage of the fame infpired Pfalmift, all 
 its boafted grandeur is at once obfcured, 
 and loft in the blaze of a greater light. 
 
 ^O my God, take me not away in the midji 
 of my days ; thy years are throughout all 
 generations. Of old haji thou laid the foun- 
 dations of the earth ; and the heavens are 
 the work of thy hands. They Jhall perijhy But 
 thoufhalt endure: yea, all of them Jhall wax 
 old, as doth a garment ; as a vejiure Jhalt 
 thou change them, and they Jhall he changed \ 
 hut thou art the fame, and thy years jhall 
 not fail. 
 
 The Koran, therefore, upon a retrofpec- 
 tive view of thefe feveral circumftances, 
 far from fupporting its arrogant claim to 
 a fupernatural work, finks below the level 
 of many compofitions confeffedly of hu- 
 man original j and ftill lower does it fall 
 in our eftimation, when compared with 
 that pure and perfedt pattern which we 
 juftly admite in the fcriptures of truth. 
 
 ■' Pfal. cii. 24, 25, 26, 27. 
 
 It 
 
SERMON VI. 249 
 
 It being then abundantly apparent, that 
 no miracle either was externally performed 
 for the fupport, or is internally involved 
 in the compofition, of the Mahometan re- 
 velation, we proceed to enquire, whether 
 it be better attefled by prophecy, that other 
 grand evidence of a miffion from heaven. 
 
 The knowledge' of futurity is one of 
 the moft unequivocal and incommuni- 
 cable charaders of the moft High. By 
 this he ftamps a feal on the genuine illapfes 
 of his fpirit, and diftinguifties them from 
 the vifions of enthufiafm and the fables of 
 impofiure. Of this Mahomet was con- 
 fcious, and endeavoured to avail himfelf. 
 Senfible of the credibility that arifes from 
 the evidence of prophecy, he appealed to 
 prophecy for the authenticity of his mif- 
 fion. 
 
 There were no popular prophetic tradi- 
 tions among the Arabians, that might be 
 wrefted to favour his pretenfions. The 
 Jewifli and Chriftian fcriptures, therefore, 
 which he acknowledged as divine, were 
 
 the 
 
250 SERMON VI. 
 
 the only fources whence he could attempt 
 to derive any predidtions of his.coming. 
 
 Though the later advocates of the Mia- 
 hometan caufe have laboured to difcovSr 
 fuch predidlions in our bible in its prtfttit 
 form, we know that it contains ribthing 
 to countenance their attempt. So Weik a 
 claim the great pretender himfelf forbore 
 to alledge ; and moi'e artfully refted his 
 pretenfions on a falfehood^ which, though 
 ftill more abfurd and improbable, is, by 
 its very abfurdity, more difficult to be dif- 
 proved. He frequently and boldly affit-ni- 
 ed, that his miflian had been foretold by 
 the prophets in the Hebrew teftattidnf, 
 and more particularly by Chrift in the 
 Gofpel : and that both Jews and Chriftlans, 
 expefting his coming, and dreading his 
 fuccefs, had concufred in the atrotiouS 
 cripie of mutilating their fcriptures j and, 
 to deprive him of the teftimony thofe pro- 
 phecies afforded, had expUUgfed fhem from 
 the facrdd pages. ^ 
 
 But, the idea of this pretended cot^ 
 ruption of the facfed -Writings, dfatWS afte'f 
 
 it 
 
SERMON VL 251 
 
 it a train of the moft improbable conclu* 
 lions. That the moft difcordant fe<3:s had 
 united in deftroying an article of their own 
 faith, for the unaccountable purpofe of 
 difcrediting a perfon to be born in a future 
 age ; and that their attempt fucceeded in 
 thus mutilating a book difperfed through 
 every country in eeery language^ is among 
 the . confequences of this extraordinary 
 hypothefis. But we have the ftrongeft 
 reafons to believe, that our holy icciptures, 
 by the care of a good providence, have 
 defcended to us pure and perfedt, from 
 their tjriginal times. 
 
 There is indeed no evidence of the au- 
 thenticity of any compofitions, bat what 
 equally attends the books of the old and 
 new teftament. Nay, there are no ancient 
 writings, which hear fuch peculiar and 
 difcriminating charadleriftics of authenti- 
 city. Their importance made them fub- 
 jje<5ksi :of deep attention and confideration ; 
 and their authority occaiioned them to be 
 appealed to by chriftians of every perfua- 
 fijon. Ehfferent fedls watched ©-ver th^ni 
 with a jealoiis eye, left ihef {honld be 
 i corrupted 
 
252 S E R M O N VI. 
 
 corrupted j and as each made them a ftand- 
 ard, e^ch contributed to preferve their 
 identity. 
 
 To confirm us ftill further in this opi- 
 nion, we have the concurring teftimony 
 of many ancient writers, of the primitive 
 fathers of the church, and of heretics who 
 maintained the moft clafhing and oppofite 
 tenets ; wljofe fcriptural quotations, though 
 made with different views from different 
 copies, all uniformly refer to one and the 
 fame bible. The very exceptions to this 
 general pofition are few, and contribute 
 additional proofs in favour of the facred 
 text : for every mutilation, however in- 
 confiderable, every depravation, however 
 artful, to which the rage of controverfy 
 had given birth, were inftantly detedred 
 by the adivity, and expofed by the in- 
 dignation of the oppofite party. 
 
 There are extant at this day various 
 manufcripts of both teftaments, much 
 older than the Hejra. Such are the Vati- 
 can and Alexandrian manufcripts ; the 
 dates of which are generially afcribed. by 
 the critics to the fourth, or fifth, century. 
 
 In 
 
SERMON VI. 253 
 
 In thefe we no where find any mention of 
 Mahomet, or any other allufion to his 
 coming, than the general prediction that 
 falfe Chrijis and falfe prophets Jhould arife. 
 
 But to enter at large into this fubjedt is 
 neither confiftent with my plan, nor in- 
 deed neceffary to my argument; fince a 
 flight confideration of thefe obvious proofs 
 will afford the cleareft conviction, that 
 thofe imaginary prophecies which Maho- 
 met alledged, if they had ever exifted in 
 the facrcd volume, would have exifted 
 ftill ; and in truth, that no fuch corruption 
 as he pretended, has ever happened to our 
 fcriptures. 
 
 Thus was a man of no common talents, 
 reduced by the very nature of his enter- 
 prife to bear record of himfelf, to fupport 
 his own caufe by his own unfupported tef- 
 timony, and to maintain a weak and de- 
 fencelefs claim by a futile and abfurd ap- 
 peal to prophecies which had no exiftence. 
 
 It appears then, that the pretenfions of 
 Mahomet are not accompanied by any of 
 
 thofe 
 
254 SERMON VI. 
 
 thofe marks of external evidence, -which; 
 may always be expedted to confirm znii to 
 diftinguifh a divine revelation. The proofs 
 which he adduced in fupport of his claims 
 ar^, in every point of view, weak and un- 
 fati8fa<£lory. To miraculous power, that 
 moft imfallibleand decifive teft of divine in- 
 terpjQfition, he openly difclaimed every pre- 
 tence j and even boldly denied its. neceffity 
 to eonfiirm. the miffion of a prophet. He 
 deemed it fufficlent to appeal to a fecret and 
 unattefted iffitercourfe with an angel j and 
 above all, tra the inimitable excellence and 
 fublimity of the Koran. To the forrner of 
 thefe pretetices no ferious attention is- due; 
 for inftead of affording any evidence in-, 
 fupport of the claims of Mahomet, it no- 
 toriouily wants proofs to eftablifh its own 
 authenticity. With re^rd to the boaflied 
 excellence of the Koran, which, as the' 
 impoftor alledged, bore ftrong and vifibie^ 
 chacadters of an almighty hand, and was 
 defigned by God to compenfate the want 
 of miraculous power, and to fupply every 
 defedt of external evideiice, vve have al- 
 ready feen howill-foundediare its haughty 
 and arrogant pretenfions to a divine ori- 
 ginal. 
 
 From 
 
SERMON VI. 2S5 
 
 From a view of the real merits of 
 that celebrated work, and from a con- 
 fideration of the peculiar circumftances, 
 under which it was written and delivered 
 to the world ; from its want of inven- 
 tion, of order, of confiftency ; from the 
 real character and abilities of its author; 
 and from the fignal advantages which he 
 enjoyed in a language copious and ex- 
 preflive, harmonious and refined ; in the 
 years which were fpent in previous medi- 
 tation, and the ftill longer fpace which 
 was afterwards employed in its compofi- 
 tion ; and above all,, in the opinions, the 
 habits, and the prejudices of his country-, 
 men } I fay, from a due confideration of 
 thefe important particulars, we are fully 
 juftified in refolving all its merit and all 
 its fuccefs, into the agency of ordinary 
 and human, caufe.s. 
 
 But the evidence which Mahomet al- 
 ledged in fupport of the charadter he had 
 aflumed, was not only in itfelf fallacious 
 and equivocal ; we, may alfo trace plain 
 m^lk§. of impofture in the manner in 
 
 which 
 
256 S E R M O N Vr. 
 
 which that evidence was propofed and en- 
 forced. Senfible of the weaknefs of his 
 credentials, and of the fufpicion to which 
 the proofs he had adduced were juftly lia- 
 ble, he anxioufly laboured to miflead the 
 unwary, and to confound the ignorant by 
 the arrogance of his claims, and the con- 
 fidence of his affertions. 
 
 Thus inftead of delivering his pre- 
 tended revelation to his followers, and 
 leaving it to ftand or fall by the determi- 
 nation of their own cool and difpaffionate 
 judgment, he endeavoured to anticipate 
 their opinions, employed every artifice to 
 enhance its merit, and embraced every 
 opportunity to exaggerate its excellence 
 by the moft pompous and elaborate enco- 
 miums on its perfection. 
 
 Hence arofe his bold and haughty defi- 
 ance of the united powers of every order 
 of created beings, to produce a work of 
 equal beauty and fublimity with the mira- 
 culous Koran; hence too proceeded his 
 groundlefs, yet oftentatious appeal to the 
 teftimony of the ancient prophets ; from 
 
 whofe 
 
SERMON VI. 257 
 
 whofe writings he was confefledly unable 
 to produce a fingle predidion, which could, 
 with any probability of conftrudlion, be 
 wrefted to favour his pretenfions. 
 
 Compelled by the nature of his fituation 
 and defign, to fupport one impious falfe- 
 hood by another ftill more atrocious, the 
 artifice and the audacity of the impoftor 
 carried him yet farther ; and in order to 
 afford fome countenance to his extrava- 
 gant appeal to the evidence of prophecy, 
 induced him to charge both Jews and 
 Chriilians with the odious, but impofllble 
 crime of corrupting their fcriptures. 
 
 Such were the vain pretences, and fuch 
 the unfubftantial proofs by which the pro- 
 phet of Arabia laboured to confirm and 
 to authenticate his mifilon. But far dif- 
 ferent was the condudt, and different the 
 evidence, which was adduced by Jefus 
 Chrifl, in fupport of his claim to the cha- 
 rader and office of the Meffiah. 
 
 Intp this contrafl, howeiver, the time 
 wiM" hot at prefent permit me to enter. 
 
 R The 
 
25S SERMON VI, 
 
 The confideratioo of that long and aftor 
 nifhing train of Miracles, and of that 
 equally ftupendous chain of Prophecies, 
 on whofe collective evidence, as on a firm 
 and immoveable bafis, our holy religion 
 ultimately refts, would unavoidably lead 
 me into too wide a field of inveftigation. 
 
 The infinite importance of the fubje(St$ 
 naturally demands our moft ferious and 
 earned attention, and is, I truft, fufficient 
 fully to juftify me in referving them as 
 objedts of future and more particular dif" 
 cufiion. 
 
 SER- 
 
■4m 
 
 S E R M Q N VII, 
 
 John X. 25. 
 
 ^efut emfioered — 'T&e works that I do in 
 my Father's name, they bear witnefs of me.' 
 
 HAVING In my laft difcourfe en* 
 deavoufed tq cxpofe. that empty 
 fliew pf e3i;ternal evidence, by which 
 the Arabian imppftor laboured to fupport 
 })i& impious pretenfiQi{>s» I now proceed, 
 in porfuance of my general plan, to exa- 
 mine and ilate the proofs on which Jefus 
 Chriil reiled bis c\2^tx\ to the chaFa(^er of 
 a divine teachex. In the words which I 
 have now read to you, our Ij,ord replies 
 to the captious queftion^ of th,e Je.ws con* 
 eecning his dignity and office } and refers 
 R ^ them 
 
26o SERMON VII. 
 
 them to the Miracles which he wrought 
 as affording plain and undeniable evidence 
 of his miiHon. 
 
 Every one knows, what is meant by a 
 Miracle j though divines have differed 
 about the precife terms of definition. 
 Some have defined it in language too loofe 
 and equivocal; and have thus confounded 
 that which i& unaccountable with that 
 which is miraculous : others, to avoid 
 this extreme, have fo narrowed the defini- 
 tion as to make it inapplicable even to 
 events which are truly entitled to that de- 
 nomination. I will not attempt to give 
 fuch a definition as fhall be exaft without 
 being defedlive ; and comprehenfive, with- 
 out being redundant. It is fufficient to 
 fay, that by a Miracle I mean " An event 
 f out of the ordinary and fettled courfe of 
 •* nature, and fuch as could not have been 
 •' produced either by the operation of its 
 ** general laws, or the combination of 
 •' contingent eircumftances :" Or — " An 
 «« operation performed by any particular 
 *« agent, which tranfcends his ikill and 
 " power, and which required the afEflance 
 *« of' a {upernatural being." 
 
 A cele- 
 
SERMON VII. 261 
 
 • A celebrated champion of infidelity, 
 has infidioufly or erroneoufly maintained 
 a Miracle to be contrary to experience j 
 whereas it is in reality only diiFerent from 
 at. Experience informs us, that one event 
 has happened often — teftimony informs 
 U5 that another event has happened once, 
 or more. That difeafes fhould be generally 
 cured by the application of external caufes, 
 and fometimes at the mere word of a pro- 
 phet, and without the viiible application 
 jof caufes, are fadls not inconfiftent with 
 each other in the nature of things them- 
 felves, or irreconcileable according to our 
 ideas. Each fa£t may arife from its own 
 proper caufe J each may exift independently 
 of the other j and each is known by its 
 own proper proof, be it of fenfe or tefti- 
 mony. As fecret caufes often produce 
 events contrary to thofe we do expedl from 
 experience, it is equally conceivable that 
 events fliould fometimes be produced which 
 we dp not expeflt. 
 
 ^ Mr. Hume, 
 
 R 3 To 
 
262 S E R.M O N Tir. 
 
 Td ijronoiarrce therefore a Miracle to be 
 falfe, becaufe it is difFerentfrom erperiEBce, 
 js only to conclude againfl its general exil?- 
 tencefrom the very circumftance which con-^ 
 ftitutes its particular nature : for if it were 
 not different from 'experience, where wouM 
 be its fingularity ? Or what particular 
 ftoof, could be drawn from it, if it hap* 
 pened according to the ordinary train of 
 human events, or was included in ths 
 operation of the general laws of natare ? Wq 
 grant that it does differ from experience \ 
 but we do not prefume to make our expe* 
 rience the flandard of the divine condctd. 
 He that acknowledges a God, muil at 
 leaft admit the poffibility of a Miracle. The 
 Atheifl: that makes him infepaarable from 
 what is called nature, and binds him to 
 its laws by an infurmauntable neceflity j 
 that deprives him of will, and wifdosm, 
 and power, as a difldndl and independent 
 Being, may deny even the very poflibility 
 of a miraculous interpofition, which can 
 in any inftance'fufpend or counteradl thofe 
 general laws by which the world is go- 
 verned. But he who allows of a firft caufe 
 
 in 
 
S^ E R M N Vir. ^63 
 
 ift itfelf perfeft and intelligent, abftradtedly 
 from thofe efFedts which his wifdom and 
 power have produced, rauft at the fame 
 lime allow, that 'this caufe can be under 
 no fuch reftrain^ts as to be< debarred the 
 liberty of coiitrbuling its laws as often as 
 it fees fit. Surely the Being that made the 
 world, can goveriv it, or any part of it, 
 in fuch a manner as ha pleafes : and he 
 that conftituted the very laws by which it 
 is in general condtidted, may fufpend the 
 operation of thofe laws in any given in- 
 ftanee j or imprefs new powers on matter, 
 in ordier to produce new and extraordinary 
 effedts. 
 
 Here indeed it is proper for me to ob- 
 ferve, that the force exerted in every Mi- 
 racle is finite^ and may, in many cafes, 
 be in itfelf far lefs than what we fee em-- 
 ployed in the ordinary courfe of the world. 
 The fiidden fufpenfion of the force, which 
 preferves any one planet in its orbit, is lefs 
 than the conftant exercife of that force, 
 which preferves all the planets in their re- 
 fpedtive orbits 5 and yet it may be pro- 
 perly miraculous. It is not therefore ne- 
 
 ceflary 
 
a64 SERMON VII. 
 
 ceflary to fay, that Miracles cannot be per^ 
 formed by a power lefs than infinite. That 
 no beings, can change, or counteradl, or 
 fuperiede the order of things, as eilabliflied 
 by the Deity, without his appointxneat, 
 is indeed the clear and neceiTary confe- 
 quence of his omnipotence i .but that he 
 may appoint them to change it, involves 
 no contradidlion : that purpofes of the 
 liigheft moment may be anfwered by fuch 
 appointment, implies no abfurdity ; and, 
 therefore, in the cafe of Miracles, whe- 
 ther the Deity performs theni immediately 
 by himfelf, or mediately by other agents, 
 the great ends of religion are equally fe- 
 cured, and the proofs of his interpofition 
 may be equally luminous. " 
 
 Miracles miay be clafTed under two heads : 
 thofe which confift in a train or cqmbi" 
 nation of events, which could not have re- 
 fulted from the ordinary arrangements of 
 providence j and thofe particular opera- 
 tions which are performed by inftruments 
 and agents incompetent to efFed: them 
 without a preternatural power. 
 
 In 
 
SERMON VII. 265 
 
 ' In the condud of Providence refpeding 
 the Jcwifli people, from the earlieft pe- 
 riigds of their, exiftence, as a diftindt clafs 
 d£ foeiety, to the prefent time, we behold 
 a Singularity of circumftance and proce- 
 dure, which we cannot account for on 
 common principles. Comparing their con- 
 dition and fituation with that of other na- 
 tionSj we can meet with nothing fimilar 
 ,to it in the hiftory of mankind. So rc- 
 iuarfeable a difference, confpicuous in every 
 revolution of their hiftory, could not have 
 iubfifted through mere accident. There 
 muft have been a caufe adequate to fo ex- 
 traordinary an effedt. Now, what fhould 
 ihis caufe be, but an interpofition of pro* 
 vidence in a manner different from the 
 rourfe of. its general government ? — for 
 the phenomenon cannot be explained by 
 an application of thofe general caufes and 
 pffe&s that operate in other cafes. 
 
 The original propagation of Chriftianity 
 was likewife an event, which clearly difco- 
 vered a miraculous interpofition. The cir- 
 cumftanccs which attended it were fuch, as 
 
 cannot 
 
l66 S:E R M X3 N ' VII. 
 
 cannot rationally be accounted for on any 
 other poftulatum. I have already confidered 
 this fubjeCt at large. I would now obferve, 
 that the inftitutions of the Law and the 
 Gofpel may not only appeal for their con- 
 firmatidn to a irain ef ivmtif Which ta- 
 ken in a general and combined view, point 
 out an extraordinary defignation, and vin- 
 dicate their claim to a divine authority; 
 but alfo to a number of particular 9pera- 
 tions, which confidered diftinQ:ly, or in a 
 feparate and detached light, evidently dif- 
 play a fupematural power, immediately 
 exerted on the occafion. 
 
 Since Chrift himfelf conftiantly appealed 
 to thefe works as the evidences of his di- 
 vine million and charadter, we will briefly 
 examine, how far th'ey juftified and con- 
 firmed his pretenfions. 
 
 That our Lord laid the greateft ftrefs 
 on the evidence they afforded ; nay, that 
 he confidered that evidence as fufficient to 
 authenticate his claims to the office of the 
 Meffiah with all reafonable and well-dif- 
 pofed enquirers, is manifeft not only from 
 
 the 
 
SERMON Tir. 267 
 
 the words of my text, but alfo from ». 
 great variety of other paflkges in the Evan- 
 gelifls. 
 
 Thus, when the difciples of John were 
 fent to Chrift, to receive from his own 
 lips the moft i^tisfadtory proofs of his di- 
 vine miflion, he referred therfl to his Mi- 
 racles. ^Gn, faid he, and Jhew to "John 
 again tbofe things which ye hear and fee : the 
 i>lind receive their Jighti the lame walk,- the 
 tepers are cleoHfedt the deaf hear, and the 
 dead are r'aifed up. Again, " If I do not, the 
 ^orks of my Father, believe me not : but if 
 J do, though ye believe not me, believe the 
 *w&rks. ' 
 
 This appeil to Miracles was founded on 
 the following juft and obvious grounds. 
 
 First, that they are vifible proofs of 
 divine approbation, as well as of divine 
 power : for it would have been inconclu- 
 five to have refted an appeal on the tefti- 
 mony of the latter, if it had not at the 
 fame time included an evidence of the. 
 fisrrper : and it was indeed a natural in- 
 
 » Matt. 3£i.4, ' Joh.?. ?5. 
 
 ference, 
 
268 SERMON VIL 
 
 ference, that working of Miracles in de- 
 fence of a particular caufe, was the feal 
 of Heaven to the truth of that caufe. To 
 fuppofe the contrary, would be to fup- 
 pofe, that God not only permitted his crea- 
 tures to be deceived j but that he deviated 
 from the ordinary courfe of his providence, 
 purpofely with a view to deceive them. 
 The conclufion which the man, whom 
 our Saviour reftored to fight, drew from 
 this Miracle, was exceedingly juft, and 
 founded on the common fentiments and 
 impreflions of the human heart. ^We know, 
 fays he, that God heareth not Jinners : but 
 if any man be a worjhipper of God, and doetb 
 bis wiil, him he heareth. Since the world be- 
 gan was it not heard, that any man opened the 
 eyes of one that was born blind. If this man 
 were not of God, he could do nothing. If 
 the caufe which our Lord was engaged in, 
 had not been approved of by God, it 
 would not have been honoured with the 
 feal of Miracles : for the divine power can 
 never be fuppofed to countcraft the divine 
 will. This would be to fet his nature at 
 varianc^e with itfelf j and by deftroying his 
 limplicity, would deftroy his happinefs, 
 and terminate in confufion and mifery. 
 
 "i joh.i;c.3i,32. Hence 
 
SERMON VII. 269 
 
 ' Hence we may juftly rejeft as incredible 
 thofe Miracles, which have been afcribed 
 to the interpofition of wicked fpirits. The 
 poffibility of their interference is a mere 
 hypotbeiis, depending upon gratuitous af- 
 fumption, and leading to very dangerous 
 confequences : and the particular inftances 
 in which credulous fuperftition, or per- 
 verted philofbphy, has fuppofed them to 
 interfere, are, as Fa&s, deftitute of any 
 clear and folid evidence, or as EfFeds, 
 often refolvible into natural caufes. 
 
 Secondly, when our Lord appealed to 
 his Miracles as proofs of his divine mif- 
 iion, it prefuppofed that thofe Miracles 
 were of fuch a nature as would bear the 
 ftridteft examination j that they had all 
 thofe criteria, which could poffibly diftin- 
 guifli them from the delufions of enthu- 
 Jiafm, and the artifices of impoAure ; elfe 
 the appeal would have been fallacious and 
 equivocal. 
 
 He appealed to them with all the con- 
 fidence of an upright mind, totally pof- 
 
 fefled 
 
270 S E R M O N VII. 
 
 feffed with a confcioufnefs of their tfuth 
 and reality. This appeal was not dra,wn 
 out into any laboured argument ; nor 
 adorned by any of the embellifhments af 
 language. It was ihort, fimple, and de-^ 
 cifive. He neither reafoned, nor decUinaed 
 on their nature, or their defign. He barely 
 pointed to them as plain and indubitabk 
 fadts, fuch as fpoke their own meaning, 
 and carried with them their own authority. 
 
 The Miracles which our Lord perforra-f 
 ed, were too public to be fufpedted of im-' 
 pofture J and being objedls of fenfe, they 
 were fecured ag^inft the" charge of enthu- 
 jBafm. An impoftor would not have a<3ed 
 fo abfurdJy, as to have rifqued his credit 
 ©n the performance of what he muft have 
 known it was not in his power to effedt. 
 And though an enthufiafl:,from the warm^ 
 of imagination* might have flattered him« 
 felf with a full perfuafion of h^s being ab|e 
 to perform fome miraculous work j yet 
 when the trial was referred to an objedt pf 
 fenfe, the event muft foon have expofed 
 the delufion. The impoftor would not have 
 dared to fay to the blind. Receive tfy 
 
SiE R MjO.N yir. 271 
 
 fight i to the deaf. Heart to the dumb. 
 Speak, to the dead; Arife,^ to the raging 
 qf the fea. Be Jiill>'f left he fhould injure 
 the credit of his cijiufe, by undertaking 
 more than he could perform. And thgugh 
 the enthufiaft, upder the delufion of hi$ 
 paffions might have confidently command,- 
 ed difeafe to fly, and the powers of na- 
 ture to be fubjed to his controul j yet 
 their obedience would not have followed 
 his command. 
 
 The Miracles of Chrift then were fuch 
 as an impoftor would not have attempted j 
 and fuch as an enthufiafl could not have 
 €ffe<5led. They had no difguifej and were 
 in a variety of inftances of fuch a nature, 
 as to preclude the very poffibility of col- 
 lufion. They were performed in the midft 
 of his bittereA enemies 5 and were fo pal- 
 pable and certaiil as to extort the following 
 acknowledgement even from perfons who 
 were moft eager to oppofe his dodrines, 
 and, to difcredit his preten lions : "I'his man 
 daeih many Miracles. If we let bim thus 
 <elQne» all men mill' believe on him. 
 
 '""■^ ' Joh. xi. 47, 48, 
 
 The 
 
rjz s E R M om mh 
 
 The Miracles Chrift performed, were 
 indeed fufficient to alarm the fears of thofe 
 whofe downfall was involved in his fuo-^ 
 cefs. And it was itopoffible for themto 
 deny the fads, which fo many thoufandS 
 were ready to attcft on evidence too cer- 
 tain to admit even the pofEbility of mif- 
 take, delufibn, orimpofture. But his ene- 
 mies, who admitted their reality and yet 
 refifted their defign, by not acknowledging 
 the perfon who wrought them to be the 
 Meffiah, bad recourfe to the moft impious 
 and moft abfurd fuppofitions, in order t® 
 evade their evidence. The heathen imputed 
 them to fome occult power of magic j and 
 thus applied- what has no exiftence id. 
 nature, in order, to account for a pheno- 
 menon that cxifted out of its common* 
 courfe. The ftories of the Jew^, ^ who 
 confefTed the Miracles, but denied what/ 
 they were intended to eftablifh, are too 
 ridiculous to be mentioned. I muftnot 
 however omit to take notice of the wicked 
 and blafphemous cavil of the Pharifees^ 
 and the noble reply which our Lord made 
 
 to 
 
s E R M om: vii. 273 
 
 to it. They could not deny the fa£t, but 
 they imputed it to the agency of an in- 
 fernal fpirit. ^li'his feiiow, /aid they, doth 
 not cap out devils, b,ut by Beelzebub the 
 prince of the devils. And Jefus knew their 
 thoughts and /aid unto them. Every kingdom 
 divided i^ainfi it/elf is brought to defolation ; 
 and every city or houje divided againji itfe^ 
 Jhall not Jiand : and if Satan caji out Sat an^ 
 he is divided againf himfelf-, how Jhall then 
 his kmgdom Jiand f 
 
 The purity of the dodlrine which was 
 taught by our blefled Lord, was totally 
 adverfe to the kingdom of darknefs. It 
 tended to overthrow it, by the introduc- 
 tion of principles far different from thofe 
 which Satan would infpire ; and by pro- 
 fecufing objedts totally appoiitb to thofe 
 which that wicked and malignant fpirit 
 would tempt us to purfue : fo that in pro- 
 portion to the prevalence of the kingdom 
 of Chrift, the kingdom of Satan would of 
 coarfe be diminiihed. Now, fuppofing 
 Miracles to be in the power of an infernal 
 fpirity can it be imagined that he would 
 
 ' Matt. xii. 24. 
 
 S com- 
 
274 S E R M O 'N VII. 
 
 communicate an ability of peribrming 
 them to perfons, who were counteradling 
 his defigris ? Would he by. them give 
 credit to a caufe, that tended to bring his 
 own into difgrace ? . v. — 
 
 Thus, as our Saviour appealed to Mira- 
 cles as proofs of his power -, fo he appealed 
 to the inherent worth and puritjri of the 
 dodirines they were intended to bear wit- 
 nefs to, as a proof that the power was of 
 God. In this manner do the external and 
 internal evidences give and receive mutual 
 confirmation, and mutual luflre. ; 
 
 The truth of the Chriftian religion does 
 not, however, wholly depend on the Mi- 
 racles wrought by its divine foui^der, 
 though fufticient in themfelves to eftablifh 
 his claims: but in order to give the. evi- 
 dence of. Miracles the ftrongeil fprce they 
 could ,poflibly acquire,, that evidence wa$ 
 extended ftill farther; and the faipie power 
 that our Lord poflefled, was communi-* ' 
 cated to his difciples> and their more irti- 
 mediate TuGccflbrs. Whilft yet on earth, 
 he imparted to them this extraordinary 
 
 gift. 
 
S E R M ON VII. 275 
 
 gift, as the feal of their commiflion, when- 
 he fent them to preach the gofpel : and 
 after his glorious refurredlion and afcenfion 
 into heaven, they wfere endowed with 
 powers yet more flupendous. Senfible of 
 the validity of this kind of evidence, the 
 apoftles "of our Lord, with the fame art-^ 
 lefs fimplicity, and the fame boldnefs of 
 confcious integrity, which diftinguifhed 
 their great matter, conftantly infifted upon 
 the Miracles they wrought, as ftrong and 
 undeniable proofs of the truth of their 
 dodrines. Thus the Miracles of our blef- 
 fed Lord may be juftly cdnfidered as the 
 evidence of his divine miffion and cha*-^ 
 rafter. 
 
 If we confider their nature, their great- 
 nefs, and their number; and if to this 
 confideration we add that which refpedls 
 their end and defign, we muft acknow- 
 ledge, that no one could have performed 
 them, unlefs God was with him. They 
 were tQo public to be the artifices of im- 
 poflure J too fubftantial and too numerous, 
 to afford the flightefl: fufpicion of unde- 
 S 2 figned 
 
j^ S. E R. M O N VII. 
 
 Hign^d and fortuitous coincidence. In a 
 word, fiippofing that the divine Bejng 
 (hould in any inftance fo far counteratS: the 
 common laws of nature, as to produce a 
 Miracle ; and, fhould deiign that Miracle 
 as $. monument to future times of the 
 truth of any particular dodrine, we can- 
 not conceive any piode of communicating 
 i% more effe&nal than .that which he haa 
 c}i.o£sn. Stronger proofs could not be af- 
 ffurd^d, coniiftently with the defign of the 
 gpfpel, whieh is not to overpower, our un-. 
 derftandings by an irrefifiible and compul-. 
 Tory light:, but to afford us fucfa rational 
 evidence as is fuffici«nt,>to fatisfy morai. 
 enquirers, who are endowed with facul- 
 ties to perceive the truth ; but at the fame 
 tim^ who alfo have power totally to 
 refill iti and finally to forfeit all its blef- 
 iwg«. 
 
 It w^ould lead me too far to purfupthe. 
 fiibje£fc of .Miracles in detail. What I 
 have to urge, may be, however, com'* 
 priced under the feUowing bcad& 'M 
 
 The 
 
S E R M O N VII. %ff 
 
 1 Thefe MJracks were ©f a nature too 
 piilpsible to-be tiiiftalcetir They were tht 
 objtcas of fefnfe j and not the precarious 
 fpeculatidns of rieafoA concerning wha£ 
 God migltt db ; or the chiAierkal fiiggef^ 
 tions of fancy oOncerning what he did. 
 The fa(as were recorded by thofe who muft 
 know whether they Were true of falfe. 
 The perfons who recorded them, were 
 under no poflible tempiations to deceive 
 the world. We can only account for their 
 condu(^ on the fuppofition of their moil 
 perfect convidtion, aiid diiintereiled zeat. 
 That they fhould,aflert what they knew 
 to he falfe; that ' they fhould publifh k 
 with fo much ardour; that they fhould 
 rifque every thing dear to humanity, in 
 order to maintain it ; and at Tail fubmit 
 to death, in order to attefl: their perfuaii(»i 
 of its truth in thofe moments when im- 
 pofture ufually drops its mafk, and en- 
 thufiafm lofes its confidence ; that they 
 ihould a£t thus in oppofilion to every dic- 
 tate of common fenfe, and every principle 
 of common honefly, every reflraint of 
 ihame, and every impulfe of feliifhneisj 
 
 S3 is 
 
^B .^ ,E R M ON VII. 
 
 is a phenomenon not lefs Irreconcileable 
 to the moiral ftatepf things than Mirades 
 are to the natural conftitution of the 
 world. Falf^ood naturally entangles men 
 in contradiction, and confounds them with 
 difmay : but the love of truth invigorates 
 the mind J the confcioufnefs of integrity 
 anticipates the approbation of God j and 
 confciepce creates afortitude,to which mere 
 unfupported nature is often a ftranger**!' 
 
 The divine miffion of our blefled Lord 
 was not only fupported by a variety of 
 Miracles which carried with them every 
 mark of a fupernatural power, and. wer^ 
 imtnediate and. vifible evidences of the 
 concurrence of the great ruler of nature 
 in that caufe which they were brought to 
 to defend j but it was illuftrated and con* 
 firmed by a train of Prophecies, whicli 
 teginning with the fall, opened with 
 greater luftre and with a wider profpedt, 
 as the fulnefs of time drew near, in whic^ 
 they were to receive their accomplifhment, 
 
 ; To Prophecies then as well.as Miracles, 
 both Chrift and his Apoftles frequently ap» 
 
 •f For fome further obletvatio]>s on Miracles, fee the Notes,, 
 
 pealed 
 
S E R M ON VII. 279 
 
 pealed, as proofs of his miffion. But ho 
 did not, like Mahomet, build his preten- 
 fions on fome predidlions that had no ex-* 
 iftence ; or on others of which the convey- 
 ance was traditionary, and the meaning 
 was equivocal, On the contrary he ap- 
 pealed to thofe that were adlually contained 
 in public and folemn cecbrds, and which 
 had been preferved for ages, with the care 
 and reverence which was due to their high 
 authority and momentous import. Thef« 
 records were preferved in the hands of his 
 enemies, who admitted their divinity, and 
 were well informed of their contents, lo 
 that he could not be accufed of fupportingi 
 his claims by doubtful and difgraceful evi-? 
 dence J by writings which long negle(5l: had 
 obfcured, or infidious artifice had mutilated; 
 by inferences from preceding records, 
 which could not be contradid:ed, or by 
 afTumptions, which lay out of the reach 
 of ferious and direi^ confutation. Nor 
 lefs in nature and quality, than in origia 
 and credit, were the Prophecies which 
 our Lord-appealed toj unlike thofe which 
 Mahomet pretended to adduce in his fa- 
 vour : or thofe which his infatuated fol-? 
 lowers in later ages affected to difcover in 
 .,. ' S 4 ' the. 
 
28o S E R M O N VIL 
 
 the fcriptures, and which they have virreftcd 
 with more abfurdity than plau£hiluy in 
 iupport of dieir prophet. 
 
 - The Prophecies which refped the Mef- 
 &ah, are neither few in number, nor vag4ie 
 and equivocal in their reference j but nu- 
 merous> pointed and particular. They 
 bear on them thoie difcriminating marks 
 by which divine infpiration may be diftin^ 
 guifhed from the conjeftures of human 
 fiigacity ; and a neceffary or probable event, 
 fkom a cafual and uncertain coatingency. 
 They are fuch as cannot be referred to the 
 didiates of mere natural penetration, be* 
 caufe they are not cdniined to general oc* 
 currences ; but point out with fiagcdar 
 exadtneis a variety of minute circumfbui- 
 ces relating to times,' places, and perions^ 
 which were neither ohjeds of fore^£ghc' 
 nor conjedture, becaufe they were not ne- 
 ceffarily connected wi^th the principal events 
 or even probable either in themfelves or 
 in their relation. They were fuch as could 
 only have occurred to a mind that was 
 under the immediate influence of the di- 
 vinity, by which diftant periods were re- 
 vealed and the fecrets of unborn ages dif- 
 clofed. The 
 
S^ E R M O N VI. 88i 
 
 The fcbcme of Prophecy cohfideced in 
 its firfl opening, its gradual advance, and 
 its final and full completion in the advent, 
 the noiniftry, the death, and refarre€tion 
 of the Meffiah, and the extenfive progrefs 
 »f his gofpel among the Gentiles, together 
 with its bleffed iniiaence on individuals, 
 Societies, countries, and the whole race 
 of' mankind ; is an objedl' the greatelH and 
 moii fublime that imagination can con- 
 ceive ; and the. moft pleafing and impor- 
 tant that the human mind can contemplate. 
 
 ■ We behold the promlfe of a Redeemer 
 given to our firit parents immediately 
 after the fall, in obfcure and general 
 terms. It foretold a victory that would 
 be gained over the enemy that had de- 
 ceived and conquered them ; a vidtory 
 the moft illuilrious in its eifedts and con- 
 sequences ; and which fhould amply re- 
 venge on ih& ferpent's 'head ihe. evils and 
 miferies which he had introduced into the 
 world. 
 
 ' ' We behold the promife renewed in 
 fomewhat clearer langujage ta the Patri- 
 1 . archs; 
 
zBz S E R.M O N' VII. 
 
 archs ; particularly to Abraham, the great 
 father of the faithful. ,q- 
 
 , Here the great purpofeS of providence 
 begin to difclofe themfelves with a fuller 
 and brighter luftre at every ftep. With 
 this venerable patriarch the Almighty con- 
 defcended to; enter into a peculiar cove- 
 nant; and to excite his. obedience, hepro- 
 mifed to raife up from him a great nation; 
 to take him and his family under his im- 
 mediate patronage ; and to make all tha 
 nations of the earth; blefled through him.^ 
 
 \ The latter part of this promife is;pecu- 
 liarly memorable, as containing in it the? 
 proper end for which God had chofen and 
 feparated him and his pofterity. It is very 
 fitly made by the facred writers the foun- 
 dation tf God's difpenfations to him ; and 
 may be regarded as a mark to diredl. the 
 reader to the great objed, to which they 
 ultimately referred. 
 
 ' ■ ■■:J 
 
 The fcene opens with one man ; and 
 extends itfelf wider and wider, till we fee 
 ^e light o£ divine truth diffufing its m- 
 
 8 Gen. xjfii. 17, 1 8. xxv'v. 4. 
 
 fluence 
 
SERMON Vir. 283 
 
 fluence over the earth by Jefus Chrift, 
 who according to the flefli fprang from his 
 ■loins ; and fulfilled the promife, made unto 
 the Father, that in Ifaac fiould his feed be 
 called. 
 
 ■ We firft fee the promife of God to this 
 ancient Patriarch fulfilled by giving him a 
 fon.contrary to all human expedlations. The' 
 next grand ftep of its accomplifhment was 
 in the twelve Patriarchs. We fee them 
 through the amazing, and to human view, 
 incomprehenfible diredion of divine Pro- 
 vidence, fettled in Egypt : and through 
 the influence of Jofeph, who miraculoufljr 
 became a perfon of diftinguiihed- credit 
 and confequence in the court of Pharaoh, 
 treated with, peculiar refpedl ; and indul- 
 ged with allotments which made their fi- 
 tuation not merely commodious, but even 
 iplendid. 
 
 At length the fcene changes, but the 
 great drama is flill carried on. Its intri- 
 cacies are unravelling, and. its defigft un- 
 folds itfelf more and more. For what can 
 baffle eternal wifdom ? Or what can coun-- 
 
 teradl 
 
SERMON VL 
 
 terad ' the might of omnipotence ? Th€ 
 pofterity of Ifrael are fubjefted to the ty- 
 ranny of a king, t&at knew not Jofepb. 
 They are opprcffed, and harraffed, and 
 reduced to the mod abjedl ftate of penury 
 and fervitude. Their cries, however, en- 
 ter into the ears of the Lord God ofSa* 
 baoth ; and a deliveref is fen t. 
 
 He firft attempts to deliver them by 
 the voluntary canfent of Pharaoh, 'He 
 endeavours to convince t-beir oppreflbr by 
 the moft awful and ftupendous Miracles^ 
 that God was with hras people of a truth $ 
 that he would aveage their wrongs -, and 
 that he wha oppofed them fou^t iagaiflft 
 heaven. Bat the haughty fpirit of Pha- 
 raoh difdained fubmiffion : though Gort- 
 fcience fometimes was appalled, and tnade 
 him anticipate what he bad neither iht 
 courage to defy> nor the virtue to-piievent. 
 When arguments which he was unable 
 to confute^ aided by miracles he was una- 
 ble to deny, could not {hake him fretn 
 bis purpofe i when every conceffitofl wa# 
 retradied, as foon as it wa^s made j when 
 ftubbornnefis and irrefolutiotl actuated him 
 
 alter- 
 
S: E KM O N VIL iBs 
 
 alternately, and craft was called in to the 
 aid of violence ; Mofes by the command 
 of. the moft High endeavoured to refcue 
 this .opprefled people by force. 
 
 In fpite of oppofition and contrary ta 
 all human profpedt of fuccefs in the ar- 
 duous and . hazardous enterprize, he left? 
 Egypt; refolved to refift if purfued, and 
 to die rather than to return to the hoiife 
 of bondage. Under the greateft difadvan-/ 
 tages,.and amidit appearances the moft lin- 
 promiiing, this great inan, fupported by^ 
 thfii arm of omnipotence, cOndui9:ed Jiis- 
 fpUowers out of: the land of Egypt z; and- 
 that God imightihew his power, and give 
 thetti the moft uhdeniable proof of hi* 
 divine patronage, he led them deiignedly 
 out of the dire<fl and common path, and 
 brought them to the red fea. There the* 
 Lord made bare his arm, opened a paflage 
 in the deep, and guided them through, as 
 on dry land. Miracles were difplayed to 
 animate.: their hopes, as well as tb difpel: 
 their fears. .Their efcape: had the air of 
 a triumph : where they had pafled through 
 fafely the Egyptian hofts were over- 
 whelmed with deftrudtion. 
 
 The 
 
atU S E R M O N VIL 
 
 The difficulties which this people ilrug- 
 Jed with in a barren and dangerous wiU* 
 dernefs were peculiarly great : difficulties- 
 ■which were heightened ftill by their own 
 ingratitude, difcon tent, and unbelief. They 
 laboured under all the calamities of jpefti- 
 lence, of famine, and of war ; they had 
 all the rage of the elements, and all the 
 defolations of the earth to contend with. 
 Yet ftill amidft thefe intricate and perilous 
 paths, through which they were called to; 
 wander, the unerring purpofe- of God was 
 neither fruftrated, nor impeded. The plot,' 
 viewed only in broken and detached fcenes, 
 was embarraffed and involved j but there; 
 was an Almighty prefider over every fuc- 
 ceffive' event, who by a gradual e vol u»- 
 tion: of his defigns conferred order and 
 confiftency on the whole. 
 
 When they were parched with thirft, 
 then did omnipotence caufe even the flinty 
 rock to flow for their refrefhment ; when 
 hungry and faint with the toils of the' 
 day, then did heaven fupply them with. 
 its own manna, and fent quails into their 
 
 camp 
 
S E R M O N VII. 287 
 
 camp to fatisfy their extreme neceffities. 
 By the fame, power the walls of a fortified 
 city fell to the ground : ^iland the fun atM, 
 moon Jlood JliU in their habitation at the 
 voice of the leader of Ifrael. i 
 
 : Armies renowned for battle, and com- 
 manded' by fkilful and powerful leaders; 
 imre driven a/under (^to uCs the expreflive 
 language of fcripture) like the foam upon 
 the ■'waters, and cut off. as the tops, of the 
 ears of corn,"- Surely we may fay, God 
 was with this people. He led on their 
 victorious bands j conduifted- ;them over 
 Jordan, and at laft fettled them in the 
 land promifed to their forefathers. < Here 
 he eftabliflied his throne i and eredted 
 his temple. Here he delivered the great 
 ftatutes of his kingdom, the laws of righ- 
 teoufnefs, and the ordinances of diftinc- 
 tion. Here too, by the mouth of all his 
 holy prophets, he gradually difclofed the 
 feveral particulars of the grand and myf- 
 terious fcheme of man's redemption j and 
 here he at length accomplifhed them in 
 that great event, which included there- 
 fult of. all, 
 
 * Hab. iii. it. ' Hof. X. 7. Job. xxiv. 24. 
 
 The 
 
288 S E R M O N YJI. 
 
 The important purpofe for which the 
 Jews in generaJhzd been thus miraculoufly 
 ieiiarftted from the reft of mankind, was 
 evidently to prepare the way for the coining 
 of the Meffiah, by preferving and tranf- 
 mttting the worihip, the promifes, and 
 the predidlions of the Almighty to future 
 generations. The partituhr feparation oi 
 onetribe from the great body of the Jewifli 
 nation, was plainly an aft of the fame di- 
 vine power, and became, in a manner 
 equally ilrikingi fubfervient to the accom- 
 plishment of the fame ^eat defign. 
 
 As he who was to bkfs all the families 
 of the earth, was to fpring from the feed 
 of Abraham, (o it was fore toM that he 
 Should ariie out of the tribe of Judah, 
 which was a particular branch of that ge-« 
 neral ftock. For the fake of preferving a 
 recorded lineage in uninterrupted fuocef- 
 fion» this tribe was kept diftimft amidft 
 every revolution of the Jewifh nation : and 
 amidft the deprefiions and changes of its 
 various llat6S» as it had been foretold by 
 Jacob, Judah maintained within itielf a 
 
 peculiar 
 
S E R M ON VII. 289 
 
 {Ji^liar prerogative aad dignity, till the 
 jg«ea(t end which was to be effedied by its 
 Gipatmixm ftoiti the other triijesof Ifrael;, 
 a^wdl^as^from the 'World in general, was' 
 aocomp^ifhed. The Pr&phecy linaifed the 
 pepied <^hen this end w6uM be fully an- 
 iwfttedreven when Shikh, or the Mef'- 
 S&hi fhmild'come : and then its authority 
 fhnduM ceafe, and the very enfigcis and 
 badges of its formej' dignity and pre-emi-^ 
 fience ftitjuld be no more : the fceptre 
 ihMM depart from Jadah; and its la w- 
 givef (hould lofe all atrthoErity to cnai^" 
 laws, and all powesr to enforce them. "^ ' : 
 
 « The ftme of Prophecy Opened jvith a 
 deeper and more> mapitic" view to David 
 afnd the Prophets. David foretold the 
 change of the order pf the prielttiood by 
 the Meffiah j the office he ihould himfeM" 
 fiiftaiiv; the fufferingS'he fhould undergo;'* 
 anid the gloridds triumphs he fliould enjady 
 fibm his reforreSlon, %is aifednii(»r, and 
 theextenfive propagation of his gofpel;-^ 
 
 ^ In precefs of time it difclofedf ffecrecs 
 (Mi tlK>re ihlcn^able to boman penetrd»> 
 
 k Gen. tlix. 10. ' Pfal. H. 6, itc. cx.i,'&c. 
 
 T lion; 
 
290 S E RiM O N VII. 
 
 tion; and unfolded, to the aftooifhedieye, 
 events and circunmftances that were bejfond 
 the power of imagination, to conceive, 
 or of expedlation to anticipate : events 
 of. which prefent appearances gave no 
 intimation; and circumflances- fo totally 
 independent of the general occorrjences of 
 the world, that fuppoiing the latter to have 
 been forefeen, yet the former would not 
 have been conjejSured. 
 
 The Prophets have not only foretold in 
 vgencral terms a great revolution that would 
 take place in the world by the coming of 
 the Meffiah, but they have delineated 
 fome particular circumftances attending it, 
 which only the eye of omnifcience could 
 have forefeen. They have marked out the 
 precife "* time and " place of our Saviour's 
 birth ', they have defcribed with wonderful 
 exaftnefs the diftinguifliing features of 
 his joffice and. charadcr : they have idif- 
 played with equal . beauty , and truth the 
 cfFedls and , confequences of his : advent : 
 and through all their predictions fome- 
 pthing; pointingj to the Meffiah either! by 
 ^liretft. application, or by fecondary and 
 
 " I?an. ix. 24, &c !«{ « " Mic. v. z. 
 
 T diftant 
 
SERMON VII. 291 
 
 diftant reference, is fo interwoven with the 
 general contexture, the univerfal fcheme 
 of Prophecy, that by keeping it in our 
 eye, we fhall be furniflied with a clue to 
 trace out their ultimate defign and con- 
 template their mutual connection with, and 
 dependence on each 'Other : for the Tejii" 
 mony ofjefus is the fpirit of Prophecy. This 
 is its ruling and its vital principle. Di- 
 vefted of this, it lofes its fpirit and its 
 power. We behold no confiftency. The 
 impreffion of its dignity is weakened ; its 
 objeift is debafed : its end is darkened. 
 But viewed in this light, we behold in it 
 a harmony which delights ; a grandeur 
 which aftoniflies : and from the refult of 
 the whole arifes fuch evidence as carries 
 convidlion to the underftanding. 
 
 The prophet Ifaiah has particularly fore- 
 'told, that the Meffiah fhould be born of 
 " a virgin, and that he fhould defcend from 
 the family of ''David, which was a parti- 
 cular branch of the tribe of Judah. While 
 he points out his miraculous birth, and 
 defcribes his defcent, he portrays his cha- 
 
 * Ifaiah, vii. 14. p Ibid. .i;^ 6,, 7. xi. i,a. 
 
 T 2 . rader 
 
2^2 SERMON vir. 
 
 rafter in colours fo ftriking and diftin-. 
 guifliing, as to render its appropriation to 
 Chrift, obvious to every one who com-p- 
 pares the pidture with the original. It 
 was this holy Prophet, that foretold, that 
 the Meffiah ftiould be 'deftitute of out*- 
 Ward power or influence to attrad: the 
 efleem, and enfure the attachment of the 
 world; that though in the eye of God he 
 fhould be 'the chief corner-Jione, ele<S, pre*- 
 cious ; yet that he (hould be ' a Jime of 
 fumbling and a rock of offma to men 
 who were guidec} by the fprings which in 
 general adluate the human breaft, fuch as 
 intereft, ambition, and the love of fenfual 
 enjoyments : and particularly it was fore- 
 told, that the * Jews fiouM fall on this 
 rock ; (hould refufe to build on him as the 
 only foundation of their hopes j but (hould 
 in their attempt to (hake and overthrow 
 it, be themfelves fcattered and broken to 
 pieces. The fame Prophet declared, that 
 he (hould "veil the eyes of the wife and 
 learned, and preach the gofpel to the poor 
 and illiterate j that he (hould "reftore figHt 
 to the blind, health to the difeafed, and 
 
 1 Ifaiah liii. i, 2, 3. ' xxviii. 16. * viii. 14, 15, 
 « Ibid. " vi. 9, 10, II. * xlii. 1, &c. 
 
 light 
 
SERMON VII. ?93 
 
 liglit to thofd who had been ®^pre^ed 
 with darknefs j that he (hould teach the 
 true and petfed way^, and fhould be the 
 gr6at 4nftru<£ter of the Gentilesj that '' kings 
 thould fall down before him, and all na- 
 tions pay him hoimage and obedience ; 
 that his reign fhould be gentle and bei> 
 nevolent; and that the influence of hifi 
 geipel fliould hariAonize the jarring " paf- 
 ilons of mankind, and together with the 
 ■knowkdge aaid worftiip of the true God, 
 «ftabli(h peace and purity on the eat th. 
 
 -;. In the fifty third chapter, the Prophet 
 -gives a moft flriking and aCe<^ing pi^ure 
 of the temper and behaviour of the Mef- 
 iiah amidfl the mo&: diHrdSag and humi- 
 liating fcenes througli which he paffed. 
 ■His death, cofifideted as the great propi- 
 tiation for the fins of the whole world, 
 was an objedt of fuch vaft importance, 
 th4t it pleafed the divine Being ftrongly 
 to mark the more -diftiftguifliing circum- 
 ^ances of it in prophetic language j to the 
 end that our faith in him might have 
 "^very evidence to confirm it that was ne- 
 
 r Ifai. Ix. 10. » Iv. 1 3 . » Ivi. 6, 7, 8. 
 
 T 3 ceffary 
 
294 S E R M O H VII. 
 
 ceffary to give' fatisfadlion to tnodeft and 
 impartial enquirers. The fadl in every re- 
 fpeftcorrefponded with the predidtionj and 
 fo far was the prophet introduced into the 
 fecret counfels of the divine mind, that 
 when he fpoke of future:events, he ap- 
 pears to be relating their paft hiftory : for 
 to that onjnifctent God,' whofe light dir 
 jedled the prophet's eyethrough the darkeft 
 recefles of diftant ages, .prefcience and ac- 
 complifhment are the fame ; and the fu- 
 ture and the- paft form but- one objedt. 
 Hence the moft ftriking fcenes of our 
 Lord's paffion are delineated by the .pro- 
 phetic pencil with the fame truth and exr 
 ^(ftnefs, as if they had been, drawn ph the 
 fpot when the iecret volume of the divine 
 decrees was unrolled, and when that which 
 had been forefeen in viiion was exhibited 
 in reality,' i 
 
 The ancient Prophecies concerning \ the 
 rude infults and the ungracious taunts of 
 the people; their caftipg lots for his vef- 
 ture, and parting his garments amongft 
 them } * the fpldiers' attack on his dead 
 
 •■ Compare Mark, xv. ?7, z8. ^ Pfal. jEXJi. 7, 18. 
 
 ^ Zpch^xii. IP. 
 
 body J 
 
body i and his being lodged after death in 
 *-the fepulchre of the rich j literally defcrlbc 
 thofe circumftances which did in fadt at- 
 tend the paflion of our blefled Lo^d. 
 
 Prophecy became more clear and illuf- 
 trjpWS, &siAe day-fpring from on high i'^- 
 vaqj^ed. Its laft period fucceeded the re- 
 turn of the jews. .from, tihe captivity of 
 Babylon : and the three prophets, Haggai, 
 Zechariah, and ,]VIalachi> give . a ftriking 
 account of the ct^aradler- and office of the 
 Meffiah i „and of ^the| gloripus effects., of 
 his advent. , , ,:' ,; . 
 
 ' ^'h^ve nt3t time-fo -Enlarge on the par- 
 ticular nature ^nd diflihdt bbjcdls of thbfc 
 later Prophecies J ribr to point out their 
 ininifediate, correfpondence with the fads 
 to which the^'related'j^nd by which they 
 wer€ illuftrat^d and fuliiHed. It will be 
 fufficient to fpeak of th^m with a general 
 reference- ; and their application to our 
 blefifed'Lofd will be obvious to every One 
 that has the flighteft knowledge of the 
 great end of his miffion, and of the means 
 
 whith he made ufeof toaccomplifh that end/ 
 
 tVM. ' . ;jj.,- ■. . ■■.■ !■ 
 
 * Ifai. liii. 9. ^ See Hag. ii. 4, &c. 2ech. vi. Ji* 
 &c. Mai. iii. i, z, 3. iv. i, 2. 
 
 T 4 Thus 
 
Thus the coitpklien of diftaht txA MUr 
 connefked Prophecies in the life and ^bak 
 radler, the fuffefioJgs and the triumphs of 
 our bleiTed Saviour point him ou( as the 
 Mejjfi'ah 'Which "tods to came ; and in colicijr- 
 fenc6 with the Mirades he Nvfouglit fbnti 
 a fyfteht of external evidence, illul^lrrous,' 
 hdrnlonious, and Convincing. 
 
 The titae will' not ^jefmit me to enlat^ 
 on the ftriking Prophecies of crtir bleffed 
 Lord* bat thiey were fuch as gave addi- 
 tional evidence to his divine chara'dter, aiid 
 Qlearly proved him ^to. ,bc< fi^^dj rW^th a 
 fpirit more than huma^.: He i^titf^^diiu. 
 merous predid^ons of events,, ^tcge^et 
 improbable on tji^ ground of, prefent ap- 
 pearances, and fuch.as th^ f^o^,: pene- 
 trating mind could, neither hav^ <fafe^;e% 
 nor conjedtured, mi^h, lefs havj^ de£;ri^d 
 with all their pecu4iarities, and. marked 
 out the feyer4 iRcidents that attended 
 them, ;.:.,■ ■.:' )••.%.- 
 
 Our bleffed Lord foretold , bfis own 
 
 death, with all its diftinguilhing circum- 
 
 V ftahces 
 
S E It M O NT ViL km 
 
 fiaAces. He Ibretdd thie it^eachkry of one 
 '^^3lple^- and th« cowardice «f . another^ 
 H« predided tii€ peffecutJfOiDs to t^bich 
 hi& followers tmttld be expo:fed ; the op-^ 
 pofitlon which ^lould be made ^gainfl tk« 
 gofpel, and its eicrraiordiMi^j and gk^<^^. 
 iriii«i{)4i ofigr the power and policy of tht 
 inodd. >He Ifor^totd the aflonid>ing (and 
 to_ all Jiuraait view« ittjprc4>afele) fate df 
 the temple of Jerufalem, and the Signal 
 dedrudion of the city. He even foretold 
 tbt period, -when-this awfiil evem fliould 
 take place, a;nd 'defcribed the very«nSgtf& 
 \sf thafe arms; that were to efFedt the 4i^&- 
 fotcataftrophe. ^''•He foretold the >^ariou& 
 bflamldeS'that'ihouM b^all the |eWkik 
 liat»»i»:aiirdithe total ruin in which tMk 
 elilipch and flate -Should be involved. ^'^H 
 ^^ was predided was fully, eUtaclf, latid 
 iitifdi3^ mscbmpii&i%i. The temple ^e^ 
 kvelled to the ground j nor ^Ould in^pe<- 
 riat muaificeoGej when exercifed wi^^ k 
 malignant view to confront 'the Proph^^ 
 of our LWd,\renew the ftrtta:u»re, or eveft 
 remove the ruins of it, for the erediOtt 
 of another edifice. The Jews Were over-^ 
 taketo by the fe'vereft infliC^Ons of heaven, 
 s'.-ij:;.-!! . and 
 
»98 S'E RtM O.N ITII. 
 
 and the ; blood: of hiai whioaiithey 
 crucified, was revenged Dn,'th.eir childrefl^ 
 and theircDuatrcy j^wbile.to this day they 
 remain the fignal.mia;numents of the truth 
 of 'Prophecy J, and, having totally loft_ the 
 fceptre, a^nd having no- /^wj-wr indepen- 
 dently of a foreign tribunal^ nthey afford a 
 vifible and ftanding proof,, that the.SUhb 
 is. come, to whom the gathering ji^ tbg people 
 fiaould.be.i j)-^V) ,f,-j ^(, to sic r 13} arfj 
 
 f From a revelation thus au.tfaentieated 
 Jjy a long and ftupendous^train q£ Mifaclej 
 .which . bear the : very ftanjp and jfeal of 
 omnipotence j and by a ftriking ; and- ccWi 
 fiefted fefies of, Prophecies, literally and 
 ■exadlly accompliihed in the perfon of:ijCs 
 g!l$ hor ; Prophecies of events, -which the 
 jejernal wifdom could alone. hay& forefgent 
 and the eternal power alone have brought 
 to pafs J from a, revelation, I fay, authefl4 
 ^\q%XsA by fuch overpowering,, evidence, 
 ■what rational J enquirer, can withold. his 
 afTent ? Or where, we may boldly, aftE» 
 ftgaidft the. numerous jvarietios of sreligisBf 
 XJ^nion, which in all ages .of the wjprld 
 ^ave influenced the belief and directed the 
 {^ praftice 
 
SERMON VII; 299 
 
 pradtice of mankind, where (hall we find 
 a fyftem that can boaft of atteftations iq 
 any degree equal, or fimilar to thofe of 
 the gofpel ? Let the adverfaries of our 
 holy faith point out a religion that bears 
 fuch vifible impreffions of an Almighty 
 hand ; let them do this, and we are con- 
 tent to renounce our caufe, to forego for 
 ever, what we now cannot but affert, the 
 exclufive title of Chriftianity to the vene» 
 rabje. charadler of truth. :■ .itf 
 
 n ■■■■■. ■, ' ' ■ : ' <■'' 
 
 Surely in vain will they feek for fuch ^ 
 parallel in all the fiftions of Mahometifm, 
 
 ' We have already examined the lofty 
 pretenfions of the prophet of Arabia : but 
 inftead of evidence we have found extra- 
 vagant and confident aflertions ; inftead of 
 argument we have heard bold arid confufed 
 declamation. When called upon by his 
 unbelieving countrymen to produce proofs 
 of his miffion, and to work fome Miracle 
 in attcftation of his title to the Prophetic 
 office, in the evafive ^language of impofturp 
 he {hrunk from the juft and pertinent re- 
 c|uifition ; and with a tone of affenfted 
 
 dignity. 
 
300 SERMON VII. 
 
 dignity, referred them to the fapei^natural 
 fekgance and fublimity of the Koran. 
 
 The Redeemer of mankind, in anfwer 
 to the pious fcruples of his friends, or the 
 captious queftions of his enemies, with 
 the fame majeftic iimplicity of an upright 
 and elevated mind, appealed to tie Works 
 which he wrought in bis Fathers' s naipe ', 
 to the iick whom he had healed, the blind 
 who had received their fight, the lepers 
 whom he- had cleanfed, and the dead whom 
 he had ra:ifed to life. 
 
 If for a moment we admit, even in Its 
 wtmoft extent, that wildeft claim of the 
 impoftor to the boafted miracle of the 
 Koran ; yet weak and equivocal is the evi- 
 dence it affords, when compared with 
 thofe mighty works which dignify and 
 confirm the miniftry of Jefus Chrift. The 
 reality of this pretended Miracle, and the 
 proof which arifes from it, can only be 
 determined at the fallible tribunal of tafte 
 and criticifm } but the works of Jefus, 
 inilead of refting on the precarious ground 
 of imagination, derive their credit from 
 
 the 
 
SERMON VII. 301 
 
 the teftimony of the fenfcs, of all depo- 
 filioAS the moA faithful and un^ueflio- 
 nable. 
 
 Nor is the inferiority of the religion of 
 Mahomet to that of Chrift lefs ftriking 
 and obvious with refpedt to the atteila- 
 tion of Prophecy, than it is with regard 
 to Miracles. But to enter into a regular 
 and formal contraft of the two religions, 
 woqld in either cafe be unneceffary, and 
 even impoffible. For amidft all the un- 
 fubftantial vifions of Mahometifm; amidft 
 all the arrogant pretences of its founder, 
 we are unable to difcover any prpof§, 
 which can with the leaft fhadow of reafon, . 
 be oppofed to the folid and convincing 
 evidence of the gofpel. 
 
 Allowing, however, ex hypothefi, (what 
 never can be granted in reality) the juftice 
 of that extravagant claim of the audacious 
 ihipoftor to certain predictions which once 
 exifted in our fcriptures j admitting yet 
 further, the propriety of the interpreta- 
 tion by which his infatuated followers ftill 
 labour tp wreft a variety of paffages, in 
 
 fupport 
 
^62 S fi R M O N VII. 
 
 fupport of his pretenfions ; yet even on 
 thefe fuppofitions, who can without pre- 
 fumption compare thefe vague and equi- 
 vocal teftimonies to the pointed and deci- 
 live evidence which arifes from the vaft, 
 the fplendid fcheme of Chriftian Prophecy? 
 A fcheme, which by its magnificence over- 
 powers the imagination, and of whofe 
 grandeur the moft exalted defcription can 
 convey but faint and inadequate ideas. 
 
 We behold, witti aftonifhment, a fpirit 
 of Prophecy pervading all time j com- 
 mencing fo early as the fall of man, and 
 extending to the final confummation of 
 all things : we fee it uniformly charac- 
 terifing one perfon ; firfl by dark and ob- 
 fcure intimations, then gradually unfolding 
 itfelf with brighter and brighter luftre at 
 every ftep, till the appearance of h i m 
 who was its ultimate end and objeft. In 
 Him and his Apoftles, but particularly in 
 his beloved Difciple, we behold it once 
 more renewed, and prediding with pecu- 
 liar ex'aftnefs every important event which 
 fhould befall his church, even from its 
 
 earliefl 
 
SERMON VII. 303 
 
 earliefl eflabllfhment down to that period 
 of awful expeftation, when the great plan 
 of divine grace fhall be brought to a glo- 
 rious and confiftent conclufion, and the 
 xnyAerious counfels of the Almighty, re- 
 fpedting the Chriftian difpenfation, fliall 
 be for ever clofed in judgment. 
 
 SER- 
 
SERMON yill. 
 
 Luke XIX. 22. 
 Out of thine own mouth will I judge thee, 
 
 WHEN the Koran, by the reve? 
 Jation of its feveral chapters, 
 during the long period of more 
 fhan Jwjenty years, was at laft completed, 
 the Arabian prophet may be conpeive4 
 Aanding forth to public view, and fum- 
 rmoning the contemporary world and all 
 pofterity, to hear his unvarying teftimbny 
 Jo its certainty and truth. With his vo- 
 lume in his h^nd he comes forward, an4 
 \n ftich terms as thefe he calls on the living 
 gnd the unborn tp he his judges. " This i? 
 ** th$ jBop^ of God : it contains his lafj: 
 U «' and 
 
3o6 SERMON VIII. 
 
 " moft inviolable commands i it pfo-s 
 " ceeded immediately from heaven ; and 
 " was delivered by the mouth of an angel : 
 *« blefled are the faithful that fhall receive 
 ** its dodlrines, and curfed are thofe that 
 " oppofe its authority." 
 
 But before we yield up our aflent to 
 thefe unqualified and peremptory demands, 
 we are naturally led to enquire upon what 
 reafons they are founded. The feeble at- 
 tempt that was made to fupport them by 
 an empty fhew of external evidence, has 
 already been fufficiently expofed. We will 
 now proceed to examine, whether this pre- 
 tended revelation be with greater fuccefs 
 attefted internally, by the fandlions of na- 
 tural religion, and the eftablifhed opinions 
 of mankind. 
 
 That we may advance by infallible de- 
 ducflions to the conclufion we fhall form 
 concerning the credibility of the Koran, 
 let us take care to build nothing on the 
 perifh'able ground of prefent prejudices ; 
 nothing on the queftionable authority of 
 any prevailing fyftem -, nothing on any 
 
 local 
 
S. E R M O N VIII. ^7 
 
 local and temporary maxims, that may be 
 peculiar to age or country. Let us even 
 exceed . the meafure . of common juftice 
 and common candbur j and try the Koran 
 by a teft. contrived by one of its moft zea- 
 lous; and fuccefsful champions in that age. 
 when it vsras publiflied, and among the 
 people to whom it was firft propofed. 
 
 ' When the Caliph Omar, the contempo- 
 rary and comppinion of Mahomet, was 
 folicited to fpare the celebrated Library of 
 Alexandria, he replied to this effedl : " Ei- 
 " ther the contents of thofe books agree 
 •* with what is written in the holy Koran, 
 ** or do not agree. If they do agree, then 
 *' the Koran is fufficient, and thofe books 
 ** are ufelefs : if they do not agree, they 
 ** are pernicious, and muft be deftroyed." 
 
 /- 
 
 Now, fince the religion of Mahomet 
 conftantly admits the authority; and ap- 
 peals to the teftimony of former revela- 
 tions, the Law and the Gofpel ^ we may, 
 with fome limitation, juftly avail ourfelvea 
 of thefe principles in our enquiry into its 
 truth. 
 
 U 2 FfRST, 
 
3o8 SERMON vni. 
 
 First, if the Koran agrees in hiftorical 
 ihfortnation and dodlrines with prior reve^ 
 latioflSj Without any addition or improve- 
 ment, it is evidently unnecefJaryj and/ 
 therefore, it feems highly improbabld that 
 it (holild have been revealed. 
 
 Secondly, if the Koran contains fads 
 or dbdlrines contrary to thofe which have 
 beeh already revealcd> it flands felf-con- 
 demned as an impdftore. 
 
 If, in examining the Koran by the firft 
 of thofe principles which I have alTUmed, 
 We exclude fo much of it as its author 
 appears to have borrowed from the Jewi^ 
 and Chriftian fcriptures, it can never be 
 allowed that the little which rfemains iafter 
 this dedudlion, is of fuflicient confequence 
 or neceflity to juftify the fuppofition of an 
 itnmediate interference of the Deity, by 
 a new and folemn revelation. For when 
 the Alttiighty governor of the univerfe, 
 whofe diftinguifhing charaderiftic it is to 
 do nothing in vain, deviates from the or- 
 dinary courfe of his providence, and in 
 
 compafiioa 
 
SERMON VIII. 309 
 
 ■compailion to the weaknefs and the igno- 
 rance of his creatures, gracibiifly coode- 
 fcends tp inftrud them hy a particttljir re- 
 velation of his will J it is natural to eype<£t 
 that the information containe^l in fuch re- 
 velation, fliould hfii like the manner in 
 which it is conveyed, interefting and ex- 
 traordinary. To fuppofe, therefore, that 
 God has thus revealed to mankind what 
 is in itfelf trifling and unimportant } or 
 what was before equally known to them 
 either by former manifeftations of him- 
 ;fdf, or by the ufe of their own faculties, 
 is to afcribe to him a condufl: in eviery re- 
 i^e& unworthy his wifdom^ to fuppofe 
 Jbim to do what is evidently unneceiTary tp 
 he done; and thus to^d: in diret^ contra- 
 ddiftion to ©very idea which reafoo and ex- 
 perience teaich us to form of Im moral 
 government. 
 
 Amidft the numerous merits, whether 
 iancied or real, which the enthufiafm of 
 its advocates has afcribed to the Koran« to 
 that of Nfovelty it has, perhaps, pf aM 
 others, the leaft claim. Were it confifteot 
 ^with the tde^orupi of this imp sn4 place 
 
 y 3 to 
 
310 SERMON VIII. 
 
 to enter into fo minute a fpecies of invef- 
 tigation, it would be no difficult tafk to 
 point out the feveral fources from whence 
 the impoftor derived almoft every dodtrine, 
 precept, and ceremony, which it pre- 
 fcribes. But on the prefent occafion, it 
 will be fufficient to our purpofe, to in- 
 ftahce in fome few of the moft important 
 and interefting particulars. 
 
 Of the various and incongruous mate- 
 rials which compofe the mif-(hapen ftruc- 
 ture of Mahometan fuperftition, the far 
 greater and more valuable part may be 
 traced immediately, or ultimately, to the 
 fcriptures of truth. To them in particular 
 muft we have recourfe for the origin of 
 whatever we difcover of fublimity in the 
 defcriptions, of purity in the doctrines, 
 or of found morality in the precepts of 
 the Koran. 
 
 If it fometimes furprifes us with unu- 
 fual grandeur, and quitting the ordinary 
 ftyle,' magnificently paints the Almighty 
 fitting on the eternal throne, encompaffed 
 with clouds and darknefs, and giving laws 
 
 to 
 
SERMON VIII. 3n 
 
 to the univerfe j we inftantly recognize 
 the hallowed manner, the ideas, and even 
 the language of the Hebrew prophets. 
 When it defcribes the various attributes 
 of the Deity, whether phyfical or moral j 
 when it reprefents him as omniprefent, 
 omnifcient, omnipotent; as true, and mer- 
 ciful, and juft i it conveys no new, no 
 clearer notions of his incomprehenfible 
 effence than we before poffefTed : it only 
 re-echoes the dodtrines, and feebly imi- 
 tates the expreffions of the infpired pen- 
 men of the old and new teftament. Even 
 that grand and fundamental dodtrine of 
 the Unity of the fupreme Being, the efta- 
 blifliment of which was conftantly alledged 
 by the impoftor as the primary caufe of 
 his pretended miffion, coatains no novel 
 or unknown truth. It is the leading prin- 
 ciple of the religion of nature ; and it 
 conflituted one of the mofl: important and 
 diftinguifliing objeds of a former revela- 
 tion. The manifeftation and prefervation 
 of this momentous truth was one great 
 end, to which the Mofaic inftitution wa? 
 ordained to be fubfervient : and even the 
 Gofpel, though it unfolds new fceijes to 
 U 4 our 
 
312 SERMON VIII. 
 
 our aftonifhed view, and prefents us \vith 
 a deafer and fuller difcovery of the divine 
 nature, by revealing to us the myfterious 
 dodlrine of the exiftence of three diftin<3: 
 Perfons in the Godhead -, yet it ftill main- 
 tains, and preferves inviolate, the Unity of 
 the fupreme Being. 
 
 feat poirefled only of a rude and im- 
 perfed knovs^iedgfe of the dodtrines of the 
 Gofpel, and probably deriving that know- 
 ledge from its moft corrupt and heretical 
 followers, Mahomet feems to have enter- 
 tained very grbfe and miftakea ideas of 
 the Chriftian Trinity, and to have been 
 totally ignorant of the perfedt confiftence 
 ef that opinion with the Unity of the 
 t)eity. 
 
 Hence we hear him continually reafon- 
 jng aftec this manner — " * Verily Chrift 
 •* Jefus the fon of Mary is the apoftle of 
 ** God, and his word, and a fpirit pro- 
 *' ceedihg horn him. Believe therefore in 
 *• God, and his apoftles, and fay not, 
 *• there are three Gods. Forbear this ; it 
 ** will be better for you^ God is but one 
 
 * Sale's Koran, Edit. 4°. p. 80. 
 
 *« God. 
 
5 E R M-^O N^ VIII. 3f3 
 
 ** God. Far be it from him that he fliould 
 ^* have a foh ! Unto him belongeth vJvhal- 
 «* foever is in heaven and oh earth : and 
 ** God is a fufficient protestor. Chrift 
 ** doth not proudly difdain to be the fer- 
 ** vant of God, neither the Angels who 
 *' approach near to his prefence: and whofo 
 ** difdaineth his fervice, and is puffed up 
 ** with pride, God will gather them all 
 «* to himfelf at the laft day." 
 
 Hence too we beh^old almoft every page 
 <jf his pretended revelation marked with 
 "the fierceft invectives, and denouncing the 
 ftrvere'ft woes on all who impioufly pre* 
 fii'me to rob the Almighty of the honour 
 due unto his name, by aflbciating other 
 lieings with him as his equals, and par-^ 
 lakers of his majefty and glory. 
 
 Thas the Koran, iiiftead of Contributing 
 laiiy thing to the removal of that veil of 
 darknefs which ponceals the ineffable per- 
 fections of the Almigfhty from the view 
 of (hort-fighted man j inftead of enlarging 
 our ideas, -and extending our knowledge 
 of the divine nature and attributes, tends 
 to obfcure and weaken our perceptions of 
 
 them. 
 
314 SERMON VIII. 
 
 them, and to make void that revelation of 
 himfelf which God had before vouchfafed 
 to the world. 
 
 But if it be thus exceptionable as con- 
 taining no improvement of former reve- 
 lations, by conveying clearer or more dif- 
 tindt notions of the Deity ; it is alfd 
 equally liable to objedtion with refpedl to 
 the worfhip which it prefcribes. 
 
 It was frequently the triumphant boaft 
 of the great A'poftle of the Gentiles, that 
 the Gofpel of Jefus Chrift had for ever 
 freed mankind from the intolerable burden 
 of ceremonial obfervances. But the reli- 
 gion of Mahomet renews' and perpetuates 
 the flavery, by prefcribing to its votaries 
 a ritual ftill more oppreffive, and entang- 
 ling them again in a yoke of bondage yet 
 more fevere than that of the Law. The 
 Mofaic ceremonies, indeed (however def- 
 titute of merit in themfelves) were yet, 
 when confidered with a reference to th^ 
 events with which they were connedted, 
 ftrikingly ufeful and fignificant. 
 
 But 
 
SERMON VIII. 315 
 
 But arbitrary and unmeaning are the 
 inftitutions of the prophet of Arabia ; in- 
 ftitutions, whofe higheft, and indeed only 
 ufe, even in the eftimation of their moft 
 zealous advocates, is that of proving the 
 piety, and exercifing the obedience of the 
 faithful. And even thofe ceremonies which 
 he evidently borrowed from the Jewifh 
 Legiflator, no longer pofTeffing any relative 
 merit, and being no longer commemora- 
 tive of paftjor typical of future events, 
 ceafe to be rational and expreffive adts of 
 devotion. 
 
 But whatever may be the propriety, and 
 whatever the utility of thofe numerous 
 and irkfome obfervances with which the 
 Mahometan ritual is burthened, fcarcely 
 one can be pointed out which is either 
 new, or peculiar to that inftitution. Be- 
 lidcs thofe which its author prefcribcd in 
 imitation of , the Law of Mofes, there are 
 others, ^which he derived from lefs pure 
 and venerable fources j from the fenfelefs 
 and unauthorized traditions of the Rab- 
 bins 
 
3i6 SERMON VIIL 
 
 bins, and from the fuperftitious cuftoms 
 of the barbarous and pagan Arabs. 
 
 Of thofe carnal ordinances, ablutions, 
 land proftrations, with which the foUpwer 
 ■of Mahomet is commanded to approach 
 the great Father of fpirits ; and of the ri- 
 gorous fafts, by which he is directed to 
 mortify his corrupt affesSions i the far 
 greater part bad been before introduced 
 ■amongft the eflentials of religion, and ab- 
 ;ferved with a fcrupulous exaftnefs by the 
 later Jews : and many of them are faid to 
 have prevailed even amongft the idolaters 
 of Arabia. 
 
 It was a command repeatedly and for- 
 cibly impreffed on the Ifraelites by God 
 himfelf, that they (hould not, on pain of 
 the moft exemplary vengeance, prefume 
 to transfer the impious ceremonies of 
 idol-worfhip into tbe fervice of the living 
 Godj or approach the altar of Jehovah 
 with the fame facrifices and rites, wher©- 
 "with the nations around them ferved their 
 •Gods. But the daring policy of Mahomet 
 adopted, without hefitation, the fanciful 
 
 and 
 
, SERMON Vlir. 317 
 
 and fuperftitious ceremonies with whiciiT 
 his countrymen adored their imaginary, 
 deities J and fcrupled not to fandtify them 
 with the authority, and engraft them on 
 the woribip of the one true, eternal and 
 felf-fubfifting God. Of this kind, amidft 
 a variety of inftances too numerous to be 
 recounted in this place, is that great and 
 meritorious adt of Mahometan dqvotion, 
 the pilgrimage to the holy city ; an adt 
 which the prophet has enjoined, and the 
 pious Muffulman implicitly performs, as 
 neceffary to the obtaining pardon of his 
 fins, and the qualifying him to be a par- 
 taker of the alluring pleafures and: exqui- 
 fite enjoyments of paradife. 
 
 Even thofe parts of the Koran, which 
 are at firft view moft captivating by the 
 appearance of Novelty, and in which its 
 author feems to have given the reins to a 
 luxuriant imagination, and to have expa- 
 tiated at large in the boundlefs regions of 
 fancy, will, upon a clofer examination, be 
 found to contain as little of novel, as they 
 do of important information. /With re- 
 %re(3: to the great and momentous doc- 
 trine 
 
pS SERMON vm. 
 
 trine of a future ftate, and the conditioir 
 of the foul after its departure from ' the 
 body, it muft indeed be acknowledged, 
 that the prophet of Arabia has prefented 
 us with a nearer profpeft of the invifible 
 world, and difclofed to us a thoufand par- 
 ticulars concerning it, which the holy 
 fcriptures had wrapped in the moft pro- 
 found and myfterious filence. But in his 
 various reprefentations of another life, he 
 generally defcends to an unneceffary mi- 
 nutenefs and particularity, which excites 
 difguft and ridicule, inftead df reverence : 
 and even bis mofl animated jdefcriptions 
 of the joys of parddife,; or the torments" 
 of hell, however ftrolig and glowing the: 
 colours in which they are painted, are yet 
 f^r inferior in point of true fublimity, and 
 far lefs calculated to promote the intbrefts' 
 of piety by railing the hopes and alarming 
 the fears of rational beings; than that de- 
 gree of obfcurity in which the future life 
 of the gofpel is ftill involved, and thofe* 
 more general terms in which its promifes 
 and threatnings are propofed to mankind. 
 Our holy religion, by the refurredtion of 
 its great author, affords an evidence of 
 
 another 
 
•S E R M O .N VIII. 319 
 
 another life peculiar to itfelf j an evidence 
 far more conclufive and fatisfaiSoty than 
 any which the Koran with all its arrogance 
 can furnifli, in fupport of .this interefting 
 and awful truth. It alfo at the fame time 
 reveals to us every thing concerning the 
 mode of our exiflence in that life, which 
 appears to be in any. degree conducive to 
 our comfort and happinefs in the prefent* 
 Admitting, however, that a more particular 
 and circumftantial knowledge, of a future 
 ftate than the Gofpel contains, was necef- 
 fary to the well-being of mankind ; ad- 
 mitting alfo, that the Koran has fgpplied 
 this defedt, and communicated this valua- 
 ble information to the world, yet flill we 
 may with propriety, deny the neceffity of 
 the Mahometan revelation. We know 
 that the impoftor conftantly pretended to 
 have received thefe ftupendous fecrets, by 
 the miniftry of an angel, from that eternal 
 book in which the divine decrees have 
 been written by the finger of the Almighty 
 from the foundation of the world: but 
 the learned enquirer will difcover a more 
 acceffible, and a far more probable fource 
 from whence they might be derived, partly 
 . ; . . in 
 
320 SERMON VIII. 
 
 in th& wild and fanciful opinions of the 
 ancient Arabs, and chiefly in thofe ex-i 
 hauftlefs (lores of marvellous and imp^O's 
 hable fidion, the works of the Rabbins. 
 Hence that romantic fable of the Angel of 
 Death, whofe peculiar office it is at the 
 deftined hour to diflblve the union betwixt 
 foul and body, and to free the departing 
 fpirit from its prifon of flefh. Hence that 
 imaginary, yet dreaded Tribunal, before 
 which, when his body is depofited in the 
 grave, the trembling MulTulman, on the 
 authority of his prophet, believes he n^uft 
 appear, to render an exadl account of his 
 faith and adlions. Hence too the various 
 defcriptions of the general Refurredion and 
 final Judgement, with which the Koran 
 every where abounds j and hence the vaft, 
 but ideal Balance, in which the adions 
 of all mankind fhall then be impartially 
 weighed, and their eternal doom be af» 
 figned them either in the regions of blifs 
 or mifery, according as their good or evil 
 deeds fliall be found to preponderate. Here 
 too may be traced the grand and original 
 out-lines of that fenfuai Paradife, and thofe 
 luxurious enjoyments which were fo fuc-. 
 
 cefsfully 
 
S E R M O N VIII. 321 
 
 Cefsfully emplqyed in the Koran to gratify 
 the ardent genius of the Arabs, and allure 
 them to the ftandard of the prophet. By 
 proceeding irt this manner, it might eafily 
 be fhewn how little there is of novelty or 
 originality in the pretended revelation of 
 Mahomet ; but 1 forbear to trefpafs on 
 yotjr patience by multiplying unneceflary 
 examples. It is fufficient to repeat what 
 I have before pbferved, that the Koran 
 does not contain one fingle doftrine which 
 may not fairly be derived either from the 
 Jewifh and Chriftian fcriptures, from the 
 fpurious and Apocryphal gofpels current in 
 the eaft, from the Talmudical legends, or 
 frpm the traditions, cuftoms, and opinions 
 of the Arabians. The fame obfervation, 
 which I have applied to the doftrines, may 
 with fome few limitations, be likewife 
 extended to the precepts which the Ara- 
 bian legiflator has enjoined. That the 
 Koran, amidft a various and confufed heap 
 of ridiculous, and even immoral precepts, 
 contains many interefting and inftrudlive 
 leffons of morality, cannot with truth be , 
 denied. Of thefe, however, the merit is 
 to be afcribed, not to the feeble imitation, 
 X but 
 
522 SERMON VIII. 
 
 but to the great and perfedl original front 
 which they were manifeftly drawn* In* 
 Head of improving on the Chriftian pre- 
 cepts by a fuperior degree of refineraient ; 
 inftead of exhibiting a purer and more 
 perfc(ft fyftem of morals than that of the 
 gofpel, the prophet of Arabia has mife- 
 rably debafed and weakened even what he 
 has borrowed from that fyftem. Every 
 duty which he enjoins, every precept which 
 he enforces, in imitation of Chrift and his 
 Apoftles, though it may ftill command 
 fome regard, has yet loft much of its na- 
 tive beauty and majefty,'' and bears ftrong 
 and evident marks of the impure and cor- 
 rupt chanel through which it has paffed. 
 Thus, if he fometimes, in a tone -of aia- 
 thority, fummons his followers to the 
 pra(flice of the various duties of charity ; 
 if he commands them to give alms, to re- 
 lieve the diftrefled, to forgive injuries j 
 yet bafe and narrow is the principle on 
 which he enforces thefe amiable virtues, 
 when compared with the more liberal and 
 beneficent fpirit of the gofpel of Jefus. 
 Inftead of exefcifing a vague and univerfal 
 charity, the difciple of Mahomet is ex- 
 
 prefsly 
 
SERMON VIII. 323 
 
 prefsly taught to confine his benevorence 
 to the followers of the prophet ; inftead 
 of conferring his good offices on thofe 
 whofe faith fhall happen to differ from his 
 own, he is warned againft indulging the 
 tender weaknefs of humanity, he is com- 
 manded to wage perpetual war with the 
 guilty race, and to deem it a meritorious 
 aft to extirpate thefe enemies of his God 
 from off the face of the earth. 
 
 But if fuch be the inferiority of the 
 Koran to preceding revelations, (for the 
 fame inferiority is obfervable in every other 
 duty which it enjoins) it alfo labours under 
 a difadvantage equally ftriking with refpejft 
 to the motives by which thofe duties are 
 enforced. 
 
 Though different be the reprefentation 
 ^f the joys and miferies of another life, 
 which the Gofpel and the Koran propofe 
 to their refpedive followers, yet the com- 
 mands of both reft ultimately on the fame 
 general fainStion of future rewards and pu- 
 nifhments. But the religion of Chrift 
 juftly afferts its fuperiority over every other 
 
 X 2 fyftem, 
 
324 SERMON VIIL 
 
 jfyftem, whether true or falfe, by the pe- 
 culiar and animating encouragements to 
 obedience which it offers ; encouragements 
 alike unknown to the difpenfation of Mo- 
 fes, and to the pretended revelation of 
 Mahomet. 
 
 Under all the diflrefles . of life, and 
 amtdfl all the difficulties of his Chriftiaa 
 warfare, the faithful difciple of Chrift 
 poflefles a refource, of which the Maho- 
 metan can form no conception, in the 
 comfortable promife of divine grace to 
 corredl his errors, affift his frailties, and 
 invigorate his refolutions. 
 
 The pious MufTulman is induced to 
 comply with the various ordinances of his 
 religion, from a refpedi to the authority, 
 the promifes, and the threatnings of his 
 prophet : but though poffeffed alfo of the 
 fame incitements even in a much higher 
 degree, the obedience of the Chriftian is 
 flill further fecured by thofe more en- 
 gaging and endearing motives of love and 
 gratitude to a Redeemer, who died to refcue 
 
 a guilty 
 
SERMON VIII. 325 
 
 a guilty world from the double flavery of 
 Bn and death. 
 
 On the whole, then, the Koran, inflead 
 of fupporting its arrogant pretence of being 
 the grand clofe and confummation of the 
 divine revelations j inftead of prefenting 
 us with any improvement of the Law and 
 the Gofpel, appears in faft to be the groffeft 
 corruption and perverfion of both. 
 
 Under thefe circumftances, to fuppofe 
 that it proceeded from the wife and 
 benevolent God, would be to fuppofe a 
 ihanifeft abfurdity ; to invert the known 
 order and condudt of his providence j and 
 to make the fuller, and more clear, and 
 perfe(S of the divine difpenfations prior 
 to, and preparatory of the partial, and 
 obfcure, and imperfedt. 
 
 But in our application of the second 
 Principle, which I have affumed, to the 
 Koran, we fhall find charges of a more 
 direiSt and pofitive nature to objedt againft 
 it J we (hall here rethark the plainefl, and 
 X 3 the 
 
326 SERMON VIII. 
 
 the boldcft contradldlions to that law and 
 that gofpel, which at the fame time it 
 every where proclaims to 'be divine j and 
 on whofe authority it vainly attempts to 
 found its own claim to divinity. With 
 ,refpe£t to dodtrines, various and irrecon- 
 cileable are the differences which might 
 be pointed out ; yet on thefe, though fuf- 
 ficient at once to confute the pretenfions 
 of Mahomet, I at prefent forbear to infift. 
 They were perhaps intentional, and adopt- 
 ed in order to promote more effectually 
 the plans of interefl and ambition which 
 he had concerted. 
 
 But the Koran not only fpeaks a lan- 
 guage contrary to the fcriptures in the fpe* 
 culative truths and dodrines which it pro- 
 feffes to reveal, it alfo differs materially 
 with regard to fads. A flronger, or more 
 prominent example of what I now aifert, 
 cannot be fubmitted to your confideration, 
 than its audacious denial of that plainefl 
 and moft important event in all the hiflory 
 of the gofpel, the death of Jefus Chrifl 
 on the crofs. Hear the words of the great 
 impoflor himfelf on this fubjed, where 
 
 fpeaking 
 
S E R'M O N VIII. 327 
 
 fpeaking of the Jews he fays, " They 
 *• have fpokea againft Mary a grievous 
 ** calumny; aBdhave faid. Verily we have 
 *' flain Chrift Jefus the fon of Mziry, the 
 *« Apoftie of God ; yet they flew him not, 
 *• neither crucified him, but he was repre- 
 ** feated by one in his likenefs : and verily 
 ** they who difagreed concerning him, 
 ** were in a doubt as to this matter, and 
 " had no fure knowledge thereof, but fol^ 
 *' lowed only an uncertain opinion. They 
 *' did not really kill him j but God took 
 *' him up untohimfelf : ^nd God is mighty 
 " and wife." I 
 
 Mahomet Indeed was not the firft to 
 propagate this bold and extravagant falfe- 
 hood. Even in the earlieft age of the 
 church, whilft the blood of Chrift had 
 been yet i^ecently fhed at Jerufalem, there 
 arofe a fedt who with lingular effrontery 
 maintained, that he had fuffered in ap- 
 pearance only, and not in reality; and 
 that the Jews and pfficers of Pilate had 
 wafted their ineffeftual rage on an airy 
 phantom, who feemed to endure the tor- 
 tures which they infli<Sed, and at laft to 
 X 4 expire 
 
 * Koran, p. 79. 
 
328 SERMON VIII. 
 
 expire on the crofy. But the apocryphal 
 gofpel of Barnabas, a work which feems 
 to have been originally forged by heretical 
 Chrillians, and fince interpolated to favour 
 the views of Mahomet and his followers^ 
 correfponds more exadly with the repre- 
 fentation of the Koran. We are there 
 told, that in the night in vvhich Jefus was 
 betrayed, at the inftant when ' the Jews 
 were about to apprehend him in the gar- 
 den, he was miraculoufly carried up into 
 heaven by the miniftry of Angels, whilft 
 the traitor Judas, -taken fuddenly in the 
 fnare which himfelf had laid, was cruci-< 
 fied in his likenefs and his flead. 
 
 But whatever may be the corrupt fource 
 from whence the impoftor derived fo pal- 
 pable and notorious a falfhood j whatever 
 be the caufe which procured its admit- 
 tance, whether ignorance or defign, the 
 argument is ftill equally conclufive againft 
 the veracity of the Koran. 
 
 If additional proofs were neceflary to 
 refute the impious claim of the Maho- 
 metan impofture to a divine original, I 
 
 might 
 
S E R.M O N VIII. 329 
 
 might ftill farther obferve, that it is not 
 only inconfiftent with preceding revela- 
 tions, but alfo with itfelf. 
 
 The advocates for the Mahometan caufe 
 labour indeed to obviate any objeftion 
 which may be drawn from thefe glaring 
 contradidlions, by the dodlrine of abroga- 
 tion. God, fay they, in purfuance of the 
 great plan of his providence was pleafed 
 to command many things in the holy Ko- 
 ran, which fop wife and good reafons he 
 afterwards revoked. But not to mention 
 the doubts and uncertainty, which muft 
 thus.have been unavoidably introduced into 
 a revelation, which ought to be perfedly 
 clear and explicit in all that it commands; 
 it is evident, that fuch a condudt, though 
 well accommodated to the fhifting policy 
 of a capricious mortal, is totally incompa- 
 tible with the eternal wifdom of the im- 
 mutable God. 
 
 Every revelation which profefTes to come 
 from God, fhould doubtlefs be fuited to 
 our apprehenfions of his perfedlions ; but 
 jiumberlefs are the inftances in which the 
 
 Koraa 
 
330 SERMON VIII. 
 
 Koran either commands or permits what 
 is plainly contradidrory both to the nature 
 of the Deity, and to that original law of 
 right and wrong which he has univerfally 
 impreffed on mankind.. Indeed the general 
 charaditer of its precepts is too ftrongly 
 marked, for the moft inattentive obferver 
 to doubt of the origin from whence they 
 flowed. The impure defigns which gave 
 birth to the whole fyftem, may be traced 
 in almoft every fubordinate part ; even its 
 fublimeft defcriptions of the Deity, even 
 its moft exalted moral precepts, not infre* 
 quently, either terminate in, or are inter- 
 woven with fome provifion to gratify the 
 inordinate cravings of amtbition, or fome 
 licence for the indulgence of the corrupteft 
 paffions of the human heart. It has given 
 a fandion to fornication, and if any weight 
 be due to the example of its author, it has 
 juftified adultery. It has made war and 
 rapine and bloodfhed, provided they be 
 exercifed againft unbelievers, not only me- 
 ritorious ads, but even effential duties to 
 the good Muffulman ; duties, by the per* 
 formance of which, he may fecure the 
 conftant favour and protection of God and 
 
 his 
 
SERMON Vm. 331 
 
 his prophet in this life, and in the next, 
 entitle himfelf to the boQndlefs joys of 
 paradife. 
 
 Thus has the pretended revelation of 
 Mahomet accomplidied the great end for 
 which it was defigned, by reforming the 
 corruptions which time and the perverfe- 
 nefs of human nature had unhappily con- 
 fpired to introduce into preceding revela- 
 tions ! And thus fignally has it improved 
 on the pure and fpiritual morality of the 
 gofpel ! 
 
 From the whole then of what has beert 
 faidi we are juftified in concluding, that 
 the Koran, when confidered by itfelf, in- 
 dependently of other revelations, iS in 
 every refpedt unworthy the God of purity: 
 and that when taken on its own principle,as 
 grounded on the law and the gofpel, it is 
 notorioufly and indifputably falfe. 
 
 If now we apply the fame reafoning to 
 Chpiftianity, as fubfequcnt to the law of 
 Mofes, which we have already applied to 
 the Koran, the contraft will be found 
 highly favourable to our religion. 
 
 Fronj 
 
332 SERMON VIII. 
 
 j From a view of the nature and qualities 
 of the Mofaic law, we fhall be convinced 
 that it was both partial and temporary. 
 The Jews were a diftindl clafs of people, 
 feparated from all nations of the worldi 
 and preferved from mixing with them by 
 means of certain rites and ceremonies, 
 which were evidently defigned to keep 
 this diflindtion facred and inviolable. 
 
 They flood fingle amongft mankind, 
 and bore on them the vifible marks of a 
 divine and appropriate defignation. The 
 general government of Providence was (if 
 I may fo exprefs myfelf ) epitomized in the 
 particular fuperintendence of the Deity over 
 this diftinguifhed people : it was reduced 
 to a fcale more contradied indeed, but more 
 ftriking. The Jews flood forward to the 
 world as a proof that there is a God that 
 judges the earth ; and that he, whofe name 
 alone is Jehovah, is the mofl high over all. 
 They were feledled to be the depofitaries 
 of thofe holy records in which the truths 
 of God are revealed, and his precepts are 
 
 enforced : 
 
SERMON VIIL 333 
 
 enforced : and they were ordained to be 
 the means of tranfmitting his name, his 
 worfhip, his promifes, and his predictions 
 to future generations. 
 
 But as the Mofaic inftitution was of a 
 partial nature, fo was it of a limited du- 
 ration. When its defign was accomplifhed, 
 it was of courfe to ceafe. It was admira- 
 bly adapted to anfwer the ends for which 
 it was appointed : to imprefs the mind 
 with a ftrong fenfe of the divine unity and 
 government ; to preferve fome of thofe 
 fundamental truths of natural religion, 
 which were either wholly denied, or grofsly 
 corrupted by other nations j to unfold the 
 great defigns of providence and grace j and 
 thus gradually to prepare the way for the 
 coming of the Meffiah, and to difpofe the 
 human mind for the reception of thofe 
 do<Slrines, which it was his peculiar office 
 to reveal to the world. 
 
 The great and charafteriftical difference 
 between the law of Mofes and that of 
 Chrift, feems to be this. The former 
 
 chiefly 
 
334 S E R M O N VIII. 
 
 chiefly, refpeded the profperity and inter- 
 efts of the prefent life, and the good order 
 of a particular community, governed by 
 laws peculiar to itfelf. The latter princi- 
 pally has in view our fpiritual welfare, and 
 the intereft of a future and eternal ftate ; 
 founded on the relation in which we all 
 iland to God as his creatures, and governed 
 by precepts and motives fuited to our con- 
 dition as guilty and imperfedt, but as ra- 
 tional and accountable- beings. The one 
 was narrow and confined in its view j the 
 other large and extenfive as the human 
 race : and as the former was inftituted for 
 one particular people, fo was it limited 
 to a certain duration : but the latter, as it 
 refpeds all nations, and kindreds, and 
 people, and tongues ; fo does it reipefl all 
 time. It received its origin in fome degree 
 from the fall ; and it will endure to the 
 final reftitution of all things. The law of 
 Mofes was compofed of ordinances that 
 only fuited one purpofe : and when that 
 purpofe was anfwered, its obligation was 
 at an end. But the law of Chrift com- 
 prehends principles which fuit every pur- 
 pofe of every rational creature upon earth ; 
 
 and 
 
SERMON Vm. 335 
 
 and being adapted to the general interefts 
 of mankind, will continue to be obliga- 
 tory upon thofe to whom it is revealed, 
 as long as the world endures. 
 
 The law of Mofes, confidered by itfelf 
 only, was imperfedt and defedive. Ab- 
 ftradted from the reference which it bore 
 to a fuller and more fpiritual difpenfation, 
 it feems to have been unworthy of the 
 wifdom and purity of God. Its inftitu- 
 tions were fuperfluous and trifling. Some 
 of them tended rather to fhackle and de- 
 bafe, than to exalt the mind ; and to make 
 religion the burthen of neceffity, rather 
 than the tribute of the will. Perfons of 
 grofs and low ideas, who were unwilling 
 or unable to look beyond the letter of the 
 law, contented themfelves with an out- 
 ward performance of outward ceremonies; 
 having wafhed their bodies, they thought 
 themfelves pure from their fins ; and ha- 
 ving prefented their offerings to the prieft, 
 flattered themfelves with the prefumption 
 of having difcharged their duty towards 
 God. But though the law was imperfedt, 
 when confidered by itfelf?; 'yet if we view 
 
 it 
 
336 S E R M ON VIII. 
 
 it in the connedionJn which it ftands 
 with a fuller and more liberal difpenfation, 
 we (hall fee its relative importance ; and 
 fhall adore that wifdom, which has fo dif- 
 pofed the various parts of the one great 
 plan of providence and grace, as to make 
 them illuftrative of the truth, and fubfer-^ 
 vient to the ufes of each other. 
 
 It is evident thatf the law of Mofes in 
 its various inftitutions had a reference to 
 fome future difpenfation ; and that from 
 the objedl to which they pointed, they 
 derived all their confequence and utility. 
 Ablutions of the body were a iignifieant 
 and religions exercife, when they were 
 performed with an eye to the fandliii- 
 cation of the heart, and the purifying 
 the affedtions from natural or acquired 
 pollutions. Sacrifices and offerings were 
 ufeful and inftrudlive rites, when con- 
 fidered as evidences of the diuine dif- 
 pleafure againfl fin ; and as bearing a re^- 
 ference to the facrifice of the Mefiiah, 
 w&o, as the prophet Ifiiiflh declares, was 
 to be cut off\ but not for himfelf. In him, 
 (^ and 
 
S E R M O N VIII-. 337 
 
 and the great Atonement made by the 
 offering up of his own body on the crof», 
 all the facrifices of the law received their 
 completion. It was his death that mpft 
 clearly illuftrated their defign ; and as it 
 explained their nature, it at the fame time 
 aboliihed their ufe. > 
 
 The repetition of facrifices was a ftrong 
 and decifive proof of their imperfedlion. 
 The apoftle reafqns on this fubjeft with 
 great force and accuracy in the tenth chap- 
 ter of the epiftle to the Hebrews. The 
 law, he obferv^s, being only typical of 
 a future difpenfation, could have ho effi- 
 cacy by itfelf. It had no abfolute virtue ; 
 no independent merit. If could never with 
 thofe fagrifiqes, which they offered year by 
 year continually ^ make, the comers thereunto, 
 ferfeSl. 
 
 But the comparative Imperfe<aion of the 
 law of Mofes will appear more fully from 
 the weaknefs of its motives, when oppbfed 
 to thofe of the gpfpel. The promife of 
 mercy to pardon, and grace to afljft, was 
 not fo full and explicit, as it was under 
 
 Y the 
 
338 SERMON VIII. 
 
 the more benign difpenfatiGn of the Lord 
 Jefus : for the law came by Mofis, but 
 grace and truth by Jefus Chrifl. Reli- 
 gion is generally charadlerized in the old 
 teftament under the denomination of the 
 fear of God ; and I apprehend the reafort 
 to be this : The Jews were accuftomed 
 to very awful reprefentations of the Deity; 
 and living under the difeipline of a fchool~ 
 tnafter (as the apoflie calls the law) fear 
 prevailed beyond every other principk in 
 their religious fervices. Objects were dark- 
 ened in coming to them through the veil 
 of types and figures, the meaning 6f which 
 'was but very gradually difclofed even td 
 the prophets themfelves : and that too-, 
 only in proportion to their nearei" approach 
 to the fuHnefs of time, when their ulti* 
 mate purpofe v^as to be more illuftrioufly 
 difplayed in their fulfilment by Chrift* 
 Obfcurity always creates dread : and when 
 the divine Being was feeh only through 
 the terrible majefty of the law, his attri- 
 butes rather excited awful veneration than 
 filial confidence. But when God was ma- 
 nifefted in the flefh, we beheld the glory 
 of his perfon in the face of his oaly be- 
 gotten 
 
SERMON yiir. 339 
 
 gotten Son $ and we beheld it full of grace 
 and truth.. 
 
 The motives which enforced obedlenc© 
 on the Jews, were always adapted to their 
 knowledge. As the difcoveries- of truth 
 opened on their minds, fo were the privi-s 
 leges which were conneiSed with them 
 proportionably unfolded. Neverthelefs, in 
 the moft enlightened periods of the Jewifh 
 church, WQ find but very few and very 
 feeble traces of thofe fublime and endear-? 
 ing motives, by which Chriftianity is 
 adorned and recommended. 
 
 The law of Mofes was wholly enfor-t 
 ced by temporal fanftions ; not that a fu-» 
 turie ftate was unknown to the Jews ; they 
 had fame faint idea, fome obfcure conceprr 
 tioiis of it : but Mofes depending on a 
 particular providence to accompUih either 
 what he had promifed, or what he had 
 threatened, omitted to place the dodrine 
 of a future ftate among the dire<ft and 
 poiitive fan<flions of his law. The gojpek 
 on the contrary, has brought life and im- 
 w^rtality to lighi. It has difperfed all 
 Y Z thofe 
 
340 SERMON VIIT. 
 
 thofe fliades, which fo hung over it as ta 
 render it to the eye of unaffiftedreafon, a 
 fubjeft of doubtful fpeculation, rather than 
 of chearful hope : and has placed it in a 
 point of view, unknown even to the fa- 
 voured people of God under the law. It 
 has reduced to a certainty what nature, at 
 the fartheft ftretch of its powers, could 
 barely regard as aconjefturej and demon- 
 flrated as a fad:, what the Jews were only 
 permitted to behold through the obfcure 
 medium of types and figures, as a diftant 
 probability. The clear difcovery of a fu- 
 ture ftate, and the application of it as one 
 of the great fandions of religion, were 
 referved for the gofpel. Hence we are 
 taught to regard man in a higher and 
 nobler light, than nature with all her 
 boafted attributes and moft fplendid ac- 
 complifhments, can reprefent him. We 
 are taught to confider him as the heir of 
 imimortality ; as made for two worlds j 
 and as qualified to z& in both, with in- 
 creafing capacities both of moral improve- 
 ment, and of phyfical happinefs. 
 
 From thefe particulars it feems clearly 
 to follow, that the gofpel fo far from 
 
 being 
 
SERMON VIII. 34t 
 
 being fuperfluous, was in every view highly 
 expedient. The world flood in need of 
 it, as a fyftem calculated to give general 
 information, and difFufe general happi- 
 nefs : and to the Jews in particular it was 
 neceflary, as the confummation of their 
 law in all the great purpofes of its infti<- 
 tution i and as fupplying its defeats by the 
 docftrines it revealed, by the aflurances it 
 afforded of prefent grace, and by the en- 
 couragements it held forth to the attain- 
 ment of future and eternal glory. 
 
 If we apply the second Rule, we fhall 
 eafily perceive, that the gofpel is in no 
 refpedt contrary to the law j but that the 
 new teflament is truly, what it profefTes 
 to be, the end and accomplifliment of 
 the old. 
 
 The word law, is in the holy fcrip- 
 tures, ufed in a variety of fenfes. In the 
 old teflament, and alfo in the writings of 
 St. Paul, it frequently denotes the cere- 
 monies of the law of Mofes, which dif- 
 tinguifhed the Jewifh religion, and the 
 y 3 Jewifh 
 
342 S E R M O N VIII. 
 
 Jewifh peoplie from all others. Sometimes 
 it means the moral law j and expreffes 
 particularly that fyftem of precepts re- 
 lating to our religious and moral condu<9;> 
 which mark the bounds of our duty to 
 God and man. 
 
 The former was aboliflied, when Jefus 
 caiiie to unite both Jew and Gentile under 
 one comprebenfive and gracious difpenfa- 
 tion J the latter ftill continues in its ori- 
 ginal force J for it had not its foundation 
 in any partial or occafional reafons, which 
 only apply to a particular community, and 
 Ure only ordained to anfwer a particular 
 and temporary deiign : on the contrary, 
 it is clofely connedted with the primitive 
 laws of nature, and the unalterable confti- 
 .tution of things : it has its foundation in 
 caufes which can never ceafe to operate 
 on rational beings, and which are uni- 
 verfal and perpetual. Be it, however, ob- 
 ferved, that Chrijl came not to dejiroy the 
 law, but to fu^l it. He did not deftroy 
 even the 'ceremonial law, till he had 
 fo fulfilled the ddfign of its inftitution, 
 j^ totrender it totally unneceflary. When 
 
 its 
 
SERMON VIII. 343 
 
 ijs end was anfwered, it of cpurfe va^ 
 nifhed away. The fubftai^ce being come^ 
 the ihadow was ufelefs. But the abroga- 
 tion of the ceremonial law did not imply 
 any contradidtion to its deiign, nor did it 
 throw the flighted reflection on the wif- 
 dom of that God who inflituted it. It 
 was only a deiclaration that the law had 
 gnfwered every purpofe, for which it was 
 appointed ; and that its obligation ceafed, 
 when the reafon of its eflabli{hment was 
 at an end. Our blefled Lord moft ftridlly 
 conformed to it, in order to fliew his per- 
 £e&. approbation of it. In him it was 
 cojnpleat; and with him it ceafed fojr 
 ever. 
 
 But with refped to the moral law, it 
 was the great bufinefs of our Saviour'f 
 minift:ry to illufl:rate and confirm it. He 
 added no precept that oppofed it. If e only 
 cleared it from falfe gloifes, and enfprce^ 
 it by ftronger motives. Hence the appftle 
 argues, JDo we niake void the Icm i^ 
 fmtb^ Gcid forbii — Tea^ we efiablijh.tbs 
 l(iW- Every moral precept, is as obliga- 
 tory npw as it ever was : and Chriftians 
 y 4 have 
 
344 SERMON VIII. 
 
 have in this refpedt the fame rule to vralk 
 by as the Jews had. Thus t be law of 
 tie Lord is perfeSl, and his commandments 
 endure throughout all generations. It is 
 the original law written on the heart. 
 It was rendered explicit by the law of 
 the decalogue : and the law of the gof- 
 pel' brings it forward with additional 
 evidence and force. The grand truths 
 of the gofpel were revealed, though ob- 
 fcurely, in the earlieft periods of the 
 world : for the fame God was the author 
 of every difpenfation of true religion j and 
 he miade the one fo preparatory to the 
 other, that the whole might be one uni- 
 form and confident plan, worthy of his 
 unerring wifdom, and entitled at once to 
 our grateful acceptance and rational ap- 
 probation. 
 
 Gpd promifed our firft parents, that 
 the feed .of the^ woman Jhould bruife the fer- 
 pent's head. He promifed the patriarch 
 Abraham, that in his feed all the families 
 of tke earth Jhould be blejfed. The man- 
 ner of this divine difpenfation has been 
 'different in different periods : but the fame 
 
 fpirit 
 
S E R M O N VIII. 345 
 
 ^irit breathes in all i and in all the fame 
 objeft is purfued, recovery from the guilt 
 and mifery of fin, through the mercy of 
 God difplayed in a Mediator. 
 
 This is the bafis of the evangelical co- 
 venant : and this glorious dodrine is co- 
 aeval with revelation. Before the publica- 
 tion of the law, the knowledge of this 
 dodtrine was, indeed, very confined and 
 obfcure j but ftill there are traces of it in 
 the earlieft revelations : and the patriarchs 
 had undoubtedly fuch impreffions of it on 
 their minds, as laid a foundation for that 
 faith, in confequeiice of which their 
 names are recorded with fuch honour in 
 the eleventh chapter of the epiftle to the 
 Hebrews. Under the law the great truths 
 of the gofpel, which were amply to be 
 revealed in future times, were fhadowed 
 forth in facrific rites, and other expreffive 
 ceremonies, well adapted to anfwer the 
 purpofes of a preparatory inftitution. 
 
 Yet the law of Mofes, confidered in a 
 feparate view, made no provifion for the 
 future pardon of moral guilt j and afforded 
 
 no 
 
346 SERMON VIIl. 
 
 no promife or hope of future happmefi. 
 But though the covenant made with Mofes 
 for one particular people, and for a deter-^ 
 mined period of time, contained no gra^ 
 cious promifes of forgivenefs in another 
 Kfe, yet the patriarchs and holy men of 
 ©Id were not deftitutc of fuch hopes. 
 From whence could thofe hopes arife ? 
 From whence, but from that more general 
 covenant of grace, publiftifid to Adam 
 immediately after his fall, renewed with 
 Noah, with Abraham, with David : the 
 covenant which from them was delivered 
 down to future generations by uninter- 
 rupted tradition j attefted by the concur- 
 rent evidence of the iptophsts j typified by 
 all the facrifices throughout the world; 
 and particularly amongft the Jews : and 
 in the fullnefs of time, completely and 
 finally eftabliftied by the coming of Jefus 
 Chrift, who is the great Mediator of this 
 covenant ; who fulfilled on our account 
 all its conditions ; died to feal its pxomifes 
 with his blood j rofe again to demonftrate 
 the efficacy of ills facrifice; and ever liveth 
 to*miake interceflion for us ?. 
 
 If 
 
SERMON VIII. 347 
 
 If I were to purfue this fubjedl farther^ 
 I might fliew you the perfedt coincidence 
 of the old teftament with the new: but 
 I have BO time for adifouilion fo compre- 
 hend ve. It is fufficient to obferve, that 
 the gofpel does not run counter ta th« 
 law, fo far as to render the one incon- 
 liftent with the other. Each was brought 
 forward in its natural order, and each is 
 linked with the other in the mofl: perfefk 
 agreement. The ceremonial law, liiough 
 vacated by the gofpel, yet was not abo- 
 lilhed till its own purpofes were fully an- 
 fwered. The moral duties of the law 
 are enforced with additional fanftions, and 
 illuflrated with additional evidence. Its 
 dofbrines are confirmed, and explained ia 
 their full laititode : what was dbfcure, is 
 made clear -J and what was fore- told, has 
 been accoqixpliflied. From the whole tbea 
 we infer, that there is no inconfiftency 
 between the two difpenfations. They 
 coalefce with each 'other, as parts of the 
 fame fyftem j and, with an exaift confor- 
 mity to all the 'defigns of providence in 
 tb^ natural and the moral world, the more 
 
 obfcure 
 
348 SERMON VIII. 
 
 obfcure and partial are preparatory to the 
 more perfeQ: and illuflrious. 
 
 If we contemplate the gofpel by itfelf, 
 and view it in its own light, we fhall 
 have abundant reafon to admire it, both 
 for the purity of its nature, and the ten- 
 dency which it has to promote the in- 
 terefts and happinefs of mankind. It bears 
 on it the ftamp of a divine original ; and 
 there is a fpirit which animates and beau- 
 tifies it, that muft ftrongly prepoflefs the 
 pious mind in its favour. 
 
 The purity of the gofpel is indeed a 
 decifive evidence of the origin whence it 
 proceeded : it is an evidence ever prefentj 
 ever legible; and which no diftance, whe- 
 ther of time or place, can efface. That 
 purity is fuch, as we fhould naturally ex- 
 pedl from the fentiments which uncor- 
 rup^ed nature leads us to form of the di- 
 vine Being. If he had not already vouch- 
 fafed to grant us a revelation of his will, 
 with refpedt to our duty both to him an4 
 to one another i yet, if we had reafon to 
 expedt that he would grant it, the cleareft 
 
 di(51:ate$ 
 
S E R M O N>i VIII. 349 
 
 di(£tates of our judgment, and the nobleft 
 fentiments of our heart, would lead us 
 to anticipate the fame difplay of benevo-* 
 lence on the part of God, and the fame 
 encouragements to virtue among men, 
 which we now find in the gofpel of Jefus 
 Chrift. •" 
 
 As it is pure, fo it is perfe£b. What- 
 ever isneceflary for us to knovir, is difco- 
 vered by it : and difcovered too in fuch a 
 manner, as to anfwer all the purpofes of 
 a revelation defigfled for general informa- 
 tion. Speculations to exercife the inge- 
 nuity and wit of men are by no means 
 effentially connected with the great bufi- 
 nefs of immortality. A man may be ac- 
 quainted with them, and not be the bet- 
 ter J or ignorant of them, and not be the 
 worfe. But in the gofpel we have no- 
 thing fuperfluous, and nothing perplexing. 
 Every declaration of fin and duty ; every 
 promife to engage us to purfue the one, 
 and every threatning to deter us from the 
 other, are brought forward with a preci- 
 fion and fimplicity, which leave no room 
 either for the perverfe to cavil, or the im- 
 partial 
 
350 SERMON VIH. 
 
 partial to miftake. There is no vice,^ whJcli 
 it does not detect, even within the darkeft 
 retreats of the mind. There is no duty, 
 conneded with the glory of God,i the 
 welfare of our neighbour, or the true hap- 
 pinefs of ourfelves, but what it unfolds^ 
 and illuflrates. 
 
 Its precepts are not only clear in their 
 mode of delivery, and beneficial in their 
 tendency ; but they are enforced by every 
 motive that is calculated to affe<3: the heart, 
 and to exalt and purify its affedtions. The 
 promife of divine forgivenefs and com- 
 paffion through Jefus, and of help and 
 fuccour through the divine fpirit, are of 
 the mofl: foothing and engaging nature to 
 beings encompafled with difficulties of 
 various kinds ; and expofed to moral weak-» 
 nefles and tranfgreffions, which are de- 
 grading to our nature, and deftrudtive 
 of our happinefs. But to infpire us 
 with the full foul of virtue and religion, 
 it carries our afpiring minds beyond the 
 contracted views of this mortal fcene, to 
 that exalted world of fpirits, where we 
 
 ihall 
 
SERMON Vlir. 351 
 
 fhall be for ever advancing in knowledge 
 and perfedion, where every offence fin- 
 cerely repented of {hall be pardoned, and 
 every virtuous endeavour accepted and re- 
 warded, by him who is our moft com- 
 paflionate father, as well as our moil righ- 
 teous judge. 
 
 S£R. 
 

 SERMON IX. 
 
 Matt. VII. i6. 
 Te Jhall know them by their fruits. 
 
 TH E charadters of the religions 
 which Chrift and Mahomet have 
 refpedtively founded, are not more 
 different than thofe of the nations which 
 have embraced them. From the period 
 of their primary eftablifliment to the pre- 
 fent hour, a different afpedt feems to have 
 belonged to them. Wherever they have 
 fpread themfelves,' they have communis 
 Gated their diflinguifhing properties to the 
 underftandings and affe<ftions of the people 
 whom they have converted j and in oppo- 
 iition to former experience, the influences 
 
 Z of 
 
354 SERMON IX. 
 
 of climate, of government, and of man- 
 ners, have yielded to the effedls of reli- 
 gious perfuafion. The appearances they 
 now give to thofe great divifions of man- 
 kind among which they are planted, form 
 a moft ftriking part of the modern hiftory 
 of the world : and the inveftigation of the 
 caufes which produce thofe appearances, 
 would conftitute one of the moft fplendid 
 ibbjedts of political fpeculation,even though 
 it were not at the fame time one of the moft 
 important to the interefts of Chriftianity, 
 
 The view of mankind, as arranged un- 
 <ler this diftinftion of religious opinion, 
 prefents to u^ very fingular and permanent 
 oppofitions of national character. 
 
 The faith of Mahomet, wherever it is 
 -cftabliftied, is united with defpotic power. 
 On the banks of the Ganges, and on the 
 fhores of the Cafpian, under the influence 
 .of climates: the moft unlike, and manners 
 the moft oppofite, it is ftill found accom- 
 panied with fervitudeand fubjedion: every 
 free, and every gallant people whom it has 
 involved in the progrefs of its power, have 
 
 aban- 
 
SERMON IX. 35^ 
 
 aktudoned their rights when they enlifted 
 themfelves under the banner of the pro- 
 phet, and have forgotten in the title of 
 the faithful, the pride of independence and 
 the fecurity of freedom. 
 
 The religion of Chrift, on the contrary, 
 •is found to exid and to flourifh under 
 every variety' of political power. In the 
 different periods of its hiftory it has been 
 .united with every form of government : 
 ^nd of the nations among whom it is 
 now profeffed, the moft general, and per- 
 haps the moft difcriminating feature is 
 that equal anid courteous fyftem of man- 
 ners, which has operated in fo ftriking a 
 manner to limit the progrefs of tyranny j 
 and which, even in the few countries 
 where defpotifm is eftablifhed, has ferved 
 to foften the aufterity of its adminiftration. 
 
 The nations who have embraced Ma- 
 hdmetifm, are diftingujfhed by a fpirit of 
 .hoftility and hatred to the reft of mankind. 
 Wherever it has eftabliftied itfelf, the re- 
 lations of fituationj of language, and of 
 national policy,have b^en controuled by the 
 Z 2 influence 
 
356 S E R M O N IX. 
 
 influence of religious enmity. The regu* 
 iations which it prefcribes for the condudl 
 of private Ufe, have a tendency to feparate 
 the Muffulman from all communion with 
 other men, and all participation of the 
 offices of humanity : and in every period 
 of its hiftory the pride, or the jeaioufy, 
 which it has infpired, feems to have re- 
 prefented the refl of mankind as enemies 
 with whom, while they oppofed the pro*- 
 .phet's power, it were impious to converfe, 
 and whom it was even meritorious to de- 
 ftrpy. 
 
 The charader of Chriftian nations is, 
 on the contrary, marked by a fpirit <rf 
 benevolence and humanity, as new in the 
 hiftory of mankind, as it is conducive to 
 their welfare. The violence of national 
 animofity, of old fo fruitful a fource c£ 
 diflenfion, has given way in a great mea- 
 sure to the didlates of more enlarged liu- 
 manity. Where the religion of Chrift has 
 not always directed the condud: pf men, 
 it has at leaft fecretly influenced their 
 opinions j and the union of European 
 nations in the faith of the Gqfpel has 
 
 pro- 
 
5 E K M O N nX; 357 
 
 produced a general difpofition to cour- 
 fefy and' hunianity, which in' oppofition 
 to every diftSni^ion of language, of man- 
 ners, and df national intere{ls,has united the 
 various people of whom it is compofed, in 
 one firm and facred bond of brotherhood 
 asd af3^£tion.. 
 
 V" 
 
 Of the nations who have embraced 
 Mahomefifm another feature equally con- 
 ipicuous, is a: degree of ignorance ftrangely 
 inconfiflent with that iniVindtive Emulation, 
 which the improvement of neighbouring 
 ftates ufuajly excites in the vanity of indi*- 
 Viduals or the policy, of govemoris. Their 
 |)rogrefs in fcicnce, their capacity to in- 
 vent,; and even, their willingnefs to adopt 
 any uieful or degant arts, bear no propor- 
 l»on to their zeal and adtivity in the fup- 
 ■port of their religious tenets. Throughout 
 •d^ery country where Mahometifm is pro- 
 feffed, the fame deep paufe is made in 
 :^hilofDphy : and the fame wide chafm is 
 'to be feen between the opportunities, of 
 men to improve, and their adual improve- 
 •ment. 
 
 Z 3 Every 
 
358 S IE K M O N IX; 
 
 ' Every hearer whofe mind has ever 
 glowed with the love of learning, oi: 
 melted writh the feelings of humanity, 
 muft recoil with horror from the favage 
 and brutal barbarity of thofe Caliphs, who 
 not content with difcouraging a fpirit of 
 enquiry among their fubjedls, effaced every 
 veftigc of the knowledge attained by for- 
 mer ages, and waged unnatural war againft 
 the mind, as well as the^^arms of their 
 fpecies. The fuccefs of their efforts is as 
 much to be deplored,- as the motives of 
 them are to be detefted. - For, as preju- 
 dice took deep root, and ignorance had 
 fpread through a wider extent, we have 
 feen thofe maladies verified. in Mahometan 
 countries, which Tacitus fo foi"cibly de- 
 fcribes, while impendiiig over his own; 
 ** — ^Ut corpora lenteaugefcunt,cit6 extiji*. 
 ** guuntur ; fie ingenia fludiaque oppref- 
 ** feris facilius quam revocaveris. Subit 
 ** quippe etiam ipfius inertije duloedoi: et 
 •* invifa primo defidia, poflremo ahiatur/' 
 
 Such is precifely the flate of the intel- 
 ledual world amon^ the followers of Ma-* 
 
 • Prsefat. in vit. Agric. 
 
 hornet : 
 
SERMON IX. 359 
 
 hornet : knowledge is not only neglefted, 
 but defpifed j not only the materials of it 
 are baniihed, but the very defire of reco- 
 vering and applying them is totally extin- 
 guiflied. Hence the bold Tallies of inven- 
 tion are checked, the patient efforts of 
 induftry are unknown j and they who con- 
 tribute not by their own difcoveries to the 
 common flock, are at the fame time too 
 ^erverfe to adopt, and too proud to revere 
 what has been difcovered by other men. 
 The evil is, indeed, hopelefs, when the 
 remedy itfelf is rejedted with loathing and 
 contempt : for how can the Mahometans 
 ©merge from that ignorance, which they 
 are accuflomed to confider as meritorious ? 
 What power of reafon will be fufficient 
 to break the magic fpell which now holds 
 them in bondage to the tyranny of the 
 -defpot, the policy of the priefl, and the 
 bigotry of the vulgar ? 
 
 If the charanfter of Chriflian nations on 
 the contrary were to be portrayed, the 
 feature perhaps the mofl diflinguifhing in 
 it, would be that intelligence which feems 
 in general to pervade them. The.fpirit 
 
 ^4 0^ 
 
360 3 E R M O N IX 
 
 f>f fcience, indeed* appears to reft folely, 
 with theni* Though buried for a time iA 
 the ignorance with which Europe was over- 
 fpread by the irruptions of the barbarous 
 nations j though Jong oppreffed . by the 
 violence of ecclefiaftica^l power, and the 
 grofsnefs of early fuperilition, its flame 
 was not altogether deftroyed. It burnt in 
 fecret at leaft, even in the fecefles of mo- 
 uaftic retirement j and; though, too feeble 
 of jtfelf to difpel the gloom that fur- 
 rounded it, yet was it preferved from total 
 extindtion, amidftthe chimerical conceits 
 of the fanatic, and the fiivolQus conten- 
 tions of the recJufe. Rekindling at laft in 
 an age, in which the human mind -feeroed 
 to emerge from the, darknefs in which 
 it was involved, in which the fpirit of 
 liberty gave dignity and vigour to its 
 exertions, and which the bounty of pro- 
 vidence diftinguiflied hy difcoveries tke 
 mofl: falutary to the human race, it foon 
 attained its former luftre : and no longer 
 confined, as in earlier ages, tp the opulent 
 or the powerful, it now began to fpread 
 its equal light, over the. mafs of human 
 kind, and to illuminate thofe. venerable 
 
 forms 
 
SERMON IX. 361 
 
 forms of truth, of religipn and of free-!" 
 dom, which before were hidden from 
 every vulgar eye. 
 
 Of the reformation, indeed, it may be 
 faid without the extravagance of partiality, 
 or the declamation of panegyric, that no 
 event, which either hiftory has recorded, 
 or philofophy inveftigated, has been at- 
 tended with fo extehfive and aufpicious 
 a change in private and public life, in the 
 government of nations and in the manners 
 of individuals, in the fentiments of the 
 higher ranks and the habits of the lower, 
 in the cultivation of every polite attain- 
 ment which adorns the mind, and the yet 
 greater improvement of every profound 
 Science which invigorates and enlarges it. 
 The progreffion of knowledge has been 
 conftant in every country where it began^; 
 -the fpirit of enquiry has, in every age, 
 communicated itfelf to furrounding nati- 
 -ons ; and while our proficiency is fuch as 
 to juftify us in boafting of difcoveries, to 
 fome of which former generations never 
 reached, and to others of which they ne- 
 ver afpired, we have the confolation to 
 
 reflect, 
 
362 SERMON IX. 
 
 refleft, that a wide and unexplored field 
 ilill lies open for the moft unwearied en- 
 deavours and the brighteft talents : that 
 our own fuccefs has indeed been fo rapid 
 as to animate ' their emulation, and yet 
 that our progrefs is hitherto fo imperfedit, 
 as to facilitate, not to preclude their moft 
 .vigorous exertions. In a word, from this 
 eventful period the fpirit of fcience has beea 
 haftening towards perfedlion. In every coun- 
 try diftinguifhed by the Chriftian name, its 
 influence has been felt, and its emulation 
 ■has been known. And when we review 
 mankind as inhabitants of the fame globe, 
 and mark the revolutions by which as men, 
 or as nations, they are diftinguifhed, the 
 jcharaiEter of Chriflian may be determined 
 by the fuperior degree of intelligence 
 •which accompanies and adorns it. 
 
 i 
 
 Such is the extreme diverfity of cha- 
 radter to be found among the nations who 
 , have embraced Mahometifm and Chriftia- 
 nityj and fuch the appearance which thefe 
 great divifions of mankind affume under 
 -this diftindlion of religious opinions. In 
 the Eaft, under the influence of Maho- 
 metan 
 
g"^ R M O N- IXv 363 
 
 tftetan belief, the human mind appears to 
 havo loft fomewhat of its capacity and 
 power J the natural progrefs of mankind, 
 whether in government, in manners, or 
 in fcience, has been retarded by fome fe- 
 cret principle of private indolence or ex- 
 ternal c6ntroul i and over the various na- 
 tidhs who have either aflented to the faith, 
 or fubmitted to the arms of the impoftof, 
 fome univerfal, but baleful influence feems 
 to have operated, fo as to cbunteradl every 
 diverfity of national charadef, and reftrain 
 ^very principle of national exertion. In 
 the Weft, under the happy aufpices of 
 Chriftianity, men appear to have attained 
 a vigour in their in telledtual exertions, an 
 extent in their intelledlual purfi;its, and a 
 fuccefs in theiir intelleAual cultivation, ut- 
 terly^ unknown in any former period of 
 their hiftory. "Their purfuits, whether in 
 fcience, or in art, have been guided by a 
 'bolder fpirit, and rewarded with more il- 
 luftrious fuccefs than in any former age of 
 fpeculation. The boundaries which before 
 feem to have been impofed to the exer- 
 tions of the human mind, and to have 
 limited not only the progrefs of genius, 
 
 but 
 
364 S: E R M a N IXi 
 
 but even the profpeds of literary ambi- 
 tion, have been extended or removed. 
 
 The regular motions and comparative 
 magnitudes of the celeftial bodies> the 
 fimple but vs^onderful laws by which the 
 material world is regulated: j the inconfir 
 derable proportion which the earthly and 
 folar fyftems bear to the vaft and glorious 
 works of omnipotence, hold a diftinguifhed 
 rank in the fuperiority of modern over 
 ancient philofophy. The origin and comr 
 bination of our ideas, the diftindi- offices 
 and mutual eonnetSions of our mental fa- 
 culties, the primary and, unalterable foun- 
 dations of morality, and the dependence 
 of its various rrlodes on collateral and ad-r 
 ventitious circumftances, have been in^ 
 veftigated with unwearied, diligence, and 
 explained with the niceft" precifion. To 
 thefe abftrufe and yet fubUmefpeculations, 
 we may add the difcavery of printing j an 
 event more interefting, perhaps, than any 
 other inventions, however profound be their 
 principles, and however extenfive their apr 
 plication : for by this difcovery knowledge 
 is fpread through a wide extent, every 
 
 ufeful 
 
SERMON IX. 365 
 
 ufeful or ingenious effort pf the under- 
 ftanding is preferved as a model for imita- 
 tion, or an incentive to improvementi 
 Above all, an impregnable barrier feems 
 to be fixed againft the return of general 
 ignorance and barbarifm, and thofe dread<- 
 ful revolutions which have fometimes fwept 
 away the labours of former ages, and 
 plunged even enlightened nations into fud- 
 den and hopelefs darknefs. 
 
 But the refearches of ChriAian nations 
 have not been confined only to thofe to?. 
 pics which merely exercife curiofity, or 
 excite admiration j on the contrary, utility 
 has been united with truth, as well in the 
 ftudies of the few, as in the experience 
 of the many. To the affairs of men, as 
 well as to the abftradtions of philofophy, 
 the fpirit of fcience has among ourfelves 
 been applied : the principles of govern- 
 ment and the rights of men have been 
 afcertained ; tlje limits of power and obe^ 
 dience have been defined ; and the rights 
 of nations, no longer repofed upon the 
 infecure foundation of habit or opinion, 
 have under the influence of pjhilofophy 
 
 acquired 
 
366 SERMON IX. 
 
 acquired the clearnefs of demonftration, 
 and the firmnefs of principle. Since the 
 aera of their improvement, the nations of 
 Cliriftiarnity have emulated each other in 
 their progrefs towards refinement. The 
 moft honourable triumphs, and the moft 
 favourite fubjefts of congratulation, have 
 been thofe of learning and fcience j and 
 the glory moft ardently coveted and moft 
 readily beftowed, has been that of difle- 
 jninating truth and knowledge amongft 
 mankind. Every fucceeding age has mark- 
 ed the increafe of their acquifitions and 
 the extenfion of their views. The flame 
 of fcience, when once kindled, has per- 
 vaded every defcription of men, among 
 whom Chriftianity has been known ; and 
 nations who were once fbvered from the 
 knowledge of the world by the ignorance 
 and barbarity in which they were involved, 
 have now rifen into diftindlion, and af- 
 fumed their place among the enlightened 
 divifions of mankind. 
 
 Through the whole fcheme of his mo- 
 ral government the Deity has conned:ed 
 by fecret ties the future and prefent in- 
 
 terefts 
 
SERMON IX. 367 
 
 terefts of men •, and confequently has made 
 the efforts of human wifdom the inftru- 
 ments of a wider and more vigorous effi- 
 cacy to his own extraordinary interpo- 
 fitions. 
 
 In various degrees, indeed, and under 
 various circumftances, the vices and the 
 virtues, the ignorance and the knowledge 
 of men are fubfervient to his unfearchable 
 purpofes. They form a part of one great 
 and folid chain which our reafon cannot 
 meafure ; and long after their efficacy 
 feems to be exhaufled, we are led to trace 
 their neceflary connedion with events very 
 remote in time, and very diffimilar in 
 kind. When the gofpel was introduced 
 into the world, the difpenfations of hea- 
 ven were mod of them, fupernatural j 
 and confiftently with the mode of pro- 
 cedure at this junfture, the foolijh things of 
 the •world were appointed to confound the 
 •wife. But the propriety of this appoint- 
 ment is evinced, and its very fuccefs con- 
 firmed by a fubfequent ftate of things, in 
 which extraordinary meafures are no longer 
 requifite : and thus with a confiftence 
 
 which 
 
3^8 SERMON* IX. 
 
 which marks every fucceffive ftagc of God's 
 defigns, as they gradually unfold them- 
 felves to our view, the gofpel was left to 
 be eftablifhed and diffeminated by thofe 
 moral caufes, by which the vifible courfe 
 of things is regulated. We therefore not 
 only admit that the Deity does, but we 
 infer from every known principle of moral 
 fitnefs, that he would fupport the gofpel j 
 and draw out the full effedts which it is 
 capable of producing, by the aid of fe- 
 condary and human means, by learning, 
 by civilization, and government, to the 
 improvement of which the gofpel itfelf 
 has indiredtly contributed. 
 
 From thefe obfervations we may fee the 
 confummate propriety of thofe different 
 means which God employs in different 
 fituations of things to carry on the fame 
 general defign, fometimes ufing preterna- 
 tural and fometimes natural means, fome- 
 times working by the weaknefs of man 
 and fometimes by his flrength j and always 
 adting for the noblefl ends, by means the 
 moil proper. 
 
 Every 
 
SERMON IX. 369 
 
 Every new religion muft be fuppofed to 
 counteract the reigning prejudices and vices 
 of the times j and confequently no objec- 
 tion arifes againft: its credibility, from the 
 evils to which it for a time expofes thofe 
 perfons who have the honefty to profefs, 
 and the courage to difFufe it. But when 
 the fame religion is once eftabliflied, a 
 fpecies of proof is required, the very re- 
 verfe of that which was before neceflary. 
 
 On the firft appearance of the gofpel, 
 we find the evidence of it in the patience 
 of thofe who encountered eVery temporal 
 evil for its fake. During the continuance 
 of that gofpel in the world at large, we 
 obtain other evidences of its divine ori- 
 ginal, by the fli'are it has in promoting 
 the temporal good of thofe who profefs "it. 
 
 When therefore any religion Is, as it 
 were, incorporated with the ordinary pro- 
 vidence of God in his moral government, 
 the credibility of it may in a great raeafure 
 be determined by its aftual and vifible in- 
 fluence on the welfare of mankind. Though 
 A a ultimately 
 
370 S E R M O N IX. 
 
 ultimately diredled to higher ends, it is 
 ftill relative to the conftitution and cir- 
 cumftances of manj and as its beft evi- 
 dence muft arife from the conformity it 
 has to the attributes of the Deity, it is 
 difficult to conceive bow any religicJn can 
 be fuppofed to derive its origin from himj^ 
 which is hoftile to the temporal happinefs 
 6f thofe to whom it is given. The being 
 whom it is the objeuft of his gracious will 
 to blefs in a future exigence, it feems not 
 confiftent with his wifdom to opprefs, or 
 deceive in the prefent. Much therefore 
 would thofe do£triiies want of their beft 
 evidence, which, while they pretended to 
 ininiller to the future welfare of maakind, 
 were inftrumental, now, only in their de- 
 gradation or their ruin. 
 
 Whether in the nature of the Maho- 
 metan and Chriftian religions there be any 
 permanent caufea of this diverfity in their 
 eiFeds, affords a fubjedl of very important 
 and ferious inveftigation : and if it can be 
 fhewn, that the one is naturally dcftruc- 
 tive of the great principles of human wel- 
 fare, and the other as naturally conducive 
 
 to 
 
S E R M O N IX. 371 
 
 to them, it is to be prefumed that no mean 
 cobflrmation will thus arife of their re- 
 fpeftive falfehood and truth. 
 
 The immediate end of religion, is to 
 peep&re mankind for a future ftate j but in 
 the profecution of this end, there is a col- 
 lateral effedt, which it unavoidably has 
 upon the temporal character of man. The: 
 doflrines which it teaches, and the precepts 
 which it preferibes, while they are relative 
 to the divifion of his Intellectual and 
 Moral Powers^ affedt alfo their nature 
 and extent : hence that religion will moft 
 effectually conduce to the welfare of man, 
 which moft invigorates and enlarges thefe 
 capacities of his mind. 
 
 First. The influence of religious per- 
 fuafion muft always be great either in im- 
 proving, or contradling, theFaculties of the 
 Underftanding. Opinions which are the 
 firfi received and the laft parted with, 
 which are united with all the hopes and all 
 the fears of humanity -, which among the 
 A a 2 great 
 
372 SERMON IX. 
 
 great mafs of mankind are feldom doubted 
 of, and feldom are correftedj cannot be., 
 fuppofed to be indifferent in their effeds 
 upon the mind. The underftanding is 
 equally fubjed: to habits, with our other 
 powers; and according to the manner in- 
 which it has been exercifed, or to the 
 reach and extent which it has acquired; in 
 its common exercifes, will be its exertion 
 and charader in every other employment. ^ 
 The votary of a weak or narrow fuperftj- 
 tion, which exhibits its Gods in the fhapc,, 
 and endows them with the paflions of 
 mankind ; he whofe mind has been accuf- 
 tomed to no higher forms of excellence:,, 
 and to no brighter objeds of contemplation 
 than the dodrines which fuch a religion, 
 affords, cannot ealily be imagined to 
 poffefs an underftanding much elevated 
 or improved J and will not carry to, other 
 employments that liberal and enlightened 
 fpirit which rational fpeculations excite and 
 confirm. So far as the iniluence of its truths 
 upon iiis underftanding extends, his religion 
 will tend to contrad it ; the difHcuIties 
 which oppofe' its progrefs will be fo far 
 
 increa- 
 
S E R M O N IX. 373 
 
 increafed, as its former habits have blinded 
 or weakened it ; and amidft this general 
 depreflion, it can only refume its powers, 
 when fome unufual and important concern 
 calls them forth, and leads them beyond 
 the limits which had been formerly im- 
 pofed to them. A religion, on the contrary, 
 which exhibits fublime objedts of contem- 
 plation; which arrays its Deity in every 
 poffible excellence; and which mingles 
 none of the infirmities of man with the 
 perfe<ftions of heaven j may naturally be 
 fuppofed to improve and to exalt the hu- 
 man underftanding. By giving it in its 
 common and permanent employments an 
 objedi of tranfcendental excellence and 
 magnitude, by accuftoming it to high 
 ideas of wifdom and perfedlion, it muft 
 even infenfibly have an influence in ftamp- 
 ing a fimilar charadter on all its exertions; 
 and while to the mind and views of t^e 
 philofopher it affords a portion of the 
 fame fublimity and fpirit, to the common 
 habits of opinion alfo it communicates 
 fomewhat of the fame extent, and marks 
 with bolder features the general charafter. 
 A a 3 But 
 
374 S E R M O N IX. 
 
 But the great influence of religious opi- 
 nion upon the powers of the human un- 
 dcrftanding, arifes from the information 
 which it gives to man of his nature and end. 
 All excellence is relative to the iituation in 
 which it is fliewn j and before any kind of 
 ambition can be excited, it is firft necef^ 
 fary to know what it is that ambition can 
 attain. 
 
 In the ordinary bufinefs of life the ex- 
 ertions of mankind are proportioned to 
 the probability of fuccefs. No greater in- 
 duftry is exerted, and no greater variety 
 of intelligence acquired, than what feems 
 neceflary for the ftation in which it is pro- 
 bably to be brought into ufe. The difi^er- 
 ences of fortune and condition thus in a 
 very obvious manner affeft the capacities, 
 or acquifitions of the mind. The pofleflbr 
 of rank and opulence, who is raifed by 
 fortune to the higher conditions and the 
 greater duties of life, feels himfelf called 
 upon for wider views and more liberal ac- 
 complishments than the generality of man- 
 kind : and if he pofTeiTes the common am- 
 bition 
 
S E R M O N IX. 375 
 
 bition of his {kitlon, he will proportion 
 his efforts to the opportunities which ar« 
 olFered to him, and to the expectations 
 iwhich are formed c^ him. The poor 
 man, on the contrary, concerning whom 
 no fuch expedations are entertained, and 
 whofe life is probably to be paffed in do- 
 meftic duties and corporeal labour, as na- 
 turally accommodates his mind to the iltua- 
 tion in which he is to aft; and feldom is 
 folicitous about any acquifitions either of 
 knowledge or of virtue, which are not 
 demanded by his condition : and thus the 
 inequalities of rank and of fortune, which 
 are produced by the improvements of fof 
 ciety, have a natural and obvious tmdency 
 either to exalt, or to depre& the capacities 
 of their pofleiTors, and to adapt ail their 
 exertions to the ^tuation in which they 
 are to be employed. It is in the fame man- 
 ner that religion operates on the mind 
 of man. From religion only he learns 
 what are the final views and expedationiS 
 of his being; for what purpofehis mental 
 powers were given ; to what ends they 
 lead ; and what (higher degrees of excel- 
 lence they may yet receivp. He wiU, 
 A a 4 there- 
 
376 S E R M O N IX. 
 
 therefore, be led to accommodate his ani- 
 bition and his defires to the fenfe he 
 poffeffes of his nature. The confcioufnefs 
 of greater capacity for virtue, will be 
 attended with a ftronger fenfe of obliga- 
 tion to become virtuous. 
 
 To the poor native of unenlightened 
 countries, what motives can his religion 
 afford to excite the ardour, or the adivity 
 of his mind ? The fervice of Deities little 
 elevated above the rank of man, cannot 
 much improve his opinion of the confe- 
 quence of his being, or animate his de- 
 fire of their favour -, and a long Futurity 
 to be pafled in the fame occupations which 
 now engage him, or in the narrow circle 
 of animal enjoyment, cannot produce in 
 him any higher conceptions of the dignity 
 of his nature, or animate him to the exer- 
 tion of any other powers, than thofe that 
 are to be employed in the life for which 
 he thinks himfelf deftined. Little raifed 
 in his purfuits above animal life, he will 
 have fomething contracted and abjedt in 
 all his hopes. He fees before him an in- 
 diftindt profpefl: of happinefs in corporeal 
 
 indul- 
 
SERMON IX. 377 
 
 indulgence, or indolent repofe : he there- 
 fore is prompted by inftindt, and diredted 
 even by reafon, to accommodate himfelf to 
 this deftiny of his nature i and he thinks 
 it folly and delyfion to difquiet himfelf 
 about any higher purfuits than thofe ia 
 which Eternity feems to be engaged. No 
 views of mental improvement have ever 
 dawned upon his mind ; and he leaves the 
 world, as he entered it, ignorant of all 
 the nobler capacities of his nature, and 
 uninftruded in the dignity of his being 
 by thofe religious encouragements and af- 
 fiilances, which alone could inftrudt him. 
 
 How different is the influence of en- 
 lightened religion ? Taught by this, man 
 becomes acquainted with the charader of 
 his being. Regarding himfelf no longer 
 as the grovelling inhabitant of earth, he 
 extends his hopes beyond the reach of 
 animal enjoyment. He finds himfelf def- 
 tined to immortal life ; he feels him- 
 felf endued with the capacity of eternal 
 happihcfs. To this fublime end his mind 
 almoft involuntarily endeavours to fit itfelf. 
 .His imagination, his underftanding, his 
 
 heart 
 
378 SERMON IX. 
 
 heart affume new energy and extent, as 
 they are employed on fo boundlefs a fcene. 
 And while he looks forward to thofe bright 
 profpe(as which religion unfolds to his 
 view, fentiments of confcious dignity in- 
 finuate themfelves into his mind, fo as to 
 purify his tafte, and exalt his defires above 
 the grofs and^ fleeting pkafures of this ter- 
 reftrial ftate. 
 
 It requires no uncommon effort of ia- 
 gacity to difcover the wide difference that 
 fubfifts between the religions of Maho- 
 met and Chrifl in their influence on the 
 conceptions of the imagination, and the 
 diredion of the appetites. The doftrines 
 which the prophet of Arabia has taught 
 concerning the divine perfe<Sions, too fre- 
 quently accord with the lowefl ideas of 
 the human mind; and though they are at 
 times illuminated by fublime or magnifi- 
 cent images, yet many of the fuppofed 
 beauties of the Koran confifl rather in the 
 brilliancy of the language than in the ma- 
 jefly of the thought. How much Maho- 
 met was indebted to the writings of the 
 Prophets and of the Evangelifls, for the 
 
 greater 
 
SERMON IX. 379 
 
 greater part gf what is fublime or beautiful 
 in his theology* hi^ compofitions declare; 
 but with this facred and hallowed imagery 
 he blended the impure fuperilitions and 
 grofs conceptions of his countrymen. For 
 the wild profufion and incongruous mix- 
 ture of abfurdity and fenfe which pervade 
 his writings, it is fcarcely poliible to ac^ 
 count on any other fuppofition than the 
 natural incapacity even of the wifeft man 
 to form upon every Aibje(9;, and to pre- 
 fcrve upon every occafion, juft and con- 
 fiftent notions of the divine perfections. 
 
 In what glowing colours is the great- 
 nefs of the Deity difplayed almoft in 
 the commencement of the Koran ? And 
 with what zeal does the imagination go 
 along with defcriptions, which feem fo 
 fuited to the fupreme dignity of his nature, 
 and the glorious excellence of his works ? 
 Yet hardly is this enthufiafm excited be- 
 fore all the ardours of the mind are re-^ 
 prefled, when we find this fublime Being 
 defcend to the meaneft and moll contemp- 
 tible employments; prefcribing laws which 
 niinifter more to the appetites than to the 
 
 interefts 
 
380 S £ R M O N IX. 
 
 interefts of men ; and regulating with the 
 fame care at one moment the order of fe- 
 cret and impure enjoyment, and in the 
 next the difcipline in which men are to be 
 trained for eternity. 
 
 In the compofition of the fanatical im- 
 porter credulity is often intermixed with 
 craft. The fervors which are at firfl: af- 
 fumed voluntarily and infidioufly, return 
 by a kind of mechanical force : in procefs 
 of time the glow of his fancy and the 
 tumult of his paffions are no longer arti- 
 ficial but real : and in this laft ftage of 
 depravity combined with folly, the enthu- 
 fiaft is irifeparably blended with the hy- 
 pocrite in the whole mafs of charader j 
 and in the fame aftion we may difcover 
 the wilinefs of the one, and the weaknefs 
 of the other. Hence the inconfiftencies 
 of Mahomet are to be afcribed, partly to 
 cunning in accommodating his do(flrines to 
 the prejudices of other men, and partly 
 to fanaticifm, which prevented him from 
 controuling the impetuous, but uncertain 
 fallies of his own mind. 
 
 Hence 
 
SERMON IX. 381 
 
 / 
 Hence the God of Abraham and. of 
 Mofes, the incomprehenfible Being, who, 
 in the language of Ifaiah, Ivuetb from eter- 
 nity to eternity, is aflbciated with the grofs 
 and limited attributes of Eaftern idolatry; 
 and the altar which is eredled to the Father 
 qf univerfal nature, is commanded to be 
 approached with the llavifh rites of a ti- 
 morous and abjedt fuperflition. 
 
 .: Of, that Eternity, the reprcfentation 
 of which forms fo great a part of every 
 religion, the ideas which Mahomet has 
 given, are not more pure or more con- 
 fiftent. Of fuch a fyftem of opinions, 
 fo perplexed by inconfiftency, and fo de- 
 bafed by impurity, the eiFe6t upon the 
 mind is obvious. Though all men pro- 
 bably can feel the fublimity of thofe de- 
 fcriptions which fometimes occur, yet the 
 i«ipreffion is momentary : but the appre- 
 henfions which are entertained of the 
 Deity from his agency, and the conceptions 
 which are formed of Futurity from its em- 
 ployments, are permanent. The beauties 
 of the Koran may captivate the fancy j 
 
 but 
 
382 SERMON IX. 
 
 but its errors at once delude the judg- 
 ment, degrade the fpirit, and pollute the 
 affedions. How can the follower of Ma- 
 homet, therefore, feel any enlargement 
 given to his underftanding from reprefen- 
 tations of a Deity, who though fometimes 
 eloquently or magnificently defcribed, is 
 yet familiarized to his apprehenfion in the 
 charadter of an impure or capricious being ? 
 How can he be excited to the exercife or 
 improvement of the higher powers of his 
 nature, by the views which his religion 
 affords him of a Futurity in which thefe 
 powers feem to be unemployed j in which 
 the enjoyments of animal pleafure form a 
 great part of the reward afBgned to virtue; 
 and to the relifh of which no other pre- 
 paration Ccems neceilary, than to affimilate 
 the mind to an ambition as limited, and 
 to defires as impure ? 
 
 Though the exiftence of a Deity has 
 been admitted as well in the darkeft as the 
 moft enlightened ages ; and though it is 
 equally fupported by the teftimony of tra-* 
 dition and the authority of reafon -, yet the 
 ideas entertained of his attributes have 
 
 been 
 
SERMON IX. 383 
 
 been much diverfified by various caufes in 
 the conditution of men's minds, or in the 
 circumftances of their fituation. The 
 Northern nations, fierce and unpoliflied in 
 their manners, availed by the feverities of 
 an inclement iky, and habituated to the 
 contemplation of dreary waftes or rugged 
 mountains, have arrayed their deities in 
 every terrible quality. Among the inha- 
 bitants of the Eafl, whofe tempers feem to 
 be cad in a fofter mould, and whofe fenfes 
 are accuflomed to more delicate and more 
 beautiful profpedis of nature, the charac- 
 ters of their Gods wear a lovelier afpedt. 
 The fame propenfity in the worfhipper to 
 aflimilate tbe objet^ of his Worfhip to his 
 own ruling paffions, or his own favourite 
 tenets, may be traced through individuals 
 and fedts. The God of the benevolent 
 man is, in his coBtemplation, furrounded 
 with the mild ludre of benevolence : the 
 God of the malignant is feen only with 
 frowns of difpleafure, and armed with the 
 thunderbolt of vengeance. In the Deity 
 of Zeno we perceive much of the fullen 
 dignity and harfti inflexibility, in which 
 the philofopher himfelf placed the fupreme 
 
 good; 
 
384 SERMON IX. 
 
 good J and upon the fame principles Epi- 
 curus afcribed to his Gods that exemp- 
 tion from the folicitude of care, and the 
 buftle of activity, which he reprefented as 
 eflential to happinefs, both human and di- 
 vine. But in the God whom Chriftjans 
 are commanded to adore, none of thofe 
 imperfeftions can be difcerned, which are 
 ufualiy and juftly imputed to the peculiar 
 fentiments of individuals, or the general 
 habits of nations. Without the jargon of 
 Icience, and without the rant of enth-ufi- 
 afm, he is prefented to us with all the 
 perfeiflions which were ever affigned to the 
 divinity, by the reafon of the contempla- 
 tive philofopher, or the fancy of the en- 
 raptured poet. 
 
 And here it well deferves our notice, 
 that while the human underftanding has 
 \)een chiefly employed in inveftigating the 
 ahjblute exiftence of God's attributes, di- 
 vine revelation ufualiy exhibits them in a 
 relative, and therefore a more intelligible 
 and more interefting point of view. He 
 is our Father, by whom we are protedledj 
 he is our Counfellor by whom we are in- 
 
 ftruded 
 
SERMON IX. 385 
 
 ftruded in the duties of our ftation j he is 
 our Judge by whom we ihall be hereafter 
 exalted to the nobleft enjoyments, or con- 
 demned to the moft dreadful torments. 
 Do not thefe reprefentations of the Deity, 
 pafs more eajily into the underftanding, 
 and work more forcibly on the affedtions, 
 than the profoundeft refearches of philo- 
 fophers into the nature of infinity, or the 
 moft folid chain of arguments on the con- 
 nedion of caufe and. effedl ? Indeed the 
 facred writers are always more intent on 
 fanftifying our hearts, than on amufing 
 our imagination. Hence they abound with 
 fuch reprefentations of our creator, as are 
 likely to produce not tranfient and wild 
 admiration, but calm and permanent con- 
 fidence. Hence too, the attributes of God 
 are fo frequently and fo pertinently united 
 with the duties of man. Inftead of be- 
 wildering us in intricate and abftradt fpe- 
 culations upon pnity, they tell us that we 
 are to worfhip the Lord our God, and him 
 only we are to ferve. Inftead of multiply- 
 ing curious and difputable diftindtions 
 ab@ut the abftrad efTence, and the ne^a- 
 
 B b tive 
 
386 S E R M O N IX. 
 
 live or pofitive properties of fpiritual and 
 corporeal beings, they emphatically pro- 
 nounce God to be afpirit ; and to this fpe- 
 culative dogma they inftantly affix a prac- 
 tical precept ; for we are therefore fo wor- 
 Jhip him in fpirit and in truth. 
 
 Before this audience it would be unnecef- 
 fary for me to enlarge on the doftrine of 
 tutelary deities, which feems to have pre- 
 vailed in every country, and of which num- 
 berlefs inftances are recorded in facred and 
 profane writings. But the uncontrouled, 
 the unrivalled, and the undivided power j 
 the univerfal prefence, and unceafing a- 
 gency of the true God, are again and again 
 aflerted in the fcriptures. He is Alpha 
 and Omega ; the beginning and the end. 
 He is the Father of light t with whom there 
 is no variablenefs , neither Jljadow of turning. 
 He is the creator and ruler of all things, in 
 whom are hidden all the treafures ofivifdomi 
 the patient mafter, who is willing that all 
 floould come to repentance ; the j uft Gqd, 
 who will reward every man according to 
 his works i the gracious and merciful 
 
 God, 
 
SERMON IX. 387 
 
 God, who gave his only legotten font that 
 i^kofoever Mieveth in him Jhould not perijh, 
 but have eoerlafiing life. What, I befeech 
 you, can be more convincing to our judg- 
 ment, or more improving to our hearts, 
 than thefe reprefentations of the Deity ? 
 Do they not invite us to confidence, as 
 well as humble us into fear ? Meditation 
 on fuch a Being, fo conftantly and fo won- 
 derfully employed in promoting the good 
 of his creatures, tends furely to crufti 
 every felfifli, and to enlarge every generous 
 affedlion of the foul. It exalts the dig- 
 pity of our nature, when we conceive our- 
 felves capa:ble of obtaining his approba- 
 tion ; it foftens the heart into compaffion, 
 and expands it into benevolence, when 
 we confider mankind as framed and fup- 
 ported by the fame Almighty power, re- 
 deemed by the fame goodnefs, and intended 
 together with ourfelves for the fame glo- 
 rious and incorruptible inheritance in hea^ 
 lien. The pride of knowledge, the fplen- 
 dor of conqueft, and the pageantry of 
 power fhrink into obfcurity and infigni- 
 ficance, when we refledl on him ijohom 
 B b 2 the 
 
388 SERMON IX. 
 
 the. heaven, and heaven of heavens, can- 
 not contain. AH the lurking impurities 
 of our fouls are feen with loathing, and 
 all the fecret crimes of our lives remem- 
 bered with horror, while we conlider that 
 he trieth the very heart and reins, and that 
 his eyefeetb afar off. All the dark and tem- 
 peftuous fcenes of the world ceafe to alarm 
 and deprefs us, adverfity lofes her fting, 
 and profperity aflumes new and more de- 
 lightful charms, when we confider that 
 no event takes place without the appoint- 
 ment of our maker, that not a fparrow 
 falleth to the ground without his notice,' and 
 that in his fight we are of more value than 
 many fparrows. 
 
 In refpedi to a Future Life, the belief of 
 it has, we know, prevailed almoft univerr- 
 fally, and yet as to the particular kinds 
 and degrees of enjoyment referved for us, 
 nations and individuals have differed widely 
 from each other. JThe Indian enfeebled 
 by age, or tortured by ficknefs, gladly re- 
 figns his breath, in hopes of receiving 
 again the bow by which he had gained his 
 
 fufte- 
 
SERMON IX. 389 
 
 faftenance, and deftroyed his enemies; and 
 iheeting again the dog, who had been the 
 faithful companion of his dangers and his 
 toils. The hardy warrior of the North 
 welcomed the hour of death, which was 
 to carry him into the hall of Odin, where, 
 in his imagination, the ghofts of de]pa.rted 
 heroes were permitted to remember and 
 to celebrate the • exploits performed on 
 earth, and to quaff the moft delicious li- 
 quor from thefkulls of the foes, whom 
 they had flain in battle, Virgil defcribes 
 his heroes as engaged in the fame purfuits, 
 arid attached to the fame pleafures, which' 
 had been long familiarized and endeared 
 to them in their former exiftence.'' Ma- 
 homet too, as we have feen, in the fenfual 
 paradife which he announced, prepared for 
 his followers, fcenes of the moft alluring 
 voluptuoufnefs. 
 
 '' Pars in gramineis exercent membra palxllr!s, 
 
 Contendunt ludo, et fol'valudlantur arena. 
 
 Pars pedibus plaudijnt choreas^ et carmina dicant. 
 
 Qux gratia currum 
 
 Armorumque fuit vivis, quae cura nitentes 
 Psfcere equos.j eadepi feqijitur tcllure repoftos. 
 
 ^neid. vi. 
 
 3 b 3 Now, 
 
390 SERMON IX. 
 
 Now, whatever allowance the man of 
 deep refledtion may make for the ignorance 
 and fuperftition of barbarous countries, 
 and whatever entertainment the man of 
 refined tafte may derive from the compo- 
 fitions of more enlightened writers, both 
 furely will agree in approving the filence 
 of the fcriptures as to the particular ilate 
 <tf things in a future life. 
 
 Reafop informs us, that the prefent is 
 a ptpbationary ftate of difcipline ; and in 
 conformity to fuch a ftate, religion adapts 
 all her dodrines to faith, all her encou- 
 ragements to hope, and all her regulations 
 to pradice. Chriftianity holding up to us 
 the profpeft of our future exiftence, bids 
 us now prepare for it by virtuous habits of 
 thought and adion j and philofophy will 
 inform us, that thofe habits in a great 
 fcheme of moral government, are neither 
 recominerided by the creator, nor acquir- 
 ed by the creature in vain. We are there- 
 fore to believe, that a real, an intimate, 
 and moft important connedion fubfifts be- 
 tween the prefent life and that which is 
 to follow it ; though it furpafs our abilities 
 
 to 
 
S E R M O N IX. 39t 
 
 to- explaiai, and perhaps to comiprchend* 
 the particular powers withi whkh we ftiall 
 be invefted, and the particular agency, in 
 whkh we are to- he employed. /Chriftianity 
 may then he exeufed. for not gratifyiog ouc 
 cmcigfity on fubj.edts, to whieh our appre:-' 
 heni&ons are now utterly inadequate ; ax^ 
 even were th«y more adequate, it wouikJ 
 deferve our praife for informing us of what 
 is tJfue, that we are deftined for rnimortja-" 
 Kty; and for inftrufting u& in what is moft 
 important, the duties by which we are to 
 gain it. From fome paflages in the fcrip- 
 tures it may be inferred, that our moral 
 purfuits and our intelledlual endowments 
 will bear fome refemblance to the prefent: 
 aind on this fuppofitioa is foamded the ne- 
 cefGty of regulating the one by the {^ti&efk 
 virtue, and of improving the other by the 
 fublimeft knowledge. In favour of thjs 
 inference from the facred writings, arii:: 
 logy certainly pleads. Children are pawf* 
 fefied of powers and affeftions, whidi aira 
 in procefs of time to be drawn out into 
 a<Sion ; upon the right ufe of whicji de^ 
 pends. their happinefs or their mifep^, andi 
 B b 4 in 
 
392 SERMON IX* 
 
 in the cultlvarion of which, therefore; 
 they are affifted at a time when they can- 
 not look forward either to the end for which 
 they are to adt, or to the connexion of 
 that end with the means that are now 
 taking to enable them to a£t well. In the 
 fame manner we are training up to habits, 
 and exercifing powers, which are to ac- 
 quire new vigour, and to operate through 
 a wider fphere, niohen this csrruptible Jhall 
 haise put on incorruption. Certainly we 
 are not juftified in expedling that indolent 
 repofe, in which an Epicurean would place 
 his felicity, or thofe rapturous and fervent 
 devotions, in which alone the Enthufiaft 
 fuppofes the joys of the bleffed to confift : 
 much lefs are we authorized to look for 
 fenfual gratifications, or the gaudy trap- 
 pings of wealth and power. 
 
 -' The policy, or the pride of the Greeks 
 and Romans, often induced them to con- 
 fine the rewards of Eternity to the few 
 who afted with fplendor on the public 
 theatre of life ; to wife legiflators, to va- 
 liant heroes, and mighty conquerors. But 
 
 the 
 
S E R M O N IX. 393 
 
 the gofpel announces refurredlion and judg- 
 ment, together with the happinefs or mi- 
 fery that are to follow them, to men of all 
 ages, and all countries, of all capacities 
 and all ftations.; It offers the bright re- 
 compence of a crown that fadeth not 
 away, as well to the filent and folid vir- 
 tues of meeknefs and charity, as to the 
 more fliining and exalted excellencies of 
 valour in a juft caufe, and the difinterefted 
 love of our country. It does not confound 
 and weary the underftanding, by repre- 
 fenting the various flages of our being as 
 refulting from a long train of phyfical 
 caufes, which God has appointed, and 
 which affedt each other by fecrct but unin- 
 terrupted ties i but it exhibits the doc- , 
 trine of Futurity continually and profef- 
 fedly in a moral, and therefore a more 
 ufeful point of view. It tells us that the 
 t^n^s ,whicb are fern, and are temporal^ 
 have a reference to thofe things which 
 are.mt feen, and are eternal : and that in 
 both the fame glorious defign is uniformly 
 carried on. It connects what we are to 
 pradtife with what we are to believe ; and 
 
 thus 
 
3H S E R M N IX. 
 
 thus extends the influence of Futurity over 
 our fecial and religious relations, over our 
 condud: in private and public life, and 
 even over our words and thoughts. Such 
 is the efFeft of Chriftianity with regard to 
 its dbftrine of a judgment, to come. And 
 as to the happinefs which is to fucceed 
 that judgment, it ftill holds the fame firaai 
 but unadorned language ; and &.'i\\ direfis 
 all its declarations to the fame great and 
 good purpofe, of making us 'wife unto fair 
 nation. Thus we are told, that this mor- 
 tal fiall pui on immortality, we are encou- 
 raged to hope for admiffion into the pre- 
 fence of the Jpirits of jufi men made per- 
 fe5l i we are to fee the everlafting God, 
 face to face, and know Mm, even as we are 
 knonpn. 
 
 In thefe reprefentations there are no 
 impure or fantaftic ideas: all is fimple, 
 yet majeftic j all is wonderful, yet credi- 
 ble i all is captivating, and at the fame 
 time inftrudive. 
 
 When the adions of every day and 
 every hour have this intimate connexion 
 
 with 
 
S E R M O Nt IX; 395 
 
 with our eternal doom, is it not to be ex- 
 peded, that religion will have a forcible 
 and Gonftant influence over our lives ? 
 That influence, it muft be confefled, is 
 often counteradled by our infirmities, our 
 prepoflTeflions, and our headftrong appe- 
 tites. Yet Chrifliianity far furpafles every 
 other religion in its vifible tendency to 
 make us better men, and in its real eflfedts 
 upon the fentiments and the mannei-s of 
 mankind. Every inftance of improvement 
 which this difcourfe is intended to point 
 out, as refixlting from Chriflianity, in go- 
 vernment, laws, and fciences, may be con- 
 fidered as a prefumptive argument of its 
 efficacy in matters purely of a religious 
 nature : the fame commands and the fame 
 fan<Sions, which have quickened the eflforts 
 of men in fecuring their fpiritual well- 
 being, have been indirectly the inllru- 
 ments of increafing their temporal. The 
 fame expe(3:ation of a righteous judgment 
 which makes us good men, tends at the 
 f^me time to make us ufeful and orna- 
 mental members of fociety. The fame 
 elevation of mind which actuates the bo- 
 fom of a being, \vho reveres himfelf as 
 
 the 
 
396 SERMON IX. 
 
 the heir of immortal life, infpires every 
 iioble fentiment, and animates to every 
 arduous undertaking, which can adorn and 
 dignify human nature in this ftate of mor- 
 tality. 
 
 Secondly. The influence of religion 
 upon the Moral powers of man, feems to 
 be even more important than that which 
 it has upon the powers of his Underftand- 
 ing. Upon the latter it operates only by 
 diftant and infenfible degrees ; and pro- 
 duces its efFedl rather by eftabliftiing its 
 habits, than by altering its conftitution. 
 But upon the former its influence is im- 
 mediate. Afliiming an authority which 
 fuperfedes every other law of his nature, 
 and fpeaking to him with a voice which 
 commands his obedience and affent, it is 
 able to mould the opinions and purpofes 
 of his being ; and to fuit every fentiment 
 of his heart to the rules it prefcribes. 
 What is right or wrong, what is fit for 
 him to purfue or proper to avoid, it can 
 eftablifli with higher fandlions, than the 
 dedudions of reafon, or the confcioufnefs 
 
 of 
 
S E R M O N IX. 397 
 
 of feeling can claim : and the voice of 
 nature, when oppofed to its commands, 
 is either awed into iilence, or finks into 
 negledt. 
 
 On the nature, therefore, of religion 
 depends in a great meafure the Moral cha- 
 rafter of man. The dodrines which it 
 teaches, and the precepts which it enjoins, 
 in every cafe of their tendency, muft de- 
 termine his opinions and his conduct : and 
 as, when united with the interefts of man- 
 kind, they may be fuppofed to give a more 
 powerful motive to his exertions and his 
 humanity J fo, when oppofed to them, 
 they are able to vanquifli every inftindt of 
 his nature, and to ftamp with the fem- 
 blance of virtue whatever is hurtful to his 
 kind. 
 
 The moral influence of any fyftem of 
 opinions depends upon their relation to 
 the welfare of mankind ; and in judging 
 of them, we determine their utility by 
 the, nature of the general Spirit they incul- 
 jcate, and the particular Duties they enjoin. 
 Upon . whatever principle the Nature of 
 
 virtue 
 
398 S E R M O N IX. 
 
 virtue is refted, its End feems unilbnnJy 
 to be fuppofed in the produdlion of gene- 
 ral good : and whatever may be the cha- 
 radter of any particular Duty, the princi- 
 ple upon which it is approved, is its rela- 
 tion to this End. Every fyftem of reli- 
 gious opinion, therefore, will improve the 
 moral powers of man, in proportion as 
 the Spirit which it inculcates, is that of 
 general humanity; and as the Duties 
 which it enjoins, are in themfelves bene- 
 ficial. 
 
 In reviewing the general hiftofy of relit 
 gion, we obferve a corruption and weak- 
 nefs in the nature of man, which has 
 too often rendered both the Spirit which 
 it eftabliflies, and the Duties which it 
 prefcribes, prejudicial to the welfare of 
 humanity. 
 
 The pofleffion of divine favour, and of 
 peculiar infpiration, with vvhich fo many 
 nations fo often and fo falfely have flat- 
 tered themfelves, inftead of infpiring fen- 
 timents of compaflion or humanity for 
 
 thofe 
 
SERMON IX, 399 
 
 thofe whom heaven had fo much Icfs dif- 
 tinguiihed; or of exciting that pious gra- 
 titude which naturally unites itfelf with 
 benevolence and pity towards the ignorant ' 
 and the deceived j has in general been pro- 
 duiSive only of arrogance and inhuma- 
 nity } of a fpirit at the fame time pre- 
 fumptuous in its eflimate of its own claims 
 to favour, and uncharitable in its interpre- 
 tation of thofe of other men. To be the 
 favoured of heaven, is the diflindtion mofl 
 grateful to the imaginations of men : and 
 while it infenfibly unites with private and 
 national pride, it feems to juftify that fenfe 
 of fuperiority, which men are at all times 
 difpo^d to entertain of themfelves and of 
 their nation. The reft of mankind, in- 
 volved in ignorance, or deluded by error, 
 appear the objeSs of a pity which borders 
 upon contempt ; and their unwillingnefs 
 to defert fuperftitions which feem fo ab- 
 furd, or to receive truths which feem fo 
 plain, appears to imply a barbarity which 
 it is proper to defpife, or an obftinacy 
 which it is juft to corrcdt. The gloom 
 in which heaven leaves them to wander, 
 is ibmetimes thought to indicate fome ori- 
 ginal 
 
40O SERMON IX. 
 
 ginal inferiority in their nature, or fome 
 acquired depravity which the Deity de- 
 figns to punifh : and in either cafe he 
 feems to eftablifh a boundary by which 
 his chofen and favoured people are fepa- 
 rated from thofe impure and corrupted 
 nations, who are the enemies of divine 
 truth, or the objedts of divine wrath. 
 
 Wherever men have adied, thefe preju- 
 dices have in fome degree influenced their 
 condudt. The fpirit of religious zeal has 
 increafed the flrength, and fharpened the 
 afperity of national animofity : and the 
 principles of peace and humanity, upon 
 vvhich the public welfare of mankind is 
 repofed, have been feen to perifh under 
 the influence of opinions, which in the 
 mercies of heaven have found a warrant 
 for cruelty, and which make us perceive 
 in man only the enemy of man. 
 
 Whatever has been the charader of re-* 
 llgion, the fame Spirit of party and hofti- 
 lity feems to have animated its profeflbrs* 
 Under every different climate, and amidil 
 every diflamilarity of manners; in the 
 
 mild 
 
SERMON IX. 4ot 
 
 mild and peaceful dodrines of Brama, as 
 well as in the ruder fyftems of more Nor- 
 thern fuperftitions 5 the temporal influence 
 of religion, by jhe regulations of private 
 intercourfe, as well as by the injunction 
 of open hoftility, has operated fo as to 
 divide mankind from each other, and to 
 eftabliifh permanent barriers to their com- 
 merce and their improvement. And if in 
 any periods of the hiftory of human affairs 
 more liberal principles feem to have coun- 
 teradked this fatal infirmity, they are to be 
 found only in theagesof ancient polytheifm, 
 under the influence of religions too grofs to 
 intereft the vanity, or to awaken the paf- 
 lions of mankind J and too much diverfi- 
 fied in their obje£ls, to excite either zeal 
 or refolution in their fupport. 
 
 The fame weaknefs which has thus 
 corrupted the general Spirit of religion, 
 feems alfo to have afi^eded the peculiar 
 Ehtti^s it prefcribes ; and by the unac- 
 countable perverfenefs of human nature 
 even the particular Virtues it has enjoined, 
 have too often become not lefs adverfe to 
 the welfare of men than the general- cha- 
 raSler which it has eftabliflied. 
 
 C c That 
 
402 SERMON IX. 
 
 V That purity of life is the befl: tribute 
 that can be offered to the Deity, is the 
 dodfcrine indeed of reafon ; but feems not 
 in general to have influenced the con- 
 du(S of reafonable beings. The. plea-> 
 fures which the conftitution of humanity, 
 has annexed to the performance of moral 
 duty, appear to conned it too intimately, 
 with our intereft to render it a voluntary; 
 or acceptable offering: and the pious;htund,- 
 oppreffed with the fenfe of divine favour, 
 and animated with the ambition of dif- 
 playing its gratitude, feeks naturally fori 
 furer and feverer proofs of its thankfulnefs. 
 and its devotion. Amidftaufteritiesandmor- 
 tifications, its piety feems beft to be evin- 
 ced : to the fenfual and impure gratifica- 
 tions of the prefent life, it appears unfeemly 
 for ' the imagination which- is converfant 
 in divine meditation, to defcend j and the 
 facrifice of all that minifters to the com-, 
 foPt or enjoyment of a temporal being, is 
 confidered as the fit purchafe of the joys, 
 of immortality, and as the fole difciplittp!, 
 in which the mind can be trained for its? 
 pure employments. 
 
 The 
 
SERMON IX. 
 
 403 
 
 The mafs of mankind, indeed, feldom 
 fliare in this fublime infirmity. But other 
 paffion^, more fuited to their charadler 
 and habits, unhappily co-operate with this 
 pious prejudice, and affift it in the repara- 
 tion of moral duty from religious obe- 
 dience. What to the pure and upright 
 mind feems too eafy a fervice, is to the 
 corrupted and fenfual a bondage too fevere 
 to be borne. The reftraints of paffion, 
 the denial of appetite,the calm perfeverance 
 of virtuous conduct, are feverities which 
 the generality of mankind have neither 
 tempers refolute enough to pradlife, nor 
 imaginations pure enough to comprehend. 
 But the obfervance of the forms, and the 
 infliction of the aufterities of fuperftition 
 all men can pradtice. They require not a 
 permanent, but a temporary mortification : 
 they exhauft not the imagination by de- 
 manding its conftant employment on thofe 
 high and myfterious fubjedts to which the 
 mind approaches with dread j but adapt 
 themfelves to thofe occafional feafons of 
 defpondence or apprehenfion, when men 
 jfeefc, to make their peace with God : and. 
 C c 2 while 
 
4P4 S E R M O N IX. 
 
 while they perfuade the finner, that by 
 this voluntary punifhment he hias expiatfed 
 his errors aad his crimes, they feem to 
 bid him return again into the world, 
 and relapfe into the indulgence of all his 
 defires. 
 
 Wherever religion has been eftablifhed 
 among mankind, fomewhat of this weak- 
 nefs has attended it. The pious and the 
 corrupt mind, from different, but equally 
 fatal caufes, have feparated its duties froni 
 thofe of morality : and the interefts of 
 mankind have fuffered, as well from the 
 pure and upright votary who confidered 
 thofe interefts as below his cares, as from 
 the unhallowed worihipper, who ima- 
 gined that the performance of its ritual 
 duties afforded a licence for his violation 
 of its moral injunftions. 
 
 While mankind are thus difpofed, by 
 fome feeret kind of infirmity, to the cor- 
 ruption of religion, a fyftem of religious 
 opinions which falls in with thefe preju-^ 
 dices, and avails itfelf of them, cannot 
 but be hurtful to the moral charader and 
 
 capacities 
 
SERMON IX. 405^ 
 
 capacities of man. With this fatal influ- 
 ence, it is eafy to perceive that Mahome- 
 lifm is attended : and while it afTumes to 
 itfelf the high pretenfion of divine origi- 
 nal, both the Spirit which it inculcates, 
 and the Duties which it prefcribes, are 
 nearly as inimical to the welfare of huma- 
 nity, as the rudeft forms of barbarous fu- 
 perftition. 
 
 To that religious pride which all men 
 are difpofed to entertain, and which fo 
 often has covered the fcene of their tranf- 
 aitions with blood, the dodtrines of Ma- 
 homet have afforded an encouragement 
 and permanency, which is unprecedented 
 even in the hiftory of religious error. To 
 the pious Muffulman the reft of mankind 
 are profcribed as the objeds of his aver- 
 fion or contempt : the hand of his pro- 
 phet has even marked repeatedly, and au- 
 thoritatively, the limits within which his 
 humanity ought to be employed j and to 
 his eye the various multitudes who ftand 
 without this barrier, are blended under 
 one common colouring of ignorance and 
 oppofition to the truth, and of hopelefs 
 C c 3 ' exclufion 
 
4o6 SERMON IX. 
 
 exclufion from the knowledge of the di- 
 vine will here, and the privileges of the 
 divine favour hereafter. The fword by 
 which the conquefts of the prophet were 
 attained, and which far more eiFedlually 
 than the boldnefs of his pretenfions, or 
 the wifdora of his Koran, fubdued the ob- 
 ftinate prepofTeffions of his countrymen, 
 is left as the moft precious inheritance to 
 the fucceffors of his power : and while 
 their piety is united with their ambition 
 and their pride, to the private MulTulman 
 the profpefl: of eternal enjoyment is held 
 out as the reward of his labours in the 
 defolation of humanity. The honour of 
 his country, the fuccefs of his faith, and 
 the fenfe of the importance and fuperiority 
 of his own charadter, are connedted with 
 this fpirit of undiftinguifhing and uncon-. 
 trouled hoftility to the reft of his fpecies ; 
 and the fame fatal delufions which oc- 
 calionally deluged the Eaft for ages in 
 blood, have filently, but uniformly, ope- 
 rated upon the private fentiments of men, 
 fo as to narrow their focial affeftions within 
 the bounds of their own perfuafion, and 
 tq greate enemies in all that arc not num-r 
 
 bered 
 
S E R M O N IX. 407 
 
 bcred under the banners of the prophet. 
 While the religion of Mahomet thus na- 
 turally tends to divide mankind, whether 
 as individuals or nations from each other ; 
 and while it checks the difFufion of hu- 
 manity by retarding the improvement and 
 happinefs of human kind, its efFeds are 
 not lefs malignant upon the moral cha- 
 ra(3:er of man, by the rules and precepts 
 it prefcribes. Of that liberal piety which 
 is founded as well in the underftanding as 
 in the heart j which examines where it 
 approves, and which difplays the finccrity 
 of its approbation by redtitude of intention 
 and purity of conduft, the generality of 
 mankind, from their contrafted habits ot 
 thought, as well as their laborious flations 
 in life, are in a great meafure incapable. 
 They indeed believe in a moral governor 
 and judge of the univerfe : they reverence 
 his attributes, and would conciliate his 
 favour: but it accords bc|:ter with their 
 wiihes and their prejudices, to confine the 
 practice of religion to thofe aufterities and 
 forms, which require little mental purity, 
 or intelle£tual exertion to perform. A re- 
 ligion, therefore, which avails itfelfof 
 C c 4 this 
 
4o8 SERMON IX. 
 
 this infirmity, muft necefTarily be fuppofed 
 to give a fandion to thefe natural, though 
 deftrudlive errors, and to be productive of 
 all the evils that refult from them. 
 
 If it be true, as the- enemies of revela- 
 tion contend, that mankind are often not 
 actuated by their principles, it is equally 
 true, may the Chriftian fay, that they in 
 few^ inftances totally and deliberately re- 
 nounce them. Error gains affent by the re- 
 femblance it bears to truth j and fuperftition 
 fandifies its ufurpations by urging fome 
 of thofe cbims, which true religion has 
 ever employed with fuccefs upon the pom- 
 mon fenfe of mankind. Hence no reli- 
 gion, be its promifes ever fo alluring, its 
 ceremonies ever Co frequent, and its in- 
 jund:ions ever fo peremptory, can keep 
 any firm hold on the reafon or the imagi- 
 nation of men, unlefs it calls in the aid 
 of the moral fenfe, and recommends fome 
 duties which that fenfe approves. Even 
 the coarfeft and moft defpicable fyftems of 
 fuperftition pretend to give a greater or 
 lefs fandlion to thofe offices which the ex- 
 perience of men found neceffary for the 
 
 happi- 
 
'SERMON IX. 409 
 
 happinefs of that fpciety in which they 
 aroie : and therefore the diflindion which 
 lies between true and falfe religion, is this. 
 That religion is falfe, which, profeffing to 
 be intended for the ufe of all nations, is 
 diHiorted in its doi^rines; and narrowed in 
 its precepts, by the prejudices and manners 
 of any one particular age and any one par- 
 ticular country. That religion is probably 
 true, which challenging the enquiries, 
 and demanding the obedience of every age 
 and every country, is calculated to pro- 
 mote their temporal as well as eternal in- 
 terest ; to co-operate with every ufeful 
 quality in their government, laws, 'and 
 manners j and gradually to corredt what- 
 ever is defedive or injurious in them. But 
 the general and vague recommendation of 
 virtue forms no part of the peculiar cha- 
 rader of any religion, fince it is equally 
 common to all. The influence of a reli- 
 gion upon morality is, therefore, to be 
 determined by the relation which the pe- 
 culiar duties it prefcribes, have to the ge- 
 neral welfare of men; and the motives 
 which of itfelf it affords to the dif- 
 charge of thpfe grand and univerfal duties, 
 
 which 
 
4IO SERMON IX. 
 
 which time and place may Indeed modify In 
 their degree, but without fufpending their 
 obhgation. Confidered in this light, the 
 religion of Mahomet prefents itfelf to us, 
 as containing precepts more adverfe, per- 
 hap?, to the well-being of mankind than 
 are to be found in any other inftance of 
 religious delufion. The Muffulman is com- 
 manded, indeed, to be juft and charita- 
 ble J and this command every other reli- 
 gion, however falfe, would not fail to 
 impofe. But juftice and charity form only 
 a fmall and fubordinate part of his obedi- 
 ence. He muft abftain from the innocent 
 enjoyment of the bounties of nature, with 
 a rigour which leflens the comforts of fo- 
 cial intercourfe, and reprefles very much 
 the noble emotions of friendfhip and af- 
 fedlion. He muft approach the Deity, 
 not at the feafons of his own gratitude j 
 but at prefcribed hours, which often 
 arrive without the preparation of his heart; 
 and which return with fuch frequency, 
 and muft be pradtifed with fuch exadnefs, 
 as tend furely to create oftentatious hy- 
 pocrify, or abjedt pufillanimityj to flacken 
 punftuality into indifference j or Inflame 
 
 zeal 
 
SERMON IX. 411 
 
 zeal into fanaticifm. In whatever fituation 
 he is placed, he muft perform ablutions. 
 Which often interfere with the pradical 
 duties of life J and of which the forms, 
 and circumftances would be ridiculous in 
 the recital, if indeed they deferved not a 
 feverer appellation, when confidered as the 
 evidences of virtue and piety. To fill up 
 the meafure of his devotion, the Maho- 
 metan muft leave his friends, his family 
 and his country, and expofe himfelf to 
 the dangers of a tedious journey, through 
 barren fan ds and beneath a burning fky, 
 to vifit the Temple of Mecca, with cere- 
 monies which alike corrupt the under- 
 ftanding, and degrade the dignity of a ra- 
 tional and immortal being. 
 
 Such are the duties to which, the fol- 
 lowers of Mahomet are bound j and little 
 muft the prophet have known of the hu- 
 man heart, if he imagined that the pre- 
 fcription of fuch a ritual was ferviceable 
 to the caufe of real piety ; if he believed 
 that by the introduftion of burthenfome 
 ceremonies he infured the fincerity of re- 
 Jigion ; or if he ventured to hope, that 
 
 any 
 
412 SERMON IX. 
 
 any other confequcnce could ariffe from 
 fuch precepts, than the obfervance of the 
 forms of devotion without its fpirit ; and 
 the confinement of the emotions of virtue 
 to that precife limit within which they 
 were circumfcribed. 
 
 But let us turn our eyes awhile from a 
 profpedl fo difgufting. 
 
 To the narrow and felfifti views of the 
 Arabian impoftor, and to the lifelefs and 
 unprofitable ceremonies which he ap- 
 pointed, let us oppofe the fublime and dif- 
 interefted philanthropy of our holy reli- 
 gion, the fimplicity of its precepts, and 
 the connection even of its ceremonial or- 
 dinances with the pradtice of moral virtue. 
 Unlike the confined and narrow inflitu- 
 tions of the Koran, the gofpel of Chrift 
 breathes a fpirit of benevolence as uni- 
 verfal as it is pure. Unconnefted with 
 the machinations of human policy, or the 
 fchemes of human ambition, it propofes 
 to eftablifli no other kingdom, but that 
 of righteoufnefs and peace. No rcftric- 
 tions of national prejudices, no differences 
 
 pf 
 
SERMON IX. 413 
 
 of religious opinion or modes of worfhip, 
 are fufFered to reftrain its operation. The 
 believer and the infidel, the friend and the 
 enemy, are by a peculiarity which diftin-, 
 guifhes Chriftianity from every other reli- 
 gion, equally entitled to our good offices, 
 and our prayers. In vain, therefore, will 
 the faithful Muffulman, the Roman pa- 
 triot, or the Grecian moral ift, contraft their 
 favourite virtues with that enlarged and 
 comprehenfive charity, which embraces 
 the whole race of men, and knows no 
 bounds but thofe which God has pre- 
 fcribed to his creation. In the delightful 
 exercife of thefe tranfcendent virtues, ex- 
 tended and exalted as they are by the reli- 
 gion of Jefus, the pious Chriftian finds no 
 obftrudtion from the obfervance ,of cere-^ 
 monies devoid of ufe, and even of mean- 
 ing. He is indeed diredted to keep two 
 ordinances, one of vvhich is the mark of 
 his admiffion into the faith, the other of 
 his continuance in it : yet to neither of 
 them, when unconnedled with moral con- 
 duct, does the gofpel afcribe either dig- 
 nity or ufe. Both, on the contrary, involve 
 a folemn promife of obedience to that 
 
 law. 
 
414 S £ II M N IX. 
 
 kw, which, as it was originally imprefled 
 by the Almighty on the heart of man, fo 
 has it been fince finally ratified and illuf-, 
 trated by the revelation of Chrift. 
 
 If fuch is the faith which we profefs ; 
 if it promotes every focial virtue in an ex- 
 tent unknown, not only to the Mahome- 
 tan, but e^en to every other religious fyf' 
 tern ; if its ceremonies are few and eafy, 
 and thofe equally produftive of the fear 
 of God and the love of our fellow crea-' 
 tures i if it binds together in the moft 
 powerful manner the interefts of mankind 
 with the duties of religion, fhall we hefi- 
 tate a moment to confefs it a fyftem every 
 way worthy of the infinite wifdom which 
 formed it j a fyftem, which if adhered to 
 with zeal and fincerity, would reconcile 
 the views, and calm the animofities which 
 fubfift in the world; would unite all man- 
 kind as partners in one common interefl, 
 and teach them to reft their hopes of eter- 
 nal happinefs in the next life on the prac- 
 tice of piety and moral re^itude in the 
 prefent. 
 
 Such 
 
SERMON IX. 415 
 
 Such are the influences, which Maho-' 
 metifm and Chriftianity feverally have upon 
 the human charadter ; and fuch the dlf- 
 fcrencei which they would of themfelves 
 naturally produce in the appearance of our 
 temppral affairs, and the exertions of our 
 moral powers. But though this diverfity 
 of operation be obvious, it is necelTary to 
 remark, that this operation may not al- 
 ways be equally prominent, or equally in- 
 tenfe J that other concurrent and collateral 
 caufes may, as well limit the tendency of 
 the religion of Chrift, as diminifh the in- 
 fluence of Mahometan fuperftition. Re- 
 ligion, ijt is apparent, is not the only em- 
 ployment of the niind of man : a variety 
 of other caufes, in government, in cli- 
 mate, and manners, are conftantly adling 
 upon his powers, and fafliioning his cha- 
 radler : and though a pure and fublime 
 religion has an evident and re^al tendency 
 to exalt the capacities of his mind; yet 
 a religion the mofl: pure and fublime 
 may exift with, a form of government fo 
 corrupt, or with a fyftem of manners fo 
 depraved as to lofe a great part of its in- 
 fluence 
 
4i6 S E R M O N IX. 
 
 fluence on the human mind. There are 
 probably cifcun>ftances in the conftitutton 
 of European and Afiatic governments, and' 
 flill more, it has been faid, in the diffe- 
 rent influences of their climate and fitua- 
 tion, which prevent the religions by which 
 they are diftinguiihed, from producing 
 their full and natural efFefts- upon the ac-^ 
 tions of thofe who haveembraced them ; 
 and if fpectrlations of this kind were the 
 proper fubjedls of this place, it might not 
 perhaps be difficult to fhew, what are the- 
 caufes which in one fituation have jpre- 
 vented the rational and exalted theology 
 of Chriil from attaining its proper efFeft 
 upon the charade^ of thofe who have 
 adopted it as a rule of faith and conduflj 
 and which on the btherhand have refcoecf, 
 in part, the difciples of Mahomet from the 
 fatal^ influences of his doctrines. But it is 
 fuflicient for me to have fhewn the diffe- 
 rent tendency which thefe religions have, 
 from their intrinfic and difl;ingiiifLing pro- 
 perties, to aifedt our morar agency : and 
 iince every caufe muft be judged of by 
 its proper effeds, enough, I tfufl, has 
 been advanced to prove, that the one is 
 
 naturally 
 
S E R M O N IX. 417 
 
 naturally beneficial, and the Qther as nqj- 
 tiirally hurtful to the intelledlqal, the fa- 
 cial, and the religious character of man. 
 
 From a fhort review of the fubjeds that 
 have been difcufled, and of the arguments 
 that have been adduced in the courfe of 
 thefe Ledlures, the fuperiority of the re- 
 ligion taHght by Chrift over that of Ma- 
 homet, will be fufficiently apparent to 
 juftify our approbation of the one, and 
 our rejeftion of the other. We firft en- 
 deavoured to fliew, that, as the Maho- 
 metan impofture was indebted for its fuc- 
 cefs to caufes vifibly and merely humao, 
 fo the rapid propagation of Chriftianity is 
 to be referred chiefly to the immediate in- 
 terpolition of God j that the extent of a 
 religion is not fimply and independently 
 of circumftances a proof of its .truth, and 
 that upon the exclufion of this moft ne- 
 ceffary diftin^dion, idolatry and heathenifm 
 may bo^ of higher triumphs over Maho- 
 metifm, than Mahoroetifm itfelf can,'' from 
 
 '' It has been faid, that if we divide the known regions 
 of the world into thirty equal parts, the Chriftians will 
 be found to be in poiTeiTion of five, the Mahometans of 
 fix, and the Idolaters of nineteen. See Brercmood, p. 79, 
 
 D d the 
 
4i8 S E R iM O N IX. 
 
 the numbey of its adherents and the wide 
 difFufion of its doftrines, claim over Chrif- 
 tianity. 
 
 When the charadter of Mahoinet was 
 compared with the charadler of Chrift, 
 the contraft was moft ftriking. In the 
 pretended prophet of Arabia we difcovered 
 under the mafk of reh'gious zeal the com- 
 bined vices of luft, cruelty, and worldly 
 ambition in his motives j and of worldly 
 craft in his meafures. But in the blefled 
 Redeemer of mankind we contemplated, 
 with reverential love and gratitude, the 
 moft enlarged philanthropy united with 
 the moft fublime devotion ; a dignity tem- 
 pered by meeknefs and an humility quite 
 remote from meannefs 3 a confiftency, 
 which no variety of fituation could {hake ; 
 a difintereftednefs, which no temptati- 
 ons of fecular glory could feduce; a 
 fortitude, calm without infenlibility, ex- 
 emplary without oftentation, and equally 
 fuperior to the afflidions of life, and tQ 
 the tortures of death. 
 
 Mahonietifm, we have feen, is totally 
 unfupported by external evidence j while 
 
 the 
 
SERMON IX. 419 
 
 the credibility of the gofpel is attefted by 
 miracles which omnipotence alone conid 
 have performed j and by the predidlion of 
 events, which omnifcience alone could 
 have forefeen. 
 
 We have found that the Koran even re- 
 futes its own claim to a divine authority, 
 as well by what it denies as by what 
 it concedes : that, confidered in the light 
 of a revelation to regulate our condu£t, and 
 to confirm our hopes, it was altogether un* 
 necej3ary ; that it is true fo far only as it 
 adopted the doftrines of a preceding reli- 
 gion, and that where it differs from them, 
 it is groflly improbable, or evidently falfej 
 in fhprt> that in many inflances it is un- 
 worthy of the wifdom, and in fome even ir- 
 reconcileable to the goodnefs of God. To 
 errors which our reafon may deleft, and to 
 deformities at which our common fenfe re- 
 coils, we oppofed the purity and fimplicity 
 of the gofpel -, its conliftence with the beft 
 difcovcries of philofophy^ and the immu- 
 ta.ble laws of nature j its conformity to 
 the moral precepts, and peculiar economy 
 of the Mofaic fyftem j and finally the in- 
 D d 2 variable 
 
420 S E R M O N IX. 
 
 variable agreement, in which its com- 
 iJiands, its fandlibns, and its evidences 
 ftand with each other and with themffclvfe«. 
 
 In the prefent Ledlure th^e comparifdh 
 has been clofed by an impartial confidera- 
 tion of the effedis which each religion 
 either is calculated to produce, or adlually 
 has produced ; efFeds, which, on the bne 
 fide, ^re as deftrudtive to the' pretenfions 
 of Mahometifm, as on the other they are 
 hondurable to the caufe of Chriftia- 
 nity. Indeed the more attentively w'e con- 
 fider the impofture of Mahomet, the more 
 firmly fliall we difbelieve, arid the more 
 fincereiy muft we defpife it. But in pro- 
 portion as the proofs which fupport the 
 gofpel, and the doftrines which it con- 
 veys, are brought to the teft of hiftorical 
 or philofophical criticifm, the greater rea- 
 fon fliall we have to felicitate ourfelves on 
 our profcffion of a i^eiigion, fo adapted 
 at once to the frailties and to the nobleft 
 capacities of our nature, and fo friendly 
 both to our temiporal and eternal interefts: 
 a religion, which hitherto has refifted the 
 fuUen obftinacy of the Jew, the fierce 
 hoftility of the Mahometan, and the fcep- 
 
 tical 
 
S E R M O N IX. 421 
 
 tical fubtlety of the infidel ; a religion, 
 which is more approved as it is more un- 
 derftood, and againft which the God who 
 founded it, has expreilly promifed that be 
 will not fuffer the gates of hell finally to 
 prevail. 
 
 To difcover the credibility of the Chrif- 
 tian revelation, the diligent and honeft ufe 
 of our own underftanding alone is requi- 
 fite. May the grace of God fo fand:ify 
 our hearts, that we may feel its impor- 
 tance in every period of our lives j that 
 in the hour of death we may be fuftained 
 by its comforts ; and admitted to all its 
 glorious privileges in the day of judg- 
 ment. 
 
 Whilci however, we ckave to the truth, 
 with fteadinefs of judgment and in fin- 
 cerity of fpirit, let us be difpofed to lament, 
 rather than to rail at, the oppofition of 
 thofe who have not been hitherto brought 
 by the providence of God within the pale 
 of the Chriftian Church. Though juftified 
 in our own faith by the folemn teftimony of 
 our own confciences* we are very incompe- 
 tent 
 
422 SERMON IX. 
 
 tent judges of the known, as well as of 
 many unkno^^n difficulties, whidi, arifirig 
 from early prepoffeffion, from habitual 
 perfuafion, from an honeft dread of change 
 in the awful concerns of religion, or from 
 a reverential and fond attachment to 
 the fuppofed virtues and fandlity of their 
 admired prophet, may have prevented the 
 followers of Mahomet from yielding to ar- 
 guments, which they are unable to confute. 
 Though bound to accept with thankfulnefs 
 the gracious offers of falvation which have 
 been made to ourfelves, we cannot difcern 
 all the wife and excellent purpofes, which 
 the moral governor of the univerfe may 
 ultimately accomplifh, by the ignorance 
 or errors, in which many of his creatures 
 are yet involved. In refpedl therefore to 
 the revelation which is calculated to en- 
 lighten that ignorance, and to reform thofe 
 errors, we aft up to the full meafure of 
 our duty, if we embrace it without hy-t 
 pocrify, if we defend it without bitter- 
 nefs, and if, whilfl we labour to diffeminate 
 its glorious truths we ferioufly endeavourto 
 make it the rule of our own conduft, no 
 lefs than, of our belief. By thefe means we 
 
 fhall 
 
SERMON VIII. 423 < 
 
 fliall moft efFedlually and mc/ft honourably 
 adorn the religion we profefs -, we fhall 
 recommend it to the approbation of the 
 wife and good i we fliall protedt it from 
 the affaults of the perverfe and profligates 
 and {hall gradually become the inftru- 
 ments of giving complete effedt to the 
 benevolent defigns of that Being, ' who, in 
 his own good time, will aiTuredly bring 
 all the various nations of the world into 
 one fold, under one (hepherd, Jefus Chrid 
 the righteous. 
 
 NOTES 
 
( i ) 
 
 NOTES AND AUTHORITIES. 
 
 N. B. It having been fuggejied by the authors 
 friends, that the leSiures, as read from the 
 fulpit, were too diffufe, and might with great 
 propriety be abridged in the publication j he 
 has availed himfelf of this judicious opinion^ 
 partly by retrenching many fuperfuities, and 
 partly by printing amongjl the Notes thefub- 
 Jlance of fome digrejjions. 
 
 P. 50. 1. 13. The fa£t we cannot difpute, where we 
 ore utterly unable to affign the final caufe.'\ There is 
 nothing more myftefipus in this faft, than in 
 many other occurrences and difpenfations of di- 
 vine providence : and it reflefts no more diflio- 
 nour on the moral attributes of the Deity than 
 Other evils that infinite, wifdom daily permits tp 
 
 * A take 
 
11 NOTES AND 
 
 take place in the world. Ignorant minds are apt 
 to be biaffed by outward events, and-^often decide 
 on thfe merits of a caufe by the fuccefs which at- 
 tends it, alj^aftedly. from thofe confiderations 
 which a wife man will always take into the ac- 
 count, in order to determine on the nature of that 
 fuccefs, its means, and its end. In the cafe of 
 particular perfons this falfe mode of reafoning is 
 very common. We find it in the mouth of Bil- 
 dad, when he would infer the difpleafure of God 
 ^ainft the patriarch pf Uz fsoa?. the c^lan^ties 
 which ha,d befallen him_. If thoif Wjsrt fure and 
 uprigbti furely now be would awake for thee, and 
 make the habitation of thy r^bteotifnefs projperous. 
 Gsecilius, in his celebrated difpute with 06taviys, 
 could not conceive that the God, *' the foHtary 
 **God" of the JewSj, as he dej^oi^pi^tes hipi, 
 could be Almighty, and yet fuiFer l;iis people to 
 remain io long in captivity. This is the fallacious 
 Gonclufion of men, who judge of the divine coh- 
 du£l by the partial rules of human judgment and 
 experience j gjid think God ta be fuch a one as 
 themselves j governed 1?X the fajn^ mjOti;^^^s> andi, 
 podTeffcd of ^e l^me aff^dbipnjS. -, lifiuted in hjl^,, 
 yiews, and partiali in his attachments. The pro- 
 \a(i^nce of God r-efpefting t^is pcopk, had an, 
 objedt ijtj yieyi; pf a larger; ^saeijjt and cq^f^uence^ 
 than theif particular fttftungs : ^nd tlve prc^)«rity 
 
 and 
 
A tr T H O R I T I E S. iii 
 
 and advwfity of their church and ftaie were but 
 imeans employed by infinite wifdom to prodiuett 
 events of more univerfal importance. 
 
 P. 52. 1. 21. Baal"] Baal, the Syrian idot, fof 
 a time feems to have ehgrofled the devotions and 
 facrificeS of thfc apoftate Ifraelites, after Ahab had 
 married Jfezebel, the daughter of Ethbaal the 
 king of the Zidonians. [i Kings xvi. 30.] Thd 
 influence of this pernicious example was fo exten- 
 five arid apparent, that the prophet Elijah cortfi- 
 dered himfelf as fingle in refifting itj and a foli* 
 tary worfliipper of the true God. He was indeed 
 itiiftaken : but the degeneracy muft have been al- 
 Hioft univerfaij to have occafioned the exclama- 
 tion which he made : and thofe whom God had 
 pfeferved from the idolatrous contagion of the 
 times, certainly bore but a very firtall proportion: 
 to the bulk of the people, who were infeded with 
 the moft inveterate Ipecies of it. i Kings xix. 
 14, 18. 
 
 P. SS- !• 21. Nor did the introduSiion ofChriftia- 
 Hity into the world, &c.} The influence of the gof- 
 pel i^ of a moral nature. It does not break in on 
 the conflikution of the human mind by any necef- 
 fits^ingand irrefxftible power. Men are left to judge 
 of its nature and qualities by the common lights 
 of the underftanding j and it is in the power of 
 the will «r refift its evidence. If the faculties 
 
 »A 2 were 
 
iv N a T E S AND. 
 
 were controuled by its force, there could be 'no 
 merit in yielding to its influence. It would ceafe 
 to be a moral means of converfion, if ijt left no 
 exercife for the judgment, and no choice for the 
 will. As fo much depends on a man's own con- 
 l^uft, in order to conftitute him a moral agent, a 
 fubjeft of rewards and punifhments, we cannot 
 conceive any fcheme that would neceffarily prevent 
 the admiOlon, and in fome fituations, the preva- 
 lence of error, without a total alteration in the 
 plan of moral government. The faculties that, 
 may be employed to a good purpofe, are liable tO: 
 be perverted to a bad one. Divine wifdom froiji, 
 time to time correfts and reftrains the abufes that 
 arife from their mifmanagement : but to prevent 
 them' altogether, would require fuch a perpetual 
 Intervention of a miraculous power, and fuch a 
 conftant bias irrefiftibly preponderating over the; 
 mind,, as. would deiiray the very defign of the: 
 gofpel, which is intended to produce a volun.):ar;^ 
 fervice by rnoral motives j and not a neceffary 
 efte£b by a conllraining and irrefiftible impulfe.., :; 
 P .. 5 5 . 1, acL l^busbe foretold ;. and the. ement jfijli- , 
 fed the predMon..} That the church was even in 
 the earlieft periods, mfefted with hercfies of the moft^ 
 pernicious kind, cannot be denied. The apoftle^ 
 themfelves .complain, of. feftaries who attempfed, 
 to feduce the ignorant, and unwary bx various ar-j 
 
 tifices. 
 
A tj T H O R I t I E S. V 
 
 Alices and impdfitions, fuited to the various hu-' 
 mours and prejudices of thofe whom it was their' 
 aim to pervert. The primitive fathers found the 
 fiibjedts of complaint and remonftrance ftill more 
 numerous and alarming : and they encreafed with 
 the increafing fortunes of the church. The here- 
 tics wais fo numerous, and the tenets they, la- 
 boured to diffeminate were fo very prejudicial to 
 the interelfe of the gofpel in the time of Juftin 
 Martyr, that he compofed a fet treatife in an- 
 fwer to them, which unfortunately has fhared the 
 fate of many other excellent treatifes, the names 
 of which have only efcaped the wreck of time, 
 [Mojhem. vol. ii. p. 152,1 53.] The elaborate work 
 of IrensBus experienced a better fate. It is a melan- 
 choly monument of the perverfenefs of the hu- 
 man underftanding, when it fufFers itfelf to be de- 
 luded by novelties,, and, inftead of following the 
 form of found words delivered in the holy fcrip- 
 tures, proudly purfues its own inventions with 
 only fancy for its guide.. But the early preva- 
 lence of error, fo far from dimihiftiing the credit 
 of the gbipel, tends rather to eftablifti its authot 
 rity i as it confirms the prediftions of that divine 
 oracle by whom it was delivered to the world. 
 
 P. 57. 1. 10. It appears tbeif, as well from expe- 
 rience that error often does, &c.] Errors muft arife 
 as long as men are free. Nor do they only arife 
 
 *A 3 from 
 
^i K O T E S A N D 
 
 from the moral conftitution of free agents j but 
 from the particular defignation of divine provi- 
 dence. God makes ufe of evil inftruments to ef~ 
 fe<5t a, good purpofe. He puts fach reftraints on 
 wicked and erroneous men; fo overrules their con- 
 duft, fo counterafts and checks their proceedings, 
 that they may not infringe on the ftanding laws 
 of his kingdom, and derange the general plan of 
 his providence. As individuals they are criminal j 
 but confidered in a more exteafive light, their 
 conduft is ultimately beneficial. We find that 
 errors were permitted under the Mofaic inftitu- 
 tion for the fame reafon that the apoftle alledges 
 for their permiflion under the Ghriftian. Compare 
 Deut. xiii. i, fifc. with i Cor. ii. 19. 
 
 P. 62. 1. 14. Among the bijhops, &c.] The want 
 even of a knowledge of the common rudiments 
 of literature was fo general among the higher ec- 
 clefiaftics of thofe times, that it was fcaroely 
 djCemed di%raceful to acknowledge it. In the ads 
 of the councils of Ephefus and Chakedon, m^ny 
 examples occur, where fubfcripfiions are to be 
 found in this form: ly fuck an one, have Jwhjcri-. 
 hedhy the hand &f fach an one, becauje I cannot 
 <wnte. Aijd fafh a MJhop having Jaid that he could' 
 tietivrite, I ivho/e name is underwritten, havefak- 
 Jcribed for him, 
 
 P. ee. 
 
A U t fl O' R I T I E S. VH 
 
 P. 66. 1. 14. The very effente of ChnJHatiiiy voai 
 hfii &c.] No reprefcntation can convey ftronget 
 ideas of the melancholy ftate of religion ih IK'S 
 7 th century, than thl^ deferlption of the charafte^ 
 of a good Chriftian as drawn at that period by St. 
 Eligitis, or Eloi, bifliop of ^foyon. 
 
 *' Bonus Chriftianus eft qui ad ecclefii^ fre- 
 *' quetltef venit, ti oblatidnem, quE in altari Ded 
 *'offeratur, exhibet? qui de fruftibus fiiis noii 
 "gnftat, nifi fxriuS Deo aliquid offerat i qui quo- 
 ^ ties fatiftse folennitates' advehiunt, ante dies plu- 
 *' res caftitatem etiam cum propria uxofe cuftodit, 
 "ut fecura corifclentia Domini altare accedef6 
 ** |ioffit j- qui poftremo fymbolum, ■^el orationfefti 
 *' dominieam memoriter te^nfct. Redimite animal 
 '* vefliras de pcena duiri habetis in poteftate reme- 
 "dia; oblationes et decimas ecclefii's affeftej fu- 
 ** rriinaria fanftis locis, jiixta quod hab6tlsj exhi- 
 ** bete J ad ecclefia'm' quoque frequentius conve- 
 '* nite i fa!hiftorum patrbcinia- humiliter dcp'etife : 
 '* quod fi obfei'va^eritis, fecuri in dife judicii ante 
 ** tribunal seterni judicis venientes, dicetis. Da, 
 ** Doixiine, quia dedimus." Mofli. Vol. ii. p. 22. 
 
 P. 6f . 1. 15^. Enieh the fanned remains of thai 
 €f'ofs\ A veneration fof the crofs very early pof- 
 fefled the minds of the primitiv'e Chriftians ; and 
 was afterWards'carried into all the extremes of ab- 
 furd and puerile fuperftition. Its allegorical re- 
 ference 
 
yiii N O T E S , A N D 
 
 ference was magnifieid into a real virtue : and 
 what the apoftles fpoke of under the formi9f> 
 metaphorical fymbol became in tinie an objeft of 
 devotion, and was made ufe of as an aftual 
 charm. , . 
 
 Ibid. 1. li. The images of the Jaintswfio had la- 
 toured to dijfeminate'] The earlier ChriftianSrfepro- 
 bated every fpecies of image -worlhip in the 
 ftrongefl: language j and fome of thenq- employed 
 the force of ridicule to great advantage in order 
 to expofe its abfurdity.; When the Emprefs Con- 
 ftantia defired Eufebius to fend her the image -of 
 Jefus Chrift, he exppftulated with her on tl^e im- 
 propriety and abfurdity of .her requifition in ,the 
 following very ftriking words, " What kind of 
 " image of Chrift dpesvyour imperial Majeftyrwifti 
 " to have conveyed to you ? Is it the image of his 
 '* real and immutable nature ; of is it that which 
 " he afTumed for our fakes, when he was veiled in 
 " the form of a fervant ? With r^fpeft to the form 
 " of God, I prefume you are not to learn, that no 
 " man hath known the Son, but the Father ; neither 
 " bath any man known the Father, but the Son j and 
 " he to whomfoever the Son will reveal him. But 
 " you afk for the image of Chrift when/he ap- 
 'f peared in human form, cloathed in a body fimi-; 
 *' lar to our own. Let me inform you, that that 
 
 " body. 
 
AUTHORITIES. m 
 
 *' body is now blended with the glory of Deity j 
 "and all that was mortal in it, is abforbed inlife.f* 
 
 P. 72. I. 6. It of courfe admitted an almofi endlefs 
 variety of religious opinions.'] Vid. Shareftani apud 
 Poc. Specim. Hift. Arabum, p. 136. 
 
 Ibid. 1. 15. Many of them efcaped hither, as to a 
 place of refuge from the dreadful calamities, which 
 the juji vengeance of God infli£led on their nation^ 
 Vid. Millii Diflert. de Mohammedifmo ante Mo- 
 haramedem,, p. 43. 
 
 Ibid. 1. 18. Chriifianity had alfo made a very con- 
 Jiderable progrefs among fome of the tribes of Arabia, 
 particularly that Je5i which was dijiinguifhed by the. 
 title of Jacobites] ' Cui Chriftianorum fe6tse po- 
 ' tiffimum addifti erant Arabes in Chriftum crq- 
 ' denies, ex hoc ipfo authore noftro * difcimus,, 
 
 * qui caufam quod Mondarus, Arabum rex, Gras- 
 ' cis bellum intulerit, hanc aflignat, quod Irnpp- 
 
 * rator Juftinianus eos male tradaret qui unam in 
 
 * Chrifto naturam affererent, cum eo tempore qui 
 
 * inter Arabes erant Chriftiani, ^^^dSj** \y\Sa 
 
 " XaSUaII ilxAs!, Jacobitarum confeffionem ampleSe^ 
 rentur. f The Jacobites took their denomination 
 from one Jacob, a Syrian, % who began to difle- 
 
 * Abu'l Phar^jio." f Specim. 
 
 Hift, Arab, p. 
 
 137. 
 
 t5-*^W tg*^.i c^.jy^^ V^**:! 
 
 X_5^ 
 
 • S ■ 
 
 ,4 ■ 
 
 SxaaIs aUcO-i(! «j,x*o ^%J\ »As 
 
 ^^! 
 
 1 <^1 , 
 
 kJJkCil- 
 
 Ahmed Ebn Edris. ^ 
 
 1jn*V 
 
 c^*'^ 
 
 i!<>u:>|} 
 
 minate 
 
* NO T E S AND 
 
 fninate his dofbines in the Eaft about the cloTe of 
 the fixth century. His fedt are fometimes diftin- 
 guiflied by the name of Monophyfites, the pro- 
 geny of the Eutychians, who afferted the Jin^ti 
 nature of Chrift in oppofition to the orthodox, who 
 maintained that his nature was twofold, human 
 and divine. The Neftorians-, in avoiding this er- 
 ror, ran into the contrary extreme. In order to 
 ftipport his twofold nature, they alfo divided the 
 per/on of Chrift into two. The Athanafians guard 
 their creed againft both thefe errors by maintain- 
 ing that Ghrift is in nature twoy but in perfm one: 
 and illuftrate the union by that of the foul and 
 body in the human conftitution. The plea of dif- 
 ficulty, and even incomprehenfibility, may be ur- 
 ged in one cafe as well as in another. The diffi- 
 culty in the former is greater, beeaufe the fubjeft' 
 is of a higher degree. But if man is a myfttery to 
 man, can we by Jearching find out God? 
 
 P. 73. 1. 2. Idolatry] For a full and particukt 
 account of the various objefts which fhared the 
 devotions of the idolatrous Arabs, fee Poc. Spec, 
 p. 89, &c. Sale's Prelim. Difc. Edit.4toi p; 17. 
 Hottinger, Hift. Orient, p. 228-, &c. 
 
 Ibid. 1.3. The predominant /pedes appears to have 
 been that of the Sabians] See Poc. Specim. p. 138 
 —143, Sale's prelim. Difc. p. 14. Thofe who- 
 are defirous of obtaining a more exa£t knowledge 
 
 of 
 
AUTHORITIES. xi 
 
 of the Sabian principles and worftiip, may con-t 
 fult Hyde, Rel. vet. Pcrf. p. 128. D' Herbelo^ 
 Bibl. p. 726. Hottinger, Hift. Oriental. Lib. L 
 C. viii. Prideaux, Conneft. part i. B. 3. 
 _ Ibid. 1. 15. Ilje religion of the Magi bad liJat'^ 
 •wi/^ found its way, and oktained an eJtahUfhment 
 ammgjome of their tribes. '\ See Poc. Spec. p. 146. 
 J^very important particular concerning this reli- 
 gion has been elaborately inveftigated, and deariyl 
 explained by the learned Hyde in his Rel. vet., 
 Perf. and alfo by Prideaux, Connedt. part i. B. 4,. 
 
 P. 74. 1. 23. With the Jew he^ maintamed the m-L 
 ffkatim ofMofes'] Sale's Koran, p. 407. Edit. 4to« 
 
 Ibid. 1. 26. With the Chrifiian he admitted tht 
 divine miffion of Jefus Chriji and the truth of the: 
 g^pehY Koran, p»30, 35, 41. Reland. de Relig. 
 Moham. Lib. i. C. 4. Elcnacin,. Hift. Sarac. p.3.- 
 ■ p. 75. 1. 2. He even attempted- to found his own 
 pretenfions on the preceding revelations of Mofes and' 
 Chriff] Koran, p. 174, 133. 449. 
 
 Ibid. 1. 5. That he was fent to purify a religkn^^ 
 which mginally came down from heaven"] Vid; Mil- 
 lii Diflert. de Mohammedifino, &c. p. 5, 6. 
 
 Ibid. 1. II. Toclofe the feal of prophecy] Vid. 
 Hottinger, Hift. Oriental, p. 418. 
 
 P. 76.. 1. 4. n& Art of writing had been known 
 md pra^ifed by their countryman Job, and by th^e 
 tribe of Hamyar^ &c.], The Hamyaritic charadter 
 
 was 
 
xii NOTES AND 
 
 was probably of very high atitiquity. It was in- 
 tricate and perplexed, making^no regular diftinc- 
 tlon betwixt the different letters, from whence 
 perhaps it had the name of .SsJUJH Al Mojnad: Mo- 
 ramer Ebn Morra is faid to have been the inven- 
 tor of the Arabic charafter, not many years be- 
 fore the birth of Mahomet. The letters invented 
 by Moramer were, however, rude and imperfedt, 
 fimilar. to, or perhaps the fame with thofe which 
 are called Cufic, and which are often found on 
 ancient monuments in the Eaft. The elegant and 
 beautiful charafter now in ufe amongft the Arabs, 
 was formed .from the invention of Moramer, by 
 Ebn Moklah, almoft 300 years after Mahomet, 
 and finally brought to perfeftion by Ali Ebn 
 Bowab in the following century. Vid. Ebn Cha- 
 lican apud Poc. Spec. p. i55'^i59' 
 
 Ibid. 1. 9. the reft of the Arabs were totally m- 
 acquainted with this ujeful art] Ebn Chalican af- 
 ferts, that at the firft publication of the Koran, 
 there could not be found in the whole country of 
 Yemen one fingle perfon who could read or write 
 Arabic. Vid. Poc. Specim. p. 156. 
 
 Ibid. 1. II. tho/e of Mecca in particular, were 
 fecuUarly dijiingmjhed as ignorant and illiterate, even- 
 to afrQver¥\ The inhabitants of Mecca were called 
 . ,^\y the illiterate, in oppofition to thofe, of 
 Medina, who from their acquaintance with the 
 
 arts 
 
AUTHORITIES. xnt 
 
 arts of reading and writing, not lefs than front 
 their being in poffeffion of a written fyftem of re- 
 ligion, were diftinguiftied by the title of y M 
 
 ■ _-\ " <=■> ^<T the feo^le of. the. book. * 
 
 Medina was principally inhabited by Jews and 
 Chriftians ; and hence Mahomet in his Koran fre- 
 quently applies this title of i__>U.SaSI Jjt>!> to Jews 
 .and Chriftians in general. See Koran, p. 71, I5?> 
 &c. 
 
 P.77. 1.2. But to the profound refearches of philo' 
 
 Jopbyt and the laboured deduSlions of reafon they were 
 
 if neceffity entire ftrangers'\ »JLJi SJuJ*!! Ju: UV 
 
 «_j XjUxXS a^UJs \-_aI& '^y aLo Lm M\ n-^--^;^^ 
 
 * Verum quod ad philofophiae fcientiam, nihil ejus 
 
 * admodum conceflerat illis Deus, nee eos ad hjec 
 
 * ftudia idoneos fecerat.' Jbu'l Phar. Uift. Dyn. 161. 
 
 Ibid. 1. 1 2. Many of them abfolutely denied the. 
 fojjibility of a future fiate of exiftmce'\ There were 
 fome amongft the Arabs who denied both the 
 creation of the world, and a future refurre<5bion ; 
 afcribing the origin of the univerfe to what they 
 call nature, and referring its final diflblution to 
 the effed of time. Others, though they admitted 
 a creation, yet totally rejedted every idea of a re- 
 
 refiani. t^sM u^^'la XwOvjli' isJjaH^i a^I 
 
 furreftion 
 
«r NOTES AND 
 
 furreftion of the dead. Vid. Shareftan. apud Poc* 
 Spec. p. 134. 
 
 Ibid. 1. 24. SbouM again he called into exifi6nee'\ 
 Vid. Poc. Specim. ubi fupra. Millii Differt.i* de 
 Moham. p. 14. 
 
 P.7 8 . 1. 1 5 . jind believed that even tbeanimals,&cc.'] 
 Pocock, on the authority of Al Jauhari, Ebno'I 
 Athir, Shareftanf, and other Arabic authors, re* 
 iates a firigular cuftom which prevailed among 
 Ibme of the Arabians, of tying a camel over the 
 grave of the dcceafed, where it was left to perillt 
 without food i left its mafter Ihould fufFer the dif- 
 grace of walking on foot in another world. * 
 
 P. 79. 1. at. Gardens fairer, &c»] See Kor^n, 
 p. 1104. 410. 4J3. 
 
 P.83. 1.17. Looking forward mtb anxims expec- 
 t^on to the joys of farad^e, ,&c.] Vid. Abul Fed, 
 Vit. Moham. p. 43. 
 
 P. 84. 1.4. "fhe fdloi» citizens of the impoftdr^ 
 So:.] Vid. Elraacin. Hift, Saracen, p. 3. 
 
 Ibid. 1.16. "the Juhmhgim of 4k? hdly4itji] Mec- 
 ctopeaedher gates to Mahonaet in the^ 8th yeaf 
 of the Hejra. See Abu'l Feda, p. loa, fo6. El- 
 maciJi. p» 8. 
 
 ^ ^\ oOiau,. iUlb i^ ,j-* (^ kJ^> * 
 ^ ^ ^, U^l; ^ «^ ^ ^^ ^^ 
 
 Ibid. 
 
AUTHORITIES. xv 
 
 Ibid. 1. x^..fhe/enfelejs okje^s of Arabian detto-^ 
 tion] Mahomet found no lefs than 360 idols round 
 ^he Caaba, all of which he deftroyed. * 
 
 P.85, 1.18. No knger Jeru^led to ajfumi the en* 
 figm of temporal as well as fpiritual demmon] Ei-» 
 niacin, p. 7. 
 
 Ibid. 1. 22. Tke troops of the imperial prophet^ 
 Vid. Abu'lFed. p. iii. 
 
 p. 86. 1. 4. 'J^he ftreets of Medina were crouded 
 with am^ajfadorsl From the number of thefe em* 
 baffiesj this year was called i>>^^\ iu« annus lega-r 
 tiottum. t 
 
 Ibid. 1. 13. And thus was his empire at length 
 firn^y eftablifbed throughout the feiiercil provinces of 
 Arahid\ ajcLk? aUI J>««mj >& ^^ ^^ CIaL^.5 ^ 
 
 ^ yj^ liS^j y^l ^\ ^5, — U.^? ^.oJf 
 * Deinde coepit annus Hegiras decimus. 
 
 w^V 3>*;5 f^ fy>. X-Si.*! fJ*^ ts*^' J>a^a * 
 
 4l-Bochari, in Senna. 
 
 Qj^Jj %«)<\_jct j_^-Jij( Aiji *X51 jf^l iXa.« |»xXmi 
 
 MuU Rail. ,^ d>^^' «»*. 
 ' Cum 
 
ivi N t E S AND 
 
 « Ctim eflet Apoftolus Dei Medinse, venerunt ad 
 
 * eum legationes ex- univerfa Arabia ; et homines 
 ' undique in religronem intraverunt turmatim, Et 
 
 • Iflamifmum amplexi ftint incolae Arabiae feiicis, 
 
 • et i*eges Hamyar/ Abu'l Feda. " ' . 
 
 P. 87. 1.4. Little remained to be done, hut to pur- 
 sue the path lOhicb he had traced"] At this critical 
 period the aflaffination of one, and the decifive 
 overthrow of another of the competitors of Ma- 
 homet, who had with equal ambition, though 
 isrith inferior abilities, afpired to the fame pre- 
 eminence, gave new ftrength and authority to the 
 infant government. 
 
 Al-Afwad* in the fpace of four months had 
 rendered himfelf extremely formidable, and fub- 
 dued the greater part of Yemen, befides other 
 provinces, when he was affaflinated by the con- 
 trivance of Mahomet, on the very day before the 
 death of that impoftor. 
 
 Mofailama, f called by the Mahometans ' the 
 
 * lying Mofailarrfa,' had once profeffed the reli- 
 gion of Mahomet, but afterwards apoftatizing 
 affumed the charafter of prophet, himfelf, and 
 CoUefted a very numerous body of followers, 
 when his party was totally routed by the Maho- 
 
 » Abu'l Fed. Cap. Ixxiii. 
 t Idem in Vita Ahu-Becri. 
 
 metan 
 
A U T H O R I T I E,S. 
 
 XVtt 
 
 metan army un(Jer the command of Chaled Ebno'l 
 Waiid, and himfelf with loooo of his troops put 
 to the fword. This fignal vidory was obtained in 
 the firft .year of the reign of Abu Beer, the fuc" 
 ceffor of Mahomet. 
 
 Taliha,f another competitor of Mahomet, hav- 
 ing raifed a confideraBle party, was routed and 
 put to flight by the fame commander ; but after- 
 wards returned to his allegiance in the reign of 
 Omar, the fecond Caliph. 
 
 Thefe fafts are of lingular importance, as they 
 tend much to leflen our wonder at the fuccefs of 
 Mahomet, among his own countrymen at leaft, 
 by proving how eafily the Arabians admitted, an4 
 how zealouily they defended the groundlefs claims 
 of every daring impoftor. 
 
 P. 97. 1. 5. By this authority every quejiion of life 
 and of property is finally decidedl During the firA 
 century of Mahometifm, the followers of the pro- 
 phet, poffefled of little fixed property, and enga- 
 ged folely in the occupations of war, found in the 
 words and. letter of the Koran a law fully adequate 
 to the purpofe of regulating all thejr civil affairs. 
 But when their numbers were considerably increa^ 
 led, when their dortunion was eftablifhed over 
 opulent and extenfive kingdoms, and when the 
 arts of peac? and the ernployments of commerce; 
 t Elmacin, Hi/.. Saracen, p. 16., 
 
 *B had 
 
Vrva. NOTES AND 
 
 k&d fuctfeeded to the tomuk of war, the inftituti-. 
 ©ns eofitaiiied in the mere letter of their hyr were 
 probably too vague and too general, to preferrc 
 the order And well-being of civil fociety. It was 
 then that commentators arofe, vrhofe objef^ it was 
 t6 fUp|)ly the defefts, without derogating from the 
 authority of the original law ; or alienating any 
 part of that implicit obedience,, to which it was 
 entitled* With this view numberlefi vohuiKs have 
 been compofed -, on the moft refpedtable of which 
 every declfion in the Mahiometan courts is founded. 
 All of thefe, however, profeffedly derive their fole 
 force and claim to refpeft from, the venerable and 
 infallible authority of the Koran. 
 
 P. 99. 1. 4. By th Meft Mmmntators] See this 
 prophecy particularly explained in Mede, Newton 
 on the Propheties, Vol. III. p. 9S, &c. Bagot's 
 Warb. Leftures, p. 290. and Hallifax's Warb. 
 Led. p. 318. 
 
 P. 105. 1. 9. // is even neeeffary to &eknmoledgea 
 that in the finder of God -we find the only adequate, and 
 iberrfere the real and ilhftrims caafe.'] We are told 
 by a very acute, but mifchrevous writer of Meta- 
 phyfics,t that from a finite efFed we can oidy in- 
 fer a finite Caufe. Now, if this fubtlety be em- 
 ployed to difprore the divine origiual of the Gof»' 
 pd, we contend againft the Deift, that it beaa 
 
 + Hume's Effays, Vol. II. p. 153. Edit. 1764. 
 
 equally 
 
AUTHORITIES. xix 
 
 •equally hard againft the evidences of natural reii- 
 gion, and cannm: therefore be confiiiently employ* 
 ed by him who admits thofe evidences: and to 
 the Athcift we reply, that it does not, when fairly 
 examined, anfwer the purpofe for which he would 
 employ it. The Being, from whom all thiogs de- 
 rive their exiftcnce, may be in his attributes infii 
 nite, though his worics, in which fubfift the rela- 
 tions of caufe and efFedt, be finite. By this diftine* 
 tion we fecure the honour of the divine nature : 
 and carrying on the fame diftinftion to the intro- 
 duftion and eftablilhment of the gofpel, we firft 
 ihew, that it is not of human original, becaufe all 
 efibrts of human agency are unequal to the efFeiEt j 
 and we then affert, that every rule of juft reafon- 
 ing aiithorizfes us to admit the divine agency which 
 is equal. If indeed our enemies be perfuaded, 
 that the unaided power of man could not have 
 eftablifhed the gofpel, we Ihall find little difficulty 
 in conquering the arguments which lead us to have 
 recourfe to any intermediate caufe, that falls fliort 
 of idlvine interpofition. 
 
 P. 1 08. 1. 2' ^e prmife of a Redeemer ^ &cc.'\ 
 Jt is evident from feveral paflages in the New 
 Teftament that the Jews were in expeftation of 
 the Meffiah at the time of Chrift's appearance. 
 The woman of Samsu-ia, though of a fchifmatical 
 church, yet deriving her knowledge from the fame 
 
 * B a fource 
 
XX NOTES AND 
 
 fource of divine prophe^r, Jaid to Jefus, / kHO'si 
 that the Meffiah cometh, &c. John iv.- 25. In LuKe 
 iii. 15. we are informed, that the preaching of 
 John was of fo divine a nature, that all men mttfed 
 in their hearts whether he was the Chrift or not.' And 
 when Jefus had performed a variety of miracle^ 
 which evidently bcfpoke a divine interpofitiohi 
 this a£tua;l queftion was propofed — When Chrift 
 Cometh, will he do more miracles than this man hath 
 done? John vii. 31. Whether therefore the Jews 
 believed that Jefus was the Meffiah, or rejefted 
 him under this charafter, it is evident that they 
 were in expeftatidn of a perfon who fhould fuftain 
 the office. And indeed the confirmation, which 
 he gave to his claim to this fuperior and diftin- 
 guifhing title, was fo full and clear, that it is faid 
 in the 40th arid 41 ft verfes of the fore-cited chap- 
 ter, that many of the people declared of a truth. This 
 is that prophet : others faid, This is the Chrift. . The 
 melTage of the Jews by the Priefts and Levites to 
 John, Art thou the CImft? is a fufEcient proof of 
 the expeftation which generally prevailed of the 
 advent of a divine perfon, fuftaining. this charac- 
 ter. John i. 1.9. The Coming of the Meffiah, made 
 an exprefs article of the Jewifli faith, as we are 
 informed by Maimonides and. others of that 
 church : and the denial of it was deemed a danger- 
 
 ous: 
 
AUTHORITIES. xxi 
 
 ous herefy, and; a virtual renunciation of the au- 
 thority and truth of the law of Mofes. ,^ 
 
 P. 12.8, &c. Here it would not be difficult to 
 multiply authorities to fupport what has been ad- 
 vanced, in this .and the following pages refpedbing 
 the Gentile Philofophy ; but as the fubjeft i§ fa- 
 miliar to fcholar^j and has been often ably and 
 fully difcuffed, I purpofely forbear entering intp 
 particulars, and refer my readers in general to 
 Brucker's Hijloria PhilofopHa. 
 
 P. i6i. 1. 21. Jbj.e£t credulity of the multitudes 
 whom he deceived'\ The warm imagination and en- 
 thufiaftic zeal of Arabian authors has not fuffered 
 the birth, the infancy, and the youth of their pro- 
 phet to remain undiftinguifhed by many of thofe 
 prodigies, and many of thofe prefages of his fu- 
 ture greatnefs, with which fuperftition is ever 
 ready to adorn the hiftory of its heroes. 
 
 Even the learned and fenfible Abu'l Eeda has 
 related at large feveral of thofe prodigies which 
 are faid to have announced the birth of the infant 
 prophet to the world, together with their expla- 
 nation by Satih, a famous diviner of thofe days. 
 *XJi ^y^j l^ ^i ^\ XXJU! iTJir UJ liiL«3i /i 
 
 xi^ j.m£ »}f Am CJeStMi^ ifj>***^ {^yi^ U'*'^^^^'^ '*<xX^ 
 
xxii NOTES AND 
 
 tXtMi j:oiL>> as Uja 3Ui ^yb lu« :l\ a^lu 
 
 Jl>tt'l Feda. yA v;jJ1 %a. ^ 
 Ibid. 1. 23. The circimjiances which attended the 
 iarlief years of Mabomety &c.] AbdoUah the fa- 
 ther df Mahomet died, accofding to fome authors, 
 ^hefi h6 was two months old. Five Camels, and 
 an Ethiopian female flave comprized the whole of 
 nis prdpferty, \t\i\th. remained for the fupport of 
 his widow and orphan fon. <\ac iaX:S. L_« ^^ 
 
 'i^y, lf»wt ^i!^ ^.Vs*^ •^^^ S(w#4^ «Ul 
 Aiu'l Feda. 
 
 See alfo JhuH Faraj. de Moribus Arab, p. 6. 
 
 P. 162. 1. J. thsu^b d^cended from the meji hO" 
 murahle tribe of Arahet ] The tribe of Koreilh> in 
 which Mahomet was born and educatedi w^s the 
 moft illuftrioiis of all the tribes of Arabs j and was 
 a? that time diftinguiffied for its zeal for religion. 
 It had the cuftody of the temple of Mecca, from 
 whence it was called *UI ^S] they were alfo call- 
 ed Q«4aaJW In order to ingratiate himfelf with 
 ^hem,,and to induce them the more readily, to 
 embrace his religion, Mahomet transferred many 
 bf their inftitutiQns into .his new fyftem. This is 
 ^ffefted by the AfabianViiloriafls thcmfelves: thus 
 
 Abul 
 
AXJTHORITUES. ^aujl 
 Abu'l Fedar-^— O-JL-^ l*«i>ii- M*L:^ ho^T, 
 
 p. 164. 1. 4. Vuring his travels into the n§igh-- 
 ifonrng na^igm, &c.] o<}va [Sj^,j<*.] U,^ UU 
 
 l^jjUcvJ ^ ^ipkH *J* Cu0;|£ JiiUi ^*W *WJ J^*«, 
 
 AbiClFeda, 
 Ibid. 1. ai. Bui whun a fudden end imexp0ed 
 change offQrtune had raijed him from fovertf and de^ 
 pendence to opulence] Mahomet in the a5th year 0f 
 his age was raifed to an cqyaUty with thp richeft 
 citizens of Mecca by his tparriage with ao opulent 
 widow whofe mercantile affairs he had condyQ^ 
 in Syria highly to her fatisfaftion. This ^yent 
 may jyftly b^e confidered as the foundation of all 
 the futi^re fortupe of Mahojnet : whp f^nfiblf of 
 the advantages he had derived from the favour of 
 Chadijah, is faid to have remained ftriftly faithful 
 to her during the whole of her life 5 and after h«r 
 death to have ever ^ofcen of her in tewjiis of the 
 "warmcft and moft grateful relpeft. «I Ju»js> U, 
 
 Ciih '^^\ **Xc hAMSjvC Kaw (^}y&x^ if**^ J*^^ (J* 
 Va.lj I4JU; j^ySeSu jjjl XigOjAsi {^ jimJ^ <_Jj-S 
 
xxiv N^O T E S AND 
 
 ^J^ (a' ts'' **^ d«Ui|j xJMw (^y^J)' ^^>J lA**ej 
 
 Abu'lPharaj. 5U*, j^jy^sj (^jaaJo^ XS!** 
 
 P. 165. 1. 17. /« a /oiwf^ cave, in the recejes of 
 
 Mount Hdra te punned the fociety of men."] Cii^S LJl» 
 
 P. 168. 1. 4. "The belief of one only Jupreme -Godi 
 TKe former' part of that well known fentence 
 which now conftitutes the Mahometan confeffion 
 of Faith, *JLII 5(J ^! V, there is no God but God, 
 is faid to have been in ufe anibrigft the ancient 
 ^ Arabs long before the time of Mahomet, and was 
 expreflive of their belief in the unity of the fu- 
 :preme Beiijg., Vid. Mill, de Mdhammedifnlo ante 
 Moham. p. II. 
 
 P. 17 ar 1/7. The char^aMer of Mahomet y accord- 
 ing to eajiern hijlorians, bad. been hitherto preferved 
 unblemifiedy &c.] ^^ ts—-^ f*^ *^' ^yu v-«a 
 
 L^^jlys. j>4i«*i»'j W^s ^syo. O"*^' f^^ ti^^ 
 
 AbvklFeda. X*OUi!I 
 
 P. 173. L 5., ^«? tl^efme which he had chofm 
 to announce his mijion approached'\ Mahoniet was 
 forty years, old when he affumed the prophetic 
 charafter; he probaTaly "delayed the commence- 
 ment of his inipofkiV^'' to fo late a period, not 
 
 merely 
 
AUTHORITIES. xxv 
 
 .merely with ,a ykw of more efFg dbually maturing 
 his ambitious projefts, but alfo in compliance 
 with an opinion which feems to have become pro- 
 verbial amongfl: the Arabs, that a prophet was 
 never commiflioned by God, before he attained 
 his fortieth year ; jjA3u,5 oo«j "US LaS o*^, jJ ^^ 
 
 .'' Ibid. \. ^. Jceordingto the exprejfion of Abu^l Fedd\ 
 
 p. 174. 1. 5. After three years] J^^w, Sjxi lL^\S'^ 
 
 Ahu'l Feda, 'i^M ,l^L» «Jj*y aU! 
 
 , P. 176. 1. 4. Unjhaken. in his purpofe, and re- 
 gardlefs of the dangers tmd difficulties that Jurrounded 
 
 P. 177. 1. 6. Compelled i however, to efcape by a , 
 pretipitate flight'] From this flight of their prophet, 
 the famous sra of the Mahometans derives its be- 
 ginning and its name : the word Hejra in the Arabic 
 language fignifies a flight. 
 
 I*. 178. 1, 15. Rejemhle the irregular exploits of a 
 robber, &c.] Sat Abu'lFeda, p. 55. 
 
 P. 179. 1. 24. DifmiJJingthoufands of his captives] 
 See Ibid. p. 118. 
 
 P. 180, 
 
sxvi NOTES AND 
 
 P. 1 80. 1. St. Imhrukg his hands in the blood of the 
 conquered] Mahomet at one time beheaded near 
 700 Koraidhites, his prifoners, under the' moft 
 aggravating circumftances of cruelty. The com- 
 mand was not iflued in the heat of aftion, when 
 his paflions were inflamed by the oppofition which 
 had been made to his power ; but after his return 
 to Medina, after a confiderable fpace had elapfed, 
 and given time for his refentment to cool, and for 
 the feelings of humanity,to exert their influence in 
 his breaft. See Jbu'l Feda, p- 79- 
 
 The Deity i? afterwards introduced in the Ko- 
 ran giving the fandtion of his approbation to this 
 difgraceful aft of favage barbarity.— "Apart of 
 « them ye flew^ and a part of them ye made cap- 
 «* tives ; and God hath caufed you to inherit their 
 «' land, and their houfes, and their wealth." Chap. 
 
 xxxiii, 
 
 P. 180. 1. 19. Stained with the recent Jkughter of 
 ft friend, a brother, or a parent] The fituation of 
 the unfortunate fuflferer on -this occafion, is exaft- 
 iy fimilar to that of Priam, fo pathetically de- 
 fcribed by Homer. 
 
 Iliad, a, 1. 477' 
 
 P. 184, 
 
AUTHORITIES. xxvil 
 
 . P. 184. 1. 15. But the bomdlefs lufl of Mahomeft 
 &c.] The impoftor limited his followers to the 
 number of four wives, [fee Koran, Ch. iv.] 
 whilft he himfelf, according to Abu'l Feda, had 
 no lefs than fifteen, befides copcubines. But this 
 was a. peculiar privilege founded on the exprefs 
 words of God himfelf. *' O prophet, we have 
 *' allowed jthee thy wives, unto whom thou haft 
 *' given their dower, and alfo the flaves which 
 *' thjr right hand pofleffeth, of the booty which 
 " God hath granted thee ; and the daughters of 
 " thy uncle, and the daughters of thy aunts, both 
 *' on thy father's fide, and on thy mother's fide, 
 *' who have fled with thee from Mecca -, and any 
 ** other believing woman, if Ihe give herfelf unto 
 *' the prophet : in cafe the prophet defireth to take 
 ** her to wife. This is a peculiar privilege granted 
 " unto thee, above the reft of the true believers." 
 Kor. Ch. xxxiii. 
 
 P. 187. 1. 9, Nqw JeleSiing the temple of Jerte/a- 
 lem, and now that of Mecca ^ See Abu'l Fed. p. 54. 
 
 P. 187. 1. 21. We fee bis Jieps everywhere marked 
 with blood and defolation'] The impetuous courage 
 of Mahomet and the cruelty and devaftatioia with 
 which the progrefs of his impofture was attended, 
 reminds us of the charafter which the Roman poet 
 has given of Csefar. Nothing furely can be more 
 
 defcrip- 
 
xxviii NOTES AND 
 
 defcriptive of the Arabian conqueror than the fol- 
 lowing lines. 
 
 *' Acer et indomitus, quo Ipes, quoque ira vo- 
 
 caffet, 
 " Ferre manumj & nunquam temerando par- 
 cere ferro : 
 " Succeffus urgere fuos- ■ ■ 
 
 " Impellens, quicquid fibi fumma petenti 
 
 " Obftaret -, gaudenfque viam fecifle ruina. 
 Lucan, Lib. i. J, 146. 
 
 P. 189, 1. I. precluded from the ferufal of books 
 and the ufe of writing^ In the xxixth chapter of the 
 Koran Mahomet introduces God as thus addrefs- 
 ing him: " Thou couldeft not read any book be- 
 " fore this ; neither couldeft thou write it with 
 ** thy right hand : for then had the gainfayers juft- 
 " ly doubted of the div-ine original thereof." 
 Hence his followers, inftead of being afliamed of 
 this pretended ignorance of their matter, affeft to 
 glory in it, as affording a decifive proof of his di- 
 vine miflion, and frequently call him (as indeed 
 he ftiles himfelf in the Koran) ,s-*S)! ^5 " the 
 " illiterate prophet." 
 
 P, 190. \. I. He not only exprepd a deftre to ex- 
 trcije, but aEtually praaijed that very art, Sec] 
 c__s:, J ^ ^\ j^^ iU» *^^' e;* u^^ /^ 
 '^ ik^ ,v^^" *^i^. ^ x^=^ ^i J^ »'^' 
 
AUTHORITIES. xxix 
 
 j.=cvx LJ?5 «W\ iy»j iC? ^ ;^ 5j^ jju ^ ^yiS 
 y *J?j S ^IS *XJl 3^j ^' J^ ■5'-* ci' «JJi .xac yi 
 
 Ok«.suc «As ^IJ) ^— >« t j<^ u^A£3i >.»V''=n.; (jmsscu 
 ^j » tJu*.l yi ^SUJi JlSi^ ^Aj 5J M\ A*£.(ji 
 
 \__44 *JLj " Narrdhat Anas <?;? Al-Barao inquiens : 
 " Menfe Dhu'l-Ka'ada (anni Hegjra fexti,) Apof- 
 " tolus Dei Vifitationem-facram indixerat : Sed 
 " Meccenfes noluerunt ei facultatem coiicedere 
 " Meccam intraridi. Poftmodum vero, (pace inj- 
 " ta) ftipulatus eft cum illis fe per tres dies tantum 
 " Mecca, (ad Vifitationem complendam,) mora- 
 " turum. U,bi autem ad fcribendum Diploma ac- 
 " ceflerunt, fcripfere (Mohammedis Scribse :) }Ha 
 "Junt conditiones, quas nobifcum ftifulatus eft Mo-i 
 " HAMMED Apostolus Dei. Ibi (Meccenfes) dix- 
 " erunt : Hujufmodi neqmquam ratum habebimus : 
 " Nos enim (vohmus Jcribi :) Mohammed Ab- 
 " do'llahi filius.. Tunc ad Alim dixit : Delefo 
 " iftud. Apostolus D£i. At ille. Minim} vero't 
 " inquit. Per Deum! Non delebo te in aternum, 
 " Mox Apoftolus Dei Chirographum' accepit, et 
 " quamvis prorfus fcribendi imperitus effet, fcripi 
 " fit: Uajunt conditiones, quasftipulatur Moham- 
 med 
 
xx« NOTES AND 
 
 *• MED Abd©'llahi ;f//aj; Nm ingredietur Mec* 
 ** cam armatm, niji tantum acdnSlus gladioy eoque in 
 *^ vagina recondito: Neminem ex ejus civibus /ecum 
 " inde >exire complkt, ft ijie civis in ea remanere vo- 
 " luerit, &c." Al-Bochari. 
 «_«Arii IasaJj »|j<5>j t^y^) <i^' **>5 ^ s^\ UXs 
 
 ** Cum autem invalefceret jegritudo ejus, dixit, 
 
 •* Afferte inihi atramentum et chartam, utjcribam ve- 
 
 •* his Litrum, quo poSf obitum meum non efretis in 
 
 *^ tsternum." AbiClFeda. 
 
 The Mahometans indeed have recourfe to a mi- 
 racle to acoouiit for the former of thefc inflances, 
 
 jtad afcribe the latter to a delirium under which 
 the prophet laboured, from the violence of his 
 dii&afe. It is, however, far more probable to 
 flippo^, that in thefe trying lituations the irapof- 
 tor for a while forgot the ignorance which he had 
 afiumed, and difcovered his real charaSer. 
 
 195. 1. aj. Contributes a neisj, a ftriking, and 
 feadiarj^mes (f evidence for the truth of his reli^nj 
 In the form of didaftic precept in which the Ko- 
 ran is written, and under that authority of a maf- 
 ter which its author aflumes, it was not difficult 
 for him to in:^'ofe upon the fimple and unfufpe<5t- 
 jog minds of followers, who were interefted in the 
 fucceis of his arms^ and to whom the idea of his 
 divine comnaiirion was welcome, as affording th6 
 
 fpirit 
 
AUTHORITIES. xxxi 
 
 fpirit and fupport of their p^rty: nor is there a 
 ftcceffity for recurring to any other caufe for t^e 
 admiration in which this compofition is ftill held, 
 than that principle of attachment with which all 
 men are difpofed to regard the earlieft produdbns 
 of their country. 
 
 But different is the manner in which the doc- 
 trines of Chqftianity are communicated to us, and 
 devoid ,of the advantages of which Mahomef 
 availed hirnfelf, is the fimple and hiftorical forta 
 under which the Biographers of Jefus Chrift re- 
 prefent them. Uninvefted with the impofing cha- 
 rader of mafter, unadorned with the fplendor of 
 conquefl;, bis hiflorians bring him forward to our 
 view, only as the apparent brother and equal of 
 human kind. It is to the innocence and funpUcity^ 
 of his life, more perhaps than to the powers with 
 which he was invefted, that they call the attention 
 of men ; and while thus artlefsiy, in the common 
 iceiies and amidft the humble duties of life, they 
 difplay the charadter of their mafter^ they leave 
 the truth of his pretentions to be fupported in 
 every future age, as it was left in the age which 
 was diftinguifhed by his appearance, by the tin- 
 prejudiced reafoning and inference of mankind. 
 
 In this mode of compofition no arts are employ- 
 ed to excite aftoniftunent, or to impofe upon cre- 
 dulity. The conduit of tht man ife uiiited Fith 
 
 the 
 
xxxii NOTES AND 
 
 the pretenfions of the teacher. The life of him 
 who affunied to himfclf the title of the Saviour of 
 the world, is related with the farrie limplicity as 
 that of the loweft of our kind ; and no other ad- 
 miration is claimed from its narration, than what 
 is due to the ftridteft form of hiftorical truth. 
 
 That the manner, therefore, in which the Gof- 
 pels are written, is not confidered as as gKand and 
 tinequivocal a teftimony of the truth of Chriftia- 
 nity, as that of the Koran is by the followers of 
 Mahomet, can only be afcribed to that fplendor 
 of evidence, in which this comparatively meaner 
 one is loft ; being too diftant and refined to affeft 
 the generality of mankind. 
 
 P. 222. 1. 5. To exemplify theje extmordinary qua- 
 lities and virtues in the aHiotis of that life, &c.] A 
 more regular and minute difcufllon of Ghrift's life 
 and aftions does not fall within the defign of thefe 
 Sermons. Bifhop Newcome has indeed exhaufted 
 the fubjedt in a work which does equal honour to 
 the piety, tafte, and learning of its excellent Author. 
 See Obfervations on our Lord's ConduEf as a Divine 
 InfiruElor, and on the excellence of his Moral CharaSier. 
 P. 250. 1. 16. And more particularly by Chriji in 
 the new"] " fAnd when Jefus the fon of Mary faid, 
 
 ■& iXt^l a»m{ (f<X)tj 1^ 45^%! iy^ji 
 " 6 children 
 
A U T H O R I T I ES. xjptiU 
 
 " O Children of Ifrael, verily I am the apoftle of 
 *' God fent unto you, confirming the law which 
 *• was delivered before me, and bringing good ti- 
 *' dings of an apoftle who (hall copie after me, and 
 *' whofe name Ihall be j- Ahmei>." Kor. <^hap. Ixi. 
 A fimilar prediftion is impioufly afcribed to 
 Chrift in the fpurious Gofpel which bears ^e 
 name of St. Barnabas ; a work, which (as I have 
 already obferved J) probably was originally forged 
 by heretical Chriftiahs, and has fince been inter- 
 polated to fupport the pretenfions of Mahomet. 
 The Arabic original ftill exifts in the Eaft :* and 
 tranflations both into the Italian and Spanifh lan- 
 guages are preferved in Europe. By the obliging 
 communication of the Rev. Dr. Monkhouse of 
 Queen's College, who has in his poffeflion an an- 
 cient MS. containing the whole Spanilh verfion, 
 and alfo a tranflation of a confiderable part of the 
 work into literal Englifh, I am enabled to give 
 my readers fome fpecimens of this audacious for- 
 gery, and of the manner in which the goljpel hif- 
 tbry has been here corrupted, fo as to accojumo- 
 date it to the interefts and affertions of the Koran. 
 
 . t. Ahmed is derived from the fame root, and fignifies the 
 fame as Mtiiommed, or Mahomet, 
 
 X Serm. viii. p. 328. 
 , * See SaWi prelim. Difcour. p. 74. 
 
 * C " And 
 
xxxiv NOTES AND 
 
 . Chap. §6/ 
 
 "And when, J^efus; had ended his prayer,, the 
 *.' High' Pri.e;ft cried, with aloud voice. Stay Jefus, 
 *.' We waltit to know who,;th<pu.^rt, for, thi^ quiet q| 
 •(' our people. He anfwered, I am Jefus of N^a- 
 «' reth, borri bf Mary, .^f the ftpcfe of David, a 
 •' mortal man, and fear- God, and feek-his jjonour 
 " and glory. The High Prieft faid. It is written in 
 " the book of Mofes, that God is to fepd the Mef- 
 " fias, who will come and -declare the truth, and 
 " will bring mferqy with bim, and therefore we de- ' 
 *' fire thee to fell us, if thou art the.Meffias whpm 
 " we expect ? Jefus faid. It is true that God has 
 " fo promifedi, but I am not fe : for he was created 
 " before me. , The High Prieft faid, By thy words 
 " arid figns we know that thou art a prophet and a 
 " faint of God -, and therefore I increat thee in his 
 ** name and for his fake, that thou teli us how the 
 '* Meflias will come. Jefus aftfwefed, As God liveth, 
 " I am not that Meflias which the tribes of the earth 
 " wait for, as God promifed by oilr father Abra- 
 *' ham, faying. In thy family I will blefs all tribes. 
 *' But when God fhall take me out of the world, , 
 " Satan Will again promote this curfed* feditidn, 
 *' making the wicked believe that I am the Son of 
 , " God. My words and dbflrine will be coriiipt^d, 
 ** infomuch that fcarce thirt^ faithful (hall be found, 
 
 "Then, 
 
A T H Q R I T I E S. xxxY 
 
 " Then vf ill: God have mercy oix hisr people, and 
 « vfill fend, his meflenger into the wojrld, by whom 
 *' he hath created all things : and he will qome fpoin 
 " the South with power, aipd will deftroy Idolaters, 
 *' and take away froin Satafi the empire that he ha$ 
 *' oyer men, and will: bring the mercy, pf God and 
 " falvation tp thofq that fhall l>elieve him, Bleffed 
 *' are thofe that fhall believe him. r, 
 
 Chap. gy. 
 *' I that am unworthy to lodfe his Ihoes, have had 
 " the favour to fee him. The Prefident, High Pricft, 
 " and Herod faid, Difturb not thyfelf, JefuS the 
 ** laint of God, foi: in bur time there will be no 
 *' more fedition : for we will write to the holy fe- 
 " nate of Rome, that by a." imperial decree none 
 "may call thee God. Jefus faid, 1 am not comforted 
 "with this ; for from whence ye hope for light, 
 " darknefs will come. But my confolation is in the 
 " .coming of the NKflenger of Qod, vvho will de- 
 *' ilroy all falfe opinions concerning me ; and his 
 " law Ihall ruii through the whole world; for fo 
 " God promifed our father Abraham. And above 
 " all^ my comfort is, that his faith ftiall have no end, 
 , " but Ihall be inviolable, and preferved by God. 
 *' The High Prieft faid, Will any more prophets ap- 
 V pear after the coming of the Meffias,'' Jefus an- 
 *' fwered,' There will come no more true prbpihets 
 * C 2 " fent 
 
ixxvi N O T E S A ]Sr D 
 
 *' fent by God : but there will come many falfe 
 *' prophets, for which I grieve ; becaufe they will be 
 " ftirred up by Satan by the juft judgment of God, 
 *' and they will flielter themfelves with my gofpel. 
 *' Herod, faid. How is h the juft judgment of God, 
 " that fuch wicked men fhould come ? Jefus faid, 
 *' It is juft that he that believes not the truth to his 
 " falvation, ftiould believe a lie to his Condemnation; 
 " for the world defpifeth tb^ good and believeth 
 *' the bad, as is leen in the time of Michcas. and 
 ** Jeremias : for every one loveth his like. The 
 ." High Prieftfaid, What will the Meffias be called, 
 ,*' and how fhall his coming and manner of life be 
 " known ? Jefus anfwercd, The name of the mef- 
 " fenger of God is admirable ; * for God himfelf 
 " gave it him aftep he had created his foul and 
 *' placed it in celeftial brighthefs. God faid, Obferve 
 ,*' Mohammed, for I wiIl,for thy fake create para- 
 " dife and the world with a great number of crea- 
 " tures, of which I make thee a prefent: fo that 
 *' whofoever fhall blefs thee Ihall be bIefled,and\yho- 
 " foever Ihall curfe thee fliall be curfed.' And' when 
 " I fhall fend thee into the world I will fend thee 
 "for my meflenger of falvation, and thy words 
 " ftiall be true ; fo that heaven and earth ftiall fail, 
 
 * This is an alluHon to the name of Mohammed, which 
 is a participle paffive from the Arabic verb «X«.>> te praijf, 
 to ca^^end, 
 
 « but 
 
A U T H ORrlT-I E S. 
 
 xxxva 
 
 5' but they fliall never faiHn thy law. Mohatrnndi 
 *' is his bleffed name. Then tha mul,ti);u4e lift, up 
 "'.their voices and faid. Send us, O our God, thy 
 *' meflenger ; come prefently, O Mohammed, for 
 *' the falvation of the world." 
 
 P. 2^6. 1. I. By the advocates of Mahometifm the 
 Koran has been always held forth as the greatefi of 
 liSracles] " Auftor Celebris Abu Mohammed MoA 
 *' tapha Ebnalfaib Hafan, cognomine Gennabi, af- 
 " ferit Alcoranum confinere Jexdginta millia miracula. , 
 *' Ahmed filius Abdo'l Halim in fua apologia afEr- 
 *' xnat Alcoranum ejfe majus tniracuhinf quaffi fufcita- 
 " ifonem mortuerumj^et excel/enter continere omnes 
 *■*:, alios fasros T,ihros\ et cqmpkSii omnia. i£mfora.,'^fra^ 
 *^ terita, ^rafentia, et futura. Algazel in profef- 
 *'.iione . fidei .Mahqnieticae profitetur, Alcoranum 
 « eiie ijji c-IJu j^.l» ^ASy aternuWr^fuhJiJienteM ef. 
 ** fentia Dei" Jliferafd de Alcorano, p. 43, 44. 
 
 P. 238. i. 14. In the language of Arabia alJo'lOf 
 the language of Arabia, in the time of Mahomet, 
 there were feveral diiiinft dialefts. The grand dif- 
 tindion, however, was that which fubfifted be- 
 tween the language of the tribes of Hamyar and 
 of Koreilh. That of Hamyar is faid to have been 
 the moft ancient, and to have approached neareft 
 in its genius and fignification to. the Hebrew and 
 /Syrjac. The dialeft ©f Koreilh was, however, unh 
 
 * C 3. verfally 
 
- Hfo T^E-S AN© A 
 
 VerMly 'efteemi^ci the' hi'oft elegant, and in o^brrfioh 
 to tile (^flifei'^te-call'ed Xi^il i^jjj the ^Arv Ara. 
 JJ/f. 'The fupenpr aegree <rf feffn'em'ent'V^ttth'^the 
 tribe of^KoreiHiha'd introduced intb' their U^^ige, 
 arofe from, various caufes ; from tKeir diftinguiiheci 
 rank s& guarBiahs of the temple dfmecca ; from their 
 iituation/'almotl'.ih the centre of j4rabla, Svhi^h'pre- 
 cluded theni from fu'cli ari intefco'uf fe'^ith fd^ei^Adrt, 
 as might have corrupted YfeirJarigufage; arid abbve 
 ^1, from ,the co'ntiniiarrerprt of itheTeveral tribes to 
 Meccaj'whith ga.vc"them^an"oppo"rtuhitJrof felefting 
 from their difc'6urfe'4n(f|6ni^W^ 
 exprefiions as' they defied mbift elegant, and' thus 
 •gratJuatiy qJ' transfufing the vatieus beauties of the 
 whole l^iiage into their own' dialeifb. In 'this dia- 
 lefl the Koran is writfen;'and of tHrs puHty'and 
 perfpicuity '6f his langtr^ f'iflhwiiet ifequehtljr 
 . boafts.'^See PBd6ek's SpMm:p. 150^151, 152. Ko^ 
 ■'ran, p! 2 23V^;'^^' ' ^ •..>■• -'^'^ ^- -^r-.- .^ v ^i 
 ' 'f. 251. 1.' is.'fheriHs'tkHeedno evident ■ 6/ 'ih 
 euthenticityof ahy1(ii^pd/tiih!s',&d'] The-high-vc- 
 neratioh withSyhich'the fci'lptiires haVe Been rcr 
 l^edted, and that fdlpiddOs j^aickify Witih -which they 
 ,have'been,"guafdeci bbth by jews and Ghriftians i6f 
 'every iledt, 'evgn'ffo'm' the eSrlieft ages,-'afibfd^a 
 ftrong argument agairift the charge 6f c6rrupti6n, 
 The Jews, in paftictilar, are faid to 'have carried this 
 • regard 
 
AU T n 0?R I T I p S. xx»ijc 
 
 i:i^rafiy<5nto..theiiE!jcc^feof fiiperftltion; TJi^ir ja,- 
 |rf)Bi6«L&ifceftl;h^s pr?t9!i^ed, fome arrjong xheni; t^ 
 uandaefi .even the jchjiptejTS,; -tji? fenten9esy and t-hp 
 jvords-ibaacaiBSciliflE their fcr^ptures : and they h^yp 
 furdierlrQmaijkedi how pf;ten,,and in what /orm, 
 eac&.-siroli[d occurs j^hrpvtghput tfie 'y^hple. ,^hei.r 
 accutJicy and .caution jnjrapfcribing^tlieir ftcred yo- 
 lomdi jfeasi. if pSflible, ftiW gi^eater. Qne of their 
 jRapjttts* •hasfcnMtei^rfltfdicBP kfsthan .twenty pre- 
 ceptscconccrniog^thislftiatter, the ftrideft and pio^t 
 mutibus.vWihridii fjipei'ftitipws zeaJu^PHldr -dilate. 
 rThek fcriptures wei».j0OEv5OBSne4'to;^,^e -hands ■ cjf 
 aiifear initfijEefted io^ividHail^, ^eif rjgjcjp^f pr: their 
 rulefs.; jbut were ^pe^fcd at l^rge ;ji^^Qj}gbout the 
 iwfab^evbody of the JewiJh nation : ,tj^ey ^w^re pub- 
 Jickly read in their fynagogy:e5 pyery^J^bba^, sj^J^eif 
 they were Jikemfeidepoflfed und^, the iipgjfii^ate 
 feniaioniOf ,piitJlb3;*ui^Q5itJf, and preferyed vifith ^pi 
 ■m^ veneration, whieb in ithe prefent.^ge will, 
 :{jerijaps, iwjth (difficulty be ;Con?(5ivedjor;Cf edited. 
 jEvsery, £wen the nooftjaccident^I, 5ijap|c of difre^efl: 
 was deemed a crime, , wbish nothing lefs ^i^ rigq- 
 jffluSvtnortification could expiate. 4 I'.i .?:-,'; 
 
 P.. 252. 1. 1.2. STi&e V0ry .exi^iom Ja ibis general 
 .po/ttion are feiffi and eQntxih^tie additional proof s . i,n 
 ^9ur,of Me facTiAiexP'] Trifling variations are by 
 
 • Rabbi Mofes, in traflatu de Lib. Leg. Cap. 10. 
 
 * C 4 no 
 
xl NO T E S AND 
 
 no means lufEcientto deprive thy writings .of rheir 
 claim to the charafter of purity. If this ftiould be 
 admitted, the authenticity of every compofition 
 which has pafled through the hands oi tranfcribers, 
 and irahflators, is at once deftroyed -, for finee all 
 are unavoidably fubjedt to fuch errors, all muft of 
 courfe be involved in one common cenfure. It may 
 be further obferved, that on this ground, ftrong 
 cbje£lions' might be made to the Koran itfei^ as 
 well as to our Scriptur,es. That too has its various 
 readings, in the accurate cOlleiStion of which the 
 'laborious induftry of Mafaiometan coramentators 
 has been -frequently employed. Difibrent co|)ies 
 idiiffer materially jn the titles of the chapters, the 
 number of verfes, the diftiniElion of periods, and 
 other particulars which ftrongly affeft the fenfe. 
 The Koran of the Perfians and thfrShiites<liiJers 
 in many places from that of the Turks and Son- 
 nites,' even in eflehtial points. Yet that any argu- 
 ment can be drawn from hence agairift the purity 
 and integrity of their fcripttires, the followers of 
 Mahomet -abfolutely and univerfafly deny. 
 
 P. 253. 1. 13. That no fuch torruption as be pre' 
 tended, hai ever happened to our fcripturef,'] Whilft 
 we defend the ititegrity of our fcriptures againft the 
 abfurd arid futile objedicins of Mahomet, and his 
 deluded followers, we.lhould be careful left, by our 
 
 own 
 
A U T ti O R I T I E S. xli 
 
 own injudicieus eonduft we give occafion to a fimi- 
 lar charge. A ferious and thinking man cannot- but 
 be alarmed at that unbounded licence of conjec- 
 ture, and that extravagant rage for corredion and 
 alteration of the facred text, which has been too 
 , often indulged by pious, though injudicious com- 
 mentators. That the text of every edition which 
 we poflefs, ftands frequently in need of enienda- 
 tion, cannot perhaps be denied. But the proper 
 mode of emendation feems to be, not by. fanciful 
 'peculation and conjefture, but by faSis; by a coih- 
 •^parilbn of ancient MSS, and ancient verfions. Much 
 'too is to be cffefted towairds the illuftration of ob- 
 fcure and difficult paflages of fcripture, by an ac- 
 curate knowledge ' of the cognate languages, and 
 ■-by an .attention to the manners^ and cuftoms of 
 eafterit nations. 
 
 ,.ji: i-j •' 
 
 P. 278^ F^urther; j^ijervaiions on Miracles, 
 
 , Jn judging of Miracles there are certain cri- 
 teria, peculiar to the fubjeft, fufficient to condufl: 
 our enquiries, and warrant our determination. 
 Affuredly thejr do not appeal to our ignorance, for 
 
 they 
 
Klii . N OiX E S A tf p 
 
 they prefupfSafeii'notonly the exigence of ageacr 
 ral order of things, but our aiiSfeyail "knpwkijge g^ 
 the appearance, shat order e?c^ibits, and of , the i^ 
 condary material capfes, from which it, in mpfl; 
 cafea,.proceedi^.n.,If p, mirg§inlQins fivn^nt were ef- 
 &£i;ed by the jnimediate hwd pf ^pd, and yet;bprp 
 jiomairk of jdi^in^Siion from thjc prdinary effie^ts^pf 
 ■his iagency^ Btiwonld. inaprefe . no <:pnvi(P:ip% aijijjl 
 probably. awailQsn.h© attention. , ^, oit 
 
 ! Our krioHsle^gd of? the ord^napyjcourfe of tl^iogg, 
 ■tbough limixed, isii^al, .^nd'therefprejtis efl^e^till 
 ito a Miraclei'both that, it, differ ^ff-pnijtih^rfjQJUj^, 
 -aad be accompanied with peculiar iin5]«iyi|gi^§g|l 
 •iigns of Ifijchjdiffercnce, . ■-> 
 
 K: But asthetetm Nature i& frequently ufed* find 
 ifometiihes abtifed, in .the , coxitrpveri^ > tuppn i;}ys 
 fubjefti, I beg leave to ftate, in a.fftw,wPFds, my 
 own ideas. The courfe of nature is, we are told, 
 fixed and unalterable, and therefore it is not con- 
 fiftent •v^i^h the immutability of God, to perform 
 Miiacles. ' But furely, they- whp' i'eafon ifi tKis man- 
 ner, beg the point in queftion. We have no right 
 to affume, thatlfie DeitynfTas ordained fuch gene- 
 ral laws as will exclude bis iatejpofition, &nd^ we 
 .cannot fuppole .!:hat he would forbear to interjFere, 
 where any important end could be anfwered. This 
 interpofition, thou^'it controuls, in parti.qu|ar 
 
 cafes 
 
A tJ T H O R I T I E S. . xlin 
 
 tafes, the energy, does not dihiinifh' the utility of 
 i'hofe laws. It leaves them to fulfil their own ph)- 
 per purpofes, and only effects a diftind purpofe for 
 which they ■w^erenot calculated. 
 
 Let us, however, alk, what is meant by this 
 ftability in' the order of Nature ? Gravitation is 
 "known by experience, and a£ls according to rule^, 
 which re;^eated obferVation has enabled us to lafcer- 
 tain : yfet Magnetifm, of which the rules are 
 doubtlefs'fequally fixed, though more imperfeftly 
 ♦RhtiWrt, fufpendis the force of gravitation. Is Na- 
 "tiire tlien uncertain in her operations, or fljould we 
 n^fc rather fay, that in different circumftances her^ 
 '^^erfcy is diffefeht ? Have not both their proper 
 fphcre of 'aftion, and does it betray any credulity 
 in admiitting' the evidence of thofe who have mark- 
 ed their 6ppbfite effe(5ts ? In certain circumftances 
 'we may have ftrdng teafon to expeft, that the one 
 'wbifld aft rather than the other. But by "a cbmpi^- 
 'tent Witnefs of 'the'faft, we fhould be foon perfua- 
 ded to' believe, that a Phenomenon, however ex- 
 traordinary in' itfelf, arid hbwcver different ff 6m 
 our pre-conceived opinions', really eii^ifted. If the 
 ' toCiffe of Nature implies the ^enei'al laws of^ mat- 
 ter and mdtidn, into which the moftdppofite phe- 
 nomena n^ay beirefolved, it is ciertain, that we do 
 fiot yet know them in their fuir extent ; and there- 
 fore 
 
xliv NOTES A, ND 
 
 fore that events, which are related by judicious anj 
 difinterefted perfons, and at the fame time imply 
 no grofs contradidlion, are poffiWe in themfelves, 
 and capable of a certain degree of proof. 
 
 If the courfe of Nature implies the whole order 
 of events, which God has ordained for the govern- 
 ment of ^e world, it includes both his ordinary 
 and extraordinary difpenfations, and among them 
 Miracles may have their place, as a part of the uni- 
 verfal plan. It, is, indeed, confiftent with found 
 philofophy and not inconfiftent with pure reJigion, 
 to acknowledge, that they were difpofed by the fa- 
 preme Being at the fame time with the more ordi- 
 nary effefts of his power ; that their caufes and 
 occafions were arranged with the fame regulai;ity ; 
 and that in reference chiefly to their concomitant 
 circumftances of perfons, and times, to the Ipe- 
 cific ends for which they were employed, and to 
 our idea of the immediate neceffity there is for a 
 divine agent, Miracles differ from common events, 
 in which the hand of God a6ts as efficacioufly, 
 though lefs vifibly. On this confidcration of the 
 fubjeft. Miracles, inftead of contradifting Na- 
 ture, form a part of it : and all I objeft to is, 
 that what our limited reafon, and fcanty expe- 
 rience may comprehend, ftiould be reprefented 
 as a full and exadt view of the poflible or a£tual 
 varieties which exift in the work of Qod. 
 
 Are 
 
AUTHORITIES. xlv 
 
 Are we then a(ked, whether miracles be credi- 
 ble ? "We reply, that abftraftedly confidered, they 
 are not totally incredible j that they are capable of 
 indireft proof from analogy; and of direft from 
 teftimony ; that in the common and daily cburfe of 
 worldly affairs, events, the improbability of which, 
 antecedently to all teftimony, was very great, is 
 overcome and deftroyed by the authority of com- 
 petent and honeft witnefles ; that the Chriftian 
 Miracles were objefts of real and proper experience , 
 to thofe who faw them ; and that whatlbevcr the 
 fenfes of mankind can perceive, their report may 
 fubftantiate. 
 
 Should it be asked. Whether Miracles were ne- 
 cessary ? and whether the end propofed to be 
 effefted by them, could warrant fo inimediate and 
 extraordinary an interference of the Almighty, as 
 fuch extraordinary operations fuppofe ? To this we 
 might anfwer, that if the fadt be eftablilhed, all 
 reafonings a priori concerning their neceffity mufl: 
 be frivolous, and may be falfe. We are not ca- 
 pable of deciding on a queftion, which, .however 
 fimple in appearance, is yet too complex in its 
 parts, and loo extenfive in its objefb, to be fully 
 comprehenbcd by the human underftanding. We 
 know not what event is neceffary, or what means 
 arc requifite to effeft it. Events apparently infig- 
 
 nificaht 
 
xlvi N .O.T. EA-, A -N D ^ 
 
 Bificant are frequently cpnijbinedjwitilj others q{ the 
 gr^ateft magnitude and importance, and' indeed fa 
 combined as to be infeparable; from them j nay to 
 have been the conditional causes . without, which 
 they CQuld not be produced, and even the efficient 
 caufes which aftyally produced them^. 
 
 Whether Qod, could, or could- not, have effeded 
 all the endsdefigned to be promoted by the gof- 
 pel, without, devMting from the. common courfe of 
 his providence, and interfering with its general 
 Jaws, is a fpeculation that a rnqdjeft enquirer would 
 carefully avoid v for it (;arries on the; very face ,of 
 it a degree of prefu-mption, totally unbecoming 
 the jilate of a mor,t^l being.: Infinitely laf^r is it 
 for us to aqq^yiefcein what the; Almighty h^s dpne, 
 thantoembarrafs oqr minds with fpeculatipns ^<^uc 
 what he might ^hav.e done. Enquiries of this kind, 
 are generally inqc^pclulive, and always ufelcfs. 
 They reft on no ibtid principles^ are condudled by 
 BO fixed rules,. an,d lead to no .clear conviftlon. 
 They begin from .curiofity or vanity ; they are pro- 
 fecuted amidft ignorance and error ; and th6y fre- 
 quently terminate in impious prefumption or uni- 
 verfal iceptipifmi 
 
 He that arraigns the neceflity of an extraordinary 
 providence, may in the end, queftion even the 
 exiftence of an ordinary one : for when the genius 
 -of wild and undiftinguiftiing enquiry is once let 
 
 loofe 
 
A tJ T tt O R IT I E S. xlvii 
 
 Joiafe^ on" ground v^here there are no dircei pafhsj 
 and no fettled limits, who can tell whither thd ex* 
 travagant and impetuous fpirit may. be carried ? 
 
 God' is the beft, and indeed the only judge, how 
 far Miracles are proper to promote any particular 
 defign of his -providence : and how fdr that dd* 
 fign WQuld have been left unaccompliftied, if com-? 
 nion and ordinary methods only had been purfued. 
 So frbm the abfence of Miracles we iliay coracjiad^ 
 in any fuppofcd cafe, that they were not neceflaryj 
 from their exiftferice, fupported by fair teftimoriy» 
 in any. given cafe, L we may infer with confidence 
 that they are proper. . . <m 
 
 Now we are not only capable of oppofing one 
 conjedture to another, and of confronting aa ob^^ 
 jedion founded on metaphjefical: fpeculations by 
 an anfwer of the fame kind j but we may proceed 
 .fin grounds yet more folid and fatisfadtory. A view 
 of the ftate of the world in -general, and of the 
 Jewiih nation in particular, and an examination 
 of the nature and tendency of the Ghrifkian reli- 
 gion, will point out very clearly the great expe- 
 diency of a -miraculous Einrerpofition ; and when 
 we. reflect on the gracious and important ends that 
 were to .be effedted by it we Ihall be convinced 
 that it was not an idle and ufelefs difplay of. di- 
 vine power J -but that -while the means efFedted 
 
 and 
 
xlviii N O.T ES. A NP 
 
 and confirmed the end, the end fully juftified.an^^ 
 illuftrated the means, ..,',:■. 
 
 If we reflcdt on the almoft irrefiftible force of 
 prejudice, and the ftrong oppofition it univerfally 
 made to the eftablifhment of a new religion on 
 the demolition of rites and ceremonies, which 
 authority had made facred, and cuftpm: had fami- 
 liarized; if we reflefl: on the extent and import- 
 ance, as well as the fingularity of the Chriftian 
 plan ; what was its avowed purpofe to efFeft, and 
 what difficulties it was necefTarily called tOfftruggle 
 with, before that purpofe could be gffe^ed'; how 
 much it was oppofed by the. opinions and by the 
 pradice of the generality of mankind; by philo- 
 phy i by fuperftition ; by corrupt paffions, and 
 by inveterate habits ; by pri.de, and fenfuality ; 
 ^in Ihort, by every engine of human influence, 
 whether formed by craft, or aided . by power ,- if 
 We ferioufly, refletft onthefe things, and give them _ 
 their due force (and experience fliews us that we 
 can fcarcely. give them too much) we Ihall be in- 
 duced, to admit even the neceffity of a miraculous 
 interpoGtion,. at a time when common means muft 
 inevitably, in our apprehenfions, have failed of 
 fuccefs. 
 
 -The revelation of the divine will by, inipired 
 perfons is, as fuch, miraculous;. and therefore be- 
 fore the adverfaries of the gofpel can employ with 
 
 propriety 
 
AUTHORITIES. xliji 
 
 propriety thtk objefHons to the particular Mi- 
 racles on which its credibility is i?efted, ichey fhould 
 flieW th# impoflibility of any revelsttion wh'atfo- 
 €ver. If they grant, what indeed they cannot 
 4ifprove, the poflible exiftence of a revelation, it 
 is ahfurd to fay, that the Deity can iaterfeare in the 
 a£t of reviealing his will, and cannotj in fiippiy-* 
 ir^g evidences for the reality of his ioterierence.' 
 In whatfoever age the revelation be given, fuc- 
 ^efcding ages can- know it only from teftimony $ 
 and if they adrtiit on the report of Itheir fellow- 
 Cre^ul-eSj that .God had infpired any being with 
 "the preterftatut^l l^bowlledge of his will, why 
 Ihotild they deny, that he had enabled the fern© 
 being to heal the fick, or to cleanfe the leprous ? 
 ^nd hiow,.rtiiay it be alked, fhould the divine 
 Teafcher give atnore dkeGt and confiftent proof of 
 Ijis pretematurd commiffion, than by difplaying 
 tfeofc figfts and wonders, which mark the finger 
 1^: God ? 
 
 As then die fa6t4tfelf implies no impoffibility, 
 tine credibility of it wiU depend upoji the charac- 
 tsef of thofe who report it, and ou the end which 
 it profeSfes to purfue. - 
 
 . That the Apoftles coiald not be deceived, ahd 
 that thfey had no temptation to deceive, has been 
 repeatedly demonftrated j and fo powerful is the 
 proof add^Jced in fupport of their ^eftiificaiy, that 
 
 *D the 
 
I N O T ES ' AND ' 
 
 the Infidels of thefe later days \have beenobliged 
 to abandon . the ground on which their predtcef- 
 fofs ftbod; to difclaim all moral evidences arifing 
 from the charkfter and relation of eye-witneffes ; 
 and to thaintairi upon metaphyfical, rather than 
 hiftoricaiprinciples, that Miracles are utterly in- 
 capable in their own nature of exrfting in ^ny cir- 
 cumftances,;or of being fupported by any evi- 
 dence,; , ^ , 
 
 To illtiftrate thefe general oWervations on the 
 fubjedt, of Miracles by an induftion of particular 
 iftftances, would be unneceffary. Thof^ inftahces 
 have been frequently adduced,- and ably enforced 
 by feveral eminent writers,' and never more fuc- 
 cefsfuUy than by one,* whofe long and well-fpent 
 Ufe has been ufeful to the world, and: ornamental 
 to, the learned body to which he belongs j . whofe 
 erudition , derives freih luftre from his virtues, 
 and wbcJfe charafter is equally venerable as a 
 defender of the Chriftian faith, and as a pattern' 
 of Chriftian meeknefs ahd benevolence. 
 
 P, 307*. 1. 9. When, the Caliph Omar, the contem- 
 
 pprary and eofnpani^n of Mahomet, was -Jolicited to 
 
 /pare the celebrated library of Alexandria, -he replied- 
 
 to this effeS.I See Abu'l Vhsx-iyWft. Dynaft. p, iSo.*; 
 
 Harris's PhUfilogical Enquiries, p. 25 1 [ Modem 
 
 Univerfal Hifi. Vol. I. p. 498.-: 
 
 * See Dr. Adams's judicious reply to Mr. Hume. 
 
 P. J 1 2. 
 
A tr T H O R I T, I E S. li 
 
 . P. 31 a. 1., 1 2. , Mahm?tjems to htpe entertained 
 v^ty grofs and miftaken idea^- of the ChriftianXrimty\\ 
 If we trace the, Chrtftian religion through th? 
 various revolutions of the church,, we fhall obferve 
 two db6lrines_ which t*eyond all the reft, mark 
 with a diftinguifhing luftre the creed which juftly 
 deferves the appellation of Catholic. ■ Explica- 
 tions of thofe doflrines may vary ; but- the grand 
 eflentials of them feem to be interwoven with the 
 original texture of Chriftian faith,- I mean, the 
 doflrines of the divinity and atonement of 
 Chrift : dodrines alike unknown to the iKoran ,of 
 Mahomet and the Creed of Socinus. 
 
 Yet notwithftanding this remarkable coinci- 
 dence of opinion, there is fcarcely any thing which 
 the modern Spcinian affedts to regard with greater 
 abhorrence and indignation, than a comparifon 
 that afTociates his own tenets with thofe of Ma- 
 homet. To the eye of reafon, however, the fimj- 
 larity is clear and apparent. The title of unitarian 
 is equally boafted of by the difciple of Socinus and 
 the follower of the Arabian prophet. Both of them 
 rejedt the Divinity of our Lord ; and, with a Con- 
 fidence wholly unbecoming a being whofe faculties 
 are fo bounded as man's, both of them maintain 
 the impoflibility of a' threefold mode of fubfiftence 
 in tlie divine nature, becaiufe the human intellect 
 is incapable of forming any precife ideas of the 
 
 *D 2 fub- 
 
lii NOTES AND 
 
 Tubjeft : ^s if nothing could be rfeal ih the eflehce 
 of the divihity. Which is not Ifcvel to the compre- 
 henfion of man ! The! objefitibns bf both to this 
 fublime myAery proceed on the famfe prefumptions. 
 I call them prhfamptians ; for they irierit ho better 
 title. The apptal to reafon will not be granted, 
 till reafon is ptbved to be infalllbki Its obje£tiohs 
 ^tt brought from ah itnpei-fedt faculty, exercifed 
 in a limited fphere. But the dbftrihe I am now 
 fp^aking of, as it was not of its difcovery, fo nei- 
 ther is it a fubjeft for its hlVdftigatioh. kdafo'n has 
 ho data in itfelf on which to proceed, either for 
 finding it out indepertdently of a divine revelatiohj 
 or for fcrutinizin^ it, when it is revealed. 
 
 Metaphyfical argumfents and reafonings i pHOri 
 muft at bell be jitfecaritius and unfatisfaftory. 
 Beings, foi'iried as we ard, muft derl^-e cOnviftiori 
 from ahother quarter. We can ohly reafon fironi 
 what we kno^)^^ : and where we have ho grounds 
 in that i[J>eci€fe of evidence Which falls within the 
 fphere df human obfervation, we muft reft fatisfied 
 with our igriorance. BUt if £ reVelatiOh is given 
 to fli^ply the defeds of natural knowledge, and 
 unfold fuch dbdlrines as-reaf6n could have formed 
 no conceptioh of ; irtfteSd Of cavlUihg at their 
 myfterioufnefs, we ought filently and gratefully to 
 acqUjefce in tii^if ttuth. 
 
AUTHORITIES. !« 
 
 But the Spcfpjan ^nd the Miahometaa objea to 
 our do£triiie its incpjififtcncy with human reafon. 
 The abje(5tion fuppofes that man is pofleflrii of a 
 larger copprehenfion ,tt^^ falls to the Iqt of mor- 
 tality i and that ^hat he caanpt underfland, can- 
 not be true. 
 
 We appe^ to the fcriptyres. But the Mahome- 
 tans and Sgcini^^ have both difcovered the fame 
 rftethods q{ interpretation ; and either by falfe 
 glofles pervert tfiejr plain and obvious meaning j 
 or when the tep:imony is fo dired and explicit, that 
 no forced conftrufliion can evade it, they h^yp. re^ 
 courfe to the laft artifi(;e pf abortive zeal j the cry 
 of interpolation ! 
 
 If the Mahometan denies, like the Ph^ntomiift 
 of more ancient icimes, the reality of t|ie fufFerings 
 and death of Chri,ft, as reprefented by the evan- 
 geliftsi the Socinian, by denying their efficacjJ, 
 finks them to the Jevel Of common martyrdom : 
 and though the {a,Qis themfelves be Tiot qvEftion- 
 ^d, yet their defign and end is totally loft in the 
 creed of Socinus. 
 
 " But let God be true, and every man a liar." If 
 thefe are the dodrines of the gofpel, let us receive 
 them whether Mahometans be converted, or not. 
 Let us deliver and defend the truth, let the fuccef§ 
 of it be what it will. 
 
 There is no period of the Chriftian church in 
 * D 3 which 
 
liv N O T E S A N D 
 
 which the Divinity of Chrifi: was not admitted as a 
 primary article : nor can the enemies of this doct 
 trine point out the time when, if it be a falfity, it 
 •was admitted as a truth : much lefs can they account 
 for its admiffion into the feveral fymbols of chriftian 
 faith in the very firft ages, if it \yas a doftrine un- 
 known to Chrift and his Apoftles. The Sociniaa 
 hypothefis ftaggers all fpeculation. It is contrary 
 to every maxim of hiftorical evidence j and if pur- 
 fued to its obvious confequences, includes in it the 
 overthrow of chriftianity, and renders every record 
 of every age fufpicious and uncertain. It reyerfes 
 the common rules' by which we judge of paft 
 events ; and in the ftrifteft fenfe of the expreffion,^ 
 makes the frfi, laj}, and the laft, firft; — makes 
 the lefs fuperior to the greater ; and what is doubt- 
 ful and partial, more decifive than what is full, 
 clear and certain. 
 
 Examine Socinianifm by any rule of hiftory that 
 has been adopted for the trial of any fad, or ths 
 determination that has been paffed on any opinion, 
 and we can fcarcely avoid feeing its utter incon- 
 fiftency with the univerfal creed of the Chriftian 
 church from the earlieft period of its exiftence to 
 the prefcnt time. 
 
 ' Is it then probable that the whole church fliould 
 have formed a wrong idea, not only of a few.cir- 
 cumftantial points, but of matters of the higheft 
 
 con- 
 
A U T H O ICTI :T I E S. Iv 
 
 cpnft:g.uence, through every period in which :Sve 
 are capable of tracing the hiftory of itsibpinions ? 
 If Chrift, was liothing more than a mere inan^ how 
 canjt 1:^ a,cqounte(i for, that his divinity Ihould 
 be t^e general and current fentiment of the church 
 in fo earjy a period as the preferit enemies of rthe 
 do^rine are obliged to acknowledge it was ? It 
 was ackpoiyledged by, thofe who. were the unme-* 
 diate followers of, the ^apoftlcs : and when heretics 
 who oppofed,the doftrine arofe, they, were an- 
 fwered in fet treatifes by thofe who may juftly be 
 called the great guardians of the church, and whofe 
 particular bulinefs it was to explain, illuftrate, ancl 
 defend its doftrmes. What they delivered on this 
 fubjed:, , they delivered) not as their own private 
 Ijjeculations. but as the known and avowed fenfc 
 of the Catholic church. -They were only the in- 
 ftruments of communicating this fenfe ; of Ghrif- 
 tian : doctrines to • the .yrprld.- They did not pridc; 
 
 therafelves on the novelstie^ of inyentipn.^They 
 came forward with an ;eftabliilied .rule „ii\, their., 
 
 hands ; and were happy to, be be efteemed not the^ 
 
 fitters forth ,ef Jirange.doSirineSy but the pjaip af-. 
 
 fertors of old and acknowledged truths. 
 
 j Socinianifm makes every thing dQubtfu|. And. 
 
 r\o .woDdei—T while it makes fo little of the- moll 
 
 exprcfs declarations of fcripture, we need not be ^ 
 
 furprized that it ftiduld pay fq little refpedt to the 
 
 plaineft evidcfnce of hiftory. ' 
 
 ' *■ ' * D 4 , Some 
 
M NO T.E:S-: A K t> 
 
 Same. ktt attempts on theChriftUn {yftenj have 
 Alarniedthe fears of more tnodeft and humble be- 
 Kevers-v Tiie attempts, however, thoo^ artfully 
 condufted, have defeated their own end. The 
 zbal of ihnbvacion has Hiretched- beyond its own 
 incafiire : and fober-'^briilijins have been rather 
 ftiocked ty: it-s daring OttirSigete, than ft^gerefif in 
 their faith Jby - m f^eioafti^fs^d fophiftty. 
 ■ If the-attWftiptshad'focceeded, we ftiould have 
 hsd iitfle rertiaining but the name ef chriftjanity :• 
 and ihat.in tbe-end ^w««3ld have yielded to a name 
 more 'grSfefdl to thofe Wlio would rob it of its dif- 
 fuigui^itig honours, 
 
 ' trhe gradation from Socinianifm to Deifm is 
 very l%bt ; afid efpecia^Hy Aia;t^)eciea.of Soeinia- 
 nifm which has been patronized h^ a writer, who 
 in order to ftipport it has t-ho&ght proper «) afean-" 
 dOB Ae infpiration sf the /criptof es ; and has 
 made no fcruple te call the apo^e St. ^^ulan 
 itjconclujive reafoner. f On fueh a footing Seitw 
 manifm may pofUbly maintain its gt'dtftidi But 
 on fuch a footing EXeifm.may maintain its ground 
 mwch better : and ic is rather wonderfbr that i:hofe 
 who have given up ib much, fhould detain any 
 thing. For what is there in chriftianity, when all 
 its dtftinguifliing doftrines are taken away, thit 
 cbiild render it a fubjeft worthy of a particular re- 
 
 t Cmruphens of Cbrifimitf, Vol. H. ^ 370. 
 
 velation 
 
AUTHORITIES. ivii 
 
 veMbp ? Did the ftopfendcfui trtiracles that wertf 
 wrought to intFOduce and eftabliih it in the weridj 
 aod the tr^irv of prophecies which were gradmllf 
 difclofed to point out its high and illuftrious qr}g|in,- 
 find an end fuitable to their extraordinary nature? 
 
 Morality, and a future ftate, include the whole 
 of' chrifti«^nity ac-cording to the reprefentation of a 
 Sdc4man. But fop{)6fe a Deift fhoiald adopt (as 
 many have, and juftly may ) the fame morality,' 
 and the fame fan(!lions on the ground of natural 
 evidence,, wherein Mes the effential and difcrimina- 
 ting chara^rt&ic of chriftianky ? Where lies the 
 real difference between a believer in divine revela- 
 tion and a religious theift f 
 
 Soeitii^nifm cuts to the very root of all that is 
 diftinguilhingin the gofpel. It (Jeftroys. the pecef- 
 fity, and ieven the injportahce of a miraculous in- 
 terpofition, and gives the infidel too great reafon 
 to exclaim, that all tjiat was extraordinary was 
 fuperfiuous : and that the apparatus was too ex- 
 penfive and too fplendid for the purpofes to v/hich 
 it was applied. 
 
 This feems tp be an argument a priori againfl: 
 that fpiecies of chriftiaoity, ■which fome, under the 
 pretence of defining it from corruption, would re- 
 duce tp the level of natural j-eligion, 
 
 P. 320, 1. 5. Thai romantic fable of the angel of 
 <leath'\ Vid. Koran, p. 339. 1. 9. Mill. Viffm^ 
 
 de 
 
Iviii N p T^.S ANEb 
 
 de Mohammedifmo ante MQbam.:p. iiJ Hyde in 
 Notts ad Bohv.de Fifit.agrot. p.j^. Jl. Elias, 
 in %fjhi>i. See alfo Buxtorf. Syriag. Judaic, et 
 Lexic., Talmud.. ;. 
 
 Ibid. 1. 9. fhat imaginary j yet dre^dfid trihunal^ 
 Vid. Al-Gazal. apud Maracc. Prodr. adrefut. Al- 
 coran. Part. iii. p. 90. col. i. ^ill. Differt.. de- 
 Mohammedifmo, &c. p. 76. et ejufd^m^Orat. In- 
 augur. p. 14. ' ( ' > 
 
 Ibid. 1., 18. I^he vajl but, ideal balance'] Yidi.Kor. 
 p. 286. I. 10. Mill.DiJfert.de Mohammedifmo, &c. 
 p. 8i,j82, 83.. Sale's Pre/im .J Dj/i:. p. 89. 
 
 P. 328. \. ^[ We are there told, &c.] 
 
 The whole hiftory is thus related in the Gofpelof 
 
 Barnabas : and as the reprefentatipn which, it gives, 
 
 though falfe and abfurd, is yet novel and curious, 
 
 I ipake no apology to my readers for quoting it at 
 
 large. 
 
 Chap. 216. 
 
 " Judas came near to the people with whom J^fiis 
 " was ; and when he heard the noife he entered into 
 '5. the houfe where the difciples. flept. And. God 
 " feeing the fear ,and danger of .his fervant, or-.. 
 « dered Gabriel and Michael and Rafael, and Az- 
 " rael to carry him out of the world. And they' 
 *^ came in all hafte, and bare himout of the wjndow 
 " which looks towards the fouth.^ And they placed^ 
 " him in the third heaven^ where he will remain 
 
 "blef- 
 
A !j T S O R I T I E S. liK 
 
 ** ble'fling God, in the company of angels, till njear 
 ** the end of the world. 
 
 Chap. 217. , .f i- 
 
 *' And Judas the traitor entered before the reft 
 *' into the place from which Jefus had juft been 
 *' taken up. And the difciples wefe flee|)ing. And 
 " the wonderful God adled wonderfulljr, changing 
 '* Judas into the fame figure and fpeech with Jefus. 
 " We believing that it was He, faid to him, Mafter, 
 V whom feekeft thou ? And he faid to them, 
 *' fmiling. Ye have forgotten yOurfelves, fince ye 
 " do not know Judas Ifcariot. 
 
 *' At this time the foldiery entered ; and feeing 
 " Judas fo like in every refpeft to Jefus, laid hands 
 ** upon him, &c." 
 
 Chap. 218. 
 
 In which is related thefajjion of Judas the traitor. " 
 " The foldi^rs afterwards took Jijdas, and bound 
 *.' him, nqtwitbftanding he faid With truth to them 
 *■' that he was not JefqS.- And the foldiers mocked 
 " him, fayingi Sir, do not be afraid: for we are 
 *' come to make thee King of Ifrael : and we have 
 *' bound thee, becaufe we know thou haft refufed 
 " the kingdom. And Judas faid, Ye have loft your 
 " fenfes. I came to fhew you Jefus, that ye might 
 *' take him 5 and ye have bound me, who am your 
 
 " guide. 
 
Ix NOTES A^P 
 
 *^ guide. The foldiers loft jtheir patience, heariiig 
 " this, and they began ' to go -with him, ftrikJng 
 " and buffeting him, till they reached Jerufa- 
 " km, &c. &c. ^ 
 
 Chap. 2ig. 
 
 "They carried him to nripunt Calvary, yi]fisrt 
 " they exf c\^|€d crimin,als, and crucifipd him, ftrip- 
 *' ping him naked for the greater ignQnainy. Th^a 
 *' he (Jid nothing but cry out, O my God, why I^ft 
 *' tho|i fprfaken tne, that I Ijipu^d die unjpftly, 
 " when the real malefaftpr hath efcaped ? , , ; , 
 
 ^^ 1 fay in truth fth^i ^e iv^s fa like.ipfe^^n, 
 *'■ figure t aufdgefture to Jefus, that as many as knew 
 *' him, ielievei firmly that \t was bCy except fetfir : 
 " for which reafoh many left his dodbrine, tjeljeying. 
 " that it had been falfe ; as he had faid that he 
 " Ihould not die till the end of the world. But thofe 
 *» who flood firm, were opprefled with grief, fee- 
 *> ing him die whom they underftood to be Jefus : 
 *^ not recoHeaing what he hlid told them. And in 
 '•' company with his mother, they were prefcnt at 
 " his death, weeping continually. A^ by means 
 •* of Jofeph Abarimathe^s, J ehey obtained from 
 *' the prefident the body of Judas. And they took 
 
 t What is h^re printed in Italics, is wriUeP in t^** ^5* 
 inred chataiQers. 
 • t it i» thy? written in the MS. 
 
 « him 
 
AUTHORITIES. k! 
 
 •' hifh iiowh from the crofs, buTying hitn with much 
 ** lamentation in the new ftpulchre of Jofeph ; hiy- 
 ** ing Wrapped hitn up in linen and J)i:ecious oint- 
 " ments. 
 
 Chap. 220. 
 
 *' They all returned, each man to his houfe : aincl 
 
 ^' he who writeth, with Jabies and John, went 
 
 *' with the mother of Jefus to Nazareth., And the 
 
 *' difciples v^ho did riot fear God with truth, went 
 
 *' by night and ftole the body of Jiidasand hid iti 
 
 *' fpreading a report that he [i. e. Jefiis] had rifeij 
 
 ** again, from whence fprung great confufion am©ng 
 
 *' the people. And the high-prieft cpm'manded un- 
 
 " der pain of Anathema, that no one fhould talk of 
 
 *' him ; and on this account raifed a great perfecu- 
 
 *' tion, banifhmg fome, tOrmentiiig others, and even 
 
 *' ftoning fome to death : becaufe it was not in the 
 
 ** power of any one to be filent on this fubjeft. 
 
 *' And then came news to Nazareth, that Jefu« had 
 
 " rifen again. And he that writeth, -defired the 
 
 " mother of Jefus to leave off her lamentation. 
 
 " Aiid M^ry faid. Let us go to Jerufalem, to fee 
 
 " if it is truth. If I fee him, I fhall die content. , 
 
 Chap. 221. 
 
 " The Virgin returned 'to Jerufalem with hinr 
 
 " that ■writeth^ knd James khd Johh, ^the fatne day 
 
 " thiat the -dec'^ of the ^^gh- jJrieff t^lwe our.' A^id 
 
 • • "as 
 
Ixii NOTES AND, 
 
 ** as flie feared God,- though fheknew tlie.com* 
 •* mand was unjuft, fhc entreated thofe whp talked 
 •' with her, not to fpeak of her Son. Who c;an fayj 
 *' how we were then affefted ? God, who. knows 
 •* the heart of man, knows that between the grief 
 ** for the death of Judas, whom we uoderftood. to 
 *' be Jefus, aiid the pleafiire of feeing him rifen 
 «* again, wb almbft expired, Ahd the angels who 
 " were the' guardians of Mary went up to heaven 
 *' the third day, and told Jefus what was paffing. 
 " And he, moved with bompaflibn for his mother, 
 *• eiitreated oif God that he might be feen by his 
 •• difciples. And the cbmpaffipnate God ordered 
 " his four favourite angels to place him v^rithuihis 
 " own houfe, and to guard him three .days : that 
 •* they, and they only might fee him, who believed 
 " in his doftrine. Jefus dercended, furrounded wjth 
 "light, into the houfe of his mother: where were 
 •* the two fitters, Martha and Mary, and Lazatus, 
 *' ahd he that writeth, and John and James, and 
 *' Peter. A.nd when they faw hitp, they fell with 
 *' their faces on the earth, as if dead. And Jefus 
 *' lifted them up ; faying. Fear not, for I am your 
 *' Maft^r. Lament not from henceforth, for I am 
 ** alive. They were aftoniflied-af feeing Jefus, be- 
 « caufe they thought him dead, -And Mary weep- 
 «» ing faid. Tell me, nay Son, .why,, if Ged gave 
 ** gave thee ^ower to raife up the dead, did^hecpn- 
 
 "fent 
 
AUTHORITIES. ixiH 
 
 " fent that thou fliouldeft die, with To much re- 
 "proach and Ihame to thy relations and friends, 
 *' and fo much hurt to thy doflrine, leaving us all 
 " in defolation ? Jefus replied, endbracing his mo- 
 *' ther. Believe me, for Itell thee the truth, I have 
 " not been dead-: for God has'rfefei^ed me for the 
 " end of the world. In fayiiig this he defired the 
 *' Angels to manifeft themfelves," «rid to tell how 
 " he had pafled through evefy. thing. At the in- 
 *' ftant they appeared, like four thiis : and all pre- 
 "fent proftrated themfelves on the ground, over- 
 ** come by the prefence of the Angels. And Je- 
 " fus gave to all of them fomething to cover them- 
 " felves with ; that they might be able to hear the 
 " angels fpeak. And Jefus faid to his mother, Thefe 
 " are the Minifters of God. Gabriel knows his le - 
 ** crets ; Michael fights with his enemies ; Afrafiel 
 ".will cite all to judgment; and'Azfael deceives the 
 *' fouls. And the holy Angels told, how they had 
 *' by the command of God, taken up Jefus, and 
 ^* transformed Judas, that he might fuffer the pu- 
 " nifhment which he wilhed to bring on Jefus. And 
 " he that writeth, faid. Is it lawful for me to aflc 
 *' of thee, in the fame manner as when thou waft, 
 *' in the world ? And jefus anfwered, Speak, Bar-, 
 "nabas, what thou wifheft. And he faid, I wifh^ 
 "that thou woiildeft^tell me, how God, being fo 
 " coinpaffionate, could afflidt' us fo much, in giving 
 •--r: •' "us 
 
IxiV N O T E S AND 
 
 *' us to underftancJ that thou waft he that fufFered, 
 *' for we have been very near dying ? And thou be- 
 ** ing a prophety why did he fuffef thee to fall un- 
 " der difgrace, by [apparently] placing thee on a 
 " crofe, and between two robbers ? Jefus ahfwered, 
 *' {Believe me, Barnabas, let the fault be ever Co 
 •' foiall, God chaftifeth it with much puniftiment. 
 •' And as my mother and faithlvil difcipks loved tne 
 " with a little earthly love, God ehaftifed that love 
 •' by this grief : that he might not chaftife it in the 
 *' other world. And though I was innocent, yet as 
 *' they called me God, and his Son ; that the Devils 
 " might not moek me on the day of judgment, he 
 *' has cho-fenjthat I Ihould be tiiockfed in this world. 
 *' And this mocking (hall. laft till the holy meffenger 
 *' of God f fhall come, who ftiall undeceive all bc- 
 *' lievers. And then he faid, Juft art thou O God • 
 *' and to thee only belongeth the hoaour and glo- 
 " ry, with worfhip, for evfer ! 
 
 Chap. 222, and fhe laft. 
 
 " And then he faid. See Barnabas that thou by, 
 ** all means write my Gofpel, relating every, thing 
 " which has happened in the world concerning me -, 
 *^ and let it be done exaftly : i;i order that the faith-, 
 " ful may be undeceived, knowing the truth. He 
 ** that writeth, faid. Matter! wiU do it as thou 
 
 f i. e.^ Mahomet. 
 
 " com- 
 
AUTHOR IT I E S. Im 
 
 " commandeft me, God willing : bwt I did not fee 
 " all that h^ppen?d .i^vith Judas. J^u^ aofwered, 
 ** Here ftand Peter and John who faw it, and wb^o 
 *' will relate it to thee. And he told James an4 
 " John to call the feven Apoftles. who were aWent, 
 *' and Nicodemus, and Jofeph Abarimatheas, ^n^ 
 ** fome of the yz difciples. Wheg they, w^re ,cotne, 
 *' tiiey did eat with him i ^nd, on the,thifd day he 
 *' commanided them, all to go to thp lylount of Olivers 
 *' with his mother: becaufe he was to return to hear 
 ** ven. All the apoftles and difciples wept, except 
 « 25 of thft 72, who had fledftp Dairiafcus, with 
 " fear. And exaflly ,at mid-day, >ylyle they were alj 
 " in prayer, Jefus came with niany Angels (bleffing 
 " God) with fo much brightnefs that they all bent 
 " their face? tP I th?;^Pund. And Jffus r^ifp^ thena 
 "up»; faying, Ff a;' not your Matter, who comes to 
 " take leave pf you, and to recommend you to Go(i 
 'f our LiOrd, by , ,the mercies received from his 
 " bounty: arid be He ^yith you! Jip^ "PO"^ '^his 
 " he difappeared with the angels, ; all of us rcmain- 
 " iog amazed at the great brightpefs in which he 
 « left us." 
 
 P. 353. Te Jball kn^w them by their fmitsJ\ 
 There' are various tefts of moral truth : ■ and the 
 excellency of a religion may be judged of under 
 diftin^l lights, all of which ai;e ^paJculated tp 
 give reciprocal ftreng|ii and €vi{i«nce to each 
 
 * E other 
 
lxv^ NOTES AND 
 
 other i though doubtlefs fome are better adapted 
 than others to afford conviftion to the generality 
 of enquirers. Few minds are qualified for abftradt 
 fpeculation ; and fewer ftill are fatisfied with the 
 conclufions which refult from a train of reafoning 
 that is built on it. 
 
 But of that evidence which arifes from fafts 
 moft perfons are capable of judging : and as the 
 Chriftian religion is defigned for univerfal benefit, 
 the wifdom of providence has adapted its proofs 
 to the objeft it had in view ; and rendered them 
 clear and open to the fenfes, in order that they 
 might carry more certain convidUon to the under- 
 ftanding. 
 
 Miracles were open teftimonies of a divine in- 
 terpofition ; and gave a fanftion to the doftrines, 
 and an authority to the precepts, in the defence of 
 which they were prpfefledly wrought. 
 
 The perfonal character of our bleffed Lord, 
 and the various parts of His condu£t, both in the 
 more retired and the more public fcenes of life, 
 afibrd a ftrong evidence for the truth of that caufe 
 which he jjoth lived and died to promote ; noi; 
 are the charafters and conduft of his apoftles def- 
 titute of the fame evidence : for animated by the 
 fpirit of their divine mafter, they followed his 
 example j and the conftancy with which they vin- 
 dicated his religioa amidft the iharpeft perfecu- 
 
 tions. 
 
AUTHORITIES, IxvIJ 
 
 tions, and the chearfulnefs with which they fub- 
 mitted to death in order to give their lafl: feal to- 
 its truth, would not fail of leaving a very deep 
 impreffi6n on the minds of fober and impartial 
 obfervers. The aftonifhing triumph of Chriftia- 
 nity over the fuperftition, idolatry, and wicked- 
 nefs of the world j oyer all that philofophy could 
 contrive, and all that power could accomplilh, 
 carried with it a vifible tdken of an Almighty 
 hand : and the efitfts produced by it on indivi- 
 duals and focieties rendered the interppfition of 
 that hand ftill more illuftrious. 
 
 The blamelefsnefs and purity of charadter, for 
 which the primitive Chriftians were fo much dif- 
 tinguilhed, have been acknowledged even by their 
 enemies. Pliny, who was by no means, dilpofed 
 to treat them with much lenity, or their caufe with 
 much refpefty confefles" that the moft rigid fcru- 
 tiny into their condud, turned out in every view 
 favourable to the innocence and chaftity of their 
 morals. It is indeed very remarkable, that the 
 account he gives of the Chriftians was fuch as he 
 had received, not from their friends and adherents 
 (whofe report of their religion might be liable to 
 the fulpicion of partiality) but from perfons the, 
 .leaft of all pieh inclined to facrifice truth in order 
 to fave the credit of Chriftianity and its pr'ofef- , 
 fors. He received the^account frdm perfons who 
 
 * E a had 
 
ixviii N O T E S A N D 
 
 had been Chriftians, but who either from Fear or 
 intereft, or fome other motive uhknbwn but 
 to the judge of all, had apoftatized from thd 
 church, and relapfed into idolatry. Such were the 
 perfons who afRrmed, (and Pliny does not appear 
 to difbelieve their teftimony) that the higheft fault 
 with which the Chriftians were juftly chargeable, 
 was their affembling on a ftated day before fun-ri- 
 fihg and finging a hymn to Chrift, as to a Deity: 
 —in binding themfelves by a facrament to avoid 
 every kind of wiekednCfs, particularly fraud, rob- 
 bery, and adultery : — not to violate their word, 
 or refufe to yield up whatever had been entrufted 
 in their hands, when it fhould be demanded : and 
 that it was their ruftom to depart and afterwards 
 to meet again at an innocent meal, where ^11 par^- 
 took in common of the entertainment that was 
 provided, f 
 
 The ancient apologifts conftantly challenged 
 their enemies to produce any accufations againft - 
 them which tended to impeach their morals : and 
 appealed to their conduit, as an evidence in their 
 favour, with a confidence which nothing but con- 
 fcious uprightnefs could have infpired. Inftead of 
 fhrinking from the fevereft trial that jealoufy it- 
 lelf could make, they invited their adverfaries to 
 meet them tipdnv a ground, where the merits of 
 
 , t Lib, X. Epifi. 97. 
 
 the 
 
AUTHORITIES. ixi? 
 
 th?, queftion qquld be afgerSained moft exadUy j 
 •where fuccefs was to be moft honourable, and de- 
 featmoft igoonjinioys. 
 
 Their meekne^s^^^ fprb^r^nce amidft the mofl: 
 injurious trejitrn^nt j and their pgitience, and perr 
 fevera,nce ainidft jJifi rppft.threatning dangers were 
 ojbjefts of admiration even to • their perfeqi^itoi-s. 
 But their ]?ejieyolence was as amiable as their zeal 
 was arjjei^t : and Tfjhil^. .truth gs^^e them courage 
 tp brave 4^^ ^^ ^^5^* coEppaiJon foftened 
 t^ej^r hearts vf^cn they beheld the miferies of 
 pthe^s^ 'and the tende^^ fymp^hy was united 
 wit)^ ;tti9 ^^p,oft infle?fil3^e integrity. 
 
 Eptfebiif^ ii:3,s prffqrved iti b^ Ecclefiaftica([ 
 Hiftory,t a veryEnLea:^9r^W? fra^nent qf ^n epifr 
 t^^e.p/ pipnyfws .^hs^JB^pp ,q£ Alexandria, wi\9 
 flouriflied at the time when the empire p^^Q^ 
 Gallieaus was diftrafljed ,by iAtprnal divifions, ari- 
 fing frpici the interfering, interefts pf contending 
 and jf aioius cpmpetitors .for power ; and when the 
 calamitiespf war were dpubled by the more dreadr 
 ful vifitation „of platgues, ?ind famine, and earthr 
 quglf^^, ,At,a.crifisiQ trying as tHs-the Chriftia^ 
 jfeligiqn had an opportunity of fhewing its fupe- 
 rior i^flj^eiiice, .by the pxemplary condu^ pf its 
 profeflbrs. T^&^ refignatipn toGo^, and their 
 unvir^^ri^4 benevolence .tow;£!i'ds t^ti^p diftre,ffed, exr 
 ■• -t Lib. vii. .C. 2 2. 
 
 *E 3 erted 
 
Ixx NOTES AND 
 
 erted at the hazard of their own lives, and mani^ 
 fefted by the moft endearing attentions that the 
 tendereft compaffion could didtate, are defcribed 
 in this Epiftle in a manner fo ftriking and pa- 
 thetic, as neceffarily to imprefs the mind with a 
 deep fenfe of the power of that feligion which 
 nourifhes the gentler qualities of the humkn heart, 
 and fooths i,ts more amiable feelings at the time 
 that it arms the breaft with a more than common 
 fortitude, and enables the Chriftian to ftand in the 
 evil day, and endure hardjhip as a good Joldier of 
 Jefiis Chrift. The venerable father at the fame 
 time remarks the different behaviour of the hea- 
 then. They abandoned their deareft friends the 
 moment that calamities overtook them j andfeek- 
 ing their own fafety, left the wretched to perifh 
 without relief. 
 
 Bardefanes, the celebrated Syrian Heretic, ob- 
 ferved in his day, that Chriftiapity in a moral and 
 civil view had been wonderfully benificial: for 
 that Chriftians of all countries had retained the 
 good qualities and rejefted the reigning vices of 
 the feveral nations of which they were natives. 
 "tn Parthia, (fays he) the Chriftians, though 
 *' Parthians, are not polygamifts : nor in Perfia, 
 «' though Perfians, do they marry their own 
 <' daughters. In Baftria and Gaul they do not vi- 
 »* olate the marriage-bed: andwjierever they re- 
 
 »'fide 
 
AUTHORITIES. Ixxf 
 
 « fide, they refift the influence of corrupt lawjs and 
 " wicked cuftoms.f" ' :, 
 
 P. 361. 1. 22. In the Eafty under the influence of 
 Mahometan heRefy the human mind appears to have 
 iofifomewhat of its capacity, and power']. To this tor- 
 pid inaftivity nothing perhaps has more efFeftually 
 contributed than the dbftrine of Fate, which, as 
 it is adopted in the creed of the Muflulman,J is 
 not only derogatory from the dignity of human 
 nature, but plainly hoftile to the interefts and du- 
 ties of fecial life. It renders the reafon pf man 
 ufelefs, by deftroying his free agency; itreftrains 
 and 'difcQurages induftry, checks the flights af 
 genius, and in the place of that a^iye and perfe- 
 •vering vigour, which can alone prevent or remedy 
 misfortune, fubftitutes a paflivenefs i^thout pietyi 
 and a defpondence without rcfignation. Taught 
 by his prophet that every human event is irreyo-i 
 cably prcrordainqd by die Deity, and that, not the 
 time only, but even the manner and circumilances 
 pf his death havi* been unalterably fixed from all 
 
 t Jortin'ff rcflj^rks. Vol, I. p. 357. Edit. 1767. 
 
 Koran, Ch. xvi. 
 i^y£3^ HSf* mUs g»j Vl a^^ a^^ (^ U 
 
 ^j^l-Mojahed, 
 f E 4 etef". 
 
Eternity, tte ftf|)erftitiouS'Mufluknan deeto^ every 
 attempt to change the commbh. order of things a 
 crime not far removed fioori rebellion againft the 
 fcft^fcliftied kws df God. Hence he. beholds his 
 pkrentSy his dliiidiieti, MKi his frieads falling a fa* 
 trifiee to diifeafe and death, with a ftupid and in- 
 efFe<5tual coflcem. Hence he views the peftiknce 
 ravaging his 'e6vmtry, ^ahd ttepvying thnitfmkh and 
 tin thoujtmds in his flreeisty WxAitfox exerting one 
 fingle eiKsfi-E to check -its barirfirl progrds. The 
 ftrCi^tby*wdii^inore enligbtenM iiatiohs harve been 
 tnabM ttt r^espdj or at lekft to mitigate It^ rage ; 
 M»ts which nature, philofopky and Tdigioni,)uhite 
 to lU'dcbsftiefid, are tegarded |)y the difcipl^ of the 
 ArKbiati prophet as impious abd profane. Kind- 
 ly and obftinately attached to thepriincipk of ab- 
 fdhite and unqualified pi!tdeftiBati6n> he lits in a 
 ftate of tbripid infenlibility, .titt the Almighty ar- 
 rdfts the. hand of the ^eftteyihg Angel, and fuf. 
 pends for a 'period the: fvwjtkof death ,and>defo- 
 
 latiom . : A-^:,v^f:..iM ^"; o-j 'j. >., , 
 
 P' ^S- ^- 7,- ^^' Chriftianity , far furpajfes every 
 other religion in its vtJiU'e tendeniy to make us letter 
 men, and in iiriml(0i^ ^^'-tlfrjintinteiits and the 
 manners of •Uinkhta'] Eve?n from the teftimonyof 
 Mr. 'Gibbon; if wfe -atftend to his fafts,; without 
 »flenting implicitly to his opinions, it appears, 
 that Chriftiamty had in fomc degree contributed 
 
 to 
 
NOTES AN D IxxiU 
 
 to thfe moral ^Bprovement of that ■empire, whiGh 
 under die inaufpicious influence of Paganifm had 
 been pluiiged in the fouleft immoralities. Frail- 
 ties, abfurditics, and crimes are to be found in 
 thofe i*^© wielded the fceptre after tke eftablilh- 
 ment o£ Ghriftianity; but the catalogue is notfo 
 numerous, or fo black and portentous, as that 
 which prefents i«felf, to the di^jaffionate enquirer> 
 in the preceding ages* We are not Ihocked with 
 the cold and deliberate inhumanity of a Tiberius, 
 with the oiKra^OUS debaucheries, and frantic cru- 
 elties of a Nero, iwdth -the grofs fcnfualities ©f a 
 yjteliius, with thedifgufting puerilities and odjous 
 barbarities pf a; Domitian. , 
 
 Btat we may be told, that af^erthe introduiStioii 
 of the„Cr.o%f?ljf this ftupendous ernpire fell into 
 ruin.;;,Seit i^.- "ftut was not the fuperftrufture it- 
 felf ^uch defaced, and were not the very founda-. 
 tions loofened, long before, Tander the diflbiute 
 manners of the people, the turbulent fpirit of the 
 Praetorian feartds, -the, profligate fervility of the 
 Pjagan- fenate, and the enormoys oppreffiom of 
 P<ag-an ersipeuorB ? 
 
 Is "exueafiven^mpire, we may afk the objeftors, 
 a bfeffinrg'to -trhe-.geiaeral interefts of fociety ? E>id 
 fhe Rjomaa empire, foufldesd as it was upon the 
 violence of conqueft, and fupported byaU the arts 
 ©f corruptioxia and al3 tlie rigours of delpotifm, 
 
 give 
 
Ixxiv NOTES AND 
 
 give rife to fuch a political or a moral condition 
 of the world, that any mind enlightened by philo- 
 fophy and foftened by benevolence, could ferioufly 
 wifh for its continuance ? 
 
 To arm the hands of conquerors, or to glut the 
 ambition of kings, made no part of that Teacher's 
 defign, whofe kingdom was not of this world. It 
 is therefore no folid objeftion to his religion, that 
 it did not promote thofe fecular interefts, with 
 which both the founder, and the immediate fup- 
 porters of its prfetenfions difclalmed even the 
 flighteft connection. But the Gofpel, be it remem- 
 bered, even amidft the convulfions and diftrafti- 
 ons of the Rorpan empire, gradually infufed jufter 
 notions of virtue and piety into the bofoms of in- 
 dividuals. It tamed the favagc Ipirits, and en- 
 lightened the underftandihgs, of the barbarians 
 who reduced the fcattered provinces to fubjeftion, 
 and at laft puflied their arms to the enfeebled and 
 unrefifting Capital. And let it not be forgot- 
 ten, that from the fubverfion of this empire arofe 
 all the improvements in arts, in fcience, in civi- 
 lization, and in government, which are now efta- 
 blifhed in Chriftian countries, and to which Chrif- 
 tianity itfelf was indireftly inftrumental. The 
 Gofpel, before the fall of this empire, firft fpread 
 its influence in private life, and then it put a par- 
 tial check on the crimes of thofe who afted on the 
 
 great 
 
AUTHORITIES. Ixxv 
 
 great theatre of public life. If the fall of the 
 Roman empire was, upon the whole, an evil, 
 Chtiftianity was not the fqle, or the obvious caufe 
 of that evil. If it was eventually a good, we are 
 indebted for a IJiare of that good to the jijfl: notions 
 of their duty, which the Gofpel had implanted in 
 "the minds of its profeflbrs, and to the powerful 
 mptives by which it encouraged them in the pro- 
 fecution of their true happinefs. 
 
 F I N I S. 
 
Publifhed by the fame Author, and fold by 
 D. Pb-ince and J. Cooke. 
 
 De. XJtIlitate Linguae Ar^bicae, In Studiis Theologicis 
 Oratio J Habita .Qxpnii, in Schola JLii'guSruin, vii. i<l» 
 Aprilis, M Dcc Lxx v. Price is. 6d,.. 
 
 4RevifaloftheE.ngliP}tranfl(»i(m^rfihe OldTefiament rcr 
 ,.,canmtndei. u,,;,, > . 
 
 A Serrnop preached before the Univerfity of Oxford, at 
 St. Mary's, on. Sunday^ Nov. 15. 1778. To which is 
 added, Some Account of an i^ncient Syriac Tranflation 
 of great Part of Origen's Hexaplar Edition of the LXa> 
 lately difcovered in the Ambrofian Library at Milan. 
 Price IS. 
 
 Sacrorum Evangeliorum Vcrfio Syriaca Philoxeniana, Ex 
 Codd. MSB. Ridleianis in BibL Cdl. Nov. Oxon. re- 
 pofitis nunc primum Edita : cum Interpretatione et An- 
 notationibus. In Two Volumes Quarto, 1778. Price 
 2/. in Boards. 
 
 A Letter to the Right Reverend the Bilhop of London, 
 fuggefting a Plan for a New Edition of the LXX. To 
 which are added Specimens of fome inedited Eaftern 
 Verfions rriade from the Greek, and a Sketch of a Chart 
 of Greek MSB. 1779. Price is. 6d. 
 
 A Specimen of the Civil and Military Inftitutes of Timour, 
 or Tamerlane : A Work written originally by that ce- 
 lebrated Conqueror in the Mogul Language, and fmce 
 tranflated into Perfian. With other Pieces. 1780. Price 
 IS. 6d. 
 
 Timour's Inftitutes, in Perfian and Englifli, By Major 
 Davy and J. White. One Volume, Quarto. 1783. 
 Price i/. 11;. W. in Boards.