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SERMONS 
 
 CONTAINING 
 
 ANSWERS' 
 
 TO SOME 
 
 POPULAR OBJECTIONS 
 
 AGAINST THE 
 
 NECESSITY OR the CREDIBILITY 
 
 OF THE 
 
 CHRISTIAN REVELATION. 
 
EIGHT SERMONS 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OF OXFORD, 
 
 IN THE YEAR 1799, 
 AT THE. 
 
 LECTURE 
 
 FOUNDED BY THE REV, JOHN BAMPTON, M.A. 
 LATE CANON OF SALISBURY. 
 
 — -••«*e4^e«e«« 
 
 By WILLIAM BARROW, 
 
 OF queen's college, ll.d. and f.s. a. 
 
 C. LucUius dicere folebat, ea, qus fcrlberet, neque fe afe 
 doflLffimis, neque ab indoftiffimis, legi velle; quod alteri 
 nihil intelligerent, alteri plus fortafTe quam ipfe. 
 
 Cic. DeOrat. Lib. II. 6. 
 
 LONDdN: 
 
 PRINTED FOR F. AND C. RIVINGTON, N° 6z, ST. PAUL'S 
 CHURCH-YARD. SOLD ALSO BY J. HATCHARD, PICCADILLYj 
 AND BY J. COOKE, AND HANWELL AND PARKER, OXFORD. 
 
 1799. 
 
Extract from the loft Will and TefldmeM of 
 the late Rev. JOHN BAMPTON, 
 Canon of Salilbury. 
 
 " I give .and bequeath my Lands and 
 
 " Eftates to the Ch^ocellor, Matters, and Scho- 
 " Jars of the Univerfity of Oxford for everj to 
 " have and to hold all and lingular the faid 
 " Land or Eftates upon truft, and .to the intents, 
 " and purpofes hereinafter mentioned; that is 
 " to fay, I will and appoint, that, the Vice-Chan- 
 " cellor of the Univerfity of Oxford for the time 
 " being fhall take and receive all the rents, iffues, 
 " and profits thereof, and (after all taxes, repara-: 
 " tipns, and neceflary deduftions made) that he 
 " pay all the remainder to the endowment of eight 
 ** Divinity Ledture Sermons, to be eftabliflied for 
 " ever in the faid Univerfity, and to be performed 
 " in the manner following. 
 
 " I direft and appoint, that upon the firft Tuei^ 
 " day in Eafter Term, a Lefturer be yearly chofen 
 *' by the Heads of Colleges only, and by no others, 
 " in the room adjoining to the Printing-Houfe, 
 *' between the hours of ten in the morning and two 
 " in the afternoon, to preach eight Divinity Lee- 
 *' ture Sermons, the year following, at St. Mary's 
 " in Oxford, between the commencement of the 
 " laft month in Lent Term, and the end of the 
 " third week in Ad Term. 
 
 " Alfo. I dired; and appoint, , that the eight 
 " Divinity Lefture Sermons fhall be preached 
 *' upon either of the following fubjefts — to con- 
 " firm and eftablilh the Chriftian Faith, and to 
 
 A3 " confute 
 
[ vi ] 
 
 " confute all heretics and fchifrnatics — upon the 
 " divine authority of the Holy Scriptures — upon 
 " the authority of the writings of the primitive 
 " Fathers, as to the faith and praftice of the pri- 
 " ijiitive Church — upon; the Divinity of our Lord 
 " and Saviour Jefias Chrift— -upon the Divinity of 
 ". th« Holy Ghoft — upon- the Artieles of the Chrir- 
 " tian Faith, as compriehended in the Apoftles' 
 " and Nicene Greeds. 
 
 " Alia I cEred: that thirty copies of the eight 
 " Divinity Ledture Sermons fliall be always 
 ''^ printed, within two months after they are 
 "preached, and one copy fhall be given to the 
 " Ch^ticellor of the Univerfity, and one copy 
 " tQ the head of every College,, and one copy 
 " to the Mayor of the city of Oxford, and' one 
 " copy to be put into the Bodleian Library; and 
 '' the expence of printing them fhall be paid out 
 " of the revenue of the Lands or Eftates given 
 "^ for eftablilTiing the Divinity Ledture Sermons ; 
 " and the Preacher Ihall not be paid, nor be en- 
 " titled to the revenue, before they are printed. 
 
 " Alfo I "dired and appoint, that no perfon 
 *<^'-fhal(l'be qualified to- preach the Divinity Ledture 
 " SeTmoHs, unlefs he hath taken the Degree of 
 ^'^ Mafterof Arts at leaft, in one of the two Uni- 
 '^ verfities of Oxford or Cambridge ; and that the 
 " fame perfon fhall never preach th« Divinity 
 " Ledlure Sermons twice." 
 
ADVERTlSEiVlENt. 
 
 ZxS thefe Difcourfes are now to ap- 
 pca.t before the Public^ I heg leave to 
 ififrodiice them to the Reader by a few 
 previous obffervafions ; that my defign 
 may be clearly underftood; and the 
 inerit of the execution, whatever it 
 may be, eAimated upon its proper 
 grounds. I think it alfo incumbent 
 upon me to explain to the Heads of 
 Colleges, who did me the honour to 
 nominate me to the appointment, why 
 thefe difquifitions appear to be calcu- 
 lated more perhaps for the Public, than 
 the Univerfity; why 1 have written, 
 rather Sermons for general perufal,than 
 iedores for a learned Society. 
 
 A 4 I have 
 
( viii ) 
 
 I have dire6ted my arguments and 
 my advice, fuch as they axe, . where I 
 thought they were moft hkely to be of 
 "ufe. When the Sermons were dehvered 
 from the pulpit, I wiflied them to be 
 underftood as^ addreffed more particu- 
 larly to, the younger .ftudents of Oxford; 
 believing that the farne ftyle and ^ man- 
 ner would not be unjfuita.ble, to thofe, 
 by whom I fhould afterw^rcls wifh thprn 
 to be read. For it is almoft needlefs^to 
 obferve, that like ,thofe of my prede- 
 ceflbrs in the, appointment, thqy.werp 
 always intended for publication ; ai^4 
 
 are now to be confjdered , principally 
 
 : . ' ■ - ; ■: :n '^f.fi 1 ' ' '■" -^ ■■■• '■ 
 
 in. that point of view. 
 
 I have not attempted t6 . inflrucfk 
 thofe already learned in .theology^ .fpr 
 they want no, affiftance .that. I . am able 
 
 i '■■'■-■ -^ ■ , J - . ^ -- . ■ - 
 
 to give them ; npr have I written for 
 the lowed and leati informed members 
 
 of 
 
( ix ) 
 
 of fociety, for they miift be taught 
 their rdigious dodlrihes arid duties by 
 mod^s of inftru<Sliori rndre expeditious 
 and famili'dr than the ftudy of books 
 of cdiitrovel'fy. But between thefe two 
 extremes* ^re various and numerous 
 clafles of the community; men of fome 
 edueatioB'j curiofity, and reading, though 
 in very difFerent prdportiohs ;- and- per- 
 haps above all others/ riien of integrity, 
 candour and docility. To the pru- 
 dence, thfe fpirit and the Virtue of thefe 
 nfen , we " irnuft probably" '^ owe, undet 
 Providence, whatever permanency we 
 are to enjoy in our religious or our 
 civil conftitution : and what variotis at- 
 tempts have lately been made to feduce 
 them from their attachment to both, by 
 infidious and popular publications of 
 almoft -every poflible fize and form, 
 it is not neceffary to ftate; the fa6t is 
 equally known and lamented. While 
 therefore I have endeavoured to adapt 
 
 m V 
 
( X ) 
 
 my reafoning aiid my language to 
 mea of this ckfcription, in order to 
 confirm them not oply in their belief 
 o-f the Chriftian religion, but in their 
 adherence to it'& eftablifhnjient in the 
 Ghurol^ of England, I hope I fhall ftand 
 excufed to the Univerfity fpr the plan I 
 have purfued; becaufe I truft it is fairly 
 implied in the purposes for which th^ 
 Je^ure was intended and appointed. 
 
 IL is for this reafon that I have 
 entered but fparingly and fuperficially 
 into any points of bibhcal learning ; or 
 aoy metaphysical queflions of theology, 
 I have not purfued my argumeHts 
 through all their various branches and 
 collateral diftindlions and; dependencies ; 
 but haftened by what appeared to me 
 the Ihortelt and eafieft way to- my con- 
 ojufion ;. and have fometimes given ra- 
 ther the refuit of reafoning, than its 
 det^l. I have not laboured to. be elo- 
 quent ; 
 
( xi ) 
 
 querlf ; but to be perfpicuous. I have 
 not intentionally difgnifed my own 
 Ignorance or doubts in obfcure or am- 
 biguous language; but endeavoured to 
 be decided and explicit ; that as far as 
 my reafoning is conclufive, it may have 
 its efFedt ; and as far as it is erroneous, 
 it may be refuted. Inftead of crowding 
 my margin with notes of reference in 
 oftentation of learning, I have purpofely 
 omitted them ; wherever the quotation 
 was not confidered as of effential im- 
 portance. Nothing diftradls the atten- 
 tion fo much as the perpetual recur- 
 rence of notes of reference ; and an 
 ordinary reader feldom turns to a fecond 
 book, becaufe he was diredted to it in 
 the margin of the firft. 
 
 To the learned, indeed, my quota- 
 tions are all familiar; and to the un- 
 learned references would be of little 
 ufe. 
 
 For 
 
£ xii ) 
 
 For a r.eafoii-af.t|ie6.fpekind,Ihave 
 not be- r careful to jpoint out the fources 
 from whence my arguments have been 
 drawn. But as there is a moft ojBfen- 
 five injuflicein borrowing from a liv- 
 ing author without acknowledgment; 
 I feel it incumbent upon me to ftate, 
 that for the .train of , reafoning in 
 fe6t. 7j;Of Sermon VI; and in, I. 6, 
 and II. 3, of Sermon VIII, I. am in- 
 ^ebted to a writer, to whom Ghriftianity\ 
 itfelf is greatly indebted, the Rev. Dr. 
 Paley, the prefent Subdean of the 
 Cathedral Church of Lincoln. 
 
 The objeilions I have endeavoured 
 to meet, are forae of thofe which I have 
 reafon to believe are at prefent the moll 
 prevalent and popular. It is true that 
 in theie objed:ions there is no novelty ; 
 and probably as little in the anfwers. 
 But fhould they have been urged a 
 thoufand times before, and a thoufand 
 
 times 
 
( xiii j 
 
 times refuted; ftill a§ long as they 
 continue to operate, fo long will it be 
 our duty to oppofe them. A recent 
 publication "tbo may be read ; when 
 one of older date is unknown or n'eg- 
 lefted. A treatife profeffedly technical, 
 of whatever merit, will fometimes ex- 
 cite difguft ; while one more familiar 
 and fuperfjcial will attra6t attention, and 
 perhaps bring convidtion. A fmaller 
 volume will be taken up, when a larger 
 would frighten indolence away. 
 
 This feledtion of various objedions 
 has in a great meafUre prevented, what 
 moft of my predeceflbrs in the appoint- 
 ment have ftudioufly and laudably fol- 
 lowed, an unity of delign, and regula- 
 rity in their plan. The points which 
 I have confidered could have only a 
 more lax and general connection. But 
 if the fubjedts have been unwifely 
 Chofen, the want of unity is but a fmall 
 
 aggra- 
 
( xiv ) 
 
 aggravation of the firil error ; and if 
 they have been chofen well, the clefe(3: 
 will be excufed. It had been an •ealier 
 t'afk to fix upon a fingle queftion, and 
 piirfue it throughout. But this would 
 have been to purfue a different purpofe; 
 to write for a different defcription of 
 readers. It might indeed have pro- 
 duced a work more claffical and fcholar 
 like ; but it could have had no effedl 
 upon the people ; for by them it would 
 not have been read. 
 
 As each of thefe obje<5tions is treated 
 as rnuch as poflible independently of 
 the reft; as feveral of them mufl be 
 refuted on the fame general grounds; 
 as they all relate to the fame general 
 fubje6l ; and all naturally terminate in 
 the fame point ; it is probable that fimi- 
 iaV fentiments and obfervations are too 
 frequently repeated. In fome places 
 indeed I have rifked the weakening of 
 5 my 
 
( XV ) 
 
 pay argument to prevent it : But in 
 others it was preferred to referring the 
 reader to what had been faid before, or 
 what was to be faid aftcrwanls; and in 
 crttoers ftilJ, it was fottnd impoffible to 
 ]be avoided. 
 
 A few oGcafional iiotes have been 
 fubjoined ; where it w^ thought necef- 
 fary further to illuftrate or enforce what 
 had been more concifely or curforily 
 ikzted in the Sermons, 
 
 ]f the apologies of an author qould 
 procure any real indulgence for the 
 iraperfedtions of his work; it might 
 be very juftly ftated, that thefe Ser- 
 mons are produced under at leaft one 
 peculiar difad vantage. They have been 
 wholly written at fuch intervals of lei- 
 fure as could be found amidft the du- 
 ttes of a profeflion, of which the labour 
 and anxiety are alone fufhcient to em- 
 ploy 
 
( xvi ) 
 
 ploy; all the hours of the moft a6live, 
 and all the faculties of the moft capaci- 
 ous, mind. But however important 
 fuch circumftances may appear to the 
 writer ; they are of little confequence to 
 the reader. 
 
 Having been prevailed upon to un- 
 dertake the tafk, I have performed it 
 as well as my fituation and abilities 
 would permit. The Public, I believe, 
 are always candid, and eventually juft. 
 If the Sermons deferve notice, they will 
 obtain it. If they deferve it not, it 
 cannot materially affedt me. As an 
 individual, I have no intereft to ferve 
 by them ; as a writer, I can have no 
 reputation to lofe. 
 
 CON- 
 
CONTENTS. 
 
 SERMON I. 
 
 On the Variety of Opinions and Tenets in. 
 Religion. 
 
 Matt. x. 34. Think not that I am come to fend peace on 
 earth : I came not to fend peace^ but a fword. 
 
 The uniformity of nature contrafted with the irregula- 
 rities of human condufl:. — The text explained and juC- 
 tified. — The caufes of the variety of opinions and tenets 
 affigned. — i. The difperfion of mankind. 2. The no- 
 velty of tlie do6trines of the gofpel. 3. The variety of 
 opinions on every other fubjeft. 4. The neceiSty of 
 attention and ftudy to underftand the bleflings of the 
 gofpel. 5. The freedom of die human will. 6. The 
 attempts to explain too minutely the doctrines of Chrif- 
 tianity. 7. The unavoidable obfcurities in language. 
 8. The defire to propagate our own opinions. 9. The 
 attempts in governments to preferve uniformity in faith 
 and worlhip. 10. Succefsful oppofition to religious efta- 
 blifhnients. n. Vanity. 12. Prejudice. 13. Super- 
 ftitlon and enthufiafm. 14. Vicious difpofition — Gene- 
 ral obfervations — Vindicafion of the inftitution — The 
 fubjedts of the leisures. Apology for the want of no- 
 velty, and for the ftyle and manner of the arguments. 
 
 a SERMON 
 
CONTENTS. 
 
 SERMON II. 
 
 On the neceflity of a divine revelation, for 
 the inftrudion of 'mankind in religion and 
 morality. 
 
 1 Cor. i. 21, The world hy wlfdom knew not God. , 
 
 The obje(Stion from the fuppofed fufficiency of reafon 
 ftated, I. Reafon not fufficient in each individual, 
 2. Not in a few for the inftruftion of all. 3. Defedts 
 in the religion and ethics of the antient philofophers. 
 4. In their motives to duty. Beauty of virtue — Re- 
 gard to health — character — fortune-^human laws — and 
 a fbture ftate.— 5. Defeds in the motives of modern 
 philofophers — Benevolence — honour — confcience — the 
 moral fenfe — litnefs of things — immutability of truth- 
 eternal diftinflions between right and wrong. 6. Con- 
 tradiftory conclufions of philofophy. 7. Reafon unable 
 to devife and enforce the law of nations. 8. Sufficiency 
 6f reafon a modern objedion — founded in error. 9. The 
 antient philofophers acknowledge their own deficiency. 
 10, The gofpel itfelf not the invention of reafon. 
 IL. Condufl; of Socrates — Reafon unacquainted with 
 the moft important dofirines of Chriftianity — The 
 general inference. 
 
 SERMON 
 
CONTENTS 
 SERMON III. 
 
 On the Probability that God has revealed 
 his will to Mankind ; that this Revelation 
 is the Foundation of all Religion amongft 
 them ; and that the Hiftory, the Do6i:rines, 
 and the Precepts of this Revelation are 
 contained in the Old and New Teftament. 
 
 Rom. X. 17. Faith cometh by hearing, and hearing by the 
 word of Gad, 
 
 The fubjeiSt of the fermon flated — Natural religion what — 
 I. Divine revelation probable from the nature and hif- 
 tory of what we receive as fuch. 2. From the attri- 
 butes of the Deity. 3. Probably the original fource of 
 all religion — no innate ideas — no ideas of fpirit from 
 material objefts — none among the antients. 4. Inftruc- 
 tion neceflary to human nature — Man created in a ftate 
 of maturity — Information always received from ances- 
 tors. 5. The origin of mankind the moft probable era 
 for the commencement of religion. 6. The coincidence 
 of facred and profane hiftory — of the phenomena of 
 nature with the narratives of fcripturfe— Similarity of 
 languages — Origin of language. 7. Univerfal belief 
 in miracles and prophecy. 8. Origin of nations, and 
 of civil authority in each, fuppofed by themfelves to be 
 from heaven. 9. All nations have a religion — Savages 
 not likely to invent their own. 10. Similarity of reli- 
 gious doftrines in all favage nations, 1 1. In nations 
 more civilized — univerfality of ifacrifice. 12. Theology 
 of Greece and Rome— of Plato— of Egypt— of the 
 Bramins— Conclufion from the whole. 
 
 •SERMON 
 
CONTEKTS* 
 
 SERMON IV. 
 
 The Do6lrines and Precepts of the! Chrii- 
 tiati Revelation favourable to the enjoy- 
 ments of the prefent Life. 
 
 iTiM.iv. 8. Godlinefs is profitable unfo all tJjtngs'^ hav- 
 ing promife of the life that now isy and of that whieh is ta 
 come. 
 
 All religions have promifed temporal happinds to their 
 followers — Chriftianity befl: calculated to promote it — 
 Popular obje£l:ions to this, i . Religious fails vindicated. 
 2. Artifices of trade — difregardof oaths — and evafion of 
 taxes, tenfured. 3. Duelling, arguments in favour of, 
 examined and refuted. 4. Not Chriftianity, but intem- 
 perance, hoftUe to feftivity — The conftitution of nature 
 -^our ov7n faculties — and our duties, moral and religi- 
 ous, favourable to our enjoyments — The dodlrines of 
 Lucretius, the reverfe. 5. The Chriftian religion 
 adapted to human paffions — tofelf-love — to the love of 
 our fellow-creatures — to our hopes and fears — to our 
 
 , defire of knowledge — to ambition — the general in- 
 ference. 
 
 SERMON. V. 
 On the myfterious Doctrines of Chriftian-ity. 
 
 % Peter lil. i6» In which are fome things hard Jo be 
 underfiaod. 
 
 The objedtibn to the truth of hiyfterioos doctrines, as fuch,. 
 ftated. I. Such doftrines unavoidable in a divine reve- 
 lation, from the fpiritual nature o£ the Deity. 2. From. 
 
 the 
 
-CONTENTS. 
 
 the nature of the truths revealed. 3. Poflibly true. 
 4. Credible upon teftimony. 5. Our information mult 
 fomewhere terminate. 6. Myfteries in every other ob- 
 \e&. 7. Such, only in reference to our faculties. 
 8. Latitude of interpretation. 9. The notions of the 
 dbjeftors generally lax. 10. Some efferitial dodtrines 
 of Chriftiahity myfterioUs. 1 1 . Chriftianily ftill more 
 ■.•oobjc£tionable if it contained no myftery. il. As great 
 , myfteries in the creed of the atheift, or the deift. 
 13. Proper office of reafon. 
 
 SERMON VI. 
 
 On;the Want of Univerfality in the Promul- 
 gation and Reception of the Chriftian Re- 
 velation. _ 
 
 MAkK xvi. 15. jh^ he faid unto them., go ye into all the 
 ~ iOorldf and preach the gofpel to every creature. 
 
 The objection from the want of univerfality ftated. I. Ge- 
 neral obfervations. 2. The Chriftian 'revelation pro- 
 bably intended for uniVerfality. 3. The other gifts of 
 God are not yet more equally or univerlally communi- 
 cate3. 4. The time of promulgating this revelation 
 more fuitable than any other. 5. The gofpel in its 
 progirefs towards univerfality. 6. Suppofed methods of 
 diffufihg it more rapidly examined. 7. Probable bad 
 eiFeds of its being irrefiftibly imprefled upon the minds 
 oif men. 8. Probability that the world is not in its de- 
 cline; and that the gofpel, together with general fcience, 
 will at fome time be univerfally difFufed. 9. The be- 
 nefits of redemption may be uni verfal, though the know- 
 ledge of it is not — Recapitulation and conclufion. 
 
 b SERMON 
 
pQNTENTSj. 
 
 SERMON VIL 
 On Prayer. 
 
 Job xxi. 15. TPhat is the Almighty tiat we Jhould ferve 
 htm ? and what profit Jh all we have., if we pray unto him ? 
 
 General obfervations on the foundation of duty — Defign 
 
 ; of the fefimon. i . General advantages of prayer, ^or 
 religious woriliip. 2. Objeftion to the efficacy-iof 
 prayer, properly fo called, ftated — Invalidated fey vari- 
 ous coufiderations from the nature of man and the nature; 
 of God — Weak or contradictory fu'pplications of differ- 
 ent men — The Alrnighty, in.eqnfequ.ence of our prayers,; 
 probably interferes ^ith the laws of . nature — No fenii- 
 
 ' 'ble experience of fueh interference.'^ 3. ' A'dvantag^ of 
 public wqrftiip, or focial prayer. 4. Propriety of 
 
 , -prayer in. p,ri^(9ribed fo^;ms.- ■ 5. Obje£lions-tofuch.farnisf 
 anfwered. — ^.Excellence of ou)i.,05yn Liturgy-— The 
 Lord's Prayer— -General Inference from the whole. 
 
 '^^l-:^,/ SERMON VIII... _ 
 
 Ttie good EffeSs of Chriftiauity on the Faith 
 , and Morals of its profeflbrs. 
 
 r Peter, ii. ra. Having your, converfation honeji^ among 
 the Gentiles ; that whereas they fpeak againji you as evil- 
 doers \ they may by your goodwork's, which they Jhall behhld-^ 
 glorify God in the day of vifitation. 
 
 The objeition ftated. L Founded on fallacious, grounds. 
 I. On fufpicious and inconclufive principles. 2. On 
 the effects of our freedom of choice and adtion, -i. On 
 
 s :"" I the 
 
CONTENTS? 
 
 the contraft between human corruption, and the purity of 
 the precepts, and the importance of the fandions, of the 
 gofpel. 4. On the different nature of virtue and vice, 
 5. On a comparifon between the faults of Chriftians^ 
 and the virtues of infidels. 6. Onfeekingthe good ef- 
 fefts of religion where they are leaft likely to be found. 
 
 7. On the fuppofition th^t Chriftianity has been the prin- 
 cipal caufe of religious perfecution, and religious wars. 
 
 8. On the pretended degeneracy of modern times. 
 JI. Chriftianity has produced good effects upon the faith 
 and morals of its profeflbrs. i . It has improved our re- 
 ligion. 2. It has placed morality on a bafis qi univer- 
 fality. 3. Rectified the public judgment in morals. 
 4. Arneliorated the principles of civil poHcy. 5- Softened 
 the horrors of war. 6. And abolifhed the combats of 
 the gladiators. 7. Specific inftances of improved mo- 
 rality. 8. Comparative ad varjtages of Chriftianity over 
 philofophy-— General conclufion. 
 
SERMON I. 
 
 ON THE VARIETY OF OPINIONS AND 
 TENETS IN RELIGION. 
 
 MATT. X. 34. 
 
 Think not that I am come to fend peace en 
 earth ; / came not to fend peace, bitt a 
 fword. 
 
 W ERE we to form a comparifbn between 
 the courfe of nature and the conduft of men, 
 and to attempt to reafbn from the one to the 
 other, >ye fhould continually find our ana^ 
 logies imperfe<^, and our conclufions erro- 
 neous. In the courfe of nature, as far at 
 leaft as our obfervations and experiments 
 have enabled us to difcover it, we perceive a 
 iyftem the moft regular and confiftent, ef- 
 feiSb correfponding to their caufes with the 
 moft unbroken uniformity. When matter 
 a6is upon matter, the event varies on,!/ with 
 variation in the circumftances of the cafe : 
 
 B the 
 
2 Variety of Opinions in Religian. 
 
 the rapidity or duration of motion is always 
 proportioned, to tj^e power by which it is 
 produced ; and the elements in their opera- 
 tions never violate the laws of their nature 
 and lituation. The .moon is appointed for 
 certain feafons, and the fun knoweth his going 
 down. For this miiformity of nature, we 
 perceive one important reafon in its utility ; 
 in the advantasieS' we ' derive from it, we 
 acknowledge the wifdom and goodnefs of the 
 Creator. It is upon this that phyfical truth 
 admits demonflration ; that the human in- 
 telle6l arrives at certainty ; and that all our 
 improvements in art and fcience, have been 
 ifiade. Upon his experience of- this uni- 
 formity, the mechanift conftru6ls'his engine, 
 and employs it ; the huibandman cultivates 
 the ground ; the marinernavigates'the ocean j 
 ari'd'in "a word, men every where""' ptrfue 
 their 'ordinary occupations, and fu'pply the 
 daily Wants of life." " '""'' 
 
 " But when we exarnine the principles ^and 
 the- a6i:ions of men, in a moral' view, we 
 cofitinually find what appears* to u's irregu- 
 larity, confulion, arid inconfiftency. Our 
 knowledge of human nature rifes, -only to 
 
 opinion ; 
 
Variety of Opinions in Religion, 3 
 
 jQpinion ; we miftake chara6ters and motives'; 
 •and we are able to judge of future events 
 only by conje6ture and probability. We 
 ■have indeed been told, by the advocates of 
 the doctrine of neceffity, that the mind of 
 man is as mechanical in its thoughts and 
 aftions as his perfon ; that it is determined 
 in all cafes by the irrefiftible influence of 
 the prevailing motive; and that vpere we 
 fufficiently acquainted with it, we Ihould 
 perceive all its, exertions and effeits pro- 
 ceeding from their refpeftive caufes^ with 
 •as much uniformity, as the moft ordinary 
 operations of nature. But till this neceffity 
 and uniformity fhall be proved to exift, and 
 their influence rendered intelligible to iis, it 
 cannot be unfair to affume as real that ir- 
 regularity, which has all the appearance:, 
 and all the consequences and mifchiefs of 
 realitv. In human coiiduft vifible effefts 
 are often very difproportionate to vifible 
 caufes ; and exertions, both in good and ill, 
 are: much more feeble or forcible than the 
 motives by which- they appear to be prompt- 
 ed. From our freedom of will, and con- 
 leqAiently of aftion, and from the impetu- 
 ibfity, the conibination, and the caprices of 
 B z our 
 
4- Variety of Opinions in Religion. 
 
 our paffions, it perpetually happens, that 
 calculation is difappointed, that argument or 
 teftimony does not produce cqnviftion, or 
 that conviction does not influence praftice ; 
 that men frequently mifapprehend the con- 
 du6l of others, and have reafon to lament 
 their own. 
 
 In common with every thing elfe, in 
 which mankind have been concerned, the 
 reception of divine revelation has been af- 
 fedted by the weaknefs of our nature, and 
 the inconfiftencies of our opinions and con- 
 duct ; and affeded too in proportion to the 
 extent and importance of the objeft. In 
 no other cafe does it appear, that argument 
 and evidence have had lefs influence ac- 
 cording to their natural weight ; on iio other 
 fubje6l have there been, in fpeculative points, 
 greater errors in reafoning, and greater va- 
 riety of opinions ; or in practice, a wider 
 difference between the effe6ls that have ac- 
 tually been produced, and thofe which might 
 reafonably have been expected. "When the 
 nature of revelation, as reprefented in fcrip- 
 ture, is confidered and underftood ; wheij 
 the equity, the perfpicuity, and the fan£tipns 
 
 Qf 
 
Variety of Opinions in Religion, 5 
 
 ©f its precepts, the value of its bleffings, and 
 the gracious terms on which they are offered, 
 are duly weighed, we might naturally expeft 
 ^at it would every where be heard with 
 attention and favour, and engage univerfal 
 allent and obedience ; that it would indeed 
 filence for ever the voice of difcord and hof- 
 tility, and unite all the fons of men in piety, 
 charity, and peace. Yet, in reality, fuch 
 would be the conclufion of him only, who 
 had confulted {peculation rather than expe- 
 rience, and who had attended more to the 
 regular operations of nature, than to thf 
 caprices of the human heart. 
 
 Our Redeemer, ivho knew -what was in 
 man^ foretold very different effe£ls from his 
 religion ; and lubfequent events have abun- 
 dantly verified his predi6lions. Think not\ 
 lays he, that I am come to fend fie ace on earth ; 
 / came not to fend peace, but a fword. In 
 this, however, he muft be underftood to ex- 
 prefe, not the defign and purpofe of his ap- 
 pearance upon earth, but its accidental con- 
 fequences ; what would arife, not from any 
 imperfeflion in his revelation, but from hu- 
 man weakneffes and pafTions. As if he had 
 
 B 3 faid^ 
 
6 Variety of Opinlom in ReligtoH. 
 
 fatid, though the gofper is intended by its 
 author,' and qialcuiated by its nature, to pro- 
 duce berte^olence and peace among men ; 
 yet will its rejeftion or perveffion be fo<3 oftea 
 the occafion of animefity and contention; 
 perfecution and bloodflied. jih^ enemy' hath 
 fo'Wn tares among- the wheal, and they have 
 often choakcd the good feed. When the Lord 
 ef 'the vineyard looked that- itjjmuld bring forth 
 grapes, it brought forth wild grapes. 
 
 Why there has arifbn fo great a variety o? 
 ■pinions and tenets in religion ; why io 
 many unbecoming controverfies have divided 
 its profeflbrs ; and why the publication of 
 the golpel has been follow ed' by events io 
 much to be lamented, a few of" the princi- 
 pal caufes Ihall be concifely ftated and ex- 
 plained. And fuch a flatement, it 'is^pre- 
 fumed, may not only tend to countera^ the 
 vmfair ufe that is fometimes made in argu- 
 ment of thefe unhappy, difientions ; but will 
 farm no unfuitable introduftion.to the. exami- 
 nation of fome of thofe dbje<Stions, that have 
 been urged againft the neceffity or the credi- 
 bility of the -golpei itfelf. 
 
 iv Sup- 
 
Faft^iji of OpinioHi ifi Religio^^ 7; 
 
 1* Suppofing, for a moment,, what our 
 feripturqs teach us is true, that the whole 
 human, race are defcenddd from a iinglepair ;: 
 ^nd. that , thpfe ."W^ye at , firft favoured withi 
 fbch ini^iU(Stion from |aeayen> as, was fuited tO: 
 their fituation and capacity : admitting, ,alfo,, 
 what feems immediately to follow from the 
 fopjififit&n, thtt isligioii was derived 'origi- 
 nally/iropi a divide •i^velation^.itilL .might ai 
 great variety of opinions on the : fubjedl be: 
 reafomably expe6ijed amongft mankind, fjcom 
 thenatviraleffejSls of their encreafe and fepa- 
 ration,; of their diflance from each other :in> 
 time and place. As men beoariie ifivided! 
 into different tribes atid nations, and, ffilperfedj 
 into the various regibiis of die. eiftb^ and} 
 while their records were, little elfe than oral> 
 tradition, truths would be not only incor-' 
 reftly tranlmitted to diftant countries, buC 
 even in the fame imperfe*5lly preferved. To; 
 this let us add the efFefts of national pride,; 
 anxious to be thought the author of the dqc-; 
 trines it profeffes; and of national hatred^' 
 ftudious to differ from the inftitutions of its 
 enemies ; and we ihall then fee one fertile 
 iburce of that variety of religious fyftems, 
 -which have been, eftahliihed in thb worldly 
 
 B 4 nor 
 
S; Variety of Opinions in Relipon. 
 
 nor (Sail we be furprife'd to find thefe fyftems 
 fb fer' changed and corrupted, as to fhew 
 their genuine original only in feme obfeure 
 remains of a few fundamental truths, or in 
 the faint traces of a few primeval rites and 
 ceremonies. 
 
 2. When the golpel was firft offered to 
 mankind, many of its dodrines appeared fb 
 novel in themfelves, and many of its pre- 
 cepts io hoftile to worldly interefts and pa{^ 
 fions ; the one fo much to contradidt received 
 opinimis, and the other to condemn efta- 
 bliflied pra£lices ; that there was every reafon 
 to exped,. what is weU known to have hap- 
 pened,! that it would find, not candour 
 or favour, but enmity and oppofition. It 
 Gcnfured alike the fciencefalfely fo called, and 
 the corruption of morals ; the Ipeculations o£ 
 the philolbpher, and the fuperftitions of the 
 pebpie. It had, therefore, to contend with 
 tile various difficulties thrown in its way by 
 the ignorance of the illiterate, and the ingC'- 
 Buity of the learned;, by the vices of the 
 fenfual, and the authority of the powerful. 
 Its claim to a divine original was difputed 
 or denied,- Its teachers • were defpifed and 
 
 infuked. 
 
Variety of Ojiinions in Religion, ^ 
 
 inlulted. It was oppdf64 at the fatne titn? 
 by argument, and by perfecution. But 
 there was yet another confequence of -the 
 jfiovelty of the doftrines of the gofpel, 
 which I would more particularly point out, 
 as more particularly the caufe of that VJtfi- 
 ety of opinions and tenets, for which I aiv 
 endeavouring to account. Thofe do£lrines, 
 even by fuch as were difpofed to receive 
 th^n, were often mifunderllood and mifa^- 
 plied, from a propenfity at once very natural 
 and very fallacious, a propenfity to fuppofe 
 them analogous to fome^hiflg already knowii, 
 and to interpret them confiftently with no- 
 tions already familiar to their minds. One 
 claCs of believers wifhed to unite them with, 
 the rites and ceremonies of the law of 
 Mbfes ; another, to reconcile them to the': 
 fijperftitions of the heathens ; and a third,- 
 to aflimilatc them to the theories of the 
 Greek philofophy. Thu& did difference of 
 opinion begin with the very beginning of, 
 Chriftianity : even in the times of the apof- 
 tles, or early afterwards, in almoft every 
 church they had eftablilhed;'were found di- 
 
 Tfifions, herefies, and factions. 
 
 3. Avari- 
 
to Variety of Ojilhlms in Religmi^ 
 
 3. A variety of opinions is found oh- every 
 other fi>bj,e6t to which human attention has 
 been dire6kd. ^rom the different conftitu^ 
 tions of the minds of mep, fipni their dif-s 
 fbf ent :|labits of thinkingj and; different de- 
 grees -of capacity, dihgence, or candoury 
 the fame argumqnt produces very difFerenb 
 effe<5s upon thgm; the fame obj.e(!3: ftrikes 
 them in very different points of view. The 
 theories of medicine,^ the principles of ci^il' 
 pohcy, and even, the arts of the huftandman 
 ^nd the man\jfa6liirer, ftill furnifh materials: 
 for. difference of opinion, for difquifition and 
 <^ifpute. It is hence that we have, on one 
 hand, the teniporary evils indeed, of dif- 
 putation and, controverfy, aggravated too- 
 often by perfonal animofity and illiberal re-- 
 proach; but on the other,, the fubftantial 
 g,dyan,tages of enquiry and difcovery, con- 
 vidiion^ and truth; iWhy then fliould we be- 
 furprifed at the''want ,of unanitnity in reli^ 
 gion, of uniformity in opinions and faith*? 
 ..rox|i -.. ■- ^ : ^i---'' It 
 
 * It may be objefted that this comparifon is not com-* 
 
 pleat, and confequently the argument foiyided upon it not 
 
 conclufive. In the cafe of medicirte or civil policy there. 
 
 is J JiB".' divine revelation. Adipitted. But the fimilitude 
 
 5 ftiil 
 
Variety tf Opmlons hi Religratt. ii 
 
 it mufl be .obferYed too, that religion is^ 
 
 nofc in its owH) nature, ah objeft' of inidiffer>i 
 
 rlencey which evicry man. is at liberty to'.xe^. 
 
 ceive or to negled, as m&y beft fuit his qois-. 
 
 v-enience and iticlination. *tlt" is not^ Hk*. 
 
 many other . branches. ofi feience, ai purfoit^ 
 
 on which one clafs of men depend for their 
 
 itibfifterice or their fanfeV;aiajd:iri>whicJyothers 
 
 iiave'ioaly a .remote and ^ irieideiatal ccntern. 
 
 But it is a , fubjedb whichv from its fuperior 
 
 •importance aiid. univerfal intereft, will re~ 
 
 quire^ :,and will excite -wery general and very 
 
 ftrious attention ; on which almofti every 
 
 man, 'who'diinks at all, will think it incum-' 
 
 bent upon him to form' an opinion for him- 
 
 felf, to fix his principles and: his faith. It is- 
 
 a fubje<Sl.too of i extent and difficulty equal Xv 
 
 its importance. ' It reveals truths, which 
 
 with the utitioft exertion of our facultid^s^ we 
 
 can but imperfeflly comprehend ; and teaches 
 
 the general, and fundame-ntal principles of 
 
 ftill holds far enougli to anfwer the pilrpofe for which it 
 J8 emplojfed.' The genuinenefs, the ■authenticity, the'in- 
 fpiration, . or the age of each of the diiFerent books of 
 fcripture may. be disputed, Ijke the fpundnefs of the theo^ 
 ries of Hippocrates or Plato, ; and the language of the 
 former, as well as of the latter, may be interpreted ia. 
 yarious fenfes, and 'with various limitatiom. 
 
 our 
 
' r:s Variety of Opinions in Religion. 
 
 our conduft, in ajl the multifarious relations 
 of moral and focial life. No wonder then 
 its do(5lrines are varioufly underftood, and 
 its precepts^ varioufly applied. No wonder 
 it has given rife to fb many different feds of 
 ib many different denominations. 
 
 4. At ne great diflrance from what has 
 jufl been pointed out, may be traced ano- 
 ther fburce of this variety of opinions ani 
 tenets in religion. In the truths of revel a-, 
 tion, as in the produdlions of nature,, the 
 Creator has left fomething to be done by 
 ourfelves, before we can enjoy the full ad-, 
 vantage of his bounty. The mine muft be 
 dug before we can obtain the trcalure it con- 
 tains ; the field muft be cultivated before we 
 can reap the harveft ; and all our knowledge 
 is the effedt and the reward of attention and 
 ftudy. Thus it is with the bleffings of the 
 gofpel. They are not obvious at firfl fight 
 in their full magnitude and fplendour. With- 
 out fome degree of application and care,, 
 they cannot be underflood ; much lels can- 
 they be obtained and enjoyed. The facul- 
 ties, which our Creator has given us, he in- 
 tended we Ihould employ, and employ them 
 
 for 
 
Variety of Opinions in Religion. 15 
 
 for our own good, in purfuit of that know- 
 iedge, virtue, and happinefs which he has 
 in his mercy fet before us. 
 
 For this indeed, a very important realbn 
 may be afligned. The bleffing, which is 
 purchafed with little difficulty, is ufually 
 enjoyed with as little gratitude and fatisfac- 
 tion. In fcience, what is felf-evident, or 
 Hiperficial, we are apt to defpife : but we 
 place a high value on the effbdfs of our own 
 inveftigation. We always feel felf-compla- 
 cency in our luccels. In the fcriptures, 
 above every thing elfe, each new enquiry 
 brings fbme new advantage ; for it brings 
 fome new proof of the power, wildom, or 
 goodnefs of the Deity ; and confequently 
 fome additional reafon for our veneration, or 
 fome additional confirmation of our faith. 
 And the truths difcovered by our own indui^ 
 try and fagacity, produce not only the greatefl: 
 fatisfailion to the mind, but generally the 
 ftrongfft convi6tion. The language of re- 
 velation itfelf is, feek and ye Jhall Jind, knock 
 And it Jhall he opened unto you. 
 
 No. 
 
54 -Variety xif Opimotil in ReBgion, 
 
 No wonder, tllien, all fhould not with eqiial 
 
 clearnefs difcover, what yet all are bound to 
 inveflig-ate ; and • what each maft in Ibme 
 degree interpret for himfelf, no wonder 
 jail -fhotild not interpret alike. No wonder 
 *"bat accordingly as men poffefs different de- 
 grees of ability, diligence, or candotir, they 
 ■&mld receive different impreffions from the 
 ■penifkl of - the fame fcri^ytures j that they 
 ihotild draw a variety of doctrines' from thfe 
 lame general fouree ; and even erefi: innu- 
 j»erable errorsjin opiriioavon the fame bafis 
 of infallible truth. . rtX ■;:• .r-ji 
 
 y. This variety of opinions; and tenets in 
 religion will , be the greater too ; becaufc' by 
 BO religion with which We M-e acquainted^ 
 is foch variety precluded. . . Chriftianity itielf 
 does not profefs to eftablifh indifputable cer- 
 tainty, either for its general bafis, or for its 
 particular dodrines : but for the one, belief 
 ttpbri teftimony, and for the other, tenets 
 formed upon the interpretation of its records, 
 "With reipefl: to the former, -it was not in- 
 tended to be irrefiftible. '0"tir Savioiir did 
 not come down from the crofs that the Jews 
 might believe him : and after his refurre£iion 
 
 he 
 
Vnr'iety of Opinions in ReligioH'. 1 5 
 
 he Jlietued himfelf ojienly, not to alltht p.eo.p.le^ 
 hut to ■witneJJ'is cksf en before of Qod. We 
 cannot wonder, therefore, that this teftimony 
 has fibt uniformly confined and fixed opi- 
 i>ions; or that its fofficieiftcy has been fre- 
 q^ientiy and boldly, however unrealbiiabl}^^ 
 called ill queftion. 
 
 With refpefii: to ^rfie doSrines of Chrif^ 
 tianity, it were hot difficult to fliew, from 
 the abftfufe nature of many amongft them, 
 on one hand, and from the weaknfeft and 
 limitation of human faculties, on the other, 
 that on feveral important points demonftra- 
 tion and certainty werenot poffible ; and that, 
 all the proof has been given which the cafe 
 could admit. But not to entangle ourfelves 
 in metaphyfical fubtleties, it is clear in point 
 of fa<ft, that the truths of our religion are not 
 difcovered by intuition, nor afcertained by 
 fcientific'^emoiiftratioh ; that they come to 
 "US fiipported only by evidence and argument ; 
 that they are not the obje6l& of knowledge, 
 but of feith. The xlegrees of conviflion 
 |>roduced will therefore naturally be different 
 in different men ; and almiofl: every feparate 
 article of the creed will find its enemies and 
 
 its 
 
1 6 Variety of Opinions in ReUg4on. 
 
 its advocates. It is flill the pfivilege and 
 the duty of reafon, in the firil: place, to de- 
 termine whether this reHgion is iupported 
 by fatisfaiSldry teftjmony ; and confequently 
 whether it is to be received or reje^ed; 
 and in the fecond placp, to judgq whether 
 its dodrines have been juftly interpreted, 
 and in what manner its precepts are to be 
 applied in praftice. And this power of de- 
 ciding for ourfelves,' this freedom of choice 
 and action, we prellime, has been left- us by 
 our Creator; bec^ufe it was indjfpenlibly 
 neceflary to rfender juft and equitable that 
 reljwnfibility for our conduft, which our re- 
 ligion has announced. 
 
 The liberty of the human v^'ill I always 
 affume as admitted ; becaufe if it be denied, 
 all moral and religious difquifition imme- 
 diately becomes nugatory and vain. If man 
 be a mere machine, a6hjated by ibme fupe- 
 rior power ; if all his thoughts and anions be 
 the efFeft of a fixed and original neceflity, 
 or of a feries of caufes, over which he has 
 no influence ; guilt and innocence, obe- 
 dience and tranfgreffioa can be but empty 
 
 names, 
 
Variety of Opinions in Religion. 1 7 
 
 names ; and all that is left us is fuUen fub', 
 miffion to irrefiftible fatality. 
 
 6» This variety of opinions and tenets in 
 religion has been encreafed again, by the 
 attempts which nien have made to explain 
 what has not been explained by revelation. 
 In prefcribing the general rules of morality, 
 and in teaching the principal articles of faith, 
 our fcriptures are fufficiently clear and expli- 
 cit : but they {peak the language of autho- 
 rity, not of critical difquifition ; their defign 
 is to engage obedience, not to gratify curi-- 
 ofity. Their precepts are intended to form 
 the fundamental principles of our condu6l;- 
 but the application of thefe in the detail of 
 praiftice is left to our own judgment and 
 dilcretion. In them the obligations to our 
 duty are founded, not upon the fitnefs of 
 things, the beauty of virtue, nor any other 
 dilputable bafis of philofophy and fpeculation, 
 but on the fimple and decifive principle of 
 the will of God. They aflert the power, 
 the providencej and goodnefs of the Creator ; 
 but do not enter into any metaphyfical 
 difeuflion of his eiTence, his attributes, or 
 his operati^ons. In. thefe points, however, 
 
 C men 
 
1 S Variety of Opinions in Religion. 
 
 men have endeavoured to become wife above 
 ivhat is ivritten ; to fpeak with minuteneft 
 and pfecifion, where the fcriptures have 
 either employed very general terms, or been 
 totally filent. Thefe explanations, it will 
 eafily be fuppofed, have been very different, 
 and every man attached to his own. Vari- 
 ,ous queftions have therefore been agitated, 
 not ©nly on the true interpretation of every, 
 myfterious do6i:rine of our religion ; but 
 whether each fuch dodrine could' be an 
 effential article of faith ; and how far it may 
 be our duty to believe what we cannot com- 
 prehend. Controverfies on points like thefe, 
 indeed, have hitherto divided the Chriftian 
 world, and, except where the religion itfelf 
 Ihall produce in its followers wifdom and 
 virtue fufficientto fupprefs^ them, probably 
 will divide it to the end of time. 
 
 7. Another fource of this variety of opi- 
 nions in, religion is, a certain degree of ob~ 
 fcurity and ambiguity, unavoidable in all ufe 
 of language, and therefore to be expelled in 
 the language of a divine revelation. We 
 can, indeed, fuppofe it poffible for the Al- 
 mighty to have revealed his will in terms 
 
 eflentially 
 
Variety of Opinions in Religion t 1 9 
 
 eflentially fuperior to all others, in a lan- 
 guage fo explicit and perfpicuous as to have 
 been exempt from all difficulty and uncer- 
 tainty. But this is a fuppofition without 
 proof; and probability is againft it. As 
 men are to receive this revelation, the terms 
 in which its fuhlimeft truths are conveyed 
 muft -be in fome meafure adapted to the nar- 
 rownefs of human capacities : and as men 
 are to interpret it for themfelves, or for each 
 other, and to apply it to the regulation of 
 their fentiments and condu6l, it will natu- 
 rally feel the ufual efFedts of their infirmi- 
 ties and paffions ; the language of the books 
 of revelation, in common with evei'y other, 
 will be often mifunderftood and mifapplied. 
 
 It is not poflible to prove, as has been 
 juftly obferved, that in language the moft 
 familiar to us, any given number of inter- 
 preters annex precifely the fame idea to the 
 fame fimple term. How differently then 
 may different men be reafonably expelled to 
 underftand the general and comprehenfive 
 principles of morality, or the myfterious 
 do61:rines of theology contained in the Chrif- 
 tian revelation ! In the fcriptures likewife, 
 
 C 2 the 
 
zo Variety of Ojiinions in Religion. 
 
 the attributes and operations of the Deity, 
 fpirit and fpiritual ideas, however novel to 
 mankind as articles of faith at their firft 
 publication, muil have been exprefTed in 
 terms already known ; like all other ideas 
 too, in terms borrowed from m^-terial and 
 fenfible obje6ls, and therefore by figure and 
 analogy. The truths and precepts of our 
 religion are conveyed to us in the language 
 of a diftant age and country ; and confc- 
 quently, by tranilations only can they be 
 known to the great majority of mankind. 
 They are expreffed in terms alluding to the 
 cuftoms and' manners of the times, to pe- 
 culiar modes of ttenkirig and adding, now 
 known by little elfe than thefe allufions them- 
 felves. They are to be' colle£ied from a 
 variety of treatifes, hiftorical, prophetic, 
 moral, and religious, written by different 
 authors at very diftaut periods of time. We 
 receive therri. mixed with the annals of a 
 people, whole civil and religious eftablifli- 
 ment was different from every other known 
 in the world ; and whofe hiflofy indeed is 
 not £o much an elaborate detail of political 
 and military operations, for the amufement 
 of ieifure and curiofity ; as a concife nar- 
 rative 
 
Variety of Ojiinions tn Religion. 2 1 
 
 rative of important events, to difplay the 
 wifdom, the power, and the mercies of Pro- 
 vidence. No wonder then, furely, that fo 
 many theological controverfies have begun, 
 or ended, in mere difputes about the meaning 
 of words. No wonder, under thefe circum- 
 ftances, that the upright, the pious, and 
 even the learned, fhould fometimes have 
 been led by miftaken interpretations of fcrip- 
 ture, to hold miftaken do6trines ? and ftill 
 lefs, that the fuperflitious, the ignorant, and 
 the prelumptuous, fliould have fupported te- 
 nets, which the infidel raay think himfelf 
 entitled to ridicule, and the believer efteem 
 it his duty to refute. 
 
 8. Controverfies in religicwi have often 
 been occafioned by the wi£h, which almoft 
 every man feels, to propagate his own opi- 
 nions. He wiflies this in the firft inftance, 
 perhaps, merely from the focial principles 
 of his nature, without any further view than 
 the fatisfaftion it immediately produces. But 
 if he be ferioufly convinced that his own 
 tenets are moll: agreeable to fcripture, and 
 therefore moft conducive to falvation, he 
 may not only innocently, but laudably, en- 
 
 C 3 deavour 
 
22 Variety of Opinions in Religion. 
 
 deavour to teach others, what he conceives 
 to be fo much for their advantage. He 
 will, however, find continual oppofition. 
 Hardly any man willingly admits he has 
 been miftaken ; and leaft of all perhaps on 
 the fubje6l of religion. The dodtrines he 
 has long profeffed are not only familiarized 
 by cuftom ; but are thought to be fanftioned 
 by his confcience, and ftamped with the 
 authority of Heaven : and he defends them 
 with the greater obftinacy, becaufe confuta- 
 tion would difturb, his peace of mind, and, 
 by alarming him for the foundnefs of his 
 faith, impair his hopes of acceptance and 
 falvation.' 
 
 A delire not lels ardent, to propagate their 
 peculiar do6lrines, has influenced alfo whole 
 iefts and focieties of Chriftians. They have 
 ■thought it meritorious, and therefore pre- 
 fcribed it as a duty to their adherents, con- 
 ilantly to endeavour to make profelytes to 
 their own creed, to add to the numbers of 
 their own church. And thus have the re- 
 fpedive tenets of different individuals, or 
 different fe6ls, been recommended on one 
 fide by every argument which zeal and inge- 
 
 nuitj 
 
Variety of Opinions in Religion. 23 
 
 iluity cotiid fupply, and oppofed on the 
 other, vrifh equal diligence and Ikill, by 
 thole \vho couid not approve, or would not 
 adopt them. 
 
 9. It has been the pohcy of almoft all 
 governments to fecure, as far as poffible, 
 uniformity in the religion of the people. 
 Each, therefore, has ordained its refpedive 
 iyftem of do£lrine and difcipline, its articles 
 of faith and ceremonies of worfliip, and with 
 its civil inftitutions united a religious efta- 
 blifhment. This again has been a fource of 
 difcord and controveriy. 
 
 Various are the reafons by which a maij 
 may be induced to cenlure, or to oppofe, the 
 religious eftablifhment of his country. He 
 may obje6l to it, either becaufe he may be 
 fincerely convinced that there are errors ia 
 its doftrines, and abufes in its adminiftra- 
 tion ; or becaufe, in real or pretended zeal 
 for freedom, he may condemn aU reftraint 
 upon publifhing religious qpinions, and main- 
 tain that every man ought to be at liberty 
 to worfhip God, and to perluade others to 
 worfhip him, in whatever way his judgment 
 C 4 «ioft 
 
24 Variety of Opinions in Religion. 
 
 molT: approves : he may become its enemy, 
 becaufe his enemies prefide in and fupport 
 it ; or becaufe he loves oppolition for its own 
 fake, at leaft to whatever he did not himfelf 
 appoint, or does not adminifter ; becaufe he 
 hag been difappointed of the honours or emo- 
 luments in it, which he fancies are due to 
 his talents or his virtues \ or, under the pre- 
 tence of confcientious fcruples, he may airr^ 
 liis hoiliiities agai;ift the civil, as well as the 
 ecclefiaftical, eftablifhnient of the ftate, in 
 the hope of overturning both, and. rifing 
 upon their ruins to power and diftinftion. 
 The advocates for the eftablifhrnent, on the 
 contrary, will defend it ; they will vindicate 
 its tenets, and affert its purity, or pa]lia,te its 
 imperfe6tions. The legiflatxire itfelf, too, 
 well iuterpofes its authoiity to reftrain fuch 
 diflentions, or fupprefs fuch do61:rines, as 
 threaten the tranquillity or fafety pf the 
 {late. Governments, indeed, have not al- 
 v/ays confined themfelves in this point, within 
 the limits, which wifdom and juftice would 
 have prefcribed. A foyereign has fcme- 
 •times made the interefts of .^'eligiou the pre- 
 text to cover the defigns of ambition 5 
 and {ometimes endeavoured to fupprefs of- 
 
 fenfive 
 
Variety of Opinions in Religion. 25 
 
 fenfive doftrines by perfecution and penalties, 
 or to propagate favourite tenets by power 
 and compulfion. 
 
 It is not irttended by thefe obfervations in 
 any degree to determine, to what extent the 
 interference of the civil power, in points of 
 faith and worfhip, is injudicious or wife, juft 
 or unjuft, neceffary or oppreffive. It is 
 not intended to vindicate, or to condemn, 
 either thofe who fuppbrt eftablifhments, or 
 thofe who oppofe them. The prefent pur- 
 pofe is merely to ftate a fa6t, which will 
 hardly be controverted ; that the efFe6l of 
 forming and enforcing the do6lrines of fuch 
 eftablilhments has too often been, not to 
 fpread conviftion, but to provoke oppofition ; 
 not to enfure unanimity and peace, but to 
 excite difcontent, remonftrance, and difTeii- 
 tion, 
 
 ID, Oppofition to the dodrines of a reli- 
 gious eftabliihment has fometimes been fuc- 
 cefsful ; and the rejcdion of received opi- 
 nions always opens a wide field for the intro- 
 duftton of novelty and variety. When men 
 feel themfelves freed from the authority of 
 
 their 
 
26 Variety of Opini'om in Religiofti 
 
 their farmer faith, and are not yet duly in- 
 fluenced by any other ; when they are re- 
 linquifhing an old iyftem, and do not yet 
 perhaps thoroughly underlland that which is 
 to be fubftituted in its place ; while the bold- 
 nefs ftill lafts, which led them to reje6l efta- 
 blifhed do6lrines, and their new principles 
 are not yet fully confirmed ; in this interval 
 the minds of men are open to every im- 
 preffioh, and liable to be fwayed towards 
 almoft any point. The artful, the ambi- 
 tious, and the fanatical, therefore, avail 
 themfelves of the unfettled ftate of opi- 
 nions to publifh and dilTeminate their no- 
 tions and their theories, however abfurd, 
 extravagant, or pernicious. Of thefe, many 
 from their folly and infignificance will fbon 
 be neglected and forgotten : but others, from 
 the iingularity of the tenets advanced, or 
 the number of their adherents ; from^ the 
 ingenuity with which they are maintained, 
 &r their adaptation to the prevailing paflions of 
 the day, will rife into notice and importance, 
 and produce durable effeds ; will give occa^ 
 fion to lafting controverfies, fe6ls, and fac- 
 tions. 
 
 9 From 
 
Variety of Opinions in 'Religion. iy 
 
 From the fame tendencies of the human 
 mind, it is obfervable, that fimilar circum- 
 ftances occur with refpedl to poHtical opi- 
 nions at every pohtical revolution : and theo- 
 ries of civil government are produced not 
 much lefs numerous, various, or extrava* 
 gant, than the theories of religion. The 
 tranfa6lions now paffing in a neighbouring 
 country may be adduced as an example of 
 the latter ; and the former is abundantly il- 
 luftrated by the events and controverfies, 
 which attended or fucceeded the feparation 
 of fo many of the ftates of Europe from the 
 church of Rome. 
 
 1 1 . Amongfl: the caufes of difference of 
 opinion and controverfy in religion, muft not 
 be omitted a paflion, which though it feems 
 to be weak and puerile, is in reality one of 
 the ftrongefl motives of human a6lion; 
 which every man profeflTes to defpile, and 
 almoll every man labours to gratify : what 1 
 mean is vanity, the affeftation of extraordi- 
 nary talents and fagacity. Every man loves 
 diftindlion and pre-eminence ; and never 
 more fb, than when they are founded on 
 iuperiority of urjderftanding. To obtain, 
 
 there- 
 
38 Variety of Opinions in Religion, 
 
 therefore, the reputation of fuch iuperiority 
 becomes a ytvj general ambition. But where 
 one man honourably exerts bimfelf, to deferve 
 this reputation, a thoufand perhaps, in order 
 to obtain it, defcend to the meannefs of ar- 
 tifice or deception. A iesN nobly aim at the 
 firll rank in the fair field of truth ; but a far 
 greater number puffue it through the crooked 
 paths of Angularity and paradox. Yet they 
 do not feem, more frequently to miflead 
 others, than to deceive themfelves. They 
 labour to maintain fanciful theories, till their 
 own arguments produce conviftion in their 
 6wn minds ; they embellifh error, till they 
 embrace it as truth. # 
 
 The profeffors of religion, in common 
 with the reft of mankind, have felt the in- 
 fluence of vanity. From this motive alone, 
 inadequate as it ihould feem to others, and 
 unknown, as it often is, to him whom it 
 a6luates, have many been induced to reje<5t 
 a received opinion, or to oppofe the doftrines 
 of an eftabliflied church ; while others have 
 been ftimulated by the fame motive to defend 
 and fupport them. Some have endeavoured, 
 
 on 
 
Varhty of Oji'mions in Religion. 29 
 
 <Jh one hand, to become the founders of new 
 fe6ls, and to call them after their own names ; 
 axid if they could not feduce the powerful or 
 the wile, to have at leaft the populace in 
 their train : while others, 011 the contrary, 
 have obftinately refufed to relinquifli tenets, 
 even when no iong;er able rationallv to de- 
 fend them ; and both have contended for 
 vi6lory more than truth, not for religion, 
 but for fame. Thefe are they which receive 
 honour one of another, but feek not the ho- 
 nour that cometh from God. 
 
 1 2. Another fource of difference of opi- 
 nion in religion, or at leaft of controyerly 
 and its continuance, is prejudice. Almoft 
 eveiy man entertains a partiality for certain 
 opinions and do*2rines in preference to aii 
 others ; for thofe which education inftilled, 
 and cuflom has confirmed ; for thofe which 
 he fees generall)^ profeffed ; for thofe which 
 are adapted to his natural temper and difpo- 
 fition ; or for thofe which are maintained by 
 men, to whofe judgment or authority, he has 
 been accuftomed to fubmit ; for thofe, in 
 ihort, which have once, by whatever means, 
 or from whatever caufe, obtained firm pof- 
 
 feffion 
 
JO Variety of Opinions m Religion. 
 
 feffion of his mind. Man is, to a greater 
 degree than, fuperficial obfervers will eafily 
 believe, the creature of habit ; and habit 
 is the parent of prejudice. From the con- 
 ftitution of human nature, or from its weak- 
 nefs and depravity, it is found neceffary to 
 prepare men, by education and cuiHom, for 
 the ftations they are deftined' to. fill, pre- 
 vioufly and early to imprefs their minds with 
 the requifite opinions and principles, and to 
 eftablifh, as far as poflible, appropriate ha- 
 bits of thought and aftion. Againft thefc 
 prepoffeflions, indeed, declamation has been 
 confident and plaufible, and againft their 
 exceffes and abufes, reafonable and juft. 
 But on the contrary, it is tothe.fe we are 
 indebted for much of the inability and con- 
 fiftency of the human charafter, and for the 
 greater .part of our contentrnent and fatis- 
 fa6tion in our refpe6live ftations ; for many 
 of the beft fentiments of our hearts, and 
 for not a few of the beft virtues of <3ur con- 
 du6l. Take away all that arifes from cuftom 
 and prepoffeffion, and how little, will, remain 
 of patriotifm, of friendftiip, or even of na^ 
 tural afFeftion. To thefe prejudices, how- 
 ever, whether reafonable or exceffive, whe- 
 ther 
 
Variety of Opinhnsin Religion. 3 1 
 
 ther good or evil, the majority of mankind 
 owe the greater part of. their opinions ; and 
 thefe opinions are generally cherifhed with 
 peculiar fondnefs, and guarded with peculiar 
 jealoufy. We confider them not as being 
 themfelves queftionable in poirit of truth : 
 but rather as a ftandard by which other truths 
 are to be tried. We continue to hold them, 
 becaufe we have begun ; we perflfl: in de- 
 fending them, becaufe we have defended 
 them before- In religion each maintains the 
 truth of his own tenets, the fuperiority of his 
 own church ; and that often with a zeal, 
 which provokes the opppfition it labours to 
 filence, and with fuch obftinacy, as prevents 
 the convi6lion it profeffes to leek. 
 
 13. Amongft the oaufes of this variety of 
 opinions and tenets in religion muft be reck- 
 oned the very frequent, though very mif- 
 chievous, weaknefles of fuperllition and en- 
 thufiafm. Of fuperftition the natural ten- 
 dency feems to be, to produce in its followers 
 (jlence and fubmiffion. But by the abfiardity 
 gf its tenets, and its obftinacy in adhering to 
 them, it has. provoked fo much oppofition or 
 ridicule,, as to have been frequently the caufe 
 
 of 
 
32 Variety bf Opinions In Religion. 
 
 of dilpute and difttirbance. It has over- 
 whelmed the mind with gfoundkfs dejedion 
 and terror, and then miftaken the fuggef- 
 tions of its own fears for the di6tates of con- 
 fcience. It has reprefented all doubt on 
 religious fubje6ts as dangerous, and all en- 
 quiry as prefumptuous. It has interpreted 
 literally expreffions that are figurative and 
 allegorical ; and conlidered precepts as per- 
 petually and univerfally binding, iihat were 
 intended only as temporary and local regula- 
 tions. It has lifted external ceremonies into 
 fuch importance, as to place them at leafl: on 
 a level with moral duties ; and on thefe, and 
 a thoufand other errors, has founded fuch 
 wild and extravagant do6lrines, as no found 
 underftanding can admit, and fuch fupernu- 
 merary and burthenjfome 4uties, as hardly 
 any man can fulfil. 
 
 Different and even oppofitc to thefe, in 
 their nature and tendency, are the errors of 
 enthufiafm. The diffidence and fears of 
 fuperflition are now exchanged for familiarity 
 and preftimption ; and the illufions of a 
 heated imagination are miftaken for the 
 irradiations of truth. Enthufiafm does not 
 3 flirinfc 
 
Variety of Opinions in Religion. 33 
 
 fhrink with the apprehenfions of rejeftion 
 and reprobation ; but advances boldly in the 
 confidence of eledion and grace. It does, 
 not fo much fear to fail in pra6lical virtue; 
 as deem it an inferior and fecondary point 
 of duty. It reje<Sls enquiry; becaufe truth 
 is to be felt, rather than fought ; and defr- 
 pifes learning, in the hope of illumination 
 from above. Both, however, have found 
 followers among the weak and the illiterate ; 
 and both have given rife to feds and herefies ;_ 
 if not formidable by the rank or talents of 
 their adherents, often troublefome by their 
 numbers and their zeal. 
 
 14. The laft caufe I fhall mention of the 
 \iariety of opinions in religion, and perhaps 
 the mofl frequent caufe of objedion to it, is 
 a vicious dilpofition. Kvery one that doeth 
 evil hateth the lights neither cometh to the 
 light, leji his deeds JJiould be reproved. The 
 wicked man can enjoy the fruits of fraud, 
 the gratifications, of pride, and the pleafui'es 
 of licentioufnefs, only by filencing his con- 
 fcience; and his confcienCe can be effe6hi- 
 aily filenced only by getting rid of his faith, 
 or of all attention to its fuggeflions. 
 
 D It 
 
34 Vnriety of OjiinieHs in Religim. 
 
 It is by no means intfehded to infinuatc 
 that all, who objeft to the truth of Chrif- 
 tiahity, are prompted to urge their objedions 
 by their irreligious principles ; , that the errors 
 of their underftandings proceed from the cor- 
 ruption of their hearts. But as it will not be 
 queftioned, that unbelief has too often been 
 wholly or partially oCcafioned by inclination 
 and p'affibn ; it cannot be unreafonable or 
 lincandid to affigh a vicious difpolition, as one 
 fburce of want of convi^ion in religion; as 
 one caufe, amohgft many, of doubt, dejec- 
 tion, and infidelity. 
 
 Bad men, however, are by no means al- 
 ways infidels upoii enquiry and convitlion. 
 They feidom examine deeply the foundations 
 of religion. Their minds feize upon ibme 
 popular and fuperficial objection ; and their 
 own propenfities and paffions give it weight 
 and efFedl. One fixes upon fome circura- 
 ftance in the appearance or the operations of 
 ita:ture, which he conceives to <:ontradi61:, 
 and therefore to overthrow, the nan-ative in 
 h*is -bible ; Or'upoii fome myfterious dodirine 
 of Revelation, which he' cannot explain ; aijA 
 which he therefore, Goncludes to be neither 
 ' neceflary" 
 
Variety of Ofiinlont in He/igion^ 35 
 
 -ilecefTary nor poflible to be believed. Anor 
 ther has difcovered that there have been 
 many fabulous religions, in the world, an^ 
 eafily perfuades himfelf that Chriftianity 
 does but add one fable more to the number ; 
 or when he fees it fpmetimes perverted, and 
 often difobeyed, haftily infers that its fol- 
 lowers do not in reality believe, what they 
 find it their intereft to profefs. A third, be- 
 caufe the truth of Chriftianity does not ftrik^ 
 his own mind, or the minds of others, with 
 refiftlefs convidion, cannot confider it as a 
 divine revelation ; or becaufe his own expe- 
 rience has Ihewn him nothing miraculous, 
 will not believe that miracles ever were per- 
 formed. , 
 
 Objeftions, like thefe, are too acceptable 
 to a mind that wifhes to find them true, to 
 te examined with due care or candour. Thp; 
 vicious man flies from argument to his piea- 
 fures ; and labours lefs, perhaps without 
 being fenfible of it, to difcover truth, than. 
 to avoid refleftion. Thus is impofed upon 
 the advocates of religion aad virtue, a talk 
 at once difficult and iiecefTary, irkfome an4 
 almofl iiopelefs ; to give new ajitradions to 
 ,D X arguments 
 
^6 Variety of Opinions in Religion. 
 
 arguments which have loft their novelty ; to 
 ^refute the {ame objeftions, by the fame an- 
 fwers ; to preach to thofe, who are not dif- 
 pofed to hear; to convince men the moft 
 unwillincr to be convinced. 
 
 '£> 
 
 Such appear to be the general and princi- 
 pal caufes of that want of unanimity refpeft- 
 ing the Chriftian religion ; of the numerous 
 controverfies it has produced ; and of thofe 
 various objedions to its divine original; which 
 its friends always lament, and in which its 
 enemies often triumph. It is not to be fxip- 
 pofed, however, that thefe caufes have ope- 
 rated each fingly upon fbme fingle mind ; that 
 every inftance of doubt or infidelity has been 
 founded upon one ground of objeftion alone. 
 Sometimes, indeed, each may have produced 
 its efFeft by its diilin61: and feparate influence ; 
 but they have more freqviently given force 
 and fupport one to another ; and in different 
 minds have probably been mixed and united 
 in every poffibk mode of combination. 
 
 But if thefe, and fuch as thefe, be the 
 -true and the only- caufes of. our differences 
 and difTcntions ; the juflefl; hiferences frona 
 
 -■ them 
 
Variety of Qpnions in Religion. 37 
 
 them will be, not to tlie prejudice of a di- 
 vine revelation, but powerfully in its favour. 
 As far as objections, to our religion have arifcii; 
 from fuch caufes as have been mentioned,., 
 the weight of thefe obje£lions xnuft be ma^ 
 terially diminiftied by the very ftatement of. 
 the cafe ; by accounting fairly for their ex--. 
 iftence, without admitting their validity. If 
 difficulties were unavoidable from-' the very_ 
 nature of a diyine revelation and the nature 
 of man ; let not Chriflianity be rejeCledi be-, 
 caufe it has - neither violated the intelle6hial 
 and moral conflitution of its profeflbrs, nor 
 effefled what was impoflible while that con- 
 flitution remained. If the variety of reli- 
 gious fe6ls and tenets amongft us proceed; 
 wholly from our own weaknefTes and paf- 
 fions ; let them not be urged as obje£lions to 
 the revelation itfelf, or as an imputation to 
 the wifdom or benevolence of its author. If 
 Chriftianity could not be more efFeftually^ 
 while rationally enforced ; if irrefiftible con^ 
 ,vi£lion could not be imprelTed upon our minds, 
 witho,tit interfering with our freedom of will, 
 and adion ; it is furely np argument againfl 
 it, that fome have abufed their freedom, and 
 rejeded its dodrines, or tranfgrefTed its laws. 
 
 D 3 If 
 
3^ Variety of Opinions in Religion. 
 
 If there have appeared reafon to believe, 
 that a large proportion of mankind are guided 
 -in their aftiohs more frequently by the im- 
 pulfe of the moment, than by the decifion of 
 their underftandings ; that even their opinioiis 
 are as often the refult of' their fituation and 
 circumftan'ces, as of deliberation and con- 
 viction ; an.d that their condu6i; is influenced 
 by petty interefts and viciotjs paffion^, rrtor'e' 
 than by fixed aiid rational pritlciples of duty ; 
 it will not furely be fair ta con-elude that 
 t'he Chriilian revelation is not credible, be- 
 caufe it has not been univerfally believid ; 
 Or that its teftimony is ihfiifficient, becaufe 
 it has not always produced faith, or faith 
 been followed by obedience, 
 
 ' ' But whatever be the true caufes, or the 
 fair inferences from them, the lame caufes 
 will probably always pperate, differences of 
 ©pinion will always exifl, ai^d objedlions 
 Coritinue to be urged. Of inftitufions, like 
 the prefent, we are therefore furnifhed at 
 once with the principle, and with the viur 
 dication. They are equally benevolent and 
 judicious. They contribute to fupply a con- 
 ftatit antidote to poifon conftantly admini- 
 
 niflered, 
 
Variety of Opinions in Religion, ^9 
 
 niftered. Owe reafoii why Providence per- 
 mits ignorance and vice in the world pro^ 
 bably is, to prove and exefcife the faith an4 
 virtues of the wife and good; and fcepti- 
 cilba and infideUty in particular render it 
 neceffary for us to remove the doubts of the 
 one, and to refute d>e obje<SEans of the 
 other. The man of opulence, therefore, 
 may honourably exert, his liberality iii pro- 
 viding inftruiSlion, and the learned believer 
 his piety and talents'" in communicating it, 
 in order to clear the dijfBculties; in his religion, 
 and to' difFufe more wideiy its truth and 
 bleffings. As long as the adverferies of 
 Chriftianity continue their attacks, fo long 
 will4it:be duty and merit in its advocates to 
 repel them ; and each will take the flation, 
 which* he conceives to be moft in danger, or 
 which he thinks himfelf beft able to defend. 
 
 • ■'■'•J"' '"' ^vom ^-^ 
 
 The two principal and moft popular 
 
 fources of objection to the Chriftian, revela- 
 tion at prefent feem to be ; tlji^t it was not 
 neceffary; and that it is not credible; that 
 the light of nature and reafon; was fufficient 
 ^ to direcS mankind in their purfuit of virtue 
 and happinefs, without other afliftance ; and 
 
 D 4 tliat 
 
40 Variety of Opinions in Religion. 
 
 that if other affiftance was neceflary, thi& 
 fuppofed revelation is' clogged with (o. many 
 difficulties, 'that itcannot reafonably be be- 
 lieved and adopted,as fSrniftiing the affiftance 
 required. 
 
 To the former of thefe points, anfwers of 
 great" learning and ability have been repeat- 
 edly offered; fuch, indeed, as, might, have 
 been txpe<Sted to fuperfede all further dif- 
 cuffioii of the fubjed. But the objeftion 
 iftill claims our notice; for it is flill urged 
 againft Us. In thefe times, indeed, itisin- 
 fifteH^ on with as much confidence, as if from 
 its novelty no anfwer had yet been given ; 
 and with as much triumiph, as" if 'from 
 its force it could not be anfwered. The 
 bfeaten track, therefore, muft be again traced. 
 In addition to the anfwers already produced, 
 one mor? fhall be attempted. 
 
 With refpeft to the objedions drawn from 
 the fecond fource ; that all Ihould be noticed 
 in the prefent le6tures, is nqt prafticable, 
 and will not be expefted. It is intended to 
 leleft a few fuch as fe«m to have an efFed 
 upon men in our own times ; fuch as occur 
 
 in 
 
Variety of\ Ofiiniont. in Religion. 4I 
 
 in the converfation or the writings of the 
 prefent <3ay ; and to attempt a reply to them, 
 in a way fo far popular and familiar, as may 
 be not unacceptable to thofe who are either 
 not profeffionally engaged in theological fl\j- 
 dies, or not deeply fkilled in the queftions 
 that are agitated refpeiling the doctrines or 
 the eftabliftvment of our national church. 
 That any new arguments will be produced, it 
 were prefumption to pretend ; nor can it be 
 expe6led they Ihould eafily be found. .The 
 Chriftian religion is limited to the truths 
 contained in its own records. To thefe no 
 addition or^diminution can be allowed. The 
 arguments too, by which it is , lupported, 
 are coeval With the religion itfelf : and from 
 its nature and importance it has engaged the 
 attention of the wifeft and beft men in every 
 age fince its promulgation to the world. All 
 the objeftions, and all the difficulties, which 
 the fubjeft can admit, have probably long 
 (ince be e^n urged ; and confequently all have 
 been repeatedly examined and difcufTed, 
 Some difficulties are capable only of one 
 adequate folution ; and of the various an- 
 fwers applicable to others, the beft, no doubt, 
 have already been employed. A few illuf- 
 
 trious 
 
42 Variety of. Opinions in Religion. 
 
 trious individuals, by the exertion of fnpe- 
 rior powers of mind, or by the judicious or 
 fortunate direftion of their ftudies, have 
 occafionally thrown an additional ray of light 
 on the evidence or the do6lrines of our 
 faith. But all its other advocates muft be 
 content with the humbler talk of producing 
 the ftores already provided ; and adapting 
 them to the occafions by which they appear 
 to be required. The novelty, however, which 
 it is thus difficult to find, we conceive not to 
 be tteceflary to the caufe in which we are 
 fengaged. It cannot reafonably be demanded 
 from us, till either new difficulties fhall be 
 brought forward, or the modes of reafoning 
 already employed Ihall appear infufficient to 
 fcbhvinoe the fincere and candid .enquirer. 
 With the fame arms, with which we have fo 
 often triumphed, we may'ftill hope to con- 
 quer. But our adverfaries have lately en- 
 deavoured to adapt the ftyle and form of 
 their obje6lions to the tafte and capacity of 
 the mofl ordinary readers ; to give their 
 artillery fuch a direftion and level, as may 
 be likely to do the moft extenfive mifchief : 
 and we muft prepare to meet them on their 
 own ground. The champiofi of Chriftianity 
 
 muft 
 
Variety of Opinions in Religion. 4^ 
 
 muft regulate his defence by the nature of 
 th€ attack. It feeihs neither ufelefs nor 
 unnecefFary in thefe tim^is, to reduce the 
 fubftariee of more Itearncd difquifitions into 
 more familiar forms, aiid to comprefs them 
 into a narrower compafs ; to colledl from 
 every quarter, fuch arguments as appear the 
 moft appofite and decifive ; and to prefent 
 them recommended, if not by eloquence 
 and erudition, at leaft by modefty and can- 
 dour; if not by their depth or novelty, at 
 leaft by their concifenefs and perfpicuity. 
 If the prefent preacher can produce that 
 which the learned and the judicious may 
 hear without difguft, and by which the 
 young, the gay, or the uninformed may 
 be perfiiaded to think and to enquire, he 
 {hall confider his time and attention as hav- 
 ing been well employed ; and the talk as ful- 
 filled, which he undertakes to perform. To 
 fupport the caufe of religion and virtue very 
 different methods may be purfued ; and the 
 moft promifing will not always prove the 
 moft efFedual. By the interpolition of hea- 
 ven, Chriftianity was at firft propagated by 
 means and inftruments apparently very in- 
 adequate to their objedt ; and at this day the 
 
 highefl 
 
44. Variety of Opinions in Rel^^pn. 
 
 higheft or humfclefl; abilities^ tlje weakeft or 
 the moft" powerful effort, nwjfl: depend for 
 its efficacy and fucce'/s. on tlje favour and 
 bleffing of heaven. Paul p-lanted, Apolloi- 
 vjuUred^ but Go d^ gave the encreafe. 
 
 SERMON 
 
SERMON II. 
 
 ON THE NECESSITY OF A DIVINE RE- 
 VELATION, FOR THE INSTRUCTION Ol'' 
 MANKIND IN RELIGION AND MORA- 
 LITY. 
 
 1 COR. X. 21. 
 
 The ivorld b^ivifdom knew not God. 
 
 X HE firft and broadeft ground of objec* 
 tion, to what we receive as a divine revela- 
 tion, has generally been, that it is not ne- 
 ceffary; that mankind do notftand in need 
 of (lich preternatural inftrudion and affif- 
 tance, as it profeffes to communicate. The 
 Creator, fay the adversaries of revealed re- 
 ligion, has given to man the faculty of rea- 
 Ibii ; and by the native powers, or by the 
 due improvement, of this faculty, he is en- 
 abled to attain alL the information, that is 
 4iece(!ary to- his enjoyments br his virtue. 
 c: ; He 
 
46 NeceJJity of a Divine Revelation, 
 
 He is enabled, they maintain, not only tc 
 afcertain the rules ^nd principles of good 
 morals ; but to urge Efficient arguments and 
 motives to enforce the praftice : to cblledl 
 fatisfadlory evidence, not only that he is at 
 prefent in a ftate of probation and refponfi- 
 bility ; but that he is deftined for a future 
 and more permanent exiftence ; in which he 
 muft receive the juft recompence of his 
 merits or his crimes. He is enabled to dif^ 
 cover, they alTert, not only the exiftence of 
 a Supreme Being; but hie attributes and 
 perfe<Sliojis ; not only that he has been the 
 author and giver of life ; but that he will 
 hereafter be the judge of our conduct ; or in 
 the language of revelation itfelf ; th^it he is, 
 and that he is a rewar/kr of them that dili- 
 gently feek him. From thefe premifes they 
 conclude it to be improbable and incredible, 
 that the Almighty fhould give, what wa^ 
 not wanted ; that he fliould, without ufe or 
 neceffity, contrive and conduit the exten^ve 
 and complicated work of the redemption of 
 mankind by the gofpel; lanjJthat. it is much 
 mor^ probable, this fuppofed revelation is 
 the invention- of human policy ; either the 
 pious fraud of the beinevoientvi to allarej»e# 
 
 into 
 
I^ecejity of a Divine Revelation,, 47 
 
 into peaeeable lubje£tion to the laws of 
 (bcial order ; or the artifice of the ambitio\js, 
 to keep the timid and the weak in fubje<Stion 
 to the cunning and the bold. 
 
 If unaffifted reafbn were really able to 
 difcover, all that is here afcribed to it, the 
 neceflity of a divine revelation, as far at leafl: 
 as it is a lyftem of moral inftruftion, would 
 certainly be fuperfeded. But if according 
 to • the obfervation of Cicero, to fay that no 
 man has been wife, and that no man can be 
 wife, amount to the fame thing; if it be 
 fair to affume, that men are hot able to do, 
 wiiat in fa6l they have never done ; then wiU 
 it not be difficult to Ihew, that reafon can- 
 not efFedl what the objeftion fiippofes ; that 
 it is not a fufficient guide, or fufficient au- 
 thority, in our purfuit of truth, virtue, an4 
 happinefs. 
 
 I . The light of reafon is not fufficieat ia 
 each individual *. It is not imprefled upoa 
 
 * Lord Herbert, Tindal, and other advocates of na- 
 
 tuVal religion, in oppofition to revelation, maintain tlat 
 
 God has implanted in the mind of every man the true 
 
 principles of religion and morality. ---• •■ 
 
 r the 
 
48 NeceJJlty of a "Divine Revelatioft'. 
 
 the minds of infants ; for it does not appear 
 in them; nor is it able to diredl them, fo 
 early as diredion is required. The child, 
 for the moft obvious reafons, is long guided 
 by the authority of his parents and precep- 
 tors ; before he can be trufled to be mafter 
 of his own conduft. The youth and^ the man 
 are frequently called upon to aft, before they 
 have fully fettled , their principles of a61:ion ; 
 to perform their part in many important 
 fcenes of life, before they are qualified to 
 reafon largely or fkilfully ; before they are 
 able to judge between oppofite motives; to 
 furmount the difficulties of complicated 
 cafes ; and to decide with wifdom and juf- 
 tice. Nor does this light and intelligence 
 appear to burfl at once upon the mind, at 
 any fubfequent period of life ; for all the 
 improvemeiit our faculties receive is obvi- 
 oufly gradual and progreffive. The know- 
 ledge and principles of our duty, then, are 
 not originally impreffed upon tjie mind ; but 
 injftilled by education and inftruftion ; they 
 are not difcovered by intuition, or ihfufed in 
 a nioment ; but acquired % time and ftudy ; 
 they are not the endowment of nature"; but 
 .the refult of obfervation and experience. 
 
 Whence 
 
NeceJJity df a Divine Revelation, 49 
 
 Whence this information is really and ori- 
 ginally derived, fliall hereafter be enquired. 
 Admitting at prefent that men -may obtain 
 it, by the due improvement of their facul- 
 ties, by education and inftrudibn, by obfer- 
 Vation and experience ; how fhall we expe6| 
 to find it ini thofe, who are in a great mea- 
 fure deftitute of thefe advantages. By far the 
 greater part of mankind are obliged to em- 
 ploy their whole time and attention, to pro- 
 cure the neccflaries of life. To this obje6t 
 their education and inftruftion have been 
 confined ; and their obfervation and expe- 
 rience feldom extend much beyond it. From 
 the hour they have ftrength to wield the 
 implements of husbandry or manufafture, 
 they are compelled to daily labour, to earn 
 their daily bread. In them, therefore, rea- 
 fon is not only little cultivated and improved ; 
 but becomes in a great degree incapable of 
 cultivation ; by long difufe, by the labour oF 
 the body, and the various hardlhips of their 
 fituation. And if it be not able to direct 
 them, without fuch improvement and aflif- 
 tance, as it is impoffible for them by their 
 pwn efforts to obtain ; it is fair to conclude, 
 that the light of nature is not fufficient in 
 
 E each 
 
50 NeceJJi-ty of a Jylvinc 'Revelation. 
 
 each individual to teach the principles^ and 
 to enforce the praftice, of 'good morals ; 
 iiiuch Icfs to give them, what is indifpenfibly 
 neceffary to the former, rational notions of 
 a Supreme Being and his providence, of 
 their dependence and felponfibility. Such 
 men are under the neceffity of doing, what 
 indeed by fueh men is every where done ; of 
 taking their rules of faith and mprals, of 
 principles and condudty in a great meafure 
 upon trufl from thofe, whofe judgment and 
 inftruiSioni they efleem, or to whofe atrthorlty 
 they firld it convenient to fiibmit. 
 
 This, confideration will appear of ftill 
 greater weight if we refledl, that the rules 
 of morality, when firfl announced, are no| 
 all* felf-evident and in difpu table : many of 
 them require examination and proof, before 
 they bring convi6i:ion. They are maintained 
 by different men on different grovmds ; and 
 various reafbns are ' afligned for the rules 
 themfelves ; and ftill more various, for their 
 authority and obligation. 
 
 It feems fair to affiime too, that if thg, 
 light of reafon were fufficient, in each indi- 
 vidual. 
 
NeceJJity of a Htvine Revelation. 1 5 
 
 -vidual, to difcover right principles of faith 
 and action, each individual muft certainly 
 difcover them. Otherwife, the Creator muft 
 haVe beftowed a faculty, for a purpofe which 
 it does not anfwer ; and the endowment is a 
 mockery. That each individual^ however, 
 does not difcover them^ is too obvious in 
 point of faft, to require argument or evi- 
 dence. Nor will any fuppofed negledl of 
 abufe of our reafon fatisfaftorily account for 
 lb extraordinary a failure ; or, upon the hy- 
 pothefis of the obje6lor, ^vindicate the wif- 
 dom and juftice of the Creator. No time 
 can be fpecified when it was fttcccfsful ; no 
 fuch inftances can be produced, as will war- 
 rant any geaeral conclufion in favour of its 
 fufficiency : no individual can be named, 
 who adopted and fixed his opinions, by the 
 exertions of his own reafon alone; who, 
 without inftru(5tion or afliftan^e, formed for 
 himfelf a fyftem of religion and morality. 
 
 Another argument, againft this fufficiency 
 of reafon in each individual, may be drawn 
 from the general uniformity in natural en- 
 dowments. OiiT fenfes, our paffions, and 
 our inftin(9;s, in themfelves, an4 in their 
 E a. opera- 
 
,52 Nec^Jftty of a Divine Revelation. 
 
 operations and efFefts, unlefs where they are 
 occafionally controuled by fome fuperior in- 
 fluence, are regular and univerfaL They 
 may differ in degree, but not in kind. Had 
 this fuppofed light of reafon then refembled 
 other natural endowments ; it muft have re- 
 fembled them alfb in the regularity of its 
 effeds. And as truth and right, the greateft 
 and the beft obje61s of its refearch, are al- 
 ways the fame ; every man muft have difco- 
 vered the fame articles of faith, and the 
 fame principles of condu6l. The rules of 
 morality would have been every where alike ; 
 and the doflrines of religion uniform and 
 confiftent. But how far this is from being 
 the cafe, the meft fuperficial infpeSion o^ 
 hiftory will inform us. Not two nations 
 upon earth, whofe fentiments are known to 
 .us, however fimple in their opinions and 
 manners, precifely agree in their religious 
 jdodrines, or rules of praftice. Not a civir 
 lized people can be found, with whofe hif- 
 tory we are acquainted, who have not at 
 fome time op other changed, in important 
 articles, their fyftem of faith, and in fome 
 points, their precepts of morality. Nor can 
 a natiott .be pointed p;ut, that is not difturbed 
 
 by 
 
NeCeJity of a Divine Revelation. ^^ 
 
 by fe6ts, herefies,. and fa6lions *. In the 
 populace this might not be allowed to have 
 much weight in point of argument ; becaufe 
 they may have been led aftray, by the influ- 
 ence of a celebrated name, by the policy of 
 power, or the authority of conqueft. ■ It 
 ftill, however, proves the want of unani- 
 mity amongft mankind ; and the truth is, 
 that amongft the more exalted in rank or 
 
 D 
 
 * It will be obferved, perhaps, that fimilar changes 
 have taken place in nations profeffing to believe the Chrif- 
 tian revelation. And if we admit the faft, even in its 
 fulleft extent ; it will not much afFe£t the argument. But 
 between the condudl: of heatlien and Chriftian nations in 
 this point, a remarkable diilin(S):ion may be obferved. 
 The latter have differed in opinion, or changed their opi- 
 nions, not upon what conftituted the ftandard of truth and 
 duty, but only upon the interpretation of it ; while the 
 former have difagreed or varied in their fentimentr about 
 the ftandard itfelf. It is, indeed, one of the obvious ad- 
 vantages of Chriflianity, that its doctrines and precepts 
 are preferved in a fixed and authoritative record ; to which 
 appeals may always be made ; either to prevent difference 
 of opinion ; or to determine fuch controverfi'es as happen 
 tQ have arifen : and though from the nature of the fubject, 
 and the errors and infirmities of mankind, difputes will 
 probably always exifl; they will be lefs frequent, and on 
 points of much lefs importance, than if we had either no 
 fixed ftandard ; or none but fucb as reafon and human au- 
 thority could have eflablifhed. 
 
 E 3 talents 
 
54 NeceJJify of a Divine Revelation. 
 
 talents not much more uniformity, will be 
 found. Not a philofopher can be named, 
 5.\-ho was in jail points, of religion'and noora- 
 lity decided in his opinions ; or at all times 
 even confiftent with himfelf ; and how little 
 they, agreed with each other, their- numerous 
 feds and endlefs difputations will abundantly 
 infoirnus. The academic ridiculed the ftoic'; 
 'the epicurean derided both; and the fed of 
 the fceptics is faid to have taken its rife, from 
 the diffentions of the reft. The lighf of na- 
 ture then has not enabled each indivi;dual to 
 difcover any rule of condud that is, what 
 fuch a rule evidently ought to be, clear and 
 uniform, confident and univerfal. 
 
 2. If then the light of nature and reafon 
 was not fufficient. in each individual, to 
 teach right principles, and to enforce good 
 morals ; the next poffible fupppfition is, that 
 it was given in the requifite proportion to a 
 certain number, for the inftrudion of the 
 reft ; that a few were peculiarly endowed, 
 for the benefit of the whole. But before this 
 fappofition can be admitted, it will be in- 
 cumbent upon its advocates, if in reality any 
 fuch be found, to point out the individuals 
 
 they 
 
'NeceJJity of a Divine Revelation. 5S 
 
 they mean; who they are, whofe iuftruc- 
 tions it will be our advantage to receive, and 
 our duty to obey. 3 It is true that individuals, 
 poflefling talents greatly fuperior to tliofe 
 granted to mankind in general,ha.ve appeared 
 itidifFerent periods, and in different nations, 
 of the world. -It is true, that they have 
 "made fuch difcoveries or improvements in 
 art and fcience, as might juftly entitle theril 
 to he confidered, as men- fent by heaven to 
 be ai benefit and" a UlefRng^ to • their fellow- 
 creatures. It is true, that many ^of them 
 have, by their abilitieV and tht^r" indnflry, 
 obtained . high 'diftinftion ajid . Jauthority in 
 life, and been honoured, and even deified, 
 after death. " But it is nob ttue, thai, any 
 individuals have £^peared5:'{)alIMin:g ^aii in- 
 diifputabLe claim to be confidered, as the inr< 
 ftru6lors of the human race in morality and 
 religion, i None have appeared with know- 
 ledge in. thefe important points, fo evidently 
 fuperior to that of all others, that the reft of 
 mankind would', voluntarily acqulefce in 
 their opinians and decifions. None have 
 appeared, who could teach what was re- 
 quifite to be "known, and' fupport whgit 
 E 4 they 
 
56 NeceJJtty of a Divine Revelation. 
 
 they taught by llxch argument and evidence, 
 as it was inipoflible to refute. None in fliort 
 have appeared, who could communicate flich 
 a fyftem of morals,, and flill lefs, fuch a iy(- 
 tem of religion, as could either claim the 
 general approbation, or engage the general 
 obedience, of their fellow -creatures. Ail' 
 who have written fince the;publicatio3i:.of 
 the golpel are here out of the queftion. By 
 the illuilrious chara6lers of earlier times the 
 point muft be decided. For the Chriftian 
 revelation is that very infiruftion and affif- 
 tance, for the neceffity of which, to f hemi 
 and to ourfelves, we are to contend. 
 
 Nor muft it be forgotten, that the honours 
 we pay to the fages of antiquity, and in- 
 deed the honours they beft deferve, are not 
 fo much abfolutp as relative ; not fo much 
 for the difcovcries they adlually made, as for 
 their difcoveries compared with their means 
 of making them ; not fimply for the infor- 
 mation they acquired and communicated; 
 but for having acquired and communicated 
 fo much, when they had received fo little ; 
 when the fijll difcovery of the word and will 
 ' ■■■"■ - ■• ■ ■ ■ of 
 
NeceJJity of a Divine Revelation. 57 
 
 of God had not yet been vouchfafed to man-^ 
 kind. We have indeed a prepoireffion of 
 gratitude in theit" favour. From the ftudy of 
 their writings we have received much of the 
 beft improvement of our minds ; they were 
 formerly the inftrudlors of our youth ; and 
 they now conftitute the amufement of our 
 age. But -the tafte> of the- critic, the elo- 
 quence of the Orator, or the beauties of the 
 poet, are not now to be examined. We are 
 at prefentto confiderthem merely as inftruc- 
 tors in religion and morality ; and their ex- 
 cellence in other refpefts muil not blind our 
 judgments to their defers in thefe. What- 
 ever efteem we may entertain for Socrates ; 
 a ftill greater efteem is due to truth. We 
 are not to err with Plato; but to hold faft 
 the form of found •wofds in the gofpel of 
 Chrift. 
 
 Admitting, however, a few illuftrious in- 
 dividuals to have learned, from whatever 
 fource, the true principles of morality, and 
 even fufficieht knowledge of religion to en- 
 force them ; it will ftill remain to be Ihewn, . 
 by what marks thefe men could be with cer- 
 tainty 
 
58 Nccejity of a Diuine Reveiatlon* 
 
 tainty diftinguiflied a? public inftruQors ;> by 
 what. chara6leriftics»^: iliternal oe external/ 
 they could prove thjeu authenticity of their 
 do6trines ; and by what motives and aittho- 
 rity. engage, others to hear and to obey them. 
 If their inflrucStions were .Tecommhnded only 
 by -their fuperior wifdbm ; arid if tbek pre-* 
 cepts were '^fbrced 'Only by their own "utili-ty ; 
 n^i^etwould be convinced of their vjalue^rrinfliti 
 fuch as were able to judge ,of it.;- thofe,td:iq 
 inoft, wanted, would not regard, them. "'As to 
 any external chara6leriftics, the 'fa6l need 
 not be difproved; for it caunot.be iupported, 
 by any plaufible argument or e"^id6nce. -They 
 did not quote any prophecies fulfilled in^ their 
 pe'rfons and cahduft : 1 they did not appeal to 
 any miracles, vvhich .the power, who fent 
 them, had enabled them to perform. \. We 
 know that Numa profeffed to be affifted . in 
 the formation of his laws by a nymph of 
 the foreft; .Lycurgus, -^ by- the" oracle of 
 Apollo ; and .Minos, by .Jupiter himfelf. 
 But theie.were;evidently convenient 'fictions'; 
 defigned to give -the^ authors weight and au- 
 thority with thedl'literate i,and fuperilitiou^ 
 populace ; ..who were neither ; very aible nor 
 
 much 
 
Necej^ty of a Dwine Revelation^ 59 
 
 much difpcrfed, to queftion, or to examine^ 
 the truth of their, pretenfions. Had they 
 beeri-furnifhed with real and fubftantial evi- 
 dence of a divine commiffion; it ought and 
 it would have been brought forward to public 
 view. It would not have conlifted folely of 
 the^afTertion of thofe, whb were Under -the 
 iirongefl: 'temptations "to 'a' fraud; beca'ufe 
 moft to be benefitai: by! its fucceis :'-but it 
 would have appeared in ; a form adapted to 
 the capacities of thofe, whoin it was in- 
 tended; to convince. It w<3uld not haVe borne,- 
 as it now does, every mark of pretence and 
 impofture ; but the plain" and genuine fea- 
 tures of authenticity and truth. It i4 worth 
 ' while to obferve too, that the artifice^ to 
 which Numa, Lycurgus, and Minas had re- 
 courfe^ is no mean evidence ; both that they 
 had heard of divine communications to men ; 
 and that ibme fuch revelation, as we con- 
 tend for, was in their opinion neceflary, to 
 fecure the virtue of individuals and the peace 
 of fociety. But whatever may be thought 
 of the expedients, or the opinions, of the 
 ancient- legiflators and moralifts ; if Provi- 
 dence has not given, to any public infbruc- 
 tors among the heathens, indifputable marks 
 
 of 
 
6o NeceJJity of a Divine Revelation^ 
 
 of their office, of-indifputable proofS: of their 
 authority ; we muft inevitably eonclude^ 
 that ;nb 'fuch inftruflors have been lent; 
 none, w^hom mankind are bound. to receive, 
 and to obey, , ; 7 ; 
 
 3. If then, it be true, that the light of 
 natuce is neither fufficient of itfelf in each 
 individual, to teach and regulate our faith 
 and pra^ice ; nor that a few have been pe- 
 ^cuHarJy endowed and coaimiffioned for the 
 benefit of the whole; the only ■ fuppolition 
 remaining, to lupport the fufficiericy of rea- 
 fon, is, that- the requifite information is at- 
 tainable, by the united and fucceflive exer-r 
 tions' of mankind. But if it was not fo 
 attained before the publication of the gofpel ; 
 we may be allowed to conclude that it was 
 not attainable at all; and that it was not fo 
 attained, will -appear from the flighteft exa- 
 mination of the faith and ethics of the. hea- 
 thens. 
 
 Their religion was univerfally idolatry : 
 and the whole multitude of their deities were 
 fuppofed to be of like jiaffiom with themf elves ; 
 whofe caprices, cruelties, and lufts confti-^ 
 
 tuted 
 
NeceJJity of a Divine Revelation, 6i 
 
 tuted the articles of their faith, and the fub- 
 jefts of their devotions. Thefe deities were 
 worfhipped, not only under various forms of 
 the beafts of the field and the fowls of the 
 air, but of a thoufand different images of 
 wood and flone, the work of merCs hands \ 
 and the infatuated populace often miftook 
 the reprefcntation for the original ; and ad- 
 dreffed, not a fublime and invifible divinity, 
 but the brute, the reptile, or the ftatue, as 
 the ultimate objeft of their adoration. Nor 
 were the eftablifhed forms of their devotion, 
 as will eafily be fuppofed, more pure or dig- 
 jiified than their creed. They were indeed 
 either fuch rites and ceremonies, as were 
 devoid of all rational ufe and meaning ; or 
 fuch as could not be pra^lifed, and cannot 
 be ftated, without offence to decency, and 
 to good morals. Their fyftem of faith was 
 therefore injui'ious to the dignity and honour 
 of the Supreme Being ; and their worfhip 
 fuch as muft have been, not only ofFenfive to 
 the proper ob)e<?l of worfhip, but prejudicial 
 to that morality, which it ought to have 
 purified and improved. On the licentious 
 character and tendency, however, of the 
 heathen mythology, and on the groflhefs of 
 - ■ their 
 
62 Neceji.ty 6f a Divine Revelation. 
 
 their fuperflitioii ^ and idolatry, it is not ne- 
 cellary that I fliould . enlarge ; for they have 
 been flated and e-xpofed, till the fubjedl will 
 hardly excite attention ; till our. convidlion is 
 almoft forgotten in wearinefs and difguft. 
 
 * But it has been maintained in their de- 
 fence, that fuch was the creed only of the 
 vulgar and illiterate ; that the populace, in- 
 deed, from their ignorance and credulity, 
 miarht believe all the extravagant tenets of 
 their theology ; and that the magiftrates 
 might fupport them for the purpofes of po- 
 licy ; but that the philofopliers not only def- 
 pifed and cenfured, what we fo juftly con* 
 demn; but knew and maintained the fun- 
 damental article of true religion, the unity 
 
 * Varro and Plutarch make a triple divifion of the 
 antient theology ; into the fabulous, which belonged to 
 the poets ; the popular, which was fupported by the laws > 
 and the phyfical, which belonged to the philofophers ; 
 and Gibbon, with fome reference to fuch a divifion, and 
 with more attention to the epigramatic turn of his fea- 
 teiice, than to its accuracy, has told us ; that " the vari- 
 ous modes of worfhip, which prevailed in the Roman 
 world, were all cojifidered by the people as equally true, 
 by the philofopher, as equally falfe, and by the rpagiftrate, 
 as equally ufeful," Rom. Emp. Chap. 2. 
 
Neeejjity ^ a lyiviM Ren) e tat ion. 63 
 
 of the Godhead. This has indeed been' re- 
 peatedly afferted, but it has not been proved. 
 The philofophers, inftead of expoling the 
 popular theology, as void of foundation in 
 tru&, and in its tendency prejudicial to good 
 morals, united with their fellow-citizens in 
 the cuftomary rites of devotion; and de- 
 clared it to be impious and criminal to quef- 
 tion the truth, or difturb the Solemnities, of 
 the religion of their anceftors. Some fe<Ss, 
 indeed, endeavoured to palliate even the 
 poetical mythology ; by reprefenting it as 
 myftical, emblematical and allegorical fable ; 
 veiling the truths and operations of nature, 
 Vinder the luppofed tranfa<5lions of their dei- 
 ties ; and pofTeffing a depth and fignificancy, 
 which the poets themfelves' do not appear 
 ever to have had in contemplation; and 
 which the academic in Cicero has fuccefs- 
 fully ridiculed and expofed. Nor fliall we 
 be much difpofed to extol this philofophy, 
 when we reflect ; that it was either not able, 
 or not inclined, to devife a better {yfterai 
 of faith and worfliip, to be adopted by the 
 people, and enforced by the magiftrate. It 
 is indeed ttiuch eafier to tell what is wrong, 
 than to teach what is right ; to expofe error, 
 3 than 
 
64. KeceJJity df a t)hine RevelatioH. 
 
 to difcover truth*. They might have pointd(i 
 out the weakneis of particular articles, of 
 demoli(hed the whole fabric,, of the popular 
 fuperftitions ; but they were not therefore 
 prepared to ere6l the luminous edifice of true 
 religion. Socrates, though condemned to an 
 ignominious death, for his fuppofed contempt 
 of the deities of his country, carefully per- 
 formed all the rites of the eftablifhed re-: 
 ligion \. Cicero, in his treatife on the nature 
 of the Gods, has not more difplayed his elo- 
 quence as a writer, than his inability to give 
 fatisfa6lory information on thefubjefl^. And 
 
 when 
 
 * What was faid by Baudius of Erafmus'refpe£ling hi*, 
 religious opinions, may with great juftice be applied to 
 moft of the antient philofophers ; Videtur magis habuifle 
 quod fligeret, quam quod fequergtur ; he feemed rather to 
 have determined what to rejecSl, than what to believe : 
 and Cicsro with equal truth and candour declares, " Uti- 
 .nam tarn facile vera invenire poilem, quam falfa convin* 
 cere ;" I wifh I could as eafily difcover truth, as I can 
 refute error. 
 
 f Xenoph. Mem. et Apol. Socr. 
 
 t Had this celebrated treatife ended with the fecond 
 book, it might hive been more fatisfadtory to the reader, 
 becaufe the author would have appeared to have fatisfied 
 himfelf. But the third involves us again in inextricable 
 difficulties and perplexity. The treatife does not fuppopt 
 
 the- 
 
NeceJJity of a Divine Revelation. 6^ 
 
 when the Athenians enquired of the oracle, 
 
 what religion they fhould profefs ; the an- 
 
 fwer was, the religion of their anceftors *. 
 
 The people then, the philofophers, and even 
 
 the Gods thenifelves, were almoft equally 
 
 ignorant, what fyftem of faith and worihip 
 
 was the trueft and the beft. 
 
 « 
 
 Our ufual habits of reafonins; lead us to 
 expe6l, that fuch as were the tenets of re- 
 ligion amongft the heathens, fuch would be 
 their precepts for pra6lice ; that their mo- 
 rality would be as corrupt as their creed. 
 But this, though unhappily too much the 
 cafe, is by no means univerfally true. The 
 principles of virtue are, in their own na- 
 ture, much lefs abflrufe and difficult than 
 the do61rines of theology ; and the fages of 
 antiquity did not perceive that clofe and in- 
 
 the popular religion ; but entirely overthrows it. It does 
 not adopt the tenets of any particular fe(3: of philofo- 
 phers ; but ftates and refutes them all. As far as a tendency, 
 to any particular fyftem is difcoverable j it is either to- 
 wards the atheifm of Stratoj or towards that panthcifm, 
 which is at leaft as antient as the verfes afcribed to Or- 
 pheiis, and fmce better known as the doctrine of Spinoza. 
 But the whole terminates without conclufion or decifion. 
 * Cicero de Leg. 2. 16. 
 
 F timate 
 
 ~o' 
 
66 Nece/Jiiy of a Divine Revelation. 
 
 timate conne^lion between religion and mo- 
 rality ; of which better information has en- 
 abled us to lee the neceffity and the advantage. 
 With them the latter did not derive explufivelj 
 from the former its principle, its model, and 
 its fantftions. Their lyflem of ethics, how- 
 e^ er, though much lefs defetSlive than their 
 tenets of religion, was flill at a wide difrance 
 from perfeiiion. Many of our moral and 
 focial duties, indeed, they have ienforced by 
 every argument which genius could invent, 
 and recommended by ^^rery ornament which 
 eloquence could beflow. But they were not 
 pofTeffed of any certain an<i univerfal prin- 
 ciple of good morals — Each has admitted 
 fome vice amongft the virtues he prefcribes *. 
 
 Amidft 
 
 * Laftantius and others have obferved, that from the 
 writings of the various heathen moralifts a fyftem of ethics 
 might be collefted, as compleat as that of the gofpel itfelf. 
 Perhaps the faft, might be queftioned. But allowing it to 
 be true ; it is not to be expefted that each individual Ihould 
 fearch from Ariftotle to Cicero, and from Plato to Seneca, 
 in order to fettle his principles and rules of adlion : and 
 had each individual kifure and inclination to undertake the 
 talk, what is to be his guide in performing it ? by what 
 means is he to diftinguifli what to adopt, and what to re- 
 ject ? This might form the amufemem of a man of learn- 
 ing J 
 
Necejtiy of a "Divine Revelation. d"] 
 
 Amidft the faireft flowers of heathen mo- 
 rality, is always found a mixture of weeds 
 or poifons. The principle and the rule of 
 reftitude affumed by Cicero is, what he calls 
 right reafbn ; and this, after fome obfcure 
 and unavailing difquilition, he determines to 
 be the rcafon of the Supreme Being. But 
 "Were this information juft ; for want of 
 advancing one ftep further, it is wholly with- 
 out efFe6l or ufe. He has not, and he could 
 not inform us^ how the reafon of the Su- 
 preme Being is to be known. With refpe6l 
 to pradiical morality; *Theodorus permit- 
 ted theft and facrilege ; and •f-Ariftotle has 
 recommended refentment and revenge. The 
 perfedt republic of :J: Plato did not exclude 
 the practice of falftiood ; and it ordained the 
 moft unwarrantable licentioufpefs. Even 
 §Epi6letus and )| Antoninus themfelves al- 
 
 ing ; but not the inftruftion of the ignorant. Ladlantius 
 himfelf admits, that he only could accpmplilh this, who 
 had been previoufly taught of God. He only could ere£t, 
 from the materials of Pagan antiquity, the fabric of per- 
 fe<Sl morality, who poffeffed already the model in the 
 bible. 
 
 * Diog. Laert. Lib. %. f De Morib. Lib 4, 5. 
 
 X De Repub. 3 & 5. § Differt. 
 
 II Ant. Medit. Lib. 3, 5, 10. 
 
 ,F % lowed 
 
68 Nece^ty of a Divine Revelaiioni 
 
 lowed, their wife man to feek refuge from 
 affliciioii in fuicide. 
 
 But admitting , they had been perfe6l irt 
 the pradical virtues . they ' recommended ; 
 there are other points, effential to our duty 
 or our peace, which, they have not taught. 
 They have not, for example, accounted on 
 any rational principle for the mixture of 
 good and evil, of vice and virtue in the 
 world; for the occaiional profperity of the 
 Avicked, and the affli61:ion of the jufb. All 
 we can learn from thein on this important 
 fubjefl-, either has little meaning, or brings 
 little fatisfaftion. By one fed we are taught, 
 that all fublunary events are under the direc- 
 tion of a blind and capricious chance; by 
 another, that they are regulated by an irre- 
 iiftible fatality ; and by a third, that there 
 are two original and oppofite powers in na- 
 ture ; a malignant demon, the caufe of evil, 
 as well as a benevolent being, the author of 
 good. And for. one of the moft neceflarj 
 parts of human duty, patience in adverfity 
 and refignation to the divine will, they have 
 recommended little elfe, than either to feize, 
 with the Epicurean,. whatever enjoyment the 
 
 prefent 
 
NecsJJity of^ a Divine Revelatiop. 69 
 
 preferit hour allows ; or to acquire, with the 
 Stoic, aii unnatural indifference and infen- 
 fibility. - p 
 
 4. Admitting, however, ftill farther, that 
 they had been able to teach every part of 
 human duty; by what arguments could they 
 have proved that the do6i:rines they taught 
 were truth ; and that the precepts they de- 
 livered, it was incumbent upon us to re- 
 ceive ? Allowing even this to be accom- 
 plifhed ; by what authority could they have 
 prevailed upon the reft of the world, or by 
 what motives induced them, to pra6life what 
 was taught ? The table of Cebes will fhew, 
 that as they could not difcover what would 
 conftitute our real happinefs ; they could not 
 urge any adequate and efficacious motives to 
 our duty. They have indeed purfued the 
 enquiry with great diligence ; but by no 
 means with as great fuccefs. 
 
 The native beauty of virtue, and the love 
 of virtue for its, own fake, was a language, 
 which they either fuppofed to contain much 
 meaning and argument ; or which they em- 
 ployed, becaufe they had nothing more de- 
 
 F 3 cifive 
 
70 Necejfity of a Divine Revelation. 
 
 cifive to urge in the caufe. It was, how- 
 ever, a notion much too abftrafted for com- 
 mon minds ; too fhadowy for the bafis of 
 duty ; and perhaps never influenced the con- 
 du£l of a fingle man. It was only the meteor 
 of fancy ; not the funfhine of truth. It 
 might amufe the imagination ; but could not 
 illuminate the luiderftanding;. 
 
 'o' 
 
 As motives fomewhat more fubftantial, 
 though in their eflimation of inferior value, 
 they have urged the regard ufually and rea- 
 fonably paid to health, to fortune, and to 
 reputation*. But without entering into a 
 
 minute 
 
 * The following obfervations originaljy made a part of 
 the text ; and may, perhaps, ftill be thought not unwor- 
 thy of a place in a note. With refpe£t to the firfl ; the 
 injury to health from the praftice of vice is not immediate 
 or certain : for many vices may be praftifed, by which the 
 health is not afFefled : and even licentious indulgencies are 
 not always followed by difeafe, nor do they always vifibly 
 Ihorten life. The argument drawn from thence, there- 
 fore, in favour of virtue may be oppofed as inconclufive. 
 TheefFeQs, on wlfich its force depends, are nqt univerfal 
 and inevitable. But whatever may be the real force of 
 the argument, it is not likely to fecure good morals. We 
 are all too apt not to fear pain, while v/e do not feel it. 
 And though regard for their health will in a certain degree 
 
 always 
 
Neceffity of a Divine Revelation. yt 
 
 minute examination of thefe confiderations, 
 it may fafely be afferted, that each feparately 
 is either too limited to be of general ufe, or 
 too feeble to be efficacious. The force of 
 each indeed varies, not'only with the varie- 
 ties of climate, government, and public opi- 
 nion ; but with the age and ftation, fenti- 
 ments and habits, of almoft every individual. 
 And whether they a6t fingly or in conjunc- 
 tion, they are too irregular and uncertain in 
 their influence, to form the principle of good 
 
 morals ; 
 
 always influence the prudent and the temperate; it will 
 never be, on one hand, an ejFectual check to violent and 
 headftrong paffions ; nor on the other, an effe£hjal incite- 
 ment to the more laborious and painful duties of life. 
 
 With refpedl to the regard for property, as the princi- 
 ple of morality ; it is in its own nature perfedUy indif- 
 ferent ; and can become a reftraint upon vice, or a motivfe 
 to virtue, only according to the previous difpofitlon of him 
 by whom fortune is pofleffed, or by whom it is defired. 
 The ambition to obtain opulence and its advantages, if 
 not under the direftion of better principles, may no?: more 
 frequently Itimulate the exertions of honeft induftry, than 
 the efForLs of artifice and fraud. 'I'hough the apprehen- 
 fion of injury to his fortune will often reftvain a man in 
 moderate circumtlances ; it can have little weight with 
 him, whofe ampler {lores are equal to the raoft expenfive 
 
 I^ 4 gratifica- 
 
72 NeceJJtty of a Divine Revelation. 
 
 morals ; and too indefinite in their mean- 
 ing and eftimation to be our guide in prac- 
 •ticci 
 
 In aid of thefe motives have been yrged, 
 therefore, the inftitutions of civil policy. 
 The laws of our country, it may be faid, 
 ought to form a perfeft.rule of duty ; and the 
 authority of the magiftrate enforce the per- 
 formance. But, not to mention that if rea- 
 fon calls in the aid of human laws fhe ac- 
 knowledges, as mere reafon, her own infuf- 
 
 gratifications. And our own obfervation and experience 
 may convince us that the p'ofleffion of wealth, far from 
 being itfeif the principle of good morals, too often encou- 
 rages fuch guilty paffions as it furniflies the means to gra- 
 tify.' It depends wholly or; the poffeflbr, whether pro- 
 perty become the inftrument of his virtue, or the minifler 
 of his vices. 
 
 The care of charaiSer and the love of fame have indeed 
 prompted many to exertions the moft honourable, and 
 anions the moft brilliant : but what good effeft can thefe 
 motives have upon thofe, who indeed moft want fuch in- 
 citements, but are leaft fenfible of their influence, the 
 mean fpirited and tlie depraved! They will always facri- 
 fice v/hat they conceive to be the fhadov/v advantages of 
 reputation, to the more fubftantial pleafures of eafe, gain, 
 ocfenfuality. ' 
 
 ficiency ; 
 
NeceJJiiy of a Divine Revelation. J^ 
 
 ficiency ; thefe laws themfelves may be "un- 
 juft, or u'njuftly adminiftercd ; and what 
 iliall reftify their irregularities, and make us 
 amends for any injuries we may have fuf- 
 tained ? The wifefl and the beil: humaa 
 inftitutions cannot always punifh crimes, and 
 much lefs prevent them; and they feldom 
 attempt to reward virtue ; but as they hap- 
 pen to be ferviceable to the ftate. Nor will 
 they ever be able to confine within the 
 bounds of duty, thofe who are daring enough 
 to hazard the penalties they threaten ; thofe 
 yv\\o fancy themfelves powerful enough, to 
 reiift, or artful enough to elude them. 
 
 In the political eftablifhments of anti- 
 quity, at leaft, it will be in vain to feelc the 
 principles or precepts of perfeft virtue. Their 
 legiflators paid perhaps too much attention to 
 the aggrandifement of the ftate ; and certainly 
 too little to the morals of the people. Their 
 iyftems of policy, like the ethics of their 
 philofophers, were all debafed by fome mix- 
 ture of abfurdity, inhumanity, or corruption. 
 If we examine what remains of the boafted 
 inftitutions of Lycurgus or Solon, or of the 
 ' laws 
 
74- NeceJJity of a Divine Revelation. 
 
 laws of the Twelve Tables ; we (hall find 
 that they all ordained or countenanced what 
 was hicompatible with good morals; un- 
 warrantable licentioufnefs *, or the expofure 
 of their children ; the combats of the gla- 
 diators, or the murder of their flaves. 
 
 That thefe motives do in fa6l pofTefs a 
 large fliare of weight and utility in human 
 life, is too obvious to be denied. The united 
 confiderations of health and fortune, cha- 
 racter and law, mufl always have a powerful 
 influence on mankind. Within their proper 
 limits they are indeed very valuable and very 
 laudable principles of a6lion. They have, 
 no doubt, on one hand, ' often checked the 
 artifices of iniquity and the efforts of vio^ 
 ience ; and on the other, often prompted t» 
 exertions and atchievements highly honour- 
 able to the individual, and beneficial, to fo- 
 
 * The defefls of heathen laws and heathen morality 
 might perhaps be moft fuccefsfully expofed, by infifting 
 on the licentioufnefs, which they did not in almoft any cafe 
 prohibit with fufficient rigour, and which they too often 
 exprefsly encouraged. But from the nature of the fubjefl 
 as much evil is probably avoided by waving the argument, 
 as good could be obtained by ftating it more at large. 
 
 cietv. 
 
NeceJ]lt.ty of a Divine Revelation, 75 
 
 ciety. But in the mofl important point they 
 all equally fail. They conftitute only pru-; 
 dence and policy; not the moral principle 
 required. They may prompt, or they may 
 reftrain, the hand ; but they cannot reftify 
 the heart and the intention. They have 
 often enforced the offices of decency or jus- 
 tice ; but cannot exalt them into virtue and 
 merit. Cicero himfelf alTerts, that prac- 
 tifed upon thefe motives, juftice itfelf is not 
 virtue. 
 
 To this muft be added, as a motive to 
 duty urged by many of the heathen philo- 
 fophers, the immortality of the foul, and the 
 rewards and punifhments of a life to, come. 
 But though thefe are dodrines, without 
 which religion lofes its principal value, and 
 morality, its firmed fuppoxt ; we fhall not, 
 find them either univerfally or rationally 
 maintained by the fages of antiquity. Thefe 
 do61:rines were indeed, like almoft every 
 other, disputed by the Sceptic, and by the 
 Cynic furlily denied. The Epicurean fought 
 in his pleafures, and the Stoic in his apathy, 
 the happinefs of the prefent life, with very 
 
 little 
 
'^S Neceffity of a-iyivine Revel qt ion, 
 
 little regard to any thing beyond it. Even 
 amongft thofe who maintained a ftate of rcr 
 tribution hereafter, their notions and their 
 accounts of it are fo doubtful and obfcure, 
 fo full of fable and inconfiftency ; that it 
 muft have been difficult for them to perfuade 
 themfelves of the reality of what they 
 taught on the fubje6l ; and ftill more difficult 
 to give it weight and efficacy on the minds 
 of others. Socrates employed "many argu- 
 ments, to prove the immortality of the foul ; 
 but before his judges he left it undecided, 
 whether he expeSled death to lead him to a 
 ilate of peaceful infenfibility ; or to the com- 
 pany and converfation of the great, the wife 
 and the good*. Of all the arguments of 
 antiquity on the fubje6l, the beft are un- 
 doubtedly to be found in the writings of 
 Plato ; yet of thefe, fays his greateft ad- 
 mirer, the Roman orator ; when I read them, 
 I am convinced ; but when I lay the book 
 ■afide, and refle6l upon them in my own 
 mind, my conviction is gone-j-. Cicero's 
 Dwrj. reafoningon the fame important quef- 
 tion terminates in the unfatisfa6tory conclu- 
 
 * Plat. Phsd. t Tufc. Quseft. i. ii. 
 
 fion; 
 
NeceJ^ty of a Divine Revelation'. 7 7 
 
 fion ; that if he was miftakea in his' belief, 
 lie was pleafed with his error, and no man 
 fliould ravilli it from him^. 
 
 5- As 
 
 * P? Sdfee^.fub finem.— In his philofophical treatifes 
 Cicero has madg feveral of his characters fpeak ingeni-. 
 oufly and eloquently on the fubjed of a future ftate, and 
 the immortality of the foul. But in his letters he appears 
 to give up the point ; and to'be of a very different opinion. 
 For in thefe he conflantly reprefents death as the en J of 
 all things ; as a ftate . of pe.rpetual infenfibility. " Klortem 
 nullum fenfum habituram," " finem doloris," et "omnium 
 rerum exTtremum," is the language not only of feveral 
 different letters ; but, I believe, on'every occafion,whe!re' 
 the mention of death is followed by- any; reflexion upon it. 
 And on the letters, it iiiould feem, jpotwi^hftanding Dr. 
 Middleton's reafoning to the contrary, the greatelt depen- 
 dence' ought to be placed. His philofophical difquifi'tionsj 
 in imitation of thofe'of Plato, are thrown into the form of 
 dialogue; and each of the charadters may therefore be 
 fuppofed to fpeak, not fo much the opinion? of Cicero, as 
 thofe of the fe£l: he reprefents ; and to urge the arguments, 
 not which appeared to the author conclufive ; but the beft 
 which his fide of the queftion admitted, or were then 
 known. It is only indire61:ly, or by fuggefiions in fome 
 other parts of his writings, that we can learn who.'fpeaks; 
 the fentiments of. Cicero himfelf. But.in his letters he is 
 under no fuch reftraint; nor is he under the influence of. 
 any fuch paflion or intereft, as fliould lead him to difguife. 
 his real opinions. Had any favourite hypothefis engaged 
 
 much 
 
7 8 NeceJJlty of a Divine Revelation. 
 
 5. As an addition or an improvement to 
 thefe arguments of the ancients, modern 
 philofophers have urged as the rules or mo- 
 tives of human duty, benevolence, honour, 
 confcience, and a moral fenfe. But each of 
 thefe may in a very few words be fhewn to 
 be, either vagye and indefinite as a rule, of 
 feeble and inefficacious as a motive. 
 
 With refpeft to benevolence ; it is not yet 
 determined whether it is a principle inherent 
 in our nature, or an acquired virtue, or both 
 united. And when that queflion fhall be 
 fettled, it will be foon enough to enquire, 
 whether it be in reality felt by all mankind ; 
 in what degree it fliall operate towards thofe 
 whom we have not feen or known ; by what 
 force it fliall prevail over perfonal or na- 
 tional enmity and provoca1:ion ; and direft 
 our conduft in oppofition to all our felfifli and 
 corrupt paflions. 
 
 much of his thoughts, it mufl: fomewhere have made its 
 appearance in fo much friendly and confidential corref-r 
 pondence. What is faid in the letters may fairly be con- 
 fidered as expreffing the fettled fentiments of his mind. 
 
 With 
 
ja^ecejtiy of a Dhlne Revelation. 79 
 
 A'Vith refpeft to honour as a rule of con- 
 du6t ; not to urge that the term itfelf is not 
 precifely defined ; it is confefledly a fenti- 
 ment not innate and natural, but artificial 
 and acquired ; not uniform and univerfal, 
 but local and variable ; not founded upon 
 any known and ^general principle, but upon 
 the judgment and caprice of the individual ; 
 and unhappily its laws are as cruel and 
 fanguinary, as they are uncertain and in- 
 definite. 
 
 With -refpeft to confcience, as the prin- 
 ciple of moral conduft ;- it has not only been 
 varioufly explained in theory; but in prac- 
 tice has been fuppofed to di6iate very diffe- 
 rent, and even oppofite, rules of a6lion. I 
 (hall, however, venture to, adopt the defini- 
 tion given by Locke, as too jufl to be con- 
 troverted, and too clear to be mifunderftood. 
 " Confcience," fays he, " is noticing elfe, 
 but our own opinion' or judgment of the 
 moral rediitude or pravity of pur own ac- 
 tions "*." Its being right or wrong, there- 
 fore, 
 
 * Buddeus has left us a definition of confcience fo 
 dofely refembiing this of Locke, that the coincidence 
 
 would 
 
So Necejiiy of a Divine Revelation. 
 
 fore, a fafe or an erroneous guide, depends 
 upon previous information. It is a rule, 
 which muft itfelf depend upon fome other 
 rule already known : it is the interpreter, 
 not the maker, of the moral law ; an^ far 
 from being a public and general principle, it 
 is known only to the poffeffdr ; and may be 
 -different in every different individual. 
 
 As to the moral fenfe, if it be not nearly 
 another name for confcience, it is not eafy 
 to fay what it is. If it be coniidered asfen- 
 timent, rather than reafoning ; as that power 
 in the mind, by which we are enabled inftan- 
 taneoufly to decide between right and wrong ; 
 when we feem rather to feel -than to thinjc; 
 it then coincides with one or other of the 
 rules or motives already examined ; it is 
 either acquired benevolencCj confcience in- 
 
 would appear remarkable, could one avoid fufpecling' 
 that the German theologifl: muft have feen the Effay 
 of the Englifla Metaphyfician. He was the youngep 
 man by more than thirty years, Confclentia nobis nihil 
 aliud fignificati quam argum'entationem hominis de aftio- 
 nibus fuis ad legem relatis, ut earum hinc aut pravicatem 
 aucbanitatt^ni colligat. Inft. Theol. Moral, cap. i. 3. 
 
 formed. 
 
NeceJJtty of a Divine Reyelation^ %, i 
 
 formed and matured, or honour ripened into 
 habit. 
 
 - .' - i _ i 
 
 ^. By modern philofophers,. again, it ha^ 
 been iuppofed and maintained, that man 
 might afcertain the rules of his duty by th^ 
 exertions of his owii underftanding ; becaufe 
 he might difcover its utiHty and obhgation 
 in the natural fitnefs of things ; in the im- 
 mutability of truth ; or in the eternal dif- 
 tin6lions between right and wrong. 
 
 It is true that by obfervation and expe- 
 rience we difcover in the conftitution of nature 
 a wife and wonderful adaptation of one thing 
 to another ; the fubordination and fubfer- 
 vience of every part to the whole ; a mutual 
 relation and dependence between the vege- 
 table, the anirnal, and the rational produc- 
 tions ; and that each, while it preferves its 
 proper place and influence, contributes to the 
 fubfiftence, to the utility, or to the enjoy- 
 ment of all the reft. But this proves little 
 with reipedl to human duty. It may indeed 
 iiiggeft a probability, that there will be the 
 fame propriety in the exertions of wifdom 
 and virtue ; it may lead us to fuppofe, that 
 
 G fimilar 
 
8 2 NeceJ/iiy of a Divine Revelation. 
 
 fimilar advantages in the moral wolrl'd would 
 refult from the due difcharge of moral dur 
 ties ; and what analogy fuggefls, obferva-r 
 tion tends to confirm. But probability is 
 not certainty j; analogy is not demonftration. 
 Obfervation of the fame kind led the hea- 
 then philofophers to a very different condu- 
 lion : for it led them \try early to idolatry ; 
 either to worlhip exclufively the hofi: of hea- 
 ven, prompted by its niagnificerice and its 
 benefits ; or to fuppofe the univerfe itfelf one 
 perfe6l and blelTed Bein^, which it wag their 
 duty to adore *. 
 
 The immutability of truth is to be con- 
 fidered, much in the fame light, as the fitnefs 
 of things. In pur arts and fciences the fame 
 
 * It has been very jullly obferved too, that the fitnefs of 
 things cannot form a perfeft rule of condufl:, unkfs it be 
 perfeilly known to us : and it cannot be perfedlly known 
 in our prefent ftate ; becaufe we cannot know all things, 
 and all their relations. We do not by any means fully 
 underfl-and our own nature, and our relation to each other; 
 and ftill lefs our poffible, and even probable, relation to 
 other creatures above or below us, to our Creator, to the 
 whole fyftem of- things, of to a future ftate. This rule 
 of duty, therefore, muft always be imperfeft, in propor- 
 tion to the imperfe£lion of our knowledge. 
 
 pre- 
 
Mecifftty of a Divine 'Revelation. 83: 
 
 prerftifes ahyays-leaiito the fame coiicluiions ; ; 
 one. demonflration ' invariably confirms aao- . 
 thei-;' and in all our experiments, fimilar 
 caufes^ are -conftantly followed' by. fimilar- 
 cfi^e6is.' We conclude -therefore that ^the 
 lyftem holds univerfally ; that phyfical truth, 
 is every where the fame, and. immiitable. ' 
 But this'procefsof iilveftigation has not yet. 
 been fuccefsfuUy applied to the difcovery, 
 or the fuppott, of the principles of morality.' 
 And though it has been fupppfed, that niorat 
 duties mav admitirfcientific demonftratioli ; 
 till' that .demonftration is efFe6led, the pof- 
 fibility is no ^clear or fure foundation of hu- 
 man- virtue : the demonftratioft itfelf would' 
 hardly be authority and obligation. 
 
 With refpeS to the eternal diftinftions of 
 right and wrong; it is not intended to call 
 the do6lrine in queftion ; but to place it on 
 what appears to be its true foundation. By 
 the advocates for the fuiEciency of reafon 
 thefe diftinftions feem to be rnaiot^ined, as 
 fomething inherent in the nature of things, 
 wholly independent of the will of the Cre- 
 ator ; as an original and over-ruling neccf- 
 fity, which omnipotence did Jiot eftablilh, 
 
 G 2 aftd! 
 
84 NeceJJlty of a Divine Revelation.. 
 
 and cannot change. But furely he. who 
 created all things, created all their relations 
 and diftin6tions. How far it. was in the 
 power of the Almighty- to have forn^ecj "tiif- 
 ferent creatures with different relatioi)S ; or, 
 to have created us with other qualities and 
 other duties ; it is indeed ufelefs to epquire : 
 hut with our limited knowledge of the Deity, 
 the poilibility cannot he di.iproved. His own 
 nature and attributes only can.iet bounds to 
 the operations of omnipotence. We doubt 
 not but the prefent . conflitution of every 
 creature is congruous to theperfeftions of the 
 Deity; and from the reSitude, a.s well as 
 the immutability, of the great Creator, we 
 take it for granted, that neither the relations 
 and fitneffes of things, nor our duties that 
 are conne6led with them, will undergo any 
 change, while the things theihfelves and the 
 human race lliali continue to exift *, But 
 
 this 
 
 * . It has bepp afked whether a miracle may not be con- 
 fidered as efFetfting ■,^. change in the nature of things. To 
 which it may be very fafely anfwered ; that a miracle does 
 not make any fuch change as will invalidate the ebferva- 
 tion. A miracle produces an efFeft w^ithout any adequate 
 patur^il C3,ufe } ftr fufpends or ^Iters the ppgrntjop of na-r 
 
 tural 
 
NeceJJity of 4 Divine ReV elation. 85 
 
 this regularity is an efFefl ; and cannot go- 
 vern its own caufe. It is a quality not in- 
 herent, but derived ; not original, but de- 
 pendent. Suppofing, however, the diftinc- 
 tions of right and wrbng to be in the ftridleft 
 fenfe unchangeable and eternal; what but 
 the deicree of the Almighty could give them 
 the nature and force of law ? by what voice 
 or authority otherwife could they have re- 
 quiredj ■ or by what fandions enforced, llib- 
 miffion and obedience ? 
 
 With this fitnefi, with this truth, and 
 with thefe diftindions, the moral law of the 
 Chriftian revelation every where agrees. Our 
 religion is admirably and invariably fuited to 
 
 tural caufes, to a certain extent, and for a fpecific pul-pofe. 
 But in the mean time every thing beyond the influence of 
 fuch miracle proceeds in its regular courfe ; and even 
 where its influence was exerted, the particular purpofe 
 being anfwered, the iifual order of caufes and efFedts' again 
 takes place; beginning however with that flate of things 
 which the miracle has occafioned, A miracle, it may be 
 obferved again, is in its own nature an exception to every 
 general law ; and therefore in reafoning to every general 
 obfervation : and indeed to argue againft changes, whether 
 miraculous or natural, is the bufinefs ef thofe who main- 
 tain abfolutajmmutability ; not mine who deny it. 
 
 G 3 the 
 
■S6 N'ecejity of a Divine Kenjelatim. 
 
 the nature of things : - and the faireft infe- 
 rence feems to be ; not that we could by the 
 one have Hifcovered the other ; but that both, 
 at different periods and; in different flates of 
 the world, proceeded from the fame bene- 
 ficent author. The fyflem and courfe of 
 nature would not perhaps have fu'ggefted the 
 idea of Itheir own Creator ; but abundantly 
 confirm- it when fug-gefted. And with this 
 concurs, in a thoufand pafTages, the lan- 
 guage of fcripture. But the different por- 
 tions of fcripture were all addtefTed to men, 
 who, had been previoufly inftru6led in the ex- 
 iflence of the Deity. They were not intended 
 to teach what was already admitted ; but to 
 give fatisfaftion in believing, by producing 
 evidence of what was believed. What then 
 is the fitn^fs of things in nature, but the or- 
 dinance of their Creator"; what are the eter- 
 nal diftin6iions of right and wrong, but the 
 appointment of the Almighty ; and what 
 the immutability of moral truth, but the 
 word of Cod? 
 
 6. It will not be foreign to the fubjed of 
 the fufficiency of reafbn, to point out a few 
 ©f the Gontradi£lions of her philofophy ; of 
 
 the 
 
Nec€jftty -.of a Divine Revelation. % 7 
 
 the oppofite conclufions drawil frorti the fame 
 premifes, by the moralifts of different times. 
 Reafon has been the caufe of fo many errors, 
 perplexities, and mifchiefs in the world, that 
 the academic in Cicero maintains, it' cannot 
 be confidered as a benefit and a bleffing to 
 mankind. But the modern Detft thinks it 
 able to difcover truth ; and to teach us all 
 our moral and religious duties. Many of 
 the antient philofophers taught that actions 
 were jull or unjuft, not by the appointment 
 of nature, but only by the di6late of the 
 law. ' And as many moderns teach the eter- 
 nal and unalterable diftinftions between right 
 and wrong. It has been maintained, that 
 the philofophers of antiquity might have 
 obtained the idea of an immaterial Being, 
 or of God, by confidering the nature of their 
 own immaterial fouls. But it does not ap- 
 pear that they ever poflefTed the idea of pure 
 fpirit at all ; of a fubftance without any of 
 the qualities of matter : and by many of the 
 moderns this immateriality of the human 
 foul is itfelf denied. The contemplation of 
 the courfe of nature and the fitnefs of things 
 led theantients into polytheifm and idolatry; 
 to worfhip the hoft of heaven. A fuper- 
 
 G 4 ficial 
 
8 8 NeceJJity of a Divine Revelation. 
 
 ficial examination of them has induced fonie 
 modern philofophers to affert the eternity of 
 matter and the world ; to doubt or deny a 
 Creator and a providence. Plato has af- 
 ferted, that when men engage in difquifitions 
 oh the fubjeft of the Gods, none of their 
 notions take their rife from the human un- 
 derftanding ; and Cicero declares that he 
 believed in the Gods of his Country, only on 
 the authority of his anceftors. Yet numbers 
 in our own times maintain, that Vcafon alone 
 can difcover the exiflence of the Deity ; and 
 even demonftrate his attributes and perfec- 
 tions. Modern philofophers affert it to be 
 the diftate of nature, that the parent fhould 
 fupport and educate the child ; yet the an- 
 tients formerly, like the favages at this day, 
 expofed or deftroyed as many of their chil- 
 dren, as their convenience pr caprice hap- 
 pened to fugged. The moderns think, with 
 Socrates, that the laws of nature require 
 the children to honour, to aflift, and fup- 
 port in their age or neceffity, thofe from 
 w hom they have derived their being. But 
 many of the fages of antiquity, with the 
 favages of our own times, held it juftifiable 
 to deltroy their parents i when age or infir- 
 mity 
 
Neccjffity of a Divine Revelation. 89 
 
 mity had rendered them burthenfome to their 
 families or to the ftate. InftanceS, like 
 thefe, of conclufions fo oppolite from pre- 
 liiifes fo fimilar, may furely convince us, 
 that unaffifted reafon is not fagacious enough 
 for our inftru6lor in theology ; not certain 
 enough for the principle of duty ; nor uni- 
 form enough for our guide in pradice. 
 
 7. Suppofing it poflible, however, that 
 xeafon could devife equitable and efficacious 
 rules of condu6l, between the different in- 
 dividuals of the fame country and commu- 
 nity ; a talk yet more difficult remains to be 
 performed ; to eftablifti and enforce the prin- 
 ciples of juftice between different and inde- 
 pendent nations, in their friendly or hoftilc 
 intercourfe with each other; in their com- 
 merce or their wars. 
 
 What have been ufually called the laws 
 of nations have had all the defeds of mu- 
 nicipal laws, and many others of their own. 
 The terms themfelves have been indefinitely 
 underftood, and varioufly explained ; and 
 the laws, far from being, what fuch law& 
 evidently ought to be,, unifprm and univer- 
 
 faL 
 
90 NeceJJtly of a Divine Revelation. 
 
 fal, have never been even general or con- 
 fiftent. They have not only been different 
 in different nations ; when thofe nations have 
 differed from each other in their fentiments, 
 their habits, and their degrees of civiliza- 
 tion ; but evert, in the fame country they 
 have been often changed ; as changes have 
 taken place in the circumftances or opinions 
 of the people or their fovereigns. They 
 -have not been formed upon any certain and 
 acknowledged principles ; they have few 
 eftabliflied precedents ; few general maxims ; 
 •and few regular analogies. For reafon has 
 not yet decided, whether they are founded 
 upon nature or compafi: alone, or upon both 
 •united. They kre indeed little elfe than 
 maxims and ufages mutually adniitted by 
 independent fovereignties ; as long as their 
 utility in each particular cafe is mutually 
 confelfed : and it appears from the hiflory of 
 mankind, that nations have rarely expefted 
 each other to adhere to them ; when a more 
 irnmediate or more important intereft was 
 likely to be promoted by their violation. By 
 what perfuafions, indeed, by what menaces 
 or penalties, fhall nature and reafon fecure 
 us againfl wantonnefs in the commencement 
 
 of 
 
•ISleceJfity of a Divine Revelation. 91 
 
 of war, or inhumanity in the profecution of it ; 
 againft abfurdity or injuftice in the formation 
 of treaties, or treachery in their violation ; or 
 againft anv other artifice or outrao;e, which, 
 however ftigmatifed abroad, can be ap- 
 plauded as patriotifm at home. Could laws, 
 however, for independent nations, be de- 
 vifed of the moft perfedt equity and wifdom ; 
 ftill with reafon alone to fupport them, they 
 muft want, what is eflential to all laws, 
 the acknowledged authority of a common 
 fuperior, to inforce fubmiffion and obedience. 
 The only common fuperior of kingdoms is 
 he , by v/hom they were created ; and their 
 only authoritative rule of condudl, the pre- 
 cepts of his revelation. 
 
 It is true that nations, profefling to be- 
 lieve the Chriftian revelation, too often 
 violate its precepts in their tranfaftions with 
 - each other. For it is true, more frequently 
 perhaps in the conduit of nations than of 
 individuals, that the influence of corrupt 
 paffions, or the profpe6t of immediate in- 
 tereft, prevails over juftice and principle. 
 But the queftion here is, not whether the 
 laws of nations, as founded upon the pre- 
 cepts 
 
02 Nece^ij of a 'Divine Revelatiofi^, 
 
 treats of revelation, have been violated or 
 fulfilled ; but whether they are wife and juft 
 in themfelves, and founded upon adequate 
 authority : not what crimes have been (Com- 
 mitted by the errors and trarifgreflions of 
 individuals ; but what has been ordained and 
 approved, by the deliberate decrees of a 
 lenate^ or the unbi&fled voice of a people. 
 That revelation has not yet had its due effe6l 
 on the morals of mankind, has indeed been 
 Urged by the gainfayer, as an objection to. 
 its efficacy, or its authenticity ; but will in 
 no degree prove that it is not the only proper 
 bafis of the law of nations. That thefe 
 laws have in fa6l been effentially improved 
 by the influence of the Chriftian revelation, 
 hiftory itfelf will abundantly teftify. What- 
 ever were the virtues, of the Athenians, When 
 Pericles prefided in the flate, and morality 
 was taught by Socrates ; and whatever were 
 the boafted refinements of the Romans, when 
 Auguftus gave them lawsj and Cicero was 
 their inftru^or in philofophy ; ftill in their 
 tranfafti&ns with foreign countries, their 
 , rules of condu6l were lefs humane and equi- 
 table, than thofe of any nation, however 
 inferior in other refpeftsy which has felt- the. 
 
 benign 
 
Necejiiy -of a Dtvtm Revelation. gj 
 
 henigti influence of Chriftianity *. "Whatever 
 may have been the errora of papal fuper- 
 ftitions ; and whatever may have hqen iu 
 other refpe6ts the mifchiefs of papal ufur- 
 patious ; they have been attende.d with one 
 obvious gQodie^ffeft; the general union of 
 the kingdoms of Europe under one fpiritual 
 head, contributed effentially to render fhe 
 i^ws of nations amongft th^iR more mild aiid 
 
 * From many infi^nces that might be adduced in proof 
 of this aiTertiqn, take only the difference of their treat- 
 ment of prifoners of war. Both the Greeks and Romans 
 icbnfidered captives taken in battle as the abfolute prtJperty 
 oi the conqueror ; oa the principie, probably, that the 
 life he ha4 ^are^was entirely at his di^pfkl j qnd th^t be 
 yfis confequently at liberty to retain, ojr ^Q fell them, for 
 flaves ; to put them t;o death ; or to difpofe of them in any 
 other way, at his ovsm difcf etion : and if thefe unfortunate 
 m.en experienced any milder treatment, they were indebted 
 fer it, not to any laws in their favour, but to the juftice^ 
 the humanity, or tlje pplicy of the individual. 
 
 In all Phriftian counjries^ on the contrary, hoftility 
 ceafes with refiftancc : the Jiyes of all who fuhnjit, are 
 fpared upon principle ; and the prifoners are fupported by 
 their conquerors, till they are exchanged or releafed. At 
 leafl, if the captives do not always fiijd this h«imanity, 
 it ari£es, not from W9At pf eqvjtable regulafipng on the 
 Aibje(£l:, but from the caprice or cruelty of individuals j 
 it is not fronj the obfervance of law, Jjut th? violation 
 joi it. 
 
 9 equi- 
 
94 Necejtty of^ a D-wine Revelation. 
 
 equitable, as well as more uniform and con- 
 iiftqit. '■ For feme' of the earlieft and greateft' 
 improvements- in the: laws of iiations, we 
 are indebted to the genius and the policy of 
 Charlemagne ; and thefe law's are brought' 
 nearly to perfeftion in- the lyftem of Grotius. 
 But both the prince and the philofopher were 
 indebted for their precepts to the principles 
 of the Chriftian religion, s^hdidepend for- 
 their obfervance on its authority. If indeed 
 the tranfaftions of policy are ever to be go- 
 verned by the rules of good morals ; if the' 
 <liftin6tions of, country are ever to be dil^ 
 regarded in. the exercife of juftice and bene-, 
 voien-ce ; and if the great republic of man-' 
 kind is ever to attain to that perfeftion in its 
 laws, of which it appears by nature to be 
 capable ; this Hirely can be efFe6ted only by 
 the precepts of fuch a revelation, as we be- 
 lieve to have been given ; fantiioned by that 
 authority, from which the revelation itfelf 
 profefTes to be derived *, -,. ! , ■ "^ 
 
 S. Before we quit the fubjeft of the pre- 
 tended fufficiency of reafon to teach men 
 
 * See W?rd on the Law of Nations. 
 
 their 
 
NeceJ/tty, of a Divine Revelation. 95 ' 
 
 their duty, and to enforce the praftice of it ; 
 it is not without importance to con.{]der the 
 date of the obje6lion, which has been drawir 
 fi-om thence, to the neceffity and the truth 
 of a divine revelation. At the time of our' 
 Saviour's appearance in the world, whatever 
 other reafohs were affighed for hot receiving: 
 him as a teacher come from God ; it was 
 never fuggefted that his inilruftions were not- 
 wanted ; that mankind did, not ftand in need 
 of fome fuch information, as he profefled to- 
 communicate. Even his enemies among 
 the Jews acknowledo^ed, that his doftrinc 
 was fuperior to whatever they had heard; 
 that never man /pake like this man. Amidft 
 ail the oppofition made to the apoftles ; 
 amidft all the reproach, with which they 
 were loaded ; and all the perfecution they 
 endured ; it does not appear that a divine 
 revelation was ever confidered as fuperfluous 
 and ufelefs; the fufficiency of human reafon, 
 for the purpofes of religion and morality, 
 was not once pleaded againft them. Chriji 
 crucified was indeed to the Jews a Jlumbling 
 block, and to the Greeks fooiijhnefs ; but they 
 did not deny the want of affiftance from hea- 
 yen. The obje6lion is in fa6t qf very mo- 
 dern 
 
^6 NeceJJlty of a Divine R^v, elation. 
 
 dern date ; and has been infifted on folely bj 
 thofe, whofe own reafon has been enlightened 
 by the revelation they oppofe ; who- were 
 furnifhed by the rehgion itfelf, with the arms 
 they would ufe for it« deftrudlioju 
 
 This feems to have arifen. from errors 
 which, however important, areneither un- 
 natural nor vinfrequent. The fundamental 
 truths of religion were taught us fo early, 
 that we cannot recolieft the time when they 
 were unknown to us ; and our faculties are 
 ib fitted for their reception, that We fancy we 
 were able to have'Sifcovered them. They are 
 fo adapted, to our nature and lituation, that 
 we fuppofe they either are felf-^ evident, or fo 
 obvious that no man could overlook them. 
 ThiB paoral precepts of the gofpel are found 
 upon examination to be perfe6lly equitable 
 in themielves, and excellently adapted to 
 the purpofes of human life ; and this difcp^ 
 very of their equity and aptitude, has been 
 jtniftaken for the difcovery of the precept^ 
 themfelves. Perhaps men confound memory 
 with invention ; and do not diflinguiOi be- 
 tween what they have learnt from inftruc- 
 jion, and what they have attained by invef-- 
 
 tigation* 
 
Neceffity of a Divine RevelatloH. 97 
 
 tigation. Perhaps, too, vanity inclines them 
 to afcribe to their own fagacity, what they 
 have been taught by revelation ; and when 
 they trace in the creation the proofs of the 
 •exiftence and power of the Creator, whom 
 Icripture or tradition has announced, they 
 fancy they have difcovered by their own rea- 
 fen and obfervation, what their own reafon 
 and obfervation have only confirmed. It is 
 one thing to perceive the truth of a propo*- 
 lition when fuggefted to the mind ; and ano- 
 ther for the mind to fiiggefl the propofitioii 
 to itfelf. Philofophers both antient and mo* 
 dern have been able to produce many argu- 
 ments in fupport of the truths that have been 
 revealed. They have explored, with great 
 diligeace and (kill, the v/onderful' labyrinth 
 of nature, and difcovered many teftimonies 
 of the power, the wifdom, and the good- 
 ne^ of the archited ; but the clue to what 
 they (hould find there bad been previouflyput 
 into their hands by revelation. I prefs this 
 point the more earrieftly ; becaufe it is an 
 error which appears to infeft the minds and 
 writings of many ingenious men ; of many 
 who deny the truth of revelation; and of 
 fomewho believe it. It feems indeed to be 
 . , ' H • at 
 
9 8 Necejfity of a Divine Revelation. 
 
 at leaft one fourCe of: that indifFepfence to 
 the duties of devotion, which unhappily 
 marks the chara6ler of .the prefent times; 
 and to have occafioned not a few of the mif- 
 takes and controverfies on the fubjeft of na- 
 tural religion. - 
 
 f 9. -It muft be obferved too that they who, 
 in alTerting the ample powers of reafon, 
 afcribe 'to the philofophers of antiquity luf- 
 ficient knowledge of ethics and theology, 
 afcribe to them what they do not claim for 
 -themfelves.."'" 
 
 J With refpeft to^ religion, * Plato declares, ' 
 Jthat in order to underftand what is divine, 
 
 the rriiud: wants divine illumination ; as 
 :much 'as, to difcern the proper obje6ls of 
 
 vifion, the eye wants the light of the fun : 
 
 and with regard to morality, it was the opir 
 ;nlon of Socrates ■!-, that all attempts to re- 
 ,form the world would be without fuccefs ; 
 
 unlefsthe Deity fhouldin his mercy commif- 
 'fion a. teacher to inftruft mankind in their 
 
 dutv. Cicero t wifhed for a new arg-ument 
 
 , * De Repub. Lib. 6. f- Plat. Apol. Socr. 
 
 X Tufc. Q^iaeft. 5, 7. 
 
 to 
 
l^ecejjlty tf a Jbhine Rev e /at to ft. ^9 
 
 to- prove, that ,\tirtue alone \vould conftitute 
 happinefs: and * XamblichUs acknowledges, 
 that there is but one remedy for all the doubts!' 
 a,iid errors ofmankmd ; and that is^ to ob-; 
 tain, . if poffible, fome portion of divine illu- 
 mination. Quotations of the fame tendency > 
 might.be multiplied t® al m oft any. extent ;" 
 but thefe are enough to exhibit philofophy. 
 complaining of its own infufEciency, and 
 lamenting its own defe6ls ; difclaiming for 
 itfelf thofe difcoveries, for which' ze^tlfor an 
 hypothe'fis would give it credit ; and, while > 
 it is adduced as fuperfeding.thtQueceifity.of a 
 divine^ ; revelation,, giving its owfl voliintary. 
 fuffrage in its favour. < ••; '■ ; ^n^ir: ;, 
 
 10. By the gainfayer of modern ^ times it 
 may yet be maintained, that this, luppofed 
 revelation, with all its boafted excellence in 
 do6lrines and precepts, is itfelf the invention 
 and contrivance of human reafon; that its 
 rules of morality are not fuperior to thofe of, 
 the heathen philofophers in a higher degree 
 than might reafonably be expeded, from the 
 progreflive cultivation and improvement of 
 
 * DelVIyft.3, 18. 
 
 H 2 the 
 
100 Me'cejitf of a Divine Revelation. 
 
 the human mind ; and that its dofirines ^ri? 
 hy prieftcrafcand policy only rendered more 
 folemn and myfterious j in :order more fuUy ' 
 to anfwer the purpoie of fuch inventioiis; 
 that they may operate the more powerfully 
 on the weak and timid ; and the more dfFec-* ■ 
 tually fecure the authority of the cunning 
 and the daring. ' > • 
 
 '5- 
 
 Upon the minds of men, who maintain 
 fentiments like thele, the fuperior excellence 
 otf the ethics and theology of the Chriftian 
 revelation can have little efFed. Againft 
 them thetrefoire we muft urge the more de- 
 cifive argument ; that reafon could nojt in- 
 vent the prophecies and their completion in 
 the perfbni and condu6i: of our Saviour ; nor 
 give the power of working miracles, in at- 
 teftatiois of bis do6lrines, to himfelf and his 
 apoilles r and till the credit of thefe can be 
 fliaken, they will be fufficient to prove that 
 aur religion is, \^ hat it profeffes to be, a 
 revelatioQcfrom heaven. '.'iil 
 
 1 1 . Admitting, however, in the laft place, 
 what certainly can be admitted only for the 
 fake of argument, that the light of nature 
 
 and 
 
Necejtty of a Divine Revelatton. lOi 
 
 .and reafon has in reality enabled men to dif- ; 
 cover all that has ever be'en afcribed to it ; 
 admitting that the fages of -antiquity taught 
 not only all the moral and focial duties ; but 
 alfb a rational fyftem of religion, and a con- 
 iiftent and credible account of a future ftate 
 of retribution ; ftill their difcoveries can 
 come in no competition with what the gof- 
 pel has revealed. They offer no encourage- 
 ment under the frailties, which all menfeel^ 
 no confolation under the fenfe of thofe tranf- 
 greffions, into which the beft men occa- 
 (ionally fall. Their lyftem of future reward 
 and punifliment could be only a fyftem of 
 rigid and inflexible juftice ; and the pro{pe6l 
 confequently more likely to infpire terror 
 than refolution ; defpair, rather than hope. 
 
 The faireft boaft of the advocates of rea- 
 fon is the chara6ler and condu6t of Socrates ; 
 yet his behaviour in his laft mornents affords 
 ample proof of the imperfection of his re- 
 ligion. He makps no menti<yn of the one 
 true God; exprefTes no confidence in his 
 gopdnefs ; no hope in his mercy ; and doe^ 
 not feem to- expcd, for he does not folicit;^ 
 
I02 NeceJJity of a Divine Revelation. 
 
 any pardon for errors or for crimes *. He 
 felt remorfe of confeience indeed ; but it 
 was only for not having paid due attention 
 to the god of dreams ; and therefore in obe- 
 dience to his fuppofed directions, prepares 
 for death, by tranflating the fables of Efop, 
 and writing hymns in honour of Apollo, 
 With his iaft breath he requefts his friend 
 to perform for hirn a facrifice of idolatry and 
 fuperllition -f-, 
 
 * It is obfervable alfo, that in the dying man's addrefs 
 to the Supreme Being, in Epiftetps, there is no deje£tion 
 of mind from a fenfe of guilt, no confeflion of error or 
 imperfection, and confequently no petition for pardon. 
 But there is a great deal of confidence, oftentation, and 
 arrogance. Yet EpiiStetus was one of the befl: men of the 
 beft fe£t of philofopliers, Vid, Epidt. Differt. 4. 1 0. 
 
 f Plat. Phasd. Sub Fin. I am aware that various and 
 widely different interpretatiqrjs have been given of this 
 celebrated injun£lion to Critq. But thp moft obvious 
 feems the beft. It does not appear to have been delivered 
 by Socrates ^s having any hidden or myfterious meaning ; 
 or to have been fo underftood by his friends who heard it, 
 Socrates always ■yyprfhippsd the gods of his country in the 
 cuftomary forms, and exhorted his followers to do the 
 fame ; and why fhould we feek for a far-fetched interpre- 
 tation of the words, when the natural and obvious fenfe 
 js confiftent with the general fentiments and general prac= 
 ^ice of him who fpoke them,' . 
 
ISleceJJity of a Divine Revelation, 103 
 
 In, oppofition to thefe doubtfli], and gloomy 
 profpefts, the Chriflian revelation infi:ru6ls 
 us to look up to the Deity, not only as a 
 creator, but as a prote6lor ; whofe benevo- 
 lence is equal to his power ; and whofe jus- 
 tice is tempered with mercy. It teaches us, 
 that our own exertions will be affifted and 
 fupported in forming right opinions, and car- 
 rying them into etFe<51 and pra6lice ; and that 
 not only the tranfgreffions of human frailty 
 may be finally forgiven ; but that even hu- 
 man virtue and piety may become entitled 
 to an everlafting reward. For it teaches 
 the ineftimable doftrines of the influence of 
 grace ; the efficacy of repentance ; the atone- 
 ment of the death of Chrift ; and the refur- 
 redlion to happinefs and glory. 
 
 With thofe who afiert that the powers of 
 reafon are fufficient for all the purpofes of 
 religion and morality, thefe do6irines of our 
 icriptures may have little weight ; becauie 
 they may obtain little attention or credit. 
 But thefe are the points, which the advocate 
 of Chriftiauity Ihould never ceafe to urge ; 
 for they are the bafis of all his own bcft 
 ; H 4 hopes. 
 
I04 yfecef/tiy of a Divine Revelation. 
 
 hopes, and of the triumph of his religion ; 
 they are what finally eftablifh the excellence, 
 tne fuperiority, and the neceffity of a divine 
 revelation. 
 
 SERMpN 
 
SERMON III. 
 
 ON THE PROBABILITY, INDEPENDENTLY 
 OF THE DIRECT EVIDENCE, THAT GOD 
 HAS REVEALED HIS WILL TO MAN- 
 KIND ; THAT THIS REVELATION IS THE 
 ORIGINAL FOUNDATION OF ALL RELI- 
 GION AMONGST them; AND THAT THE 
 HISTORY, THE DOCTRINES, AND THE 
 PRECEPTS OE THIS REVELATION ARE 
 CONTAINED IN THE OLD AND N£\y 
 TESTAMENT. 
 
 ROM. X. 17. 
 
 Faith Cometh by hearings and hearing by the 
 word of God. 
 
 1 N ftating, on a former occafion, the ne- 
 ceffity of divine inftru6lion, to correft the 
 errors of the heathen philofophers in ethics 
 and theology ; it was not intended to have it 
 fuppofed, that the truths of the new tefta- 
 meut were the whole of the revelation, with 
 which mankind have been favoured by their 
 
 Creator: 
 
I o6 Probabilities of a Divine Revelation. 
 
 Creator : and when the' knowledge and opi- 
 nions of thofe philofophers were confidered 
 as the difcoveries of unaffifled reafon ; it 
 was by no means defigned to have it under- 
 ftood, that this was the true flate of the 
 cafe. But for the fake of perfpicuity in the 
 difquifition, the cuftomary language was 
 adopted ; the fubjedi: was taken in the ordi^^ 
 nary point of view. I fhall now ftate more 
 explicitly, and endeavour to fupport by ar- 
 gument, what I conceive to be truth ; and 
 what has indeed already been fuggefted ; 
 that all religion whatever took its rife in the 
 iirft inftance from divine revelation ; that 
 not in Chriftianity only, but in every other 
 religious' lyftem, faith came .originally by 
 hearing, and hearing by the word of God. 
 
 From our limited information refpe6ling 
 the earlier generations of mankind, and the 
 fcantinefs or obfcurity of ancient records, 
 hiftorical teftimony, exclufive of our fcrip- 
 tures, direftly and explicitly to the point, 
 cannot perhaps be found ; and from the na- 
 ture of the fubjed, and as it (hould feem, 
 from the intentions of providence, fcienti- 
 fic demonftration and indifputable certainty 
 
 cannot 
 
Probabilk'ies ff a Divine Revelation. 1 07 
 
 cannot be obtained. But, by fuch evidence 
 as the cafe appears to admit, I fliall hope to 
 render it probable and credible ; that man- 
 kind did not by the exertion of their own 
 faculties, either in the examination of the 
 conftitution and courfe of nature, or in ab- 
 ftraft and metaphyfical reafoning, difcovef 
 the exiftence and attributes of the Deity, or 
 their own duties and obligations to him ; 
 but that they were inftrufted in thefe im- 
 portant points by the Creator himfelf, for 
 their benefit and improvement ; for their 
 prefent comfort and future happinefs. I 
 fhall endeavour to fhew that a divine revela- 
 tion is not, as has been alTerted, a circum-' 
 iliance in its own. nature fo improbable, that 
 fcarce any teftimony can render it credible ; 
 but that it is a difpenfation of providence 
 reafonably to be believed ; becaufe reafonably 
 to have been expefted ; and of which the 
 probability, independently of the direft and 
 proper evidence^ is hardly lefs than the ne-. 
 ceffity. I fhall endeavour to fhew, that in 
 all the falfe religions, which have appeared 
 in the world, ftrong veftiges may yet be 
 fraced of their having been derived originally 
 \>y hiflory or tradition from the true ; and, 
 ■ " ^ what 
 
I o 8 Probabilities of a Divine Revelation. 
 
 what is indeed not only the moft important 
 point, but the end and aim of all the reft, 
 that the only authentic records of fuch di- 
 vide revelation, of its hiftory and its doc- 
 trines, are to be found in our fcriptures. 
 
 Though thefe objects of the difquifition 
 are in fome refpe6ls diftinft from each other, 
 they will all be conftantly kept in view, and 
 purflied together ; for they all tend to fup- 
 port the lame general conclufion, and ter- 
 minate in the fame point. 
 
 From what caufes, and in what degree, 
 this revelation has been perverted or ne- 
 glefted, denied, or difobeyed, has been hi fome 
 meafure already explained * ; and does not 
 form a neceffary part of the prefent enquiry. 
 The foulneis of the ftream at a diftance does 
 not prove its want of tranfparency at the 
 fource ; it proves only the impurities of th<! 
 foil through which it has pafTed. 
 
 If then the different pofitions, that have 
 been advanced, can be rendered credible ; if 
 
 * In Sermon I. . ., 
 
 each 
 
Probabiliim of a "Divine lR.evelati&lu 1 09 
 
 each fhall appear more probable than its re- 
 verfe ; they' will not indeed form the befl:» 
 or alone, fufEcient ground of faith in the 
 golpel of Chrift; but they will be entitled 
 to tjbe attention of thofe, who difjaute or 
 deny the dire6l evidence ; and they may bring 
 ibme additional convi£iion to thofe who re* 
 
 v" 
 
 ccive it. 
 
 i\S far too as thefe pofitions fhall appear tp 
 be well fupported, they Will invalidate all 
 pbje6lion to tljie neceflity or the credibility of 
 a divine revelation, from the ftippofed fuffi- 
 ciency df^ natural religion. And to niatural 
 religion ,fo much has been allowed, even by 
 many diil:inguj,|hed advocates of Chriftianity, 
 that they have furnifhed the Deift with fome 
 tjf his beft aro-uments. a^ainft themfelves and 
 their ca.ufe *. 
 
 Before, 
 
 * It would have materially jiariowcd the ground of 
 jcontroverfy with the Deifts, had they^t the QUtfet de- 
 clared, how far in their opinion reafon was able to go ; 
 what were her real or fuppofed difcoveries ; or in other 
 wprds, what w?re , the articles of their, creed. This they 
 have noj: explicitly done. But many Chriftian ' divines 
 feem to have admitted for them ; that the exigence, the 
 
 attributes. 
 
1 1 V rah abilities of cfDiiiine Ri'v'eldtiofi4 
 
 Before we proceed^ however, to the more 
 immediate buliaefs of the priefent enquiry^ it 
 
 fecms 
 
 attributes, and the providence of GrO(i j that the rulps anci 
 obligations of our moral and religious duties, and the re- 
 wards and puniflmients of a life to come, are difcoveirable 
 by the mere light of nature and reafon. And in this they 
 appear to me to have admitted, more than is confiftent with 
 the intereflis of divine revelation and truth j and that fqr 
 feveral reafons. 
 
 1. If reafon could have difcovered all that is allowed } 
 flie could have difcovered all that revelation has told us ; 
 except what are ufually called its myfterious doctrines ; 
 fuch as the influence of Grace ; the divine nature of 
 Chrift ; and the atonemq^it by his death. Now, how im- 
 portant foever thefe doftrines may be in themfelves, and 
 how clearly foever we may fuppofe them revealed in fcrip- 
 ture ; it'is well known that all and each of them have been 
 controverted or denied ; not only by t-hofe who do not 
 admit the truth of the Chriftian revelation ; but by many 
 who profefs to believe it. The Deift therefore is allowed 
 by thefe conceffions to maintain, that the Chriftian reli- 
 gion has made no other addition to natural, than fome 
 points of doubtful difputatton. 
 
 2. If it be urged that our Saviour's appearance on earth 
 was necelTary, to confirm and to give authority to the 
 truths, which reafon had difcovered fufficient grounds to 
 believe ; it muft.be bbferved, that our Saviour's confirm- 
 ing or giving the authority of laws to fuch truths, depends 
 wholly upon his own authority's being firfl: admitted j 
 that is, upon the truth of the Chriftian revelation. He 
 
 did 
 
Probahiihies of a D'mine Revelation, til 
 
 feems neceffary to take fome notice of the 
 important lubjedl of natural religion j and 
 
 to 
 
 did not, for example, phyfically or logically demonftrate 
 the reality of a future ftate of retribution : he only de- 
 clared it : and what credit is due to his declaration depends 
 sntirely ujion his veracity j that is, upon the geneiral truth 
 of his miffion. 
 
 3. If it be fuppofed that the Creator at. firft endowed 
 men with fuch faculties as tQ enable them, by the ftudy of 
 their own. nature, and the nature of the objedts around 
 themj to difcoyer, to any given extent, the rules and 
 gbligations of their duty ; and that he afterwards made 
 more immediately from himfelf, important additions and 
 improvements ; conveyed to men in a different manner, 
 *nd refting on a different foundation; we cannot perceive 
 in this inffance that unity of defigh and operation, which 
 »ppears fo confpicuous in the other proceedings oi the 
 Deity. It fliould feem much more probable, that the 
 Creator would either, accordihg to the fentiments of ths 
 Peift, have endowed his creatures in the firft inftance with 
 faculties fufficient to difcover 4II that it was neceffary fot 
 them to know ; or that he would, according to the hypo-, 
 thefis of thefe ledtures, have given a revelation as the 
 only rule, authority, and obligation for our moral and 
 religious duties ; leaving to reafon only the eafier talk of 
 difcovering the recftitude, the fitnefs and the utility of his 
 'laws ; that we might obey them with the greater readinefs 
 and fatisfaftion. 
 
 4. How far reafon was able in the ftate of innocence, 
 or how far fhe might be able in any fuppofed ftate of im- 
 provement. 
 
1 1 2 ^Probabilities of a Divine Rgitelation* 
 
 to ftate in what fenfe precifely I would un- 
 d^fftand the terms. If by natural religion, 
 its advocates mean all fuch do6lrines and 
 precepts as, when once propofed to the mind, 
 
 prbvement, to difcover the rules and obligations of human 
 duty, may amufe as a queftion of fpeculation ; but whe- 
 ther flie ever did, previoufly to all inftrudtion, make any 
 fuch difcoveries, appears to be wholly a queftion of fadl: 
 and to thofe, who believe our fcriptures to be the oracks of 
 God, it is obvious fhe was not left to pet-form fo difficult 
 a talk. The know'ledge of his Creator and his duty, 
 communicated to Adam, muft have been tranfmitted from 
 him, with more of lefs accuracy, to all his pofterity. Se« 
 the Sermon, § 4.. 
 
 5. Our divines probably have made, or been fuppofed 
 to make, fuch large conceffions to the light of nature and 
 reafon, ..from fome of the miftakes enumerated in Serm. 2, 
 §. 8 J and from their anxiety to eftablifli the confiftency 
 between reafon and revelation. Some fuch miijrakes ap- 
 pear to ^e£i: the whole of Wollajio'ds Reiigion of Nature 
 delineated, of TVilkins^s Treatife on the principles and duties 
 af natural religion, and of many other works of great 
 ^erit and celebrity. Even Clarke himfelf, certainly one 
 of the moft learned, the moft ingenious, and the moft 
 candid advocates of natural religion, appears to defend it, 
 not as what unaffifted reafon did or could difcover, but as 
 what reafon in her prefent ftate, enlarged by general 
 fcience, and illuminated by divine revelation, that is, 
 what the reafon of Dr. Clarke, is able to prove to be true, 
 and fit, and right. 
 
 right 
 
Probabilities qf a Divine Revelation . ii^ 
 
 right reafon muft approve ; or all fuch as are 
 fo agci'eeable to the nature of thihs;s and the 
 natvire of man, that when once known they 
 may be fupported or confirmed by arguments 
 from thence.; they may fairly be underftood 
 to mean a great part of the truths of Chrif- 
 tianity ; all thofe, at leaft, which imme- 
 diately regard morality and its fanftions ; 
 which teach our duty to our Creator and our 
 fellow-creatures, and our reward or punifh- 
 ment in a life to come. It is one of the 
 peculiar excellencies of our religion, that it 
 is adapted to our nature and fituation; to 
 the hopes and wiflies of rational creatures ; 
 of thofe for whofe ufe it declares itfelf to 
 have been given. The harmony between 
 the diftates of revelation and the dedu6lions 
 of right reafon, is one of the proofs that 
 both have proceeded from the fame benefi- 
 cent author. 
 
 But if by natural religion its advocates 
 mean a religion, which the light of nature 
 and reafon alone could have difcovered, or 
 did actually difcover; they maintain what; 
 appears much lefs capable of being fupported 
 by adequate, proof; and what it is one pur- 
 
 I pofe 
 
114 Pr oh abilities of a DivintRevelaiian. 
 
 pofe of the prefent difquifition to oppofe. 
 In this latter fenfe, however, natural reli- 
 g;ion feems to have been underftood and de- 
 fended, by feme of the ableft advocates of 
 revelation ; by men whofe names , are de- 
 fervedly ranked with the tpoft illuftrious in 
 our theology. The arguments, therefore, 
 in favour of a different hypothefis, will be 
 offered with all the diffidence, which fucH 
 opponents muft naturally infpire ; and with 
 fuch refpeft for their fentiments, as their 
 talents and their celebrity fo juftly demand. 
 Were the point to be decided by authority,, 
 however, names of not much lefs celebi'ity 
 might be brought forward in favour of the 
 theory intended to be maintained ; and in 
 lupport of which the arguments fhall now 
 be produced. 
 
 I . The probability of a divine revelation^ 
 it is obvious, v/ould be beft fupported by 
 examining and vindicating the nature and the 
 hiftory of that which we receive as fuch. It 
 would appear mofh credible, from a ftate- 
 ment of its dlred evidence ; from a difplay 
 of the value, the wifdom, and the coinci- 
 dence of the fuccefiive communications that 
 
 9 have 
 
Probabilities df a "Divine Revelation, Up 
 
 have been made to mankind by Adam, and 
 by the patriarchs and prophets, by Mofes, 
 and by Jefus Chrift. We (hould find our 
 faith beft confirmed, by conlidering the va- 
 riety, the feries, and the appHcation of the 
 prophecies ; the number, the nature, and 
 the teftimony of the miracles ; and the uti- 
 lity, the fuperiority, and the fandions of the 
 moral precepts of the gofpel. It is one of 
 the firft duties of the advocate of Chrifti- 
 Qnity, to fhew that it is every way worthy of 
 the Deity, from whom it declares itfelf to 
 be derived ; that all its means and inftru- 
 ments are wifely adapted to their refpedtive 
 'ends and purpofes ; that its commands and 
 prohibitions, threats and promifes, are re-, 
 toncileable to the attributes, which it af- 
 cribes to their author; that its narratives 
 fuitaMv illuftrate what they profefs, the per- 
 fections and providence of God ; and, in 
 ftiort, to clear the difficulties, and anfwer 
 the objections that have been urged againfl 
 It; whether they rcfpeCl its doftrines or its 
 precepts, its evidence, or its records. But 
 thefe points muft be left to thofe who un- 
 dertake to difcufs them. The defisrn here 
 is to confider, what probability of a divine 
 I 2 revela- 
 
1 1 6 Probabilities of a Divine Revelation. 
 
 revelation, as a reality in itfelf, and as the 
 original fource of all religion, can be found 
 in the acknowledged attributes of the Deity ; 
 in the conftitution and courfe of nature ; 
 and in the antient hiftory or prefent fitua- 
 tion of mankind : or in other words, what 
 marks of credibility, internal or external, 
 appear in favour of our fcriptures, without 
 previoufly admitting their authenticity. 
 
 2. If a divine revelation be probable in 
 itfelf; it is probably. the original fource of 
 all religion : and a divine revelation is itfelf 
 probable, in the firft place, from the very 
 notion of a Creator and his elTential attri- 
 butes. I do not here enter into any meta- 
 phylical difquifition on the nature and per- 
 fe6lions of the Deity ; but I take his bene- 
 volence for granted ; becaufe it is not eafy to 
 conceive the e'xiftence of his other acknow- 
 ledged attributes, if this be excluded : there 
 cannot be perfe6tion without it. I take his 
 benevolence for granted ; becaufe omni- 
 fcience cannot err in the profecution of its 
 purpofes ; and omnipotence can have no 
 temptation to defire, or to do, what is not 
 merciful and good ; and becaufe it is not 
 
 ■ credible 
 
Probabilities of a Divine Revelation. 117 
 
 credible that any other motive could induce 
 the Almighty to create mankind, than to 
 communicate happinefs. To have created 
 them for any other purpofe would imply 
 weaknefs or malevolence ; weaknefs, that 
 was unable, or malevolence, that was un- 
 M'illing, to confer happinefs on his creatures ; 
 both which are in their own nature defefls 
 or imperfeftions ; and therefore incompati- 
 ble with all our ideas of a felf-exiflent per- 
 ie6\. Beinsf. 
 
 'o' 
 
 The fame benevolence then, which in- 
 duced the Deity to create mankind, we can 
 have no doubt, would induce him to com- 
 municate to them fuch information and in- 
 ftru6lion, as their nature and fituation re- 
 quired ; to give them fuch a revelation, as 
 would lead them to thofe enjoyments, for 
 which he muft have deiigned them. It is 
 here indeed that all the value, and all the 
 necefiity, of a divine revelation, which have 
 been already ftated, might be again adduced 
 in fupport of its probability. Whatever 
 proves it to have been wanted, will prove 
 that it has probably been given. It is in- 
 confiftent with every fentinaent we enter- 
 I 3 tain 
 
1 1 8 Probabilities of a Divine Revelaiion* 
 
 tain of a Creator, to fuppofe he would give 
 exiftence to a world, and not provide for its 
 well-being; and above all, that he would 
 leave the moft exalted of his creatures upon 
 it in a worfe fituation than the reft ; without 
 an obje6l adequate to the capacities, with 
 which he has endowed them ; with a poffi- 
 bility of fufFering the moft exquilite mifery; 
 and without a correfponding poffibility of 
 attaining confummate enjoyment. But on 
 the contrary, nothing can be, to our ^ppre- 
 henfion, more equitable, than that the Creator 
 fliould give laws to his own creation ; nor 
 thing more fuitable to his perfeftions ; than 
 to do what was fo neceffary to be done. 
 Thus far then does natural probability fup- 
 porfthe credit of what we conceive to be a 
 divine revelation ; and the ' narratives of 
 fcripture are coniiftent with what our own 
 dedu61ions would teach us to expeft. 
 
 3. It is in the next place probable that all 
 religion was derived originally from divine 
 revelation ; becaufe no other probable origia 
 can be affigned. It may be maintained, with 
 great appearance of truth, that man could 
 not from the light of nature, or by any ex- 
 ertion 
 
Probabilities of a 'Divine Revelation. 1 1 9 
 
 ertion of his own faculties, ever have ob- 
 tained the idea of a Creator and a God. 
 That nature has not impreffed any diftind 
 notions upon the human mind; that we have, 
 not any ideas innate and unborrowed ; is 
 now admitted by our ableft philofophers. It 
 is admitted too, that all the ideas we aftually 
 pofTefs, were either received immediately by 
 the fenfes, or have been obtained by the re- 
 colleflion, or the comparifon, by the combi- 
 nation, or the divifion of fuch as the fenfes 
 have conveyed to us. The mind may vary 
 its ideas beyond any known limits ; but can- 
 not create them : it cannot fuggeft them to 
 itfelf. If then inftruftion be excluded, all 
 the ideas we can acquire, will be ideas of 
 material and fenfible objedls alone ; and thefe 
 can by no combination or divifion form the 
 idea of a Being immaterial and fpiritual. 
 And if they could not furnilh the primary 
 and fundamenal notion of the exiftence of a 
 ,God ; much lefs could they teach the com- 
 plicated doilrines of creation and providence ; 
 of our obligations and dependence ; of wor- 
 fhip, obedience and refponfibility. Were 
 this confideration purfued to its utmoft ex- 
 tent, and flated in its full force, it would 
 I 4 uot 
 
1 20 Probabilities of a "Divine Revelation. 
 
 not perhaps be eafily refuted. But not to 
 dwell on what may be thought abftrufe and 
 metaphyfical ; there is one part of it more 
 conneded with fa6ls, and more obvious to 
 common apprehenfion, 
 
 'In the fuppofition that all our ideas of 
 God and religion are of 'human invention, 
 human power of invention feems to be over- 
 rated. Human inventions do not appear 
 ever to have been original difcoveries ; dif- 
 coveries of ideas, arts or fciences, totally 
 new, totally different from any thing known 
 before ; but improvements of what nature 
 had already begun ; applications of the fame 
 materials to other purpofes ;. from inveftiga- 
 tions obvioufly fuggefted and prompted by 
 objefts of {tn^e. One of the noblefl of hu- 
 man acquiiitions, for example, is the art of 
 navigation ; yet its progrefs to its prefent 
 excellence may be plaufibly and probably 
 traced, from the tree thrown by the tempeft 
 into the river, and floating down the flream. 
 Another of our moft valuable difcoveries is 
 confeffedly the art of printing : yet this feems 
 to have been no great difficulty, when im- 
 preffions of every ordinary obje61: had been 
 
 obferved 
 
Probabilities of a "Divine Kev elation. 1 2 1 
 
 obferved in the clay or the fand. Whether 
 an alphabet was the gift of divine wifdom, 
 or the invention of human genius ; when 
 once men had agreed upon the ufe and mean- 
 ing of arbitrary figns, the wonder feems to 
 be, not that the art of printing was difco- 
 vered at all, but that it was not difcovered 
 at a much earlier period of the world*. 
 
 Were 
 
 * On thefe points one of the moft natural, becaufe 
 mofl: important enquiries, is ; whence did men firft learn 
 to'fow and plant, and above all, to convert grain into 
 bread. In favour of our general hypothefis we might 
 fuppofe the Creator to have taught thefe arts to the ori- 
 ginal progenitors of mankind ; nor is the fuppofition with- 
 out probability in itfelf, or countenance from fcripture. 
 Whatever arts were indifpenfably neceflary to the fupport 
 of human life, muft have been immediately taught to 
 thofe, who could not otherwife fufficiently early have ob- 
 tained a knowledge of them : and if, according to our 
 fcriptures, Adam was placed in paradifej to keep it, and to 
 drefs it, it is obvious, he muft have been inftrucSed, fo as 
 to be enabled to perform the tafk required. 
 
 But if we fuppofe thefe arts to be of human invention, 
 the difcovery does not appear to have required more faga- 
 city than has been exerted on other Occafions. While the 
 human race conlifted but of a fmall number in a favourable 
 climate ; fuppofing with our fcriptures, that they ever ex- 
 ifted under fuch circumftances ; it is certainly poflible 
 they might fubfift upon fruits alone. No great degree of 
 
 attention 
 
122 Probabilities of a Divine Revelation. 
 
 Were the whole of our arts and fciences 
 to be carefully examined, it would be found, 
 that they have all been reared from frnall 
 
 attention was required to obferve, that the feeds of vege- 
 tables dropped upon the ground, and that other vegetables 
 of the iaiiie kind fpran^ up in their place ; and not greater 
 refleftion ro confidcr, that this' proccfs might be turned to 
 advantage by human induftry and Ikill. When once it 
 was known, by whatever means, wl]ether infpiration or 
 experiment, that farinacious grains were nutritious ; it 
 feems by no means improbable, that the conftant defire to 
 render them more ufoful, more falubrious, or more pala- 
 table, fhould in time lead to the complex procefs which 
 now takes place in the production of bread from grain. 
 In thefe, however, and moft other ufeful arts, the faft 
 feems to be, that providence placed the materials before us, 
 and endowed us v/ith faculties to employ them. He gave 
 the grain and the grape; and implanted in us inftincls to 
 prompt us to make experiments, and fagacity to condudl 
 them. But how faf it might be neceffary to inftruc): our 
 firll parents for their immediate fubfiflence and comfort ; 
 or how far individuals may have been fince endowed with 
 fuperior talents, for the fake of making fuch improve- 
 ments, as would not have been made by men of ordinary 
 abilities ; w'lere the immediate inftru>Si:ion of the Crea- 
 tor ceales, and the effects of exertions merely human take 
 place; this is a point which may for ever be difputed, be- 
 caufe it cannot be precifely afcertained ; probabilities only 
 can be adduced on either fide of the queltion ; and the- 
 perfevering controvertiftj thereforCj- never can be frfenced. 
 
 begin-' 
 
Probabilities of a Divine 'Revelation. 123 
 
 ■beginnings, and advanced to their prefent 
 ■ftate by fuch gradual or accidental improve- 
 ments, as have with fome licence of lan- 
 saiasre been denominated inventions and dif- 
 -coveries. But by whatever narhes they have 
 been diftlnguilhed, and whatever may have 
 been their merit and utility, they have all 
 been fuggefted by objefts of fenfe ; and have 
 led to ideas and opinions of fenfible objefts 
 alone : they cannot be fhewn to have ever 
 fuggefted the notion of fpirit ; of a being, 
 whofe nature and qualities are different and 
 oppofite to all that we have feen and known ; 
 of a Deity, a Creator, and a providence. 
 
 This theory may be in fome degree fup- 
 ported by an appeal to fadts. The philofo- 
 phers Of antiquity were not led by their fpe- 
 culations to any fuch conclufions. From con- 
 templating the courfe of nature and its regu- 
 larity ; that nothing new is produced, that 
 nothing old is loft ; that objedls only decay 
 and revive ; they were led to infer, and 
 with fome appearance of reafon, the eter- 
 nity of matter; they did not difcover, and 
 they did not believe, the exiftence of Ipi- 
 
 rit. 
 
"124 Probabilities of a 'Divine Revdation. 
 
 rit*. In all tneir difquifitions the human 
 foul, and the Gods themfelves, are confi- 
 
 * In the various notices or difquifitions, v/hich occur 
 in the witings of Cicero, on the nature of the human foul, 
 he never appears to fuppofe it to be pure fpirit. It is 
 every where confidered as air, or fire, or aether, or fome 
 other matter, however fubtle or unknown : and the fame 
 obferVation may be made with refpeft to his notions of the 
 Gods. He has made Cotta fay, what he himfelf appears 
 to have thought. Nihil eit quod vacet corpore. Nat. Deor, 
 I. 23. Were the writings of all the antient philofophers 
 examined on the fame point, the fame obfervation would, 
 I think, be the refult ; though fome very diflinguifhed 
 writers of, our own country are of a difiFerent opinion; 
 particularly with refpeiSt to Plato, I have, however, 
 generally confidered what is faid by Cicero as fufficiently 
 reprefenting the fentiments of all the reft. His fegacity 
 and powers of reafoning were not inferior to thofe of any 
 Greek or Roman author that went before him. He had 
 the affiftance of all their writings ; and had ftudied them 
 with great diligence. He has on fome occafion or other 
 ffated what were, on moft of the great queftions amongft ' 
 them, the opinions of all the principal fe£ts of their phi,- 
 lofophers ; and hjs ftatements appear to be both candid 
 and perfpicnous ; and he was the lafl: philofopher of fuch 
 eminence before the birth of Chrift. What he, there- 
 fore, has not faid, may fairly be confidered, either as not 
 then known, or not thought worthy of notice. What 
 Cicero did not difcover, in" rejigion and- morality, may 
 furely be confidered as beyond the reach of human reafon, 
 This, I hope, will be a fiifficient apology for my referring 
 to him fo much more frequently, than to any other author. 
 
 deretj 
 
Prokabiliiies of a Divine Revelation. 125 
 
 dered as material. Their beft idea of crea- 
 tion, wherever they obtained it, was only to 
 reduce confufion into order, to form a world 
 from a chaos ; and the employment of the 
 .Supreme Being, according to their moft ex- 
 alted notions of it, was either, as an agent 
 feparate and diftinft, to arrange the univerfe, 
 and preferve ,the arrangement ; or as an ef- 
 fential part of the whole, as the foul of the 
 world itfelf, to give it animation and activity ; 
 to guide arid govern its operations. To 
 argue; from the properties of matter to the 
 exiftencq of ipirif; or to fuppofe that fome- 
 thing-was formed from nothing; was a ftep 
 in reafoning, to which their philofophy was 
 not equal. It is indeed a gulph in logic; 
 which the human vinderftan^ing does not 
 feem able to pafs. The fa£l is difcoverable 
 only by inftrudion ; it is credible only upon 
 teflimony ; intelligible only where the attri- 
 butes of, the. Deity are already acknow- 
 ledged. 
 
 , 4. The , probability that fome divine reve- 
 lation, has been given, may be yet further 
 fupported by coniidering, that the conftitu- 
 tiop of human ,nature and the condition of 
 
 human 
 
126 Probabilities of. a Divine Revelation. • 
 
 human life have always been fuch, as to 
 ftand much in need of information ; and 
 yet that moft of the information required 
 can be obtained only by inftrudion. Our 
 inftincis are fewer and weaker than thofe of 
 moft other animals ; lefs certain in their 
 operations, and lefs valuable in their efFe6ts. 
 We do not, like them, intuitively diftinguifli 
 what is mfeful from what is noxions ; ' what 
 is dangerous from what is fafe. We do not 
 know food from poifon ; the animal intend'ed 
 for our fubfiflence, from the beaft of prey 
 that wouW deftroy tis. We are not able for 
 many years to provide for our own fub- 
 fiflence; and ftill lefs for our defence and 
 proteftion. From hence will follow con- 
 clufions of very material importance. 
 
 It will follow that man was created in a' 
 ftate of maturity ; beeaufe had he not been 
 io created, he never could have reached it. 
 By no efFprts of his own could he ever have 
 been reared from infancy to manhood. It 
 will follow too, that fuch inftru<Slion muft' 
 have been given to him, as was neceflary to- 
 his nature and iituation. For without it he 
 muft have periihed, long before he could 
 
 have' 
 
Probcibilities of a Divine Revelation. 1 2 7 
 
 have made fuch obfervations and experi- 
 ments, as were requilite for his fubfiftence 
 and prefervation ; and to fuch iiiftruftion ac- 
 cordingly our endowments are adapted. In- 
 ftead of inftinfts alone ; which obtain of 
 themfelves all the objeiSis they are permitted 
 to obtain, and can be affifted" only to a fixed 
 and very limited extent ; we are endued alfb 
 with the nobler faculty of reafon ; which is 
 capable of receiving inftru£tion beyond any 
 known limits ; and of profiting by what it 
 has received. . As inft;ru6lion muft have been 
 at firft the principal fource of information, 
 fo does it continue. The greatefl part of 
 our knowledge is obtained from others, during: 
 the years of infancy and youth ; and no man 
 has powers, even if life allowed him time, 
 to attain by his own efforts as much as it is 
 neceffary for him to know; -as much as is 
 required, perhaps to his fubfifting at all, and 
 certainly to his fubfifting with that comfort 
 and enjoyment ; of which his Creator has 
 given him both the capacity and the deflre. 
 We are not, therefore, more inclined by na- 
 ture, than impelled by hecefhty, to unite in 
 fociety for mutual information and mutual 
 iupport. What we know vyas in a- great 
 
 degree 
 
128 Probabilities of a Divine Revelation. 
 
 degree received from others; and they in 
 their turn received it from thofe vs'ho went 
 before them. Each fucceffive generation has 
 made but a fmall addition to the fcience of 
 its predecefTors. Thus the greatefl: part of 
 the arts and the philofophy of the Weftern 
 nations may be traced backwards to Italy ; 
 from Italy to Greece ; and from Greece to 
 Egypt and the Eaft. Of individual phiio- 
 fophers too, each has found inftruftors in 
 fuch as had purfued the fame ftudies before 
 him. Cicero was greatly indebted to Plato ; 
 Plato to Socrates ; Socrates to Anexagoras 
 and Archelaus ; and • they to other;s ; till we 
 reach much more nearly than could have 
 been expelled, if the nature of ancient re- 
 cords be confidered, to the time, the places, 
 and the perfons ; to whom, as our fcriptures 
 inform us, the divine communications were 
 made. 
 
 Thefe communications muft at £rfl: have 
 extended, not only to the religious and moral 
 duties of man, but to his fubfiflence and pre- 
 fervation. And to what was at firft given 
 from heaven, we were intended, and , haye 
 been prompted, to^ make continual additions ; 
 
 by 
 
Prohabilkies of aTiivine Revelaiion> 129 
 
 by our natural love of knowledge, and ca- 
 pacity of improvement; by the native afti- 
 vity of our faculties ; and the neceffities of 
 Our fituation. But divine information ap-, 
 pears to have been the feed, however fmall, 
 from which fprung the abundant harveft of 
 fcience, which vs^'e now enjoy ; it was the 
 original ray, however feeble, which has 
 '{ince blazed, as' a meridian fun, and illu- 
 minated every civilized nation of the world. 
 The fuppolition then of a divine revelation 
 correfponds equally with the declarations of 
 fcripture, and the "faculties of man ; with 
 natural probability, and the records of ge- 
 neral hiftory. It accounts, fairly too, for 
 what could not otherwife be fo fatisfa6lorily 
 accounted for ; that knowledge in religion 
 appears to be at leaft as antient, as ikill in 
 the moft fimple fciences ; that the former 
 has often been the beft fource of the latter ; 
 and at leaft a collateral and auxiliary ftream 
 through every nation and every age. 
 
 5. That a divine revelation was given to 
 the original progenitors of our fpecies, may 
 again be confidered as probable ; becaufe no 
 other probable era can be afligned for the 
 : K com- 
 
I JO Probabilities of a Tyivine Revelatiofi. 
 
 commencement of religion amongft mani- 
 kind. If religion was the difcovery of rea- 
 fon ; it may naturally be enquired, in what 
 country and in what period of the world, fo 
 important a difcovery was made ; and a fatif- 
 fadtory anfwer will not eafily be found. The 
 human mind, with its utmofi: efforts, ad- 
 vances but flowly in abftra6l fpeculations. 
 They are generally one of the lafl; ftudies, in 
 which it becomes fafhionable in any country 
 to engage ; at leaft they are among the laft, 
 which in the moft improved ftate of our 
 faculties, are profecuted with advantage and 
 fuccefs. Oa the fuppofition, therefore, that 
 no divine revelation has been given ; the 
 moft natural conclufion is, that many cen- 
 turies mulT; have elapfed before mankind had 
 any religion at all ; that fome nations would 
 yet be found, by whom it had not been re- 
 ceived ; or amongft whom it was ftill in its 
 infancy ; and that thofe, which have formed 
 the moft regular fyftem of faith and worflilp, 
 would retain fome remembrance or record 
 of its commencement, its progrels, and it» 
 completion. But with -this cca^nfion ac- 
 knowledged fa£ls by no means correfpond. 
 If we examine the hiftories of nations up- 
 wards 
 
Probabilities of a Divine RevelatioHi. 1 3 1 
 
 \varcls to their earlieft periods, we ftill find 
 they had a religion. In the decrees of their 
 fenateSj in the fpeciulations of their philofo- 
 phers, or in the fuperftitions of the people, 
 are found indiiputable traces of this religion : 
 not only as exifting, but as having been long 
 eftablifhed. We find a belief in divinities and 
 their attributes and a^lionsj not as recently 
 difcovered^ but as always profefTed ; not iu 
 its infancy, or of any aflignable date ; but; 
 extending upwards beyond their memory or 
 calculation ; as the religion of any given 
 period ; becaufe it had been the religion of 
 their anceflors. Of thefe circumflances what 
 other confiflent account can be given, but 
 that religion is the offspring of divine reve- 
 lation ; and, as the caufe mufl have been 
 jjefore the effeft, that this revelation is coeval 
 with the orio-in of mankind. 
 
 o 
 
 6. The probability of this revelation may 
 be yet further maintained, from many other 
 points of the coincidence of profane, with 
 facred, hiflory ; and of the phenomena of 
 nature, with the narratives of fcripture. 
 The wniverfal migrations of mankind from 
 Eafl to Weft, in which antient hiflory and 
 K * prefent 
 
13 2 Probabilities of a Divine-Revelation- 
 
 prefent appearances lb remarkably agree^ 
 clearly point out Afia as the cradle of the 
 human race ; they render it credible and 
 probable that our original anceftors relided 
 where Mofes has placed them. Nor muft 
 we overlook the obvious and ftriking refem- 
 blance between the cuftoms and mannerSy. 
 the do6lrine and difcipline of the ancient 
 Jews, and thofe of the oriental nations in our 
 own times; which modern enquirers have 
 with fb much diligence and ability examined 
 and aicertained^ It cannot be otherwile 
 accounted for, than by fuppofing both to be 
 derived from one common origin ; to be kia- 
 dred branches of the iame parent Aock. 
 
 The philofophical and phyfical enquiries; 
 into the prefent ftrudlure and circumftances. 
 of the earth ; into the Situation of its ftrata 
 and its minerals, its mountains and its lakes ;: 
 all tend to fliew that it muft have undergone 
 fuch changes, as might reasonably be ex- 
 pefted from the effeds of the deluge recordedi 
 in our fcriptures. The ftudies of the aatu- 
 ralift furni(h a teftimony in favour of the 
 eracity of the facred hiftorians. 
 
 V 
 
 The 
 
Probabilhks of a ip^vine Revelation, i ^^ 
 
 The late periods at which many parts of 
 the globe appear to have been peopled ; the 
 j(l:ate in which we yet find commerce and 
 •colonization; and tl)e prefent nrnmbers of 
 the human race, are ftrong indications of the 
 novelty of the world ; they form at leaft a 
 prefumptive proof, that the date of the crea- 
 tion is fueh, as the Jewifh lawgiver has af« 
 iigned. The extravE^gant pretenfions of the 
 Indians and the Chiiiefe, to an almoft im- 
 meafureable antiquity, are now refuted and 
 exploded ; and no authentic records carry us 
 back beyond the chronology of fcripture. 
 
 But perhaps the prefent fbate, and the 
 continual improvement of arts and fciences 
 bear the ftrongeft collateral teftimony in fa- 
 vour of the authority of facred writ. There 
 are no rpafonable grounds to fuppofe them of 
 greater antiquity than the accounts in our 
 bible would make them. It is true, indeed, 
 that we can know little of the acquifitions 
 and the fciences of former ages, but what 
 hiflory has told us ; and hiftory was not 
 likely to be written, till a confiderable pro- 
 grefs had been made in the more necelTary 
 arts of life. It does not follow, therefore 
 
 K 3 that 
 
1 34 ProbabU'ities of a Divine Revelation. 
 
 that what hiftory does not record, did not 
 exifl: ; that what is in our accounts the moil: 
 antient, was therefore the firft. But this is 
 oppofing a mere poffibility to our beft infor- 
 mation ; and it is of peculiar importance to 
 obferve, that our hiftories not only record 
 the gradual advances of mankind, from cots\- 
 f)arative ignorance and biarbarifm to fcience 
 and civilization ; but carry us back to the 
 ■time, when moft of the arts of life were in 
 their infancy ; when their progrefs and im- 
 provement had been fo frnall, that they could 
 not be fuppofed older than they are repre- 
 fented. Profane hiftory does not furnifh an 
 example of fuch progrefs in any art, as is 
 incompatible' with the date, which our fcrip- 
 tures affign for the origin of mankind. 
 
 The fimilarity of languages to each other ; 
 their refemblahce in their alphabets, in the 
 numbers and forms of their charafters, and 
 in all the technical detail of grammar and 
 conftrtidion, feems prefumptive evidence, 
 that all were derived from one common 
 origin : and where (hall we look for this 
 origin, but in the divine communications ? 
 It is readily allowed, that this fimilarity is" 
 
 not 
 
Probabilities of a Divine Revelation. 155 
 
 not fufficiently ftriking and univerfal, to be 
 confidered as conclulive teftimony, that all 
 have iprung from the lame root. But when 
 we refleft, through how many nations and 
 how many ages they have been tranfmitted ; 
 how frequently they have been mixed or 
 divided ; in what imperfe<£l records they 
 have been preferved ; how often and how 
 incorre6tly they have been copied ; how con- 
 tinually the fafhionable charaSer in every 
 country is new-modelled ; and by how many 
 arts and accidents all are improved, cor- 
 rupted, or defaced ; we fhall not be dilpoled 
 to regard even a diftant refemblance as of 
 no weight or value ; and we are here con- 
 tending for prefumptive, not pofitive, proof; 
 for probability, not demonftration. To this 
 too we muft add, that no nation can produce 
 any indifputable claim to the invention of 
 letters ; and that all written language can be 
 traced with hiftorical probability to the fame 
 original ^ to the language of the people, to 
 whom our fcriptures afllire us, the Deity 
 vouchfafed his firfl and greateft commui^iea- 
 ^ons. 
 
 K 4 Th« 
 
136 Probabilities of a Divine Revelation. 
 
 The foppofition that language is of divine 
 original will be further fuppprted by conii- 
 dering, how probable it is, that the firft. 
 feries of articulate founds muft have been 
 learned by inftrudion or infpjr^tion fro^Ta hea- 
 ven. It has been plaufibly maintained, that 
 we could not even think and refle6l without 
 a language. Words pafs in the mind as- the. 
 reprefentatives of things ; at leafl of things 
 not feen ; and without words thereforCj, if 
 we were able to reafon at all, it Cftuld only, 
 be on a fmall number of objects, and to, a 
 very^ limited extent, ^ Man could hardly be 
 confidered as rational. But not to entangle 
 ourfelves in metaphyiiqal fubtleties ; let us 
 confider that there, is no exifting language, 
 known to be the language.. of nature ;• and 
 that all articulate found$ were formed by act,* 
 4in4 are acquired by imitation, Each gene-- 
 ration of men learned their-" language from 
 thofe that went immediately before them \ 
 and purfue the idea backwards, as far as^we 
 pleafe, we muft come at laft to him who 
 fpoke it firft ; and how he attained it, will 
 then be a queftion, to which no rational 
 anfwer can be given ; but that he received 
 
 it, 
 
 3 
 
Probabtlities of a Divine Revelation, i^f 
 
 it, with other endowments, from the bounty 
 of his Creator, 
 
 ' If, again, language be a .human inven- 
 tidn ; it may be aiked, in what age and in. 
 what country was it invented ? In every na-^ 
 tion, from the earheft period to which either 
 their own or foreign hiftory will carry us, 
 we find a language exifting and eftablilhed ; 
 and that, not as a wonder or a novelty ; not 
 as a recent difcovery of their own ; or as a 
 recent importation from any other country ; 
 but as having been always in their pofleffion; 
 of which they know not the fource or the 
 beginning. Of the formation, or the im- 
 provement, of a particular alphabet we have 
 heard; but no hiftory has. recorded, and but 
 a few daring theorifts have attempted to 
 maintain, that there ever was a time^ when 
 men did not utter articulate founds ; or when 
 they firft began to utter them. 
 
 Let it be confidered again how improba- 
 ble it is, that man in a favage ftate fhould 
 contrive and compleat fo ingenious and com- 
 plicated ^ device as language. When men 
 poflelTed hardly any means of deliberation, 
 
 of 
 
138 Probabilities bf a Divine Revelation. 
 
 of communicating their fentiments to each 
 other; fuppofing that they once exifted in 
 fuch a. ftate ; how were they to agree upon 
 the ufe and meaning of arbitrary figns and 
 ibunds ? and what length of time would 
 have been fufficient to fettle and fix a lan- 
 guage? Without the ufe of language, how 
 was a language to be fornied ? 
 
 Not only the difficulty of the invention, 
 however, but its excellence and utility alfo, 
 are prefumptive evidence that it is of divine 
 original. It is very rationally fuppofed, that 
 when the Creator gave reafon to man, he 
 would inftrufl him in the art, from which 
 the gift acquires its greateft value ; that 
 when he granted- to him fo many endow- 
 ments, above thofe granted to other ani- 
 mals, he would not omit that, by which his 
 fuperiority is beft afferted and maintained ; 
 that when he formed him for fociety *, he 
 
 would 
 
 * As in thefe leflures I every where take it for granted, 
 or afliime it as an acknowledged truth ; and argue from it 
 as fuch ; that rnan was by his Creator intended and 
 fitted for fociety ; I fhall ftate once for all, as concifely as 
 poflible, the principal reafons on which the affumption is 
 
 founded . 
 
Probabilities of a Divim Revelation. 139 
 
 would beftow that, without which fociety 
 hardly could fubfift. Auguftus confelTed that 
 he could not add to his own lanfruagje one 
 new word ; and Hobbes admits, that God 
 inftruded Adam in the ufe of fpeech. Thus 
 do we every where arrive at the fame con- 
 clufion; the probability of divine inftruc- 
 tion, or divine revelation ; that the firft man 
 was enabled, as reprefented in our fcriptures, 
 not only to call every creature by its appro- 
 priate appellation ; but to exprefs, and to 
 convey to his pofterity, the knowledge which 
 he had received from his Creator. 
 
 founded ; and which appear to me equally obvious and 
 unanfwerable. 
 
 I. The mutual attachment of the fexes ; which im- 
 nwdiately conftitutes fociety. 2. The afFedtion of parents 
 for their offspring ; which tends fo ftrongly to continue it; ' 
 3; The great and lafting neceffity of afliftance to infants ; 
 ■without which they muft all inevitably perifh, 4. The 
 univerfal pronenefs to imitation in children. 5. Their 
 capacity of improvement by inftruftion and example. 
 6. The ufe of language j by which mutual information is 
 communicated with fuch facility and efFe6t. 7. The 
 helpleffnefs and probable mifery of folitude. 8. All the 
 advantages of civilization. 9. All the benefits of mutual 
 afliftance ; and all the acquifitions of combined efforts. 
 10. All the focial aiTections and fecial virtues. 11. And 
 almoft all the qualities and propenfitks of our nature. 
 
 7. Ano- 
 
1 40 Ptrobabitities of a Divine Revelations 
 
 7. Another argument for the probabiHt)!; 
 of revelation may be found, in the yniverfal 
 beUef of the divine interference in human 
 affairs ; of the reaHty of - miracles and of 
 prophecy. If the courfe of nature exhibit 
 no remarkable deviation from her own laws ; 
 if human life furnifh no inftances of future 
 events foretold at an immenfe diftanc? of 
 time and place ; of predidions delivered and 
 accomplifhed without fraud or collufion ; 
 \vhence fhall we fuppofe mankind derived 
 their notions and their belief of things fo im- 
 probable and inexplicable ? How fhall we ac- 
 count for the omens and oracles of antiquity? 
 for the judicial aftrology of more modern 
 times ? for the credulity of the populace re- 
 ipe6ting the vifible agency of fuperior beings, 
 aqd the prophetic impoftors of the prefent 
 dayi If this be afcribed to the contrivances 
 of the interefted and the artful on one hand, 
 and on the other, to the love of the marvel- 
 lous in the weak and illiterate ; it is fuffi- 
 cient to obferve, that this accounts only for 
 its ufe at prefent, not for its original produc- 
 tion ; that impof1:ors do not advance preten- 
 lions irreconcileable to all that was known 
 before; but in order to obtain the eafier 
 
 credit, 
 
Probabtlttie} of a Divine Revelation. 141 
 
 credit, always imitate what once i-eally ex- 
 ited, or was fuppofed to exift ; and that the 
 weak and ignorant are fond of the marvel- 
 lous, only while they believe at leaft its poJP- 
 fibility. The opinion in queftion is found 
 in the earlieft records of every nation ; and 
 till a more probable origin can be afligned 
 for ideas equally extraordinary and univerfal, 
 let us be allowed to aicribe them to tradition 
 from our primitive anceftors; or to fome 
 imperfeiSl acquaintance with the tranfa6lions 
 and the hiftory of revelation- Divine^ truth 
 has been the moft copious fource of fable. 
 
 It has indeed been often urged, that the 
 pretenfions to preternatural authority, to mi- 
 racles and to divination, in Mofes and the; 
 prophets themfelves, are^fuch only, or nearly 
 luch, as have been advanced in almoll: all 
 ages and tiations ; and may therefore moft 
 reafonably be ranked with other fabulous and 
 ijnfounded claims. Impofture, it cannot be 
 denied, has been lb frequently and boldly 
 attempted, that our minds may naturally- 
 become cautious and fufpicious ; and that it 
 will require an effort of the underftanding^ 
 which a fuperficiai enquirer may not be dif- 
 
 ,pofed 
 
i 43 Probizbilittes of a Divine KevelatioH. 
 
 pofed to make, to fuppofe that there can be 
 truth and authenticity, at the bottom of the 
 general mafs of forgery and fidion. Not to 
 infifl at prefent, however, on the fuperiority 
 of the claims of the prophets of our fcrip- 
 tures ; it feems not unreafonable, to infer, 
 from the frequency of thefc pretenfions, that 
 divine intei'pofition, miracles and prophecy 
 once vi'ere real. Impoftors were not likely 
 to invent fuch a fyflem ; but very likely to 
 adopt and convert it to their own advantage. 
 The fimiliarity In fuch a number of copies 
 tends to prove their defcent from the fame 
 original ; and this original will not ealily )be 
 found, but in the truths and fafts of revela- 
 tion and fcrlpture. Though feveral errone- 
 ous theories of the folar lyftem have been 
 published and believed ; the theory of New- 
 ton is not therefore erroneous like the reft. 
 Inveiligation proves it to be true. 
 
 ,8. In another opinion, at no great dlf- 
 tancie from that which we have juft conii- 
 defed, may bq found perhaps a further pro- 
 bability of divine revelation ; in the opinion, 
 which moft nations have entertained of their 
 own origin, and of the origin of authority 
 among them. It is well known that the idle 
 
 van it 
 
Prohabilkies of a Divine RevelalioH. 1 4.3 
 
 Vanity of individuals in magnifying the rank, 
 fortune^ and virtues of their families, ex- 
 tends in its full force to the condu6l of 
 nations : and that neither the one nor the 
 other, in their endeavour's to gratify the 
 paflion, will take much pains to difcover 
 truth ; or to adhere to it when known. It 
 has been fuppofed to be from this motive 
 alone, that fo many nations, and fome dif^ 
 tinguiflied individuals, have perfuaded them- 
 felves, or at leaft endeavoured to perfuadc 
 others, that they were originally defcended 
 from their gods ; that their anceftors, ac-* 
 cor^ling to their refpeflive fuperflitions, were 
 the fons of Jupiter ; the defcendants of the 
 •great Ipirit ; or the children of the fun. Btit 
 let the point be thoroughly invelligated, and 
 this puerile vanity will by no means appear, 
 under all the circumftances of the cafe, a 
 fufficient caufe for the efFeds it is fuppofed 
 to have produced. Nations could not have 
 afFefted to be the defcendants of th,eir gods, 
 till themfelves and others believed that fuch 
 gods exiftcd ; and unlefs they were taught 
 it, whence ihall we fuppofe they obtained 
 the notion, that immortal beings were the 
 parents of a mortal offspring ; that the fon,? 
 
 of 
 
1 44 Probabilities of a Tilvine RevelattoH. 
 
 of gods were only men. But there is no 
 difficulty in the cafe, if we admit that they 
 retained fome imperfedt tradition of the 
 truth ; of the creation of our firft parents by 
 the Almighty; that God had jnade man in 
 /lis own image. 
 
 That this was the true fource of the opi- 
 nion in queftion receives material confirma- 
 tion from what may almoft be coniidered as 
 one of its branches ; the opinion entertained 
 by , moft nations of the origin of civil 
 power. Almoft every where we find .that 
 power has been derived from patriarchal 
 authority, and patriarchal authority from 
 the fuppofed appointment of heaven. What- 
 ever may be maintained or determined re- 
 Ipefting the a6lual origin, or the genuine 
 rights, of civil government ; it appears to be 
 true in point of fa6i:, that religion and law 
 have generally been united; fomething of 
 the ufual alliance between church and flate 
 everywhere eftablifhed : the latter fupport- 
 ing, by the real or pretended fanftion of the 
 former, fometimes indeed its particular forms ; 
 but more frequently and more reafonably its 
 general claim to authority ; its right to de- 
 mand 
 
PrbbabilUtes of a Divine RevelattoH. 1 4 5 
 
 ftiand the fubmiflion and obedience of* in- 
 dividuals ; to enforce whatever promifes ef>- 
 fedually to preferve the tranquillity and 
 advantages of focial life* This union is 
 found too in nations not fufficiently im* 
 proved to enter into deep and fubtle contri- 
 vances) for the ^urpofes of policy and power; 
 To what then Ihall this be afcribed, but to 
 tradition and imitation of what our fcrip* 
 tures teach us to believe ; of the protection 
 and inftruftion beftowed by the Creator upon 
 the earlieft generations of mankind ; and in 
 a peculiar manner exerted afterwards in 
 the theocracy of the Jews. 
 
 9. It is probable' again that a revelation 
 from heaven is the original fource of all 
 religion ; becaufe while nations the leaft 
 removed from what has been called a ftate 
 of nature, the leaft advanced in arts and 
 fciences, are found to polTefs a religion; it 
 is hardly credible they fhould have invented 
 it for themfelves. Nations, that fublift by 
 the chafe, have little leifure, and appear to 
 have as little inclination, for fpeculative 
 ftudies. They are wholly engaged in pro- 
 viding for the day that is paffing over them ; 
 
 L in 
 
1 46 Probabilittes of a Divine Revefafion'^ 
 
 in guarding their own fafety, or annoying an 
 enemy ; and when this is effe6ted, their 
 only wifh. is feafting or repofe. Were the 
 favage to Ipeculate, he muft conclude ; but 
 the probability is, that be does not fpeculate 
 at all. Ciiriofity is the offspring of a cul- 
 tivated mind; and its gratification, the em- 
 ployment of eafe and leifure. When we, 
 who are accuftomed to reflection, behold- 
 any extraordinary work ; our thoughts make 
 an immediate tranfition to the means, by 
 which it mufi; have been performed: frona 
 contemplating the eiied, we naturally prc^-, 
 ceed to confider the caufc. But the facul- 
 ties of the favage feem dormant by difufe ; 
 and are feldom exerted but at the call of 
 imperious neceffity. If not prefTed by hun- 
 ger, or alarmed by his enemy, he gazes 
 with the feme ftupid indifference on the 
 flream that flows at his feet, or the moun- 
 tain that rifes to the clouds ; on the growth 
 of a vegetable, or the revolutions of the 
 fun. " In him reafon differs little from, 
 the improvident inflinft of animals, or the 
 thoughtlefs levity of children." He will 
 eut down- tlie tree, to obtain the fruit of the 
 prefent year, without any confideration how 
 
 futui-e 
 
Probabilities of a Divihe Revelation. 1 47 
 
 future years are to be fupplied. At the ap- 
 proach of flimmer he will fuffer his hut to 
 decay, or to be deftroyed ; ^ without once re- 
 flefting how foon winter muft returfi ; nor 
 do his own repeated experience and fuffer- 
 ings rdnder him wifer of more provident* 
 If then favages are thus thoughtlefs, where 
 their oWn neceffitles ftiould compel them to 
 think ; if their minds will reafon fo little, oft 
 w hat is daily forced Upon their fenfeS ; it will 
 not be expefted, they fhould either be ible 
 or inclined to engage in any curious fpecu- 
 iations' On the diftindions of right and wrong j 
 on the rules and motives of' virtue arid vice. 
 Still lefs can it be fuppofed, that they fhould 
 have been fo attentive to the operations of 
 nature, as to have drawn from them any in- 
 ferences refpe6l-ing the exiftence and attri- 
 butes of a Creator ; and leaft of all, tha^ 
 they fhould have proceeded to proofs of the 
 moral government of God ; and the belief 
 of rewards and punifhments' difpenfed by 
 him, here or hereafter, according to their 
 merits or their crimes. 
 
 10. Still, however, our befl accounts 
 
 affure us, that the favages are not without 
 
 L 3 fomfi 
 
1 48 Pr^ob abilities of a Divine Revelation. 
 
 fome imperfeft notions on thefe difficult and 
 important points. To the univerfality ? of 
 thefe notions, indeed, exceptions, among 
 fome of the moft barbarous natidns, have 
 been fuppofed to be found. But they are fo 
 few in number, and fo doubtful as to their 
 reality, that they do not feem fufficient to 
 break the chain of general argument, or to 
 affe6l the general conclufion. It has indeed, 
 on the contrary, been maintained, that the 
 belief of a Supreme Being is fo univerfal, 
 it mufl be natural and innate ; inaprGfled 
 upon the human mind by him who formed 
 the mind itfelf; and the confent of a,ll na- 
 tions has been immemorially urged, as a 
 proof of the exiftence of a Creator and a 
 God. The great queftion is, whence did 
 thole, who have a religion, obtain it ? and 
 the moft probable anfvver is, from tradition 
 and revelation. That it was fo obtained is 
 probable, not only becaufe we cannot well 
 Conceive from what other fource it could be 
 drawn ; but becaufe it ftilt exhibits fome 
 veftiges of its divine original. The favages 
 have ceremonies, of which they do not ap- 
 pear to know any rational ufe or meaning ; 
 and dodrines, of which they cannot aflign^ 
 
 the 
 
Probahilities of a Divine Revelation. i'4<y 
 
 the author or the proof; and it fhould feem 
 therefore, that they are continued not fo 
 much from choice, as from cuftom ; not 
 from convi(5lion, but authority. The pro- 
 babiHty is, that their religion reached its 
 prefent form, not by progreflion, but by 
 degeneracy ; that they have not improved, 
 but corrupted it ; that it was brought along 
 with them from their parent ftate ; and, for 
 want of records, writing and literature, has 
 been debafed by fuch interpretations, changes,: 
 and additions, as would naturally be made 
 by ignorance, negligence, or luperflition. 
 
 A yet ftronger proof, becaufe a ftronger 
 veftige, of the true origin of the religions 
 of favage nations, is to be found in the re- 
 femblance they bear to each other, and even 
 to the truths of our fcriptures. A fimila- 
 rity ia the ordinary occupations of life 
 between nations in fimilar circumftances, 
 might be fuppofed not to arife from any com- 
 munication between them; but to be the natu- 
 ral efFeft of their Situation. The fame wants 
 are every where fnpplied much in the fame 
 way ; and the fame obje^s and paffions will 
 produce every Vv'here much the fame fenti* 
 
 L 3 ments 
 
1 50 Prohahllities of a Divine Revelafiojt, 
 
 ments and exertions. The fifhermau, whe- 
 ther on the Indus or the Ohio, muft have 
 recpurfe to iimilar expedients in purfuit of- 
 his prey ; and the hunter of the new world 
 muft fubfift, much in the fame manner aa 
 the hunter of the antieni: continent. But 
 if in opinions remote from obje6ls of fenfe, 
 and httle, conueded with the acquifition of 
 fubfiftence ; if in cuftoms of arbitrary infti^^ 
 tiition, and not dire(5lly fuggefted by the 
 pafTions j if in thefe we find any coniiderable 
 refemblance : it may fairly be prefumed, 
 that they are derived either the one from th^ 
 other, or botti from fome common origin. 
 And fuch refemblance appears to be difcerni- 
 ble in thie religious tenets and religious, cere-r 
 monies of almoft all ages and nations, whe^. 
 ther barbarous or civilized ; whether prcr. 
 feiTed in the records of antient hiftory, 
 or' difcovered by the refearches of our own 
 times. It has been traced between the doc- 
 trines of Zoroafter, and the inftitutiohs of 
 Mofes ; between the fages of Greece, and 
 the favages of America ; between the Druids 
 of our own ifland, and the Bramins of In- 
 cioftan. Almoft all nations entertain the 
 notion of a Suprem^e Being ; not only the 
 
 maker. 
 
Trubahilitks nf a Divine Revelation. 151 
 maker, but the governor of the univerfe; 
 who approves and will reward merit, and 
 condemns and wiil punifh crimes ; who, 
 when offended, may be appeafed, and his 
 favour recovered, by certain a6ls of worfhip, 
 penitence, and eompenfatioix. Almoft all 
 agahi, however diftant from each other in 
 iituation or fcience, have fuppofed the Su- 
 preme Being to have his train of minifter- 
 ing fpirits-, by whofe agency not only his 
 own dignity is lupported, and his commands 
 in general 'performed ; but by whom he 
 holds an intercourfe with mankind ; by whom 
 he has revealed his will, and inflids hjs chaf- 
 tifements, or beflows his bleffings. They 
 have all too fome idea, that they fhall not be 
 annihilated by death ; but removed to ibme 
 more durable ftate of exiftence ; in which 
 they fhall enjoy endlefs peace and happinefs, 
 if their condu6}: here fhall be found to have 
 deferved it. Whether all nations entertain 
 the idea and the belief of a Supreme Being, 
 has certainly been queftioned ; but it is af^ 
 ferted without referve, that all expe<5l the 
 immortality of the foul, This opinion, it is 
 faid, has been found in every country, from 
 the banks of the Ganges to the fhores of the 
 
 L 4 Atlantic, 
 
.152 Probabilities of a Divine- Revelation-, 
 
 Atlantic, and from the coafts of Labrador 
 to the ftraits of Magellan. If then it be 
 improbable that any nation of * barbarians 
 fhould invent a religion for themfelves ; it is 
 ftill more improbable that each fuch natioi; 
 fhould have invented nearly the fame ; that 
 all their different fyilems fhould bear in their 
 principal features fuch a refemblance to one 
 another ; that we cannot forbear to confider 
 them as the defcendants of fbme common 
 anceflor ; as collateral ftrpams frqm the fame 
 parent fource. 
 
 1 1 . We mufl not, ho\yever, and we need 
 not, reft the deciiion of -the queflion on 'the 
 religious inflitutions of favasres alone. To 
 them it may be juflly objefted ; that our 
 accounts are imperfeft and obfeure ; and our 
 inferences from them confequently not cer- 
 tain or eonciuflve. But if we proceed to 
 examine thofe of nations more civilized and 
 improved ; whoffe hiftory is more authentic, 
 and whofe faith and worftiip are more intel- 
 ligible ; we fhall find in them flill ftronger 
 marks of a divine revelation ; opinions ftili 
 iefs remote from the dodrines of our fcrip-r 
 tures. In moft of their fyflems of feligioa 
 
 ^re 
 
Probabilities of a Divine Revelation, i $^ 
 
 are found traces of a chaos and a creation ; 
 of the propagation of tKe human race from 
 a fmall number, or a fingle pair ; of a de- 
 ftru<5lion by a deluge; and of the reftoration 
 of mankind by a family that efcaped the 
 general calamity. In all are found accounts, 
 that the Deity or his minifters have conde- 
 fcended to hold intercourle with men ; that 
 himfelf or his agents have inftrufted them, 
 as well in the arts of procuring fubfiftence, 
 as in the rules and principles of the moral 
 and focial duties. This is the bafis of the 
 religion of the Tartars at this day: And " in 
 the modern fyftem of the Japanefe," fays 
 Thunberg, " we difcover the offspring of hu- 
 man wit ; whilft their antient fyftem exhibits 
 eirident traces of the divine law of Mofes." 
 
 Another circumftance of material im- 
 portance in confirmation of our hypothefis is 
 the univerfality of facrifice. We have not 
 from- nature or reafon any grounds to ima- 
 gine, that we can render ourfelves acceptable 
 to the Deity, by taking away the life we did 
 not give, and cannot reftoi-e ; and ftill lefs 
 tofuppofe, that the blood of bulls and of goats 
 can take away fn, Y?t of every religion, 
 
 known 
 
154 Probabilities &f a Divin? Revelation. 
 
 known before Chriftianity, did facrifice make 
 a principal part ; and that too with the fame 
 defign ; to engage the favour of their gods 
 towards fome enterprize they meditated ; or 
 their pardon for fome offence they had comr 
 mitted. And to what can a rite fo univerfai 
 and inexpHcable be imputed, but to the 
 divine appointment at firft, and afterwards 
 to tradition and imitation. It is obvioufly 
 fair to afcribe that to a revelation from hea- 
 ven, which cannot reafonably or plaufibly be 
 afcribed to any other cauife. 
 
 12. If we afcend to the theology of 
 Greece and Rome, we Ihall find the traces 
 of this revelation flill lefs equivocal, than in 
 the dodrines of nations lefs refined; difccjn 
 loured indeed by a mixture of oriental myf- 
 teries, difguifed by the fanciful decorations 
 of fable,and debafed by the abfurdities of 
 fuperflition ; but ftill too numerous to be 
 overlooked, and too ftrong to be miftaken. 
 Whence indeed, but from revelation, cqu14 
 they obtain opinions fo analogous to it, as 
 are occafionally found in their writings, re- 
 Ipefting a creation and a providence, the 
 rules of morality, the immortality of the 
 
 foul, 
 
Probabilities Qif <? Divine Revelation, 155 
 
 foul, and a future flate of retribution. 
 Whence indeed, but from the oracles of 
 truth, could they have borrowed thofe nu^ 
 merous imita-tions of it, which are ftill dif^ 
 cernible in their mythology. Not to infift 
 on any obfcure and difputable points of 
 refemblance ; not to dwell on fuch analogies, 
 as have been formed, between the charac- 
 ters of Noah and of Saturn; or between 
 the tranfa£lions of Mofes and of Bacchus; 
 let a comparifon be made between the inno- 
 cence and fall of man in fcripture, and the 
 heathen degeneracy from the golden to the 
 iron age; between the facrifice of Ifaac and 
 of Iphigenia ; between the deluges of Noah 
 and of Deucalion ; and between many other 
 points of facred hiftory and claffical fable; 
 and little doubt will remain, but the latter 
 were borrowed from the former. The poffi- 
 bilities of fidlion are infinite ; and it feems 
 therefore not credible that coincidences, fo ex- 
 traordinary, in inftances fo numerous, Ihould 
 happen from accident only; that truth in 
 Afia fhould agree with fiftion in Greece ; or 
 that both fhould be the independent offspring 
 
 of imagination alone. 
 
 That 
 
156 Probabilities of a Divine Revelation. 
 
 That Plato was greatly indebted to the. 
 fcriptures or the traditions of the Jews, very 
 Gonfiderable, and perhaps fatisfaftory, evi- 
 dence may be traced in the writings of Plato 
 himfelf. He not only expreffes, on many 
 occafions, fentiments the moft worthy of the 
 Deity, and the moft nearly refembling thofe 
 of holy writ; but he repeatedly acknow- 
 ledges, what appears to be the faft, that 
 thefe fentiments were not the difcoveries of 
 his own underftanding ; that he derived them 
 from what he calls plaufible fables, antient 
 records, or facred tradition*. Let us in- 
 deed but fuppofe for a moment that Plato 
 and the other heathen philofophers were 
 indebted, for their beft conceptions of the 
 divine nature, and their beft principles and 
 precepts of morality, to the traditional re- 
 
 * Paflages to this efFedl occur in the Phaedon, the De- 
 fence of Socrates, the Phaedrus, Georgias, Philebus, and 
 indeed in almofl; every part of his works. And as thefe 
 paflages fhew that he borrowed his theological tenets 
 fomewhere, Menagius in his very learned notes on Dioge-r. 
 nes Laertius, lib. 3. has ftiewn what hiftorical probability 
 there is, or rather what hiftorical evidence remains, that; 
 he borrowed them from the Hebrews, A valuable note to 
 the fame purpofe may be feen in Leland's advantage an'd 
 neceffity of the Chrijlian Reveht'tan, Vol. i. p. 403. 
 
 mains 
 
Probabilities of a Divine Revelatiohl 157 
 
 mains of an original and primeval revelation, 
 or tO' what they had colle6ted from fome im- 
 perfect acquaintance with the Jewifli fcrip- 
 tures J and we Ihall immediately perceive 
 that the fuppofition v/ill remove fome mate* 
 rial difficulties, and carry in itfelf coniidera- 
 ble marks of probability. Their beft fenti- 
 meixts on thefe important points are often 
 abruptly introduced, and as abruptly quitted ; 
 they do not reafon upon them with that con- 
 iiftency, which is generally to be traced in 
 the mind's own difcoveries ; nor purfue them 
 through all their natural confequences. They 
 do not ftate the procefs of inveftigation by 
 which they were obtained ; which it is al- 
 ways pradicable to do in our own acquifi- 
 tions ; and for their opinions, they often give 
 an authority inflead of a proof. Each has 
 founded his fyftem of ethics, on the beft. 
 balls his underftanding could fuggeft ; fup- 
 ported it by the beft fanftions, his obfervation 
 and knowledge could fupply ; and explained 
 it in detail, as beft correfponded with his own 
 hypothefis. Some of their maxims of pru- 
 dence, or precepts of morality, they have 
 themfelves afcribed to their oracles or gods ; 
 a^d by Ibme moderns they have been fup- 
 
 pofed. 
 
1 5 8 Prohabiliiie^ of d Dhine RiveiatioHi 
 
 pofed, either to havd difdovered truths woi** 
 thy of Chriftiariity ; or to have been pecu- 
 liarly- endowed or iufpired, to prevent tht! 
 total lofs of religion in the gentile worldi 
 But fuppofe a part of the divine commtiiii- 
 catiohs to have been loft, as well as the true 
 origin of what remaiaed ; and we fhall no 
 longer wonder that their partictdar- rules of 
 rnorality are fo excellent, yet the fyftem fo 
 imperfeft ; that where the fyllem is beft, th6 
 bafis is fo vifionary, or the lan6lions io in* 
 fufficient ; or that in their theology, occa- 
 fional fublimity and purity are rriixed with at 
 leafl: an equal portion of abfurdity afid cor- 
 rtiption. The plaufibility of this fiappofition 
 is no flight recommendation of it; and its 
 confiftency with itfelf, and witli many ac- 
 knowledged faftsy is prefumptive evidence of 
 its truth. 
 
 The general opinion ha§ been, that Plato 
 was indebted for much of his philofophy to 
 the Egyptians ; and Egypt has ufually been 
 confidered as the country, where fcience firft 
 dawned upon mankind ; where were firft 
 invented many of the moft ufeful arts of 
 life. But allowing her full credit for her 
 4 ingenuity 
 
Probabilities of a Divine Revelation. 1 5 ^ 
 
 ingenuity and improvements in art a.nd fci- 
 ence, it will not be eafy to eftablifh her 
 claim to pre-eminence in theology. If her 
 fentiments in religion may be determined by 
 her idolatry, her doflrines- by her worfhip, 
 they were at a wide diftance from refine- 
 nlent, fubKnbity, or truth." Her Hierogly- 
 phics have not yet been proved to be much 
 more valuable, than the pidiute-ivritihg of 
 the humbler inhabitants of Mexico; and 
 they are perhaps allowed to' be the more 
 profound, in proportion as they are lel^ 
 underftood. 
 
 But whatever was the nature or the ex- 
 tent of the celebrated wifdom of Egypt, it 
 does not appear to have been originally her 
 own. We are informed, upon authority*, 
 which there is no reafon to queftion, that 
 while Abraham refided at the court of Pha- 
 raoh, he taught aftronomy to the Egyptians j 
 atid it feems ftill more reafonable to fuppofe^ 
 that he would teach them the rudiments of 
 true theology ; that by his inftru6lions or his 
 devotions, he would communicate fome 
 
 * Eufeb. Pfsep. Evang. 
 
 know- 
 
1 6o P rob abilities 6f a t)i'i)melte^e}iitiofti 
 
 knowledge of the proper obje»9: of worfhip* 
 From the time too that the Ifraelites were irii 
 captivity among them, they kept up a con- 
 tinual intercourfe with Judea ; and could 
 therefore be at no lofs for whatever they 
 chofe to adopt from the religious dodlrines of 
 the Jewifli nation. With all her obligat-ioDis, 
 again, Greece was not indebted to Egypt for 
 her alphabet, but to the Phenicians ; and 
 they to the Jews. With great appearance 
 of truth too, the honour of giving birth to 
 fcience has been claimed by ^modern en- 
 quirers for Indoftan ; as more immediately 
 the pupil of revelation, and the inftrudor 
 of Egypt herfelf. The Bramins, it is true, 
 claim an antiquity for their theology, much 
 fuperior to that of the Jewifh law. But 
 befides that this claim has been not only con- 
 troverted, but generally exploded ; it is much 
 more probable in itfelf, that authenticity 
 fhould be found in the dignified limplicity of 
 fcripture, than in the myftic fables of ^the 
 Bramins ; that they fhould have enlarged 
 and disfigured the precepts or the narratives 
 of Mofes ; than that he fhould have abridged 
 and fimplified their extravagant allegories, to 
 the femblance and conliftency of truth. 
 
 But 
 
Prohabilities tf a Divine Revelation. i6i 
 
 But eveft flippofing them to have efta- 
 bliihed their pretenfions to ail antiquity, equal 
 or fuperior to that of the Jewifli lawgiver ; 
 ftill there were, according to Our fcriptures, 
 other fources of revelation, ftom whence 
 their theology nlight be drawn. It was one 
 reafon, we may fuppofcj for exempting the 
 chofen family from the general calamity of 
 the deluge; that they might preferve fuch 
 fcnowledge of their Qreator, of his provi- 
 dence, and his commands, as had already 
 been revealed ; and thi* knowledge wotild 
 afterwards naturally be difperfed, with the 
 dilperfion of the fons of Noah; and pre- 
 ferved in every country, from the time the 
 country itfelf was peopled. To this were 
 added from time to time the divine commu- 
 hications to the patriarchs and prophets ; and 
 thefe, no doubt^ carried by migration or 
 tradition to the neighbouring nations; and 
 whether juftly or erroneoufly uriderftood, 
 however corrupted or enlarged, by imagina- 
 tion, ignorance, or artifice, in fome degree 
 incorporated with what was already the 
 national creed; In trania6lions fo antient, 
 when letters were not generally knov/n, or 
 not in general ufe, we cannot expert hifto- 
 
 M rical 
 
162 Probabilities of a Divind Revelation. 
 
 ileal documents to be either very numerous 
 or very exact : but there feems to be fufE- 
 cient evidence, when fupported by the pro- 
 babihty of the hypothefiS itfelf, to confirm 
 the general outline of the ftatement that has 
 been naade; to render it credible, that all 
 the nations of the earth have been indebted, 
 for the firft principles of their theology, to 
 the hiftory, the traditions, or the fcriptures 
 of thofe, unto ivhotn were committed the ora- 
 cles of God. If it appear in a'ny degree 
 probable, that a divine revelation was ever 
 given to mankind ; it feems equally probabla, 
 that it was given in the time and manner, in 
 which the facred volumes have announced 
 it. The hypothefis that has been maintained, 
 and the records of holy writ may be allowed 
 by their confiflencj', without the charge of 
 arguinsr in a circle, to give and to receive 
 mutual fupport and confirmation. 
 
 To the different confiderations, that have 
 been brought forward, different men', no 
 doubt, will, allow very different degrees of 
 weight and importance. They are to be 
 viewed, however, not fingly, but collec- 
 tively ; not in their ieparate, but ^united, 
 9 force. 
 
Prbiabiliiies of a Divine Revelatimi. 163 
 
 force. The opinion is maintained; becaufe 
 circumftances fo numerous, in the effential 
 attributes of the Deity, and in the appear- 
 auces of nature, in the civil and religious 
 inftitutions, and in the hiftory and fituatioriL 
 of mankind, either bear pofitive teftimony 
 in its favour^ or are reconcileable to it, and 
 beft accounted for on the fuppofition of its 
 truth. A thoufand lines of probabiHty al^ 
 terminate in the fame point : evidence may 
 be traced upwards by a thoufand channels to 
 the fame general fource. We have from 
 every quarter, from almoft every thing within 
 or without us, reafons to be convinced, ' that 
 the Creator has revealed his will to mankind; 
 and that our fcriptures are, what they profefs 
 to be, the word of God*. 
 
 * The following argument was originally intended to 
 make a part of the lefture. But as it feemed to interrupt 
 the general train of reafoning, it is fubjoined in the form 
 of a note. It cannot be too often repeated. 
 
 The probability that God has revealed his will to man- 
 kind, and that this revelation is contained in our fcrip- 
 tures, may be yet further fupported by the well-known 
 argument, from the antient hiftory and prefent circum- 
 ftances of the Jewifh nation; and, efpecially from the 
 feveral prophecies that announced their difperfion; and 
 
 M 2 the 
 
164 Prohahilities of a Dhine Revelation. 
 
 the remarkable and continued accomplifliment of theniy> 
 through the lapfe of fo many centuries. With the diredt 
 evidence of Chriftianicy ; and therefore with the fubjeft 
 of prophecy in general, it has already been declared, the 
 prefent lefture is not immediately concerned : nor is it 
 intended to enter into any critical enquiry, which of the 
 prediftions in queflrion were wholly or partially fulfilled, 
 in the earlier wars or captivities of the Jews ;. in the 
 famines or the fieges they fuiFered at Jerufalem. But from 
 their conducl and frtuatlon an argument has been drawn,, 
 in favour of the truth of Chriftianityy depending- fo much 
 upon tranfaftions at this day paffing in, the world, and fa- 
 open to general and even fuperficia.1 obfervation ; that it 
 fecms well entitled to a place amongft fuch probabilities,, 
 as have already been adduced. It is an argument too fo 
 forcible and conclufive in itfelf, that, how frequently fo- 
 ever it may have been urged already, it cannot be omitted. 
 without injuftlce to the caufe,. which it is fo well calcu-» 
 lated to fupport. 
 
 To the Eiftory and- fortunes of the Jews, nothing, 
 parallel can be pointed out in the annals of mankind,. 
 Individuals of the. nation are found in almoft every inha- 
 bited portion of the globe;, yet in none have, they any: 
 permanent eftablifhment... They are mixed with every< 
 civilized fociety ; yetiof none do they form any effentiaL 
 part. They are not admitted to a fliare in any public 
 counfel ; nor in the authority of any government. They 
 are in every country defpifed and infulted ; and in moft. 
 they have been at different times perfecuted and plundered. 
 Even riches have not procured for them, what they feldom- 
 fail to procure for other men, power, influence, Or r&^ 
 fpe6i. In ilrid conformity to the prophecy, the Lord hath. 
 
 Jcattered 
 
Prohahiliiies^f a Divine Revelation. 1 65 
 
 Scattered them among all people^ and from one end of the earth 
 even unto the other*; and they are betome anajtonijhnmit^ 
 * proverb, and a bye-word amongji all nations , luhkher the 
 .Lord hath led them f. Yet to this teproach they do not 
 feem folidtous to put an tnd : they have not made any 
 vigorous eiForts to efcapc from it. The difcovery of the 
 weftern continent, and its extenfive and uncultivated 
 waftes, feemed to offer them both opportunity and encou- 
 ragement to fly from the infults they endure j to eftablifh 
 themfelves under their ow^n government and laws ; and 
 once more to afliime a rank in the catalogue of nat'ions. 
 But this encouragement, for whatever reafon, they have 
 Ae»le£isd ; this opportunity they have not embraced. 
 
 Nor is it the leaft rfemarkable carcumftance in their 
 ftory ; thaf under the preffure of all thefe difficulties ; and 
 in oppolttioa tft the fate of the fugitives from all otheir 
 countries ; they ftiil continue a diftin^ and fepajate peo*- 
 pie. When the natives of other regions have been dif- 
 perfed by flight or captivities, they have generally foon 
 been mingled and iticorporated with any nation^ in which 
 they had fought a refuge ; and their Own name and pecu- 
 liarities quickly forgotten. Of the once famed inhabi- 
 tants of Babylon or Carthage not a veftige can now be 
 traced. But the Jews are not cafl away nor utterly de- 
 JlroyedX , Amidft the revolutions, • and even the ruins, of 
 many countries, to which they have fled for refuge, they 
 have preferved themfelves and their fingularities of cha- 
 rafter and condudl, almoft as unchanged, as if they were 
 ftill in pofleflion of their own place and nation, Thefe 
 circumftances furely may, without fuperftition or pre- 
 
 * Deut. xxviii. 64. + Deut, xxviii. 37. 
 
 i Levit. xxvi. 44. 
 
 M 3 furaption, 
 
1 66 Probabilities of a Divine Revelation. 
 
 fumption, be confidered as miraculous; as bearing their 
 own evidence of the immediate dire£tion of the Almighty. 
 
 It has indeed been fuppofed that they may be reafonably 
 and fairly accounted for, from political and moral caufes 
 alone ; from the unfocial policy and manners of the Jews ; 
 from their pertinacious adherence to the ordinances of 
 their law, in the peculiarities of their religious ceremo- 
 nies; in the diftinftions of their food; and in their rejecr 
 tion of marriage and alliance with the individuals of Qth^r 
 nations. This pertinacious adherence too, it is obferved, 
 is confirmed and continued, both by the infults they re- 
 ceive on one hand, and by the hopes they entertain, on 
 the other, of being one day reftored to the pofleflion of 
 their own city, and to a peculiar fhare of the divine favour. 
 5ut whatever human reafons may beaffigned for the fafts 
 themfelyes ; their coincidence with the prophecies can 
 be fatisfa£Vori]y accounted for on one principle alone, 
 The Jews in- their prefent ftate exhibit a ftanding monu- 
 ment, not only of the juftice and power of God; but of 
 the moral government of the world by his providence ; and 
 of the truth of that revelation, which our Scriptures h^v.q 
 recorded. 
 
 SERMON 
 
SERMON IV. 
 
 THE DOCTRINES AND PRECEPTS OF THE 
 CHRISTIAN REVELATION FAVOURABLE 
 TO THE ENJOYMENTS OF THE PRESENT 
 LIFE. 
 
 I TIM. IV. 8. 
 
 GodUnefs is Jirofitable unto all things ; having 
 promife of the life that now is, and of that 
 which as to come. 
 
 A HE principal ©bje£l, which almoft every 
 religion has profefled to purfue, has been to 
 fecure the happinefs of mankind in a life to 
 come; as the confequence, indeed, and the 
 reward of obedience to its laws in theii pre- 
 fent ftate. But befides the profpedl of future 
 felicity, each has generally offered to its 
 followers the additional encouragement of 
 immediate advantages and enjoyments. To 
 men of virtue and piety have been promifed 
 peace of mind and temporal profperity ; pri- 
 M 4 vatc 
 
1 68 Ckrljiianity favmrabk to, 
 
 vate comfprt and public tranquillity ; the 
 favour and blefling of their creator, as the 
 prefent effe6l of their duty to their fellow- 
 creatures. 
 
 In eftimating the merits, therefore, of 
 rival religions; in deciding on their refpec- 
 tive claims to a divine origin and divine 
 authority, 'one fair ground of judging will 
 be; — with what degree of wifdom each ap- 
 pears to be adapted to its own purpofes, and 
 to the prefent circumftances and charader of 
 man. According to our beft notions of the 
 attributes of the Deity, that religion is pro- 
 bably derived from him, of which the gene- 
 ral tendency is to produce humanity and 
 benevolence ; and of which the particular 
 duties' are immediately and in themfelves 
 beneficial; which co-operates with the beft 
 qualities of the individual, and the beft laws 
 of government, in the promotion of perfonai 
 and national virtue and happiuefs. Upon 
 this principle it is that, in addition to the 
 probabilities ftated on a former occ.afiqn, we 
 affert the fuitablenefs of the Chriftian reve- 
 lation to the prefent condition of mankind, 
 ^s another teftimony of its aijthemicity. 
 2t This 
 
prefent Enjoyment. 1 69 
 
 This confideration, it is obvious, like thofb 
 to which we have juft alluded, amounts not 
 to dire6t, but only to prefiimptive proof; it 
 is the criterion, not of certainty, but of cre- 
 dibility. This evidence, however, what- 
 ever be its force, we claim with confidence 
 for the religion we profefs : we maintain 
 that; independently of its principal pur- 
 pofe, our attaining to the life and immorta- 
 lity, which it has brought to light ; we fhalj 
 alfo by obedience to its laws, have the faireft 
 chance for temporal enjoyments ; that, ac- 
 cording to the language of the apoftle, God~ 
 linefs is profitable unto all things ; having 
 the promife of the life that nsiv is, as ivell 
 fts of that which is to come. 
 
 This argument, however, in favour of 
 our religion, will not be allowed us without 
 a conteft. For the fuppofed enmity of Chrif- 
 tianity to many of our pleafures; its pre- 
 tended unfitnefs for the prefent ftate of 
 human nature and human fociety, is often 
 confidered as an obje6liou to its credibility; 
 as a ftrong prefumption, that it could not 
 proceed from the fame Creator; who im- 
 planted the propenfities, which it contradifls 
 
 and 
 
1 70 Chrijiianity favourable to 
 
 and condemns. It is tme that this objec- 
 tion rather operates on the minds of indi- 
 viduals, as a difcouragement to rehgion, or 
 as a fubjeft of complaint againft it, than is 
 maintained as the doftrine of any particular 
 defcription of unbelievers ; and that its in- 
 fluence does not depend fo much on its own 
 Hative force, as on its giving v^^eight and 
 efficacy to others.^ It is true alfo, that many 
 of thofe, who are influenced by it, miftake 
 the rites of religious worfhip, or the laws of 
 aai ecclefiaflieal eftablilhment, for the eflen- 
 tial do6lrines of the religion itfelf ; and that 
 '&m^ do not fo much oppofe. revelation by 
 argument,, as X€)tQi it without examination. 
 But if the objeftipn isnot much infilled on. 
 in the difquiiitions of the philofopher ; it 
 is continually afTerted by men of the world ; 
 if it be npt entitled to much attention for 
 ks ftf ength or ingenuity ; it rifes into impor- 
 tance by its mifchievous effe6ts on morality. 
 
 That we may not wander in too wide a 
 field of difcuffion, it will be neceffary to re- 
 duce the objedlion in fome meafure to dif- 
 tis^ft propofitions ; and to confine ourfelves 
 
 to 
 
firefent 'Enjoyments. lyi 
 
 to a few of the leading articles, of which it 
 appears to coitfift. 
 
 Men of the world complain, for inftance, 
 that our religion, or at leaft our ecclefiafti- 
 cal eftablifhment, by its appointment of .days 
 of fafting and mortification, prefcribes ;:e- 
 llri6tions at once ufelef^ in themfelves, and 
 painful in the performance ; fometimes in-, 
 jurious to health ; and not likely to render 
 us acceptable to God; as, they teach us only 
 to rejeft his bounty and his bleffings. They 
 complain again, that our religion ig hoftiW 
 to many of the general and neceffary arts of 
 trade ; to thofe arts by wliieh the merchant 
 may moft fpeedily attain to wealth, diftinc^ 
 tion, and enjoyment. They complain that 
 by its prohibitions of refentmept and revenge, 
 it feems not only to preclude in many cafes 
 the right of felf-defence ; but to deftroy that 
 honour and fpirit, which; conftitute or fecure 
 the true chara6ler and dignity of man. They 
 complain laftly in general, that it enjoins us 
 to reftrain or to extii'pate thofe appetites, 
 which it were happinefs to indulge; and 
 that it would introduce fuch a melancholy 
 
I yz Chrijiiamty favmrahle to 
 
 and gloomy habit of mind ; fuch dejedion 
 and terror of fpirit ; as muft not only deftroy 
 all the pleafures of life ; but unfit us for the 
 difcharge of many of its duties. 
 
 I. With refpe6l to fafting, as a religious 
 duty, it has been maintained ; that neither 
 our Saviour nor his apoftles have any where 
 diredly enjoined it. But to this it may be 
 replied ; that the omiffion of fuch injun£tion 
 feems to have arifen only from their having 
 fuppofed injun6tion umieceflary for a praftice, 
 which they found already eftablifhed in the 
 religion of the Jews; and in that religion, 
 what they did not repeal, they confirmed. 
 They had no occafion to command what was 
 already received ; and they have by their 
 language and their aftions, not only recbg- 
 nifed and countenanced the rite, but given 
 dire<ftions for its decent and devout perfor- 
 mance. Under this fanftion it is, that our 
 church appoints her days of facing and hu- 
 miliation ; and we conceive that what thd 
 church has appointed, the propriety of the 
 duty itfelf will confirm. 
 
 We 
 
prefent Enjoyment. 175 
 
 We do not luppofe that voluntary fubmif^ 
 fion to pain has any merit ; but where it is 
 neceflary to the performance of our duty : 
 we do not fuppofe that a temporary change 
 of "food, or a temporary abftinence from it, 
 can of itfelf recommend us to the fgivour of 
 God. But our days of fafting are appointed, 
 as feafons for thought, meditation, and 
 prayer. Cool refie6lion is the moft irrefifti- 
 ble enemy of fin. To think is generally all 
 we want, to make us believe what we ought,., 
 and pradife what we believe. , But it is only 
 when pleafure and its allurements are fuf- 
 pended ; when company and bufinefs are at 
 a diilance, that the mind will turn inward 
 upon itfelf; and with due care and feverity 
 examine its own condition, opinions, and 
 principles. When the appetites are not 
 pampered, the paffions are not inflamed. It 
 is at fuch feafons, therefore, that we ftiall- 
 be beft able to form juft fentiments and good 
 refolutions j to give truth and religion fuch 
 a&endancy in the mind, that they may 
 afterwards become the guide of our aftionsy 
 amidft the tumults and temptations of the 
 World.. 
 
174 Chrtjiianity favour able to 
 
 By occafionally denying indulgence t6 6ur 
 appetites ; iriftead of being enflaved and cor-*> 
 rupted by our fenfes ; we fhall bring them 
 under an eaiy and habitual lubjedlion to our 
 underftanding. We fhall indeed obtain the 
 double advantage ; of being able to command 
 our paffions, whenever temptation would 
 furprize us ; and to endure, without incon- 
 venience or impatience, thofe occafional 
 feverities, to which our duty or our intereft 
 may expofe us. 
 
 Occafional fafting may be further recom- 
 mended, as conducive to health. Almoft 
 every man, not reftrained by his fituation 
 and circumftances, confumes a much larger 
 proportion of food, than nature and necef- 
 fity require : and as nothing more certainly 
 and rapidly impairs the cbnftitution, than 
 habitual repletion and excefs ; 'for the prefer- 
 vation or recovery of it, nothing can be 
 more fuitable or effeflual, than occafional 
 and feafonable abftinence. Our duty and 
 our intereft are generally united. What is 
 fo ufeful in a moral vievs^, and enjoined 
 chiefly for moral purpofes ; contributes at 
 the fame time to the prefervation of our 
 
 flrength 
 
prefent "Enjoyment. 1 75 
 
 ftretigth and faculties ; to the length and the 
 enjoyment of life*. 
 
 Fafling and humiliation, again, may with. 
 propriety be employed, as expreflions of pe- 
 nitence ; when we have abufed the gifts of 
 providence by intemperance and excefs. This 
 indeed feems natural to the human mind.' 
 It has in almoft all ages and nati(5ns beea 
 cuflomary for religious and pious men to 
 exprels their forrow for intemperance, by 
 denying themfelves ordinary indulgence ; and 
 to endeavour, as well to recover, by volun- 
 tary mortification, the purity they were fiip- 
 pofed to have loft; as to avert the difpleafure 
 of heaven, by inflidting fuch an appropriate 
 punifhment upon themfelves. 
 
 In the obfervance of a faft, prayer and 
 confeffion always make a part. The ufe 
 
 * Occafional general fafts might be recommended as a 
 political inftitution; for they riiight produce material 
 benefits' to a nation ; by diminilhing the confumption of 
 animal food. But this either has no connexion with re- 
 ligion and morality, and therefore does not apply to the 
 prefent purpefe ; or religion muft be made the pretext for 
 policy ; a mode of proceeding fwrely not entitled to be 
 recommended for imitation. 
 
 and 
 
176 Chrijiianity favourable io 
 
 and importance of prayfer fhall hereafter be 
 examined : and with refpe6l to the conftfiibh 
 of our offences ; it is univerfally allowed to 
 have a powerful tendency to redify our prin- 
 <ciples and condu6t. While we enumerate 
 our tranfgreffions, the mind naturally dwells' 
 upon their guilt and danger j we make a 
 new covenant of obedience with ourfelves 
 and with our God ; and we cannot avoid re- 
 fleding that r/spentance without reformation 
 is but the form of godlinefs Hx>ithout the power 'i 
 and muft necelfarily offend him, fiom whorA 
 no fecrets are hid. 
 
 The appointment and the regulation of 
 ftated feafons for fafting and humiiiatioil 
 have formed a part of the ritiial of aim oft 
 every religion of the known world : and 
 this fiirely is no contetaptible evidence of 
 their ufeand propriety. Thofe indeed, whd 
 maintain that all relio-ion had its oris-in in 
 divine revelation, will eonfider the univer- 
 lality of this rite, only as one proof , more 
 in fupport of their hypothefis. But to thofe 
 by whom that hypothefis is not admitted^ 
 the exiftence of the ^radice in fuch dillant 
 parts and diftant periods of the world, mufl 
 
 be 
 
jirifeni Enjoyment:. i ^7 
 
 be an tinahfwefable argument ; if not of the 
 Utility of the rite itfelf ; at leaft of the ge-» 
 neral opinion in its favourj 
 
 To fafting and humiliation it is not only 
 cuftomary but reafonable to have recourfe, in 
 cafes of fevere afflic^lion ; whethef felt or 
 feared, whether perfonal or national* As 
 We believe thefe vifitations of providence to 
 be either trials of our obedience, or inflic- 
 tions for oilr offences ; it is natural to hum- 
 ble ourfelves before him ; to entreat he will 
 either alleviate or avert them. He alone 
 has power and authority to foften the feverity 
 of our probation or our punifhment. And 
 whatever may be urged refpe6ting the im- 
 mutable nature, or the immutable juftice, of 
 the Deity ; we ftill maintain that human 
 contrition muft be Ihewn byfome human 
 expreffion of it; and that evefy idea of a 
 moral sovernour includes the idea of the 
 right and the inclination to pardon penitent 
 offenders. All civilized nations have fuppofed 
 their gods to be offended with their crimes ; 
 but placable by repentance ; and Chriftians, 
 in particular, are taught to believe, that for 
 N aU 
 
I- 7 8 Chrifiianity favourable t(y 
 
 all offences, of which they truly repeat^ 
 atonement has been made. 
 
 With what frequency days of pubhc or 
 private fafting and humiliation fhall be ap- 
 pointed ; and with what peculiar folemnities 
 they Ihall be obferved ; muft be determined 
 by the judgment and the circumftances of 
 individuals or of nations. Neither the num- 
 ber of fuch feafons, nor any appropriate 
 forms of devotion, have been prefcribed by 
 divine revelation. Thefe afts of piety, like 
 mofl: other external ceremonies of religion, 
 are left to be fixed and obferved, as every 
 man's own confcience may fuggeft, as pub- 
 lic authority may dire6l, or the vifitations of 
 providence may feem to require. 
 
 This difcipline then of our church, this 
 appointment of ieafons of fafting and hu- 
 miliation, is neither a ufelefs mortification to 
 ourfelves, nor an obje6l of juft ridicule or 
 ccnfure to our enemies. But it is a wife 
 and falutary inflitution ; calculated to aid 
 occafional penitence, or , habitual piety ; to 
 improve the knovvlede of our duty ; and to 
 
 imprefs 
 9 
 
prefent Enjoyment. 179 
 
 imprefs upon our minds its importance and 
 obligations*. 
 
 2. The fecond complaint of worldly- 
 miinded men againft the Chriftian revelation 
 is, that the fl:ri61: morality, which it requires, 
 is incompatible with fuccefs in commercial 
 tranfaftions : and they too often on that ac- 
 count difbelieve or diiregard it. In order to 
 enhance the profits of trade, and the fooner 
 
 * As thefe arguments have been urged, as much as 
 might be, independently of divine revelation, and kre in- 
 tended to apply to the propriety of fafting in general, 
 whether public or private, ilated or occafional, it may be 
 proper to produce here authorities for each from fcripture. 
 For inflances of public fails, fee Judg. xx. 26, and Jonah 
 iii. 5. For inftances of private failing,' fee Pfalm Ixix. 10. 
 and Dan. ix. 3. For the ilated fad, fee Levit. xxiii. 26. 
 and Numb. xxix. 7. And for the occafional,. fee Joel ii. 1 2. 
 and I Sam. vii. 5. In the nevv teflament the pradlice is io 
 far from being difcountenanced ; that our Saviour pre- 
 pared himfelf for his miniilry by a fail of forty days ; and 
 has given direcSlions for the due obfervance of fails in ge- 
 neral, in oppofition to the oilentation and hypocrify of the 
 Jews, Matt. Vi. 16. It is alfo recognifed again, and 
 indeed enjoined. Matt. ix. 14, and in the correfponding 
 pailkges, Mark ii. 18. and Luke v. 33. It appears alfo 
 to have been the regular pradlice of the Apoilles and firil 
 converts to Chriilianity, A&s xiii. 2, and xiy. 23, 
 
 N 2 to 
 
i8o Chr'tjiianity favour ahle to 
 
 to obtain opulence and diftinvftipn, many ar- 
 tifices are employed by them, which each 
 individual confiders as made neceffary to him- 
 felf by the general praflice ; but which he 
 knows religion condemns. With a view 
 therefore to quiet his confcience without re- 
 linquifhing his gains ; to indulge his favourite 
 purfuit, without forfeiting his own^ appro- 
 bation ; each adopts fuch an expedient as 
 befl fuits the temper of his mind, or the 
 circumflances of his life. ' One man diverts 
 himfelf of all regard to revelation and its 
 laws ; another, who finds that impoffible, 
 trufts that fome allowance will be made for 
 the neceffities of his fituation ; and a third 
 fl,ies to thofe falfe and fatal teachers of reli- 
 gion ; who would feparate morality from 
 piety, and perfuade us that faith alone is 
 fufficient for falvation. We fhall endeavour 
 to convince fuch men, that thefe artifices are 
 unjuftifiable on the principles of right reafbn, 
 as well as condemned by divine revelation; 
 to reconcile them to the Chriftian religion, 
 as the teacher of what is moft beneficial, as 
 well as what is mofl upright ; as containing 
 rules of morality, which, inftead of being 
 4 aa 
 
prefent Enjoyment. 1 8 1 
 
 an objedion to it, conftitute one of its 
 ftrongeft recommendations. 
 
 Should it, however, not be fatisfadlorily 
 proved from reafon alone, that the artifices 
 of the trader, are immoral and pernicious ; 
 let him not triumph in his victory, or his 
 practice ; for we ftill confider revelation as 
 the final and decifive authority ; and only 
 wave it for the prefent, in order to expofe his 
 error on his own ground ; on principles which 
 he cannot fo eafily difpute. 
 
 One violation of integrity , which the trader 
 too often allow^s himfelf to pra6life without 
 fcruple, is that recommendation of his mer- 
 chandife, which he knows it does not de- 
 .ferve ; the extravagant praifes of its good 
 qualities, and the ftudious concealment of 
 its blemifhes and defe6ls. It is true, per- 
 haps, that thefe encomiums deceive none but 
 the ignorant and unwary. — -But if they are 
 not intended to deceive, why are they em- 
 ployed ? In whatever degree trufl is repofed 
 in them, that trufl is- betrayed : and what- 
 ever numbers may be guilty of the wrong, 
 they cannot convert it into right. It is the 
 N $ decifjQu 
 
'i82 Chrijiianity favourable to 
 
 decifion of Cicero, and it is juft; that what- 
 ever the' feller knows refpe6ting what he offers 
 for fale, ought to be fairly explained to the, 
 purchafer ; becaufe in whatever degree he is 
 kept in ignorance of what he ought to know ; 
 in the fame degree he is impofed upon and 
 injured. All deception too is in its effeds 
 injurious to fociety ; for it weakens that con- 
 fidence between man and man ; on which 
 the advantages and happinefs of fociety fo 
 effentially depend. 
 
 There are other occafions on which com- 
 mercial falfhood is prkftifed with a yet 
 Greater degree of gruilt ; becaufe it is con- 
 iirmed by the fanftion of an oath ; by the 
 moll folemn affurance that man can give to 
 man. Whether the fanftions of religion have 
 not been introduced on too many and too 
 frivolous occafions, has indeed been made a 
 quefi:ion ; but perhaps without due confide- 
 ration. Where the integrity of the mer- 
 chant mull: be depended on for the quality 
 of his merchandife ; it does not feem eafy to 
 find any tie upon his confcience, more fuit- 
 able or more efficacious than an oath ; and 
 , thefe oaths have unavoidably been multiplied, 
 
 v/ith 
 
firefent 'Efijoymeni. 183 
 
 with the encreafe of our population, andtlie 
 extenfion of our commerce. It is the hafte 
 and negligence, with which they are ad-- 
 miniftered on one hand, and the LiTeverence 
 and indifference, with which they are taken- 
 on the other, that has deftroyed their folem- 
 nitv and effefl ; that has occa.fioned their 
 b.qing confidered, rather as a mere regulation 
 of commerce, than as the moft facred tefl of 
 tnith. But whatever may have been the 
 niimbers or the negligence of thofe who have 
 o-one before us : to each individual the oath 
 ftill retains its iandity and obligation ; and he 
 who takes it falfely, does not more violate 
 the precepts of religion, than injure the in- 
 terefts of fociety. For he weakens the beft 
 principle on which mutual confidence is iup- 
 ported, truth inveftigated, and juftice ad- 
 miniftered *. 
 
 Nor 
 
 * The complaint againft the frequency of oaths feems 
 to arife from a notion or a principle, which I can by no 
 means admit to be juftj a notion that religion is of too 
 folemn a nature to be generally mixed with our common 
 tranfa£lions ; that a man in. his ordinary bufinefs had bet- 
 ter leave it out of fight. To this I muft decidedly objeft. 
 Religion is intended to form the univerfal principle of 
 Qur condufl ; it ought to influence not only our adlions, 
 N 4 but 
 
184 Chnjlicinity favourable ta 
 
 Nor ought it to be forgotten, that by no 
 appointment of nature or providence are 
 wealth and diftintflion made neceffary to the 
 
 but our fentlments, on all occafions, fmall as well as great. 
 However trifling the tranfaction may be, in which we are 
 engaged ; our integrity in conducting it is always of ixn- 
 portance. A man need riot always oiFenfively obtrude 
 topics of religion ; nor need he be always meditating on 
 its do£i:rines and its laws : but it flioyld be the fixed and 
 fettled principle of his mind, always operating, thougji not 
 always perceived ; and I cannot fee why he, who malfe;^ 
 it the general guide of his aftions, flipuld objecSi: to its being 
 trought forward as fuch ; why he, who binds his con- 
 fcience by the laws of God, fhould think it improper to af- 
 fere us explicitly fl^at he doeg fo ; and that is the princi- 
 pal end and ddign of an oath. I am afraid too oaths are 
 fometimes obje£ted to; becaufe men would gladly be exr 
 cufed from taking fuch, as they are confcious they fhall 
 not duly obferve ; and fometimes as a part of that indiffer- 
 ence to religion, and that indifpofit\on to its duties, which 
 fo flrongly mark the temper and manners of the times. 
 Oaths, however, would not be treated with fo much levity; 
 nor be found fo extrerriely inefficacious ; were the magi- 
 ^rate always to adminifter them with proper folemnity ; 
 and occafionally to remind fuch, as by their ignorance or 
 negligence feemed to ftand in need of it, of their fanctity 
 and obligation. Where indeed there is fuch an incorrigi- 
 ble want of principle; fuch a total inattention to every 
 thing but profit; that an oath is no tie upon the con- 
 fcience ; I know not what other fecurity could be ex- 
 pected to be more effeiSluaL 
 
 attain- 
 
Jirefent Enjoyment, 185 
 
 attainment of virtvie or happinefs ; and that 
 if they were fo, many have obtained them, 
 not only without the pra6lice of any of thofe 
 unwarrantable artifices, but by their being 
 known to difdajn them. Many, and perhaps 
 the greater number, have built hjgh fortune 
 upon fair reputation; and made their way 
 into the temple of honour, by the direft 
 but laborious pafT^ge through the temple of 
 virtue. 
 
 The perfect morality of the gofpel is again 
 frequently violated ; and hot more by men 
 ef bufinefs, than by other men ; in the eva- 
 lion of thofe contributions', which are re- 
 quired for the exigencies of the ftate. This 
 too fome men will endeavour to reconcile 
 to their own confciences, and to juftify to 
 others, by maintaining, that the pofitive fta- 
 tutes of policy have no relation to moral du- 
 ties; that the omiffion of what was not re- 
 quired at all, till the legiflatiire requijcd it, is 
 no offence againft religion or againft God. 
 If you tranfgrefs, it is the magiftrate's bufi- 
 nefs, they affert, to detc6l your tranfgreffion ; 
 to inflidl the penalties of the law ; and there 
 ^he matter is to terminate ; for that the whole 
 
 turns 
 
J S6 Chrifiianify favourdhk to 
 
 turns'^upon policy not morality. This- is in-- 
 «le€d fometimes the reafonins: of the s^amefier 
 and the felon; and furely it is fit only for 
 them. This principle makes all the Qbliga-> 
 tion to politieai duties to confift in cornpul-' 
 fion ; and all the guilt of tranfgreffion in being 
 detected ; an ahfurdity, which needs only to 
 be flated, ta be expofed. It would make a 
 feparation too of'oiir moral from our politi- 
 cal duties; a feparation, which cannot with- 
 out fome confufion be made in theory, and 
 which in praftice can have no exiftence. 
 But were the feparation more eafy and prac- 
 ticable than even its advocates, fuppofe itj 
 and were political difobedience, as fuch, juf- 
 tifiable in itfelf ; it never can be exerted,'with- 
 out involving moral turpitvide in its confe- 
 quences ; without injury to individuals of the 
 fame ce-mmunity. , In the cafe under con- 
 sideration, it is obvious, that if one contribute 
 lefs than his proportion, another muft con- 
 tribute more, and confequently be injured x 
 and were every member to evade his con- 
 tribution, it is equally obvious, government 
 mufi: immediately ceafe, and -the fociety be 
 , diffolved. 
 
 But 
 
prefent Enjoyment. 187 
 
 But the decifive argument is; that every 
 individual is permitted to enter into any 
 given foci^ty, or to continue in it upon his 
 perfonal engagement, expreffed or impHed, 
 to fubmit'to all its regulations; to perform 
 his' focial duties ; and to'bear his proportion 
 of its burthens, while he receives its protec- 
 tion. • Obedience to government, therefore, 
 becomes immediately Tinited with his other 
 moral obirgations ; as well by the reafori and 
 lieceffity of the cafe, as by the authority of 
 divine revelation. 
 
 If then inflead of thefe unjuftifiable reafon- 
 ings, and ftill more unjuftifiable pra6tices, the 
 precepts of Chriftianity were generally fub- 
 mitted to and obeyed ; its moll inveterate 
 enemies woiild foon fee and a!cknowledge the 
 eafe and fatisfadlion, which would be intro- 
 duced into the daily intercourfe of human 
 life. Inftead of interefted diftinftions to evade 
 plain rules of aftion, we fhould every where 
 find pra6lical virtue ; > and inftead of fophifti- 
 cal queftions on the origin and authority of 
 government, peaceable fubmiffion to efta- 
 blifhed laws. Fraud would be banifhed from 
 our tranfaftions, and the fufpicion of it from 
 
 our 
 
1 88 Chripianity favourable to 
 
 our minds : our prefent condition would be 
 almoft as much improved, as our profpeds 
 for futurity are enlarged and exalted. 
 
 3. Men of the world again think Chrif- 
 tianity unfuitable to the prefent life, in its 
 prohibitions of refentment and revenge ; and 
 that for various and important reafons. Such 
 prohibitions, appear to them to difparage that 
 courage, which all mankind have agreed to 
 applaud; and in the fame degree to teach 
 that pufillanimity, which is univerfally de- 
 Ipifed. The defire of revenge, they main- 
 tain, is not only natural to the mind of man ; 
 but necefiary in the prefent ftate of morals. 
 From the follies or the vices of thofe about 
 him every man, they pretend, fufFers fo many 
 injuries or infults, that it is next to impoffible 
 to bear them with patience ; and that he, 
 who fhould receive them without refent- 
 ment, would forfeit his dignity and charadler \ 
 and expofe himfelf, certainly to lofs, and pro- 
 bably to deftrudion. The fame right which 
 permits a man to defend life itfelf, muft per- 
 mit him, they affert, to defend all its advan^ 
 tages and enjoyments ; and that on whatever 
 grounds war be juftifiable between different 
 
 natjoris ; 
 
prefent Enjoyment. 189 
 
 nations ; it muft on the fame grounds be 
 juftifiable between diiFerent individuals. They 
 oppofe religion ; becaufe religion oppofes the 
 laws of modern honour ; becaufe it does not 
 allow them to vindicate their charadler, o'* 
 expiate an affront, with the blood of the 
 offender. 
 
 That the precepts of religion condemn 
 what are called the laws of modern honour, 
 will be allowed in the fuUefl extent ; and re- 
 ligion, we trufl, may be vindicated by (hew- 
 ing, that common fenfe and the interefls of 
 fociety equally condemn them. The pre- 
 texts, by which they are fupported, are un- 
 founded or fallacious. 
 
 That courage is univerfally applauded is 
 true, and it is juft ; for courage is neceffary 
 to. every man ; to defend himfelf againfl per- 
 fonal violence; to fupport him in the prac- 
 tice of virtue ; and to enable him to bear, as 
 he ought, the calamities incident to human 
 life. But this is courasje exerted in a caufe 
 confelfedly good; and he, who in thcfe 
 cafes betrays a want of it, is generally and 
 juflly defpifed. It has very little relation to 
 
 the 
 
l(jo Chrijiianity favourable to 
 
 the principles or conduft of the dueUift; and 
 affords him neither juftification nor apology. 
 
 That the deiire of revenge is natural to 
 the mind of man, is a pofition v^'hich may 
 reafonably be^difputed; and perhaps fafely 
 denied. The defire of revenge is not found 
 in every mind : and where it exifts in the 
 greateft force, does not appear to be fo much 
 the inftinit of nature, as the efFeft of our 
 con-uption. We are indeed inftinftively 
 prompted to felf-defence and felf-prote£tion; 
 to feek redrefs for injuries received ; with a 
 view both to repair the prefent lofs, and to 
 prevent its repetition. But whatever is more 
 than this, is exceffive and vicious ; and was 
 generally condemned in the ethics of heathen 
 philofophy, as well as in the precepts of the 
 Chriftian revelation. In every civilized fo- 
 ciety too, each individual has relinquilhed 
 the privilege of avenging his own wrongs; 
 and invefled the magiftrate with full powers, 
 both to eftimate the injury, and to 'appor- 
 tion the penalty and redrefs. The duellift, 
 therefore, without the confent of any party 
 but himfelf, refumes a right, which he, had 
 relinquifhed ; and offends, not more againfl 
 
 religion" 
 
pre fsnt 'Enjoyment. 191 
 
 religion, than againft the laws, to which he 
 had himfelf engaged to fubmit. 
 
 If it 'be urged that there are offences, from 
 which the law does not proteft us ; that there 
 are iniults to our perfonal dignity, and out- 
 rages upon good manners, which duelling 
 only can restrain or prevent ; it is replied, 
 .that thefe offences are rather againfl our 
 pride than our judgment ; that they are 
 generally frivolous and fanciful ; to be def- 
 pifed rather than refented; that he, who is 
 careful not to give offence, will feldom re- 
 ceive it ; and that, in all events, the facri- 
 fice of good morals iS too high a price for the 
 prefervation of good manners. 
 
 But even this advantage is far from being 
 always fecured. The pra6tice of duelling 
 may reffrain the weak and timid ; but it often 
 adds to the prefumption of the bold. It 
 naturally "generates infolence and cruelty ; 
 expofes to danger the daily intercourfe, which 
 it profefles to prote6l ; and arms the man of 
 violence, whom it ought to controul. Its 
 e£Fe61:s are therefore at variance with the 
 principle on which it is defended ; it often 
 
 agg;ra- 
 
1 9 2 Chrijiianity favourable to 
 
 aggravates the evils, it is fuppofed td pre* 
 vent. 
 
 If there be indeed offences, which the 
 laws do not and cannot reach ; it is one of 
 thofe imperfeftions, whith no human infti- 
 tution has yet been able to efcape ; it is one 
 of the evils of fociety, which a wife mail 
 bears' with patience in coniideration of its 
 advantages. 
 
 If it be again urged, that duelling isj in 
 the important article of feif-defence, the 
 only expedient, which can place the weak 
 on a level with the ftrong ; which can pro-' 
 te6l the former from the violence and oppref* 
 fion of the latter ; it is obvious to reply, that 
 admitting it in this view to remedy one evil, 
 it introduces another of at leafl equal mag- 
 nitude : it gives full fcope to the advantage 
 of fuperior Ikill ; an advantage not only 
 much more certain in its effefts, than 
 ftrength, but much more apt to encourage 
 a difpofition to exert it. What is loft by the 
 ilrong, therefore, is not gained by the weak, ' 
 but by the fkilful : one clafs of men are de- 
 prived of an advantage, which nature had 
 
 2;iven 
 
prefent Enjoy merit i 1 93 
 
 giveh them ; but art transfers the: benefit to 
 another ; and dexterity of hand obtains a 
 more dangerous fuperiority than ftrength pof- 
 felTed before. 
 
 If it -be again maintained, that Chriftian 
 nations in general tacitly admit the utility of 
 duelling; becaufe they oftener connive at> 
 than punifh, the duelUft; it may be replied; 
 that almoft all Chriftian nations have pro- 
 hibited duelling by their laws; though it 
 may have been found difficult to carry thofe 
 laws fully into execution. If the praftice 
 be morally wrong, the connivance of the 
 ftiagiftrate dannot make it right. Civil in- 
 ftitutions are feldom efficacious againft pubhc 
 and eftablifhed opinions. Governments, in 
 the adminiftfation of juftice, make allow- 
 ance for human infirmities ; and have fre- 
 qvJently only a choice of difficulties ; and 
 connive at one evil to prevent a greater. 
 
 If it be further ufged, tha,t as war .between 
 different nations is fometinjes admitted to be 
 juftifiable ; it muft on firailar grounds be juf^ 
 tifiable between different individuals ; the 
 Comparifon contains an obvious fallacy. War 
 
 O is 
 
194 Chrifilanity farmer ahit to- 
 
 ll, juftifiable only for felf-defence-j and the; 
 aggreffor is always criminal. When one natiorc 
 perfifts, in conduft injurious to another, there- 
 is no authority mutually acknowledged^ to- 
 which they can appeal, and by the deciiioit 
 of which they are bound .to abide;, and it iff 
 by waironly that the injured- community can! 
 obtain: a compenfation for the grievances- 
 already fuftained, or guard againft their re- 
 petition. ■ But between individuals,, injuries 
 may and ought to be redrefFed by the laws of 
 their cQuntpy. It is kideed an efTential prin- 
 ciple. , of fociety; that its members be pro- 
 tefted againft iTiutual injuffeice ;- and that each 
 peaGcably fubmit to its .deciiicuis, in retura 
 for the 'prote6lion he enjoys ► 
 
 It is a fair mode of trying the expediency 
 of any principle, toitippofe it univerfal; and 
 .then to.conlider its certain or probable effefts.- 
 Were the principles of the duellift to become 
 general; were every man to infifl: upon be- 
 ing- judge and avenger in his own caufe ; the 
 laws would rimmediately be rendered nuga- 
 -tory and ufelefs ; the greateft and beft ad- 
 vantages of civilized fociety would be loft ;: 
 
 for 
 
jtrefeni ^njoytnent. 195 
 
 for the foci^l tinioii itfelf muft bg in its mofl: 
 efTential articles diflblved* 
 
 It is an acknowledged maiini amongft 
 philofophers and ftatefmeh, as well as di- 
 vines ; that no man is invefted with full au- 
 thority over his own life ; to expofe or deftroy 
 it at his own choice and difcretioii. The 
 life of the humblefl individual, they juftly 
 tnaintain, is of fome certain or probable 
 value to his family, friends, or connedlioq^s ; 
 that he owes fervices td the community^, 
 which protefts him \ that as he is indebted to 
 others for much of the good which he en- 
 joys, he ought to endeavour to repay the 
 kindnefe that he has received 5 and that by 
 lacrificing his life without neceffity, he is 
 guilty of a defertion of duty, as criminal as 
 it is unnatural. Now however unjuftifiable 
 this may be with refpeft to a man's own 
 life; it muft be ftill .more unjuftifiable with 
 refpeft to the life of another : and what then 
 fhall be urged in vindication of the ducllift, 
 who is guilty of the double offence at once ; 
 who in the fame moment attempts the life 
 of his adverfarv» and hazards the lofs of his 
 own ? , ' 
 
 O 2 As 
 
196 Chriftianlty favourable to 
 
 As far as it is the objeiSt of duelling to icek 
 redreis for injuries real or fuppofed, it im- 
 plieis an unavoidable abfurdity : for its laws 
 require that no advantage be given to him 
 by whom the; injury has been fuftained. In- 
 ftead therefore of infii<5ling a penalty upon 
 the aggreflbr for the firfl offence ; it is care- 
 ful to afford him an equal chance to commit 
 afecond; and inflead of enfuring redrefs to 
 the fufFeref, it expofes him to a new danger.; 
 
 The avowed obje6l of the dueliifl is the 
 defence of his honour : and though it may 
 not be eaiy to determine precifely what is 
 meant by the expreffion ; when injured ho- 
 nour has received its proper vindication ; it 
 is, however, not difEcult to decide, how far 
 duelling can really fupport the charafter of 
 the duellifl. Its whole efficacy amounts to 
 this- It will ascertain, on one hand, whe- 
 ther he who receives an infult will refent it 
 at the hazard of life ; and on the other, 
 whether he who has been unguarded or unr 
 principled enough to be guilty of that infult, 
 has refolution, at thft: faoie hazard, to defend 
 his conduft. 
 
 Here 
 
prvfeni Enjoyment. ". ' 197 
 
 . Here then furely are few of thofe advan- 
 tages, which it is the boafted privilege of 
 duelling to feek and to obtain ; here is nei- 
 ther juftice nor reparation, neither punifh- 
 ment nor revenge*, Lpt not -therefore the 
 
 " pre- 
 
 . * The truth is, that -dudlii^ is not, and cannot be, 
 defended upon any principle of reafon or good morals ; it 
 Is fupported by putlic opinion alone. There are certain 
 infults of language or bf a£lion ; determined however not 
 fe.much by any fixed and general rule, as by the circum- 
 ilances of each particufaf caf6; which by a kind of tacit 
 ■agreement men of a certain rank in life,, and they only, 
 are gxpefted torefent by a challpnge; and he, who does 
 Hot fo refent therp, is confidered as deficient in fpirit and 
 degraded in charadter j he is not fo well received in fociety 
 In general j and from certain companies he is entirely ex- 
 cluded. What is worfc, indeed, he who has given the 
 offpiice, and knows himfelf to be blameable, muft not ac- 
 Icnowledge his fault, till he hjis (hewn that he is not 
 afraid t» defend it. Nay, what is worfl: of all ; hardly 
 any man of good underftanding and principles engages in 
 a duel without the utmoft reluctance ; without an infupe.. 
 rable conviftion that it is unjuftifiable ; and if his antago- 
 nifl: falls, never ceafes to regret and lament it. The late 
 king of Pruflia eftablifhed a court of honour; to which 
 all fuch oiFences, as ufually occafion duelling, vyere re- 
 ferred ; and is faid by this means to have, in a great mea- 
 fure fupprefled the practice in his dominions. Could 
 indeed any vindication of chara(£ter be devifed, lefs abfurd 
 
 O 3 and 
 
ipS Chri/iianiiy favourable to 
 
 precepts of revelation be ceriftired for con-r 
 damning thofe hoftile paffions of our iiata^e^ 
 which it is the aim of all civil inftitutioh§ t^ 
 reftrain ; for prohibiting a pradice, as ab- 
 furd in the individual, as pernicious to the 
 public. Nor let Chrillianity be fuppofed td 
 relax her facrpd rules in favour of the rafli, 
 the violerit, and the refentfui. The fons of 
 God can make no comprbmife with the fohs 
 of Belial; the. Chriftian cannot be united 
 with the duellift*. 
 
 4. Ano- 
 
 ^nd pernicious, and likely to be in any degree efFe£lual^ 
 public authority would furely be well employed in fup- 
 porflng and enforcing it ; and in the mean time it is the 
 " 3uty of every good man to endeavour to re£tify public 
 Opinion on the fubjeflt ; to turn it from duelling, guiilt, and 
 bloodflied, in iavour of peace, humanity, and .religion. 
 If it ihould be thought that I have dwelt too long on the 
 fubjefl: of duelling, and noticed argunients, which hardly 
 deferve it ; my only apology is, that I was not willing to 
 leave the duellift any pretext unrefuted. I wiflied toihew 
 }iim, not only that there are many good arguments againft 
 the pradlice ; but that there are none in its favour. 
 
 * In anfwer to thofe who objeft to our religion on ac- 
 count of its prohibitions of duelling, or think the one 
 confiftent with the bther, it fhould be obferved ; that their 
 syhole argument relts upon a fuppofed difobedience to the 
 
 laws 
 
4; - fciother, and perhaps a more- general, 
 complaint agaiaft Chrillianity, is founded on 
 the gi*avrty and folemnity, of its chaTa<a:er, 
 and the 'ftippofed rigour of its laws. < A very 
 numerous' ciiafs of men; many of the yOung, 
 the gay, and'the' di-ffipated; look upon our 
 religion as naturally the enemy of chearful- 
 -nefs and feftivity, of all pleaiure and of all 
 enjoyment. They feel a repugnance to the 
 -cxercifes of devotion, as requiring not only 
 a ferious, hut even a melancholy, frame of 
 mind; and to its precepts, as a rigid fyftem 
 of mortification and felf-denial. They con- 
 ceive^ -that all the affeftion'S of the -heart are 
 to he'idhecked by gloomy itieditations on the 
 life to come; and that, as a preparation for 
 it, every gratificatiori of the fenfes is to be 
 refilled and refufed. They therefore either 
 reje^ its doQrines and -duties at oiice, as in- 
 laws of that rdigion. Had the precepts of Chf iftianity 
 their full efFe6t upon the minds and lives of men ; all our 
 difquifitions on the guilt or innocence of duelling would 
 be fuperfeded : for duelling iti'elf muft cfeafe. Were all 
 men as upright and as benevolent, as ' revelation enjoins 
 them to be, there would be neither injury nor refentment, 
 neither oiFence nor revenge. 
 
 O 4 admif- 
 
J 00 Chrijlianity favourable to 
 
 ^dmiffible in themfelves, becaufe irrecpn, 
 cileable to the propenfities of nature; or, 
 what proves in the end equally rqifchievous, 
 th^y poftpone their attention to them to fome 
 more fedate period of life; till habit unhap- 
 pily pro4uGes the efFefts of infidelity; an4 
 they lore;mot only all relifh for the imme? 
 diat^ offices of religion; but too often all 
 regard for its authority and its laws. 
 
 That pur religion has fbmetimes been thus 
 reprefented, by its injudicious friends, or by 
 its artful 'fenejtkies, is indeed as true in point 
 of faft, as, we truft, the rj;prefentati,on is iu 
 itfelf unjuft- Such opinions are fupported 
 by thofe only, who have miftake^ the nature 
 and tendency of revelation ; or who wifh to 
 excite prejudices againft it. They may per- 
 -.haps be found in the difquifitiqns of the in- 
 fidel; but cannot be traced in the pages of 
 fcripture : or they may have been heard in 
 the tabernacle or conventicle; but are in no 
 degree countenanced by our eftablifhed 
 church. They have been dravyn froni the 
 gloomy caverns of fuperftition; not derived 
 from the celeftial light of revelation. • ^ 
 
 It, 
 
prefent'Enjoyriient. 201 
 
 It may. be Ihewn, on, one hand, that rer 
 Jigion forbids only fuch excefies, as our own 
 reafon muft condemn;, and on the other, 
 that it a^ually improves and exalts every 
 innocent and rational enjoyment. 
 
 The votary of intemperance offends as 
 muchagainfl prudence and policy, asiagainfl: 
 good morals; he is as much his own enemy, 
 as the enemy of religion. He generally foon 
 impairs or deftroys ; thofe faculties; which 
 were given to be the guide of his virtue, and 
 the fource of his beft enjoyments. He 
 waftes his time, his fortune, and his health; 
 which ought to have been em,ployed in, pro- 
 moting the happinefs of his /ellpw^creatures ; 
 Sox the lake of his owri j and in repaying: to 
 others thofe advantages, which erery man 
 has received. By that languor or difeafe, 
 --which is the conftantefFedlof riot and excefs, 
 he foon renders himfelf incapable of the 
 feftivity he fought ; which temperance would 
 have enabled him to continue; and, in con- 
 jundion with temperance, religion would 
 not have denied. By the gradual deprava- 
 tion of ail the powers both of body and mind, 
 which licentioufnefs never fails to produce, 
 
 he 
 
202 Chriflianky favourable to 
 
 he becdmes incapable of that purity and re- 
 finement, which reafon, as well as religion, 
 teaches us, are nece^ary to the true dignity 
 and happinefs of our nature. Let it not then 
 be made an objection to divine revelation ; 
 that it condemns what appears to be injuri- 
 ous alike to the individual, and to fociety ; 
 and what indeed all, who have tried it, con> 
 fefs to have failed of its own objeft: and Jet 
 it now be enquired; whether .r-eligion do 
 not improve and exalt every innocent and 
 rational enjoyment. 
 
 If we contemplate the conftitution of the 
 "World and the courfe of nature, in conjunc- 
 tion with our -own faculties of body and 
 mind, we fhall fee abundant reafon to -con- 
 clude, that we were not intended for repin- 
 ing and forrow, but for fatisfa6lion and con- 
 tentment ; not for fullen fubmiflioh to irre- 
 fiftible authority; but for chearful obedience 
 to laws, which, while they prelcribe our duty, 
 dired us to happinefs. 
 
 The fatisfying the fimpleft appetites of 
 nature is attended with a high degree of 
 pleafure. The reft, which after fatigue fits 
 
 us 
 
Jirefent Enjoyment. 203 
 
 us again fof our duty ; and the food, that 
 repairs our ftrength ; are fought not only be^ 
 ciufe they are iieceflary, but 'becaufe they 
 are delightful. We delire them for our plea- 
 sure, without waiting to refled upon their 
 wfe. 
 
 i The author of nature has made induftry 
 neceflary to the acquifition of almoft every 
 good ; and induftry often appears irkfome 
 and painful. But in return its fuccefs is al- 
 ways plealant. Such is the frame of our 
 minds, that fcarce any fatisfaftion is greater 
 than that of obtaining by our own exertion^ 
 the obje^ of our purfuit : hardly any acqui- 
 iition is fo much valued, as rfiat which is the 
 reward of our own diligence and Ikill *. 
 
 Of all the duties which men are required 
 to perform, the parental feem to be attended 
 
 ^ It is obfenfaMe,on the other hand, that all the mafignanl 
 •paffions are painful to the breaft which they inhabit ; they 
 are the natural tyrants of the mind, and equally deftroy its 
 purity and 'its quiet. , JBut the liumane and benevolent af- 
 redions never fail to delight the heart, by v^hich they are 
 encouraged. They are the fources, npt more of our 
 brighteft virtues, than of our higheft enjoyments. 
 
 with 
 
204- Chri/liamty favour ahk to 
 with the greateft difficulty and anxiety : yet 
 fuch is the delight alfo attending them, that 
 they are the laft which any man is willing to 
 relinquifli ; they do not more donftitute the 
 bufmefs of his lifei than its pleafure ; they are 
 as much his happinefs, as his virtue. 
 
 But independent and unconnefted with 
 any duties, nature prefents us with innume- 
 rable objefts of delight ; with ftreams of 
 pleafure from a thoufand fprings. The fuc- 
 ceffion of day and night, and the continual 
 variation of the feafons, are hardly more the 
 caufes of our induftry, than of our amufe- 
 ment. The general intereourfe with our 
 fellow-creatures ; the company of our friends; 
 and our domeftic attachrnents, are fources of 
 perpetual gratification. Nor muft we for- 
 get, as well the more elegant and liberal arts, 
 the produftions of the poet, the mufician, and 
 the painter, as the thoufand others, of infe- 
 rior dignity perhaps, but notinferiorufe, that 
 are daily adminiflering to our wants, our 
 conveniences, or our pleafures. Such indeed 
 is the conftitution of our minds, thatwefoon 
 iearn to find gratification, not only where it 
 
 might 
 
' prefent 'Enjoyment, 2o^ 
 
 might naturally be expefted; but alio in what 
 fliould feem more likely to pain our fenfibi- 
 lity and deprefs our fpirits ; not only in the 
 records of the improvement and happinefs of 
 our fellow-creatures ; but of their mifery or 
 deftruftion ; not only in the details of com- 
 merce, fcience, and civilization ; but in the 
 narratives of war, of peftilence, and famine. 
 We delight to view, not only the palace of 
 elegance and grandeur, and the landfcape 
 fmiling with flowers and fertility ; but the 
 ruins of the nobleft edifice ; the rock that has 
 been rent by the thunder ; and the ocean agi- 
 tated by the tempeft. It is alfo of import- 
 ance to refleft, that the value of all thefe 
 gratifications will be elTentially enhanced, by 
 the fentiments with which they ought to be 
 received ; by our gratitude to him who gives 
 them. It is true that much of the pleafure 
 we derive from thefe fources is the efFe>3: of our 
 own induftry,our ingenuity, or our habits ; but 
 ftill it muft be confidered as the bounty of 
 our Creator. The author of nature, is the 
 author of whatever good nature can pro- 
 duce ; it is God that gives, whatever he has 
 givea us powers to obtain. 
 
 The 
 
2o6 Chr'tJiiaUity favourahh id 
 
 The amtfetnents thus copioufly placed be- 
 fore us, we fhall not find prohibited by reve- 
 lation. What God has given, his laws do/ 
 not forbid us to enjoy. His laws do in* 
 deed prefcribe rules for our indulgence in the 
 bounties of nature. But thefe rules are them- 
 felves calculated and intended to fecure and 
 to improve the enjoyment. They prefcribe 
 fuch temperance in the indulgence of our 
 fenfes, as would continue our gratification, 
 and fecure our health ; and fuch command 
 over tumultuous paffions, as would guard the 
 tranquillity of our own minds, and of thofe 
 about us. They enjoin fuch integrity in our 
 tranfadions, and fuch humanity in our gene- 
 ral condud, as would quickly eflablifti dui* 
 eharafter, and effeftually promote our inte* 
 reft ; as would enfure the applaufe of our 
 fellow-creatures, fupported and enhanced by 
 the approbation of our own confcience. This 
 then furely is the fyflem, above all others^, 
 that will preferve the equanimity, which 
 philofophy in vain endeavoured to teach ; 
 and that chearfulnefs of heart, which is it- 
 felfthebeft ingredient in every enjoyment 
 of life. And what reafon might teach us to 
 exped from our religion, experience will 
 
 confirm ; 
 
• [irefent Enjoyment. to*i 
 
 confirm : for the trueft ,content and fatis- 
 fadion are always found with the humble, 
 the innocent, and the pious. 
 
 In fupport of thefe fentiments miay be ad- 
 duced both the language of fcripture, and the 
 immediate duties of religion. — Itis Solomon's 
 opinion of wifdom j that her ways are ways 
 of pleafantnefs, and that all her paths are 
 peace. St. Paul calls upon his converts 
 of Theflalonica to rejoice evermore. And 
 our Saviour himfelf performed his firft 
 miracle to encourage the hilarity of a fef- 
 tivaL The immediate duties of religion^ 
 which revelation teaches^ are calculated and 
 intended to bring to the minds of all, except 
 the guilty and impenitent, comfort and en- 
 couragement, hope and joy. The principal 
 ceremonies of the Jewifh ferviee were their 
 folemn feftivals, the feaft of the dedication,, 
 or the, feaft of the pallbver; and in our own 
 church, not only hymns of praiie and thankf- 
 giving form a part of our worfhip ; but our ' 
 febbath itfelf is confidered as a feftival. 
 
 From our religion, however, though every 
 way friendly, in the prefent life, to its faith- 
 ful followers-, more muft not be required than 
 3 the 
 
2oB Chrijlianity favour do h td 
 
 the author of that relio;ion has given us r'ea* 
 foil to. expeft. It v/ill not vifibly alter thei 
 nature of things in their favour ; nor confound 
 the order eftabliihed in the world. It will 
 not interfere with the relative iituationS of 
 men in fociety ; by changing the circum-' 
 ftances of the rich and poor, the humble and 
 the exalted, the freeman and the flave. It 
 will not exempt men from the cafualties na- 
 turally incident td humanity; from care, 
 vexation, and difapppintment; from pain,fick- 
 nefs, and death. It does not exclude, for it 
 teaches us to expe6l, fuch temporal calami-. 
 ties, as we believe providence to inflift ; in 
 order to reftrain or correal the difbbedient ; 
 and to try and prove the faith and firmnefs 
 dfthejuft. It will not. remove from men 
 the ill efFe6ls of their former tranfgreffions, 
 upon their character, fortune, or health ; it 
 will not prote6l them from the fraud or vio- 
 lence of the wicked ; nor exempt them from 
 their Ihare in general and national diftrefs^ 
 
 to" 
 
 But though there are cafes, in which our, 
 religion may fail compleatly to efFeft our 
 temporal profperity ; or to efFeft it in fhe 
 mode, which our wayward imaginations 
 might defire ; yet will it ftill perform what- 
 
 it 
 
' ' /irefent EkjoynteHt* 2oi) 
 
 it profefles. It will alleviate the Calamities, 
 it does not prevent; and exalt the beft en- 
 joyments by /-^i? Aojie of better things to come. 
 
 Epieurus is celebrated by one of his dif- 
 ciples *, as the great benefa6lor of his fol- 
 lowers, the atheiftical fenfualifts of anti- 
 quity, in having releafed their minds from 
 the fear of the gods; a fentiment, which they 
 confidered, as a ufelefs oppreffion on their 
 fpirits, and a painful reftraint upon their 
 enjoyments. To the infidels of modern 
 times the reality of this fervice may be 
 queftioned; or its advantages denied. It has 
 been maintained, with every appearance of 
 truth, that no man of refle6tion can wholly 
 diveft himfelf of the belief of the exiftence 
 and providence of God; and confequently 
 that they, who make profeffion of infidelity, 
 own a convi6lion which they do not feel; 
 and while they deny with tlieir lips a future 
 ftate of refponfibility, they not feldom con- 
 fefs it by their fears. Unbelievers, indeed, 
 as is univerfally known, have often acknow- 
 ledged that their guilty pleafures were alloyed 
 
 . * Lucret. lib. 6. 
 
 P by 
 
z I o Chrijiianity favoufahk to 
 
 by involuntary appreheafions of a judgnpient 
 to come. In the hour of fickneis or foli- 
 tude, in moments of reflection, or on the ap-^ 
 proach of death, they have doubted the truth 
 of their former principles, or wholly retraced 
 their infidelity. And it has from hence been 
 concluded, that the boafted fervice of Epi- 
 curus never was performed. 
 
 The fincerity of the profeffioiK of the in- 
 fidel, however, cannot in every inftance be 
 difproved. Allowing him therefore the fulleft 
 conviiSion of the truth of his own tenets ; let 
 tis enquire whether he can rationally claim 
 thofe advantages of fuperior peace of mind,, 
 which the poet of atheifm has lb eloquently 
 difplayed. Inftead of a Deity, let him fup- 
 pofe the univerle to have been formed by 
 atoms ■ and chance; by fate and neceffity; 
 or by any other power, of whatever name 
 or nature ; the feme power, that gave exift- 
 ence to things in their prefent ftatfe, may, in 
 oppofition to all the arguments of the atheift, 
 give exigence alfo to a world to come> 
 Whatever caule eifetfelifhed this chequered 
 fceae of good and evil, where vice and virtue, 
 happinefs and mifery,, are in fbme degree 
 
 pro*- 
 
'^rtfeni "Enjoyments 1 1 i 
 
 prdmifcUQiafly united; where there is one 
 event ^ the righteous and to the wicked; the 
 fame caufe may have ordained a future ftate 
 ialfo of recompence and reti-ibutioii ; where 
 all thefe irregularities IhaU he reftified, and 
 teward and punifhment diftributed in exadl 
 proportion to merit or to guilt. On the 
 principles of atheifm, therefore, the appre- 
 henfions of future refponfibility for our con- 
 du^ cannot with certainty, or even ration- 
 ally, be removed. 
 
 With reipe6t to the fear of temporal evil, 
 infidelity furely gives no advantages. That 
 human life is perpetually expofed to vexation 
 and difeppointment ; that every man feels 
 the want of fbme fupefior power, on which 
 he may rely, either to avert the evils that 
 threaten him, or to fuppof t him under them ; 
 I need not wafte time in proving; for it will 
 hot be denied. But if we believe thefe evils 
 either to arife folely from chance and acci- 
 dent ; or to be previoufly ordained by fate and 
 neceffity; our fears of them mufl be aug- 
 inented, not diminifhed: we are left with- 
 out hope to avoid them ; and without fupport 
 when they fall. The ptofeffions of the in- 
 fidel, then, are either the refult of his own 
 
 P 2 con- 
 
212 Ckrifttanity favourable to 
 
 convi(?lioni or- they are not. v If the latter; 
 they are empty and criminal ofteutation : 
 and if the former,' their natural tendency is 
 to aggravate the evils, which it is pretended, 
 they are calculated to remove. • 
 
 Admit but, on the contrary, the exiilence 
 and providence of the God of the- Chriftians^ 
 and the reality^ of that life and immortality-^ 
 which the gofpel has brought to light ; and 
 the inequalities of our prefent ftate apr 
 pear no longer^ unintelligible or inequita- 
 ble ; calamity is no longer without conlbla- 
 tion, nor death itfelf without hope. : It 
 is indeed the exclufive. privilege of ..divine 
 revelation, to explain ; the true caufe...Qf 
 phyfical and moral evil ; and to furnifh ade- 
 quate motives to reiignation under themj. 
 It is the unrivalled glory of our religion, to 
 have proclaimed the certainty of a- life to 
 come ; where the due dillindlion Ihall be 
 made between the righteous and the. wicked; 
 and every man recompenfed, according Jo 
 vcbat he hath done in the body. It is from 
 faith in the gofpel of Chrift, and from that 
 only, that we can juftly or rationally adopt 
 the fentiments and the language of the pro- 
 pheti. although the fg-.tree Jhall not blojfomi 
 
 neither 
 
firefentEnJoymeflf. "■. 613 
 
 neither JkaU fruif be in the vine; the labour 
 
 ef'-ihe olive Jhall fail, and the f elds Jliall 
 
 field no meat ; the fiock Jhall be cut off from 
 
 the- fold, and there jhall he no herd in the 
 
 Jialls ; yet 'will > we rejoice in the Lord, and 
 
 ju^. in the God of our falvation.. 
 
 , ;-:/. iThere is one point more-, in which the 
 fiiitablenefs of the Chriftian revelation to the 
 prefeiit ftate of human nature and human 
 Kfe^ muft not be overlooked ; its adaption to 
 O-ur .appetites and- paffions. How indeed a 
 creature intended for trial and probation, for 
 prefcnt exertion and future fefponfibility, 
 could have been formed, without paffions, 
 without dqfires- ftiraulating him . to aftivity, 
 and liable to excefsj we are not able to con^ 
 ejsive : and we therefore confider thofe paf- 
 fions as an important and effential part of 
 human nature. - Had then a religion been 
 offered for our acceptance, which either 
 omitted all attentipn to thefe paffions, or 
 commanded what was incompatible with 
 their gratification and cfFefts ; which called 
 upon us to guide our ^6tions by motives, of 
 which they did not form any part ; or which 
 required their total fuppreffion or extirpation ; 
 P 3 to 
 
2 14 * Chrifiiantty favour aMe to 
 
 tofuch a religiofi we might, with great aip* 
 pearailce of juftice, have obje£i:ed, as dif- 
 ficult to be believed and embraced ; beca\ife 
 tinfuitablq to our nature and lituatioii j or as 
 impoffible to have proceeded from our Crea- 
 tor ; becaufe inconfiftent with what he had 
 ah'eady given. But the aim of the Chriftian 
 religion is, not to extinguilh thofe appetites, 
 which the author of that religion implatited j 
 but to direft them to their proper objects; to 
 reili-ain their irregularities and excefles ; and 
 to indulge them as far as they are guiltlefg 
 and ufeful. It is to gratify what were giver^ 
 in a ftate of innocence, not what our cor^ 
 ruption has introduced. -Chriflianity en- 
 courages all the benevolent and nobler pror- 
 penfities of our nature : its obvious tendency 
 is, to ripen inftincfts into morals; to graft 
 virtues on the flock of the natural afFeftions, 
 A few examples, from fome of the leading 
 paffions of the human heart, will illuflrate 
 what has been afferted, and, it is prefumed, 
 eflablifh its trvjth. 
 
 The flrongeft and moft univerfal paflion 
 of the human mind is felf-love: fo flronsf 
 snd fo univerfal indeed, that many able phi- 
 
 lofophera 
 
lofophgrs have maintained it to be our fole 
 motive and J)rinciple of a6tion; and it is 
 obvious that, in the common intercourfe of 
 life, by this we expe^ every man to be 
 guided. "We depend upon him, whofe in- 
 tefeft we know it is, to a6l as w« defire. 
 To this accordingly the pretepts of divine 
 revelatioh are addreffed. It is for our own 
 fakes that we are required to perform the 
 duties it enjoins. Obedience will be fol- 
 lowed by reward,, and tranfgreffion by pu- 
 niflimenti, Here is no unmeaning declama- 
 tion on the beauty of virtue, the fitnefs of 
 things, or the authority of truth. But a 
 dire£l and intelligibie obligation ; to purfue 
 the path of duty ; becaufe it leads to hap- 
 pinefs, which all men conftantly defire ; and 
 to fliuu the unhallowed tracks of vice; be- 
 caufe they terminate in mifery, the natural 
 obje^ of our terror and averfiofli. 
 
 Mix^d with felf-love in the mii^d, we find 
 the love of our fellow-creatures. And whe- 
 ther this be a native quality of the heart, or 
 an acquired .virtue, or both united, needs 
 not now be a queftion : its exigence and 
 utility are all that the prefcnt purpofe de- 
 P 4 mands. 
 
2,1 6 Chrijiianlty favourable to 
 
 mands. This the fcripture calls .charity'; 
 and St.. Paul pronounces it to he the greatefi 
 of all virtues. It is the principle from which 
 proceeds whatever- we applaud under, the 
 names of generofity, benevolence, and ;hu- 
 .manity: .and in perfedl uUifon with the heft 
 feiitiments of the. befl men, revelation com- 
 mands us to love our neighbour as ourf elves \ 
 and declares that /ovi? to be the fulfilling of 
 the law- 
 
 In fubfervience to our felf-love and focial, 
 the motives, of aftion, by which we are moll 
 powerfully influenced, are our hopes and 
 fears ; the: hope of what we believe to be 
 good, and the fear of the oppofite evil ; and 
 to thefe all the precepts of Chriftianity are 
 immediately addrelTed. , The prohibitions of 
 the gofpel are with threats, iand its command' 
 ments with promife. The. wicked Jkall go 
 away into everlajling puntjhment\ but the 
 righteous into life eternal' ' , 
 
 In the human mind the defire of know- 
 ledge is uuiverfal and infatiable ; and the 
 Chriftian revelation, above every thing elfe, 
 promifes to gratify and indulge it. The im- 
 
 per- 
 
prtfent "Enjoyment. 2 1 7 
 
 perfection of fcience, and the narrow limits 
 of our information in the prefent life, are 
 every where felt and confeffed : and on theo- 
 logical fubjeds, more than on any other, we 
 now fee through a glafs darkly. Nothing 
 fo much difappoints the enquiries of curio- 
 (ity; nothing fo much hurnbles the aiiiiring 
 pride of reafon ; as the , attributes of the 
 Deity, and the myfteries of our redemption. 
 But we are taijight to hope, that in the fu- 
 ture ftate of OUT exiftence our faculties will 
 be enlarged, as well as purified ; and that we 
 fhall be enabled and permitted to underftand 
 many of thofe appearances in the , govern^ 
 ment of the world, which at prefent moft 
 perplex us. One of the rewards of our duty 
 will be the gratification of our love of know- 
 ledge. And we cannot doubt but all the 
 proceedings of providence, when fully un- 
 derftood, will appear as equitable, as they 
 now feem irregular; and that we fhall have 
 as much caufe to admire their wifdom and 
 confiftency, as to adore their juftice and 
 benevolence. Hereafter, the apoftle has 
 afifured us, we fhall know, even as we are 
 known ; and that eye hath not feen, nor ear 
 heard, nor have entered into the heart of man, 
 
 the 
 
2 1 8 Chrtfiiamty fwooKrable to 
 
 the things which God hath [irepared for them 
 that love him. 
 
 Another powerful paffion of the human 
 mind is ambition, the love of honour and 
 diftinftion : and this too is exprefsly encou- 
 raged by divine revelation. But it is direded 
 to its proper obje6h, and confined within dufe 
 bounds. It is direi^ed, not like the pride 
 and vanity of the world, to the temporal 
 and perfonal aggrandifement of the indivi- 
 dual-, at the expence of his fellow -creatures; 
 hot to their deflrudion in war, or their llib- 
 je6lion to his power; in order to obtain for 
 him the fliouts of the multitude, or the gra- 
 tification of criminal defire * : but it is di- 
 rected to the imitation of him, by whom it 
 was implanted; to benevolence and bene- 
 ficence ; to the promotion of peace, virtue, 
 and happinefs amongfl his fellow-creatures; 
 
 * " Let not the wife man glory in his wifdom ; neither 
 let the mighty man glory in his might ; let not the rich 
 man glory in his riches. But let him that glorieth,, glory 
 in this ; that he underftandeth and knoweth me ; that I 
 am the Lord, which exercife loving- kindnefs, judgment, 
 and righteoufnefs in the earth ; for in thefe things I delight, 
 faith the Lord," Jerem. ix. 23^ 24. 
 
 3 ia 
 
prefeM Enjoy mtm. ii^ 
 
 in order to obtain the favour of his Creator, 
 and by patietU continuance in 'Well-doing\ 
 gkry, and honour^ and iinrAOrtality. To 
 ftiniukte us to our befi exertions, we are 
 affui^d, that in our father's houfe are many 
 Manfons ? where our rank in glory will be in 
 proportion • to the improvement of our ta- 
 lents : acdordtog to our conduft fliall we 
 receive a prophet's, or a righteous man''s, 
 reward: according to our defert, fliall we 
 be t-he greateft or the leajl in the kingdom of 
 heaven*. 
 
 * It wtll^ no doubt, be bbferv^d by the philofopher, or 
 the fcornef, that no notice Ijas been, t^kien of a paffion, 
 which is not only among the nioft univerfal and powerful, 
 tut which lias mpre influence on morality, and occafions 
 in6re diftufbanc^ infociety, than almoft any other ; the 
 paidion by which the fpecies is eonttnued. To this the 
 smfwer ,ts not diiBcult. Of this paflion the records 
 of , revelation ^^xj where fuppofc the indulgence ^ 
 witliin fuch limits as may not corrupt our own hearts, 
 injure our neighbour, or violate the laws of the fociety in 
 which we live. No provifion is indeed made for it in the 
 life to come: becaufe its whole purpofe being attained 
 her«, we fuppofe that hereafter it will have no exiftence. 
 As if purpofely to guard againft fuch an objeilion, the 
 jjetulant Sadduces were told that, iyi the rejurreilhn they 
 ndther marry nor are given in marriage j lut are as the 
 angels of God in heaven, JVIatt. xxii, 30. 
 
 If 
 
230 Chrijiianity favourable to 
 
 If then there be any truth in the ftate- 
 ment that has been given; if the tendency 
 of the Chriftian . revelation be to promote 
 the comfort and fatisfaftion, as well as the 
 virtue, of mankind in their prefent ftate ; to 
 excite chearfulnefs and hope, not dejeftion 
 and terror, in the human mind ; if inftead 
 of a perpetual war with all our paffions 
 and propenfities, it teach us only to cor- 
 re6t what is exceffive and pernicious, in 
 order more fully to gratify what is innocent 
 and ufeful; if there be this admirable con- 
 formity between our interefts and our duty ; 
 between the purfuit of prefent and of future 
 happinefs ; between the internal frame of 
 our minds and our external condition; be- 
 tween the book of nature ajid the word of 
 God; upon thefe grounds we ihould build^ 
 not furely an objection to the authenticity 
 of this revelation, but an argument in fa- 
 vour of its credibility; not a reludance to its 
 authority, but a recommendation of its 
 utility. Our own deduftions fhould lead us 
 to conclude, with the didate of the apoftle; 
 that godlinefs is firojitahle unto all things; 
 having the Jiromife of the life that. now is, and 
 of that which is to come. 
 
 SERMON 
 
SERMON V. 
 
 ON THE MYSTERIOUS DOCTRINES OF 
 CHRISTIANITY. 
 
 2 PET. III. i6. 
 
 In which are fome things hard to be under- 
 Jiood. 
 
 V.JNE of the moft interefting, and yet one 
 of the moft difficult, fubjeds, on which 
 human reafon can be employed, is its 
 own nature, its powers, and its duties. Its 
 extent and its limitations, what it is able , to 
 efFe«5t, and what it ought not to attempt, 
 are not, and probably cannot be, precifely 
 defined. In many of our refearches we feel 
 its weaknefs at every ftep ; and yet we ad- 
 vance in the confidence of its ftrength. We 
 daily fee the fallibility of thofe who have 
 gone before :us.; and we often cenfure their 
 
 errors 
 
222 Myfterious t)o brines of Chriflianity. 
 
 errors and their preflimption ; yet we con- 
 tinue to require froni otbqrs^ or to hope to 
 obtain by aur own efforts, demoaftration and 
 certainty on ilibjeds, where perhaps proba- 
 bility or teftimony only ought to be expeded. 
 In many branches of art and faience, in- 
 deed, the acquilitions already made encou- 
 rage us to proceed in purfuit of ftill further 
 difcoveries; and the means of afcertaining 
 the truth are fo much- within our reach, or 
 within our hopes, that it feems fair to de- 
 mand fcientific proof, before any new theory 
 is admitted ; or to with-hold our afTent, till 
 unqueftionable evidence is produced. But 
 in one important point reafon has been 
 equally confident of her own ftrength; 
 where her confidence was lefs juftifiable, or 
 lels judicious. In the cafe of divine revela- 
 tion £he has made her own fuppofed powers 
 an obje£iion to her faith ; and refufed to re- 
 ceive fvich truths as flie could not fully uii* 
 derftand. 
 
 It ha? been urged, not only againft the 
 church of England, but againft Chriftianity 
 itfelf, that many of it^ peculiar do6irines are 
 too abfirufe and myfterious ; not level to the 
 
 capacities 
 
Myjterhm DoHrines of Chrifi'ianity. s,i^ 
 
 capacities of thofe for whofe inftruftion it 
 profeffes itfelf to be intended ; that they are 
 inconaprehenfible, and therefore incredible* 
 Admitting, fay the objeiStors, that hunian 
 reafon was not able to teach men their duty, 
 and to make them wife unto falvatkn ; and 
 that confequently fupernatural affiftance was 
 necefTary; how are we- to receive that as a 
 divine revelation, which oppofes to the very 
 faculties, by which alone we can judge of 
 its nature and authenticity, myfteries that 
 perplex them, and difficulties, which they 
 cannot liirmount. By our reafon only can 
 we interpret the meaning of this fuppofed 
 revelation, or apply it to the regulation of 
 tour fentiments and condu<Sl ; yet many, of its 
 truths are confeffedly fuch as reafon cannot 
 explain. Surely, fay they, a God of wif- 
 dom and goodnefs Would have made that 
 eafy, which was fb valuable; if it was ne- 
 cefTary to all, the knowledge of it ihould 
 have been by all attainable. Surely, if Go(i- 
 created man, and gave hirti a revelation, he 
 would have adapted the one to the other ; he 
 would either have lowered the dodi-rines to- 
 our capacities ; or enlarged our capacities to 
 coraprebeiwl the dodrines"^. It is afferted too, 
 
 that 
 
124 Myfierious t)oBrmes of Chrijiianity i 
 
 that thefe myfteries have not been favourable^ 
 but prejudicial, to piety and good morals^ 
 that they have deterred many from embracing 
 Chriftianity itfelf ; and that amongft its fol- 
 lowers and its advocates they have occafioned 
 difference of opinion and controverfy; aild 
 Confequently have interrupted the peace and 
 diminifhed the charity, which it is one pro- 
 fefled objeft of the gofpel to promote. The 
 obje£tors, therefore, are led to conclude; either 
 that the Deity has given no fiich revelation, 
 as we conceive it to be our duty to teach ; or 
 that he has given it, as well adapted to our 
 faculties, as worthy of himfelf ; as clear and 
 intelligible, as it is valuable and neceflary : 
 they conclude that all the myfteries we com- 
 plain of, are the comments and glofles of 
 human reafonj either the unfortunate mif- 
 takes of ignorance and fuperftition, or the 
 interefted devices of policy and power. 
 
 Such was the objedlion of the Epicurean 
 philofopher*, while Chriftianity was yet in 
 its infancy ; fuch has continually been the 
 objeftion of the fceptic and the infidel ; and 
 
 * Celfus apud Orig. 
 
 fuch 
 
i\ich isvftill oneobj^(^loa of a*n*ui^erous de- 
 
 ilfriptfeki'' of f^paratifts from oyf nStibtial 
 
 tfhiirehv^ ^■■■"5 ■■ ' --'i'— ^ -^ ■- ''' ■- ' •"■^ 
 • ^^ -,'-}' r.i.b \. ■:. ^sii3i}vrr: " •:c'\ sbi r/ yl.^'-'l 
 
 ftiilri-tlidsaiteria^tio tnvatidate ^Ifeii'bbififoibtl 
 it: Will n<5t be pretemted, thar^?hi?fef"riijrfte- 
 ri^<k^d6iriiies"4p'ndt eici^ hi etit'i-eligioii'; 
 of that any n6w and cleiarer interpMation of 
 them is to be prodU'Ced* It is intended only 
 tb^'^e^r fome eonftderatibftS t6 *fKe^,v, %hat 
 my^ftery is Cbnfiftent With efedibilj^y ; that 
 Wfiife'^s'het, drcfettdtbe^ tKe.bbjedtof biir 
 
 'Iferifes, of ,th« propef fiabj^dl ofl leien'eej, inSy 
 3^"^ be feafortabiy tin article of feligiOuS belief. 
 
 ^^^lE IS hardly tledeflaty to add, tfiat fey my'f- 
 teries t wifh ttr be'' uiidef flood all tHofe doc- 
 trines of out chui'ch/ which have been lilually 
 krioWn by the termt fudh, for exatriple, as 
 theMoftfirte of Afe' Holy Trinity; of the 
 
 "union of the divine and hilman nature in the 
 perfon of Chrift; and of the opefations of 
 the holy ipirit : all thofe, in fhort, the ab- 
 
 ■ftrufenefs of whidH has at any time been 
 alledged; either by the fe6lary, as the caufe 
 of -his diffenting fit)m the edclefiaftical efta^ 
 Wiflimetitof his ccluntry; or by the fcepticj 
 
i26 , MyfierioMs. DoSfrmes of Ckrljliamty . 
 
 as onA reafon for his doubting or denying the 
 .divine - or;igjn : of ' our ; religion ; either . by 
 thofe, who are difpofed to adopt a Chrif- 
 tianity with fewer myfleries and difficulties; 
 or by ■ thOriJe, - whs, - in .jtheLr zeal fpr > the 
 .powers of reafon, and -the rejection of :myf- 
 teries;-.-have begn led tQTejeft divine xevel.a- 
 
 via.y i -'h ;;■:;: rti ei 31 bu ■'[• ^ .-.i rn.:r: 
 
 ^;..; 1. That .there are myfterious dotSlrines . in 
 our religion J that; it contains^ if we mayrbe 
 
 ■allowed to apply the words of the apoftle to 
 .our prefent purpofe, yo???^.,?;^/^^^ hard-^.to.be 
 underjioody is readily adrnittpd. It cannot, 
 and need not, be denied. Such dodrines 
 
 ^werenDt only naturally to be expeded, but 
 
 ^clearly .unavoidable, in a divine revelation ; 
 and therefore. , do r not . invalidate their own 
 
 .truth or credibility. •^ \yhatever declares or 
 implies the ;phyfiQal attributes of the Deity, 
 -mull be ,a^OTe. th^jf omprqhepfign of the hu- 
 
 -rpan mind. ^^ -j ^ ^,^ .r^, 7> 1^. ff-; ' 
 
 ■i: -^oi^ ,-■ :'J If-. -'■ -I ' e :; 
 
 ,,...A11 our ideas of fpirit ,^re negatiye,. .and 
 
 therefore obfcure. When .we attempt r to 
 
 Jarm a notion of a ipiritiiaL fubftancc; ,our- 
 
 felves, or to explain it, to others, we do not 
 
 defcribe 
 
MyJI^rtoUi.Do^rines of Chrijiianity! . 227 
 
 ^(lefcribe fo much what it is, as what it is not; 
 Wq do npt combine the properties of things 
 we already know,, but exclude the properties 
 of ,eyery thing felfck -All our ide^s on the fv|b- 
 je6t» therefore, are confufed and indefinite; 
 incafiable o£,,precifi0n, demonftration, qr 
 certainty. And fuch as our ideas, of fpirit 
 "are, iuch muft be.,oiir ideas of its operations. 
 We know laot hqw Ipirit a6ls upon fpirit, or 
 upoij,matter, .or.bow naatter adlgupon Ipirit. 
 In. wMtever theref9re the agency of Ipirit is 
 concerned, there will, inevitably be feme, de- 
 gree ^©f obfburity. , And this obfcurity will 
 lae en?reafe4, by a.n unavoidable deficiency in 
 our language. What is imperfedly conceive^* 
 wiU, always be imperfetSlly expreffed. Aiid.^ 
 language borrowed* from material pbje<Ss, as 
 all language evidently has been, will but iii- 
 adequately defcribe fpirit and its operations. 
 In -all difquifitions, therefore, upon fuch 
 points, ambiguities will neceflarily arife; 
 obfcuriry cannot be avoided. Thefe confi- 
 <^erations alone are fufficient to fhew that 
 ihofe dodlrines of our religion, which are 
 thought moft myfterious, are not therefore 
 i^icredible; and that all the arguments drawn 
 ty cortiparifon and analogy from material 
 Q 2 objeds, 
 
228 'Myjieiibus DoSirines of Ch-ijlianify. 
 
 «obje6ls, to prove certain articles of our crefed 
 abfurd and contradiftory, are inconclufi^e 
 and fallacious. The properties of matter 
 and Ipirit are ib difFei^ent, that what is true 
 ©f the farmer, is not therefore heceflarlly 
 true of the latter; and inferences from^each, 
 inftead of being the famie, may be not only 
 very different," b'tit the very reverfe of one 
 another^r Thefe obfervations are not de- 
 figned to eiicourage a ^ehferal fcepticifm 
 relpe6ting fpirit and its operations ; but to 
 deprive our adverfaries of an arguiiieiit, in 
 -which they fbmetimes triumph. They re - 
 ■late only to the phyiical 'properties of" fpirit ; 
 
 ■ with which no man pretiends to be fully ac- 
 - quainted. Its moral attributes and princi- 
 ples muft be analogous to our own ; or they 
 cannot concern us. ' 
 
 2. Myflerious, doctrines again are infepa- 
 
 rable from fueh a revelation, as we believe 
 to have been given; not- only as it muft ih- 
 
 ■ volve the ^ir itual nature and phyfical ^ro- 
 -perties of the Deity, which all allow to be 
 
 ihcomprehenfible ; but as it aflcrts, what 
 leads to confcquences Irttte" Jefs perplexiH^, 
 his moral attributes^ his providence, and otir 
 
 redemp- 
 
 \ \ \ \ 
 
Myfierhus J^oHrines ofChmJllamty. 229. 
 
 redemption. It does not treat fimpiy of our 
 duties to each other, of tranfaiElions between 
 man and man; but of the conneftion be- 
 tween man and his God ; of our creation by 
 his power, our obedience to his laws, and 
 our dependence upon his bounty and protec-. 
 tion. It hot only eiijoins the due govern- 
 ment of our paffioiis, and points out the true 
 path to happineis in the prefent life; but 
 announces to us new and fublimer obje6ls of 
 •our hopes and fears, the rewards and punish- 
 ments of futurity acpording to our merits or 
 our offences- It informs us, not only how 
 man fell from a {late of innocence by tranf- 
 greffion, and became unable to deferve or to 
 obtain the favour of his maker ; but of the 
 wonderful and merciful means by which that 
 favour may be reeov^red; of the incarna- 
 tion of the only Son of God; and his being 
 made the propitiation for our fins; of our 
 juftification by faith and repentance; and our 
 fanftification by the holy fpirit. It aflures 
 us, not only that we have fou!ls intended and 
 iitted for immortality; but that there ihalj 
 be alfo a refurreftion of thefe perifhablc 
 bodies ; that the prefent union of matter and 
 ipii'it in the cpnftitutien af-;humau nature 
 
 Q 3 fl^all 
 
Z^o Myjlerhus Do firings of GJiriJiianky. 
 
 fhall indeed fufFer a temporary interruption 
 in the grave; but that it' fhall hereafter be 
 reftored in a flate exempt from end or change, 
 Thefe topicks of themfelves prefent difficul- 
 ties as numerous as they are -unavoidable;' 
 and we have multiplied and, aggravated them 
 by endeavouring to become wife above what 
 is wrilte?i', byattemptingtounderfland what 
 fcripture has left in obfcurity ; and to explain 
 to others what neither we have faculties to 
 explain, nor they to comprehend. On fubi 
 jefils fo extraordinary, fo difficult, and fo in^ 
 terefting, indeed, curiofity muft necefTarily 
 be excited ; and we cannot wonder that men 
 have frequently attempted by various modes 
 of illuftration to render that eafy of belief, 
 vi'hich it is our duty to believe; to reconcile 
 that to our reafon, to which the aflent of 
 reafon is required. But of thefe attempts 
 the fuccefs, however confiderable, can never 
 be complete; and the advantage to religion 
 and virtue, if not queftionable in itfelf, is 
 certainly not without alloy. If they have 
 been produftive of good, they have alfb 
 been attended with evil; if they have often 
 brought convi6tion to the friends of religion; 
 they have fometiraes excited in its enemies 
 
 ridicule 
 
M^irious Do brines of Chrijflanitjf. 23 1 - 
 
 ridicule or difgiifP." The proptf enquiry is,*! 
 not whether fuch doftrines can be fninutely ' 
 explained, but whether they can reafonably^ 
 be believed; whether, though theytcannot 
 be objefts of fcience, they may not become - 
 articles of faith. 
 
 3. In order to afcertain this, the iirft and 
 great' enquiry will be, whether they are in-* 
 their own nature poffible. We are not to* 
 cohfider the credibility of the do6lrines of-" 
 revelation as on a level with the credibility^ 
 of ordinary or general inforination. It ftands 
 upon a principle of its own. In perufing 
 the irarrative of aiiy tranfaftion we calcu- 
 late the probability of its truth, upon a fcale 
 proportioned to the power and difpofition of 
 the agent. In the hiftory of human affairs 
 we admit that to be probable, which men 
 like ourfelves are able to perform; and we 
 believe it upon ordinary evidence : We Carry 
 our belief to extraordinary points only when 
 the abilities of the man, or the force of tef- 
 timony, correfpond tO the nature of the fafts. 
 But in the proceedingr of providence we do 
 not'cdnfider any thing-as incredible in itfelf, 
 which 'does not imply either a phyfical im- 
 Q 4 poffibility, 
 
zjs Myjienofis DoSirmes t>f Chrijiianit'y.\ 
 
 poflibilkj, or a violatictA of his moral attrl- 
 butes;^! We do not conceive it poffible for 
 omnipotence, itfelf to -naake a part equal to 
 the whole; or to caufe the fame proportion 
 to be at once true and falfe; and we ihould 
 deem it impiety to fuppofe .that he would 
 violate thofe diftinftions between right and 
 wrong, /which he has. himfelf. feflablifhed; 
 that he would punifh obedience, or reward 
 tranfgreffion. But within thefe limits wq 
 confider (j// things 0s . /iq/ftble with Gad: 
 and therefore as credible, whenever fufficient 
 evidence is produced, ^hat the fuppofed 
 effects of his power really proceeded from it, 
 and that what claims to be his word,, cai^ 
 juftly plead hia authority. It is upon thefe 
 grounds that good and wife men have be- 
 lieved, and conceived themfelves bouiid to 
 believe, the reality of miracles and the truth 
 of myfteries ; and to depend upon the full 
 ^ccompUfh«ient of all the threats and pro^ 
 mifes of the gofpel, 
 
 4. If then the myflerious doftrines of our 
 religion cannot be fhewn to be phyfically 
 impoffible, they are not in their own nature 
 incredible; they inay be believed, on the 
 
 fame 
 
Myjierious DoBrmes tf Chrijiianity, 233 
 
 fame principle that we believe any thing 
 elfe, when fatisfa(9:ory evideiace of the points 
 in queftiou is produced. This is indeed the 
 natural and proper foundation of faith. By 
 our fenics we obtain certainty; by demon'' 
 flratiouy knowledge ; hut faith, by tefti- 
 mony. By far the greater part of what we 
 generally call our knowledge, we have re- 
 ceived upon, evidence alone. All our belief 
 in hiftory is founded upon our opinion of the 
 veracity of , the hiftorian : all our acquaint- 
 ance with countries we have not vilited, - 
 depends upon the confidence we repofe in 
 the narrative of the traveller : in the ftudy 
 of the produdlions of .nature we truft to the 
 experiments and the, conclufions of our fel- 
 low-fludents ; and even in mathematical 
 fcience we reft a confiderable portion of our 
 knowledge on the -axioms and demonflra*- 
 tions of thofe who have gone before us. 
 , Every -thing, in fliortj which -vye have not 
 acquired byrour ownperfonalinveftigation, is 
 received upon evidence alone. And this is 
 not more true in point of fa6l; than it is 
 rieeeflary. From the conftittition of the world. 
 Were we, even in temporal concerns, to 
 truft folely to our own obiervation and expe- 
 rience, 
 
234 Myjierious "DoBrines of Chrijiianity . 
 
 rience, oiir flock of knowledge would hot 
 only be fmalland of little value, but always 
 imperfe6t and incomplete : life wonM be loft, 
 before knowledge, fufficient for the pt^r- 
 pofes of life, could poffibly be obtained. 
 Why then fHould not evidence be admitted 
 as a proper ground of faith in the truths of 
 religion, as well as of fcience! of confi- 
 dence in the word of God, as well as in the 
 veracity of man ! Why fhould we complain 
 that the Almighty has made the fame prin-, 
 ciple the bafo of moral duty, which is the 
 general bafis of the tranfa£lions of daily life ! 
 
 It is true that fbme of the dodrines of 
 Chriftianity are hard to be underjiood ; and 
 it ought therefore to be fupported by tefti- 
 mony proportioned to the difficulties it con- 
 tains. It is true that this fuppofed revela- 
 tion is a point of all others the moft impor- 
 tant to us; and may therefore reafonably be 
 expe6led to be furnifhed with evidence of its 
 own authenticity the moft decifive and uji- 
 queftionable. And this upon enquiry will 
 be found to be the cafe. Let the prophecies 
 of fcripture be viewed in their feries, their 
 coiififtency, and their completion; let the 
 
 reputed 
 
Myjierious Do&rines of Chrtjitanity. 235 
 
 reputed miracles be confid^red in their num- 
 ber, their notoriety, and their witneffes ; let 
 the morality of the gofpel be examined in 
 its fuperiority over every other fyftem of 
 ethics, and in its adaptation to the nature 
 ahd fituation of mankind ; let the records of 
 each be compared in their probable authen- 
 ticity, with the records of any other tranf- 
 aftions equally diftant from us in time and 
 place; and thefe objed:s united will form 
 fuch a body and weight of evidenqe, as^ 
 whilft it is not required in any other cafe, 
 can certainly in no other cafe be obtained. 
 The prefent purpofe, however, is not to dif- 
 cufs the evidences of revelation, but to ftate 
 as a general principle; that teftimony may 
 be a fufficient ground of belief in truths 
 which we cannot demonftratc, or in fa6ls, 
 which we cannpt explain ; that the evidence 
 of Chriftianity is the natural foundation of 
 Cbrjftian faith. 
 
 In religion, however, it concerns us to 
 remember, that our faith muft not flop at 
 the fimple a£l of the underftanding. To 
 believe the truths of Chriftianity, as we 
 believe the ordinary truths of hiftory and 
 
 fcience, 
 
256 Myjlerious Do&r'mes of Chrijliaftity. 
 
 fcience, is not what our Creator has pro,- 
 mifed to accept and reward. In the com- 
 mon tranfaftions of life, what we believe 
 gex^erally influences our coiidudl : our opi- 
 nions, flimulated by our paffions, are the 
 foundations of our aftions : and in, religion 
 fuch a faith is required, as may prompt to 
 exeition ; as may teach us not ©nly to be- 
 lieve in God, , but to love and fear him ; as 
 may animate our affections, while it regu- 
 lates them, and become the motive of ac- 
 tion, and the" principle of duty. The tree- 
 is known and efiiimated only by it's fruits. 
 Our virtues have merit and value only when 
 exerted as afts of obedience to the commands 
 of God. The language of religion itfelf is, 
 that we VC)X!&. Jhew our faith by our works', 
 hecaufe that faith without works is dead, 
 
 5. Before we reject revelatl<>n on account 
 fiif its myfterious dp6trines, let us recoiled; 
 that our information muft fomewhere ter- 
 minate. Were the myfteries, which now 
 perplex us, explained ; others wctald be 
 brought withih our view. As we advanced 
 in the knowledge of the Almighty and his 
 proceedings, new wonders and new difficul" 
 
 ties 
 
Myflerious Ih brines of Chriftian'ity - 237 
 
 ties would flieeeflively arife; and frefli curio- 
 
 fity be excited, as the firft was gratified. In 
 
 human fcience one difcovery does little elfe 
 
 than produce the defire of more^ The ftu- 
 
 dent of nature may proceed one ftep further 
 
 than his fellows'; he-rnay demonftrate that 
 
 what is uftsally deemed th& citife of aiiy vHrBie 
 
 effed, is itfelf 'but tihe efFeft of a caufe rtiore 
 
 general and remote. But he ftill finds his 
 
 acquifitions incomplete and unfatisfa*5i:ory. 
 
 The more ;he- knows, tfie more hfe perceives 
 
 to 'be flUl-tinknowri. Thus would it be with 
 
 refpe^ to ' the dodrines-of Chriflianity. 
 
 Wfere th« veil removed from what is at pre- 
 
 fent confcealed, 'it ^w^ld ^3ut. ffiew us another 
 
 veil concealitrg; other- mvfteries ; and w^ 
 
 ... ' . .1 
 
 might •ftiii complain that o^Ji; religion- was 
 
 burthened with difEeWltics'; that we were 
 
 IHlixfeqtirred to believe,' what we were not 
 
 permitted to underfland. How far foever 
 
 we might be allowed to proceed, we muft -at 
 
 laft arrive at the point, where our faculties 
 
 would fail lis J XvLcre more in-telligence could 
 
 hot be given, becaufe we have not capacity 
 
 toreceiye it. At this poiiat, it = is poflible, 
 
 '^e ^{iy-be alrea<iy arrivedl Omnifcience, 
 
 ljowfeve4«f we apprehend-, caji^not-be conferred 
 
 ' --- * upon 
 
23 8 Myjierious DoSirmes of Chri/iianity. 
 
 upon us, or upon any other creature ; and the 
 Almighty is the proper judge; not only of 
 what degree of information we are capable 
 of receiving; but of what is the fitteft and 
 beft for us : and we cannot doubt but that 
 his wifdom and goodnefs will as certainly 
 grant what is ,ufeful and beneficial, as that 
 he will with-hold what would be .unprofita- 
 ble or prejudicial. 
 
 As an additional reafbn for acquiefcing in 
 thefe myfteries we fhould recoUedl, that re- 
 velation, with all its bleffings, as well as, its 
 information, is a favour ipontaneoufly be^ 
 flowed, not a debt that we could have 
 claimed ; we owe it, not to any merit of our 
 own, but to the bounty of its author. Qwr 
 duty therefore obvioufly is gratitude and re- 
 fignatibn; to be thankful for what has been 
 given ; and not to murmur at what has been 
 denied. * 
 
 6. It may reconcile us flill further to the 
 myfteries in our religion tp refleft that there 
 are myfteries equally great in almoft every 
 thing around us. Not a fubjedt can b^; 
 named, which the human mind can be faid 
 
 fully 
 
Myjicrious J>aBrines of Chrljikntty, 23^ 
 
 fully to uiiderfland. - JI9W little we kiiow of 
 ipirit atid its operations has been alreajdy ol> 
 ferved;and, !we ,do not know much more of 
 matter afkd; its qualities., ^ Tp a few of its 
 exterior; properties w;e have inde^4 given 
 nahies and defcriptiopi§. -We mea^fure its 
 bulfei. delineate; its form, and denominate its 
 colour: b\jtwq cannot penetrate beyond its 
 ^^rface. .;Qf the operations » of nature we 
 fee the'efje^^j -^nd can often fuccefsfully in- 
 veftigate the immediate caufes. But how 
 theffe effefts are produced, or why each 
 fliouid follow fron^ any given caufe, we are 
 wholly unal^e ,ta difcover. By what procels 
 the acorn becomes an oak; by what laws the 
 rainfallsj-and the tempeft rages, we are as 
 ^norant,-, as we are of the nature and eflence 
 of the^Peity. Man is indeed a myftery to 
 iimfelf Who can tell what or where is the 
 principle of life within him? Avho can ac- 
 count for the^'origin or the efFe61;s of his own 
 will?- It wece as eafy to illuftrate the moft 
 obnoxious doctrine of our religion, as to ex- 
 plain by what power we direct the eye to its 
 object, or gy.i4e.the hand in -its operations. 
 
'240 Myjierloui Dsh^fiMs of Chrijltanity. 
 
 It Is remarked by Grigen, tliatif thefcrip- 
 tujfes be {uppofed to proceed .from Tiim wha 
 made the worlds we may reafonably ,eXpe<St 
 to lind as great difficulties in' them, as are 
 found in the conftitution and couffe' of na- 
 tiire. And it cannot be fhewn to be either 
 moreheceffary, or more poffible, foi" uSy in 
 our prefent ftate,' to comprehend- all the doc- 
 trines' of the Chriftian revelation, dian to 
 underftand all the truths of natural phiJe^ 
 fophy; ' - ■ ' ' ' • " '■' 
 
 Of the phenomena of nature we have?, 
 indeed, the evidence of diir own'fertfes; arid 
 therefore cannot doubt their reality.' But for 
 the truth of the myfterious doSti"ifteS of dur 
 religion, becaufe for the truth of the reli- 
 gion itfelf, we "h^vei^only the teftimony of 
 thofe who were app6ihte4 to be Its witnelTes'; 
 and therefore can obtain only belief. 'B'ut 
 the principle under confideration is common 
 to both. In each we admit the truth of what 
 we do not underftarid. 
 
 y. It is yet further to be remarked with 
 relpe£t to what we term myfleries in our 
 religion; that they are fuch only with refe- 
 
 5 rence 
 
Myjlerious Do&rines of Chrijlianity . 241 
 
 S-ence to our underftandirig. To us that is 
 difficvilt, which We cannot perfom J that miy 
 be confidered as myfteriousj which we can- 
 not comprehend'. But the myftery ahd the 
 difficulty are not abfolute-, but relative. To 
 an infant every appearance of nature, arid 
 every performance of iart, Wer6 he difpofed 
 to examine them, would be abflrufb and in- 
 comprehenfible. To a mind more mature, 
 if unimproved by literature and fcierice, a 
 few fuperficial fa6ts may be known; but 
 caufes and principles are beyond its reach and 
 its capacity. The philofopher penetrates a 
 little farther ; and many things are clear to 
 him, which to mankind in general are un- 
 intelligible, and almoft incredible. But his 
 enquiries foon find the boundaries which 
 they cannot pafs. By angels and fpirits we 
 may reafonably fuppofe ftill more is under- 
 ftood. Yet we cannot doubt but even to 
 them are oppofed new myfteries and diffi- 
 culties'; depths, which they cannot fathom; 
 clouds anddarknefs, through which they are 
 not permitted to penetrate. We too, in our 
 future ftat-e of exigence, Ihall probably be 
 allowed to acquire much higher degrees of 
 inforriiation, than we riow poflei. If we 
 ' " R attmi 
 
242 MyJ^rious Da^rines of Chrljlianity . 
 
 attain to the refurreHion of the jujl, our fa- 
 culties, we have reafon to believe, will be 
 enlarged as well as purified ; and what iiow 
 feems moft myfterious in our religion, may 
 appear, as no doubt it is, equally juft, bene- 
 volent, and wife. Part of the happinels of 
 the blefled may Gonfift in a perpetual progrefs 
 in knowledge anS purity ; in a continual 
 approximation to the fountain of wifdom 
 and perfediion- JVe now fee through a glafs 
 darkly, and know in part \ but then Jhall we 
 knoWy even as we are known. Inftead then 
 of murmuring at myfteries; inftead of re- 
 jeifting Chriftianity, becaufe they form a part 
 of it ; wc fhould recolleft, that it is only 
 our cjsriofity that is dilappointed ; our vanity 
 that is mortified. It is not fo much that 
 dodlrines are difficult, as that we are weak 
 and unreafonable : and our complaints- do 
 not fo much make an objeftion to the cre- 
 dibility of revelation, as an. imputation to 
 the wifHom or goodaefs of our Creator, for 
 not having endowed us with more enlarged- 
 capacities. 
 
 ; S. It ought again to be a fource of fatif- 
 fa^ction to us, with refpedt to the myfteripus 
 
 doftrines 
 
. Myjierious Doctrines of Chrijii unity . 243 
 
 doctrines of our religion, that we are not 
 required to underftand them. Reafon is not, 
 and cannot be, called upon to comprehend, 
 what the author of reafon has placed out of 
 its reach. Our bufinefs is not fo much with 
 their explication, as their authenticity. It 
 is our duty to enquire diligently whethej: 
 they arc contained in fcripture : to confider 
 them rather as queftions of fa£t, than of 
 fcience ; whether, according to the rules of 
 found criticifm, they are, or are not, the 
 do6lrines of divine revelation. If not, we 
 cannot be under any obligation to receive 
 them : but if they are, our duty is belief 
 and acquiefcence. By this means every man 
 will be enabled to give the beft poffible reafon 
 for the faith or hope that is in him, the au- 
 thority of the word of God. In order to 
 reconcile ^thefe myfteries to our own minds, 
 or the minds of others ; in order to facilitate 
 and extend the belief of Chriftianity ; we 
 endeavour to clear its difficulties, to fhew 
 the poffibility, and therefore the credibility, 
 of the dodtrines we profefs; preluming that, 
 fuch difquifitions are innocent, and hoping 
 they may be ufeful. But where ouX ftivefti- 
 gations cannot advance; our faith does not 
 R 2 necefja- 
 
244 Myjlerious 'DoBr'ines of Chrijlianity, 
 
 neceffarily flop. We may believe the gene- 
 ral truth, though we are not able to illuf- 
 trate it in detalil. Nor are we bound by the 
 alternative, either to adopt a fpeciiic illuftra- 
 tion, or wholly to rejeft the dodlrine. Some 
 latitude of interpretation muft be allowed, 
 on account of the abftrufe nature of certain 
 tenets of our religion, and our different de- 
 grees of intellect ; for the interefts of Chrif- 
 tianity, and the tranquillity of the public. 
 On this ground it is that in her articles of 
 faith, and in her interpretation of points of 
 doftrine, our church has ufually employed 
 very temperate and cautious language ; 
 very general and compreheniive terms. And 
 this moderation is equally juft and wife. 
 Where points of faith are unnecefTarily 
 multiplied by detail, or limited by expla- 
 nation, the fources of difcord are multi- 
 plied in the fame proportion : and ' what 
 ihould have been direded to the promotion 
 of union, inevitably augments the caufes of 
 reparation. But with a reafonable and mo- 
 derate, not to fay, unavoidable, latitude, we 
 hope the profeflbrs of the doclrines of our 
 eftablifhment may be encreafed m their num- 
 bers, without being diminifhed in the unity 
 :'r-4 of 
 
Myjlerious Dodtrines of Chrijiianity . 245 
 
 of their faith ; that they may live in the 
 pra6lice of charity towards each other, and 
 in the hope of acceptance from* their re- 
 deemer and judge. 
 
 9. It is well worthy of remark that of 
 thofe, who objed to the myfterious do6lrines 
 of our eftabliftiment, a large proportion con- 
 fifts of men, who content themfelves with 
 very lax and unfettled notions of Chriftianity 
 in general ; of men, who are attachod to re- 
 ligion chiefly from motives of policy; who 
 are fenfible of its advantages to civil fociety ; 
 and therefore would in almoft^every country 
 profefs the eflablifhed faith. Of thefe men 
 a few confefs that they efteem all religions 
 equally good; as equally tending to fecure 
 decency and integrity of condud, and the 
 fubjeftion and peace of the people. But the 
 greater number prefer the Chriftian religion; 
 becaufe it teaches the pureft morality, and 
 enforce^ it by the moft powerful fanftions. 
 But they do not examine with care its evi- 
 dence, its do6lrines, or its duties. The ideas 
 of a Creator, a providence, and a ftate of 
 retribution, while merely general and fuper- 
 |ipial,_ ha,v? little myftery or difficulty ; and 
 
 K 3 thefe 
 
246 Myjierious Do£f fines of Chrl/iiaHity. 
 
 thefe men do not enter into a more minute 
 inveftigation of their creed. But let an at- 
 tempt be made to reduce thefe do6}:rines, and 
 what will fairly and unavoidably follow from 
 them, into fpecific and definite propolitions ; 
 to explain them in detail ; to reconcile them 
 to the phenomena of nature, to the prefent 
 ftate of men and morals, and to the acknow- 
 ledged attributes of thQ Deity; and they will 
 prefent difficulties - not much Icfs formidable 
 than tha mofl: obnoxious in our articles of 
 faith. In men of this delcription, then, it 
 is not reafonable or candid to obje6t to the 
 credibility of myfteries, merely as Hich; to 
 exclude from their iyftem of belief^ what- 
 ever they cannot comprehend. 
 
 io» It muft be yet further obferved, that 
 they who determine not to believe in Chrif- 
 tianity what they cannot comprehend, muft 
 r^jeft what we conceive to be amongft its 
 moft valuable dodlrines ; feveral of thofe, in- 
 deed, which conftitute not only its fuperio- 
 rity over all other religions, but its very 
 nature and eflence ; which tend moft to efta- 
 blifti its divine original, and even its irtlpor- 
 tance to the ialvation of maukind. Such 
 
 men 
 
Myjlertous Do^rikes of CJirifliiinity . 247 
 
 men will exclude from their creed, for ex- 
 ample, not only the myftecy of the Holy 
 Trinity^ and of all divinity 'in the perfon of 
 the redeemer; but even the important and 
 ellential do6lrines alfo of atonemeht and 
 grace. And if Chtiftfanity be once reduced 
 by th-efe means to the ftandard of our reafbn ; 
 if it be ftrlpped' of all that is fupernatural 
 and myfterious ; it will become more difficult 
 to maintain its derivation from heaven; be- 
 caufe it will be difficult to find in it any ufe, 
 character, or value, worthy of fuch an origin. 
 It will then, indeed, be fo much on the fame 
 icale with other inftitutions ; and our Saviour 
 will ftand fo much on a level with other 
 teachers ; that his dignity and his offices will 
 be nearly loft; his claims to our admiration' 
 and gratitude will want their fupport; and 
 moft of the great purpofes, for which he 
 came into' the world, rendered doubtful and 
 fulpicious, 
 
 1 1 , Revelation would then indeed become 
 liable to objeftions of a different kind. The 
 fame men, who profefs to reje61: Chriftianity 
 folely on account of its myfterious do6lrines, 
 would probably be among the firft to rejeft 
 4- R 4 it* 
 
248 Myjieriom Do Brines of Chri/iianity'. 
 
 it, were no fuch do6triaes found in the iyf-, 
 terii : and alledge that too as the ground of 
 their rejedion. Were it poffible that reve7 
 latipn pould have been rendered in every re- 
 lpe61: level to o.ur capacities ; and werp aU its 
 doftrines intelligible to our underftan dings ; 
 fuch men would be among, the firft to tell 
 US, there was nothing in.it worthy the in- 
 terpoiition of the great Creator ; nothing that 
 bore the ftamp and irnage of divinity; no-^ 
 thing but what it was credible, and probg,blQ, 
 reafon had invented ; becaufe nothing but 
 what Ihe was able to invent/- Why refer UrS. 
 to heaven, they would fay, for what could, 
 be effefted \ipon earth ? why fupppfe that to be 
 the work of God, which might be the wo^k of 
 man ? If oyr Saviour had, only taught a fyfl:em 
 qf morality 'fomewhat better Aan had been 
 taught before; or enforced it by fan6tions a 
 little more ingenious or pqw;.erful; it might 
 have been allowed that he was indeed fupe- 
 rior to every other human being; but not 
 therefore more than human ; that he~ had 
 improved upon Solon or Socrates ; but was 
 not therefore a teacher come from God. 
 Had his doftrines contained nothing more, 
 myfteriows, than the properties of the tri- 
 angle. 
 
Myfierious Do&rines of Chrijlianity. 249 
 
 Etngle, or the beauties of the Iliad ; we fhould 
 have been told that the truth of all this was 
 credible without a prophecy or a miracle; 
 credible, though no one came dawn from 
 J^eayep, Qr roje from the dead. 
 
 Ip this obje61ion, indeed, there would have 
 been confiderable weight. It might not 
 have been eafy to maintain that to be divine, 
 which bore hardly any charafteriftic of di- 
 vinity; that to be lupernatural, to the pro- 
 du6tion of which human nature was equal. 
 The excellence of its morality will not alone 
 prove the divine origin of the goipel. But 
 we now find the cafe to be, what might rea- 
 fonably have been expefted. Revelation 
 fhews every where the traces of its author- 
 It teaches plainly, what it is at prefent ne- 
 QelTary for us to underftand, and what human 
 wifdom had never taught. But every thing 
 beyond this, is beyond our comprehenfion. 
 Our dependence, and our obligations, the 
 rules of our conduft, and the terrns of our 
 falvation, are^ explicitly revealed. But the ■ 
 exiflence,, the pe'rfedlions, and the govern- 
 ment of God, though every, where aflerted 
 or recQgnifed', are- no where minutely ex- 
 
 \ . plained. 
 
250 Myjlerlous' DoSirines of Chrijlianity . 
 
 plained. In the nature of the human foul 
 M^e are not infi:ru6led; but what is enough 
 for us to know, we are alTured, that he 
 who made it, made it for immortality. In 
 the difcharge of our duty we are promifed, 
 what is fufficient to ftimulate our exertions 
 and perfeverance, the affiftance of the hdly 
 fpirit ; but of the nature and degree of that 
 affiftance we are not informed. If we are 
 to be brought to judgment for our thoughts,, 
 as well as our aftions, for our faith, as well 
 as our works, it is by hixxi, who fearchdth 
 the htart, and feeth in fecret. If atone- 
 ment be made for our offences againft the 
 Almighty ; it is by a facrifice of adequate 
 value, the^facrifice of the fon of God. 
 
 12; It may yet further reconcile tis to ths 
 myfteries' of our religion, if we confider,' 
 that w^e {hall be under the neceffity of be-' 
 lieving points equally myfterious, if we 
 rejeft it. Let revelation be abandoned ; and 
 the theories of the atheiil: or the Deift muft 
 be adopted. ' If M^e embrace the cheerlefs 
 lyftem of the former; and deny not only the 
 revelation, but the exiftence, of the Supreme 
 Being; we fhall foon find ourfelves obliged 
 
 to 
 
Myjiirims t}c^r-ines of ChriP'i an'ity . 151 
 
 to digeft tenets as incompfehenfible, as any 
 articles of the Chriftiaii faith. The atheift 
 believes the exiftence of the world Mdthout 
 a Creator, If then he mailitain, Avith one 
 izGi. of philofopliers, that it has continued 
 from everkfting in nearly its prefent ftate; 
 he believes that a perpetual fucceilion of 
 caufes came into operation, without any firll 
 caufe to give them exiftence and 'efficacy; 
 and that arts and fciences, which are in con" 
 tinual progfefs, will attain in time to that 
 excellenfee or perfeftion, to which they have 
 not attained in eternity. If, with another 
 ttdi of philofophers, he rnaintain that things 
 came in time into their prefent form and 
 order; he believes that all the marks of Ikill 
 and defign in the formation of the Uhiverfe, 
 the exq^uifite adaptation of every thing to its 
 proper purpofe, are purely accidental; that 
 all the effefts of wifdom ttiay be plDduced 
 without its exiftence; and that chance waS 
 once able to give birth to^all thefe M^onders; 
 though it appears to haVe dotie nothing evef 
 fince. With thefe and other difficulties, ib 
 great and htimeroviS, tnay the athfeift be 
 preffcdland the belief of thetti would be 
 fo unreasonable and_unphiloIbphical; that it 
 '« has 
 
252 Myjierious Do^rines of Chrijilantty . 
 
 has been doubted whether the chara6ler really 
 ever exifted; and it is certain that very few 
 have ever openly avowed it. 
 
 If, with the Deift, we admit a Creator, 
 but deny a divine revelation ; we fhall again 
 find ourfelves entangled in inextricable per- 
 plexity. In the belief of a God, we believe 
 little that we can comprehend, beyond the 
 fimple fa6l of his exigence. Of a Being 
 that had no beginning, and can have no 
 end; of a Being that was not caufed by any 
 thing, and yet is himfelf the caufe of every 
 thing; of a Being that is prefent at all 
 tinties, and in all places, and yet has no re- 
 lation to time or place ; of a Being, who 
 cannot do evil, and yet is* morally free; of 
 fuch .a Being we can form no definite con-r 
 ception ; his nature and attributes the Deifl: 
 is as unable to explain ; as we are -to illuflirate 
 the moil myfteripus articles in our creed, If 
 the Deift believe that God created the world 
 and immediately difmiffed it from his care ; 
 that he gave to millions of- livpg creature a 
 capacity^ of pleafure and pairx, but left their 
 gratification to time ^nd chance; that he, 
 f^ffers phyfical evil; to deform his work, an4 
 
 paoral 
 
Myjierious Do5irines of Chrijitan'ity . 253 
 
 moral corruption to debafe it; then muft he 
 believe a Deity without moral attributes; a 
 Deity with imperfedions of power or of in- 
 clination. If arain the Deifl believe that 
 the whole fyftem of Judaifm and Chriftianity 
 is error and deception ; that the lawgiver of 
 the Hebrews and the fuppofed redeemer of 
 the world have been able to impofe on fo 
 large a portion of mankind, in the belief of 
 their miffion, their powers, and their doc- 
 trines; if he believe that all the phenomena 
 of nature, which appear to confirm the 
 truth of revelation, have been miftaken and 
 mifapplied ; he furely holds opinions and 
 tenets not lefs extraordinary and inexplica- 
 ble, than thofe which he would reje6l as 
 incredible. If the difciples of atheifm and 
 of deifm do really believe all to which their 
 principles fairly and inevitably lead, thty 
 furely have no reafon to deride the profeflbrs 
 of Chriftianity for too much facility in their 
 belief; for admitting doftrlnes to be true, 
 which cannot be fcientifically explained : they 
 cannot with any appearance of juftice com- 
 plain, if we retort their own charge upon 
 them; and continue to affert the bigotry of 
 a fceptic, and the credulity of an infidfel. 
 
 13. It 
 
254 My [Jerious .J}a^rines of Chrifiiantty. 
 
 13. It may now perhaps be obje<5lecl, that 
 by the principle and tendency of thefe ob- 
 fervations realbn is depreffed and degraded; 
 that ihe is deprived of her pecuhar preroga- 
 tive, to examine, determine, and direct; 
 and reduced to the meaner office of, fubmif- 
 iiou and obedience ; that fhe is made no 
 longer the judge of the truth, but the flave 
 of authority. 
 
 In the courfe of the difquilition the proper 
 province of reafon has in feveral points been 
 defined or fuggefted ; and a very ie,'^ words 
 inore will fuffice to fliew that, in conjunc- 
 tipn with revelation, flie has ftill a very im- 
 portant talk to perform ; a talk well fuited to 
 |!.er nature and her powers ; a tafk appointed 
 by her Creator, atxd to which he feems to 
 have iotejjded fhe fliould be confined. 
 
 It is the bufinefs of reafon to fet before us. 
 tiie errors i;i opinion and the defeds in prac- 
 tice, tjiat have prevailed in the world; our 
 waAt Qt tound principles of morality, and of 
 . Jyft feixtinietits in tbeqlogy ; and thus to fhew 
 fbe u/e, the. advantage, and the neceffity of 
 a divine r^velatiQO. But fhe' goes beyond 
 
 her 
 
- -, Mvfterious J^oShinci of Chrijiiamty . 255 
 
 her province when (he imaguies, oti one 
 hapd, that (he couid have difcovered by her 
 own efforts the truths that have been re- 
 vealed; or when fhe raifes obje»5iions to 
 them, on the other ; becaufe they happen not 
 to coincide with her notions of what is heft ; 
 or to contain fame things hard to be under- 
 jiood. 
 
 It is the bufinefs of reafon to examine the 
 pretendons of whatever profefles itlelf to be 
 a divine revelation ; to fcrutinize the evi- 
 dence; and to diftinguifli authenticity from 
 forgery, truth from fahhood. But when 
 once the diftinftion is made ; when once the 
 v/ord of God is afcertained ; her duty is be- 
 lief and acquiefcence. She goes beyond her 
 province, when ftie attempts to illuflrate 
 myfleries ; or complains that they ftand in 
 •need of iliuftration. 
 
 It is the bufinefs of reafon to diftinguifh 
 between objeds of fcience, and obje£ls of 
 faith; to determine where demonflration 
 ends, and tdlimdny begins ; to prove, what 
 is capable of proof; but to receive with gra- 
 titude and fubm-iffion, what fhe could not 
 5 have 
 
ij6 Myjierious DoSirtnes of Chrifiianiiyi 
 
 have difcovered. She goes beyond her pro-' 
 vince, when. Ihe attempts to demdnftrate, 
 what does not admit demonftration 5 or on 
 that account refufes affent, where compe- 
 tent teftimony is produced. 
 
 It is the bufinefs of reaioii to illtirtrate the 
 wifdom and utility of the precepts of divine 
 revelation. For what the authority of the 
 Creator has commanded, his gxiodnefs has 
 generally enabled us to difcover an adequate 
 caufe : and it is the bufinefs of reafon to 
 fhew, that his injundions are fuited to our 
 nature and lituation ; to reconcile us to obe- 
 dience, by difplaying its fubferviency to our 
 own interefl and happineis ; and to perfuade 
 us voluntarily to fulfil the duties, .which au- 
 thority might compel. But fhe goes beyond 
 her province, when fhe attempts to invefti- 
 gate all the counfels of the Almighty; or 
 cavils at do£lrines or duties ; becaufe ihe 
 cannot trace thorouehlv their meaning; or 
 their foundation, their neceffity, or their ufe. 
 
 It is the bufinefs of reafon, laftly, to ex- 
 plain and illuftrate moral precepts; to apply 
 general principles to , every particular cafe ; 
 
 to 
 
M^jienoui JDodrmes of Chrifiidnity-, 257 
 
 to <iec-ide between oppofite intjerefts and 
 probabilities; and to regula^te our whole 
 coiiduci with a view to our fina-l reiponfibi- 
 lity. But fhe goes beyond her province, 
 when flie fuppofes flie could, by any exertion 
 of her own powers, have difcovered the tru$ 
 principles of moral duty, or fufEcient fanc^- 
 tions to enforce them ; when fhe rejfts their 
 aiathority and obligation on any other foun- 
 dation than the will and word of God. 
 
 Reafon then is not degraded by revelation ; 
 but aflifted and exalted. Her prerogative is 
 tiot taken frofti her ; but limited atid af- 
 certainedi Sublimer and better obje6ls are 
 prefented to her contemplation; and ihe is 
 employed upon them with greater fatisfac* 
 tion, and to more beneficial purpofes. Faith 
 has not fuperfeded reafon 5 but reafon is 
 made the judge of the bafis of faith. It 
 is wholly contrary to found reafon, not to 
 acquiefce in fcientific demohftration ; it is 
 hardly lefs fo, to refufe affent to competent 
 teftimonyi And if ttiyflerioUs doftrines are 
 neither impofTible in themfelves, nor incom- 
 patible with a divine revelation ; if they are 
 traced by found • criticifm in the word of 
 
 S " God; 
 
25 8 Myjierious DaBrines of Chrljl'ianltf. 
 
 God; and that is. confirmed by evidence 
 fuited to the nature and importance of the 
 obje6l; then will it be neither rational nor 
 innocent to refufe our affent to them : they 
 cannot be a fufficlent ground for fepai*ating 
 from the religious eftablifhment of our coun- 
 try; and ftill lefs, for rejeding Chriftianity 
 itfelf.' They will not, in the day of the Lord^ 
 -excufe our difbelief of its truth, or our difp 
 obedience to its laws. 
 
 SERMON 
 
> i I h 
 
 SERMON Vt, 
 
 ON THE WANT ot UNIVERSALITY IN 
 THE PROMtrtGATION AND DECEPTION 
 OF THE CHRISTIAN REVELATlONi. 
 
 MARK xvi. IS- ' 
 
 And he /aid unto them, go ye into all the world, 
 and preach the go/pel to every creature. 
 
 yjY the preceding difquifitions it has been 
 the principal purpofe to maintain, that a di- 
 vine revelation was neceffary for the inftruc- . 
 tion, ' the virtue, and the happinefs of man- 
 kind ; and that it has accordingly been be- 
 ftowed upon them* Should the arguments, 
 that have been advanced, be confidered as 
 conclufive ; fhould this revelation be allowed 
 to have been as neceffary, as it has been re- 
 prefented; an obje6tion might then, with Ibme 
 plaufibility be urged againft the divine origin 
 
 S3 of 
 
ioo t^ant of Vniverfality 
 
 of our religion, from the want of univerfafify 
 in its promnlgation and reception. If Chrif- 
 tianity be t"he, r-evelation fupjjofed, it has been 
 often afked, why are not all men equally in; 
 pofieffion.,^ of what is to all of equal import- 
 ance ? Why, at leaft, has it not been every 
 where offered ? Why have not the difclples 
 obeyed the injundlion of their mafter ; and 
 gone into alt the world to fireach the gojpel tO' 
 every creature? If there be a Supreme Being 
 of fuch goodnefs, as to bef^ow a revelation 
 upon his cfeatures j and of fuch juftice, as to 
 exclude^ all fuipicion of partiality ; how fhall 
 we admit that revelation to be his ; by which 
 alone, according to its own declarations^ 
 mankind can obtain falvation ; but of which 
 a comparatively finall part of mankind only 
 'Lave heard; and which a proportion ftill 
 fmaller have believed ? Is it not more reafon- 
 able to fuppofe, that a revelation really di- 
 vine would have been as univerfally pro- 
 ' claimed, as it was unrverfaHy neceffary or 
 beneficial ? And that it would at the fame 
 rime have been diitinguifhed by fuch marks 
 of truth and authenticity, as rauft have pre- 
 cluded any doubt upon the flibje61, and 
 '^Tecured every where afTent and obedience r 
 ^ '" ' Is- 
 
m the Chrijlmn RevBii{tion, 261 
 
 Is- nftt, in Ihprti the partial -reception of 
 Chriftianity in the vtforld, a reafoiiable groun4 
 sy^ obje£lion to its eredibilitj ? 
 
 I. Before ^e proceed to a more diredi 
 anfwer to this objeftion, a few general obferr 
 vations may be made, which will atjthe fame 
 time diminifli its force, and aflift our reafon- 
 ing on the fubje6t. 
 
 ': The diffidence and the refl:ri£iions, whiq|i 
 Should govern all our difquifitions on the 
 nature or the proceedings of the Deity, apply 
 in their full force, and ought to have their 
 full weight, on the fubjeft before us; from its 
 extent; its difficulty, and its importance. 
 
 It is undoubtedly juft to fuppofe, that thp 
 Deity will always do what is wifefl and befl: : 
 but it is not jufl to fuppofe, that" he niufl al- 
 ways do what we may conceive to be wife 
 and good; or that he will always enable us 
 to judge of it, when it has been done. We 
 are too apt haflily to conclude that Chrifli- 
 anity ought to have been promulgated equally 
 to all mankind; and to fuggell various ex- 
 pedients, by which, we imagine, this( might 
 
 S 3 ha-ve 
 
2^2 ' ' JVant of Uni'VerfaKty ■ 
 
 have been biFe6ted.: Yet it'-isby no Hiean^ 
 certain, either that the Deity was bound'to 
 give this univerfality to his revelation ; or that 
 any of thofe expedients were pradicable in 
 themfelves, or Efficient for fo important ia 
 purpofb. ■ ' , i . , 
 
 To reafon as if' it had been incumbent 
 upon the Almighty to have. given the ftrongeft 
 poffible evidence to Chriftianity ; as if the 
 'proofs ought to have been fo numerous .and 
 T1ia,nifeft, :that neither negligence nor preju- 
 dice could witbfland them ; this is to reafon 
 ■with little other grounds than what ouri :own 
 fancy has formed. Our inveftigations- fliould 
 be confined to the teftirriony that has ■ been 
 given; whether it be fufficient to fatisfy a 
 candid enquirer; and whether we fhall be 
 "jiiftified in reje6lin'g the evidence we have ; 
 only be'caufc' we have not more. 
 
 ' ' It is no lefs inconclufive, than it is pre- 
 'fumptuous, to form in our own minds cer- 
 tain notions and jarinciples. refpe6tirig the'na- 
 ure and attributes of the Deity ; and then to 
 infer from them, againft the evidence of 
 fafts, that he was bound in point of juftice 
 
 or 
 
m the Ckriftian Revelation. 263 
 
 or neceffity to efFedt every thing, to which 
 o(ur fuppofitions lead. That it was incum- 
 bent upon the Almighty to beftow all his 
 bleffinga, and therefore the light of the gof- 
 pel, equally upon all men,, is a gratuitovs af- 
 iumption of our own, built upon this errone- 
 ous : and dangerous bafis : and were it well- 
 founded, would make- the Deity no longer" 
 the ipontaneous author of his own bleflings ; 
 but a paffive inftrument, dire<5led by an over- 
 ruling fatality. Inftead of concluding that 
 the Creator is bound to adopt any given mode 
 of-proceeding in the difpenfation of his bleff- 
 ingsj becaufe it appears to us to be fit and 
 right ; it is much more rational to conclude 
 that any given mode, of proceeding is fit and 
 right, becaufe it has been adopted. 
 
 Obfervations, like thefe, are continually re-^ 
 peated ; becaufe they are continually neceffary ; 
 to guard us againft hafiiily raifing objeftions, 
 on account of what we conceive to be' diffi- 
 culties ; and to affi/l fuch folutions of thofe 
 difficulties, as may not of themfelves fully 
 fatisfy the underftanding. The prefent life 
 appears to be a ftate of trial of the faculties 
 of our minds, as well as of the merits 
 pf our adions; of our candour and humility, 
 
 S 4 our 
 
364 , Wanl of Univerfallty: 
 
 o.iir trufi: and refignation to the word of our 
 Creator'; as well as of their pra6tiCal fruits, 
 juflice ,and berieyolence ' to our fellow-crea- 
 tures. It is; the time of probation for our 
 faith, as well as for our Works. 
 
 But though we cannot pretend at all times, 
 nor perhaps at any time, fully to account for 
 the proceedings of providence ; yet in what 
 materially concerns ourfelves, he -has in his 
 goodnefs generally enabled us to dl-feover fuch 
 rfeafbns for his condu6l, as may vindicate his 
 own perfeclions, and fatisfy reafonable nciinds ; 
 as may, if not amounting to demonftration 
 and certainty, be at leaft a fuff^cient ground 
 of faith and refignation, For the want of 
 univerfallty in the Chriflian revelation fuch 
 caufes may be affigned, as will acqiut its au- 
 thor of partiality, and remove all objedlion 
 on that ground to its credibility. 
 
 2. In the nature and circumflances of 
 Chriftianity itfelf may be found many.rea- 
 fons for fuppofing the defign to have been j 
 not that its promulgation fhould be local 
 and partial ; but that the knowledge and ad^ 
 vantages of it Ihould be every where dif- 
 
 fufed; 
 
in the, Chrijiian' Revelation. 265 
 
 fufed ; as they are every : w3i,ere of elTejitial , 
 importance, to human happujefs. When we 
 confider the preparation and folemnity, with 
 which it was introduced; by the feparatiou 
 of the Jews from the reft of mankind; by 
 the types and emblems in the law of Mofes ; 
 by the feries of prophets, and their miracles 
 and predictions ; and by the perfonal dignity 
 of its immediate author: When we confider 
 again its own effential charafter; its doc- 
 trines announcing the moral government of 
 God; its precepts, evidently calculated to 
 teach univerfal morality; and the eternal 
 fandtions by which they are enforced ; its 
 pofitive inftitutions, enjoined upon all its 
 followers ; its obvious utility in the inter- 
 courfe of life ; the preternatural means em- 
 ployed for its propagation and eftablifhment ; 
 and the exprefs declarations of our Saviour 
 and his apoftles ; we fhall no longer doubt its 
 teing intended as an univerfal benefit and 
 bleffing ; for the improvement and the falva- 
 lion of all the fons of men. With thefe 
 circumftances, indeed, the gainfayer fortifies 
 his obje6lion : but we confider them as con- 
 ftituting a ftrong probability, that his ob- 
 je6lio^ will one day be removed ; that the 
 
 lifht 
 
266 Want of Univerfalky 
 
 light of revelation will in due 'feafon vifit 
 every country of the world. Why it- has 
 not yet efFefted its own beneficial p-urpofes, 
 will then be the only point in qiieflioli : and 
 it will not be difficult to fhew, that this cir- 
 cumftance affords no reafonable ground to 
 deny its being, what it profeiTesitfelf to be, 
 the gift of 'God; to man. .. 
 
 , ; 'i' ■iXi ,. ' 
 
 3. That the Chriftian revelation has not 
 been given to all; men; or not given equally 
 aind immediately to all ; ought not to be con- 
 iidered^as an obje£tion to its authenticity ; un- 
 lefs'it can deftroy the value or the reality of 
 many other of the beft gifts of heaven, to 
 find-that' they alfo are beftowed unequally 
 and occafionally. The light and heat of the 
 fun, and the fain and the dews of heaven, are 
 confeffedly the appointment and the gift of 
 the great parent of the univcrfe : and they 
 are indifpenfably necelTary, not only to our 
 comfort and enjoyments ; but to the fubfiftf 
 ence of every pajt of the creatiqn. Yet they 
 are irregularly and partially diftributed. They 
 are at one time too fcanty for their own pur- 
 pofes; and at another, pernicious by their 
 excefs. "While one region is oppreffed by 
 ' ^ " ■ the 
 
in the Chrlfllan Revelation, 267 
 
 ^e fcorching rays of a vertical, fun; another, 
 by -his diftance or obliqijity, (liiFers ^ILthe 
 feverities of cold aiid darknefs : and ^yhile 
 the want or delay of the fhower cond,eiui}S 
 one. diftrift tO; hopelefs -Jlerility; another is 
 overwhelmed by_the ravages of an" inun- 
 datjoni . I^fi c.-;-^.. - ..; Jn,.r •; ; , „■ 
 
 Reafon itfelf, the fupreme endowment of 
 the human mind, is diflribu^ed' to its ppfTef- 
 fors-^n very difitrent proportions : and while 
 i>ne man faems hardly raifed by his intellec- 
 tual faculties'j above the beafts of the field. ; 
 •vanothef appears to approach- to the know- 
 ledge and illumination of angels. All the 
 acquiifitions of reafon are, as might be ex- 
 :ye6led^' like the reafon from: which they pro- 
 ;ceed, unequal, local, and occasional. Our 
 difcoveries in art and fcience, and our im- 
 provements in civil policy, have not only been 
 -niade in diftant parts and diftant periods of 
 the world ; but are at this .day polfefled in 
 very different degrees by different nations and 
 <lifferent individuals. All the .perfonal ad- 
 vantages of health and ftrength; all the gifts 
 of fortune ; and all the enjoyments of life, are 
 l^eftowed in very various proportions : but this 
 
 does 
 
268 Want ofljniv erf ali^ 
 
 does not diminifh ; for it' probably augments', 
 their value and their ufe ; and - ought not to 
 diminifh our gratitude or latisfaAflion. Nor 
 is the variety of our" endowniients and capa- 
 cities a more juft ground of complaint againft 
 Providence, than the variety of his creatures 
 in the world ; that brutes are not equal to 
 men, and men to angels. 
 
 Nature and revelation have this remark- 
 able limilitude : both bear ■ ftrong traces of 
 their divine origin ; yet in both are found 
 what appear to us irregularites arid defeiSs. 
 Though both are evidently wife and good; 
 yet we can eafily conceive it pofTible that both 
 might have been good and wife in a higher 
 degree. But this is fuppofition only ; and the 
 teffential attibutes of the Deity fhouid lead us 
 to conclude that it cannot be well-founded. 
 What reafons of wifdom or benevolence 
 might induce the Creator to permit this ir- 
 regularity in the promulgation of his gofpel, 
 is not now the queftion. Its exiftence can- 
 not be doubted. But as long as the fame ir- 
 regularity is obfervable in many of the ope- 
 rations of nature ; it can form no particular 
 obje^jon to the truth of revelation. If we 
 
 were 
 
tn the Chrijiian Rp'Odafton, 2^^ 
 
 were warranted in concluding, that Chrif- 
 tianity is not the gift of heaven ; becaufe it 
 is unequally -imparted to mankind : the lame 
 ^regularity ^muft warrant the lame conclu- 
 lion with refpe<ft to human realbn * : and on a 
 principle not very diffimilar, the calamities of 
 life might be adduced to prove^ that life it- 
 lelf cannot be the gift of God. 
 
 4. Of the objeftion to the Chriftian reve- 
 lation, from its want of univerfality, one 
 principle, feature has always been, that it 
 was not communicated at a more early 
 period of the world ; that {o many generations 
 were fuffered to pafs away without any opr 
 portunity ofiinowing it; and confequently of 
 profiting by its do6trines and its bleffings. 
 
 The fa6l is certainly true ; but the objec- 
 tion founded upon it feems to be by no means 
 
 * This argument is aflually urged by Cotta in Cicero, 
 De Nat. Deor. 3. 26 et feqq. Where he contends, that 
 as reafon by being abufed has done lb much mifchief, man- 
 kind had been better without it ; and that as right reafon 
 has been granted only to a few, it cannot be the gift of the 
 gods to any. A remarkable inftance to what wretched 
 reafoning and ^Ife conclufions philofophy may be reduced^ 
 when not affifted by divine revelation. 
 
 4 uuanfwer- 
 
i 70 PFani of Univerfality 
 
 unanfwerable ; and! therefore not coiiclufive 
 againil: the truth of the religion we profefsj 
 If the Chriftiaii revelation was intended for 
 the inftru6lion and benefit of mankind in 
 general ; it would naturally be given at the 
 period moft likely to anfwer its,own pur- 
 pqfes; when it was mpfl probable the greateft 
 numbers would embrace it ; when it had the 
 faireft chance to attain that univerfality, for 
 which we contend it was defigned. ' . ' 
 
 > They who complain that the Chriflian 
 revelation was not imparted at a period fup 
 ficiently early, may repeat the complaint 
 againft every other period that can be named ; 
 till, they have carried us back to the time 
 Vv^hen redemption firft became nec^flary ; to 
 the hour when by the tranfgreflion of our 
 firft parents, y?!w entered the world, and death 
 by Jin, But had the Redeemer then ap* 
 peared upon earth, it is obvious that the great 
 purpofes of his appearance could not ha.ve 
 been obtained"; at leaft not in any mode fimi- 
 lar to that which has been purfued. In a 
 world inhabited only by a fingle. family, how 
 could he have taught, by his inftruftion or 
 ■his example, the principles of good morals, 
 
 or 
 
in th Chriftian Retielation. 271 
 
 or the relative duties of foeial life ? Who 
 could have been, on one hand, his hearers 
 and dlfciples ; and who, on the other, would 
 have occafioned his fufFe rings ; and con- 
 demned him to death ? Who could have 
 attefted his miracles and his dodrines; or 
 recorded them for the benefit of pofterlty ? 
 
 There can be no, doubt but our firfl 
 parents received from divine inftruftiou a 
 knowledge of human duty. Yet this know- 
 ledge was, even before the flood, fo far cor- 
 rupted or loft, as to have ceafed to anfvver 
 the end for which it had been given. For it 
 is exprefsly declared, that to punifh this 
 corruption or lofs was the caufe and intention 
 of the deluge. Divine inflrudion was again 
 communicated to the family that efcaped the 
 o-eneral calamity. But was foon almoft ob- 
 literated in the heathen world ; and too often 
 abufed or corrupted even amongft the Jews 
 themfelves. If the^ our Saviour bad ap- 
 peared either before the judgment of the flood, 
 or within a few centuries after it ; what could 
 have preferved his doctrines and precepts from 
 the fate of other divitie communications? 
 What could have fecured the great purpofe 
 
 for 
 
■I'jl Want of XJniverfdtlty 
 
 for which they were defigned; their be* 
 doming the rule and law and falvation of all 
 fucceeding generations ? 
 
 -But fuppolingthefe difficulties furmounted ; 
 had Chriftianity been promulgated at an ear- 
 lier period of the world, it mufl fl:ill have 
 wanted, what conftitutes an elTential part of 
 its evidence, the exiftence, the feries, and the 
 completion of the prophecies. Our Saviour 
 could not have appealed, for the truth of his 
 pretenfions, to the records of the people 
 among-fl whom he fhould have appeared, be^ 
 -fore liich records exifted, or their credit was 
 eftabliflied. He could not have claimed their 
 behef in him, on the ground of their belief in 
 their own prophets : nor could we at this 
 day have compared his charader and his ac" 
 tions with the prediftions that defcribe them : 
 we could not have fupported the credit of the 
 New Teftament, on its conformity to the 
 Icriptures of the Jews. 
 
 Had the Redeemer appeared at an earlier 
 period of the world, another ijpecies of 
 evidence muft hav^ wanted much of its natu- 
 ral weight. The power of working miracles 
 
 has 
 
in the Chrifiian Revelation. 273 
 
 has always been confidered as the proper teft 
 of a teacher come from God. But till the 
 ordinary courfe of nature had been long and 
 attentively ohferved ; till it was known to be 
 fixed, regular and uniform ; its occafional 
 interruption would have excited little fur- 
 prife. The mighty works of the Saviour 
 would hardly have been conlidered as mira- 
 culous. They vrOuld not have impreffed 
 themfelves on the minds of men, as adequate 
 evidence of divine authority ; as unqueftion- 
 able vouchers for fupernatural truth. 
 
 Suppoifing again thefe additional difficul- 
 ties removed; fuppofing the exiftence and 
 conapleticm of the prophecies ; fuppofing his 
 inftru^lionB delivered, his miracles admitted, 
 and every other fundtion of the Redeemer 
 fulfilled; how were thefe things to be re- 
 corded and preferved for the information and 
 advantage of pofterity? Till an alphabet 
 was invented, and introduced into general 
 pra6lice, the hiflory and evidence of reve- 
 lation ; our rule of faith and condudl ; the, 
 terms of our acceptance and falvation, could 
 have been tranfmitted to us only by tra- 
 dition. The go^el could have received 
 
 T little 
 
2"7'4 ' 'JP^ant of Univerfalitf-^ 
 
 little lupport from any fixed and permanerlt 
 records ; no confirmation from the notice 
 of cotemporary authors ; from the hoftilities 
 of its enemies ; or .the vindications of its 
 friends. We have no indifputable evidence 
 that the ■ art of alphabetical writing was 
 known, and certainly none that it was in 
 c;ei>eral ufe, till fome ages after the deluge : 
 and how the gofpel could by tradition only 
 for more than twenty centuries have been 
 preferved at all ; or if preferved, upon what 
 principles it tould have required and obtained 
 attention and credit ; it is fortunately not in- 
 cumbent upon us to determine. This diffi- 
 culty preffes upon thofe only, who think the 
 Redeemer ought to have, appeared, as foon 
 as redemption became neceffary ; that the 
 Chriftian revelation ihould have been more 
 nearly coeval with mankind* 
 
 Adrnitting,- however, that even in this 
 there was no difficulty ; admitting, what has 
 indeed been maintained, that the figns of 
 articulate founds, as .well as the power of 
 uttering the founds tJiemfelves ; that an al- 
 phabet, as well as a language, was given by 
 revelation from heaven ; and admitting thai 
 
 it 
 
m the X!'hrtjiian Revelation. 275 
 
 it was given even to the earliefl inhabitants 
 t)f the earth ; ftill at leaft one reafon of con- 
 fiderable weight may "be afligned for the 
 delay in the promulgation of the gofpel. 
 It was of importance to the fuccefs of 
 CKriftianity to poftpone the publication of 
 it, till its neceflity fhould be apparent and 
 confelled ; tijl the general: prevalence of 
 idolatry, andaconfequent corruption of mo- 
 rals equally general, Ihould have made men 
 fenfible of their own inability to attain the 
 knowledge of true religion ; or to fecure the 
 performance' of "the moral and focial duties; 
 and therefore ;the more, willing to receive, 
 what promifed to be of fuch effential fer- 
 vice to both. It is true that the prepof- 
 feffions and prejudices, the paffions, opinions, 
 and habits of the, Gentiles, as well ias of the 
 Jews, at the; time of our Saviour's; appear- 
 ance, prevented -too many from payino- at- 
 tention to thefe conliderations ; to evidence 
 of this nature in favour of the gofpel. But 
 to the candid a.nd judicious of all fucceed- 
 ii.ig generations, it has formed , an argument 
 of important. ufeand_ efficacy. It has en- 
 abled, us - to compare the advantages of 
 Chriftianity,. with the evils it is calculated 
 T 2 to 
 
2/6 Want of XJniv&rfatity 
 
 to remove ; to, confider that as credible;^ 
 ■which is fo highjy beneficial ; to iee that the 
 Creator would probably give, wliat was f& 
 ro^cefTary to the happinefs of his creaturea,- 
 
 Thiefe diffic^Jties exifted in their greateft 
 force ill the earliejf? periods of the world- 
 Every century^ as it paffed, tpok away 
 ibraethittg from their weigbt : but they feem 
 to have been, completely removed only a£ 
 the era, when the Redeemejf aftually ap- 
 peared Tipon eartb. That era^ waj indeed 
 diftinguifheJ By many important cireum^ 
 fiancea of its oWn, pecularly favourable t«> 
 i^he extenfive pr©fagation of the ^o%eL 
 
 The expe^l'atKwi ©f feme mighl^ deliverer 
 about this period had beert very generally 
 excited' r nor onfy amongft the people, to 
 'whom were commtfied the oracles^ af Go>d', 
 but throughout almoft all the countries of 
 the Eaft.. The prophecies had frequently 
 and progreffively annouticcd fecit aii event; 
 and fome of them ina^ood meafure fixed the 
 time of their awn* completion- Tijie Jewsi 
 had been repeatedly and widefy di%erfed 
 amongfl foreign nations. Tii^ir charaftet 
 
 ^ aaJ 
 
in tkeCkriJilan Krt}^Iatim. 277 
 
 ^nd manners, as well as their fcriptures, had. 
 become extchfively known : and thefe fcrip- 
 tures therafelves had been tranflated into the 
 language then ftudied by all, who afpired tor 
 the reputation of learning. H^d revelation 
 broken in abruptly upbn mankind, without 
 any fuch intreduSion and preparation, it 
 might have excited more wonder than be- 
 lief; it m%iit have rather awed men into 
 fiibmiiSoa, than produced rational convic- 
 tion. Aad had it bfeen longer delayed, re- 
 cords and prophecies might have become ob- 
 icure and queftionable ; and hope and expec- 
 tation either been deluded by impbfture ; or 
 iknguithed. of theiSifelves, and funk into heed- 
 ieis ijicredality* 
 
 At this era tod the J6wS were in a fitua- 
 tion the mofl fevourable to the promulga* 
 tion of Chriftianity. They were concjuered, 
 but hot di^ferfed ; fubje6t to a foreign power ; 
 but ftill united as a nation ; and with a few 
 reftri^ions, in pofleflion of their own polity 
 and laws. By thefe means their records were 
 preferved, and their worftiip tolerated 5 their 
 civil power was regulated ; and their whole 
 conduft obferved and known. Had they 
 T 3 been 
 
278 . Want of. Untverfality. 
 
 been deftroyed or diiperfed ; - their hiftory, 
 their prophecies, :aiid their typical ceremo- 
 uies might have ' been deftroyed or difperfed 
 ■\vith them ; and much of the befl evidence 
 of our religion weakened or loft: and"! had 
 they 'been ftill' unfubdued* and independent, 
 thefe circumftiances would- have been lefs 
 fpeedily,- lefs'iminutely, and'ififs extenfively 
 known. They .might have put. the Savjouic 
 to : death , 'more-early or more, fecretly ; raiid 
 their 'proceedings Would ,: not .'have been joffii-i 
 cially; comm,unicated by,.a;cR-Dman 'governor* 
 to his imperial , mafter. .. . >. ..,»!";,• j " _: s-ir-Ji 
 
 ,. At this; era figain mankind enjoyed almoft 
 an univerfal peace. In the earlieft ages of 
 the world, its inhabitants were divided into 
 petty communiti(?s, difF^ring. from each other 
 in language, manner's, interefls, and;fviper- 
 flitions; and were 'Cphfequently-^in' a flate 
 yery unfavourable to the wide extenfion of 
 information; to the p.ropagal;iqn.of a religion, 
 injtended for their general reception and 
 benefit. ' \Yhen larger monarchies were'efta- 
 biiflied, they were engaged in almoft un- 
 ceafing hoftilities: for the great objefts of 
 their ambi'tipn and purfuit were military 
 
 glory* 
 
in the ChriJiJan -Revelation. 279^ 
 
 glory, and .the extenfion of their 'dominions. 
 But ?it .,the period under confideration, the^ 
 Romans, had beeom-e maflers of the g-reateft 
 part of. tlie known worjd. All refinance had 
 ceafed; and mankind enjoyed the bleffings 
 of peace in return for their fubjedioii. This 
 l^ft the minds of men at leifure to receive 
 inftrudioii ; and the general infercourfe be- 
 tween different coun'tries facilitated. its com- 
 munication. ■ Their previous prbgrefs in 
 other arts and feiences had enabled them 
 to comprehend what was taught,, on. the 
 fubjeft of -religion; to examine its evidence, 
 and judge of its pretenfions. Though the 
 learning of the Romans was fometimes 
 employed to oppofe Chriftianity in argument, 
 and their power to perfecute its preachers; 
 yet was it by this means brought forward to 
 notice and attention; and, as in every other 
 conteft, the truth continued to gain gTound ; 
 the wifdpm of providence drew good out of 
 evii; the - propagation of his religion, from 
 what was. intended for its fuppreffion. 
 
 Surely then' the period of the appearance of 
 
 the Redeemer, was better calculated than any 
 
 T 4 that 
 
a8o B^ani &f UiiiverfaHty 
 
 that went before it, to give fucceS to his 
 miflion. What otir fcriptures call thefithtfs: 
 of time., was indeed the time moft likely to 
 ^ive that univerfality to revelatioB, for which, 
 we maintain, it was intended. As far there- 
 fore as the time alone is concern^, inftfead 
 of forming an obje^lion to the divine origin 
 of the gofpel; it is rather an argument in 
 fevour of its authenticity ; it Ihould prove, 
 not the failure of its purpofe, but the wif- 
 dom of its author*. Why this period, with 
 all its advantages, has not hitherto been the 
 -pieans of diffufing revelation univerfally, 
 remaixis^yet to be enquired. 
 
 5, It is in the firft place to be obferved, that 
 Chriftianity is not yet univerfally diffufed ; 
 becanfe it appears to be only in its progref^i 
 
 * Th^t Chrill did no.t appea? more early upon earth is 
 pot, it might be obfervejd, independently of other circum- 
 fbances, an obje^ion to the reality or the delign of his 
 appearance; any more than it is an objeftion to the reality 
 or the advantages of the voyage of Columbus ; tliat it was 
 not made by Hanno or Eudoxus. The truth of Chrif- 
 tianity is not more afFedled by the time of its promulga- 
 tion to the world; than th^ difcoverics of Newton are 
 invalidated; becaule they were not tna^e fay Archimedes 
 ' or Pvlfcagoras,. 
 
 toward^ 
 
in tht Chrlfiian Revelation. iSi 
 
 towards what, we fuf)pofe, will be its ulti- 
 mate eftablifhmeht. That the communica- 
 tion of feligiovis knowlfedge to the Jews was 
 gradual and progreflive ; and that each por- 
 tion opened the way for the introduftion of 
 the next; till they were at length fully pre- 
 pared for the reception of our Saiviour and 
 his golpel, has been repeatedly fliewn by th6 
 advocates of revelation; and, as far as the 
 mode of proceeding only is concerned, not 
 denied by its adveriaries : and that the pro- 
 grefs of Chriftianity fince has been in like 
 manner gradual and occafional, its own hif. 
 tory will abundantly teftify. The goj^el was 
 at firft publilhed to the world by its author 
 akme. It was then propagated by a finall and 
 feleft numb&r of his difciples and aptrftles : 
 and a considerable time elapfed before it 
 ipread beyond the limits of a fingle nation; 
 df no great extent, power, or celebrity. 
 Amongft the Gentiles afterwards its progrefs 
 was ftili/'fldw and gradual ; beginning v/ith 
 iingle churches, coUeded by fingle apoftleS ; 
 till time and circumftances gave it itttpof tai^e 
 and extenfion, Puring its infancy indeed it 
 was fupported by preternatural affiftance ; by 
 the power of working miracles, and the 
 
 advantages 
 
2 8a Want of Univerfajify^ <•;; 
 
 advantages of infpiration granted to its^ 
 preachers ; .and bj whatever elfe was.necef-, 
 fary, of, the pecuHar, care and .prqte<5lion of 
 providence. But when its followers had in. 
 varipus. .nations; beconae- numerous;, , and were,- 
 foripedirito regular, focieties; when its hifr- 
 tory, its do6lrines, and its precept? had been, 
 fixed in. permanent records, to- \vhich on all, 
 occasions the neceffary appeals could be;made ;-. 
 it was -then that the vifible interpofition of 
 h^^veii T\y as withdrawn; and the religion left, 
 to make, its way by human and ordinary 
 means; by the. force of its evidence, and the 
 valye of its do6lrines ; by the utility of its. 
 precepts, , and the talents and diligence of its 
 teachers,;, afiifted only by fuch protei^^on.from, 
 providence, as we believe him always ' to 
 beftow on his own bleffings,' for the. benpfit, 
 of his creatures,. , , : , 
 
 The progrefs of revelation therefore muffed 
 now be expeded to, refemble that of every- 
 other acquifition, which heaven allows man-? 
 kind to make: and the defign of the Al- 
 mighty feems to be, that every irnprovement 
 fhould be gradual and progreffive; the joint 
 effedl of hi? provi4ence and our o\vn exerr 
 
 iions. 
 
in the Chr'ijiian Re'velaiion. 283 
 
 t'ions. ' Mankind have obtained their knowr 
 ledge, not by, :fyfl:ems, but by portions ; not 
 by intuition and illumination, but by conn 
 tinued application and ftudy. ..Every art and 
 fcience has been extended: by degrees; as 
 rnen became capable of making new difco- 
 veries the Rifely es ; or of .receiving au4 ;i"e- 
 liftring: them, when made" by more fuccefs-i 
 ful ftudents.i :It is true that circumfiances 
 peculiarly unfavourable have fometimes re- 
 tarded improvemeht on one hand;''or men: 
 pf extraordinary talents advanced it fuddenly 
 ^nd rapidly, on^the other; that one nation, 
 has ftoQd .ftiU or loft' grQUAd; while another 
 has made its jnoft inaportant acquifitions ; 
 yet -itill the prdgrels in general has conti- 
 nued : almoft every age' has availed itfelf of 
 the difcoveries already made; and added 
 fomethins" to the knowledg-e qf thofe that 
 went before it.\ It is indeed only by.one acr 
 quifition that men become capable of ano- 
 ther. Had many of our moderii improve- 
 ments in art and fcience ; had our difcoveries 
 in chymiftry, navigation, or aftronomy been 
 offered to the early inhabitants of the earth } 
 they could not have been benefited; for they 
 could not have underftood what was offered. 
 
 They 
 
284 Pfmi of Unherfality 
 
 They would probably have either derided 
 them as the artifices of imtaofture; or dreaded 
 them as the produ<5Hons of the powers of 
 magic; but they certainly could not have 
 applied them to the purpofes of life. 
 
 That it was indeed the defiga of provi- 
 dence, tiiat Chriftianity fhould be gradually 
 diffufed amongft mankind., not only appears 
 from its hiftory ; but feems to be pointed out 
 in the illuftratjons employed by our Saviour 
 himfelf. He compares his go:^el to a feed^ 
 that while h'if '6ohb caji it into <the ^fdund, 
 Jkould Jiesp and rife night land day, would 
 faring and ^ro\u up, he knoia&th not how ; till 
 the fruit was brought forth. He tells us 
 that the kingdom of heaven is like to a grain 
 of mujiard feed', which, though the fmalleji 
 (f all feeds, is when grown the greateji 
 among herbs % and the birds of the air come 
 and lodge in its branches : that it is a little 
 leaven hid in three meafures of meal, till the 
 whole he leavened. 
 
 It is from conliderations like thefe, we 
 conclude, that providence beftows all his 
 bleffmgs at fuch times and in fuch proportions, 
 
 as 
 
171 th Chrtjitan Revektion, 285 
 
 as are beft fuit^d to our previous attainments, 
 atid prefent circ\jfnftances ; when we are beft 
 prepared to profit by his mercies. We Ihould 
 always confider, not only what it may be fit 
 for him to beftow ; but for us to receive ; not 
 merely what it is poflible for an all-perfe^ 
 Being to do; but what can he done with ad- 
 vantage for beings every way imperfect like 
 ourfelves. It is thus, then, that revelation, 
 like every other bleffing, has been given. 
 And that Chriftianity is not yet every where 
 "known, or has not every where produced its 
 full efFe6ts, cannot alone be a lufficient reafon 
 for rejediag it : unlels we ihould be juftified 
 in rejedting our prefent acquifitions in art and 
 fcience, becaufe they are not yet brought to 
 perfeftion ; or not yet univerfally taught and 
 adopted- 
 
 6. In oppofition to this reaibning it tnay be 
 urged that from the peculiar nature of reve- 
 lation'; from its fuperior value and luperior 
 neceffity; it might have been expeded to 
 have been diftinguifhed in its pfogrefs from 
 Sciences merely human ; and to have been 
 communicated uiiiverfally and efFe£lually. 
 Thijit tha progrefs of Chriftiauity ought to 
 
 have 
 
^^6 PFakt of Univerfaliiy 
 
 have been diftiiiguifhed from the progrefs 6f 
 fcience in general, may vety fafely be adj 
 initted : for it has been abundantly fb diftin-? 
 guifhedi Not to dwell on the detail of more 
 minute circumftances ; the completion of pro- 
 J)hecies, and the working of miracles, during 
 its introdu6tion and its infancy, were furely 
 diftin^iions every way worthy of the wifdom 
 from above. But with refpedl to its being 
 univerfally and effe£tually communicated, one 
 important qtieftion will be, in what manner 
 this could be efFeded. 
 
 The method, which our fcriptures inform 
 US' was purfued, for communicating revela- 
 tion to mankind, was fuch as might naturally 
 have been expected s to impart it firH: to 
 agents fele6led for the purpofe ; and to autho- 
 rife them to inftru6t the world at large ; fur- 
 nifliing them at the fame time with creden- 
 tials fufficient, not only to convince the judg-> 
 nient of the candid enquirer; but. to engage 
 his afFe6tions in, its favour. 
 
 To this plan of proceeding, however, oii 
 account of its fuppofed ineiBcaty, the objec- 
 tion has been made ;" and two others, and, I 
 
 think. 
 
in the Chriftian Revelation. it") 
 
 think, two only, "entitled to notice, have been 
 fucro-efted. • The firft to i'mprefs the truths of 
 Chriftianity by divine infpiration lo forcibly 
 Upon the mind' of each individual; that they 
 fhall become the conftant and unerring guide 
 of his fentiments and conduft: the other, to 
 publifli its do6lrines,'and produce its evidence, 
 as often as may be Required; wheneveii fcep- 
 ticifm or infidelity fhall oppofe it. It does 
 not feem difficult to fhew, however, that 
 both thefe methods are lefs eligible than that 
 which they would liipplant; that they are 
 liable to greater inconveniences, than thofe 
 which they profefs to prevent or remove. 
 
 - If the former of thefe methods were pur- 
 fued; the infpiration or impulfe upon the 
 mind of each individual, would either be ir- 
 refiftible, or it would not. If it were irre- 
 fiftible, it would immediately take away all 
 our freedom of will and aftion; and confe- 
 quently deftroy all the diftindions between 
 obedience and tranfgreffion, and all the equity 
 of punifhment or reward. It muft indeed re- 
 duce the man to a ftate of mechanifm ; and 
 confound the whole fyftem of the rehgion, 
 which, it is intended to propagate. 
 
 If 
 
a88 Wan^ of Unhs.rfaUty 
 
 If it wqre not irrefiftible ; it might fail to 
 be efficacious. If we retained under it the 
 full exercife of our faculties ; if we remained 
 at liberty to obey or to negleft it; this would 
 leave ug in our faith and obedience, juft 
 where we are at prefent. With re|pe£jt to the 
 obligation upon the mind of the individual, it 
 would be no way preferable to the plan that 
 has been adopted ; and with refpe6l to the 
 public, it would be expofed. to much greatei* 
 inconveniencies. As there would he no fixed 
 llandard of truth ; no univerfal rule of con- 
 duft ; no acknowledged avithority, to which 
 -appeals could be made ; there would be no 
 criterion, by which the errors of ignorance 
 could be eorre<9:ed ; or the extravagancies of 
 enthufiafm reftrained ; by which the, preten- 
 fions of the hypocrite could be tried ; or peace 
 and uniformity preferved in faith or worlhip, 
 principle or praftice. 
 
 Were the fecond method purfued, it would 
 probably foon difappoint ■ its own purpofes. 
 Were miracles, the proper evidence of a di- 
 vine revelation, to be repeated, as often as 
 doubt or infidelity might require, they would 
 foon ceafe to excite wonder or attention *, 
 
 they 
 
in the Chrift'tan Revelation, 289 
 
 they would foon ceafe to be confidered as pre- 
 ternatural; and therefore as a fufficient tef-, 
 timony of preternatural truth. When our 
 Saviour, with a few loaves fed a numerous 
 multitude, they believed without hefitatioii 
 that the food had been miraculoufly multi- 
 plied ; for they immediately exclaimed ; this 
 is of a intth, that prophet that Jliauld come into 
 the world. , But we, who are conftantly fed 
 by a multiplication of the fruits of "the earth 
 equally wonderful, behold it without furprifa 
 or emotion ; with little reflefiion upon the 
 power or goodnefs of him who gives it. Yet 
 the principal difference feems to be, that the 
 former miracle was fingle and occafional ; 
 and that the latter is annual and familiar, 
 The former was a fenfible deviation from the 
 ipflablifhed order of things ; the latter was or^ 
 dained at the creatioa of th^ world ; and is 
 continued by the fixed laws of nature. The 
 comparifon, however, is fufficient to Ih^w 
 what would be the probable confequence of 
 our greater familiarity with miracles. Their 
 efFe^ would foqi^ be wholly loft ; and inftead 
 of fpreading r?vela,tio.n more widely, or 
 eftablifhing it more firmly; every repetition 
 of them would weaken its befl teftimpny ; 
 
 U and 
 
ipo • Want &f Uhherfaltty 
 
 and leave it at laft without any decifive evi- 
 dence whatever. 
 
 Thefe methods, then, and probably all' 
 6thers that could be devifed, appear lefs eli- 
 gible than that which has been purfbed : and 
 it (hould not in candour be urged as an ob- 
 jection to the truth of our religion, that the 
 plan adopted for its propagation, has not yet 
 produced any Other efFeds, than thofe which 
 might naturally have been expefted. 
 
 7, Suppofing, however, that by either of 
 thefe methods, or by any other that can be 
 fuggefted, the truth of revelation were irre- 
 fiftibly imprefled upon the human mind; it 
 might be attended with fuch effeds, as would^ 
 in 3 great meafure difappoint its own pur- 
 pofes. Were our belief of a future flate» by 
 intuition, by infpiration, by continual mirat- 
 cles, or by any other means whatever, im- 
 proved into indiiputable certainty ; the'im- 
 preflion- might be too ftrong for due attention 
 to the duties of the prefent life. It muft 
 greatly reftrain, if it did not deftroy, our 
 freedom of thought and choice. It would in 
 no fmall degree confound the diftindions of 
 
 charac- 
 
in the Chr'ifitan Revelation. 291 
 
 character J by awing all diipolitions into 
 filence and fubmiffion. Above all, it might 
 fo wholly engrofs our minds, as to fuperfede 
 worldly attachments, and all the.vii^ial in- 
 citements to induftry ; ^s to withdraw onr at- 
 tention from the progrefs of human affairs, 
 and the claims of civil fociety. Men might 
 be too much engaged with the profpe^s of 
 futurity ; and too little with the cares and 
 offices of life : meditation and devotion might 
 fill their thoughts and their hours ; and the 
 plough and the loom be fuffered to ftand flilj. 
 It is not poifible to pronounce with certainty 
 on the confequences of any flate of things, of 
 which we have had no experience. But that 
 fomething like what has been ll:ated would bo, 
 the efFeft of the fyflem fuppofed, is neither, 
 improbable in itfelf, nor wholly without evi-; 
 dence to fupport it. St. Paul had frequent 
 occafion to call back his converts to the ordi-. 
 nary duties of tl^eir refpeftive fictions : an4 
 we are told that all who believed were together, 
 and had all things in common ; and fold t^eir: 
 [lojfejjians and goods ; and fiarted tkem to all 
 men, as every man Jiad need. And they ^ cotif 
 tinning daily with one accord in the temple, 
 and breaking bread from houfe to houfe^ did eat 
 U 2 their 
 
2 9 a Want of Vniverfality 
 
 their meat with gladnefs andjinglenejs of heart. 
 This feems nothing more than what might 
 naturally be expefted, while the miracles of 
 the apoftles were immediately before their 
 eyes : nor was it imprafticable or ruinous in 
 a fmall fociety, furrounded, and confequently 
 prote6ted, by a larger community. But were 
 fuch fentiments and condu6l to become per- 
 manent and general ; the human chara6ter 
 and human fociety mufl: affume a new form; 
 and it is by no means clear that the necefTary 
 arts of life would be cultivated and fupported. 
 It is the hope of terreftrial advantages ; the 
 love of riches or diftinftion ; the profpe6t of 
 future eafe and indulgence ; it is, in one word, , 
 the incitement of our paffions, that prompts 
 us to aftion and exertion ; that fometiities 
 indeed impels men to vice ; but which at the 
 fame time gives exercife to all our virtues ; 
 which provides for our fubfiftence and enjoy- 
 ment ; and in a great meafure conftitutes that 
 probation of difpofition and condud, which 
 revelation affures us was intended by our 
 Creator. As Chriftianity is now offered to 
 our acceptance, room is left for thefe incite- 
 ments and their effeds : fufficient motives to 
 temporal intereft jire compatible with due at- 
 tention 
 
in the Chrtjiian Revelation. 293 
 
 tention to the injunftions of religion. An4 it 
 ought not to be made an objedion to the truth 
 of revelation; that it does not compel, where 
 it profeffes only to perfuade ; that fome have 
 not embraced, what all are at liberty to refufe. 
 
 8. With this gradual and progreflive ad- 
 vancement of revelation others again are ftill 
 diflatisfied ; becaufe it is not.more regular and 
 rapid ; becaufe it feems, that not only a length 
 of time beyond all calculation will be required 
 to give it that univerfality, for which we 
 maintain it is intended ; but that the diffolu- 
 tion of the world itfelf is an event much more 
 probable, than the univerfal eftablifliment of 
 the gofpel.* 
 
 That 
 
 * It has been obferved, that as the world at large, like 
 • every individual, has had its infancy and its growth; it 
 will, like them, have alfo its old age and decline j and that 
 it is much more probable fuch decline is approaching; than 
 that yet greater improvements in fciencc and virtue are to 
 be expe£ted. 
 
 In fupport of this notion it has been further obferved, 
 that periods of time fomewhat fimilar elapfed between the 
 creation and the deluge ; between the deluge and the birth 
 of Chrift; and between the birth of Chrift and the preferit 
 day. And it is fuppofed from thence, that we ar^ now prq- 
 
 U 3 bably 
 
294 Want of UniverfaUty 
 
 r 
 
 That the world is to be confidered as verg* 
 ing towards its decline, is fo far from being 
 admitted, that the contrary, it is thought, 
 may be much more plaufibly maintained. 
 Many obje'dls in nature, and almoft every cir- 
 cumftance in human life, may lead us to 
 
 bably again on the eve of fbme mighty change in the order 
 of things ; perhaps the diflblution of the world. 
 
 With refpe£t to this calculation on the fimilar periods of 
 time, it appears altogether fanciful and vifion^ry ; and it is 
 attempted to be fliewn above, that fo far from the world's 
 being probably on the decline, the probability is much 
 ftronger on the other fide. 
 
 With refpeitto the comparifon between mankind in ge- 
 neral and an individual ; it by no mea'ns fallows that be- 
 caufe a refemblance has been difcovered in fome particulars, 
 it muft therefore hold good in all. A fanciful illuftration 
 is not a conclufive argument. The human frame in an in- 
 dividual cannot be preferved in its vigour beyond a certain 
 period ; it can by no art be fecured againfl: decay and diffo- 
 lutioii. But the human race is in a great degree renewed 
 by every new generation ; -and for any thing we can dif- 
 coverto the contrary, is capable of being renewed without 
 end. That the human race indeed have, figuratively at 
 leaft, had their infancy and their growth, like an indivi- 
 'dual, is certainly true ; and it is poffible they may have 
 their maturity and decay. But before it can be rendered 
 probable that fuch decay is approaching, it muft be proved 
 that they have already reached their maturity : and that is 
 "the very point in queftion. 
 
 6 fuppofe, 
 
in the Chrlftian Revelation. 295 
 
 fiippofe, that we are yet in the earlier ftages 
 of progreffive advancement. Many fertile 
 regions of the globe are yet iraperfedly cul- 
 tivated ; and many are v^^hoUy devoid of cul- 
 tivation or inhabitants. Yet if v(^e believe the 
 Creator to have made nothing in vain, and 
 reflect upon the paft or prefent tranfadions 
 of mankind, we fhall fee abundant reafbn to 
 expeft that thefe vacancies in nature will one 
 day be filled, and thefe folitudes fwarm with 
 population. It is not lefs rational, than it is. 
 pleafing, to fuppofe, that the den of the beaft 
 of prey will at fome future period give place 
 to the dwelling of the hufbandman ; and the 
 marfh and the foreft hereafter exhibit Qnly 
 fields covered with the harveft, an4 plai?ta": 
 tions fmiling with the olive and the grape. 
 
 But the cleareft and beft evidence is to be 
 drawn ff om the ftate and progrefs of art and 
 fcience. This confideration has often been 
 adduced to prove that the world had a Creator 
 and a beginning: and it may be again ad- 
 duced to fhew how improbable it is, that it 
 ihould fooh have an end. Many of our moft 
 important advances in various departments of 
 fcience are but of a modern date. Not to 
 U 4 dwell 
 
296 Want of Univerfaliiy 
 
 dwell upon our greater dexterity in all manual 
 operg-tiona; and the confequent improvement 
 of whatever depends upon them : not to. 
 Ipecify what is minute or queftionable ; fome 
 of the mofl valuable difcoveries in medicine 
 have been but lately introduced amongift us : 
 the compafs of the mariner, by which the in- 
 tercourie of mankind is fo elTentially affifted, 
 has been known but a few centuries : and at 
 a ftill later period the art was invented, by 
 which all other arts are bed fupported. What- 
 ever is known in one country, we have now 
 the means of tranlmittjng to others with ac- 
 curacy as well as facility'. Whatever advances 
 ill icience each generation fliall be able to 
 make; the art of printing will preferve for 
 the benefit of the moft diftant pofterity. 
 
 That fuch.arts as thefe have hitherto been 
 in progrefs, not only renders it probable that 
 they will continue to make ftill further and 
 more rapid advances ; but it leads us to con- 
 clude, that-the Deity would not grant fuch 
 improvements to be abortive and ufelefs. Is it 
 credible, under the difpenfations of a wife and 
 good providence, that the moft valuable arts 
 Ihould-become known to the world, only when 
 - . the 
 
in the Chrtjimn Revelation. 297 
 
 tlie world was on the verge of diflblutioa ? 
 That a few individuals of a few nations 
 fliould be mocked with difcoveries, the good 
 efFeds of which neither themfelves nor their 
 ipofterity (Ijould furviye to enjoy ? Is it not 
 much more rational to fuppofe, that thele 
 improvements will one day be carried to a 
 much greater height ; and extended to all the 
 nations of the earth? that the bleflings of ci- 
 vilization will not only reach the naked and 
 houfelefe favage; but cheer the future inha- 
 bitants of countries yet vuiknown? that the 
 fun of fcience will one day illuminate the re- 
 
 moteft regions of the habitable world*? 
 
 In 
 
 * It muft be acknowledged Indeed, that as arts and 
 fciertces are calculated principally for the purpofes of the 
 prefent life, and for the ufe of creatures deftined to a future 
 and better ftate of exiftence ; their progrefs and perfe<9:ion 
 here cannot be fliewn-to be indilpenfably neceflary, either 
 for the enjoyments of mankind, or the vindication of the 
 attributes of the Deity. This confideration, therefore, 
 will not alone enfure to us the protrafted duration of the 
 prefent fyftem of nature and the world. But as they appear 
 to be in thefe times, not only in a ftate of improvement, 
 but imjiroving more rapidly than atany former period; as 
 thefe gradual advances are agreeably to our beft notions of 
 the general proceedings of providence ; and as they feeni 
 Ckely, not only to furnifh greater eilijbymerit to a greater 
 
 number 
 
■29§ ^^"^ant of Unherfality 
 
 In conjundion with general icience, wlfl 
 probably be dilFufed the knowledge and bleff- 
 ings of the gofpel., Its progrefs, no doubt, 
 as it has hitherto been, will be often inter- 
 rupted. From the influence of local and 
 temporary circumftances, it will appear Ibme- 
 times to ftand ftill ; and fometimes perhaps 
 to lofe ground. But flill, we truft, it will 
 on the whole continue to advance ; and that 
 it will finally triumph over all oppoiition, its 
 own prediftions teach us to expeft. It is 
 true that, as far as we are able to judge, many 
 centuries mufl elapfe before thefe happy 
 events can take place. A length of time 
 will be required for their completion ; of 
 which we can form no probable conje6lure 
 or calculation. But let us hot be deceived 
 by the narrownefs of our comprehenfion or 
 
 number of individuals in the prefent life, but to enable 
 men to (ieferve and to receive fuperior degrees of hap- 
 pinefs and glory in the life to come ; it is more reafon- 
 able to fuppofe they will yet long be permitted to pro- 
 ceed, than that they Ihould be foon or fuddenly flopped. 
 The profpeft and the prafticability of their further advanc- 
 mentis furely prefuraptive evidence of the opinion it is ad- 
 duced to fupport ; that the world is in its progrefs, not in 
 its decline ; that its future duration will probably be much 
 greater than the paflr. 
 
 our 
 
in the Chrijiian Revelation. 299 
 
 owr nature. To us, weak and fhort-lived as 
 we are, a few jears appear lafting and im- 
 portant. All our inlereft, our influence, and 
 our purfuits, are confined within a very 
 limited extent both of time and fpace. 
 But with the Almighty proximity and. dif- 
 tance, prefent and future almoft lofe their 
 di{iin.<Si:ions. With him, vne day is as a thoU' 
 Jand years^ and a thouf and years as one day. 
 Of the plan of Providence a fmall part only 
 appears to be yet accomplifhed. The time 
 the world has yet exifled is probably but a 
 moment, in comparifon of the time it muft 
 yet continue. The numbers of men, there- 
 fore, that have been born and died without 
 -the knowledge of the gofpel, will be in no 
 proportion, that we can calculate, to the num- 
 •bers that fhall hereafter enjoy its light. In 
 the lapfe of ages the day will probably come,, 
 when the Redeemer fhall be thought to ha%-e 
 appeared, not in the decline, but in the in- 
 fancy of the world ; when the obje«5iion Ihali 
 be, if objedlion ftill continue to be made, not 
 that he appeared at too late, but at too 
 early a period; not that too many gene- 
 rations were fuffered to' pafs away before 
 the promulgation 0\ Ch^iflianity ; but that 
 
 too 
 
300 JVant of XJniverfality 
 
 too many have lince elapfed; till the evidence 
 cannot be fo traced as to give convi6tiou and 
 fatisfa<5tion. The truth is, that if it was ne- 
 ceflary the Redeemer fliould appear upon 
 earth ; he mufl: appear at fome given time. 
 The time, at which he did appear, has been 
 already fhewn to have been in the higheft 
 degree fuitable and feafonable ; and till a 
 period more feafonable can be pointed out, 
 our objeftions on that ground will have as 
 little weight, as they have candour or piety. 
 
 9. But admitting this hypothefe to be juft 
 in its fulleft extent; another difficulty will 
 ftill remain : if the blefTings of the Chriftian 
 revelation are one day to become univerfal ; 
 as indeed the attributes of the Deity war- 
 rant our believing ; it may flill be enquired ; 
 how thofe men are to be benefited by it, who 
 lived and died before its publication to the 
 world ; or who at this day are born and die, 
 without any opportunity of knowing it. 
 
 The nations not, bleffed with the light of 
 the gofpel, we fuppofe, will be judged here- 
 after according to what they know, or might 
 
 have 
 
in the Chrljiian Revelation. 301 
 
 have known ; according to the ufe they have 
 made of the faculties with which they are 
 endowed; and of their acquaintance with 
 religion ; in whatever degree, and from what- 
 ever fource, they may have obtained it. And 
 to them may be extended the benefits of 
 redemption ; though the knowledge of it has 
 not reached them. Our Saviour is repre- 
 fented in fcripture as the price, the facrifice, 
 the latisfaftion, the propitiation, and the 
 atonement, for the fins of men. But in what 
 lenfe precifely thefe expreffions are to be 
 underftood ; in what this atonement particu- 
 larly confifts ; the .fcriptures have no where 
 explicitly declared ; nor is it neceflary to the 
 prefent purpofe to determine. If reconcili- 
 ation to the divine favour be procured for 
 us by the incarnation and death of Chriil, 
 whatever be the mode or principle by which 
 it is obtained ; the benefit, it is obvious, may 
 be extended to mankind in general; not only 
 to thofe who know and profefs the doctrines 
 of the gofpel ; but to thofe alfo, luho cannot, 
 believe in him ef whom they have not heard^ 
 and %vho could not hear without a Jireacher. 
 Upon what terms, or in what proportion, 
 
 the 
 
50 2 Want of Univerfality . 1 
 
 the bleffings of redemption may be granted 
 to thofe, who neither claim them by typical 
 iacrifices, hke the Jew, nor by faith and 
 prayer, Uke theChriftian, it is impoffible for 
 us to decide ; and therefore ufelefs to en- 
 quire. But unto whomfoever much is given ; 
 of him, we know, much will he required; 
 and of courfe lefs will be required of him, 
 to whom lefs has been given. The benefit 
 of the atonement may reafonably be ex-. 
 pe61;ed to be as extenfive, as the efFed: of 
 tranigreffion : and as in Adam all die; even 
 Jb in Chriji Jhall all be made alive. 
 
 In this account of the benefit and efficacy 
 of redemption it has always appeared to mc 
 that the mind might reafonably acquiefcej 
 and it is certainly entitled to very ferious at- 
 tention. If it be juft ; it not only ^nfwers 
 decifively the obje6lion to Chriftianity from 
 its want of univerfality ; but removes fome 
 other important -difficulties on the fubjeft. 
 It acquits Providence of that partiality, which 
 has been charged upon the Chriftian dif^r 
 penfation. It refutes all obje6lion with re- 
 fpe6l to the time of the Saviour's appearance 
 
 in 
 
in the Chriflian Revelation. 303. 
 
 in the world : becaufe if expiation be made 
 by the facrifice of his death ; its efficacy can- 
 not be afFefted by the time at which it is 
 offered ; and it reconciles us to the do6trine 
 of atonement, by the value of the facrifice; 
 by the fufficiency of the fatisfaftion. It forms 
 an arsfument of no inconfiderable weight 
 againft the herefy of the Socinians; as it 
 implies the dignity and the divinity in the 
 perfon of the Redeemer. It may illuftrate 
 feveral important points, which are continu- 
 ally afferted or implied in the language of 
 fcripture : that the nature of iin is not re- 
 concileable to the nature of God : that the 
 tranfgreffion of the divine law required fbme 
 expiaiion, before it could be forgiven : that 
 juftice muft have feme fatisfadion, before 
 mercy could take plac&; ox that our oflences 
 could Jiot be pardoned, till they were rendered 
 pardonable by the facrifice of Chrift: that 
 Jefus Cbrift is the propitiation for the fins 
 of the whole world ; and that there is none 
 other name under heaven given to men, 
 whereby they may be faved. To this ac- 
 count too perhaps lefs can be objeded than 
 to any other : and an interpretation of a 
 
 poiijt 
 
504 tP^ant of Univerfallty 
 
 point fo intereftihg and important, which 
 removes fo many difEculties, and is itfelf 
 liable to lo few, has a peculiar claim to our 
 attention and confideration. It offers as well 
 peace to our fcruples,, as conviftiou to our 
 underflandirig. ' 
 
 If then 'there be any foundation for the 
 opinions that have been advanced; if there 
 be any weight in the confiderations that have 
 been offered ; no folid objeftion to the truth 
 of Chriflianity can be founded on the pre- 
 fent and apparent want of univerfality iii 
 its promulgation and reception. »lf the 
 frailty and the fall of human nature were 
 forefeen ; and the fcheme of redemption at 
 the fame time adopted as the remedy : if the 
 will and laws of God were revealed at fuc^ 
 ceffive periods of time, as men were in a 
 condition to profit by the revelation ; if the 
 communications to Adam and to the patri- 
 archs, to Mofes and to the prophets, were not 
 temporary and occafional expedients ; but 
 parts of one general plan ; originally chofen 
 and regularly purfi^ed : if the appearance of 
 jefus Chrifl upon earth was the end an.d 
 
 com- 
 
in the Chr'ijllan Renj elation, 305 
 
 completion, of what the former communica- 
 tions had been only the preparation and th6 
 beginning: if the light and knowledge of 
 this revelation have been hitherto in their 
 progrefs, and will in due feafon extend as 
 far as human nature is extended : if finally, 
 according to the language of the apoftle, the 
 lamb was Jlain from the beginning of the 
 'World',, and having appeared once, hath put 
 away fn by the facrifice of himfelf\ then 
 furely is the difpenfation of the gofpel every 
 way worthy of its author : the work of the 
 redemption of man muft appear even in our 
 ejes fuitable to the wifdom and goodnefs of 
 him that made him; as magnificent in its 
 defign, as beneficial in its efFe6ts. Inftead of 
 , raifing objeftions to the authenticity of the 
 Chriftian revelation ; becaufe it has not been 
 communicated to others; wefhould learn 'to 
 . be grateful to the mercy which has beflowed 
 it upon ourfelves. It has perhaps been left 
 unfinifhed, to give us the merit of doing, 
 what appears to be our duty ; of contributino- 
 to its extenfion aiid univerfality by our in- 
 ftru6lion and'our example. Where we can- 
 not have the gratification of underjjandinr 
 
 X ^ the^ 
 
306 Want of Univ erf alky, &c. 
 
 the myfteries of providence ; let us at leaft 
 have the virtue of refignation: and not wafte 
 in too curious enquiry into points we cannot 
 afcertain, thofe hours, which ought to be 
 employed in ftudying to obtain the promife3 
 of God bv obedience to his laws. 
 
 SERMON 
 
SERMON VII. 
 
 ON PRAYER. 
 
 JOB xxi. 15. 
 
 tVhat is the Almighty, that we JJiould ferve 
 himf And what profit Jhall we have, 
 if we pray unto him f 
 
 JL O all who believe in the exiftence and 
 providence of a Supreme Being, the trueft 
 and firmeft foundation of moral and religious 
 duty is the w^ill of God : and when his will 
 is once known, we confefs our part to be 
 fubmiffion and obedience. , Whether the 
 commands of our almighty governor had ap- 
 peared ealy or fevere ; whether we could, or 
 could not, have difcovered in them any wif- 
 dom, fitnefs, or utility; ftill we fhould have 
 been bound to perform what he had enjoined. 
 His authority alone, when once admitted, is 
 X 2 indifputable 
 
3oS Prayer. 
 
 iudifputable obligation. In prefcribing laws 
 for our conduct, however, he has .feldom ex- 
 erted this authority, without having at the 
 lame time enabled us to difcover fatisfac- 
 tory reafons for the exertion. The pre- 
 cepts, which he has delivered, we can gene- 
 rally perceive to be well fuited to our nature 
 and fituation ; to be wifely calculated, in 
 moll: cafes, to promote the immediate ad- 
 vantage of the individual and of fociety ; and 
 in every inftance, to fecure thofe future and 
 more important bleffings ; which he has 
 graciovxfly promifed, as the reward of vir- 
 tue and piety in our prefent Hate. It is 
 thus that his goodnefs foftens the terrors of 
 his power ; and that we can fubmit with 
 chearfiilnefs to the will of our Creator ; when 
 we know that fubmiffion is required only for 
 our own good. 
 
 But though we are permitted to fee in 
 the commands of God, wifdom', benevolence, 
 and utility every way worthy of himfelf; yet 
 were it the higheft prefumption to fuppofe 
 we could difcover all the motives and prin- 
 ciples, by which the Deity himfelf might be 
 infiuenGed when he gave them. And though 
 
 we 
 
Prayer. 309 
 
 we can perceive thefe excellencies in his , 
 commands in general ; we are by no means 
 allowed to perceive them equally in all. 
 Some of the duties prefcribed to us are fo 
 clearly juft in their general principle ; and 
 the benefits refultins: from the due difcharge 
 of them {o great and obvious ; that it has 
 "been fuppoled ,our obligation to perform 
 them may admit fcientific dernonftration ; 
 and that they are duties independently of the 
 will of God, and antecedently to his com- 
 mands. But of others, the general princi- 
 ple has appeared fb obfcure, or the utility 
 fo queftionable; that it has been doubted 
 whether it was at all incumbent upon us to 
 perform them; whether the fuppofed obli- 
 gation was not wholly either the contrivance 
 of policy, or the error of fuperftitioil. Under 
 the former defcription has been included the 
 greater part of the moral virtues : under the 
 latter, many of the offices of devotion ; and 
 efpecially, the aft of prayer. The propriety 
 of the ufe of prayer has been fometimes 
 doubted even by wife and good men ; be- 
 eaufe dcJubts have been entertained hy them 
 refpefting its efficacy and fuccels: and by 
 forne of the adverfaries of religion, thi 
 
 & 
 
 rs 
 
 X 3 propriety 
 
3 1 o Prayer. 
 
 propriety has been wholly jlenied : becaufe, 
 as they maintain, no rational- caufe can be 
 9.ffigned, why prayer fhpuld procure for us 
 any advantages, which without it we might 
 not equally hope fo obtain, 
 
 With a view to remove fuch doubts, and 
 to invalidate fuch an objeftion, it is propofed ; 
 firft to ftate concifely the general advantages 
 of prayer ; and then to enquire what grounds 
 we have to hope for its efficacy and fuccefs. 
 To which I fhall beg leave to add a few ob-,. 
 fervations on the propriety of public or focial 
 prayer; and on prayer in preconnpofed and 
 prefcribed forms, 
 
 I, If we underftand the term prayer in 
 its more qomprehenfive fenfe, as equivalent 
 to religious wprfhip ; as including our praifes 
 and thankfgivings, as well as ovir petitions, 
 to the Deity; it will be found to poffefs fome 
 obvious and important recommendations, 
 
 Religious worfhip, or the homage of 
 prayer and praife, feems naturally and rea-: 
 fonably due -from the creature to his Creator. 
 That we ar^ vinequal to the fupply of our 
 
 own 
 
Prayer, 3 1 1 
 
 own wants; that We neither know what 
 would conflitute our happinefs, nor how to 
 purfue it when known; that we are igno- 
 rant, weak, and dependent ; has always been 
 acknowledged by philofophers, as well as by 
 divines : it is a truth, no lefs the refult of 
 our own experience, than the di6late of di- 
 vine revelation. When we refle61: for how 
 naany bleffings we are already indebted to the 
 Almighty, and how, many more we ftill ex- 
 pe6t to receive at his hands ; and which with- 
 out his proteftion and permiffion we can 
 never hope' to obtain ; to be imprefled with 
 fentirnents of gratitude and veneration to- 
 wards him, is equally confonant to the feel- 
 ings of the heart and the deduftions of the 
 underftanding. When we refleft again upon 
 his .wifdom and parity, his power, and juflice, 
 contrafted with oi^r owi^ errors in opinion 
 and offences in pra6tice ; it is impoffible not 
 to feel appr^heniion and alarm; not to fear 
 his difpleafure and condemhation ; not to 
 aipire after his approbation and favour, 
 
 Towards our fellow- preatures vvhen in^^ 
 vefted with grandeur and authority, and ftill 
 more, if we are indebted to them for prqr 
 
 X 4 tec^ioii 
 
312 Prayer-. 
 
 te6tion and kindnefs, it is ah^'ays expeded 
 that we fhould feel, and that we fhould ex- 
 prefs, relped and gratitude : and to be de- 
 ficient in thefe fentiments, and to refufe or 
 negleft the expfefljon of them, is always 
 confidered as the criterion of a corrupt heart. 
 It is not mentioned but in terms of contempt 
 or deteftation. Towards our Creator then, 
 to whom our dbligations are fo incomparably 
 more important ; and whofe future favour is 
 fo infinitely more valuable to us; no man, 
 who believes his exigence and his providence, 
 will forget to be thankful for what has been 
 received, and to petition for what his cir- 
 cumflances may require. To this indeed, 
 and in the changes and chances of life to 
 repofe our confidence in fome fuperior power ; 
 to defire, to folicit, and to hope for his pro- 
 teSion, the propenfity is fo ftrong and fo 
 univerfal, t^at it has been fuppofed to be 
 involuntary and inftinftive ; not fo much the 
 refult of obfervation and reafoning, as the 
 ftamp and impreffion of nature. That wor- 
 Ihip and homage fliould be paid to th? great 
 parent of the univerfe ; that each of the 
 divine attributes Ihould produce a correipon- ■ ■ 
 dent affeflion iij the human mind ; that his 
 
 jufti,ce 
 
Prayer^ ^ 1 3 
 
 jufticefhould excite' Out fear, and his mercy 
 our hope: that his benevolence ihould con- 
 ciliate our love; and his truth fupport our 
 trull and confidence; this again has been 
 fuppofed to be as natural in itfelf, as that 
 phyfical efFe6ls ihoMld follow from their re- 
 fpeftive caufgs : /it has been maintained to 
 poffefs a fitnefs and harmony, analogous to 
 that which fubfiftsisetween the premifes and 
 'the conclufion in the theorems of mathema- 
 tical fcience. And thefe fentiments of the 
 heart, though they ihould never be exprefied 
 in the language of the lips, are praife, gra- 
 titude, and prayer. 
 
 If the devotion of the heart and the in- 
 fluence of religious principle upon the con- 
 duct be neceffary, religious worfhip, or prayer, 
 is equally neceffary ; becaufe without the 
 latter, the former cannot be fupported. Con- 
 viftion alone does not always influence prac- 
 tice; becaufe it cannot always conquer the 
 paffions. Arguments, that feemed irrefifli- 
 ble in retirement and folitude, are found of 
 little avail, when we again mix in the bufi- 
 nefs and temptations of th6 world. The 
 heart muft be gained. Senftiment and affec- 
 
 > tion 
 
314 Prayer. 
 
 tion mufl be brought to the aid of reafon ; 
 and convi£tion ftrengthened bj reflexion and 
 habit. 
 
 Such too is the tonftitution and the weak- 
 nefs of human nature, that whatever is not 
 frequently and periodically brought to our 
 recolle6lion, is generally foon forgotten. Our 
 capacities can retain only a limited number 
 of ideas; and as new obje6ls engage our at- 
 tention, the old are neceffarily neglected; 
 and in a little time no more remembered. 
 To this weaknefs, indeed, the heart is fcarce 
 lefs liable than the underilanding. Not only 
 the fcholar is continually mortified by the 
 want of what he has forgotten; but alraoft 
 every man complains of the efFefts of time 
 ;and abfence, in the decay pf natural affedlion, 
 and in the failure of attachment in his 
 friends. 
 
 Nor will the confequences of this weak- 
 nefs be any where more vifible, or more to 
 be lamented, than.with refpe6l to the impref- 
 iions of religion. There are fo many objedts 
 in the world, which are fuited to the grati- 
 fication of our fenfes, and which inflame our 
 
 .; 4 paffions 
 
Prayer. 315 
 
 paflions by the profpe6l of Indulgence, that 
 if we do not carefully renew the influence 
 of religious principle, it will probably be 
 foon over-powered : and unlefs we renew it 
 regularly and periodically, we Ihall not re- 
 new it with due care or fufEcient effe6t. 
 What we flippofe may be done with equal 
 convenience at any future time, we feldom 
 do at prefent ; and he who has no ftated hour 
 of prayer, it is to be feared, will foon ceafe 
 to perform any offices of devotion. It is 
 thus that in time we may lofe, not only our 
 habits of virtue, but our inclination to pur- 
 fue it; that we Ihall either negle6l what is 
 due to our Creator and our fellow-creatures; 
 or at leaft the principle, which we conceive 
 to give it merit and value. 
 
 The probability, on the contrary, that 
 due attention to the offices of religion will 
 enfure the performance of our duties in ge- 
 neral, will be another of its important re- 
 commendations. No two obje6ts can be 
 more oppofite than prayer- and fin ; than ra- 
 tional devotion and deliberate tranfgreffion. 
 They cannot exift together. There is no 
 feftraii^t upon the pradice of vice fo effec- 
 tual. 
 
3 1 6 Prayer. 
 
 tual, as the frequent and regular performance 
 of the rites of devotion. No man, after the 
 recent commiffion of a known fin, could ever 
 addrefs a prayer to heaven without a mixture 
 of fhame, and fear, and repentance: nor 
 will any man, with his religious duties 
 yet frefli in his memory, be eafily perfuaded 
 to tranfgrefs the laws, which his religion has 
 prefcribed. If therefore our exercifes of 
 piety are fo frequent, that no temptation can 
 furprife us, but when one aft of devotion is 
 lately palled, or another approaching; we 
 ihall foon find ourfelvps on all occasions maf- 
 ters of our paffions and our conduft. Every 
 fentiment, indeed, which leads us to the aft 
 of prayer; or to the hope of fuccefs in our 
 petitions ; at the fame time enforces the ne-- 
 ceffity of purity of heart and integrity of 
 life. How can we pray to God for pardon 
 of our fins, unlefs we refolve to forfake- 
 them? How can we implore his bleffings, 
 unlefs we endeavour to deferve them? The 
 language of our fcrlptures fpeaks in unifon 
 with the beft conclufions of ourreafon. Ws. 
 know that God heareth not Jinners ; but if any 
 man be aworjlupper of Godj and do his will., 
 
 ■him he h£a.mtk, . ■. . im.. 
 
 From 
 
Prayer. 317 
 
 From thefe effe*5ls of prayer may naturally 
 refult, according to our apprehenfion, one of 
 its great eft recommendations, the probabi- 
 lity of, what I have ventured to call, its effi- 
 cacy and fuccefs ; the probability, that it vi'ill 
 procure for us the attention and favour of 
 heaven; either the bleflings,- which we have 
 prefumed to folicit ; or other advantages of 
 equal value, and more adapted to our cha- 
 racter and fituation. If the regular and fre- 
 quent repetition of our devotions polTefs the' 
 moral tendency that has been ftated; if it 
 fo effentially contribute to make us a clean 
 heart, and to renew a right fpirlt within us ; 
 then muft it neceffarily contribute to render 
 us proper objefts of the bounty of our 
 Maker; to place us in a capacity to receive, 
 what otherwife his wifdom or juftice might 
 have with-held. It is by no means intended 
 to maintain that our God will grant us tem- 
 poral bleffings, only in proportion as we are 
 found to deferve them. It is the excluiive 
 prerogative of the Almighty often to beftow, 
 before any claim of juftice can be made; and 
 always without an equivalent. He gave us 
 life without any merit on our part; and |ie 
 maj ftill give what will render that life valu- 
 
 6 able 
 
5 1 8 Prayefi, 
 
 able and happy. Our piety and obedieilce 
 may improve Our claim to his favour; but 
 they do not conftitute the original foundation 
 of that claim; nor can they of themfelves 
 enfure its fuccefs. 
 
 ■ It mufl be obferved too, that bleflings de-" 
 layed till we petition for them, beft excite 
 or preferve the fenfe of our dependence upon 
 God; and when granted to our prayers at- 
 laft, moft efFedtually teach gratitude and 
 obedience. The Almighty beil knows the 
 proper feafon for granting his mercies; when 
 they are beft fuited to our circumftances ; 
 and when we are beft prepared to profit by 
 them. We may therefore continue to alk till 
 he fees fit to beftow. He may with wifdora 
 and juftice grant to our repeated prayers, 
 what he had denied to our firft. It is thus 
 that the coniideration of the divine nature 
 and our own may juftify that perfeverance in 
 prayer, which our fcriptures have enjoined ; 
 and teach us to hope for the efficacy, which 
 they have promifed. 
 
 If thefe notions of the nature and ten- 
 dency of habitual devo^on be well-founded,. 
 
 it 
 
Pfajier. ^19 
 
 it will be attended alfo with another effe(^, 
 which we conceive to be of the higheft im- 
 portance ; it will render ns capable of enjoy- 
 ing thofe bleflings, Avhich ovir religion has 
 promifed to all who attain to the refiirreBion 
 of the jufi. That the true happinefs, as well 
 its dignity, of our nature conlifts, not in the 
 gratification of our corporal and fenfual ap- 
 petites, but in the purity of our afFe6tions, 
 and the improvement of our intellectual fa- 
 culties, is the language of philofophy, as 
 well as of religion; the do61rine of reafon, 
 as well as revelation : and the fame corrupt 
 paflions, which are injurious alike to our in- 
 nocence and our peace in the prefent life, 
 will, we conceive, deftroy our relilh, as well 
 as our claim, to the joys of the life to come. 
 The fenfualifl could find no gratification, 
 where all enjoyments are pure and ipiritual ; 
 where the objei^s, which formerly engaged 
 his afFeftions and flipported his pleafures, 
 could no longer be found. The envious 
 man, inflead of comfort, would feel only 
 an ericreafe of wretchednefs. His mifery 
 is always augmented, in proportion as he is 
 furrounded with happinels. They, on the 
 contrary, who have learned to find pleafure 
 
 in 
 
320 ' Prayer. 
 
 in beholding the virtue and purity of others, 
 as well as in the poflelTion of their own ; and 
 whofe habits of devotion have taught them 
 to contemplate the perfc6lions of the Deity, 
 not only with reverence, but with delight; 
 thefe alone are prepared, we believe, to en- 
 joy thebleffings of immortality, in the fociety 
 of the fpirits of jujl men made p.erfe£l. Mi- 
 fery, we fuppofe, to be the necelTary confe- 
 £[uence of guilt, as well as its punifllment; 
 and happinefs the natural efFe6l of inno- 
 cence, as well as its reward. The language 
 of our fcriptures is, that blejfed are the fiure 
 in Jjiirit; for they Jhall fee God. 
 
 Such are the general advantages which, 
 we fuppofe, will refult from the due difcharge 
 of the offices of devotion. But it may ftill 
 be urged, that thefe are rather its adventi- 
 tious and collateral benefits, than its direft 
 and proper efFefts. Thefe might be amongft 
 the caufes why divine worfhip has been pre- 
 fcribed as a duty by our religion ; but they 
 are not the aftual motives on which the 
 duty is performed. They are, at leaft, not 
 the principle, on which prayer, properly fb 
 called, is addreffed to heaven. The true and' 
 
 the 
 
Prayer. 321 
 
 tile obvious reafon, why we offer our peti- 
 tions to the Deity, undoubtedly is, that we 
 hope they may be granted; that we truft 
 they will procure for us fuch favours and 
 bleffings, as we fhould not otherwife have 
 been permitted to obtain; and it is to this 
 efficacy of prayer that the objection is made* 
 
 2. If, fay the objedors, the Deity be, as 
 he is reprefented, omnifcient; he muft know 
 our neceflities before we a(k ; and cannot be- 
 come better acquainted with them by any 
 information we can give him. If he be be- 
 nevolent ; he muft be, from his own nature, 
 as much difpofed to prevent or to alleviate 
 our diftreflesj as our folicitations can make 
 him : and if he be immutable, our petitions 
 cannot produce any change in his attributes, 
 his government, or his laws. But even fup- 
 pofing it not inconfiftent with the power or 
 the will of God, to hear the reafonable fup- 
 plications of his creatures ; it cannot be pof- 
 fible for him to gratify at once the different 
 and even contradi6tory petitions of different 
 men; it cannot be expe6led that, in order to 
 gratify them, he fhould continually violate 
 thofe laws of nature, which he has himfelf 
 
 Y eila- 
 
522 Prayer. 
 
 eflablifhed : and that of any fuch violation, 
 in confequence of our prayers, the only une- 
 quivocal teftimony, our own experience, 
 cannot be produced. 
 
 In the abftraft this objeftion certainly ap- 
 pears very formidable; and perhaps the hu- 
 man underflanding cannot furnifh a decifive 
 anfwer; an anfwer that fliall completely re- 
 move the difficulty; and teach acquiefcence 
 by conviction. But what our weak and 
 limited intelleds do not fully comprehend, 
 does not therefore imply abfurdity, injuftice, 
 or irnpoffibility. If we can offer fuch con- 
 fiderations as may fatisfy our own minds, 
 or the minds of others, that the duty, which 
 we believe our Creator to have commanded, 
 is reafonable in itfelf, and beneficial to man- 
 ■ kind, we gain an important point ; we per- 
 form an effential fervice to ourfelves and to 
 religion. 
 
 That the Deity knows our wants before 
 we alk, cannot be denied; and that his 'be- 
 nevolence inclines him to relieve them, will 
 ^BOt be queftioned. But ftill it may be re- 
 quired that fomething Ihould be done on our 
 
 9 part, 
 
Prayer. 323 
 
 part, in' order to obtain what we afk; or 
 what we fhould have alked, had we known, 
 what is known to him; what on the whole is 
 beft and fitteft for us. The Deity is gene- 
 rally underflood to employ various means 
 and inftruments, to efFeft the beneficial pur- 
 pofes of his moral government of the world;, 
 and amongft thefe may, without abfurdity, 
 be fuppofed to be included our prayers and 
 fupplications. It may be eflential to his 
 ooodnefs not to beftow his bleffings indifcri- 
 minately and unconditionally; but under 
 certain limitations required by his wifdom or 
 his juftice; and thefe limitations may aug- 
 ment the bleflings themfelyes, or the enjoy- 
 ments of him, on whom they are beftowed. 
 All the general recommendations of piety 
 and devotion, which have been already ftated, 
 may be fo many indifpenfible qualifications. 
 for our receiving or profiting by fiach favours, 
 as it is the objeft of our petitions to obtain. 
 Our title to his benevolence may be, and 
 indeed feems to be, not abfolute, but con- 
 ditional ; it appears to be required that 
 we fhould pofTefs certain qualities, and per- 
 form certain duties, in purfbit of his mer-, 
 cies; before we are perinitted to receive 
 
 Y 3 them. 
 
324 Prayer^ 
 
 them. Such a principle feems to influence 
 all the proceedings of the Deity with refpe6^ 
 to his rational creatures. In fuch a princi- 
 ple, perhaps, the caufe mufl be fought, why 
 man was created with a capacity of doing 
 evil, as well as good. He was not made 
 certainly and neceffarily virtuous and happy ; 
 Ibeeaufe it was required by the attributes of 
 his Creator, that he fliould be inftrumental 
 to his own happinefs or mifery, by his obe- 
 dience or his tranfgreffions. And it may be 
 coniiftent with the divine wifdom, Juftice, 
 or benevolence, to grant bleffuigs to our 
 prayers, which could not, confiftently with 
 thofe perfeftions, have been granted without 
 them*. 
 
 * In the fcriptures fuch a principle appears to be recog- 
 nifed. In the old teftament obedience and bleflings feem 
 to be confidered as infeparable. And when Ahab repented 
 and humbled himfelf before God, the penalties, which 
 had been threatened to his tranfgreffions, were fufpended. 
 The Almighty would not bring thi evil in his days ; but in 
 his fon's days would he bring the evil upon his houfe, 
 iKingsxxi. 29. See alfo Jonah iii. In the new teftament, to 
 the centurion, who entreated his affiftance, our Saviour faid, 
 as thou haji believed., Jo he it done unto thee. Matt. vlii. 1 3. 
 and in his own country he did not many mighty works., be- 
 caufe of their unbelief. Matt. xiii. 58. 
 
 < That 
 
Prayer.^ 325 
 
 That the nature and attributes of the 
 Deity are in the ftridleft fenfe immutable, 
 will not be queftioned. But whether im- 
 mutability in the fame fenfe, and with the 
 fame ftrifilnefs, is applicable to his moral 
 government of the world, may reafonably 
 be doubted. In every thing which admits a 
 choice between right and wrong, the Deity 
 muft always do what is right: and in every 
 thing, which admits degrees of good, we 
 doubt not he will always do what is beft. 
 But we muft be cautious how we limit his 
 freedom or his power. And it feems no 
 way inconfiftent with the principles already 
 allowed, that God in his dealings with men, 
 fhould at all times adapt them to their na- 
 tur.e and fituation : that fomething fhould be 
 made to depend upon the choice of crea- 
 tures, to whom, as bei^ig refponfible for 
 their adlions, freedom of choice muft have 
 Jjeen allowed : that a change in the difpofi- 
 tion or the condu6l of a moral agent, ftiould 
 produce a correfpondent change in the treat- 
 inent he receives from a moral governour: 
 or that where the fame beneficial purpofes 
 may be obtained by various means equally 
 good, the preference fhould be given accord- 
 
 Y 3 ing 
 
326 Prayer. 
 
 ing to our obedience, our penitence, or our 
 devotion. 
 
 That the fupplications of different men 
 are fometimes abfurd in themfelves, and 
 often inconfillent with each other, though: 
 it muft be lamented, cannot be denied. But 
 this circumllance cannot afFe6l the general 
 propriety or the efficacy of prayer. -Every 
 human duty will be fometimes weal^ly or 
 negligently performed. But this makes no 
 change in the nature of the duty itfelf; or 
 in our obligation to perform it. It is always 
 fuppofed, and in the very notion of prayer 
 it is obvioufly implied, that the obje6t of 
 every petition is referred to the decifion of 
 him, to whom it is addreffed; to be granted 
 or denied, as his wifdom fhall determine. 
 The rational petitioner does not mean to 
 diftate, but to entreat. He begs for what 
 he conceives to be a bleffing; and on the 
 . , fqppofition that it is really fuch to himfelf, 
 and not inconfiftent either with the interefts 
 of his fellow-creatures, or the attributes of 
 his Creator, hopes it may be granted to his 
 fupplications. The devout fuppliant, indeed, 
 of every perfuafion, if he do not addrefs the 
 
 fame 
 
Prayer, 327' 
 
 lame obje6l of worfhip, mufl: be fuppofed to 
 addrefs him in the fame fpirit, as the author 
 and JiniJIier of our faith; he muft conckide 
 every prayer in the language of humihty and 
 refignation, not as I will^ but as thou wilt ; 
 not my will, but thine be done. 
 
 That the Almighty will not for our fakes, 
 or at our folicitation, interfere with thofe 
 laws of the creation, M^hich he has himfelf 
 eftabliflied, is more than we are bound to ad- 
 mit. That vifible miracles are no longer 
 vouchfafed to us,.becaufe their purpofe is ac- 
 complifhed, we readily acknowledge. Wc 
 acknowledge too, that the courfe of caufes 
 and efFefts in the world fliould not be fre- 
 quently and openly difturbed ; becaufe a cer- 
 tain degree of confidence in the order and 
 uniformity of nature is neceffary to the well- 
 being, and even to the fubfiftence, of man- 
 kind. But it is not therefore certain that 
 thofe laws are immutable and eternal. There 
 is no proof that when they were ordained, it 
 was ordained alio, that they Ihould not for any 
 caufe, or on any occalion, be afterwards 
 changed or lufpcnded. The probability is, 
 that the Creator would Hill referve in his own 
 Y 4 hands 
 
328 Prayer. 
 
 hands unlimited authority over hig own creai. 
 tion. To our apprehenfion, indeed, this 
 feems necefTary; not only to his dignity and 
 his ber^evolence ; but to his moral government 
 of the world. It is eafy to conceive, and it 
 is reafonable to fuppofe, that the winds and 
 the fea may fecretly obey him ; that occafion- 
 &lly the fun may Ihine and the rain defcend 
 at his efpecial command ; that the earthquake 
 and the lightning may be fometimes direfted 
 to their obje61: by his providence; and that 
 each of thefe may become the inftruments of 
 our trial and probation ; of reproof and chaf- 
 tifement to the impious and difobedient, an4 
 of favour and bleffing to the juft and good. 
 
 That we have no certain experience of any 
 fuch interference with the laws of nature, ir^ 
 cpnfequence of our fupplications, muft in- 
 deed be allowed ; and we prefume the want 
 of it may be juftified. Such experience, if 
 allowed at all, muft either be conftant and 
 univerfal, ox limited and occafional. If not 
 conftant and univerfal, it does not appear that 
 the objeftion in queftion would by any rneans 
 be re^ioved. If known and apparent inftancea 
 of thf efficacy pf prayer oygh^ only to be oc- 
 
 cafionallj^ 
 
Prayer. 329 
 
 cafionally allowed, for the inftruftion and 
 encouragement of mankind in general ; we 
 maintain that fuch inftances are already re- 
 corded in our fcriptures ; and that he who is 
 not fatisfied withthefe, would probably remain 
 without conviftion, however the number 
 might be enlarged. He indeed, who fhould 
 not obtain the experience in his own cafe, 
 might ftill difpute its exiftence in any other'; 
 or he might charge providence with injuftice 
 and partiality, in granting to other men, 
 what was denied to him. He would flill be 
 at liberty to urge every argument againfl fuch 
 efficacy, which can at prefent be urged againft 
 it ; or to deny its reality on every principle, 
 on which the truth of other miracles has 
 ever been denied. 
 
 If, on the other hand, this experience 
 were conftant and univerfal ; if it were aA 
 pertained that fuccefs would attend our 
 prayers to heaven, with the fame regularity 
 that phyfical efFefts refult from their refpec-^ 
 tive cauies; changes highly important in 
 themfelves, and, as it fliould feem, highly 
 mifchievous in their confequences, would be 
 i|itro4"uced into the fyftem of human life. Not 
 
 to- 
 
^^o Prayer. 
 
 to ftate how much the folemnity of prayer 
 muft be degraded and debafed ; not to infift 
 on the confufion that muft inevitably enfue ; 
 would not this certainty ihake the very foun- 
 dation, or change the very nature of our faith 
 and refignation; of hope, of humility, and 
 of every other fentiment, which conftitutes 
 piety or duty towards God? Would men con- 
 tinue to labour for their fubfiftence, if it could 
 with equal certainty be procured by prayer ? 
 Who would toil through the mazes of fcience, 
 or exert his own fkill and diligence to efcape 
 danger and death, if prayer could equally pur- 
 chafe for him information or fafety ? Such 
 regularity and certainty, indeed, in the effi- 
 cacy of prayer, would not only be injurious 
 to induftry, to virtue, and to devotion ; but 
 would feem to take away all option from the 
 Deity himfelf. It would hot leave him in the 
 difpenfation of his own blefTmgs, that exer- 
 cife of his wifdom ; which we believe to 
 be neceflary to his moral government, and 
 eflential to the perfedtion of his nature. Our 
 prayers, then, may ftill be inftrumental in 
 procuring for us the favour and protection of 
 the Almighty; though their efficacy is not 
 confirmed by our own experience: and even 
 
 the 
 
Prayer, 33 1 
 
 th.e obfcvirity reipefting their influence, and 
 the uncertainty of the event, may be papre 
 beneficial to ourfelves, than a decided confi- 
 dence in their fuccefs. 
 
 If thefe confiderations, or any others that 
 can be offered, will reconcile the efficacy of 
 our prayers with the acknowledged attributes- 
 of him, to whom they are addrefTed ;, if any 
 principles^ that can be affumed, will flaew 
 that bleflings may be granted to our petitions, 
 which otherwife we could not have expefted 
 to obtain ; then muft the objeftion be confi- 
 dered as having received all the anfwer that 
 ought to be required. This is probably all 
 that the hum^n underftanding can efFe£i. 
 That our prayers will be efficacious, we mufl 
 be content to learn from highpr authority. If 
 our reafon can exculpate what we receive as 
 a divine revelation, from the imputation of 
 halving enjoined a duty that is either ufelefs 
 or abfurd ; the precepts of revelation confti- 
 tute in return a decifive obligation why the 
 duty fhould be performed. The profefTors of 
 every religiori have admitted the propriety of 
 prayer; and depended upon its influence with 
 the objeft pf their adoration : and Chriftian? 
 
 in 
 
332 Prayer. 
 
 in particular are not only required, by the 
 commands of their God, to apply to him ia 
 their wants and diftreffes ; but they are en- 
 couraged in the application, as well by pro- 
 mifes that their petitions will be accepted, as 
 by recorded inftances, written for our learn- 
 ing., in which fuch petitions have been eff^' 
 eacious and fuccefsful, 
 
 3., Suppofing it admitted, however, that 
 fufficient reafons may be affigned for the 
 pra6lice of private prayer ; the propriety or 
 the rieceffity of public worfhip may ftill be 
 difputed. But public or focial prayer may 
 be defended or enforced on all the fame 
 grounds as private devotion ; and as it pofleffes 
 fome additional advantages of its own, we 
 fliall be bound to the praftice of it under ad- 
 ditional obligations. 
 
 It ought to be confidered as no light recomr 
 roendation of public worfhip, that it has made 
 a part of every knoWn religion of the world. 
 All civilized nations have haid their temples, 
 their altars, . aiid their priefts ; their rites and 
 ceremonies of religion, eftabhfhed and pro^ 
 tedled by public authority: and thefe prove 
 
 not 
 
Prayer. 23S 
 
 not only the exiftence of fecial worfhip, but 
 the efteem in which it was held; and the 
 zeal and diligence, with which it was fup- 
 ported. How widely foever nations may 
 have differed from each other in their religi- 
 ous opinions, and the articles of their faith; 
 in this one point they have all agreed ; that 
 the people Ihould alTemble at certain places, 
 and at flated feafons, for the purpofes of ge- 
 neral devotion ; to unite in deprecating the 
 difpleafure of heaven for the tranfgreffion of 
 its laws; In praifcs and thankfgivings for 
 mercies received; and in fupplications for 
 bleffings they defired. To thofe who main- 
 tain that all religion was derived originally 
 from divine revelation, this unanimity in dif- 
 ferent nations will appear not more a recom- 
 mendation of public worfhip, than another 
 confirmation of their hypothefis : but to thofe 
 who hold different fentiments, it lliould be 
 an argument of no fmall weight in favour of 
 focial prayer, to find it authorifed by the laws, 
 and encouraged by the pra6lice, of all the ci- 
 vilized nations of the world. 
 
 It will appear too, we trufl, upon due con- 
 fideration, that nations have not in this point 
 
 afted. 
 
334 Prayer. 
 
 aded more uniformly than wifely ; that pub-' 
 lie prayer is not more recommended by the 
 general example of mankind, than by its own 
 utility. 
 
 One of the firfl advantages of fecial prayer, 
 as fuch, is that it animates and improves the 
 piety of the individuals of the aflembly. It 
 was the opinion of Pythagoras and Thales, 
 that attendance upon public worlhip encreafed 
 devotion ; and I believe the experience of 
 every good man will confirm the judgment of 
 the philofophers. Our fentiments are always 
 ftrengthened by the concurring fentiments of 
 others ; and every feeling of the heart is 
 augmented by the correfponding feelings of 
 thofe about us. The fpeculatift repofes new 
 confidence in his theory, in proportion as he 
 finds that numbers adopt his conclufions ; and 
 the foldier imbibes from his fellows the con- 
 ta8;ion of cowardice or courage. Thus will 
 it be in our devotions. Our piety will always 
 grow warmer, when aflbciated with the piety 
 of our fellow-creatures : The natural fympa- 
 thy of kindred minds will fpread through the 
 aflembly; and it is, We truft, acceptable to 
 the Ddlty, that the fubjeds of his govern- 
 ment 
 
Prayer. ^^s 
 
 ment fhould join in fupplications for blefllngs 
 they jointly want ; and that all fhould unite 
 in expreffions of gratitude for mercies, which 
 all have enjoyed. In whatever degree then 
 public worfhip'affifts our weaknefs, and im- 
 proves our piety ; in whatever degree it reji- 
 ders our fupplications more luited to their 
 own purpofes, and more worthy of him, to 
 whom they are addreffed ; in the fame de- 
 gree will they become more likely to be ac- 
 ceptable and fuccefsful. Whatever good ef- 
 feflsare fuppofed to flow from private prayer; 
 thofe good effedts muft naturally be encreafed, 
 in proportion as our devotion is improved. 
 
 It will be the more incumbent upon us to 
 attend the public fervice of the church ; be- 
 caufe we fhall by fuch attendance, exhibit a 
 good example to others; and contribute to 
 improve their devotion from the fame fym- 
 pathy, by which our own has been im^ 
 proved. In order to render himfelf in the 
 higheft degree ufeful, and to produce the 
 greatefl poffible good ; it is required of every 
 member of fociety, not only to difcharge 
 faithfully the duties of his ftation, but to let 
 his conduft and principles appear in their 
 
 proper 
 
^^6 . Praye/^i 
 
 proper colours. Above all is this required 
 of him in the offices of religion t not merely 
 becaufe religion is the true bafis of happinefs, 
 as well as of virtue ; but betaufe it is a 
 point in which e;xample has the gfcatefl 
 weight. The votaries of vice and impiety 
 are never fo efTedually alhamed and checked, 
 as when the majority and the fafhion are 
 againft them. Many ufeful and valuable 
 members of the community, who want learn- 
 ing or leifure to examine for themfelves the 
 evidence of Chriftianity, have been led to be- 
 lieve its truth, by their deference for the 
 judgment of the wife and good, who have 
 believed it before them : And in the lower 
 ranks of life we find a ftill more numerous 
 clafs of men who have hardly any other 
 means of underftanding or praftifing the du- 
 ties of religion, than the inftrudlion and ex- 
 ample of their fuperiors ; and who, indeed, 
 without fuch example and inftru6lion, would 
 foon abandon all regard for the exercifes of 
 piety and devotion. But this inftruftion they 
 can feldom hear, this example they can fel- 
 dom obferve, but in their attendance upon 
 the public fervice of the church. On hardly 
 any other circumflance, fo much as on public 
 
 prayer 
 
Prayer. dhy 
 
 jprarer and focial wbrJliip, depend the g6od 
 effeSs of Chriftianity upon the principles^ 
 the conduct, and the happinefs of the great 
 body of mankinds ' 
 
 It is indeed anothel' powerful recommen- 
 dation of focial worlhip, that it lays the heft 
 foundation for thfe focial virtues. It beft 
 teaches humanity and charity. ■ When we 
 aflemble for the worfhip of the great Creator j 
 from whofe dignity and perfeftions we are 
 all at an immealurable, and almoft equal, 
 diftance ; the circumftances, by which we are 
 diftinguifKed from' each other, appear of little 
 imporfance. Whd.tever is ofFenfive in the 
 different 'ranks of fociety is foftened or for- 
 gotteni ' The rich man abates his pride, and 
 the pbor man his envy ; and each retires from 
 the public affembly with better difpofitions 
 than he came. When we refledl that we 
 are-'ait ^dependent upon the bounty of our 
 maker, and all uniting in the fame fiippli- 
 cations for his mercy4 that we are all equally 
 haflening to the place, where all temporal 
 diftinSions fhall ceafe ; and where our fen- 
 tence for "happinefs or mifefy will depend, 
 not upon the dignity or raeannefs of the 
 
 Z ftation 
 
^^U Prayer. 
 
 ftatioii we have filled, but on. the manner 
 in which its duties have been performed ; we 
 cannot then look upon each other a& ftran- 
 gers, rivalsy or enemies j but rather as the 
 fons of the :feme common pareat, with the 
 fame common interefl to purfue ; and which 
 will always be moft fuccefsfuUy purfued by 
 mutual kindnefe, fupport, and afTiftance. 
 When we pray for each other and for all 
 mankind, it will remind us, not only how 
 diligently we fhould endeavour to fecure for 
 one another the blefliags for which we pe- 
 tition ; but that we may probably be as mUcb 
 indebted to the prayers of our felfow-crea- 
 tures, as to their moft adtive iipport ; and 
 that the Almighty may have appointed our 
 happinefs to- depend upon each other, as 
 much in our devotion*, as in the tranfaftions 
 of common life. Confiderations, Kke theie, 
 infeparable from focial worfhip, mufk natu- 
 rally meliorate the heart : they will' produce 
 the difpofition that religion requires ; and fie 
 us to perform the duties, which it has com- 
 manded. 
 
 k muft be yet further objferved that as the 
 
 Almighty is the fole difpenfer of bleffings to 
 
 3 oaankin^i 
 
Prayer. 339 
 
 fcn'anlfind ; of thofe which we receive or hope 
 coUedlively, as members of a community ; no 
 lefs than of thofe which we enjoy in our fe- 
 parate capacity, as individuals; it becomes 
 our duty to offer him correfpondent homage 
 for the former, as well as the latter. We are 
 not more bound to prayer or praife in the 
 clofet, for private and domeftic comforts ; 
 than in the temple, for the general advan- 
 tages of the fociety, in which his providence 
 has placed us. The wifdom and equity of 
 general laws ; and the integrity and clemency 
 of princes and magiftrates ; the fertility of 
 feafons ; the continuance of peace and tran- 
 quilhty ; and above all, the purity and pre- 
 fervation of religion ; thefe, and fuch as 
 thefe, conftitute public obligations to the 
 Deity, which ought to be publicly acknow- 
 ledged. It is natural, and it is rational, 
 that, on one hand, national judgments for 
 tranfgreffion fhould be deprecated by national 
 penitence and humiliation ; and that, on the 
 other, national benefits Ihould be folicited or 
 acknowledged in the general and united de* 
 votions of the people. 
 
 4. Thefe are fome of the more obvious 
 Z 2 and 
 
34® Prayer. 
 
 and important advantages of public worfhip 
 and focial prayer. Let us now proceed to 
 confider the ufe and propriety of prayer in 
 precompofed and prefcribed forms ; and what 
 will naturally belong to the fubjeft ; to ex- 
 amine a few of the objedlions, on which 
 fuch forms are fometimes cenfured and con- 
 demned. 
 
 In fupport of precompofed and prefcribed 
 forms of prayer may in the firfl place be 
 urged the ftfiking defeats of thofe which are 
 occafional and unpremeditated. They; are 
 generally mean, extravagant, and incoherent; 
 fometimes ludicrous or impious ; and almoft 
 always unworthy of their place and their ob- 
 je6t. Their fitnefs and propriety, indeed, de- 
 pend \yholly upon the judgment, the temper, 
 the learning, and the creed of the minifter ; 
 and Baxter has obferved, that he who holds 
 erroneous opinions, generally puts his errors 
 into his prayers. 
 
 Were it poffible, however, to render thefe 
 prayers tinexceptionable- in their do6lrines, 
 their language, and their compplition ; ftill 
 there are abfurdities infeparable from their 
 
 nature 
 
.Pretyer. 341 
 
 nature and their ufe. The unwritten or un- 
 premeditated prayer of the minlfter is itfelf a 
 prefcribed forhi to the people ; and even the 
 novelty, or the expe6tationof it, which roufes 
 -or gratifies their minds, withdraws them from 
 the proper objedt of worihip. It is not to be 
 fuppofed, indeed, that the hearer can duly at- 
 tend to his devotions, while his whole atten- 
 tion is employed to catch the fentiments of 
 the fpeaker ; or that he can rationally or 
 cordially join in petitions, before he clearly 
 underflands their propriety or their purpofe. 
 
 In defence of eftabliflied forms of prayer 
 muffc in the next place be urged their own 
 fitnefs and utility. The fentiments and the 
 language, which we addrefs to our Creator, 
 ought furely to be as corred and refpeftful, 
 as that which we addrefs to the mofl: exalted 
 of our fellow-creatures : and for the fake of 
 the congregation, they ought to be fuch as 
 may not offend either the ear or the under- 
 ftandiug; as may not provoke dilguft, where 
 they ought to excite devotion: and fuch 
 furely will be beft prepared, not by the hafty 
 fyggeftions of the moment, but by that pr?- 
 Z ^ vious 
 
^42 Prayer^ 
 
 vious meditation and ftudy, which the Iblem- 
 nity of the fubjed fo obvioufly demands. 
 
 An eftaWifhed form too teaches the igno- 
 rant what to pray for as they ought ; and be- 
 comes valuable to them, not only as foitable 
 language for their devotion, but as inftruc- 
 tion in its principles. It confines the wild 
 and enthufiaftic tO/fuch obje6ls as are reafon- 
 able in themfelves, and adapted to the fitua- 
 tion of their hearers; and it enables all to 
 come prepared to join with fincerity and re-- 
 verence in the fupplications of the congrci 
 gation. 
 
 But the moft decifive argument in defence 
 of precompofed and prefcribed forms of prayer 
 is the example of thofe, to whofe authority on 
 the fubjed the greateft deference fhould be 
 paid. The antient Jews, of whofe religion 
 the ritual, as well as the do6lrines, was of 
 divine inftitution, not only employed efta- 
 bliflied forms of devotion; but there is every 
 reafon to believe that in their public worfhip 
 fuch only were admitted. The example of 
 our Saviour ought to decide every queftion 
 
 on 
 
Pr^er. 343 
 
 on which it can be produced : and it may 
 be ftiewn that h.6 regularly attended the fy- 
 nagogues of the Jews ; and united with them 
 in all the ceremonies of their religion, which 
 the law required. The apofUes, who muft 
 be allowed to have beft underftood the in- 
 ftru^ions of their mafter; and the Chriftians 
 of the firft centuries, who muft be fuppofed 
 to have adhered the moft ftridlly to the di- 
 reftions of the apoftles; all thefe, like the 
 Jews before them, not only employed pre- 
 compofed and prefcribed forms of prayer; 
 but like them too, excluded every other from 
 the regular fervice of their churches *. Au- 
 thorities, like thefe, we admit, cannot be ex- 
 pe6led to influence the adverfaries of Chrif- 
 tianity ; but they ought to have the utmoft 
 weight with all who profefs to believe it: 
 and with fuch only can we be fuppofed at 
 prefent to contend. They will at leaft fup- 
 port our own approbation of our own prac- 
 tice ; and confirms us in our attachment to 
 the ceremonies of our national church* 
 
 * Tfaefe feveral points are amply proved by Lightfoot, 
 Gregory, Beraiet, and Hooker. 
 
 Z 4 5- Not- 
 
344 Prayer. 
 
 5. Notwith'ftanding thefe obvious and 
 powerful. 'recommendations of eftablifhed 
 forms of prayer, they are fometimes cenfured 
 and condendned. Obje£t-ions are brought- 
 againft them, which it becomes our duty to 
 refute ;: not fo much, indeed, on account of 
 the native force of the objections themfelves ; 
 ^s becaufe every thing rifes into importance, 
 by which the interefts of religion are in any 
 degree afFe6le4. : 
 
 To thefe forms, then, it is in. the firfl: place 
 objefted ; that they cannot always be adapted 
 tQ the circuraftances of each of thofe tnd.i-i 
 viduals, of whom the congregation is com- 
 pofed ; and confequently that he cannot be 
 ^xpefted to join in them with due zeal and 
 fervour, whofe immediate and perfonal in-r 
 terefl they are not likely to promote. 
 
 Tp this it may be replied, that when .the 
 ©bje£lion fuppofes precornpofed and prefcribed 
 forms pot to fuit the circumftances of each 
 irjidividualj ii fuppofes what is not frequently 
 the cafe: and even where the fupppfition 
 happens to be well founded, the objedion 
 
Prayer. 345 
 
 is ftill rather captious than important ; rather 
 fpecious than juft. Public forms of prayer 
 are certainly general ; becaufe they are in- 
 tended for the ufe of numbers, and diredled 
 to the general good. Yet will they com- 
 monly apply with fufficient accuracy to the 
 fituation of every member of the fociety. One 
 man does not differ very widely from another. 
 Our wants and our weakneffes, our tempta- 
 tions and our tranfgreffions, in th? prefent 
 life are not very d;ffimilar ; and for the life 
 to come our hopes and profpefts are the 
 fame, and founded on the fame bafis. It 
 cannot therefore he difficult to frame ad- 
 drefTes to heaven, in which all may join 
 with fincerity and devotion. Where the cir- 
 cumllances of individuals are fb peculiar as 
 to require peculiar addrelTes, thefe are the 
 proper fubjedls of private devotion ; fuited to 
 the clofet more than the temple. Public 
 forms cannot juftly be cenfured for not in- 
 cluding, what in its own nature could not be 
 included, Ahd> let it not be forgotten, that 
 befides; our occaiipnal offices, adapted to all 
 the ordinary contingencies of human life ; 
 whenever extraordinary afflidions, or extra- 
 <^fdi;iary mercies, have been experienced by 
 
34^ Prayer. 
 
 any of her members, our church permits them 
 to make a part i^ her public femce ; to be 
 ipecified amidft her general petitions, or ge- 
 
 neral thankfgivings. 
 
 With refped to our own liturgy, indeed, 
 though in it, as in every other human com- 
 pofition, imperfeilions may certainly be found ; 
 yet its general and fuperior excellence may 
 be very iafely maintained. It is ib com- 
 prehenfive in its objects, that little can be 
 added; and fo- exa<^, that little need be 
 changed. Its Applications, indeed, are fb 
 general and liberal, that almoft every man 
 may join in them without fcruple ; and yet 
 •ib minute, that hardly a fingle want of a 
 iingle individual is overlooked. The varia- 
 tions in the f^rvice are judicioufly calculated 
 to preferve or to reflore attention ; but with- 
 out thofe capricious and fudden tranfitions, 
 by which folemnity would be deftroyed. The 
 principles 'a every where inculcates or im- 
 plies are ©quallyi remote from the opprcfTive 
 ''terrors of fuperilrtion, and the indecent fami- 
 liarities cf 'enthufiafm. Its -devotional lan- 
 -guage is fufficiently animated to correfpond 
 to the -war tneft piety of the Chriftian ; and 
 
 yet 
 
Prayer. 347 
 
 yet lb rational and fedate, that the moft diC- 
 paffionate philofopher cannot tax it with in- 
 temperance : and whatever Weffings it foli- 
 cits, whether public or private, temporal or 
 eternal ; it never forgets the deference due to 
 divine wifdom ; and begs to have all our de- 
 .Jires and petitions fulfilled only as may be mofi 
 expedient for us. 
 
 It is again 0bje6led to precompofed and 
 ^refcribed forms of prayer ; that theological 
 doftrines are continually declared or implied 
 in them, which are not reconcilable to the 
 private fentiments of individuals ; and con- 
 fequently that fuch individuals cannot join 
 in the general fupplications. They cannot 
 offer addreffes to heaven, which violate their 
 own opinions and conviftion. 
 
 To this objeftion it is in thd firft place re- 
 plied ; that eftabliflied forms of prayer are in- 
 tended for thofe only, whofe private fenti- 
 ments they are known or fuppofed not to of- 
 fend. Of focial worfhip and prefcribed forms 
 it is obvioufly the baiis, the nature, and the 
 defign, that they who agree in their religious 
 opinions, fliould unite in their rites of devo- 
 tion. 
 
348 Prayer. 
 
 tion. Even thofe who are loudeft in their 
 complaints againft the ufe of fuch eftabliflied 
 forms, m one ihftance, at leaft, admit the 
 principle, on which they lare founded and 
 defejnded. They allow the ufe of the prayer 
 di<^ated by our Redeemer. This prayer too, 
 when examined by the rules of found criti- 
 cifm and found fenfe, appears to be ; not a 
 prayer defi9;ned to exclude all others ; but a 
 model, by which others might be formed. 
 Its purpofe exprefsly was, to correfl the vain 
 repetitions of the Heathens and the Jews in 
 their devotions ; and to inftru6l the difciples 
 of Chrift to addrefs themfelves to the fupreme 
 Being with more decency and propriety. And 
 we fhall be convinced the compofition is 
 worthy of its purpofe and its author^" if we 
 confider its fentiments and its merits; its 
 comprehenfion, united with its concifenefs ; 
 its dignity with its fimplicitv; its piety to- 
 >vards God, with its benevolence to man*. 
 
 In 
 
 * That the Lord's prayer was intended, not as an ex- 
 clufive form, but as a model, appears probable oji feveral 
 accounts. -I. From the nature of the cafe. Sp concife ^ 
 pompofjtion could hardly be intended to conftitute the whole 
 of our 4eyotjon j it could hardly apply to all the various 
 
 TV ants 
 
Prayer. 3,49 
 
 In the next place it muft be pbferved, iix 
 anfwer to the objeAion, that from no form 
 of^fprayer to God, can theological dodrines 
 be wholly excluded. To imprefs the mind 
 
 wants and various. citcumftaiices of mankind ; and it does 
 not include any thankfgiving. 2. When Chrift didtated 
 theprayer, he did not ufe any expreffions of exclufion; and 
 the circumftances, under which it was introduced, favour 
 more the notion ctf its bfeing a model for other addreffes to 
 the Deity. 3, The feveral petitions, of which it confifts, 
 were borrowed from the eftablilhed forms of prayer in ufe. 
 amongft the Jews ; and this circumftance appears to im- 
 ply, not that all fuch forms fliould in future be aboliflied, 
 but that they fhould be regulated and improved. 4. In 
 other paflages of' his gofpel, our Saviour diredls his difci- 
 ples to afk in his name : but in this prayer his name is not 
 mentioned : nor is there even an allufion to his chara£ler or 
 his office, his fuffefings or his merits. And they are 
 not alluded to, probably, becaufe they were not at that 
 time rightly underftpod by his difciples. 5. Our Saviour 
 himfelf on different occafions employed different foirms ; 
 and thofe forms adapted to their refpeftive occafions. 
 Mat. xxvi. 39. and John xvii. i. 6. St. Paul alfo em- 
 ploys prayers fuited to their refpeflive objefts, and diretfts 
 his converts to do the- fame. Rom. i. 10. 2 Cor. xli. 8. 
 1 Tim. ii. I. 2. Ephef. vi. 19. 7. It does not appear- 
 t^at any of the apoftles confined themfelves, or dire(5ted, 
 their converts to be confined, to this form, to the exclu- 
 fion of all others. ' 8. If it be proper to employ prayers at 
 all; it muft be proper to employ fuch as are fuited to the 
 purpofes, for which they are employed. 
 
 with 
 
2 so Prayer, 
 
 withi juft fentiments of the lupgeme Being, 
 is one of the great prurpofes for which divine 
 worihip is ordained ; and without fome con- 
 formity of private fentiments no offices of de- 
 votion can be performed without abfurdity. 
 All who unite in prayer to the Almighty 
 muft alike believe his exiftence and his pro- 
 vidence; and when they beg for bleffings, 
 muft equally admit his power and his will to 
 beftow them. All, indeed, who join in the 
 z€t of prayer, muft be underfl:ood to enter- 
 tain the :^me hope that God will hear them; 
 and .this hope built on the fame foundation ; 
 on the fuppofed efficacy of their own fuppli- 
 cations, or of the interceffion of a mediator. 
 If they folicit pardon for their tranfgreffions, 
 they muft agree in opinion reipefting not 
 only the poffibility that fiich pardon may be 
 obtained, but the means and conditions, on 
 which it may be expeiSled. 
 
 If then theological dodlrines cannot be 
 wholly excluded from public forms of devo- 
 tion ; arid if fome conformity of private fen- 
 timents be neceffary to Ibciaf worfhip; the 
 only queftlon reniaining will be, in what de-^ 
 gree, and in what detail, it may be proper 
 
 to 
 
Prayer. 25 1 
 
 to admit the former ; and how far the ground 
 of the latter fhould be narrowed or extended. 
 And tmlefs the day fhall come, when one 
 lyftem of faith (hall be univerfally received, 
 and uniform^ imderflood; thefe points will 
 not be eafily decided, upon any general prin- 
 ciple, or to the general fatisfadion. For the 
 fake of peace and tranquillity, however, in 
 the mean time, fhey muft be. determined ; 
 either by each fociety for itfelf of thofe who 
 agree to unite in the fame ceremonies of 
 worfliip, or, where there is an eftabiifhed re- 
 ligion, by the fupreme authority of the ilate.* 
 
 With 
 
 * One of the moft frequent obja^ions to eftablifhed 
 forms of prayer is, that they become fo well known and 
 ^miliar, as rather to occafion wearinefs and languor, than 
 to preferve attention or excite devotion. But the objeSioa 
 is evidently fallacious or inconclufive. It is founded, not upon 
 any inherent defedls ihewn to be infeparable from effab- 
 liihed forms of prayer, but upon an abufe, to which fiicji 
 forms are liabU : and it is dired^ed, not ia much againfl the 
 mode of addrefltng our flipplications to heaven, as againft 
 our weaknefs or negligence. On the fame ground indeed 
 an objection might be urged againft every duty, which 
 human feelings are required to perform. The objeiStion 
 refb wholly on the fuppofitioa that men contraiS): bad habits 
 in the difchatge of their religious duties ; and confequentjy 
 where better habits are contra^fted, the objeilion can have 
 
 no 
 
^S^ PrayeV. 
 
 With re{pe£l: to tKe more general iiibjeSt of 
 the prefent difquifition ; to deny the exiftenc6 
 of the connexion between the . ad of prayer 
 and its influence with the Almighty, only 
 becaufe we cannot perceive it ; or to aflert 
 that his attributes render it impoffible for him 
 to be afFefted by our fupplications ; this feems 
 hardly lefs unphilofophical, than it is ralh and 
 prefumptuous. With the natui-e , of the con- 
 nexion between caufe -and eifedt we are in 
 all cafes but imperfe£lly acquainted ; and we 
 do: not comprehend the attributes of the 
 Deity with fufficientclearnefs, to be able to 
 pronounce with confidence what will be the 
 refuk of their exercife in the regulation of 
 the: moral world. Of the Creator it is the 
 undoubted privilege to govern his own crea- 
 tion. To his omnifcience it muft be an eafy 
 talk, to hear the petitions of all his , fubje6ls 
 
 no foundation. The proper refutation of it,andee,d, is not 
 ingenuity of argument, but fervency of devotion^ The 
 a£l of prayer Ihould be confidered rather as the efFeft, than 
 the caufe, of piety. It is true that what men do frequently^ 
 they are apt to do tvitli ilegJigence.- And it is tipt pre- 
 tended, that eftablifhed formS' of 'prayesr' are liable tit no 
 abufe or objection; but that evfery- other- mode of devotion 
 IS attended with greater irrconveriiences, arid does not pof-^ 
 fefs equal advantages. ~ • " - 
 
 5 here 
 
Prayey, ^53 
 
 here on earth: ani4,ta his. juflice it c;%i> be no 
 difficulty, to deqide with, equity in cafes th? 
 mqdf complicated and extenfive. To his om- 
 nipotence it can be no labour, to watch the 
 operations of nature, and tq dired every 
 event to the accomplifhment of his own 
 purpofes; and to his benevolence it will 
 give no pain, to grant to the devout fuppli- 
 ant whatever is fit to be granted; whatevef 
 is compatible with his prefent and future 
 welfare; with his own, and the general good. 
 
 If then there be any weight in the arguments 
 that have been adduced ; if the confiderations, 
 that have been offered, appear reafbnable and 
 jufl; we may flill continue to addrefs our 
 petitions to our Creator, without any appre- 
 henfion that he can want the power or the 
 will to hear us. And in whatever degree our 
 devotion can be improved in propriety or fer- 
 vour, by our union in public worfhip, or by 
 previous preparation and fludy ; in the fame 
 degree may we be animated with the hope, 
 that our fupplications will be acceptable to 
 their obje£l. While we perform the duty of 
 prayer, in obedience to the authority of our 
 fcriptures, we may depend upon that efficacy 
 
 -A a and 
 
354 PraytK 
 
 and fuccefs from our p'etitiohs, which -thofe 
 fcriptureS have promifed. ' Whiat we afk'iri 
 the name of the Son of God, if we aik what 
 we ought, by his interceffion, and for his 
 fake, that^all we receive. 
 
 i>n 
 
 i!;^- 
 
 SERMON 
 
1- .'.'ys; •tfr-f 
 
 SERMON VIII. 
 
 5PHE GOOD EFFECTS OF, CHRISTIANITY ON 
 THE FAITH AND MORALS OF ITS PRO- 
 P5SS0RS. 
 
 1 PET. ii. 12. 
 
 Having your coverfation honeji among the 
 
 Gentiles ; that whereas they fJieoA againji 
 
 you as evil-doers; they may by your good 
 
 works, which they Jliall behold^ glorify God 
 
 in the day of vijitation. ^ 
 
 X . . ""^ 
 
 X HAT the Chriftian revelation was in- 
 tended to rectify the faith, and to improve' 
 the morals, of mankind, will not be doubted 
 by any man, who can perufe the volume's, 
 in which its hiftofy and its'doftrines are re- 
 corded. But in what decree it has efFefted 
 its own'purpdffes has been frequently made' 
 rhe -ftibjeift of ' difpute : 'aiid the 'iiifidel land' 
 .■..v.rr. A a 2 the 
 
^^6 Good 'EffeBs of the Chriftlan Religion. 
 
 the Iceptic have founded an obje£liion to Its 
 truth or credibility, on its fuppoled failure in 
 thefe important points. It has' not, they 
 aflert, produced even in its followers, that 
 itnpr-oveqaent ^nd purity of character o,nd 
 c^ndu^l ; which its precepts profefs to t^ach> 
 and which it^ own prediftions prprtiifed. So 
 far indeed from having accomplifhed an object 
 fo falutary and delireable, they maintain that 
 it has rather been the caufe of difcord and 
 diffention, of perfecution and of war ; an in^ 
 ftrument of fraud, ambitianand tyranny in 
 the hands of priefts and princes, and a fource 
 of flavery, ftiperftition and! depravity in the 
 people. They conclude, therefore, that a re- 
 ligion, which fails fo greatly in it^ own aim 
 and object, cannot reafonably'be fuppofed to- 
 have iprung fron> a divine original, or to en- 
 joy the divine prote61ion ; but rather that, 
 t.hbfe who profefs, do npt thenjfelv.cs fincerely 
 Relieve it ; as their condu6l; deviates fo widely 
 from its laws. 
 
 I. Of this obje^ion it will be mpre than 
 
 have the refutation to trace its rife an,d co;i- 
 
 tinuance to fallacy and error; to apQOunt, 
 
 ^V^^y for its e^ifteijce, withput admitting its 
 
 ,. ii : - truth,, 
 
GoodEffe^s of the Chnjfmn l^eligionl 35^ 
 
 truth. But we dan alfo s;ive ttte more de-J 
 cifive khfwer, that it is not fupported by fk6l^ 
 Well authenticated and ckncKdly ftated ; that 
 Ghriftianity has hi^hb irnall degree fifoducfed 
 the good«fFe5ls'ii ^roFefles to promote'; that 
 it has diminifhed the crimes, aiid' enCreafed 
 the virtues, of mankind. ..-•ih<r 
 
 ■ (i'i jn*v:.ni <\ . ■x'lZlt.a 
 
 iV'It may in the firfl: place 1)6 oH^rved, 
 that the very priiiciple",' on which- th'6 objec- 
 tion is founded, is in feveraP refpefts ixj^-i 
 picious and delufive. It is drawn not from 
 ahy difl^culty fllfeWn to bb inherent In- the 
 religion itfelf ; but from a fvippofed deficiency 
 in the effefts it ought to pr6duce. It does 
 not judge of thofe effedfs by the fairfefl an3 
 moft natural criterion^ the eonduft of thofe 
 Avho a£l cbnfiftently with the rules which tbeir 
 religion has prefcribed ; but it ralMy condemns 
 Ghriftianity itfelf; becaufe men are found 
 who violate the laws they pi-ofefe to obey. 
 It does not call in queftioh the trtffh oi the 
 revelation, by Shewing its native incredibi- 
 lity, or the infiifficiency of its evidence \ but 
 merely infifts uf)oh the faults and frailties of 
 its followers. It does not even pretend that 
 thefe faults and frailties' are univer^lamongff 
 A a 3 them 5 
 
55? Gor)d Effe^s'ofths Chrifiian Religion. 
 
 them;. but- frDm the'difobedience of a iftr'w: 
 immediat^ely. infers the ■ infiricerlty of ^, all: ,; 
 anyd it :l^ppofes, what, qught never to be fup- 
 pofed, .that a, man's njoral. Con4uft is a deci- 
 five teft of -his religioys principles ;; that he 
 lives as .vt^ ell as he; believes. .,An objection 
 then fo fallacious in its foundation, and its 
 nature fo inconclufive, ought not furely to 
 have rniich weight in deciding fo important 
 a queftion5;a,S, the, truth, or ;falfliaQ.d of the 
 Chriftia,u revelation,; , , : ', 
 
 2. One.crreat reafon yilm the lives of 
 
 a- L ^ ...... 
 
 ChrifliaiK do npt always- correfpond tp their 
 religion is that freedom of mind and adlion % 
 without which, refponfibility for their condut5l 
 could not have beenreafpnable or juft. Chrif- 
 tianity is a fyflem, not pf compulfipn, but 
 perfuafion ; not of force and i^eceflity, but of 
 liberty and choice. For it is a fyflem, by 
 which moral merit is tp'be obtained, that hap- 
 pinefs may be its reward j pr n>oral guilt in- 
 curred, and mifery juflly become its punifh- 
 ment. The fcriptures have prefcribed the 
 rvdes of oi|r duty to^vards God and towards 
 man : and fpr our trial and probation, we are; 
 to guide and govern the propeniities of "na- 
 ture 
 
Good Effeds of the Chrifiian Religion. 3551 
 
 ture by the precepts of revelation ; or at the 
 hazard of violating the preqeptsof revelationii 
 to, indulge the propenfities of nature. Im- 
 pelled then by paffipns impatient for indul- 
 gence,; and furrpynded with temptations, by 
 which thofe pafljons are continTjally: excited ; 
 frequeiatly perplexed betw;een the ,att|'a6lioijs 
 of inpUnation, and.the di6tates of duty ; and 
 not Seldom, deceived by ap,-pearances that 
 promife to, reconcile, them; is it to be 
 wondered that we ihould fometimes tranf- 
 grefs the laws, we confefs purfelyes bound to 
 obey, and pra^jfe what our religion eon-, 
 demns ; that we, Ihould furnifli to thofe, who 
 wifh to find it, a fpecious pretence for fufpeft* 
 ing either the authenticity of what we receive 
 35 a divine revelation, or the^fmcerity of our 
 faith , and profeffioa, '/.^ ,f \:i ,[1 
 
 ,3., Thefe di^feas pf candu^,aga;n, appear 
 |till more ftrlking, when contrafted with the 
 purity of the rules, by which our aaions ought 
 to have been direded ; 'and withthe impor- 
 tant ian6tions,.;by which thofe rules are en- 
 forced. When the, precepts of our duty are 
 confidered, as ^ delivered b,y.., revelation, th? 
 mind fpontaneoufly admits their; truth and 
 A a 4 excellence* 
 
g6o Good Uff'e&s of the Chrijiian Religion. 
 
 ex^ellferieie.' '' We find a l^flie-m, of ^c^'iidii^Sf 
 prefcrlbedio extenfive and perfpicuo'us,'that 
 it may direfil: evety mian iii every fituatfioii 
 ef life i'fo adapted to our nature and fituation, 
 that the, performance feems as eafy,^-- as it is 
 juft ; and fo humane and benevolent, that^it 
 might b1g expefted to filerice for evei* ,the 
 voice" of enmity and hoftility, and to unite dl 
 the -fons of men in concord and peace. 'This 
 fyftelri tbo is feilforcei' by fan6:ions of fuch 
 infinite e^ti^iat And valu^, as'fhould feem fuf* 
 fie lent to decide at once the queflion between 
 duty and difobedienee,' and'to'flx our-refolii- 
 fit>n immbveabiy "oh the Me of virtue and 
 reljgioxi, ^' ' ' '" ■ . . y)^ n ,,rv-.,ixn,r 
 
 But Mifen'*we again turn our eyes upon 
 the world, we fee not only the profeflors of 
 Chriftianity feparated into difFerent kingdoms, 
 hoftile to each other in their fentiments and 
 policy 5 but each of thofe kingdoms' agaiii 
 divided into various feds and focieties, .with 
 tenets and interefts the mofl oppofite and ir- 
 reconcileablis : we fee individuals too the 
 iflaves of their paffions ; envious, ambitious, 
 an4 felfilh ; hazarding all the terrors of eter^ 
 ja^ity fpi" pett^ ^.cc^uifitiQns arid fenfual. gratifi- 
 cations ; 
 
' -Qood Effe&s of the C fir IJi tan Religion. 361 
 
 catToris ; and the contraft between what, mea 
 are, and what they ought to be ; between 
 what they pra61ile, and what their reUgion 
 reaches ; gives indeed too plaufible a ground 
 to affertj that revelation has not produced 
 that improvement in humaftcondudt, Vvhich 
 its pi-edi6tioi4s, as well as its precepts^ had 
 taught us to expeft. - 
 
 4. Another T^efeious gi-ound for the fame 
 objedlion i^ found in the different nature of 
 vft-tue aiid vice. Virtue is always mod^ft, 
 filent, ari^ peaceable; vice' bffeh forwardj 
 loud, and oftentatious. The good riian, fatis- 
 fied with the approbation of his confcience 
 arid his God, does not found a trumpet before 
 Ms alms, ner appear untO'men 'to fafi. Nor 
 do a6ts of virtue inaturally ^iOfTefs thole ftrik- 
 ing features and ittipreffive qualities, which 
 forcibly engage the attention, iand agitatfe the 
 piffions : and however, -therefore, they may 
 fee tftcemed and loved within the circle of 
 their influence, they do not in general cOm- 
 fljand extenfive nbtice or loud acclamation^ 
 But the Vices, the riot, .and the ambitioil 
 of the wicked, their crimes, and their cohfe- 
 quences, force themfelves upon our notice ; 
 
 work 
 
363 GoodEffeEls of the Chrijiian Religion-, 
 
 work powerfully on the imagination; and 
 are therefore remembered and recorded^ 
 Hence it is thdt the hiftory of mankind ap« 
 peafs.at firft fight to be little elie than- the 
 hiftory of :.their crimes; and a c'arelefs and 
 fuperficial obferver might be led tp/orm;con- 
 cluiiQns from it, very erroneous in them^ 
 felves, and very injurious to the .morality and 
 the nature of the human race. And by a 
 fimiljar delufion many from the traiifgfeffip"s 
 of Chriftians have been feduicpd/.irjto opiniona 
 equally unfounded; equally unfavourable to 
 the truth or the utility of the ; Chriftiaii 
 revelation. . : ; 
 
 5. The beneiicial influence of Chrlftianity 
 is again difputed by means of a comparifon 
 between the faults and tranfgrelTors of; its 
 profeffors, and the merit and virtues of cer- 
 tain individiials, who doubt or deny its being 
 a divine revelation. Such a comparifon, 
 however, is nor only invidious and uncandid ; 
 as it compares the worfl of thofe who pro-. 
 fefs our religion, with the beil: of thofq who 
 reje6l it ; but is in every other r^fpeft falla- 
 cious and inconclufive. Wherever Chrifti- 
 anity is the eftablifhed i=eligion of the coun- 
 : try. 
 
Good Effects of the Chr'tfl'ian Religion. 363 
 
 try, numbers will' always profefs it frpm far 
 other motives than conviftion of its truth,, or 
 principles of piety : m,erely, for example^ 
 becaufe it is' th^ eftabliflim«nt ; or becaufe 
 they have been educated in the profeflion of 
 it; becaufe they look Upon fome religion as 
 an ufeful engine of authority over the popu- 
 lace; or becaufe it is a reqtiiiite qualification 
 to obtain the honours and emoluments of the 
 flate. Almoft all, in fhort, who have no 
 real religion, will profefs that which the' law 
 requires, / . And as fuch men do notijapply, 
 or intend to apply it, to the regulation of 
 their morals ; it is no wonder their condu6l 
 fhould often violate its pri^qciples, iand, dif- 
 grace its charafter. -t, 
 
 On the . Contrary tpoindividpals may cer- 
 tainly be fele^led, from thofe that make firo- 
 fejjion of nribelief, whofe lives are decent and 
 regular ; who are guilty of no atrocious out- 
 rage againil the peace of fociety, or the rules 
 of good morals. For individuals may be 
 found, . whbfe pofTeffions fupply them in 
 abundance with all thofe luxuries, which it 
 is generally the objeft of crimes to obtain; 
 or whofe paffioris are conflitutionally fo mo- 
 derate, 
 
364 Good Effedis of the Chi-rflian Religion, 
 
 derate, that prudence and pdlicy alone are 
 fof^cient to confine therft Withm due bounds ; 
 who are well awarcj'^'tbat in poirit of health 
 or forttinej character or pierfonal^fafety, they 
 fbonld;facrif|ce. greater advantages, thai* they 
 could hope to obtain,, by more lictotioiis anci 
 more:cririiinal indulgendfe. But ftirely a fe>?^ 
 inftanceSy from the iiifluerice of catifes fvichi 
 as thefe, or a compat ifon buili upon thetti ; 
 however magnified by artifice, br credited by 
 weaknefs ; can prove nothing againft the 
 gener-al^tendeftcy-, or general tilalityi of thtt 
 Chriitiaii revelatiwiv f'^ • - y;. :. na 
 
 "Mt.i. ii-i!;. 'UIC",- •■: xdiV.v -vAi 
 
 6. The fame 6bje6lion Is agairi urged 
 againft Chriftianity by men, who feem to have 
 been led to doubt or deny, its beneficial in- 
 fluence, by having fought it> where it Was 
 by no means mofE likely to be found. We 
 are apt to form our eftimate of the morals 
 of an age, of its comparative imjirdvemeht 
 or degeneracy, from its liioft eorifpienous 
 tranfa6tions ; from iiich as engage the pen of 
 the hiftorian, and imprefs themfelves forcibly 
 on the mind ; from the debates and refolu- 
 tions of p'ublic alTemblies; or the intrigues 
 and contentions of the ambitious and th^ 
 
 powerful ; 
 
|)OW«rful5 from the ftegotiations of emb^ffa^ 
 4Qr$, and tl>e hoftilities of rival nations. 
 l^Ut it is ftot hfite that the ,good effefts of re* 
 V?jiation Ihould be fought 5 it is not here that 
 lis ^^f^cacy can be fairly tried. Where the 
 firongeft temptations continually excite the 
 moft imp^tvjous paflions of the human mind, 
 the milder voice of religion will f^ldom be 
 iieardj the influence of its morality will be 
 felt the iaft and the leaft. 
 
 From the tumults an4 l;he inic^viities of 
 j^ublic tmnladions let the enquirer turn his 
 attention to the middle and inferior ranks of 
 life; to the fentiments and condu<9; of the 
 obfcure inhabitant of the village, of the ma- 
 niifa6lurer at his anvil, and the hufbandman 
 in his fiel<Js ; and he will there find a confi- 
 derabie proportion of thofe efFeds, which 
 the benignant nature of the gofpel would 
 teach him to expe^l. He will there find 
 rputual charity more rationally praxStifed, and 
 more widely difFufed; the principles of good' 
 PRoxals better understood, and founded on ^ 
 fir^ei! bafis ; nrore effe<5lu^l con^rqul of ap" 
 p^^^j p^anpers iji<)ye, gentle and/hj^pane; 
 aif)^ greater prgbity, in tjje .ordiil§iry intqr- 
 --. • courfe 
 
366 Good Effe&s of the Chrijiian Kdiport, 
 
 courfe between man and man. He will find 
 minds better prepared for the viciflitudes of 
 life, from a better dependence on the care of 
 providence; greater relignation to the dif- 
 penfations of the Almighty, from an im- 
 proved knowledge of his jnftice and bene- 
 volence; and above all, a purer and more 
 rational devotion ; with greater hope and 
 confolation under the infirmities of age, and 
 the approach of death. By the fuperficial 
 obferver, indeed, thefe great and good effedls 
 will not be found; by the moft attentive and 
 acute their full benefit and value cannot be 
 precifely afcertained; and in the page of the' 
 hiftorian they either do ziot appear at all ; or 
 appear only with tranfient notice and inade- 
 quate difplay. It is not to be wondered, 
 therefore, that their reality has been quef- 
 tioned, or their extent and importance de- 
 nied. 
 
 It is true, however, that the. moral effefts 
 of Chriftianity cannot be confide red as com- 
 pieat, till it has influenced public, as well 
 as private, tranla>Slions ; the condudl: of na- - 
 tions, as well as of individuals. -*^ But this 
 will be, though its greateft, probably its 
 
 - - ■-' lateft 
 
Good'Eff'eSls of the Chrtpian Religion. 367 
 
 lateft triumph ; for this can be brought about 
 only through the medium of private charac- 
 ter : ain'd will therefore be a change not rapid 
 ill its progrefs, and vifible at every ftep ; but 
 gradual in its advances, and perceptible only 
 when confiderable eftetSts have been produced. 
 Ufages and inftitutions highly repugnant to 
 the fpirit of Chriftianity may long remain ; 
 if either the general habits of a nation, or 
 the intereft of powerful individuals continue 
 to fupport them. The hand of induftry may 
 change the face of a country in a few years; 
 but to change the fentiments and manners of 
 a people often requires as many generations. 
 The political conduil of men muft at lafi", 
 however, take its coloiir from their morals. 
 Whenever the virtues of the individual in 
 private life are fixed arid confirmed on the 
 principles of true religion, he will carry them' 
 along with him into power and authority. 
 Whenever the people in general are upright 
 and religious ; the government cannot long be 
 iniquitous in its conftitution, or corrupt in 
 its adminift ration. And whenever inde- 
 pendent nations fhall be equally influenced 
 by Chriftianity, unjuftifiable plans of policy 
 will not be mutually pradifed, and mutually 
 
 pro- 
 
368 Good Effect s- of the Chrijlian Religion. 
 
 provoked. That fuph is the . natural ten- 
 deaCy of our religion will not he queftioned ; 
 and how: far thefe principles have alj-eady 
 produced their efFeds, or afd likfely tq pro- 
 diace theip, Ihall hereafter be enquifed*. 
 
 * It wouM be an enquiry by no means without ciiriofity 
 or importance, to examine in what degree the good efFefts 
 jof the Chriflian revelation have been counteradled and 
 retarded ; not merely by the errors and vices of private; 
 individuals; but by ponfpicuous and extraorduiary in-. 
 fiances of human folly or depravity ; by the iptrigues of 
 ftatefmen, and the; regulations of policy. For the three 
 firfi: centuries Chriftianity obtained no civil eftablifliment : 
 it was frequently perfecuted, and at beft but tolerated; 
 and cDul4 hardly therefpre have any great and vifible efFedl 
 on national morality or national chara^er. For the four 
 following centuries the barbarians oi the north over-' 
 whelmed almoft all the civilized world ; and in the gene- 
 ral wrecjc of fcicnce Cbrjflianity was obfcured, and almoit 
 forgoJt.ej[i. During this interval too the fuccefsJul ambi-, 
 tion of Mahomet over-ran the Eafiern part of Chriften-^, 
 dom, and corrupted the religion of the gofpel;' and it is 
 ftill held in bondage to the fuceeflbrs of his impofture and 
 Swthority. How far thr progrefs of Chriftianity in Eu- 
 rope was, during the fame period retarded by the papal 
 ufurpations, it may be difficult to determine. But it is 
 obvious that an eflential injury, for a time at leaft, muft 
 be done to the eaufe by the j-evolution in France. For. 
 what wife purpofes, and to what extent, providence may 
 
 .permit 
 6 
 
GoodEffeBs of the Chrijiian Religion. 369 
 
 7. It is again maintained that Chriftlanity, 
 far from having produced the purity and 
 peace it leems to promife, has been the per- 
 petual fource of difcord and diffention ; that 
 it has been the caufe of perfecution and of 
 war; and eventually of almoft every crime 
 and cruelty, which difturbs fociety,^ or dif- 
 sraces human nature. 
 
 That variety of opinious, and confequently 
 difcord and diffention, might reafonably be 
 expefted reipefting religion and its doc- 
 trines, has been already (hewn. But it was 
 fliewn at the fame time, that fuch variety 
 was no fair ground of ohjeftion to the evi- 
 dence or the utility of Chriftianity ; nor any 
 imputation to the wifdom or benevolence of 
 its author; that it was a probable and almofl 
 inevitable confequence of the nature of re- 
 velation and the nature of man*. 
 
 That Chriftianity has been the caufe of 
 perfecution and of war, with their refpec- 
 
 permit fuch events, it is not for human wifdom to decide. 
 But we hope and believe that over fuch oppofition and fuch 
 crimes truth and religion will finally triumph. 
 
 * In Sermon I. 
 
 B b tive 
 
3 70 GoodEffede oftheChrJJiianReligion, 
 
 ti\'e trains of crimes and cruelties, if true 
 at all,, is true only under very great limita- 
 tions. The profelTors of Chriftianitj were 
 not the original authors of religious perfecu- 
 tion : for Pagans per-fecuted Pagans long be- 
 fore the Redeemer appeared in the world. 
 Amongft the Perfians all who did not pro-- 
 fefs the doctrines of Zoroafter were perfe- 
 cuted almoft to extcrrnination ; and inEgypf, 
 the worfhip of different deities produced 
 fevere and fanguinary contefts between their 
 refpedive votaries. The Roman emperors, 
 with their council of philofophers, perfe- 
 cuted the Chriftians, long before the Chrif- 
 tians betrayed any difpofition to- perfecute 
 each other. 
 
 The only perfecution, for which Chrif- 
 tianity can be refponfible, if it be refponflble 
 for any, muft be where men have pcrfecuted 
 with fincerity, for religion and for confcience 
 fake. Of fuch perfecutors, however, the 
 number has probably either never been great ; 
 or it has been formed of fuch as were not the 
 primary authors and advifers of fuch a mode 
 of converfion or of punifhment ; but of fuch 
 as were the followers and the dupes of 
 
 leaders,' 
 
Good 'EffeBs of the Chrijitan Reltghn. 3 j 1 
 leaders, whofe real views and motives were 
 of a very different nature; but who found it 
 convenient to pretend a zeal for the interefts 
 of Chriftianity. But whatever l:\ave been the 
 motives, the zeal, or the errors of its pre 
 feffors, the golpel itfelf contains no injunc- 
 tion for its own propagation by force and 
 compulfion ; and ought not therefore to be 
 cenfured for what it has no where com- 
 manded. 
 
 With reipeft to the laws, whichj in (o 
 maiiy countries and on fo many occaiiohs, 
 have been enacted, to fupport the eftablifli- 
 ments of Chriftianity ; and agaii^ft which the 
 charge of intolerance and perfecution has been 
 fo vehemently urged ; it cannot be fhewn that 
 Chriftianity itfelf is accountable either iqt 
 their principle or their effefts. They appear 
 to have proceeded, from the general wifli q£ 
 all who have obtained power to keep poffef- 
 fion of it; from their defire to preferve the 
 peace and tranquillity of the country, in which 
 they hold the pre-eminea,ce ; or from a fup- 
 pofition 6f its being their duty to guard or to 
 propagate by their authority, that dodrine 
 and wor(Kip, which they deemed eflential to 
 B b 2 the 
 
37^ GoodEffeBs of the Chrijiian 'Religion. 
 
 the virtue and happinefs of the people. But 
 xvhatever difference of opinion may be enter- 
 tained refpe6ling the equity, the wifdom, or 
 the piety of thole laws, or the principles from 
 which they have proceeded ; no cenfure ought 
 to fall on the religion itfelf ; for though it may 
 have been the occafion of them, it has not 
 been the only or the principal motive; it has 
 bee-o the fubje6l, not the cauie. 
 
 Of the wars which have been called reli- 
 gious, and of which our religion has been 
 fUppofed to be the foie author and origin, the 
 real motives have generally been perfon-al or 
 political ; and the gofpel only the pretext to 
 difguife the views of intereft or ambition, or 
 to gain profelytes to their caufe. The war 
 of the League, which defolated France for 
 near half a century, was begun and continued, 
 if we are to " believe the hirtorian* who was 
 beft able to determine the point, not from the 
 - enmity of difcotdant doctrines in religion ; 
 not from zeal for the purity of the Chriftian 
 faith; but from the ambition, the intrigues, 
 and animofitres of contending faftions. And 
 
 *DavUa. ,, ,;, ,, ',. ; 
 
 even 
 
Good Effe&s of the Ckrrjiian Religion. ^J^ 
 
 -even the Crulades themfelves had their origin 
 lefs in concern for the honour of Chriftianity, 
 than in the avarice and ambition of the Ro- 
 man pontiffs. 
 
 Thefe coiafiderations are by no means in- 
 tended to juftify perfecution among Chrif^ 
 'tians ; but to fhew that it has arifen, not from 
 any defeft in revelation, but from the weak- 
 nefs or wickednefs of mankind; not from the 
 genuine influence of the religion, but from 
 its abufe and perverfion ; not from true piety 
 and zeal according to hiQwledge ; but from ig- 
 iior^r^ce, bigotry, ^nd fuperftitiofl. 
 
 Many other obfervations will readily occur, 
 which equally tend to exculpate Chriftianity 
 froni the guilt of perfecution ; and to fix the 
 blame upon th? errors and paffions of its pre-, 
 feffors. 
 
 On whatever the human mind dwells long 
 and attentively, the paffions are apt to grow 
 v'arm, interefted and enthxifiaftic ; and not 
 feldom force into their fervice the under- 
 {landing,- which they ought to obey. In or- 
 dinary affairs the effed is the fancied impor- 
 :., Bb3 tanco 
 
374 Good Effe&s of the Chrijiian Religion. 
 
 tance of a frivolous purfuit, or zeal for a fa- 
 vourite bypothefis : but in religion it has too 
 often been fuperftition, bigotry and perfe- 
 cution. 
 
 Chriftians, like other men, when in pof- 
 feffion of civil authority, have fometimes mif^ 
 applied it ; and endeavoured to obtain by fear 
 or force that fubmiffion in opinion, which 
 ihould be fought only by conciliation and con- 
 viftion. They have too often carried to ex-> 
 cefs their zeal in a good caufe ; in a caufe 
 which has fo much influence on human hap- 
 pinefs, that the value of the end in view was 
 thought to juftify whatever means feemed 
 likely to promote it. 
 
 If again the corruption of religion, and the 
 abufe of its name and authority, have really 
 occafioAcd in fociety all the mifchiefs which 
 its adverfaries have fiippofed ; the mofl natUf 
 ral condufion is, that where it is rightly un-t 
 derftood and duly obeyed, its ufe and advan- 
 tages will be at leall of equal extent atid mag- 
 nitude. Th? eyils of mifapplication can be 
 only in proportion to its utility when more 
 wifely direfted. 
 
 That 
 
Good Effe&s of the Chrijiian Religion, 375 
 
 That the Chriftian religioa has been the 
 pretext to conceal or to promote criminal and 
 even impious pvupofes, cannot be an argur 
 ment againfl its truth or its value ; unlefs it 
 can deftroy the reality or the advantages of 
 integrity, friendfliip, or humanity, that they 
 have been affumed as a difguife by thofe, who 
 intended mofl: grofsly to violate the virtues, 
 which it iiiited their purpofe to counterfeit. 
 
 Thefe errors, excejfles, and abufes Chrifli- 
 anity itfelf is calculated to correft: not indeed 
 jniraculoufly and at once ; but by gradually 
 illuminating the minds of men, and re6lify- 
 ing their conduft •,'. not by force and compul- 
 fion; but by the introdu6lion of purer prin- 
 ciples of a6lion, and ftronger motives to their 
 duty. It is obtervable accordingly, - that as 
 the doftrines of Chriftianity have been more 
 diligently ftudied and better underftood, per- 
 fecution has proportionably declined. The 
 religion itfelf beft teaches the toleration it re- 
 quires. ,We now hear nothing of the flames 
 and. the ftake in our own country; and not 
 much of the inquifition in any other : and it 
 is hardly more defirable, than it is probable, 
 that they will never be revived- 
 
 B b 4 8. There 
 
^^6 Good Effeds of the Chrijiian Religion^ 
 
 8. There is yet another Ihape, in which 
 the fame objeftion may be confidered as again 
 brought forward; in that peevifli copiplaint, 
 which we hear almoft every day, agaiiift the 
 degeneracy of the age ; againft the encreafing 
 follies and vices of the prefent race of men, 
 copapared and eontrafted with the wifdom 
 and the virtues of thofe who have gone before 
 us. This feems indeed to be infilled on by 
 the weak, the melancholy, or the malevolent, 
 mepeiy as the fubje6t of lamentation and cen- 
 fure ; rather than as any direft attack upon 
 the truth or the eiFefts of a divine revelation. 
 Yet ftill fuch is its obvious tendency; and 
 . fuch muft be the inference from it. If rnan- 
 kind be in a ftate of progreffive corruption 5 it 
 is clear they cannot have been improved by 
 the influence of Chriftianity. It feems there- 
 fore n^cefi&ry, and it does not feem difficult, 
 to ihew that this opinion and complaint have 
 their origin in fallacy and error ; in miftaker\ 
 premifes, or rniftaken concluiions. 
 
 From the fame authority, by which we 
 have learned how human nature was firft 
 brought into exiftence, we have learned alfo, 
 that it is np\Y lefs pure and peffeft than it 
 
 came 
 
Good Effe^s of the Chrifihn Religion. 377 
 
 came from the hands of the Creator; that by 
 the traiifgreffion of the divine command fill 
 and mifery firfh entered the world. That 
 fome imperfeft account of the fall of man had 
 found its way to the heathen worlds is evi- 
 dent both from the fables of their poets and 
 the difquifitions of their philofophers. And 
 when they had been once informed that fome 
 <legeneracy had taken place in human nature, 
 the moft nattiral and obvious conclufion was, 
 that fuch degeneracy muft have been gradual 
 and progreffive. This gradual depravation of 
 our nature they have reprefented as fo many 
 fucceffive ages ; each under the emblem of a 
 metal lefs pure and precious than that which 
 went immediately before it. Inftead of the 
 ftate of innocence, we find them defcribing 
 an age of gold; and crowding it with all the 
 virtues, which philofophy could teach, and 
 all the enjoyments, which appetite could de- 
 fire. We are then prefented with ages of 
 filver and of brafs ; and a proportionate decay 
 in the merits and the happinefs of mankind : 
 till each plaintive author finds his own times 
 the iron age, overwhelmed in ignorance, 
 mifery, and corruption. Thus a complaint 
 begun, almoft with the beginning of the 
 
 world, 
 
378 GoodEffeSis of the Chriftian Rebglok. 
 
 world, from an imperfe6l knowledge of the 
 truth, may have been continued down to the 
 preftnt.daj from cuftom and imitation. 
 
 Cuftom and imitation, however, have been 
 by no means the only caufes, from which the 
 complaint has been continued. All who from 
 vanity have thought their merits injurioufly 
 negleded; and alLwho from envy have repined 
 at the proiperity of others ; all who from their 
 own malignity have ceafed to love their fel- 
 low-Creatures; all who have felt themfelves 
 unhappy, and fuppofed their own condition 
 the genferal condition of life ; and all whofe 
 gloomy difpofitions have made them view the 
 objefts around them on the lefs favourable 
 ■fide ; all thefe have been led to feek fullen 
 gratification in railing at the ignorance and 
 corruption > of their eotemporaries ; and in 
 wiOiing their lives could have been pafled 
 among wjfer nations, and in happier times. 
 
 There is another reafon for this complaint 
 ftill more eXtenlive in its influence, but in 
 Its nature equally inconclufive. We have 
 our knowledge of the vices of former times 
 only from hiflory ; but we foe and feel the 
 
 vices 
 
GooSEffeBs of the Chrijiian Rel'iglon. 379 
 
 vices of our own ; and hence arife feveral fal- 
 lacies, which lead men to believe the latter 
 the more numerous and malignant. By the 
 faults and follies of our cotemporaries our own 
 intereft is immediately affefted, 'and all our 
 pafiions agitated and alarmed. But in the 
 crimes of former ages we have only a remote 
 and feeble concern; and they operate lefs 
 powerfully on the mind. To compare them 
 therefore is, with common minds, to com" 
 pare a crime pourtrayed upon canvas, with a 
 crime committed in our fight ; it is to com- 
 pare the flame that glimmers in the atmof- 
 phere at a diftance,, with the flame which 
 threatens our own habitation. 
 
 To this mufl: be added, that different vices 
 have prevailed at different periods and in dif- 
 ferent nations of the world; and men hav6 
 from this circumftance been led into an un- 
 fair eftimate of the merits of their own times. 
 Changes, revolutions, and fafhions take their 
 turn even in depravity ; as well as in the more 
 amiable parts of human condud. Though 
 our anceflors, therefore, were as corrupt as 
 ourfelves : yet they probably differed from us 
 \n the kind and manner of their leading vices ; 
 
 , and 
 
jSo Gmd Kffeils of the Chrijlian Re-Iigion:. 
 
 and the wickednefs of whjcK we feel the bad 
 effects, appears %o Bs of all other the moft 
 mifchievous and intolefable. From the pains 
 we now feel, and from the iniquity whici:^ 
 immediately offends- ■us, we are apt to iro^-i 
 gtue relief wotild be found by a change for 
 pain in any other Ixtuation; for iniquity of 
 any other kind. 
 
 Nor muft it be forgotten that hiftory aU 
 tends only to important events, and fpleadid 
 vices or virtues ; to the counfels of fenates^ 
 and the conduO of commanders i to the ra^ 
 Yages of war, and the raiferies of a deluge or 
 famine. But by thefe the happinefs of pri- 
 vate life is feidom very greatly oi" permanently 
 affefted. That depends chiefly upon inci- 
 dents and obje6i:s, which would be of little 
 confequence, but for their frequency ; and of 
 which though each feparately produces but a 
 fmall effe£i:, yet in the aggregate they con- 
 ftitute the mifery or the felicity of life. Let 
 any man refleft how much of his plpafure or 
 vexation arifes from the good or ill behaviour 
 of a favourite child ; from the attention or 
 coldnefs of a private friend ; qr from the man- 
 ner in which the daily wants of his life are 
 
 fupplied ; 
 
Gt)od EffeBs of the €Jiriftian Religkn- 381 
 
 f\ippTied ; and h& will foon be convinced that 
 hetnufi reft his chance for happinefs in the 
 world on far other caufes, than the vices or 
 virtues of ftat^fineH, and the revolutions of 
 ■empires. B-ut tra;nfa6lions fo abfcure and fb 
 minute the hiftorian generally thinks it be- 
 neath his dignity to difcufs or to record; and 
 while the mind is employed upon public traii- 
 fa6iions and important events,, the reader 
 icarcely turns his attention to the ordinarj 
 oc-Gurrencesof domeflic life; where pleafures 
 and fufferiiigs arife in the common methods 
 from common things. While we find not in the 
 page of hiftory any of thofe petty vexatious, 
 by which we feel our own peace deftroyed, we 
 are apt to forget that they exifted; and to ima- 
 gine that we are harraffed by depravity, from 
 which former ages were happily exempted. 
 
 There is yet another fallacious ground for 
 the complaint againft the degeneracy of the 
 prefent times. The obfervation is not more 
 common than it is juft, that of old men it is 
 the peculiar propenfity and the conftant prac- 
 tice, to extol the times of their youth, at the 
 expence of thofe when they are more advanc- 
 ed in age. And for this propenlity and prac- 
 6 tice 
 
5S2 Good EffeBs of the Chri/izan Religion, 
 
 tice a variety of caufes may be affigned. 
 When a man's paflions are weakened and his 
 fenfations blunted by the hand of time, he re- 
 ceives all the bleffings of life with lefs ala- 
 crity and' lefs relilh ; and when we are be- 
 come lefs capable of enjoyment, it is but too 
 common to conclude, that objefts are lels 
 worth enjoying; that the decay is in nature, 
 and not in ourfelves. While the young and 
 the gay are purluing their own bufinefs or 
 their own amufements, the aged fee them- 
 felves in ifome degree neglefted; and the 
 common felf-partiality leads them to imagine 
 that when they were to pay refpe£l to age, 
 inftead of receiving it, much more was paid. 
 It is one of the moft frequent errors of our 
 imagination to fuppoie, that we were hap- 
 pier in any paft fituation, than in the prefent ; 
 and it is peculiarly the misfortune of age to 
 recolleft the participation of pleafures, and 
 to feel only weaknefs and infirmities; and 
 while they are lefs pleafed with life, by an 
 eafy miftake they conclude that life itfelf is 
 lefs pleafing. Men advanced in age have at 
 length been fully convinced that there is 
 much felfifhnefs and meannefs in mankind ; 
 which while warm in the purfuits of youth, 
 
 and 
 
Good EffeBs of the C/trifiian Rel'igion, o^t2 
 
 and gay in the hopes of happinefs, they either 
 did not perceive, or were not at leifure to at- 
 tend to. But painful experience of fufFerings 
 has now Iharpened their fagacity; what they 
 have recently difcovered, appears to have re- 
 cently arifen ; and the flippofed encreafe of 
 depravity naturally produces or augments 
 their propenfity to ceufure and complain. 
 
 It is true that thefe errors and complaints 
 "of age do not arife immediately from any 
 doubt of the beneficial influence of Chrifti- 
 anity ; nor have they perhaps ever been di- 
 rectly adduced as an argument againft it. But 
 foch is their natural tendency ; and muft' be 
 in fome degree their ultimate effe6l. For as 
 they countenance and encourage the notion 
 of the deterioration of prefent objects and pre- 
 ferit times ; they neceflarily deny the im- 
 provement of men and morals from the in- 
 fluence of any caufe; and therefore from the 
 dodrines and precepts of revelation. 
 
 II. If then the caufes that have been ftated 
 will account fufficiently for the rife and con- 
 tinuance, both of the opinion that the influ- 
 ence ofChriftiaiiity has not been beneficial, 
 c and 
 
384 Good EffeSis of the Chfijltan Rdigion. 
 
 and of the confequent objeftion to its efficacy 
 and fuccefs in its own purpofes; it fhould 
 feem not unfair to conclude at once, that the 
 true Caufes have been afTigned ; that the opi- 
 nion is an error, founded upon fuppofitions, 
 which are themfelves erroneous; that the 
 objeftion muft fall with the fallacies by which 
 it is fupported. But a ftill more dechive an- 
 fwer can be given from the evidence of au- 
 thentic fads. It may be fhewn that revela- 
 tion has in a confiderable degree produced 
 thofe beneficial efFe6ls, which its own records, 
 as \vell as its advocates, have taught us to ex- 
 pedt. And that we may arrive the more 
 ipeedily at our conclufion ; that we may not 
 perplex hiftorical documents by any abftradl 
 and circuitous reafoning ; let it luffice briefly 
 to fpecify a few of the more obvious in- 
 flances, in which Chriftianity has accom- 
 plifhed its own purpofes ; in which it has di- 
 minifhed the crimes, or encreafed the virtues 
 of mankind. / 
 
 J. The firfl and moft obvious inftance, in 
 which Chriftianity has produced improve- 
 ment, is in our conceptions of the natui'e of 
 the Deity^ an<^ our fentiments of religion in 
 
 general; 
 
. Gotxd. EffeBs ofihe Chrijlian Religion. ^^^ 
 
 general; by the exchange of pdytheifm fof 
 the bfeUef in the unity of the Godhead ; by 
 the abolition of idolatry, with all its abfurdi- 
 ties and impieties ; and the introduction of a 
 rational \\'orfhip of the great Creator; and 
 above all, by manifefting aiid illiiftrating the 
 benevolence of the Deity, in the ineftimable 
 offer of redemption, ' of the pardon of fin by a 
 Saviour, and of the relurre6lion to life and 
 immortality. But as. the advantages which 
 religion has derived from revelation have been 
 already infifted on*, they need not be again, 
 difcufled ; and as the improvement of mora- 
 lity is more immediately the point in rquef*- 
 tion, to that our detail fhall be confined. 
 
 2. One of the very valuable improveniients, 
 which revelation has introduced into morality 
 is, the placing it upon a bafis of univerfality 
 and perfedion. Men have always been in- 
 clined to fuppofe, that different virtues are 
 of different value ; that we are bound to the 
 performance of different duties by obligations 
 of different force ; and that the performance 
 accordingly conffitutes a higher or lower de- 
 
 * In Sermon II. , 
 
 /.. Cc gree 
 
38^ Good MffeHs'of. tUs Chriflian Ke}igi%^ 
 
 gree of mef it. The fuppofitioii too has pro- 
 bably been encovtraged by human liwsj 
 which hayie their diftin6tions between p^rfetfi 
 and imperfe<ft rights:; between dtities -of per- 
 i&Qi and imperfeft obligation : and it is ob- 
 vious indeed that the perpetration of different 
 crimes ; that the:dae' difcharge or the omiflioi* 
 of different duties ; mufl produce very dif- 
 ferent degrees of good or evil to individuals- 
 and to fociety. Into the reahty or the uti- 
 lity of thefe difiin6tions it is not the pre- 
 fent intention to enquh'e. In one inftance 
 at leaftj they feem to have been prejudicial 
 to found morahty. They have contributed 
 to create or to conjfirm the notion, that as 
 ibme duties may be neglefted with lefs guilt 
 and danger than others j fo the fulfilling 
 fiiperior obligations, may compenfate for the 
 negledl of inferior ;. and a compromife be 
 made between our duty and our paffions^ 
 between virtue and vice, between God ani£ 
 Mammon^ 
 
 In the morality of revelation no fuch dif- 
 tinftian can^be. traced.. The fcriptures dot- 
 not divide our conduft into virtues of hisher 
 and. lover eftimatjon; into duties that muft; 
 
 be; 
 
^^J EjrBs of the Chrlfi'tan iR.^ligioh, 3S7 
 be performed, and that may be omitted. 
 They teach, not the detail of pradlice, but 
 the general principle; to keep a confcience 
 •void ^f gfence ; and to fhew it by an equal 
 obedience to ev-ery word that proceedeth out 
 ^f the mouth of God. Their language is, 
 ikoujhalt love the Lord thy God with all thy 
 heart and with all thy mind; and thy neighbour 
 as thy f elf \ and that whofoever Jhall keep the 
 whole law, and yet offend in one point, is guilty 
 of all. The Icriptures then do j^iot make 
 the guilt of a tranfgreffion to confift fb 
 much in the tranfgreffion itfelf, as in the vio^ 
 lation of a principle. They do not eftimate 
 a crime by its incidental confequences ; which 
 the criminal himfelf does not always intend, 
 and can feldom calculate ; but by the impiety 
 and difobedience, which it implies* They 
 weigh an offence againfl God, not fb rnuch 
 by the importance of the duty violated, as by 
 the contem.pt of his authority ; by that cor- 
 ruption of hearty which with appropriate 
 temptation, would violate every other com- 
 ma'ndmmt of the latv. They do not, on the 
 othet hand, calculate merely the good that is 
 efFe6led by obedience ; but the piety alfo, from 
 which It proceeds* They confider every 
 
 C c 2 duty 
 
288 Good Effe&s bft\e Chrijiian Religion. 
 
 duty as of equal obligation in its own time 
 and place ; and every man as equally bound 
 ■according to his opportunities and his talents ; 
 the widow to contribute her mite, and the 
 rich man bis abundance ; and in proportion, 
 not fo rnuch to their fuccefs and its efFedls, 
 as to their principles and their exertions, will 
 be their merit and their reward. 
 
 3. It muft be conlidered as another good 
 effeft of Chriftianity, that in every country 
 where it has prevailed, it has materially in- 
 fluenced and redlified the public judgment in 
 morals. It has given a fixed and permanent 
 ftandard of duty ; of which all fe£ls and par- 
 ties have admitted the excellence and utility; 
 to which a tacit appeal at leaft is continually 
 made ; and which at length in a great de- 
 gree corre61s and regulates the opinion of the 
 public. Too many infbances indeed of im- 
 moral and irreligious conduft may ftill be 
 found: but they have not the encouragement 
 of general approbation ; they are rarely tole- 
 rated as innocent ; and ftill more rarely ap- 
 plauded as virtuous. Daily intercourfe 'and 
 converfation are lefs licentious ; criminal 
 excefs is liot an ordinary fubje6l of oftentation 
 "^ and 
 
Good "Effe^s of the Chrifl'ian "Riligton. 389 
 
 and vain-glory ; and immorality lefs fre- 
 <^\iently and' lefs "grofsly contaminates the ■ 
 national amufements. By this means an ef- 
 fential fervice is done to fociety. In the mbl^ 
 improved ages of Greece and Rome vices 
 were pra<9ifed openly and witho(ut a blijfh ; 
 which in Chriftian countries are not mentioned 
 but in terms of deteftation. In the latter it 
 is obvious indeed that many, who would dif- 
 regard religion, are kept within the bounds 
 of duty, or of decency, by a fenfe of ftiame; 
 and habit may in time ripen into pi'incipfe; 
 Others again, who cannot be ftimulated to 
 virtue, are driven to filence and fecrecy in 
 their vices; and idifFufe lefs widely the con- 
 tagion of their fentimeiits and their ex- 
 ample. And perhaps a ftill greater number 
 ad uprightly from' principles, which they fup- 
 pofe to be derived from the light and in^!linfts 
 of nature, from the dedu<5tiohs of their own 
 reafon, or the didates of their own confer- 
 ence ; but which in reality have beeii iin- 
 bibed from the public opinion ; and from tliat 
 truth and reditude, whicH Chriftiaiiity has 
 ffiven it. This is indeed one cif the good 
 efFeds of the gofpel, of which the extent and 
 value cannot be precifely afcertained; but 
 C c 3 which, 
 
^t)0 Good Effe£t's of the Chriftian Religion, 
 
 which, till the fad can be diiputed, none will 
 deny to be important, whp are fenfible of 
 what importance it is, to have public qpiiiion 
 on the fide of religion ^nd virtue, 
 
 4, One of the moft extenfive benefits of 
 Chriftianity to human Gondu6l is felt in, the 
 improvement of our fyftems of national po- 
 licy ; in an arnendment of the principles of 
 government and legiflation, The political 
 eftablifhments of the " heathens w-ere but ill 
 adapted to the great purpofes, to which all 
 government. flioulcj be directed, the advance- 
 ment of the virtue ^nd happinefs of mankind, 
 TThey were in gpn^ral nothing more than the 
 poncife fyftem. of defpotifm iu the prince and 
 ilavery in the people ; and therefore of conti- 
 nual anxiety, fufpicion., and cruelty in the 
 .fovereign ; and poverty fear and mifery in th^ 
 jTubjed, Thus wretched were the^r n^pnarr 
 r^hies :, ^vA the happinefs of the people wais 
 jio way more effe6tua,lly fecgred in; their 
 nboafted republics. In thefe by f^r the greater 
 |3^t of every coran^unity were in ^ame and 
 in reality ilaves^: sand if we enquire into the 
 tfea^ment of thele unfortunate men, w-e fhall 
 ;|ind tiiey were fubje£led to. the feverefi and 
 
 moft 
 
Qmd^ffeBt'of the Chrijiian Religion. 391 
 
 moft unjuftifiaBle- tyranny , that man 6ver 
 -^Xfercifed \ipbil man. The citizens them- 
 ^Ives werfe indeed flattered with the notion 
 aadthe- nam&'6f liberty ; but' with an excep- 
 tion only of thfrfe feafons of tumult and anar- 
 chyy t<!) which the nature of their government 
 was ^peculiarly expofed, th^'y were contiriuaUy 
 •enflaved to filch' ambitious demagogues, as 
 ihad inclination arid abiliti^ to obtain pof \i- 
 fiSrity and power.. And hence -the hiftory of 
 -an , antientx;ommon wealth, as ha^ been jiiftly 
 obferved, is little elfe ' than the hiftory of a 
 -ft^w^411uftriou3- individuals, who were fuc- 
 ceffively itsinafters. Nor vs^ere thefe illuf^ 
 ^ous indiN^iduals' themielves in a fituatioh 
 much to be envied. Even ih Athens itfelf, 
 dfe-^FOudeft feat of anti^ht fcience, and the 
 •^cOadeft boaft' of the modern phflorof)her, 
 itiperior talents, virtue, and patriotifmxouid 
 feldem fecur^ to their pbffeffors permanent 
 •efteemawd honour; and not alwa^^s perfonal 
 fafety. =By their ' tribunals-of juftice Miltiades 
 •was fenten^ed to a prifori, Ariftides to exile, 
 -and Soefates to .death. 
 
 That' thefe evils have been loftened'and 
 4imin?fhed by the benign influence of Cbrif- 
 
 C q 4 tianity. 
 
392 GoodEffeJls oj^0je. Chi:ijiian Rs^ligion,. 
 
 tianitj, it will require no;great fagacity.f^ 
 diiceyer ; no tedious difquiiitioi^. tp demou- 
 itrate. In politicial -eftablifhnfients our Saviour 
 iieyer directly interfered; intending, , no dauibt, 
 that the external regulations,,. the rite_S '::ai3[d 
 . ceremonies, of a 'religion deiigned f^/ univer- 
 fality, flvQvild he .adapted, to the circumftances 
 ,^nd the civil government (^ each refpe(!liye 
 country; and,yfqll,knpwing'.thattthe religion 
 itfelf would teach, us equity and moderation 
 on the beft of. alLprincif)les ; the ii^tural gquar 
 .lity of rnen in the, fight of Qed^ipct indeed 
 the vifionary.and puinpus .equgJj($y,of, the re- 
 publican and th^ leyellerj but an^equal^ity at 
 ,pnce. real, rational, and beneficial. Chriftia- 
 nity infl;ru6ts us to look iipon all mankind as 
 pur I brethren ; ;as the offspring ;of the. fame 
 CQn;Lpnon parent : not as entitled; to any eqna- 
 jiity ,of poffeflions or endowH5.ents ;. bjit .as 
 theirs, of the fame nature, and the fame. .frail- 
 ties,; as crec^ted ,, jfpr . fociety, , and fubordi- 
 nation to each, other; but as fubjeds of the 
 f^rne almighty .governor ; trufting for pfirdon 
 of our offences to the fanje, redeemer and 
 judge ; and enjoined to pradife the fame 
 j.duties, under, the hope and. promife of the 
 fanje rewards. Thus the foundation of civil 
 . . ! policy 
 
^GofidEffe^s of the Chnjilan Religion. 393 
 
 , policy is. laid in general, hiimanity; and oiir 
 .duty to man built upon the immoveable 
 crbalis of our duty to God. _ ^ ^ 
 
 r; The eSfe6ls of thefe doftrines upon p6liti- 
 ^cal goverubnent may at firft fight appear but 
 1 feniote, indiredt, and incidental ; yet are they 
 natural and certain; and wherever the Ghrif- 
 tian religion in any great degree prevails are 
 :feit and confeffed. It was the firft'Cliriftian 
 -enaperof that united iiurtiariity with-his policy. 
 .Conftantine firft foftened thefeverity of legal 
 penalties; alleviated thejhatdfhips, to whi^ 
 flaveS ^&fe (Condemned-; and above all, gave 
 ■ fupr-ettife-authority to the laws ; and fixed thfetti 
 as a rule s^fconduft obligatoiry alike upon tHe 
 fevereign and the'fubjedl'.yilt was from the 
 -benign iailuenee'of the Chriftian fevelatioh 
 '*hat :the codes of Theodbfius and Juftinian 
 ^excelled all the fyftems which had gotie be- 
 fore them;' and gave a'principle and a'bafis 
 to all fucceeding i-nftitUtioiiSi - The golpel has 
 not, it-is needlfeis t6 obferve, eijther eradicated 
 the .'inordinate love of power from the minds 
 of itS'pFOfeffors;; or univerlally prevented its 
 abjile.: It^has- not perfefted -human policy; 
 beCaufe' it has ^not yet perfe6ted human 
 - ;'l 9 <"' < morals. 
 
 '• t|W - 
 
394 Good EffeMs of ike Chri/iian Religion. 
 
 morals* But it has been the principal, caufe, 
 why theafperites of difFerenC ranks of men are 
 foftened towards each other; why magiftrates 
 are moderate in the exercife of authority,' 
 and the people confcientious in their fu'bje6i:ion 
 to the laws; why the rich dnd the fioor meet 
 '' peaceably together, 'Anoiving that the Lord'is 
 the maker ef them all. 
 
 5, The moft dreadful /and deftructiveof 
 . all human tranfadions is natioirjal ;war : and 
 this too has felt the benign. influence of .bur 
 religion. Amongftthe nations ,of antiquity 
 the arts of peace w^re held but in, a fecon- 
 (dary eftimation. Perfonal ftrength and agi-« 
 lity, ikilj and bravery in combat, were ^ 
 qualities moft fiighly valued; and the ftudy, 
 the employment, and the ambition of- al- 
 moi3:, every, people was war, vitftory, and 
 .conqueft. Thi?fp wars too were commeiaoed 
 upon, fuch motives, and conduftcd upon 
 fuch principles, as were no ^efs inconflftent 
 "w-ith found policy, than with juflice and 
 ; humanity. The conqueror, from the defire 
 .of revenge, the love of plunder, or the 
 ^wantomaeigi of cruelty, frequently rasviaged 
 in fuch a manner the countiaes' he had con- 
 quered, as to feize or deftroy;. all the nece& 
 
 faries 
 
Good Effe^s efthe Chrijiian ReUgioU. ^95 
 
 faries of life; and (btrietiodes to extirpate the 
 people. ThQ unfortunate captives too were 
 generally either put to the fword in cold 
 blood; offered in fuperftittous facrifice to 
 tJtem ihat are no Gods ; or refer ved for a fate 
 ftill more wretched, aud fold into flavery for 
 the reft of life. 
 
 Between Chriftian nations thefe aggrava- 
 tions of the nD atrial horrors of war aire, fof- 
 tened or excluded. Hoftility cekfes,with 
 reftftance : vmueceflary violence is fyftematir. 
 cally aSnaided; and thje pecfons and proper- 
 ties of individuals, as. far as poflafcle;,' pro- 
 tecSed, The wounded are treated even by 
 their enemies with tendcrnefs ; and the pri- 
 soners with gcnerofity. Conquered pro- 
 vinces ar? gdvierned "with equity; and th6 
 immediate minifters in this unnatural trade 
 are usually confidered as the models of deli- 
 cacy of featiment and elegance of. manners. 
 This mercy and moderation,- .how«ver, can 
 be traced no higher than to the eiftablifhment 
 and iniluence of the princjpks of the gofpel. 
 When .Kom« was ftdrm^ atid. plundered by 
 the Goths, Alaric and his army gave an ex- 
 ample of humaaiity to their vanqtiifhed ene- 
 mies. 
 
ft 
 
 396 GoodJ^ffe&s of the ChriJiian'Religibn. 
 
 mies, not lefs to be admired fof its novelty, 
 than applauded-for its merit*. Since that 
 efaw-ars^ and': their Cruelties, amdngft the 
 profefTors of Chfiffianity at leaft, have' gra- 
 dually declined : and it is almoft as reafona- 
 ble, as it is pleafing, to hope, that the time 
 will come, when both fhall ceafe ; when the 
 predidion of the prophet fhall be literally 
 fulfilled ; and men JhcdJ heat their /words -into 
 filoughjhares, and their JJitars into jiru?iing-' 
 hooks', when nation Jfiall not lift up /word 
 againft nation,' neither (Jhall they learn War 
 any more: when indeed .nation fhall viiit 
 nation, 1 bringing with them, not the in- 
 ftruments of war arid the engines of de- 
 ftniftiori, but the arts of peace, and the 
 comfof-ts of life: when fleets fhall traverfe 
 the ocean, not to tranlport the foldier 
 aiid the 'pluuderef , but the teachers of wif- 
 dom, and the minifters of the gofpel: when 
 the unlettered Indian fhall change his appre- 
 henfions of a robber in every European, for 
 the expeftation of a benefa6lor ; and his fears 
 oif death or flavery, for the profpefts of reve- 
 lation, and the hope of everlafting life. 
 
 * Aug. De Civit. Dei, lib. i. 
 
 6. Never 
 
GoodEffedls of the Chrijiian Religion. 397 
 
 6. Never perhaps did any thing under the 
 name and character of a public amufement, 
 fo flagrantly violate both good morals and 
 humanity, as the combats of the gladiators 
 on the amphitheatre at Rome. Yet did 
 thefe combats fubfift for centuries in the moft 
 enlightened nation of the world, fandioned 
 by the tafte of the people, and protefted by 
 the laws- The firfl edids which condemned 
 them were publiflied by the Chriftian empe- 
 rors; and thefe edidls owed their efficacy 
 and fuccefs to the zeal and fpirit of a ChriA 
 tian prieft. That his life fell a facrifice to 
 the refentment of the populace is indeed to 
 b© lamented ; but cannot deprive his memory 
 and his principles of the honour of a fuccelT- 
 ful oppofition to fo fanguinary a practice : 
 for the combats of the gladiators have never 
 fince polluted a public theatre, or difgraced 
 the Chriftian name *. 
 
 I 
 
 7. Many other inftances, in which Chrif- 
 tianity has contributed to the improvement 
 of morality, may eafily be produced; and a 
 few fhall be concifely ftated. 
 
 * Gibb. Rom. Emp. chap. 30. 
 
 In 
 
^9 8 Good Effe&s- of the CkriJiUn Religtofii 
 
 In the article of bighefl iftiportatice to 
 domeftic happinefs, the conjugal union-, 
 Chriftianity and its teachers have introduced 
 the moft rational regulations, not only fot' 
 its formation, but for its diflblution. They 
 have, on one hand, banifhed polygamy ; and 
 on the other, reftrained the right of divorce 
 to its proper caufe ; the violation, by one of 
 the parties, of the fundamental principle of 
 their contraft and their vows. 
 
 In a point immediately conneded with the 
 former, and of no lefs importance, we are 
 again greatly indebted to Chriftianity. An 
 unnatural parent is no longer permitted td 
 immolate his child in fuperftitious •■ facri* 
 fice; or, what was a prafticeftill more gene- 
 ral amongft the heathens, to expose the 
 infant, which he does not wife to rear; to 
 reduce by the moft unfeeling calculation the 
 number of his children to his circumftances 5 
 and to educate fuch only as be judges likely 
 to bring honour or advantage to his family of 
 himfelf. The parent, who (hould now at* 
 tempt this in a Chriftian country, would be 
 ftigmatifcd by public opinion as a monfter, 
 and punilhed as a criminal by the laws. 
 
 4 In 
 
GsodEffeiis of the Ckfijiian Religion. 399 
 
 In Roman mpraHty, even in its brighteft 
 era, fuicide was not confidered as a crime. 
 It was indeed rather thought to confer new 
 dignity on the charadter of the perpetrator.- 
 It was encouraged by the example of the 
 hero; and vindicated in the difquifition of 
 the philofopher. Under the gofjael it is more 
 jufily confidered as murder with its worft 
 aggravations; as an offence agaiuft nature, 
 as well as againft doty ; as a deteftable com- 
 plication of cowardice with guilt. 
 
 To the influence of Chriftianity we owe 
 almoft exclufively one of the beft exertions 
 of philanthropy, eleemolynary eftablifhments : 
 not 'only the legal and regular provifion for 
 the poor ; but the voluntary contributions of 
 the liberal and wealthy in a thoufand ways ; 
 our colleflions at religious feftivals, and in 
 feafons oi fcarcity; our fchools of charity, 
 for the education of the children of the un- 
 fortunate and neceffitous; our hofpitals, for 
 the retreat of age, misfortune, or difeafe. 
 
 Thefe, and fiich as thefe, are the im- 
 provements which we afcribe with gratitude 
 to the Chriftian revelation. That moft of 
 
 them 
 
400 GoodEffeBs ofthi Chrlftldn Religion. 
 
 them are juftly afcribed to it, can be fhewri 
 from unqueftioned records of biftory: and 
 it is furely fair to attribute the reft to the 
 fame caufe; as they cannot with fairnefs be 
 imputed to any other. In the times antece-r 
 dent to our Saviour's appearance in the world 
 no fuch improvements can be traced. But 
 as foon as his religion obtained influence and 
 eftablifhment, they began to be feen and. 
 felt; and by a gradual, ' though not regular 
 progrefs, have attained to their prefent ftate. 
 It is not, however, with a view to flatter 
 the prefent" ftate of morals, that thefe im- 
 provements have been fpecified. For it is 
 not to be difTembled, that we are yet at a 
 melancholy diftance from that purity and 
 perfe6lion, which revelation has prefcribed. 
 Our fuperiority over our heathen anceftors 
 has been infifted on, not to exalt ourfelves, 
 but the religion we profefs ; not to extol the 
 ways of men, but to juftify the ways of 
 God. It is to repel the objeftiOn brought 
 againft Chriftianity from its fuppofed ineffi- 
 cacy ; to fhew that it has long fince begun to 
 produce the reformation it promifed; that 
 this reformation is ftill in progrefs ; and that 
 in all probability every pretext for the ob~ 
 
 jedion 
 
GoodEffeSls of the Chrijlian Religion. 40 1 
 j.e6i:ion will at laft be removed. The time^ 
 we truft, will come when Chriftianity fliall 
 be fo fully and uaiverfally obeyed, that the 
 moft magnificent predidlions of its prophets 
 ihall be agcompliflied ; when they Jhall not 
 hurt nor dejlroy in all the holy mountain^ ; and 
 the -earth Jhall be filled with the knowledge of 
 the glory of the L,ord\. 
 
 8. I have now confidered as many of the 
 difficulties reipefting the truth and credibi- 
 lity of divine revelation, as the limits of 
 the prefent ledure will admit ; and in con- 
 lidering them the aim and objefl have been 
 to fhe w, not that the difficulties do not exift ; 
 but that they are not infuperable ; not that 
 the obje61ions are wholly groundlefs ; but that 
 they are not conclufive againft the divine 
 origin of Chriftianity. In each of the points 
 that have been examined ; in the variety of 
 religions in the world, or in the variety of 
 opinions upon them; in the real weaknefs 
 and boafted ftrength of human reafbn; or 
 in the nature and neceffity of a divine reve- 
 
 * Ifai. xi. g. t Hab. ii. 14. 
 
 D d lation ; 
 
402 GoodEffe5is of the Chrifitan Religion. 
 
 lation ; ill the precepts of the gofpel, as they 
 afFed; the enjoyments of the prefent life ; in 
 the nayfterious cl^ftrines, which it contains ; 
 or in the duties of worihip, which it pre- 
 fcribes; in the want of iiniverfality iii' its 
 publication and reception; or in its want 
 pf due influence on the lives of its pro- 
 feflbrs; in each of thefe the attempt has 
 been to prove, that there is nothing in- 
 confiftent with itfelf, or with the attributes 
 pf the Deity; nothing unsuitable to the na- 
 ture of a divine revelation, or to the bene- 
 ficial purpofes, which it profefTes to promote ; 
 nothing irreconcileable to the truth of pro- 
 phecy ; or inadmiffible a-s articles of faith by 
 the human mind. If this can. be effected, 
 the pofitive evidence will then operate in its 
 full force ; and by that, and that only, muft 
 the divine origin of the gofpel finally fland 
 or fall. But in proportion as pbjeftion 
 is invalidated, the grounds of faith are 
 ilrengthened ; as perplexity and delufion are 
 diffipatfed, the mind is open to truth and 
 ponvi£lion. Whatevel: is not phyfically ira- 
 poffible, is credible when competent witnefles 
 are produced; and the Chrillian revelation 
 
 is 
 
(ioodEffe&s of the ChnJiianReltgwn. 403 
 
 IS to be believed, not becaufe every difficulty 
 can be clearly folved, or every article de* 
 monftrated; but becaufe there is adequate 
 evidence ; evidence as ftrotig as the fads are 
 extraordinary ; to us at prefent, indeed, the 
 oifual evidence of hiflory ; though from pe- 
 culiar circumftances entitled to more than 
 ufual credit; but m its origin, and its firft 
 teachers, preternatural teftimony to preter- 
 natural truth. 
 
 The Chriftian Revelation, however, is to 
 be recommended, not ijierely becaufe it has 
 the advantage in point of argument ; the pre- 
 p.onderance of probability, a;id a cloud of 
 witnefes in its favour; but becaufe it offers 
 bleffings, with which no other objefts of hu- 
 man purfuit can come in competition; be- 
 caufe it is every way fuperior to every other 
 fyftem of faith and hope. To our duty it in- 
 feparably conne£ls our intereft; and unites 
 the beft aifedions of the heart with the beft 
 conclufions of the underftanding. 
 
 Were the arguments for and againft a fu- 
 ture ilate equal ; were the difficulties a ba- 
 lance to the evidence; ftill it would be wif^ 
 D d 2 dom 
 
404 GoodEffeB^ of the Chrijitan Religion. 
 
 dom to feeure the better fide of fo important 
 an alternative, by a faithful difcharge of the 
 duties of our ftation. In the prefent life 
 it is always thought prudent and creditable, 
 to take the chances in our favour; to incline 
 to the fide of fafety. Should we not take 
 iome care to provide for the ineftimable 
 chances of eternity ! In this life too, where 
 the point is doubtful, we may often (iifpend 
 our judgment without mifchief or danger; 
 where wt know not how to aft right, we may 
 refufe to a£i: at all. But on the queftion of 
 revelation a decrfion muft be made. We are 
 not permitted to take a middle courfe between 
 faith and infidelity, between duty and difober 
 dience. The Creator will not fhare his ho- 
 nour with his creatures : we cannot divide 
 our fervices between God and Mammon. 
 
 If again we reje6l the Chriftian revelation, 
 we are launched into an ocean of uncertainty 
 both in principle and praftice; with no com- 
 pafs to dire61, no friendly flar to guide us to 
 the haven of fatisfaftion or fafety. Philofophy 
 i:annot inform us v/hence we came; or 
 whither we are appointed to go. It leaves 
 us |:o comfort or torment each other for a fea- 
 
 fon, 
 
Good EffeSis of the- Chrijilan Religion. 405 
 
 foil, to enjoy or fufFer, as it may happen, 
 and , erelong to bow beneath the ftroke of 
 death ; of which it can tell us neither the 
 caufe, the manner, nor the end. But reve- 
 lation offers a folution of all thefe difficulties ; 
 a light to guide our fteps through this laby- 
 rinth of darknefs. It points out both the 
 courfe we ought to purfue, and abundant mo- 
 tives to purfue it. Of our duty it has pro- 
 claimed the nature and the end, the per- 
 formance and the recompcnce. Revelation 
 has furniftied the proper obje6l of faith, and 
 confidence to hope : it has fiipplied alle- 
 viation to misfortune, and confolation even 
 in death ; for it has promifed to virtue fup- 
 port and reward. Had Cicero been acquaint- 
 ed with the do£lrines of Chriftianity, he would 
 not have maintained, that he was the only 
 wife man, who had extinguifhed his paffions: 
 and had Brutus known them, he would not 
 have pronouced virtue to be only a fhadow. 
 
 What is the chief good of man, was a quef- 
 tion which the philofophers of antiquity in- 
 cefTantly difcufled, but were never able to de- 
 termine. In the indulgence of their fenfes 
 they found not gratification adequate to their 
 9 capacities : 
 
4o6 Good EffeSis of the Chrijiian Religim. 
 
 capacities : and the exercife of virtue was 
 cxpofed to difficulties and Vexations, of 
 which they could not perceive the caufe or 
 the advantage. Whether they cho.fe a public 
 or a private ftation ; an^dive or a contempla- 
 tive life ; they were ftill difappointed of the 
 happinefs, for which they believed man to 
 be formed, and which they felt that he de- 
 fired. Where it was to be found, or why it 
 was with-hdld, they were equally unable to 
 difcover. By revelation the quellion is de- 
 cided, and the perplexity removed. The 
 practice of virtue is the talk appointed for us; 
 its difficulties are our probation; and its re- 
 ward our greatefl good. To promote the 
 happinefs of others in order to fecure our own, 
 is at once the eflence of our duty and the end. 
 This is at prefent an objeft of defire adequate 
 to our capacities, and will hereafter be an 
 adequate gratification. 
 
 But when philofophy teaches infidelity, it 
 fhrinks ftill further from a comparifon with 
 the Chriftian revelation. Chriftianity every . 
 way exalts human nature; while by infide- 
 lity it is every way degraded and debafed. Infi- 
 delity lets loofe the w;orft paffioils of the heart ; 
 4 all 
 
Good Effeiis of the Chr'tjllan 'Religion. 407 
 
 all that corrupt the individual, and difturb 
 the peace of fociety. But Chriftianity points 
 our afFeftions to their proper obje£ts, alid con- 
 fines them within fuch bounds, as would at 
 once fecure the interefts of thofe about us, 
 and the tranquillity of our minds. Infidelity 
 would fink us nearly to a level with the beajis 
 that per ijh ; and Chriftiatiity exalts us to the 
 Ibciety of angels of light. Infidelity limits 
 our enjoyments and our profpe6ls to a few 
 years of precarious life on earth, and its ftill 
 more precarious pleafures; while Chriflianity 
 teaches us to afpire to glory and immortality 
 in heaven. Infidelity kaves us the fons of 
 finful men; and Chriflianity makes us by 
 adoption the fons of God. 
 
 It is another important recommendation of 
 the gofpel, that it has placed our duty upon 
 an explicit and intelligible bafis ; the will and 
 word of God. In the precepts of Chriflianity 
 this principle is every where implied or ex- 
 preffed; either dire6tly affigned, or recog- 
 nifed as already known. We need not there- 
 fore now engage in any intricate difquifitions 
 on the laws of nature and right reafon; on 
 th(5 love of virtue for its own fake; or a con- 
 
 dua 
 
4o8 GoodEffe^s of the Chrlfl'ian ReligioHi 
 
 du6l agreeable to the fitnefs.ofthins-s. We 
 need not perplex ourfelves with deep and un- 
 availing refearches into the foundation of the 
 rule of right ; the flandard" of truth ; or the 
 origin ofobhgation. Godhimfelf hasconde^ 
 fcended to be our inftruftor. His eomrnands 
 are the rule of right; his authority is obligar 
 tion; and the fandiion our own good. Obe- , 
 dience is virtue, and difobedience fin. The 
 former enfures his approbation, and our own 
 happinefs; and the latter incurs his difplea- 
 iiire, and our puijilhment. _. 
 
 Of the Deity too revelation, and. revelation 
 only, has vindicated the nature and perfec- 
 tions. It has not only aflerted the exiftence 
 of his moral attributes ; but fhewn their con- 
 fiflency with the vifible fyftem of the world, 
 and the prefent circumftances of mankind. 
 Of thefe infidelity could give no fatisfaftory 
 account. It afcribed them to a fortuitous 
 concourfe of atoms ; to a blind and capricious 
 chance ; or to a fixed and refiftlefs fate ; to- 
 principles it could not explain ; to names that 
 had no meanuig. Revelation has (hewn that 
 the end of our creation was our own happi- 
 nefs; and has affigned the caufes, why this 
 
 happinefs 
 
Good'RffeBi of the Chrijlian Religion. 409 
 
 happinefs is not immediately and univerfaliy 
 obtained. It has explained how difobedience 
 to the laws of God is confident with his pro- 
 vidence and juftice; how the exigence of 
 phyfical evil may be reconciled to his good- 
 nefs ; our imperfe6lions to his wifdom ; and 
 our fufferings to his mercy. It has taught us 
 refignation to the divine will on rational and 
 intelligible principles; and reconciled chear- 
 fulnefs in obedience with the feeming feve- 
 rity of our talk. It is thus that the gofpel 
 has made the prefent condition of man and 
 the vifiblc fyftem of creation bear teftimony 
 to its own truth and authenticity. It has 
 eftablifhed itfclf upon a bafis, which true phi- 
 lofophy could not have difcovered ; and againft 
 which, we are aflured, falfe philofophy fhall 
 not prevail. 
 
 If, however, doubts are ftill entertained, 
 and objeftions continue to be urged; each 
 (hould be confidered as an additional incite- 
 ment to our ;zeal and diligence in the caufe. 
 The ignorance and vices of one part of man- 
 kind give exercife and value to the wifdom 
 and virtues of the reft. And while providence 
 permits the influence of the gofpel to be only 
 E e partial 
 
4 1 o G^od Effe^s of the Chrijiian Religion. 
 
 partial and imperfe6l, he feems to intend it 
 as an opportunity for us to perform the moft 
 important duties ; to enhance our own merit. 
 If Chriftianity is not yet univerfally known, 
 or not duly obeyed ; it is incumbent upon us 
 to endeavour to propagate its do6lrines by our 
 anftruQion, and to give efFe<5l to its precepts by 
 our example. One of the nobleft inftances of 
 yirtue, is, to make others virtuous: one of the 
 befl exertions of benevolence is, to teach men 
 to believe and to obey the gofpel. And to 
 this duty, as to every other, is announced 
 the recompence of reward. To the apoftles, 
 as firft in dignity and defert amongft the 
 teachers of Chriftianity, it was promifed, that 
 they fhould ft on twelve thrones, judging the 
 twelve tribes oflfrael: and for the encourage- 
 ment of all others, the prophet has affured us, 
 that they that be wife Jhall Jhine as the brightnefs 
 of the frmament ; and they that turn many to 
 righteoufnefs, as the fiars for ever and ever. 
 
 Finally and above all, the great end and 
 aim of Chriftianity is not fpeculation, but 
 pra6lice; not controverfy, but peace: it is 
 not fo much the purfuit of Icience, as of vip- 
 tue ; it is obedience, as well as faith. The 
 glorious fcheme of man's redemption was not 
 
 conamug 
 
Good KffeBs of the Chrijiian Religion, 4 1 1 
 
 communicated to us merely to excite our ad- 
 miration, and to fhew its fuperiority over rea- 
 fbn and philofophy ; but to teach us our duty, 
 and to regulate our fentiments and condti^. 
 Futurity is not a land of fancy and fiSion ; iu 
 which we have no further concern than to 
 amufe our leifure or delight our imagination 
 with its beautiesj but it is the ht of our in- 
 heritance, the country of our hope. Chrift 
 Jefus is not the creature of poetry, or the 
 hero of a romance ; on whofe chara6ter and 
 aftions we need only exercife our critical fa- 
 gacity, and fhew our dexterity in argument ; 
 but he is the author and finiJJier of our faith^ , 
 the example of our morals, and the jirojiitia- 
 tionfor our fins. The pofleffion of knowledge 
 fuperior to the acquifitions of the fages of an- 
 tiquity will only exppfe us to a feverer fen^ 
 tence, unlefs we attain to fuperior merit. 
 If our righteoufnefs do not exceed the righteouf- 
 nefs of the Pagans, they will rife uji in judg- 
 ment againji us, and will condemn us. To hear 
 and to believe the gofpel has little ufe or 
 value, but as the foundation and the princi- 
 ple of religious and moral duties. Faith 
 without works is dead. It is only by our 
 prayers and our aim's together, by piety united 
 
 with 
 
412 Good EffeSis of the Chrijitan Religion. 
 
 with charity, that we can render ourfelves 
 acceptable to our God. And do thou, Oh 
 Jjordy who haft caufed all holy fcrifitures to be 
 writtenfor our learning, grant that we may in 
 Juch wife hear them, read, mark, learn, and 
 inwardly digefl them ; that by /latience and 
 comfort of thy holy word,, we may embrace, 
 and ever hold f aft, the bleffed hope of everlqfi- 
 ing life; which thou haft given us in our Sa- 
 viour fefus Chrift. Amen. 
 
 FINIS.