w 
 
teia.sas- 
 
 i 
 
SERMONS 
 
 PREACHED    BEFORE    THE 
 
 UNIVERSITY   of    OXFORD, 
 
 In    the    YEAR    1784, 
 
 At    the    LECTURE    founded    ey    the 
 
 Rev.    JOHN*  BAM PT ON,    M.  A. 
 
 LATE    CANON    OF    SALISBURY, 
 
 By   JOSEPH   WHITE,   B.  D. 
 
 FELLOW   OF   WADHAM   COLLEGE,   AND   LAUDIAN 
 PROFESSOR   OF   ARABIC. 
 
 OXFORD: 
 
 Printed   for   D.  Prince   and  J.  Cooke.    Sold    alfo 
 J.  F.  and  C  Riving  ton,  and  T.  Cadell,  Land 
 
 M  DCC  LXXX  IV. 
 
IMPRIMATUR, 
 
 SAM.     DENNIS, 
 
 Vice-Can,  Ox  on. 
 
 June  5. 1784. 
 
TO     THE     REVEREND 
 
 THE     HEADS    OF    COLLEGES, 
 
 THE     FOLLOWING     SERMONS, 
 
 PREACHED 
 
 BY    THEIR     APPOINTMENT, 
 
 ARE, 
 
 MOST    RESPECTFULLY 
 
 AND    GRATEFULLY, 
 
 INSCRIBED. 
 
 WITHDRAWN 
 
ExtraB  from  the  lajl  Will  and  Tefament  of 
 the  late  Rev.  JOHN   BAMPTON, 
 Canon-  of  Salifbury. 
 
 "  I  give  and  bequeath  my  Lands  and 
 
 ■■"  Eftates  to  the  Chancellor,  Matters,  and  Scholars 
 "  of  the  Univerfity  of  Oxford  for  ever,  to  have 
 u  and  to  hold  all  and  fingular  the  faid  Lands  or 
 "  Eftates  upon  truft,  and  to  the  intents  and  pur- 
 c<  pofas  hereinafter  mentioned  ;  that  is  to  lay,  I 
 •*  will  and  appoint,  that  the  Vice-Chancellor  of  the 
 u  Univerfity  of  Oxford  for  the  time  being  fhall 
 "  take  and  receive  all  the  rents,  ilTues,  and  profits 
 "  thereof,  and  (after  all  taxes,  reparations,  and 
 "  necefTary  deductions  made)  that  he  pay  all  the 
 "  remainder  to  the  endowment  of  eight  Divinity 
 "  Lecture  Sermons,  to  be  eftablifhed  for  ever  in 
 "  the  faid  Univerfity,  and  to  be  performed  in  the 
 "  manner  following : 
 
 "I  direct  and  appoint,  that,  upon  the  firft  Tuef- 
 "  day  in  Eafter  Term,  a  Lecturer  be  yearly  chofen 
 "  by  the  Heads  of  Colleges  only,  and  by  no  others, 
 cc  in  the  room  adjoining  to  the  Printing-Houie, 
 cc  between  the  hours  of  ten  in  the  morning  and 
 "  two  in  the  afternoon,  to  preach  eight  Divinity 
 "  Lecture  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  Act  Term. 
 
 "  Alfo  I  direct  and  appoint,  that  the  eight  Di- 
 "  vinity  Lecture  Sermons  fhall  be  preached  upon 
 "  either  of  the  following  fubjects — to  confirm  and 
 "  eftablifh  the  Chriftian  Faith,  and  to  confute  all 
 
 "  heretics 
 
"  heretics  and  fchifmatics — upon  the  divine  autho- 
 "  rity  of  the  Holy  Scriptures — upon  the  authority 
 "  of  the  writings  of  the  primitive  Fathers,  as  to 
 "  the  faith  and  practice  of  the  primitive  Church — 
 <c  upon  the  Divinity  of  our  Lord  and  Saviour  Jefus 
 "  Chrift — upon  the  Divinity  of  the  Holy  Ghofl — 
 "  upon  the  Articles  of  the  Chriftian  Faith,  as  com- 
 u  prehended  in  the  Apoftles'  and  Nicene  Creeds. 
 
 <c  Alfo  I  direct,  that  thirty  copies  of  the  eight 
 "  Divinity  Lecture'Sermons  mall  be  always  printed, 
 €C  within  two  months  after  they  are  preached,  and 
 *c  one  copy  mail  be  given  to  the  Chancellor  of  the 
 M  Univerfity,  and  one  copy  to  the  Head  of  every 
 "  College,  and  one  copy  to  the  Mayor  of  the  City 
 <c  of  Oxford,  and  one  copy  to  be  put  into  the 
 cc  Bodleian  Library  •,  and  the  expence  of  printing 
 <c  them  mall  be  paid  out  of  the  revenue  of  the 
 u  Lands  or  Eftates  given  for  eflabliming  the  Divini- 
 4C  ty  Lecture  Sermons ;  and  the  Preacher  fnall  not 
 "  be  paid,  nor  be  entitled  to  the  revenue,  before 
 "  they  are  printed. 
 
 <c  Alfo  I  direct  and  appoint,  that  no  perfon  mail 
 "  be  qualified  to  preach  the  Divinity  Lecture  Ser- 
 <c  ture  Sermons,  enlels  he  hath  taken  the  Degree 
 "  of  Mafter  of  Arts  at  leaft,  in  one  of  the  two 
 <c  Univerfities  of  Oxford  or  Cambridge  ;  and  that 
 "  the  fame  perfon  mail  never  preach  the  Divinity 
 !'  Lecture  Sermons  twice." 
 
COMPARISON 
 
 O  F 
 
 MAHOMETISM  and  CHRISTIANITY 
 
 IN    THEIR    HISTORY, 
 
 THEIR    EVIDENCE, 
 
 AND    THEIR    EFFECTS, 
 
 IN    NINE    SERMONS. 
 
SERMON       I. 
 
 Matt.  XL  19. 
 Wifdom  is  jujljfied  of  her  Children. 
 
 TH  E  chapter  in  which  thefe  words 
 occur,  opens  with  a  concife  rela- 
 tion of  the  Baptift's  meflage  to  our 
 Saviour  $  which  he  fent,  probably,  not  fo 
 much  to  confirm  his  own  convidion,  as  to 
 gratify  the  pious  curiofity,  and  to  remove 
 the  modeft  fcruples  of  his  followers.  Then 
 follow  the  atteftation  which  our  Lord 
 bore  to  the  character  of  John,  and  the 
 rerle&ions  he  made  on  the  treatment 
 which  each  of  them  received  from  a  race 
 of  men,  whofe  jealoufy  made  them  fufpedt, 
 and  whofe  perverfenefs  difpofed  them  to 
 counteract,  the  befl  methods  that  divine 
 wifdom  had  adopted  for  their  reformation. 
 
 A  A  tern- 
 
2  SERMON       t 
 
 A  temper  of  mind  fo  deftitute  of  candour? 
 fo  incapable  of  folid  improvement,  fo  pre- 
 determined   to    refill:    the    moft    falutary 
 counfels   of  heaven,   was    by  way   of  ex- 
 poling   it    more   effectually    to   contempt, 
 compared  to  that  wayward  folly  which  is 
 frequently  obfervable  in   children,    whofe 
 obftinacy  no  corre-etions  can  controul,  and 
 whofe  complacency  no  condefcenfions  can 
 win.     If  you  pipe  to  them,   they  are  too 
 fulled    to    dance;  and    if  you   mourn    to 
 them,   they  are  too  gay  to   lament.     The 
 comparifon,  though  mortifying,  was  de- 
 ferved  :    and    that   it   might    not   lofe    its 
 aim,   our  Lord  made  a  particular  appli- 
 cation of  it  to   the   Jews.    He  informed 
 them,  without  a  figure,  that  they  were  the 
 perverfe  children  whom  he  had  more  im- 
 mediately in  view  ;   and  that  it  was  their 
 infatuated  perverfenefs,  which  the  compa- 
 rifon   was   defigned    to   illuftrate   and   ex- 
 pole  :  for  fuch  contrary  appearances  did  it 
 ailume,    that    neither   the   exemplary   au- 
 flerity  of   John,    nor  the    more  gracious 
 familiarity  of  Chrift  himfelf,   could  either 
 conquer   its   diflike,  or   conciliate    it's   ef- 
 teem.    Did  John  lead  an  abftemious  life, 
 
 and 
 
SERMON       I.  3 
 
 and  fequefter  himfelf  from  the  cares  and 
 amufements  of  the  world,  as  a  courfe 
 which  feemed  mod  favourable  to  the  fo- 
 lemnity  of  his  office,  and  which,  as  it  re- 
 moved him  at  a  diftance  from  temptation, 
 promifed  to  fecure  his  character  from  the 
 petulance  of  ridicule,  and  the  malignity  of 
 reproach  ?  With  what  eyes  did  the  Jews 
 behold  his  conduct,  and  what  interpre- 
 tation did  they  put  on  it?  By  fuppofing 
 that  he  had  a  devil,  or  was  under  demo- 
 niacal influence,  they  thought  fuch  unne- 
 cessary feverity  could  be  eafily  accounted 
 for.  They  gazed,  perhaps,  iome  with  ftu- 
 pid  admiration,  and  fome  even  with  con- 
 tempt, at  the  rigour  of  the  hermit ;  but 
 turned  a  deaf  ear  to  the  warnings  of  the 
 preacher. 
 
 Did  our  bleffed  Lord  adopt  a  mode  of 
 behaviour  in  fome  refpects  different  from 
 the  very  auftere  habits  of  the  Baptift's  life  ? 
 Did  he  poffefs  more  of  the  focial  qualities 
 of  human  nature  ?  Was  he  more  accef- 
 lible,  and  did  he  mix  with  the  world, 
 and  converfe  with  mankind,  with  left  dif- 
 tance and  reftraint  ?  What  effect  haa  his 
 
 A  2  amiable 
 
4  SERMON      I. 
 
 amiable  and  condefcending  manners  on 
 the  people,  who  had  been  offended  at  the 
 ftrici  felf-  denial  which  his  meffenger  had 
 voluntarily  impofed  on  himfelf?  Was 
 their  good  opinion  conciliated  ?  No.  Their 
 perverfe  humour  was  always  predominant, 
 when  their  reformation  was  the  object : 
 and  in  order  to  evade  the  end,  they  vili- 
 fied the  means.  Thus  they  traduced  our 
 blefled  Lord  as  a  glutton  and  a  wine-bibber, 
 the  friend  of  publicans  andjinners. 
 
 After  thefe  reflections  on  the  incon- 
 fiftence  of  their  judgement,  and  the  ftub- 
 bornnefs  of  their  difpofitions,  particu- 
 larly as  difcovered  againft  himfelf,  and  the 
 religion  which  he  came  to  eftablifh,  he 
 adds,  But  wifdom  is  jujlified  of  her  children. 
 As  if  he  had  faid,  "  Though  the  genera- 
 tion to  which  I  am  fent  to  difclofe  the  firfl 
 meffages  of  grace,  is  fo  eager  to  mifinter- 
 pret  my  doctrines,  and  to  cenfure  my  con- 
 duct ;  yet  there  are  thofe  who  are  ready  to 
 bear  their  teftimony  in  my  favour,  from 
 evidence  too  clear  to  be  contradicted,  or 
 even  to  be  doubted.  Wifdom  has  its  fin- 
 cere  advocates  -,  and  they  who  are  beft  ac- 
 quainted 
 
SERMON      I.  5 
 
 quainted  with  its  principles,  and  moft  fuf- 
 ceptible  of  its  fpirit,  are  beft  qualified  to 
 defend  it.  The  nearnefs  of  their  relation- 
 fhip  puts  them  in  a  fituation  the  moft  au- 
 fpicious  to  conviction :  and  if  in  propor- 
 tion to  their  knowledge  of  its  evidence,  be 
 their  zeal  in  its  fupport,  and  their  concern 
 for  its  interefts ;  in  fpite  of  the  cavils  of 
 the  unbelieving,  and  the  perfecutions  of 
 the  cruel,  they  will  afford  a  teftimony  in 
 its  behalf,  that  will  juftify  it  to  future 
 generations. " 
 
 By  the  term  wifdom  in  the  text  our 
 bleffed  Lord  meant,  as  fome  fuppofe,  him- 
 self ;  who  is  in  the  higheft  fenfe  defend- 
 ing of  the  appellation,  as  being  the  word 
 and  wisdom  of  God,  in  whom  are  hidden 
 all  the  treasures  of  knowledge ;  and  who  is 
 the  true  light  which  lighteth  every  man 
 that  cometh  into  the  world. 
 
 Others  are  of  opinion,  that  the  expref- 
 fion  was  meant  to  convey  a  fublime  idea 
 of  the  charader  of  his  gofpel :  which  is 
 in  truth  the  illuftration  of  divine  wif- 
 dom, and  the  fyftem  of  that  knowledge, 
 
 A  o  which 
 
6  SERMON       I. 
 
 which  can   alone  make  us   wife  unto  fa/- 
 vat  ion* 
 
 A  gofpel  fo  divine  in  its  original,  fo 
 excellent  in  its  defign,  and  fo  beneficial 
 in  its  effects,  as  it  was  worthy  of  all  accep- 
 tation, fo  did  it  gain  many  to  efpoufe  its 
 interests,  whofe  conduct  brought  no  dis- 
 credit on  the  caufe  they  flood  forward  to 
 defend.  The  children  of  wifdom  have 
 frequently  juftified  it  by  arguments  too 
 ftrong  for  its  enemies  to  confute :  and 
 thoufands  in  the  pains  of  death,  and 
 amidft  the  tortures  of  crucifixion,  inftead 
 of  falling  from  it9  have. adhered  to  it  with 
 firmer  hopes,  and  fonder  attachment;  and 
 breathed  out  their  fouls  in  atteftations  to 
 its  truth,  and  in  prayers  for  its  prof- 
 perity. 
 
 *  Wetftein  has  concifely  and  emphatically  explained  the 
 word  ih*cue&n — Jujia  pronunciata  eji  atque  abjoluta  fa- 
 P'.entia  divina  a  cuhorihus  fuif.  So  when  John,  with  the 
 cleared:  precifion,  and  in  a  tone  of  the  weightier!  autho- 
 rity, had  defcribed  the  characterise  proofs  of  his  own  mif- 
 fion,  the  people  and  the  publicans  thxeuuTtct  rev  bio*  ; 
 acknowledged  the  righteous  i  terpofition  of  God,  and  the 
 propriety  of  the  evidence  which  (hewed  him  to  have  in- 
 terfered ;  and  were  baptized  with  the  baptifm  of  John. 
 
 Nor 
 
SERMON       I.  ) 
 
 Nor  has  wifdom  been  denied  the  tefti- 
 mony  of  enemies  :  a  teftimony,  of  which 
 indeed  it  did  not  ftand  in  need  -,  but 
 which  being  extorted  by  the  irrefiftible 
 force  of  truth,  mav  well  be  efteemed  as  a 
 confirmation  of  its  general  evidence :  fince 
 they  whofe  wifh  and  whofe  intereft  it  was 
 to  decry  it,  yet  were  compelled,  if  not  to 
 receive  it  wholly,  yet  to  acknowledge  it 
 in  part;  and  thus,  like  Pilate,  pronounc- 
 ed him  righteous,  whom  they  condemned; 
 and,  like  Judas,  confeffed  him  innocent, 
 whom  they  betrayed. 
 
 Though  God,  according  to  his  promife, 
 has  always  had  a  feed  to  ferve  him,  and 
 which  might  be  accounted  as  his  peculiar 
 ge?ieration ;  men  who  have  confidered  the 
 fuccefs  of  religion  as  intimately  connect- 
 ed with  their  own  well-being,  and  who 
 have  therefore  promoted  it  with  a  zeal 
 and  ardour  in  fome  degree  proportioned  to 
 its  importance;  yet  to  the  primitive  ages 
 of  chriftianity  muft  we  turn  our  eyes  for 
 examples  of  the  moft  heroic  fortitude,  and 
 the  moft  difinterefted  attachment.    Other 
 
 A  4  ex- 
 
§  SERMON       I. 
 
 examples  may  illuftrate  ;  but  thefe  con- 
 vince. Modern  piety  and  zeal  may  edify 
 and  warm  the  heart;  may  excite  our  emu- 
 lation, and  roufe  up  the  languishing  fpirit 
 of  devotion.  But  the  trials  of  ancient  times 
 produced  examples  fo  illuftrious,  that  while 
 the  heart  is  affected,  the  confcience  alfo  is 
 enlightened.'  We>  are  not  carried  away 
 with  fympathetic  impulfes,  which  have 
 no  foundation  but  in  the  wild  dreams  of 
 fanaticifm,  or  the  tumultuous  emotions  of 
 enthufiafm.  No.  The  understanding  takes 
 a  mare  in  the  impreffion  :  we  approve 
 while  we  wonder ;  and  our  reafon  is  as 
 much  convinced  by  the  evidence  of  truth, 
 as  our  pafiions  are  captivated  by  the  power 
 of  what  is  Angular  and  extraordinary. 
 
 When  we  review  thofe  times  in  which 
 fuch  great  examples  occur,  we  are  led 
 to  make  companions  that  are  by  no  means 
 flattering  to  the  prefent  age.  The  cha- 
 racleriitic  feature  of  the  times  in  which 
 we  live,  is  indifference  to  religion  in  gene- 
 ral. The  power  of  godlinefs  is  neglected  ; 
 and  mall  we  wonder  that  the  form  of  it 
 mould  be  flighted  and  defpifed  ?     Under 
 
 the 
 
SERMON       I.  9 
 
 the  pretence  of  emancipating  the  human 
 mind  from  the  bondage  of  fuperftition, 
 the  common  offices  of  devotion  have  been 
 decried.  From  the  affectation  of  candour 
 we  have  funk  into  liftleffhefs  ;  and  have 
 tamely  fuffered  a  daring  fpirit  of  infide- 
 lity to  oppofe,  and  a  fpecious  herefy  to 
 undermine  the  interefts  of  chriftianity; 
 becaufe  we  have  been  apprehenfive  that 
 our  firmnefs  would  be  itigmatized  with 
 the  odious  name  of  bigotry ! 
 
 It  has  indeed  been  always  the  unhappy 
 fate  of  mankind  to  run  into  extremes  :  and 
 in  matters  of  religion  this  perverfe  bent 
 of  human  nature  has  principally  difcover- 
 ed  itfelf.  Lukewarmnefs  and  intemperate 
 zeal  have,  each  in  its  turn,  proved  un- 
 fpeakably  injurious  to  the  chriftian  caufe. 
 The  former  filently  and  fecretly  faps  its 
 foundations  -,  and  though  its  progrefs  be 
 flow  and  infenfible,  yet  its  effects  are  too 
 fatal,  not  to  alarm  the  friends  of  religion. 
 The  latter  has  expofed  the  caufe  it  pro- 
 fefled  to  patronize ;  and  by  its  wrong  and 
 prepofcerous  methods  of  defence,  has,  in 
 inftances  too  numerous  to  be  recounted, 
 
 but 
 
IO 
 
 SERMON       I. 
 
 but  too  melancholy  to  be  forgotten,  afford- 
 ed the  enemies  that  oppofed  it  an  occafi- 
 on  of  triumph,  which  the  merits  of  their 
 own  caufe  by  no  means  entitled  them  to 
 claim. 
 
 The  children  of  wifdom,  while  they 
 feel  their  better  hopes  fecured  by  its  pro- 
 mifes,  cannot  grow  indifferent  to  its  in- 
 terefts ;  nor  look  on  the  infults  which  are 
 from  time  to  time  offered  to  its  moft  fa- 
 cred  and  awful  obligations,  with  the  cold- 
 nefs  of  unconcerned  fpectators.  They  can- 
 not fee  its  holy  inftitutions  flighted,  or 
 its  effential  doctrines  blafphemed,  without 
 lamenting  that  degeneracy  of  mind  and 
 manners,  which  is  the  fatal  origin  of  all. 
 They  cannot  but  tremble  at  the  probable, 
 I. will  not  fay  approaching,  iffue  of  fuch 
 ingratitude  to   heaven  for   its  unfpeakabh 
 
 gift- 
 
 But  the  wifdom  which  they  are  taught 
 to  value,  they  know  how  to  defend.  The 
 (pint  which  it  infpires,  is  firji  pure,  and 
 then  peaceable f  gentle,  full  of  good  fruits , 
 eafy  to  be  entreated,  without  partiality,  and 
 without  hypocrify.    Their  candour  does  not 
 
 make 
 
SERMON      I.         ii 
 
 make   them  lukewarm,     nor  their   zeal, 
 uncharitable. 
 
 The  Epicureans  of  antiquity,  and  the 
 infidels  of  our  own  days,  arrogantly  boaft 
 of  their  high   atchievements  in  fnapping 
 afunder  the  chains  of  fuperftition  :  and  in* 
 the  execution  of  their  defperate  purpofe 
 they  go  forward  with  unfhaken  fortitude, 
 and  unremitted  alacrity.     Muft  we  then 
 grow  fupine  and  inadive,  when  the  danger 
 is  more  imminent  and  threatning  ?  Muft 
 we  affeft  the  petty  popularity,  which  arifes 
 from  flattering  the  prejudices  of  men,  in- 
 ftead  of  afpiring  to  the  glory  of  faving  their 
 fouls  ?  Far  be  fuch  complication  of  mean- 
 nefs    and   perfidy    from    the    children    of 
 wifdom. 
 
 We  are  exhorted  to  contend  earnefily  for 
 the  faith  once  delivered  to  the  faints  :  and 
 our  Saviour  has  given  us  this  awful 
 warning,  that  «  if  we  are  afhamed  of  him 
 and  of  his  words  in  this  adulterous  and 
 finful  generation,  of  us  alfo  will  he  be 
 afhamed,  when  he  comes  in  the  glory  of 
 his    father,    and    with   his  holy   angels." 
 
 But 
 
12  SERMON       I. 
 
 But  if  we  confefs  him  before  men,  if 
 we  vindicate  the  honour  of  his  gofpel  by 
 a  well-conducted  oppofition  to  thofe  who 
 would  difcredit  its  divinity,  or  corrupt 
 its  doctrines ;  if  we  juftify  our  zeal  by 
 our  practice,  and  thus  glorify  that  holy 
 name  by  which  we  are  called,  he  will  mofl 
 certainly  acknowledge  us  in  that  day,  when 
 his  approbation  will  be  the  higheft  re- 
 ward that  an  immortal  fpirit  can  enjoy. 
 
 The  fincere  and  well-informed  advo- 
 cates of  the  gofpel,  while  engaged  in  the 
 juftii&cation  of  its  principles,  and  the  fup- 
 port  of  its  interefts,  are  careful  not  to 
 lavilh  their  activity  on  fubjects  of  remote 
 effect,  or  barren  curiofity.  Wifdom  referves 
 its  vigour  for  exertions  worthy  of  its  own 
 noble  aims  :  and  if  it  be  zealoujly  affecl- 
 ed,  it  is  in  a  good  thing.  Actuated  by  fuch 
 motives,  and  placed  in  fuch  circumftances, 
 it  not  only  defies  all  the  arts  of  calumny, 
 but  challenges  fome  tribute  of  praife.  The 
 everlafting  truths  of  the  gofpel,  with  which 
 the  welfare  of  mankind  is  moft  nearly  con- 
 nected, demand  our  ferious  regards,  and 
 juftify  the  warmeft  efforts  of  zeal,  direc- 
 ted 
 
SERMON       L  13 
 
 ted  by  knowledge,  and  tempered  by  phi- 
 lanthropy. 
 
 There  are  errors  that  would  bereave  us 
 of  every  hope  which  points  to  immor- 
 tality, loofen  the  beft  cement  of  fociety, 
 and  overturn  the  very  conftitution  of  reli- 
 gion both  natural  and  revealed.  Oppofi- 
 tion  to  fuch  errors  deferves  not  the  odi- 
 ous epithets  of  bigotry  and  fu perdition. 
 Infidelity,  we  know,  has  its  zealots ;  and 
 herefies  of  the  moft  malignant  tendency 
 have  their  advocates;  —  advocates,  who 
 fcorn  accommodation  with  what  they  are 
 pleafed  to  call  the  inventions  of  prieft- 
 craft,  and  the  prejudices  of  the  vulgar ; 
 who  make  a  triumphant  boaft  of  the  free- 
 dom with  which  they  oppofe  the  peculiar 
 and  diftinguifhing  dodtrines  of  chriflianity ; 
 who  are  neither  afhamed,  nor  afraid  to  de- 
 clare openly  to  the  world,  that  as  they 
 have  hitherto  exerted  themfelves,  fo  will 
 they  continue  to  exert  themfelves  in  de- 
 molifhing  the  fortreffes  of  orthodoxy. 
 They  difdain  to  pay  any  reverence  to  the 
 ruft  of  antiquity — they  are  no  refpedters 
 of  the    authority    attached    to   names  — 
 
 they 
 
i4         S    E    R    M    O    N      I. 
 
 they  fcorn  to  facrifice  any  precarious  opi- 
 nion about  the  purity  of  truth,  to  the 
 eiiablimed  peace  of  the  world.  The  col- 
 lective wifdom  and  exemplary  piety  of 
 preceding  generations,  are  to  the  philo- 
 fopher  a  ftumbling-block,  and  to  the  in- 
 novator foolifhnefs. 
 
 * 
 
 In  repreffing  the  violence,  and  in  ex- 
 pofing  the  abfurdities  of  fuch  writers,  we 
 act  a  part  which  prejudiced  men  may 
 perhaps  impute  to  unworthy  motives.  But 
 why  are  we  blamed  for  doing  to  others, 
 what  others,  if  they  fuppofed  us  to  lie 
 under  any  dangerous  delufion,  would  make 
 a  merit  of  doing  to  us  ?  Is  that  officious 
 in  the  children  of  wifdom,  which  in  their 
 adverfaries  is  benevolent  ?  Is  their  firm- 
 riefs  our  obftinacy?  Their  caufe  furely 
 has  no  prefumptive  proof  of  fuperiority. 
 Their  abilities  are  not  of  a  greater  fize. 
 Their  activity  is  not  directed  to  nobler 
 ends. 
 
 •  They  laugh  indeed  at  our  blind nefs, 
 and  they  rail  at  our  ardour :   but  to  hear 
 
 the 
 
SERMON       I.         I5 
 
 the  rude  clamours  of  thofe  who  affault 
 chriftianity,  or  of  thofe  who  betray  it, 
 without  emotion  and  without  refiftance, 
 would  imply  a  tamenefs  of  fpirit,  which 
 our  enemies  would  be  the  firft  to  infult 
 and  to  ridicule,  By  filent  forbearance,  or 
 languid  oppofition,  we  fhould  indeed  give 
 too  much  colour  to  an  infinuation  lately 
 thrown  out  by  one  who  has  rufhed  foremoft 
 in  the  ranks,  and  founded  with  a  louder 
 blaft  than  his  fellows  the  horn  of  battle, 
 that  we  are  at  eafe  in  Zion,  only  becaufe 
 we  are  grown  indifferent  to  her  better 
 interefts. 
 
 There  are  indeed  too  many  perfons,  from 
 whom  a  more  conliftent  conduct  might 
 have  been  expected,  who  are  active  in  the 
 profecution  of  thofe  temporal  privileges, 
 which  are  connected  with  their  fpiritual 
 function,  and  who  eagerly  pant  for  ho- 
 nours and  diftinctions ;  yet  are  too  little 
 concerned  to  promote  the  honour  of  the 
 gofpel,  and  quite  indifferent  about  the 
 prefervation  of  thofe  glorious  truths,  which 
 render  it  at  once  the  admiration  and  de- 
 light 
 
16         SERMON       I. 
 
 light   of   rational,    but  guilty  and  fallen 
 creatures. 
 
 But  it  is  unfair  to  argue  from  particu- 
 lars to  univerfals;  and  ungenerous  to  cen- 
 fure  the  whole  for  the  defedls  or  errors  of 
 a  few.  There  are  many,  whofe  condudt 
 ftill  Unds  to  reioie  their  profefllon  from 
 the  difgrace  which  malice  is  eager  to  . 
 throw  on  it.  Wifdom  can  yet  boaft  of 
 children,  whofe  mingled  zeal  and  prudence 
 do  not  difgrace  the  caufe  they  have  the 
 honour  to  fupport. 
 
 But  while  they  juftify  her  caufe,  it  is 
 in  fuch  a  manner,  as  will  not  bring  any 
 difcredit  on  its  true  principles,  and  ge- 
 nuine tendency.  Their  zeal  for  God  never 
 contradi&s  their  charity  to  men.  While 
 it  oppofes  principles  which  are  injurious 
 to  the  interefts  of  truth,  and  deiirudtive 
 to  the  fouls  of  men,  yet  it  diminilhes 
 not  the  iincereffc  regard  for  the  perfons  of 
 thofe,  by  whom  fuch  principles  are  adopt- 
 ed. It  loves  the  man,  it  efteems  the 
 fcholar,    it    applauds    the    believer,    even 
 
 while 
 
SERMON      I.         i7 
 
 while  it  faithfully  chaftens  his  guilt,  or 
 freely  admonifhes  him  of  his  error.  But 
 falfe  zeal  will  load  with  opprobrium,  and 
 then  confign  to  damnation  every  man, 
 whom  it  is  unable  to  convince,  or  to  per- 
 fuade:  thus  in  the  church  of  Rome,  if 
 it  cannot  convert,  it  will  curfe,  or  exter- 
 minate; when  argument  fails,  menaces 
 fucceed  ;  and  fhould  threatening  be  defpi- 
 fed,  it  is  rendered  effectual  by  punifhment. 
 
 But  we  have  not  fo  learned  Chrijl.  His 
 gofpel  infpires  a  different  fpirit ;  and  the 
 eftablifhment  and  propagation  of  its  truths 
 require  a  very  different  mode  of  conduct. 
 
 There  is  fome  difficulty  indeed,  in  fix* 
 ing  by  precept  the  boundaries  of  that  zeal, 
 with  which  chriftians  in  general,  and  the 
 minifters  of  the  gofpel  in  particular,  ought 
 to  be  infpired  :  but  example  will  at  once 
 unfold  the  principle  of  zeal  as  a  quality, 
 and  enforce  the  obligation  of  it  as  a  duty. 
 In  the  conduct  of  St.  Paul  we  fee  this  vir- 
 tue well  illuftrated;  and  we  may  mod 
 becomingly,  and  moft  profitably,  contem- 
 plate it  as  a  model  of  imitation. 
 
 B  The 
 
18         SERMON      I, 
 
 The  principal  objedl  this  illuftrious  child 
 of  wifdom  had  in  view,  was  the  glory 
 of  God :  and  this  he  was  convinced, 
 could  only  be  properly*  and  effectually 
 promoted  by  fteadinefs  and  prudence  in 
 maintaining  the  great  truths  of  the  gofpeh 
 To  an  object  fo  momentous-,  he  facrificed 
 all  that  the  world  calls  dear ;  his  eafe,  his 
 intereft,  his  reputation,  yea  even  life  it- 
 felf.  No  fundamental  oo&rines  did  he  ob^ 
 fcure  by  partial  fuppreffion,  or  refine  away 
 by  fophiftical  interpretation  :  he  taught 
 them,  as  he  received  them  from  above. 
 He  fcorned  to  temporize,  when  his  com- 
 miflion  was  clear,  and  the  objed;  of  high 
 and  indubitable  importance.  In  matters 
 of  little  confequence  he  a<fted  with  dis- 
 cretion ;  but  it  was  a  difcretion,  which 
 the  flricleft  integrity  warranted,  which  the 
 frailties,  or  the  prepoffeffions  of  his  hearers 
 required,  nay,  which  the  higher  interefts 
 of  the  church  itfelf  loudly  and  unequivo- 
 cally demanded. 
 
 We  have  a  very  animated  deicription 
 of  his  noble  and  honeft  zeal   in  the   ne- 
 
 ceffary 
 
SERMON       I.         19 
 
 ceffary  oppofition  which  he  made  to  the 
 falfe  teachers,  who  had  infidioufly  endea- 
 voured, by  hypocritical  fhews  of  a  purer 
 and  more  ancient  dodtrine,  to  corrupt  and 
 pervert  the  Galatian  church.  Falfe  bre- 
 thren, fays  he,  unawares  brought  in,  who 
 came  privily  to  fpy  out  our  liberty  which 
 we  have  in  Chriji  Jefus,  that  they  might 
 bring  us  into  bondage:  to  whom  we  gave 
 place  by  fubjecfion,  no  not  for  an  hour ;  that 
 the  truth  of  the  gofpel  might  continue  with 
 you*  Thus  the  apoitle  exemplified  his 
 own  pofition  —  that  he  could  do  nothing 
 againfi  the  truth — either  negatively,  or 
 pofitively  ;  either  by  oppofing  it  himfelf, 
 or  by  tamely  acquiefcing  in  the  oppofition 
 of  its  enemies. 
 
 All  truths  are  not  of  equal  moment, 
 or  fupported  by  evidence  equally  clear : 
 in  matters  of  a  doubtful  nature,  concef- 
 iion  therefore  is  ultimately  of  more  advan- 
 tage to  the  interefts  of  truth,  than  conten- 
 tion. We  fhould,  however,  be  careful 
 what  points  we  aflign  to  the  clafs  of  du- 
 bious  and  unimportant  controverfy.    In- 
 
 3  Gal.  \\.  4,  5. 
 
 B  2  difference. 
 
to         SERMON       I. 
 
 difference  under  the  mafk  of  moderation, 
 has  made  fo  many  grants  by  way  of  ac- 
 commodating the  goipel  to  what  has  been 
 fanclified  by  the  plaufible  name  of  reafon, 
 that  very  little  feems  left  to  diftinguim  it 
 from  a  fyftem  of  mere  theifm.  Hence  fome 
 men  have  violently  wrefted  the  divinity 
 and  atonement  of'our  blefied  Saviour  from 
 the  chriftian  fcheme,  under  the  pretence 
 of  reducing  it  to  a  greater  degree  of  fim- 
 plicity,  and  of  rendering  it  more  confiftent 
 with  the  prejudices  of  Jews,  Mahome- 
 tans, and  Infidels  of  every  clafs  :  not 
 confidering  that  in  thofe  prejudices  the 
 great  cauie  of  chriftianity  muft  be  loft  ; 
 and  before  them,  not  only  its  peculiar  doc- 
 trines, but  even  the  more  effential  parts 
 of  moral  and  religious  duty,  muft  give  way. 
 
 If  we  muft  yield  to  preconceived  opini- 
 ons by  way  of  accommodation,  why  not 
 to  practices  which  have  been  rendered  fa- 
 miliar by  cuftom,and  to  inftitutions  which 
 have  on  them  the  venerable  ftamp  of  long 
 prefcription  ?  Some  have  told  us,  that 
 we  fhall  never  convert  the  unbeliever,  till 
 we  indifcriminately  and  avowedly  abandon 
 thofe  doctrines  which  are  called  myfteri- 
 
 ous : 
 
SERMON       I. 
 
 21 
 
 ous :  and  of  late  one  daring  adventurer  in 
 the  field  of  reformation,  has  thrown  afide 
 the  common  restraints  of  modefty,  and 
 with  an  effrontery  equally  Angular  and  in- 
 fulting,  has  informed  the  chriftian  world, 
 that  there  is  no  profpedt  of  converting  the 
 Mahometans,  unlefs  they  have  a  fanction 
 from  the  church  to  continue  in  the  prac- 
 tice of  polygamy  ? b 
 
 Amidft  the  claimants  of  truth,  who  are 
 to  be  gratified  ?  Amidft  the  various  pro- 
 jectors of  reformation,  whofe  plans  are  to 
 be  adopted  ?  Many  fet  up  pretenfions  to 
 exclufive  preference :  all  affert  their  privi- 
 lege of  being  coolly  and  impartially  heard. 
 Let  therefore  all  be  heard :  though  in 
 the  mafs  of  human  opinions,  and  amidft 
 the  conflict  of  human  pafiions,  all  cannot 
 be  fatisfied. 
 
 There  is  a  fpirit  which  feems  to  be 
 always  difcontented,  till  its  wildeft  claims 
 are  allowed  ;  and  which  having  been  tur- 
 bulent under  injudicious  reftraint,  becomes 
 tyrannical  when  in  poffefiion  of  ufurped 
 authority. 
 
 b  Thelyphthora,  Vol.  II,  p.  85,  &c. 
 
 B  3  But 
 
22         SERMON       I. 
 
 Bat  let  not  the  freedom  of  enquiry  be 
 fhackled.  For  if  it  multiplies, contentions 
 among  the  wife  and  virtuous,  it  exercifes 
 the  charity  of  thofe  who  contend.  If  it 
 fhakes,  for  a  time,  the  belief  which  is 
 reded  only  upon  prejudice,  it  finally  fet- 
 tles it  on  the  broader  and  more  folid  bafis 
 of  conviction. 
 
 Truth  afluredly  has  nothing  to  fear 
 from  the  oppofition  of  its  enemies :  and 
 the  children  of  wifdom  are  not  to  be  fe- 
 duced  from  their  perfuaiion  of  its  excel- 
 lence, by  the  fubtlety  of  the  fophift,  or 
 the  calumnies  of  the  fcorFer.  They  know 
 that  its  origin  is  from  above;  and  that  an 
 almighty  arm  protects  and  fecures  it.  They 
 do  indeed  deplore  that  malignity  of  heart, 
 and  that  blindnefs  of  understanding,  which 
 too  frequently  appear  in  the  defigns  of  its 
 various  adverfaries,  either  to  pervert  its 
 principles,  or  to  obftrucl:  its  genuine  in- 
 fluence :  yet  they  have  too  much  refpect 
 for  their  caufe,  to  difgrace  it  by  the  bafe 
 and  unnatural  aid  of  perfecution ;  and 
 they  have  too  much  confidence  in  their 
 
 own 
 
SERMON       I.         23 
 
 own  ftrength,  to  fhrink  from  a  conteft  in 
 which  the  triumphs  of  error  are  precarious 
 and  tranfitory. 
 
 They  are  convinced  that  the  weapons  of 
 the  chriftian  warfare  are  not  carnal,  but 
 fpiritual ;  and  that  our  religion,  though 
 protected  by  human  power  againft  violence 
 and  outrage,  for  the  fake  of  preferving  its 
 members  in  peace,  yet  is  to  make  its  way 
 in  the  world  only  by  the  force  of  evidence  ; 
 and  to  keep  its  ground  as  well  by  the  mo- 
 deration, as  by  the  abilities  of  its  ad- 
 vocates. 
 
 The  liberal  fpirit  of  the  church  of  Eng- 
 land, and  the  general  cultivation  of  fcience, 
 as  they  render  religion  among  other  things 
 an  object  of  attention  and  inveftigation, 
 muft  be  expected  to  expofe  it  alfo  to  the 
 objections  and  doubts  of  thofe,  whofe  en- 
 quiries have  been  conducted  upon  wrong 
 principles,  or  who  have  not  fully  confider- 
 ed  the  arguments,  by  which  it  may  be 
 moft  fuccefs fully  defended. 
 
 B  4  Con- 
 
24         SERMON       I. 
 
 Confcious  of  the  difficulties  in  which 
 the  moral  governor  of  the  univerfe  feems 
 to  have  left  many  interefting  topics,  re- 
 flecting on  the  different  "degrees  of  vigour 
 which  belong  to  different  underftandings, 
 and  fenfible  of  the  various  lights  in  which 
 the  fame  queftion  prefents  itfelf  in  various 
 circumftances,  the  friend  of  truth  is  more 
 ready  to  enquire  than  to  dogmatize,  and 
 to  inform  than  to  condemn.  There  is  an 
 oppofition  which  he  confiders  as  of  a  more 
 enlightened  and  liberal  kind;  which  is 
 conducted  with  temper  and  decency; 
 which  has  not  for  its  object  thofe  licenti- 
 ous and  immoral  views  which  have  been 
 juftly  charged  upon  the  more  popular  fyf- 
 tems  of  infidelity;  and  which,  inftead  of 
 proving  injurious  to  the  great  caufe  it  at- 
 tacks, will  be  eventually  the  means  of 
 confirming  its  authority,  and  of  illuftrat- 
 ing  its  principles. 
 
 Such  oppofition  excites  a  keener  atten- 
 tion not  only  among  the  adverfaries,  but 
 the  friends  of  the  gofpel.  It  brings  for- 
 ward into  open  day  thofe  evidences,  which 
 
 are 
 
S    E    R    M    O   N.       I.        25 
 
 are  dimly  and  indiftin&ly  perceived  by 
 both.  It  clears  them  from  every  ufelefs 
 incumbrance,  which  tends  to  obfcure  their 
 luftre.  It  confirms  and  fanftifies  the  faith 
 of  the  chriftian;  it  humbles  the  arro- 
 gance, where  it  cannot  overcome  the  pre- 
 pofleffions,  of  the  infidel :  the  inquifi- 
 tive  are  inftrudled;  and  the  impartial  are 
 completely  and  unalterably  convinced. 
 
 Among  the  teachers  of  the  chriftian  re- 
 ligion, it  is  unqueftionably  a  duty,  to  ftudy 
 its  evidences  with  fuch  care,  and  to  examine 
 its  principles  with  fuch  integrity,  as  to  be 
 able  always  to  give  a  reafon  of  the  hope  that 
 is  in  them.  But  there  are  other  obligations 
 alfo  attending  the  clerical  profeffion,  of 
 more  immediate  concern,  than  the  mere 
 office  of  repelling  hoftile  objections,  or 
 even  of  removing  the  fincere,  but  pain- 
 ful fcruples  of  our  neighbour. 
 
 From  the  natural  modefty  of  their  dif- 
 pofitions,  or  perhaps  from  the  want  of 
 opportunity  to  collect  materials  for  the 
 purpofes  of  publication,  many  excellent 
 men  are  contented  with   retaining  their 
 
 own 
 
26         S    E    R    M    O    N      I. 
 
 own  faith  in  filence  and  obfcurity ;  and 
 with  diffufing  the  faving  truths  of  the 
 gofpel  only  among  thofe  who  are  commit- 
 ted to  their  charge. 
 
 There  is,  therefore,  a  lingular  pro- 
 priety in  thofe  inftitutions,  the  princi- 
 pal objedt  of  which  is  the  refutation  of 
 error  ±  and  which  are  intended  always  to 
 provide  an  antidote  to  the  poifon  that  may 
 be  inftilled. 
 
 The  liberal  piety  of  our  nation  has  given 
 rife  to  many  inftitutions  of  this  kind  :  and 
 it  cannot  be  denied,  that  much  has  thus 
 been  added  to  the  general  ftock  of  learn- 
 ing, and  (till  more  to  the  elucidation  of 
 the  particular  evidences  of  natural  and  re- 
 vealed religion.  Men  of  extenfive  know- 
 ledge and  folid  judgment  have  by  thefc 
 means  been  called  forth  to  public  view,  at 
 a  time  when  raillery  might  have  difcou- 
 raged  the  modeft ;  and  when  the  moft 
 fanguine  might  have  defpaired  of  victory, 
 from  the  number  rather  than  the  talents, 
 of  thofe  who  were  leagued  together  in  the 
 fupport    of    impiety.      They    have   been 
 
 rouzed 
 
S    E    R    M    O    N       I.         27 
 
 rouzed  by  the  call  of  pious  and  munificent 
 patrons,  to  ftand  forth  as  the  champions  of 
 truth,  virtue,  and  religion.  Their  abilities 
 have  excited  the  general  veneration  of  the 
 world  :  their  candour  has  extorted  praife 
 even  from  their  hardieft  antagonists :  and 
 by  their  fuccefs  in  explaining  and  defend- 
 ing the  doctrines  of  revelation,  the  wif- 
 dom  of  the  founders  has  been  amply  jufti- 
 fled,  and  their  generofity  abundantly  re- 
 compenfed  by  that  which  they  would  have 
 themfelves  efteemed  the  nobleft  of  all  re- 
 wards, the  fair  and  final  eftablifhment  of 
 evangelical  truth. 
 
 Thus  the  abfurdity  of  atheifm  has  been 
 expofed  ;  and  the  atheift  driven  from  the 
 field  he  had  the  prefumption  to  call  his 
 own,  even  by  the  very  weapons  which  he 
 chofe  for  his  defence.  Deifm  in  all  its 
 forms  has  been  examined  and  detected  : 
 all  its  illiberal  cavils  have  been  replied  to  ; 
 all  its  haughty  pretentions  confounded ; 
 and  even  the  pertinent  and  momentous 
 objections,  to  which  the  beft  informed, 
 and  beft  difpofed  of  its  advocates  fomctimes 
 
 had 
 
28         SERMON       I. 
 
 had  recourfe,    have   been   weighed  with 
 impartiality,  and  refuted  by  argument. 
 
 Herefies  of  an  appearance  lefs  alarming, 
 though  perhaps  in  their  confequences  not 
 lefs  fatal,  have  been  clearly  refuted,  and 
 fuccefsfully  expofed,  by  the  united  zeal 
 and  induftry,  learning  and  impartiality  of 
 men,  who  have  been  called  forth  to  exert 
 their  talents  in  this  laudable  employment 
 by  fuch  inftitutions  as  the  prefent. 
 
 Thofe  tenets,  which  rafh  and  fuperfi- 
 cial  enquirers  had  fuppofed  to  be  deftitute 
 of  foundation,  have  been  expreffed  with 
 greater  precifion,  fupported  by  ftronger 
 proofs,  and  recommended  by  new  illus- 
 trations. 
 
 Our  own  church,  more  efpecially,  has 
 aflerted  with  juft  and  growing  confidence,, 
 her  fuperiority  over  all  other  eftablifh- 
 ments.  She  has  been  enabled  to  refift  the 
 unkind  and  unfair  affaults  that  have  been 
 made  againft  her  dodlrines.  She  has  ken. 
 in  her  friends  a  conftant  increafe  of  that 
 found  knowledge,  which  ever  draws  on- 
 ward 
 
S    E    R    M    O    N      L        29 
 
 ward   in   its   train   an  increafe  of   good 
 morals. 
 
 The  children  of  wifdom  thus  going  on 
 from  ftrength  to  ftrength,  are  not  to  be 
 deterred  from  the  profecution  of  their  re- 
 fearches,  or  the  avowal  of  their  fentiments, 
 by  illiberal  infinuation,  or  audacious  in- 
 vective. While  they  fearch  all  things,  they 
 hold  faji  that  which  is  good.  They  are 
 not  difmayed  by  groundlefs  and  vulgar 
 imputations  of  indulging  a  fpirit  of  real 
 bigotry,  and  of  contending  for  the  credit 
 of  imaginary  orthodoxy.  Their  tafk  is 
 arduous ;  their  intentions  are  honourable  ; 
 and  in  every  conteft  where  they  have  hi- 
 therto been  oppofed,  they  may  juftly  boaft 
 of  having  been  more  than  conquerors  in 
 the  day  of  trial. 
 
 It  appears  then,  that  by  thefe  inftituti- 
 ons,  the  children  of  wifdom  have  render- 
 ed eflential  iervice  to  religion. 
 
 Objections  which  from  their  minute- 
 nefs  might  otherwife  have  been  negle&ed, 
 have  now  received  the  mod  fatisfactory 
 
 anfwers ; 
 
3o         SERMON      I* 
 
 anfwers ;  and  doubts,  which  from  their 
 obfcurity,  or  from  the  modefty  of  thofe 
 in  whole  minds  they  arofe,  might  have 
 remained  unrefolved,  have  been  openly 
 examined,  and  fairly  removed.  In  fhort, 
 every  part  of  the  great  fabric  of  religion, 
 has  received  fome  diitincl:  fupport  or  illus- 
 tration, which  has  added  to  the  ftrength 
 and  beauty  of  the  whole  fyitem. 
 
 But  thefe  inftitutions,  falutary  as  they 
 may  have  been  to  the  caufe  of  chriiHanity, 
 and  propitious  to  the  interefts  of  fcience, 
 have  not  been  totally  exempt  from  ob- 
 jection. 
 
 As  every  fubjecl:  of  human  fpeculation 
 is  bounded  by  fome  limits,  additional 
 proofs,  and  even  additional  illustrations, 
 cannot  always  be  expected  :  and  inftitu- 
 tions  which  require  the  unremitted  atten- 
 tion of  the  mind,  and  the  application  of 
 learning  and  argument  to  the  fame  fub- 
 jects,  may  be  fufpecled  rather  of  adding 
 to  the  quantity,  than  to  the  real  ufes  of 
 fpeculation  ;  and  of  promoting  more  an 
 anxiety  for  novel  opinions  than   a  ferious 
 
 con- 
 
S    E    R    M    O    N      L        31 
 
 concern  for  eflablifhed  truths.  Though 
 the  earlier  periods  of  thefe  inftitutions, 
 therefore,  have  been  diftinguifhed  by  a 
 more  than  ordinary  difplay  of  erudition, 
 and  their  utility  is  become  as  confpicuous 
 as  the  abilities  which  fupported  them;  yet 
 genius  itfelf  will  languifh,  when  confined 
 to  one  track,  nor  will  learning  be  able  to 
 recruit  its  vigour,  when  it  finds  that  its 
 ftores  have  been  madecommon  to  others.  In 
 this  cafe  we  have  much  to  apprehend  from 
 the  indolent,  and,  perhaps,  ftill  more  from 
 the  vain.  With  the  former  the  caufe  will 
 be  weakened  by  dulnefs  and  infipidity; 
 with  the  latter  it  will  be  perverted  by  the 
 luft  of  novelty.  The  indolent  defpairing 
 of  making  any  valuable  addition  to  the 
 proofs,  or  general  illuftrations  of  religion, 
 will  content  themfelves  with  the  fame 
 track  that  others  have  purfued,  and  be  fa- 
 tisfied  with  the  negative  merit  of  faying 
 nothing  amifs.  The  vain  will  have  recourfe 
 to  fancy,  to  fupply  the  want  of  more  folid 
 matter;  and  will  give  fcope  to  airy  fpecu- 
 lation,  in  order  to  have  the  credit  of  ad- 
 vancing fomething  lingular. 
 
 It 
 
32         SERMON      I. 
 
 It  cannot  therefore  be  expected,  that  on 
 the  fame  fubjects  of  difcuffion,  and  thofe 
 fubjects  circumfcribed  by  very  narrow  li- 
 mits, the  progrefs  mould  be  as  fplendid 
 as  the  commencement :  and  to  thofe  who 
 are  adverfe,  or  even  indifferent  to  the 
 caufe  of  religion,  it  may  afford  fome  lit- 
 tle matter  of  triumph,  or  fome  flight 
 ground  for  fceptical  infinuation,  that  on 
 fubje&s  of  fuch  unequalled  moment,  fo 
 little  of  what  is  captivating  by  the  mere 
 charms  of  novelty,  is  produced  by  the 
 mod  comprehenfive  refearch,  and  the  moft 
 elaborate  explanation. 
 
 The  objection  however,  is  of  no  weight, 
 when  duly  confidered.  Religion  is,  like 
 its  author,  unchangeable.  The  reafons 
 which  fupport  it  are  as  old  as  itfelf :  and 
 though  its  proofs  may  be  fet  in  a  new 
 light,  yet  the  proofs  themfelves  cannot  be 
 new.  To  the  word  of  God  it  were  pre- 
 emption to  add  ;  it  is  our  duty  to  take 
 nothing  from  it ;  and  in  thefe  circum- 
 flances  whatever  doctrine  profefles  to  be 
 at  once  effential   to  be   known,  and   yet 
 
 hitherto 
 
S    E    R   M    O    N    '  I.         33 
 
 hitherto  unknown,  may  in  confequence  of 
 fuch  profeffion,  be  fufpeded  of  dangerous 
 miftake. 
 
 It  is,  however,  a  fubjea:  of  congratula- 
 tion to  the  Univerfity,  that  the  lecture  to 
 which  I  have  had  the  honour  of  being  ap- 
 pointed, is  perfectly  free  from  the  objec- 
 tion which  a  want  of  variety  is  too  apt  to 
 produce  among  thofe,  in  whom  the  prin- 
 ciples of  religion  are  Fo  weak  and  languifh- 
 ing,  as  to  need  fomething  more  than  the 
 particular  fubje&s  to  which  other  inftitu- 
 tions  have  been  directed,  to  engage  their 
 attention. 
 
 The  wifdom  of  our  Founder  has  been  as 
 confpicuous  as  his  liberality.  The  plan 
 which  he  has  adopted,  is  extenfive  and 
 various ;  it  gives  fcope  to  philofophical 
 and  hiftorical  enquiry ;  and  to  thofe  who 
 unite  the  love  of  virtue  with  curiofity,  it 
 will  be  a  fource  of  perpetual  information. 
 The  connection  between  facred  and  pro- 
 fane learning,  and  the  confiftence  of  true 
 religion  with  true  philofophy,  are  by  re- 
 peated experiments  now  decided. 
 
 C  What- 
 
34 
 
 SERMON      I. 
 
 Whatever  fcience  therefore  mall  invefli- 
 gate,  may  here  be  purfucd,  as  far  as  the 
 caufe  of  religion  can  receive  any  illaftration 
 from  it.  Polite  literature  may  here  open  its 
 nobleft  ftoresj  and  criticifm  apply  them 
 to  the  elucidation  of  obfcure  paffages,  and 
 to  the  eftablifhment  of  fundamental  truths. 
 
 Whatever  of  argument  or  illuftration 
 may  be  brought  forward  from  time  to 
 time,  that  tends  to  throw  additional  light 
 on  the  general  evidences,  or  the  particu- 
 lar doctrines  of  the  chriftian  religion;  on 
 the  general  inftitutions  of  the  catholic 
 church,  or  the  particular  forms  that  di- 
 ftinguim  our  own  ;  may  here  be  admitted, 
 as  in  a  receptacle  prepared  for  its  preferva- 
 tion,  and  calculated  to  give  it  proper  ufe 
 and  falutary  efTed. 
 
 From  the  corruptions  which  grow  out 
 of  exceflive  civilization,  and  from  the  mif- 
 chiefs  which  attend  the  improper  and  in- 
 difcriminate  fondnefs  that  pervades  all 
 ranks  of  men  for  philofophical  fubjecls, 
 we  have  little  reafon  to  fuppofe  that  the 
 
 period 
 
SERMON      I.         35 
 
 period  will  foon  arrive,  in  which  no  addi- 
 tional objections  fhall  be  brought  againft 
 the  evidence,  or  the  doctrines  of  the  gof- 
 pel.  Here  then,  it  is  to  be  hoped,  fuch 
 anfwers  will  always  be  produced,  as  will 
 be  fufficient  to  counteract  their  influence, 
 and  to  expofe  their  futility. 
 
 But  while  this  inftitution  is  directed  to 
 the  general  objeft  of  defending  and  eftab- 
 lifting  the  chriftian  faith ;  and  on  that  ac- 
 count pofleffes,  in  common  with  other  fi- 
 milar  inftitutions  which  preceded  it,  the 
 fame  general  utility  ;  it  has  alfo  the  fupe- 
 rior  advantage  of  blending  together  what- 
 ever was  peculiar  and  appropriate  to  them, 
 and  of  uniting  all  their  excellencies  in  it- 
 felf. 
 
 It  is  indeed  principally  defigned  to  coun- 
 teract the  progrefs  of  error  in  all  its  forms, 
 and  of  infidelity  under  every  mode  of  op- 
 pofition.  As  fuch,  the  object  is  of  fu- 
 preme  importance,  and  opens  an  exten- 
 five  field  for  fpeculation.  The  fources  of 
 error  are  inexhauftible :  and  whilft  either 
 vanity  or  vice  influences  mankind  it  will 
 
 C  2  be 
 
36         SERMON      I. 
 
 be  eafy  for  fophiftry  to  invent  new  forms 
 of  objection  ;  while  profligacy  will  be 
 ever  difpofed  to  difcredit  the.  faith  that 
 condemns  it.  We  may.flatter  ourfelves, 
 however,  with  this  hope,  that  as  much 
 ingenuity  will  be  fhewn  in  the  defence  of 
 our  faith,  as  can  be  exerted  in  oppofing  it; 
 and  that  while  the  enemy  is  fowing  tares, 
 the  chriftian  hufbandman  will  not  be  lefs 
 vigilant  in  cultivating  the  good  feed. 
 
 Hitherto,  indeed,  infidelity  has  not  been 
 able  to  atchieve  any  thing  which  may  re- 
 compence  the  a&ivity,  or  gratify  the  va- 
 nity of  its  advocates.  They  have  fuccefs- 
 fully  employed  the  arts  of  converfion  with 
 the  churlifh  miianthrope,  who  would  af- 
 fimilate  the  chara&er  of  the  deity  to  the 
 dark  and  unamiable  complexion  of  his 
 own;  with  the  raw  and  conceited  (trip- 
 ling, who  difdains  to  tread  in  the  beaten 
 track  of  opinion  ;  or  with  the  obdurate 
 libertine,  who  is  interefted  in  weakening 
 the  fandtions,  and  difproving  the  very  ex- 
 istence, of  a  law  by  which  he  ft  and  s  con- 
 demned. But  have  the  virtuous  and  the 
 wife,  have  men  of  the  higheft  rank  in  li- 
 terature, 
 
SERMON       I.  37 
 
 terature,  or  of  the  moil:  refpe&able  repu- 
 tations in  fociety,  gone  over  to  their  party  ? 
 
 ? 
 
 We  do  not  envy  them  the  paltry  pit- 
 tance of  glory  which  they  can  acquire 
 from  the  number  of  converts,  who  love 
 darknefs  rather  than  light,  becaufe  their 
 'deeds  are  evil:  but  we  are  mod  fincerely, 
 anxious  for  the  fake  of  other  men,  to  ref- 
 cue  them  from  the  baneful  and  fpecious 
 allurements  of  opinions,  which  will  either 
 draw  them  afide  to  vice,  or  prevent  their 
 return  to  virtue,  once  negledted  and  de- 
 ferted. 
 
 Our  religion,  however,  is  not  itfelf  tar- 
 nifhed  by  the  corruptions  of  thofe  who 
 wantonly  abandon,  or  malignantly  revile 
 it.  The  fame  caufe,  we  are  aware,  will 
 always  produce  the  fame  effect :  and  while 
 the  gofpel  continues  to  inculcate  a  pure 
 doctrine,  it  muft  exped:  a  very  unwel- 
 come reception  from  the  corrupt  paffions 
 of  mankind. 
 
 But  while  we  juftify  the  ways  of  God, 
 we  mean  not  to  fpeak  with  undiftinguiih- 
 
 C  3  ing 
 
38  SERMON      I. 
 
 ing  contempt,  or  with  unrelenting  afperi- 
 ty,  of  every  man  by  whom  they  have  been 
 arraigned.  In  fome  of  thofe  who  look 
 upon  the  gofpel  with  an  unfriendly  eye, 
 we  readily  acknowledge,  and,  under  any 
 other  circumftances,  we  mould  warmly  ad- 
 mire, very  mining  abilities.  They  have 
 attacked  our  citadel  by  every  inftrument  of 
 violence,  and  with  every  ftratagem  of  art. 
 Our  antagonifts  have  fometimes  aflailed  it 
 with  declamatory  eloquence,  and  fome- 
 times undermined  it  with  the  aid  of  me- 
 taphyfical  fubtlety :  but  the  church  of 
 Chrift  is,  we  experimentally  know,  deeply 
 and  firmly  founded  .on  a  rock :  and  the 
 blafts  of  oppofition,  however  fudden  and 
 however  impetuous,  are  inefficient  to 
 overthrow  it. 
 
 Yet  difpofed,  as  we  are,  to  do  juftice 
 to  the  talents  of  tho'e  who  differ  from  us ; 
 and  compelled,  as  we  are,  to  lament  the 
 fad  perverfion  of  them,  we  refift  with  in- 
 dignation, the  difingenuous  and  haughty 
 pretenfions  which  they  put  up  to  eminent 
 fuperiority  of  learning,  and  to  peculiar  libe- 
 rality of  fentiment.  We  know,  in  fact,  that 
 
 cur 
 
SERMON       1.         39 
 
 our  religion  has  been  fincerely  believed,  and 
 ftrenuoufly  defended,  by  men  who  have 
 afcended  the  fummit  of  human  knowledge 
 by  the  vigour  of  their  genius,  and  the  in- 
 tenfenefs  of  their  application. 
 
 Locke  and  Malbranche  do  not  yield  the 
 palm  of  metaphyfical  acutenels  to  the  ful- 
 len  fophiftry  of  Hobbes,  or  the  cold  fcep- 
 ticifm  of  Hume,  In  brilliancy  of  imagi- 
 nation and  delicacy  of  tafte,  Berkeley  is, 
 furely,-  not  inferior  to  Shaftefbury.  In 
 folid  and  mafculine  fenfe,  and  in  erudition 
 claffical  or  philofophical,  who  are  the 
 champions  of  infidelity  that  deferve  to  be 
 compared  with  a  Taylor,  a  Wilkins,  a 
 Cudworth,  a  Barrow,  a  Clark,  a  Boyle, 
 and  a  Newton  ? 
 
 And  what,  we  may  boldly  afk,  what  is 
 there  in  the  nature  of  things  themfelves, 
 that  acutenefs  of  penetration  and  juftnefs 
 of  reafoning  fliould  be  exclufively  poffefled 
 by  thofe  who  deride  chriftianity,  or  by 
 thofe  who  corrupt  it  ? 
 
 c4  ^ 
 
4o  SERMON      I. 
 
 If  great  and  good  men  yet  adhere  to  our 
 party,  when  they  may,  upon  conviction, 
 defert  it,  without  danger  and  without  in- 
 famy :  a  flrong  prefumption  arifes,  that 
 the  caufe  of  religious  wifdom  has  been 
 ably  and  fuccefsfully  pleaded  by  her  chil- 
 dren. 
 
 We  have  indeed  ever  been  ready  to  meet 
 our  antagonifts  on  any  fair  ground  of  dif- 
 putation.  We  are  not  afraid  of  coming  to 
 the  teft  of  hiftory,  and  of  criticifm ;  of 
 ethics,  where  they  are  found,  and  of  me- 
 taphyfics,  where  they  are  intelligible.  We 
 decline  the  ufe  of  no  weapons  that  are  ho- 
 nourable :  at  the  fame  time  we  wiili  not 
 to  be  indebted  for  our  triumphs,  to  the 
 pointed  (hafts  of  ridicule,  or  to  the  poifon- 
 ous  arts  of  infinuation.  But  while  we 
 profeffedly  ourfelves  difdain  to  ufe  fuch 
 modes  of  defence,  we  are  not  terrified  at 
 the  eagernefs  with  which  other  men  em- 
 ploy them. 
 
 There  is  a  providence  which  controuls 
 all  human  events,  and  brings  good  out  of 
 
 evil; 
 
SERMON       I.         4I 
 
 evil :  and  it  is  this  providence  which  feems 
 to  have  permitted  the  attacks  of  infidelity, 
 in  order  to  give  greater  evidence  to  the 
 faith  it  oppofes. 
 
 It  is  not  neceffary  in  the  prefent  fituati- 
 on  of  things,  to  attempt  any  new  arrange- 
 ment of  proofs,  or  fyftem  of  evidence.  It 
 will  be  time  enough  to  invent  fome  frefh 
 modes  of  demonftration,  when  it  is  found 
 that  the  old  are  incapable  of  affording  con- 
 vidion  to  the  honeft  and  impartial  en- 
 quirer after  truth. 
 
 The  nature  of  evidence,  however,  de- 
 pends in  a  great  meaiure  on  the  manner  in 
 which  it  is  confidered ;  and  the  fame  ar- 
 guments and  illuitrations  will  appear  in 
 very  different  lights  of  ftrength  and  con- 
 viction, according  to  our  various  modes  of 
 ftudy  and  habits  of  reflection. 
 
 If  therefore  I  prefume  not,  in  the  fol- 
 lowing difcourfes  to  produce  any  teftimo- 
 nies  unheard  of,  or  arguments  hitherto  un- 
 known, in  fupport  of  our  faith  ;  yet  I  hope 
 J  fhall  be  entitled  to  your  indulgence,  if  I 
 
 in 
 
42         SERMON      I. 
 
 in  fome  degree  deviate  from  the  more  com- 
 mon track  of  fpeculation,  and  apply  my 
 attention  to  a  fpecies  of  difcuflion,  which 
 has,  perhaps  from  the  remotenefs  of  that 
 fort  of  learning  on  which  it  depends,  been 
 handled  with  lefs  minutenefs  of  inveftiga- 
 tion  than  its  importance  feems  to  demand. 
 
 It  may  be  prefumed,  that  thofe  topics 
 are  beft  underftood  by  us,  to  which  we 
 have  devoted  the  greater!:  fhare  of  applica- 
 tion. On  this  ground  I  may  flatter  my- 
 felf  with  the  hopes  of  your  candid  atten- 
 tion, while  I  am  more  immediately  treat- 
 ing thofe  fubje&s,  to  which  the  courfe  of 
 ftudies  purfued  from  my  own  choice,  and 
 the  nature  of  an  academical  employment 
 conferred  by  your  kindnefs,  have  pointed 
 my  enquiries — in  quo  tamen  ego  quid  eniti> 
 aut  quid  efficere  pojJim>  malo  in  aliorum  Jpe 
 re/wquere,  quam  in  oratione  ponere  me  a. c 
 
 The  great  fcene  of  revelation  has  been 
 the  East.  There  the  fource  of  genuine  in- 
 fpiration  was  firft  opened :  and  from  thence 
 the  dreams  of  divine  knowledge  began  to 
 
 "'  Cicero,  Orat.  in  Qu.  Cascilium. 
 
 flow. 
 
SERMON      I.         43 
 
 flow.  It  was  the  grand  theatre,  on  which 
 the  Almighty  governor  of  the  world  made 
 bare  his  arm,  and  by  figns  and  wonders,  and 
 mighty  deeds,  eftablifhed  the  conviction  of 
 his  righteous  providence  and  fupreme  do- 
 minion in  the  hearts  of  men.  There  he 
 led  the  people  of  Ifrael  like  a  flock,  by 
 the  hand  of  Mofes  and  Aaron  :  there  the 
 Prophets  uttered  their  predictions  :  and 
 there  the  Son  of  God  illuftrated  and  ful- 
 filled them. 
 
 But  there  alfo  has  the  impoftor  Maho- 
 met erected  his  ftandard — that  ftandard  to 
 which  thoufands  have  flocked,  with  an  ar- 
 dour that  may  well  raife  a  blufh  on  the 
 countenances  of  too  many,  who  pretend  to 
 fight  under  the  banner  of  the  crofs. 
 
 Whofoever,  therefore,  has  bent  his  at- 
 tention to  the  puriuits  of  oriental  literature, 
 and  the  ftudy  of  eaftern  hiftory,  muft  be 
 deeply  imprefled  with  this  peculiar  and 
 diftinguifhing  circumftance  of  Afiatic  hif- 
 tory :  and  he  will  unavoidably  form  fome 
 comparifons  between  thofe  two  great  four- 
 Ces  of  religious  opinion.    From  the  climes 
 
 which 
 
44         SERMON      Ij 
 
 which  he  reviews,  have  fprung  thofe  pow- 
 erful fyftems,  which  have  fpread  them- 
 felves  over  the  moft  enlightened  portion  of 
 the  globe,-  and  which  for  ages  have  de- 
 termined the  belief,  arid  influenced  the 
 conduct  of  the  greater!:  nations  which  in- 
 habit it.  Beginning  equally  in  filence  and 
 obfcurity,  they  have  advanced  to  a  domi- 
 nion equally  unknown  in  any  former  age : 
 but  widely  different  in  the  caufes  by  which 
 their  fuccefs  has  been  produced,  and  in  the 
 principles  on  which  their  authority  is 
 founded  ;  they  call  the  attention  of  philo- 
 fophy  to  the  investigation  of  their  hiftory, 
 as  to  the  fublimeft  object,  which  can  in- 
 tereft  the  curious,  or  employ  the  profound. 
 
 Whether  they  be  confidered  as  the 
 •fources  of  religious  belief,  and  as  thus  agi- 
 tating in  the  moft  powerful  manner  the 
 hopes  and  fears  of  mankind ;  or  as  the 
 principles  which  have  influenced  the  revo- 
 lutions of  nations,  and  thus  including  the 
 caufes  of  the  moft  memorable  events  in 
 human  hiftory,  they  ftand  forth  as  the  moft 
 brilliant  fubjects  of  religious  and  political 
 
 fpecu- 
 
S   E   R   M    O    N      I.         45 
 
 fpeculation,  and  claim  the  bed  exertions 
 of  philofophical  fagacity. 
 
 Amidft  fcenes  fo  ftriking  and  fo  event- 
 ful, the  ftudent  of  oriental  literature  can- 
 not remain  unmoved.  Whatever  know- 
 ledge he  may  have  acquired,  whatever 
 judgement  he  may  poiTefs,  muft  be  ufeful- 
 ly  laid  out  in  comparing  thofe  two  great 
 fects  which  thus  divide  mankind,  and  in 
 collecting  from  deep  and  impartial  enquiry 
 the  marks  of  true  and  falfe  infpiration. 
 
 In  purfuit  of  refearches,  ftretched 
 through  fo  large  an  extent,  and  which 
 embrace  fo  many  important  objects,  he 
 will  probably  be  led  to  confider  thefe  two 
 religions  in  their  Hiftory,  their  Evidence, 
 and  their  Effects;  as  the  three  great 
 fources  of  comparifon,  by  which  their 
 truth  is  to  be  determined. 
 
 He  will  begin,  therefore,  by  examining 
 the  fituation  of  the  world  at  the  refpective 
 periods  when  their  authors  appeared  :  and 
 from  this  inveftigation  he  will  with  cer- 
 tainty 
 
46         SERMON      I. 
 
 tainty  infer,  what  can  be  affigned  to  the 
 wifdom  of  heaven,  and  what  to  the  policy 
 of  men. 
 
 He  will  then  weigh  in  the  balance  of 
 calm  and  unprejudiced  reafon  the  evidence 
 upon  which  they  reft  their  claims ;  and 
 endeavour  by  thefe  means  to  fix  the  crite- 
 teria  of  real  and  pretended  revelation. 
 
 He  will  clofe  his  enquiries  by  confider- 
 ing  their  effects  upon  mankind,  whether 
 as  individuals,  or  nations :  for  from  the 
 tendency  of  a  religion  to  promote  the  pre- 
 fent  happinefs  of  men,  we  may  determine 
 the  probability  of  its  connection  with  their 
 future  interefts.  In  this  manner  it  is  pro- 
 bable that  he  will  be  able  to  afcertain  the 
 nature  and  character  of  thefe  refpe&ive 
 fyftems  better  than  in  the  more  inartificial 
 method  of  detached  and  delultory  enquiry. 
 For,  doubtlefs,  in  proportion  to  the  variety 
 and  magnitude  of  thofe  circumftances  in 
 which  either  fyftem  is  feen  to  be  farther 
 removed  from  the  wily  ftratagems  a  de- 
 ceiver would  employ,  and   the   bafe  ends 
 
 he 
 
SERMON      I.         47 
 
 he  would  purfue  5  in  proportion  as  it  ap- 
 proaches nearer  to  the  idea  of  fuch  a  re- 
 ligion as  the  divine  being,  who  ads  for 
 the  beft  purpofes  by  the  beft  means,  may 
 be  fuppofed  to  communicate  to  mankind ; 
 in  that  exadl  proportion  will  its  claims  be 
 authenticated  and  its  evidence  confirmed. 
 
 ,  It  is  to  this  great  fubjedt,  of  difcuffion 
 that  I  prefume  to  call  the  attention  of  the 
 audience  I  now  addrefs  ;  and  I  do  not 
 know  that  it  is  within  the  compafs  of  my 
 information  to  bring  any  more  ufeful  or 
 more  proper  offering  to  the  truth  of  our 
 faith,  than  the  refult  of  thofe  enquiries 
 which  my  fituation  and  profefTion  have 
 enabled  me  to  make.  I  purpofe  therefore 
 to  coniider,  in  their  moft  important  points 
 of  view,  the  characters  of  Mahometifm 
 and  Chriftianity  -,  and  the  nature  of  their 
 refpeftive  pretenfions  to  a  divine  origin. 
 
 Nothing,  furely,  is  fo  likely  to  attracl 
 the  attention  of  fcholars  to  eaftern  litera- 
 ture, as  thefplendid  fcene  of  Afiatic  hifto- 
 ry  which  is  here  prefented  to  them  ;  and 
 the  important  treafures  of  religious,  of  po- 
 litical, 
 
48         SERMON      I. 
 
 litical,   and  of  philofophical  information 
 which  it  contains. 
 
 We  rejoice  in  the  progrefs  of  every 
 ftudy,  which  connects  the  various  mate- 
 rials of  knowledge  by  new  ties,  diverfifies 
 them  by  new  combinations,  and  enlarges 
 the  views  of  the  contemplative  and  pious 
 believer.  We  feel  a  growing  confidence 
 in  our  caufe,  from  the  conviction,  that  the 
 farther  fuch  enquiries  are  purfued,  and 
 the  more  fuch  information,  as  may  facili- 
 tate them,  is  collected,  the  more  firmly 
 will  the  truth  of  our  faith  be  eftablifhed  ; 
 and  the  more  magnificent  views  will  it 
 unfold  to  us  of  the  connection  in  which 
 chriftianity  (lands  with  the  temporal  and 
 eternal  welfare  of  mankind. 
 
 SER- 
 
SERMON     II. 
 
 Acts.   V.  38,  39. 
 
 If  this  CounfeU  or  this  Work,  be  of  Men,  it 
 will  come  to  nought :  But  if  it  be  of  God, 
 ye  cannot  overthrow  it. 
 
 "^HE  miraculous  propagation  and 
 final  eftablifhment  of  chriftianity, 
 the  triumphs  it  has  obtained  over 
 obftacles  the  moft  formidable,  and  the 
 efrefts  it  has  produced  by  instruments  in 
 appearance  the  moft  inadequate,  have  fre- 
 quently been  urged,  as  decifive  proofs  of 
 its  divinity  and  truth. 
 
 In  fupport  of  this  argument  the  words 
 now  before  us,  which  contain  the  famous 
 maxim  of  Gamaliel,  in  his  advice  to  the 
 Jewifh   council,    are  fometimes  adduced. 
 
 D  But 
 
5o        SERMON      If. 
 
 But  with  whatever  propriety  the  text  may 
 be  applied  to  the  particular  cafe  of  chrif- 
 tianity,  the  general  principle  is  not  to  be 
 admitted,  without  many  exact  and  intereft- 
 
 mg 
 
 diftinctions. 
 
 Succefs  alone  is  undoubtedly  no  certain 
 criterion  of  the  truth  and  divinity  of  any 
 religious  fyftem  ;  no  abfolute  proof  of  the 
 concurrence  and  approbation  of  heaven. 
 For,  is  it  not  evident,  that  God  permits 
 error  to  prevail  in  the  world,  nay  fome- 
 times  to  a  greater  extent  than  the  truth 
 itfelf  ?  The  fact  we  cannot  difpute,  where 
 we  are  utterly  unable  to  affign  the  final 
 caufe.  The  efficient  caufes  do  indeed 
 fometimes  lie  open  to  our  view  ;  they  are 
 to  be  found  in  the  nature  and  condition  of 
 man ;  they  do  not  clafh  with  the  moral 
 attributes  of  the  Deity  ;  and  they  fupply 
 abundant  matter  as  well  to  gratify  our  cu- 
 riofity,  as  to  fubdue  our  pride. 
 
 God  has  conftituted  us  free  agents,  and 
 has  endued  us  with  faculties,  which  though 
 fufficient,  if  properly  exerted,  to  lead  us 
 into  the  difcovery  of  truth,  are  ftill  limited 
 
 and 
 
SERMON.       II.        5I 
 
 and  circumfcribed.  We  are  therefore  fal- 
 lible creatures,  liable  to  be  impofed  upon 
 either  by  the  delufions  of  our  own  imagi- 
 nations, or  by  the  artifices  of  interefted 
 impoftors.  Unqualified  for  deep  fpeculati- 
 on  and  laborious  refearch,  the  great  bulk 
 of  mankind  is  oftener  directed  by  fancy, 
 by  prejudice,  or  intereft,  than  by  reafon. 
 Hence  it  happens,  that  mifled  by  the  craft 
 and  cunning  of  thofe  who  lie  in  wait  to  de- 
 ceive, or  feduced  by  doctrines  flattering 
 and  agreeable  to  the  corruption  of  the  hu- 
 man heart,  numbers  in  all  ages  forfaking 
 the  truth,  have  embraced  with  willingnefs, 
 and  propagated  with  zeal,  the  groffeft  and 
 rnoft  pernicious  miflakes. 
 
 If  our  own  experience  mould  be  ineffi- 
 cient to  convince  us  of  thefe  facts,  the  hifto- 
 ry  of  paft  ages  will  teach  us  by  melancholy 
 examples,  how  extenfive  an  influence  error 
 has  often  been  permitted  to  obtain  over  the 
 minds  of  men.  Even  from  the  earlieft  age9 
 of  the  world,  down  to  that  glorious  aera 
 when  the  fun  of  righteoufnefs  arofe  to  give 
 light  to  them  that  fat  in  darknefs  and  the 
 lhadow  of  death,  it  pleafed  the  divine  Pro- 
 
 D  2  vidence 
 
52        SERMON       IL 
 
 vidence  to  fuffer  the  far  greater  part  of 
 mankind  to  lie  in  the  darkeft  ignorance, 
 with  regard  to  the  grand  fundamental  prin- 
 ciples of  all  religion. 
 
 The  worfhip,  and  I  had  almoft  faid,  the 
 knowledge  of  the  one  true  God,  were 
 through  various  revolutions  of  empires, 
 and  amidft.  various  modes  of  life,  confined 
 within  the  narrow  limits  of  Judaea.  And 
 even  among  the  peculiar  people,  which 
 had  been  feparated  from  the  nations  by  an 
 extraordinary  act  of  divine  Providence  for 
 the  exprefs  purpofe  of  preferving  this  know- 
 ledge pure  and  untainted,  the  baleful  in- 
 fluence of  error  was  too  often  felt.  The 
 honours  due  only  to  the  great  creator,  were 
 unworthily  transferred  to  the  creature;  the 
 altars  of  Jehovah  became  the  feats  of  fu- 
 perftition  and  idolatry.  In  the  days  of 
 aAhab,  there  remained  on\y  /even  thoufand 
 in  Ifrael,  who  had  not  bowed  the  kne:  to  Baal: 
 and  under  the  impious  Jeroboam,  while 
 ten  tribes  followed  the  gods  of  Dan  and 
 Bethel,  two  only  continued  to  worfhip 
 the  Lord  at  Jerufalem. 
 
 a    i  Kings  xix.  iS. 
 
 Inftances 
 
SERMON       II. 
 
 53 
 
 Inftances  have  never  been  wanting  of 
 men,  who  from  interefted  motives,  for  the 
 acquifition  of  power,  have  pretended  to 
 hold  immediate  converfe  with  the  Deity; 
 and  whofe  pretences,  from  the  fagacious 
 artifices  of  the  teacher,  or  the  abject  cre- 
 dulity of  the  people,  have  been  crowned 
 with  fuccefs. 
 
 Rome  furnifhed  a  Numa,  who  gave  the 
 higheft  fanction  and  authority  to  the  dic- 
 tates of  human  prudence  and  policy,  by 
 delivering  them  to  his  fubjedts  as  the  ex- 
 prefs  revelations  of  the  immortal  gods : 
 and  thus  firmly  eftabli(hed  a  fyftem,  which, 
 with  fome  fubfequent  additions,  remained 
 entire  through  the  various  revolutions  of 
 the  Roman  commonwealth  ;  till  at  length 
 the  religion  of  Chrift  triumphed  over  Po- 
 lytheifm,  and  the  banner  of  the  crofs  was 
 erected  on  the  ruins  of  the  capitoL 
 
 Nor  did  the  introduction  of  chriftianity 
 into  the  world  produce  any  alteration,  at 
 leaft  in  this  refpect,  in  the  manner  of  God's 
 dealings   with   mankind.     Even  when  it 
 
 D  3  pleafed 
 
54        SERMON      II. 
 
 pleafed  him  to  employ  extraordinary  means 
 for  an  extraordinary  end,  and  to  propagate 
 the  truth  by  aids  to  which  the  advocates  of 
 falsehood  could  not  have  recourfe,  he  ftjll 
 dealt  with  men  as  with  free  and  rational 
 creatures.  They  were  ftili  left  at  liberty 
 either  to  embrace  or  rejecl:  what  he  had  re- 
 vealed :  and  by  fame  it  was  adually  fo  far 
 refilled,  as  to  draw  down  the  juft  judgement 
 of  infatuation  as  a  punifhment  for  fuch 
 refiftance.  Thus  was  it  with  the  Pharifees, 
 b  w/jo/e  eyes  he  blinded,  and  whofe  hearts  he 
 hardened \  left  they  floould  fee  with  their  eyes, 
 and  under/land  with  their  hearts,  and  be 
 converted. 
 
 Even  the  final  eftablimment  of  the  Gof- 
 pel  did  not  totally  extirpate  error  and  de- 
 lufion  from  the  world.  Tares  were  ftill 
 permitted  to  fpring  up,  and  fometimes 
 even  to  choak  th$  good  feed.  The  hiftory 
 of  the  earlier  ages  of  chriftianity  is  little 
 more  than  a  melancholy  recital  of  fuccef- 
 five  herefies  and  abfurdities ;  fome  of 
 which  were  either  plucked  up  by  the  hand 
 of  reformation,  or  left  to  wither  of  them- 
 
 b  John  xii.  40,  41. 
 
 felves  ; 
 
SERMON       II.         55 
 
 fclves ;  while  others  taking  deep  root, 
 were  fuffered  to  flourifh  a  long  time,  and 
 almoft  to  overfhadow  the  church. 
 
 But  let  not  the  excellency  of  chriftiani- 
 ty  be  depreciated,  becaufe  it  failed  to  do, 
 what  could  not  be  done,  without  violence 
 to  the  whole  intellectual  and  moral  con- 
 ftitution  of  its  profeflbrs  :  let  not  the 
 veracity  of  its  author  be  impeached,  be- 
 caufe his  followers  have  rufhed  headlong 
 into  thofe  erroneous  and  impious  opini- 
 ons, which  he  has  himfelf  mod  explicitly 
 foretold,  and  mofl  pointedly  condemned. 
 c  take  heed,  fays  he,  that  no  man  deceive 
 you :  for  many  /hall  come  in  my  name,  faying, 
 I  am  Chriji,  and  fo all  deceive  many. — dFor 
 there  Jl:  all  ar  if efalfe  Chri/ls  and falfe  prophets, 
 and  flo  all  floe  w  great  figns  a?id  wonders,  info- 
 much  that  if  it  were  pofjible,  they  Jhall  de* 
 ceive  the  very  elec7. 
 
 Thus  he  foretold;  and  the  event  juftifi- 
 ed  the  prediction. 
 
 But  among  all  the  inftances  of  audaci- 
 ous and  fuccefsful  impofture,  which  hifto- 
 
 c  Matt,  xxiv,  4,  5.  d  lb.  24. 
 
 D  4  ry 
 
56        SERMON       II. 
 
 ry  has  recorded,  none  has  been  more  wide- 
 ly diffufed,  or  more  firmly  eftablifhed, 
 than  that  of  the  pretended  prophet  of  Ara- 
 bia. Born  in  an  obfcure  and' uncivilized 
 country,  entitled  to  no  pre-eminence  of 
 power  or  authority,  the  grand  impoftor  by 
 the  mere  force  of  a  bold  and  fertile  genius, 
 afiifted  by  a  concurrence  of  circumftances 
 univerfally  aufpicious  to  his  defign,  was 
 enabled  to  obtain  the  moft  unbounded  em- 
 pire over  the  minds  as  well  as  perfons  of 
 a  very  large  portion  of  mankind  ;  and  to- 
 gether with  a  temporal  kingdom,  to  in- 
 troduce and  fix  a  religion,  which  has  fub- 
 fifted  in  almoft  undiminished  vigour  to  the 
 prefent  times,  through  the  long  period  of 
 more  than  noo  years. 
 
 The  rapid  propagation  of  Mahometifm, 
 and  the  brilliant  victories  of  its  Founder, 
 have  frequently  been  urged  by  his  follow- 
 ers as  the  exprefs  teftimonies  of  heaven  to 
 the  truth  and  holinefs  of  their  religion  : 
 to  this  argument  divines  of  the  Romifh, 
 Communion0  have  given  too  much  coun- 
 tenance, by  reprefenting  amplitude,  dura- 
 
 e  See  Bellarm.  dc  Notis  Ecclefiae. 
 
 tion, 
 
S    E    R    M    O    N       II.        57 
 
 tion,  and  temporal  profperity  among  the 
 chara&eriftic  and  infallible  marks  of  the 
 true  church.  But  furely  that  can  be  no 
 argument  in  favour  of  any  fyftem,  which 
 might  equally  be  alledged  by  all  ;  and 
 which  the  follower  of  Numa,  and  the  dif- 
 ci|)le  of  Mahomet,  no  lefs  than  the  Chris- 
 tian, have  in  reality  pleaded  as  proofs  of  a 
 divine  original  in  their  reipedive  religions. 
 
 It  appears  then,  as  well  from  experi- 
 ence that  error  often  does,  as  from  the 
 nature  and  conftitution  of  man  that  it 
 fometimes  muft  prevail  in  the  world  ;  and 
 confequently  that  the  eftabliihment  of  any 
 religious  fyftem,  whenconfidered  by  itfelf, 
 determines  nothing  with  regard  to  the 
 truth  of  its  doclxines,  or  the  iuperior  au- 
 thority of  its  fan&ions.  What  is  uncom- 
 mon, muft  not  be  confounded  with  what 
 is  fupernatural  :  what  can  be  accounted 
 for  by  human  means,  muft  not  be  haftily 
 and  indifcriminately  afcribed  to  divine. 
 Succefs,  which  is  not  only  compatible 
 with  the  exiftence  of  a  revelation  immedi- 
 ately proceeding  from  God,  but  even  infe- 
 parable  from  it  in  our  ideas,,  muft  not  be 
 
 infifted 
 
58        S    E    R    M    O    N      II. 
 
 infilled  upon  as  directly  and  properly  de- 
 monftrative  of  the  fource  whence  any  re- 
 ligion flowed. 
 
 But  when  the  advocate  for  chriftianity 
 argues  in  its  behalf,  that  fo  many  thou- 
 fands  were  on  a  fudden  converted  to  the 
 faith  ;  that  the  teligion  of  Chrift  fo  widely 
 and  fo  aufpicioufly  fpread  its  influence  over 
 a  large  portion  of  the  habitable  world  ; 
 the  force  of  this  argument  is  not  derived 
 from  the  mere  prevalence  of  Chriftianity, 
 but  from  its  prevalence  under  thofe  pecu- 
 liar circumflances,  in  which  the  gofpel,  at 
 its  firft  preaching,  appears  to  have  been 
 placed. 
 
 Nor  does  the  important  argument  in 
 favour  of  chriftianity,  thus  drawn  from 
 its  rapid  propagation,  lofe  any  thing  of  its 
 weight,  from  the  eftablifhment  of  falfe 
 religions  in  the  world  ;  unlefs  it  could  be 
 fhewn,  that  they  were  propagated  under 
 circumftances  equally  difadvantageous,  and 
 by  means  equally  miraculous. 
 
 How 
 
SERMON       II. 
 
 59 
 
 How  far  this  was  the  cafe  with  Maho- 
 metifm,  will  appear  from  an  impartial 
 confideration  of  the  ftate  of  things  at  the 
 time  when  it  was  propofed  to  the  world, 
 and  of  the  caufes  which  contributed  to  its 
 fuccefs. 
 
 -  In  reviewing  the  caufes  which  feem  to 
 have  facilitated  the  progrefs  of  Mahomet- 
 ifm,  the  firft  and  greater!:  which  preftnts 
 itfelf  to  our  confideration,  is  the  miferable 
 and  diftradted  ftate  of  the  Chriftian  church. 
 
 If  in  furveying  the  hiftory  of  the  fixth 
 and  feventh  centuries,  we  call  to  our  re- 
 membrance that  purity  of  do&rine,  that 
 fimplicity  of  manners,  that  fpirit  of  meek- 
 nefs  and  univerfal  benevolence,  which 
 marked  the  character  of  the  Chriftian  in 
 the  Apoftolic  age,  the  dreadful  reverfe 
 which  we  here  behold,  cannot  but  ftrike 
 us  with  aftonifliment  and  horror.  Divided 
 into  numberlefs  parties  on  account  of  dis- 
 tinctions the  moft  trifling  and  abfurd, 
 contending  with  each  other  from  per- 
 verfenefs,  and  perfecuting  each  other  with 
 
 ran- 
 
60         S    E    R    M    O    N       II. 
 
 rancour,  corrupt  in  opinion,  and  dege- 
 nerate in  practice,  the  Chriftians  of  this 
 unhappy  period  feem  to  have  retained 
 little  more  than  the  name  and  external 
 profeffion  of  their  religion.  Of  a  Chriftian 
 church  fcarce  any  veftige  remained.  The 
 moft  unchriftian  principles  and  opinions 
 were  univerfally  predominant;  ignorance 
 amidft  the  moft  favourable  opportunities 
 of  knowledge  ;  vice  amidft  the  nobleft  en- 
 couragements to  virtue ;  a  pretended  zeal 
 for  truth,  mixt  with  the  wildeft  extrava- 
 gancies of  error ;  an  implacable  fpirit  of 
 difcord  about  opinions  which  none  could 
 fettle  ;  and  a  general  and  ftriking  fimilari- 
 ty  in  the  commiffion  of  crimes,  which  it 
 was  the  duty  and  intereft  of  all  to  avoid  ! 
 
 The  gofpel  indeed  was  in  itfelf  pure 
 and  holv,  while  thefe  hideous  features  of 
 deformity  characterized  its  infatuated  pro- 
 feflbrs :  but  through  the  prejudiced  under- 
 ftandings  and  indignant  tempers  of  men, 
 the  odium  incurred  by  perfons  was  vehe- 
 mently and  unjuftly  transferred  to  things : 
 the  merits  of  the  caufe  were  not  fepa- 
 rated   by   difpaffionate   and    nice   diftinc- 
 
 tion 
 
SERMON      II.        61 
 
 tion  from  the  glaring  imperfections  of 
 thofe  who  patronized  it:  and  the  partial 
 and  temporary  inefficacy  of  chriftianity 
 fupplied  a  plaufible  train  of  objections  to 
 its  credibility  and  its  ufe. 
 
 It  is  an  obvious,  though  juft  remark, 
 that  true  religion  and  learning  have  ever 
 flourifhed  and  fallen  together.  Both  had 
 now  for  fome  centuries  been  baftening 
 with  equal  and  vifible  fteps  to  decay.  The 
 fciences  unpatronized  by  the  emperors  and 
 perfons  in  authority,  had  long  ceafed  to  be 
 confidered  as  the  roads  to  wealth  and  ho- 
 nour, and  were  therefore  no  longer  culti- 
 vated. The  interefts  of  polite  literature 
 and  philofophy  had  received  irreparable  in- 
 juries, by  the  incurfions  of  the  Goths  and 
 other  barbarous  nations  into  the  weftern 
 provinces  of  the  Roman  empire.  During 
 the  violence  and  danger  which  naturally 
 attended  thefe  tumultuous  fcenes,  there 
 remained  but  little  leifure  or  opportunity 
 for  thofe  who  were  ftill  defirous  of  attend- 
 ing to  the  liberal  arts.  And  it  is  highly 
 probable  that  they  muft  have  totally  pe- 
 rifhed  in  the  genera!  confufion,  had  they 
 
 not 
 
62        SERMON       II. 
 
 not  found  a  wretched  and  precarious  ihel- 
 ter  in  the  cloifters  of  the  monks.  Here 
 indeed  their  ftill  venerable  remains  were 
 preferved  awhile ;  though  they  received 
 only  fuch  a  degree  of  culture,  as  ferved  to 
 difplay  the  glorious  height  from  which 
 they  had  fallen. 
 
 Hiftorians  have  exhibited  to  us  the 
 moil:  melancholy  picture  of  the  univerfal 
 darknefs  and  ignorance,  which  at  the  be- 
 ginning of  the  feventh  century  had  over- 
 fpread  all  ranks  of  men.  Even  the  eccle- 
 fiaftical  orders  fcarcely  afforded  an  excep- 
 tion to  this  general  defcription.  Among 
 the  bifhops,  the  grand  inftruders  and  de- 
 fenders of  the  Chriftian  church,  few  (we 
 are  told)  could  be  found,  whofe  know- 
 ledge and  abilities  were  fufficient  to  com- 
 pofe  the  difcourfes,  however  mean  and 
 incoherent,  which  their  office  iometimes 
 obliged  them  to  deliver  to  the  people. 
 The  greater  part  of  thofe  among  the  mo- 
 nadic orders,  whom  the  voice  of  an  illite- 
 rate age  had  dignified  with  the  character 
 of  learning,  laviflied  their  time  and  talents 
 
 in 
 
SERMON       II.        63 
 
 in  ftudying  the  fabulous  legends  of  pre- 
 tended faints  and  martyrs,  or  in  compos- 
 ing hiftories  equally  fabulous ;  rather  than 
 in  the  cultivation  of  true  fcience,  or  the 
 diffufion  of  ufeful  knowledge. 
 
 Nor  was  the  condition  of  the  Eaftern 
 Church  more  favourable  to  the  interests  of 
 literature.  Diftradted  by  the  implacable 
 animofity  of  contending  parties,  Neflori- 
 ans,  Monophyfites,  and  the  numberlefs 
 fubdivifions  of  thofe  two  feels,  it  was  a 
 ftranger  to  that  peace  and  tranquillity  which 
 is  abfolutely  neceffary  to  the  cultivation, 
 and  even  the  exiftence  of  learning.  Intent 
 only  upon  the  annoyance  of  each  other,  all 
 parties  hdd  equally  forfaken  the  broad  and 
 open  paths  of  manly  philofophy  and  libe- 
 ral fcience,  for  the  narrow  and  perplexing 
 intricacies  of  metaphyfics.  The  champions 
 of  the  contending  factions  directed  alike 
 their  principal  attention  to  the  writings  of 
 Ariftotle  ;  and  in  order  to  arm  their  fol- 
 lowers  with   logical    fubtleties,  tranflated 
 
 many 
 
64        SERMON       II. 
 
 many  of  the  works  of  that  profound  phi- 
 losopher into  their  refpeftive  languages/ 
 
 Of  the  writings  which  threw  a  feeble 
 glimmering  over  the  darknefs  of  this  un- 
 happy period,  the  far  greater  part  were  con- 
 troverfial.  In  the  few  which  have  remained 
 to  the  prefent  times,  it  is  eafy  to  trace  the 
 melancholy  decline  of  piety  as  well  as  of 
 literature.  That  natural  and  beautiful  fim- 
 plicity  which  is  the  Striking  characteristic 
 of  the  writings  of  the  apoftolic  age,  and 
 of  the  iirft  defenders  of  chriftianity,  was 
 now  fucceeded  by  the  coarfe  and  confufed 
 jargon  of  the  fchools,  by  the  loud  and 
 fierce  clamours  of  perfonal  invective,  and 
 by  all  the  difingenuous  arts  of  fophiftry, 
 which  induftrioufly  perplexed  truth ;  and 
 of  bigotry,  which  perverfely  oppofed  it. 
 
 While  ignorance  was  thus  extending 
 her  dominion  over  the  Christian  world, 
 fuperftition,  her  genuine  offspring,  follow- 
 ed clofe  behind.     The  progreis  of  corrup- 
 
 f  See  Abul-Pharaj.  Hift.  Dynaft.  p.  94. 
 
 tion 
 
SERMON      II.        65 
 
 tlon  is  rapid  and  unbounded.  When  once 
 the  profeflbrs  of  chriftianity  had  departed 
 from  that  purity  of  worfhip,  and  that  fim- 
 plicity  of  faith,  which  Chrift  and  his  .po- 
 ttles had  prefcribed,  and  impioufly  dared 
 to  erect  a  fuperftrudure  of  worthleis  ma- 
 terials upon  the  firm  and  folid  founda- 
 tions of  the  gofpel;  it  was  impoffible  to 
 fix  any  limits  to  the  growing  corruption. 
 One  abufe  was  daily  added  to  another  $ 
 and  the  introduction  of  one  fuperftition 
 ferved  only  to  pave  the  way  for  a  thoufand 
 others,  more  falfe  and  more  pernicious, 
 which  followed  in  its  train. 
 
 To  go  back  no  farther  than  the  begin- 
 ning of  the  third  century  ;  even  at  that 
 early  period,  it  is  eafy  to  obferve  the  un- 
 feemly  fabric  of  fuperftitious  ceremony 
 gradually  rifing  upon  the  ruins  of  genuine 
 piety.  The  far  greater  part  of  thofe  cor- 
 rupt doctrines  and  vain  fuperilitions,  which 
 formerly  occafioned  the  feparation  of  our 
 anceftors  from  the  communion  of  the  Ro- 
 mifh  church,  and  of  which  we  fiill  con- 
 tinue to  entertain  a  juft  abhorrence,  were 
 introduced  and  eftablifhed  during  the  dark- 
 
 E  nefs 
 
66        SERMON      II. 
 
 nefs  of  this  and  the  fucceeding  ages.  An 
 extravagant  veneration  for  departed  faints 
 and  martyrs,  the  idolatrous  worfhip  of 
 images  and  relics,  and  laftly  the  abfurd 
 and  fanciful  notion  of  a  Fire  deftined  to 
 purify  the  foul  after  death  from  the  pollu- 
 tions it  had  contracted  while  in  the  body; 
 thefe  opinions,  which  are  ftill  held  facred 
 and  effential  by  the  church  of  Rome,  were 
 the  fucceffive  progeny  of  the  ignorance 
 and  fuperftition  of  thefe  ages. 
 
 At  the  time  of  Mahomet  thefe  corrupt 
 opinions  had  nearly  eclipfed  the  luftre  of 
 the  gofpel .  The  very  effence  of  chriftianity 
 was  loft  under  a  load  of  idle  and  fuperfti- 
 tious  ceremonies,  which  were  daily  multi- 
 plied without  bounds  $  and  the  unmeaning 
 pomp  of  a  gaudy  and  oftentatious  worfhip 
 was  fubftituted  in  the  room  of  the  fimple, 
 yet  nobler  oblation  of  the  heart. 
 
 The  primitive  Chriflians  with  anxious 
 zeal  confined  their  worfhip  to  the  one  moft 
 high  God,  and  his  fon  Jefus  Chrift ;  but 
 thofe  who  now  called  themfelves  by  that 
 venerable  name,  had  multiplied  almoft  to 
 
 in- 
 
SERMON       II.        67 
 
 infinity    the    objects   of    their    devotion. 
 Neglecting,  or  forgetting  the  grand  and 
 only  mediator  between  God  and  man,  the 
 trembling  votary  bowed  at  the  (hrine  of 
 fome  reputed  faint,  a  mortal  frail  and  weak 
 like  himfelf,  to  implore  his  intercefiion, 
 either  in  obtaining  the  favour,  or  in  avert- 
 ing the  vengeance  of  an   offended  God. 
 The  bleffed  Virgin  was  raifed  to  a  dignity, 
 and   adorned   with    titles,    which   neither 
 fcripture  could  warrant,  nor  reafon  approve: 
 and  the  mother  of  the  man  Chrift  Jefus 
 was  often  honoured  with  a  more  affiduous 
 devotion,  and  addrefled  with  more  frequent 
 prayers  than  the  Son  of  God  himfelf.  Even 
 the  fancied  remains  of  that  crofs,  on  which 
 the  Saviour  of  mankind  had  died,  to  ex- 
 piate the  fins  of  the  world;  the  images  of 
 the  faints  who  had  laboured  to  difieminate, 
 and  the  bones  of  the  martyrs,  who  had 
 died  to  confirm  the  faith,   were  now  by 
 the  arts  of  a  defigning  prieflhood,  and  the 
 ignorance  of  a  fuperftitious  multitude,  held 
 up  as  proper  objects  of  religious  adoration. 
 
 Where  opinions  are  thus  depraved,  it  is 
 unreafonable   to  exped  that  the  practice 
 
 E  2  mould 
 
68         SERMON      IL 
 
 fhould  be  exemplary.  Accordingly  we  find, 
 that  the  decay  of  morality  kept  equal  pace 
 with  that  of  piety. 
 
 The  wealth,  as  well  as  the  privileges 
 and  authority  of  the  clergy,  had  increafed 
 considerably  during  the  reign  of  ignorance 
 and  fuperftition.  -To  this  increafe  nothing 
 had  more  effectually  contributed,  than  the 
 opinion  that  remiffion  of  fins,  however 
 black  and  heinous,  was  to  be  purchafed  by 
 the  liberality  of  the  penitent  to  the  churches 
 and  the  miniftry ;  and  that  the  interceffion 
 of  departed  faints  was  to  be  bought  by 
 fuitable  offerings  prefented  on  the  altars 
 which  were  confecrated  to  their  memory. 
 
 But  the  increasing  wealth  of  the  ecelefi- 
 aftical  orders  gradually  introduced  among 
 them  all  that  train  of  vices  and  follies, 
 which  affluence  and  profperity  naturally 
 bring  with  them.  Their  luxury,  their 
 pride,  their  ambition  knew  no  bounds. 
 Hence  the  turbulent  and  fhamelefs  con- 
 tentions of  the  bifhops  concerning  the  ex- 
 tent and  authority  of  their  fees.  Hence 
 the  frequent  and  almoft  perpetual  Struggles 
 
 be- 
 
SERMON      II.        69 
 
 between  the  biftiops  of  Rome  and  Con- 
 ftantinople,  the  two  grand  rulers  of  the 
 Chriftian  church,  to  the  irreparable  injury 
 and  difgrace  of  chrifiianity. 
 
 But  what  feems  more  peculiarly  to  have 
 characterized  the  age  of  which  we  are 
 fpeaking,  is  the  furious  and  relentlefs  fpirit 
 of  perfecution. 
 
 It  was  the  fevere  remark  of  a  Pagan  hif- 
 torian s  concerning  the  Chriftians  of  the 
 fourth  century,  c<  That  their  enmity  to- 
 wards each  other,  exceeded  the  fury  of  the 
 beafts  againft  man."  In  the  fucceeding  ages 
 this  evil  gradually  increafed,  till  at  length 
 the  unworthy  profeflbrs  of  chrifiianity  had 
 univerfally  let  loofe  the  favage  fpirit  of  per- 
 fecution upon  each  other,  without  reftraint, 
 and  without  remorfe.  That  charity  and 
 univerfal  benevolence  which  the  great  au- 
 thor of  their  religion  fo  often  enjoined, 
 and  fo  well  exemplified  in  his  own  life  and 
 character,  were  by  his  degenerate  followers 
 either  forgotten  or  difregarded.  Varieties 
 of  opinion,  which   were    rather   nominal 
 
 l  Ammian.  Marcel! .  Lib.  xxii.  Cap.  5.  p.  233. 
 
 E  3  than 
 
70         SERMON      II. 
 
 than  real,  and  fhades  of  difference  which 
 are  fcarcely  perceptible  to  the  acuteft  obfer- 
 ver  in  the  prefent  age,  were  deemed  fufti- 
 cient  to  make  void  alike  the  fpirit,  and 
 awful  commands  of  the  gofpel,  the  facred 
 privileges  of  humanity,  and  the  tender  ties 
 of  relationship.  The  blind  fury  of  fuper- 
 ftitious  zeal  extinguished  the  tendered  fen- 
 timents  of  nature ;  the  majefty  of  the  laws 
 was  trampled  on  and  violated  with  impu- 
 nity ;  the  cities  of  the  eaft  were  deluged 
 with  blood.     . 
 
 Such  is  the  melancholy  pifture  of  com- 
 plicated mifery  and  diftra&ion,  which  his- 
 torians have  univerfally  drawn  of  the 
 Chriflian  world  in  general,  and  of  the 
 Eaftern  church  in  particular,  at  the  open- 
 ing of  the  feventh  century. 
 
 It  may  be  fufficient  to  have  thus  briefly 
 reprefented  the  diftinguifhing  particulars 
 of  the  ftate  of  chriftianity,  at  the  time 
 when  Mahomet  affumed  the  prophetic 
 character.  The  advantages  and  affiftance 
 which  the  impoftor  derived  from  thefe 
 circumftances  of  his  times,  in  the  propa- 
 gation 
 
SERMON      II.         ?l 
 
 gation  and  eftablifhment  of  his  new  reli- 
 gion, are  fufficiently  obvious  :  it  is  necef- 
 fary  only  to  remark,  that  thefe  advantages 
 were  feized  with  irrefiftible  ardour,  and 
 purfued  with  unremitted  adtivity* 
 
 If  the  corruptions  and  diftrefles  of  chrif- 
 tianity  were  thus  fignally  favourable  to  the 
 afpiring  views  of  Mahomet,  the  political 
 and  religious  ftate  of  Arabia  at  that  time, 
 contributed  not  lefs  remarkably  to  the  fuc- 
 cefs  of  the  impoftor. 
 
 While  the  once  formidable  empires,  of 
 Rome  on  the  one  hand,  overwhelmed  by 
 the  fierce  incurfions  of  the  northern  barba- 
 rians, and  of  Perfia  on  the  other,  diftrafted 
 by  its  own  inteftine  divifions,  were  evi- 
 dently in  the  laft  flage  of  decay,  Arabia  was 
 in  every  refpedt  profperous  and  flourifhing. 
 Naturally  populous  in  itfelf,  it  had  re- 
 ceived a  very  confiderable  acceffion  of  in- 
 habitants from  the  Grecian  empire;  from 
 whence  the  violence  of  religious  perfecti- 
 on had  driven  great  numbers  to  feek  an 
 
 E  4  afy- 
 
72         SERMON      II. 
 
 afylum  in  a  country,  where  they  might 
 enjoy  their  opinions  without  interruption, 
 and  profefs  them  without  danger. 
 
 Arabia  had  ever  been  celebrated  as  the 
 feat  of  unbounded  liberty  :  divided  into 
 many  independent  tribes,  it  of  courfe  ad- 
 mitted an  almoft  jendlefs  variety  of  religi- 
 ous opinions. 
 
 The  Jews  had  early  eftabliflied  them- 
 felves  in  this  country,  even  before  the  time 
 of  the  apoftles ;  for  the  Arabians  are  enu- 
 merated among  thofe  who  came  to  cele- 
 brate the  feaft  of  pentecofl h :  and  at  the  de- 
 duction of  Jerufalem  by  the  Roman  pow- 
 er, many  of  them  efcaped  hither,  as  to  a 
 place  of  refuge  from  the  dreadful  calami- 
 ties, which  the  juft  vengeance  of  God  in- 
 flicted on  their  nation.  Chriftianity  had 
 alfo  made  a  very  confiderable  progrefs 
 among  fome  of  the  tribes  of  Arabia;  and 
 in  particular  that  feet  of  it,  which  was 
 diftinguiihed  by  the  title  of  Jacobites, 
 
 But  the  religion  which  was  moft  exten- 
 fively  difieminated,   and  moft  highly  ef- 
 
 h  A&sii.  ii. 
 
 teemed 
 
SERMON      II.         73 
 
 teemed  among  the  Arabians,  before  the 
 time  of  Mahomet,  was  idolatry.  Of  this 
 there  were  feveral  difiincl:  kinds :  but  the 
 predominant  fpecies  appears  to  have  been 
 that  of  the  Sabians ;  who  held  the  unity 
 of  God,  though  at  the  fame  time  they 
 worfhipped  the  fixed  ftars,  and  planets, 
 the  angels,  and  their  images,  as  fubordinate 
 deities ;  whofe  mediation  with  the  one 
 moft  high  and  fupreme  God  they  ardently 
 implored. 
 
 From  the  neighbouring  fituation  and 
 frequent  intercourfe  which  fubfifted  be- 
 tween the  Perfians  and  the  inhabitants  of 
 Arabia,  the  religion  of  the  Magi  had  like- 
 wife  found  its  wav,  and  obtained  an  efla- 
 blifhment  among  fome  of  their  tribes. 
 
 To  this  divided  ftate  of  the  religion  and 
 government  of  Arabia,  doubtlefs  much  of 
 the  fuccefs,  if  not  the  very  exiitence  of 
 Mahometifm,  may  be  reaionably  afcribed. 
 Had  the  various  unconnected  tribes  of  that 
 extenfive  country  been  united  under  one 
 common  government,  the  daring  project 
 jTiuft  quickly   and    inevitably  have    been 
 
 crufhed 
 
74        SERMON      II. 
 
 crufhed  by  the  weight  of  fuperior  power. 
 Or,  had  one  common  fyftem  of  religious 
 worfhip  been  univerfally  received  through- 
 out the  whole,  the  impoftor  mull  certainly 
 have  funk  under  the  attempt  to  fubvert 
 the  eftablifhed  belief  and  opinions  of  his 
 country. 
 
 Prejudices  derived  from  early  education, 
 and  confirmed  by  habit,  become  as  it  were 
 interwoven  with  our  very  conftitution;  and 
 thofe  opinions  which  feem  connected  with 
 the  awful  fanctions  and  the  precious  inter- 
 efts  of  religion,  we  are  always  difpofed 
 to  watch  with  unufual  jealoufy,  and  to 
 guard  with  unufual  firmnefs.  Hence  arifes 
 the  neceffity  which  every  impoftor  is  under 
 of  adapting  his  fchemes  to  the  preconceiv- 
 ed notions  of  thofe  whom  he  defigns  to 
 miflead.  The  moft  carelefs  obferver  can- 
 not but  remark,  that  this  fpirit  of  accom- 
 modation ftrongly  diftinguifhes  the  conduct 
 of  Mahomet,  and  the  character  of  his  re- 
 ligion. With  the  Jew  he  maintained  the 
 infpiration  of  Mofes,  the  authority  of  the 
 pentateuch,  and  of  the  prophetic  writings. 
 With  the  Chriftian  he  admitted  the  divine 
 
 miffion 
 
SERMON      II.         7S 
 
 miffion  of  Jefus  Chrift,  and  the  truth  of 
 the  gofpel.  He  even  attempted  to  found 
 his  own  pretentions  on  the  preceding  re- 
 velations of  Mofes  and  of  Chrift  $  and  pro- 
 feffed,  with  much  plaufibility,  that  he 
 was  fent  to  purify  a  religion  which  origi- 
 nally came  down  from  heaven,  from  the 
 pollutions  it  had  unhappily  contracted  du- 
 ring its  refidence  among  a  frail  and  dege- 
 nerate race  of  beings ;  to  fhut  the  book  ; 
 to  clofe  the  feal  of  prophecy  ;  and  to  com- 
 municate the  laft  gracious  offers  of  divine 
 mercy  and  inftru&ion  to  iinful  man. 
 
 To  win  the  affections  of  his  idolatrous 
 countrymen,  he  indulged  their  prejudices ; 
 he  gave  a  new  and  fuperior  fanclion  to  their 
 favourite  ceremonies  and  cuftoms,  and 
 adorned  them  with  more  pompous  and  at- 
 tracting embellimments. 
 
 To  the  original  fuccefs  of  this  crafty 
 and  weii-concerted  fcheme,  nothing  per- 
 haps more  effectually  contributed  than 
 the  extreme  and  deplorable  want  ot  all  in- 
 tellectual culture,  under  which  the  far 
 greater  part  of  the  Arabians  then  laboured. 
 
76        S    E    R    M    O    N      II. 
 
 Ignorance  is  ever  the  ftrongeft  and  the 
 fafeft  ground,  on  which  impofture  can  be 
 eredted.  Civilization  at  that  time  had 
 made  but  little  progrefs  in  Arabia.  The 
 art  of  writing  had  been  known  and  prac- 
 tifed  by  their  countryman  Job,  and  by  the 
 tribe  of  Hamyar,  for  many  centuries  be- 
 fore the  birth  of  Mahomet :  but  even  at 
 that  late  period  the  reft  of  the  Arabs  were 
 totally  unacquainted  with  this  ufeful  art. 
 Thofe  of  Mecca  in  particular,  to  whom 
 the  pretended  prophet  flrft  afferted  his  di- 
 vine commiffion,  and  propofed  his  new 
 religion,  were  peculiarly  diftinguifhed  as 
 ignorant  and  illiterate,  even  to  a  proverb. 
 
 Accuftomed  continually  to  a  roving  and 
 unfettled  life,  the  greater  part  of  the  Arabs 
 carried  their  literary  purfaits  no  farther 
 than  to  the  compofition  of  rude,  though 
 fometimes  beautiful  verfes  on  the  fubje&s 
 of  love  or  war  ;  or  they  amufed  themfelves 
 by  frequently  reciting  the  favourite  works 
 of  their  moft  celebrated  poets.  The  pafto- 
 ral  life  has  ever  been  deemed  favourable  to 
 the  mufes.  Accordingly  we  find  that  in 
 works  of  imagination,  the  Arabs,  even  in 
 
 their 
 
SERMON      II.        77 
 
 their  uncivilized  ftate,  were  not  wholly 
 deftitute  of  merit :  but  to  the  profound 
 refearches  of  philofophy,  and  the  laboured 
 dedu&ions  of  reafon,  they  were  of  neceffity 
 entire  ftrangers. 
 
 The  ignorance,  the  doubts,  and  the 
 uncertainty  which  univerfally  prevailed 
 among  the  Arabians,  with  regard  to  the 
 immortality  of  the  foul,  was  alfo  a  circum- 
 ftance  which  had  no  inconfiderable  influ- 
 ence in  the  eftablifhment  of  Mahometifm. 
 Many  of  them  abfolutely  denied  the  poffi- 
 bility  of  a  future  ftate  of  exiftence ;  and 
 without  the  fmalleft  expe&ation  of  a  re- 
 furredtion,  terminated  all  their  views  in 
 the  grave.  There  were  others  indeed 
 among  them,  who  had  conceived  a  more 
 exalted,  and  in  fome  refpe&s  a  jufter  idea 
 of  human  nature;  who  imagined  that 
 death,  though  it  might  fufpend,  yet  did 
 not  put  a  final  period  to  man's  exiftence ; 
 and  who  raifed  their  hopes  to  fome  happier 
 country,  where,  after  their  departure  from 
 this  world,  they  fhould  again  be  called  into 
 being.  Whether  this  do&rine  had  been 
 transmitted  to  them  through  the  medium 
 
 of 
 
S    E    R    M    O    N       II. 
 
 of  tradition,  or  whether  they  had  received 
 fome  intimations  of  it  from  the  Chriftians, 
 or  the  Jews,  who  were  difperfed  through 
 the  eaft,  is  uncertain.  But' though  thev 
 might  be  convinced  of 'their  future  exift- 
 ence,  yet  they  were  totally  unable  to  as- 
 certain the  mode  of  that  exiftence,  or  to 
 form  any  rational  ideas  of  the  irate  which 
 was  deftined  to  receive  them.  Their  noti- 
 ons of  another  world  feem  to  have  been 
 entirely  fenfual,  and  formed  only  on  the 
 model  of  the  prefent,-  They  imagined  that 
 the  fame  paftions,  the  fame  wants  and  infir- 
 mities which  thev  felt  on  earth  would  ftil! 
 attend  them  beyond  the  grave  ;  <and  believ- 
 ed that  even  the  animals  which  had  con- 
 tributed to  their  eafe  and  convenience  in 
 the  prefent,  would  be  no  lei's  necefiary  to 
 their  happinefs  in  a  future  life. 
 
 Such  was  the  ftate  of  the  nation,  and 
 fuch  were  the  people,  to  whom  Mahomet 
 fir  ft  offered  a  religion  ;  which  while  it  re- 
 tained almoft  every  principle  and  opinion 
 that  immemorial  cuftom  had  taught  them 
 to  revere,  at  the  fame  time  held  forth  new 
 dodtrines,  the  mod  pleafing  and  captivat- 
 ing 
 
SERMON       II.        ?9 
 
 ing  to  the  human  heart.  To  thofe  among 
 them  who  prefumed  not  to  lift  their  hopes 
 beyond  the  prefent  life,  but  looked  for- 
 ward with  fullen  acquiefcence  to  the 
 gloomy  profped:  of  annihilation,  the  pro- 
 mife  of  an  eternal  ftate  of  exiftence,  to  be 
 paffed  in  confummate  happinefs,  could  not 
 but  afford  the  ftrongeft  and  mod  irrefiftible 
 attractions.  Others  who  already  indulged 
 a  faint,  though  pleafing  defire  of  immor- 
 tality, would  embrace  with  eagernefs  a 
 clearer  and  more  diftinct  profpedl  of  futu- 
 rity; which  at  once  enlarged,  and  con- 
 firmed, their  former  hopes. 
 
 The  Mahometan  paradife  was  adorned 
 with  all  the  gayeft  colours  of  the  imagina- 
 tion. A  felicity  confifling  only  of  pure 
 and  fpiritual  pleafure,  would  have  been 
 too  refined  for  the  grofs  and  fenfual  con- 
 ceptions of  the  uncivilized  tribes  of  Ara- 
 bia. Gardens  fairer  than  that  of  Eden, 
 watered  by  a  thoufand  ftreams,  and  enli- 
 vened by  the  blooming  beauties  of  para- 
 dife, feemed  better  calculated  to  excite 
 their  defires,  and  to  engage  their  attention. 
 
 While 
 
8o         SERMON      II. 
 
 While  this  happinefs  and  thefe  pleafurcs 
 were  thus  gracioufly  offered  to  the  faithful, 
 who  received  and  embraced  his  new  reli- 
 gion ;  the  moil  dreadful  torments  which 
 imagination  could  fuggeft,  were  at  the 
 fame  time  denounced  againft  an  unbeliev- 
 ing world. 
 
 Tempted  on  the  one  hand  by  promifes 
 thus  fpecious  and  alluring,  and  affailed  on 
 the  other  by  new  and  unheard  of  terrors, 
 againft  which  his  former  principles  could 
 afford  him  no  certain  refource ;  what 
 wonder  is  it,  that  the  unlettered  Arabian 
 willingly  embraced  a  religion,  which  thus 
 forcibly  addreffed  itfelf  to  his  ftrongeft 
 paffions  ?  His  hopes  and  fears  alike  con- 
 Ipired  to  roufe,  and  to  ftrengthen  his 
 faith  :  and  if  he  could  only  once  perfuade 
 himfelf  that  the  religion  which  was  offer- 
 ed him,  might  poffibly  be  true,  the  rea- 
 fon  even  of  the  moft  ignorant  barbarian 
 would  immediately  inform  him,  that  in 
 rejecting  fuch  a  religion  he  might  be  pre- 
 fumptuous,  and  in  embracing  it  he  could 
 not  be  imprudent. 
 
 But 
 
S    E    R    M    O   N      IL        81 
 
 But  further,  it  was  a  circumftance  which 
 probably  had  very  confiderable  weight  in 
 recommending  the  religion  of  Mahomet 
 to  his  countrymen,  and  to  the  world,  that 
 the  doctrines  which  it  taught,  were  in 
 general  the  plaineft  and  moft  fimple  that 
 can  be  imagined  -9  and  that  it  totally 
 difclaimed  all  thofe  myfteries,  at  which 
 the  pride  of  human  reafon  is  fo  apt  to 
 revolt.  The  facred  and  myfterious  doc- 
 trine of  the  Trinity  in  Unity,  which  the 
 religion  of  Chrift  firft  plainly  revealed  to 
 mankind,  has  ever  been  a  ftone  of  Humb- 
 ling and  a  rock  of  offence  to  the  proud 
 difputers  of  this  world.  To  this  doctrine, 
 becaufe  above  the  reach  of  human  reafon, 
 infidelity  has  often  objected ;  and  prefump- 
 tuoufly  dared  to  deny  what  it  could  not 
 comprehend  :  whilft  the  Chriftian,  fatis- 
 fied  that  it  is  exprellly  revealed  in  that 
 religion  which  he  knows  to  be  divine,  be- 
 lieves and  adores  in  humble  and  fubmiflive 
 iilence. 
 
 But  the  Unity  of  God,  which  forms 
 the  grand  fundamental  doctrine  of  Ma- 
 
 F  hometilm, 
 
82        SERMON       II. 
 
 hometifm,  is  alfo  univerfally  admitted  as 
 one  of  the  firft  principles  of  natural  reli- 
 gion, To  this  dodtrine  (as  has  been  al- 
 ready obferved)  the  greater  part  of  the 
 Arabians  before  the  time  of  Mahomet 
 were  no  ilrangers ;  and  though  in  practice 
 they  had  miferably  corrupted  themfelves, 
 by  the  worfhip  of  inferior  agents,  yet  in 
 belief  they  ftill  maintained  the  unity  of 
 the  divine  nature  facred  and  inviolate. 
 
 We  have  now  taken  a  fhort,  though 
 comprehenfive  view  of  the  principal  caufes, 
 which  feem  to  have  contributed  moft  ma- 
 terially to  the  original  fuccefs  of  Maho- 
 metifm.  The  means  by  which  it  was  af- 
 terwards fo  firmly  eftablifhed  and  fo  wide- 
 ly propagated  through  the  world,  are  too 
 plain,  as  well  as  too  generally  known,  to 
 require  either  minute  difcuffion,  or  pro- 
 found remarks. 
 
 No  fooner  had  the  infinuating  addrefs 
 of  the  impoftor  (affifted  by  that  concur- 
 rence of  favourable  circumftances  which 
 we  have  enumerated)  enabled  him  to  af- 
 femble  a  party   fufficient  to  fupport    his 
 
 ambitious 
 
SERMON      II.        83 
 
 ambitious  defigns,  than  he  threw  off  the 
 mafk  which  was  no  longer  neceffary ;  and 
 difclaiming  the  fofter  arts  of  perfuafion  and 
 reafoning,  immediately  adopted  a  quicker 
 and  more  efficacious  mode  of  converfion. 
 It  was  alledged  by  the  deceiver,  that  fince 
 a  difobedient  world  had  difdained,  or  re- 
 jected the  ineffectual  fummons  which  the 
 divine  mercy  had  fent  in  former  times  by 
 the  prophets,  who  came  with  appeals  to 
 the  fenfes  and  reafon  of  mankind  ;  it  had 
 now  pleafed  the  Almighty  to  fend  forth 
 his  laft  great  prophet,  by  the  ftrength  of 
 his  arm  and  by  the  power  of  the  fword,  to 
 compel  men  to  embrace  the  truth. 
 
 Acting  under  the  fancied  authority  of 
 this  divine  commiffion,  looking  forward 
 with  anxious  expectation  to  the  joys  of 
 Paradife,  and  the  glorious  crown  of  mar- 
 tyrdom which  was  laid  up  for  thofe  who 
 fhould  perifh  in  the  propagation  of  the 
 faith,  and  convinced  that  their  lot,  whether 
 of  life  or  death,  was  absolutely  and  in- 
 evitably predetermined  ;  the  firft  followers 
 of  Mahomet  were  animated  with  that  en- 
 
 F  2  thufiaftic 
 
84        S    E    R    M    O    N      II. 
 
 thufiaftic  zeal,  which  infpires  the  mod 
 invincible  contempt  of  danger  and  of 
 death. 
 
 The  fellow  citizens  of  the  impoftor,  and 
 thofe  of  his  tribe,  to  whofe  immediate 
 charge  the  facred  temple  had  long  been 
 entrufted,  either- from  principle,  or  from 
 pride,  for  a  while  defended  with  unfhaken 
 zeal,  though  with  various  fuccefs,  the  re- 
 ligion of  their  fathers. 
 
 Exhaufted,  however,  by  a  bloody  and 
 unavailing  oppofition,  they  were  at  laft: 
 compelled  to  yield  to  the  fuperior  addrefs, 
 or  more  ferocious  courage  of  their  adver- 
 faries. 
 
 The  fubmifljon  of  the  holy  city  at  once 
 fecured  the  authority,  and  compleated  the 
 triumph  of  the  conqueror. 
 
 The  fenfelefs  objects  of  Arabian  devo- 
 tion, which  ignorance  and  fuperftition  had 
 raifed  to  the  rank  of  divinities,  were  now 
 with  impetuous  and  undiftinguifhing  zeal, 
 
 difgraced 
 
SERMON      II.         85 
 
 difgraced  and  demolished.  The  facred  and 
 venerable  character  of  the  temple,  was 
 however  ftill  preferved  inviolate;  its  wor- 
 fhip,  its  ceremonies,  and  its  ordinances 
 were  ftill  retained  :  with  this  difference 
 only,  that  they  were  transferred  from  in- 
 ferior and  dependent  deities,  to  the  one 
 rnoft  high  and  fupreme  God. 
 
 Flattered  by  this  attention  to  their  pre- 
 judices and  their  interefts,  and  influenced 
 by  the  dread  of  fuperior  power,  the  inha- 
 bitants of  Mecca  and  its  neighbourhood 
 contemplated  in  filence  the  difgraceful 
 overthrow  of  their  idols ;  and  with  real  or 
 affeded  readinefs,  flocked  to  the  ftandard, 
 and  bowed  before  the  God  of  Mahomet. 
 
 Poffeffed  of  the  grand  objeft  of  his 
 wifties,  the  impoftor  no  longer  fcrupled  to 
 affurae  the  enfigns  of  temporal  as  well  as 
 of  fpiritual  dominion  ;  and  after  a  folcmn 
 inauguration,  exa&ed  an  oath  of  fidelity 
 and  allegiance  from  his  new  fubje&s.  The 
 troops  of  the  imperial  prophet  were  now 
 fent  forth   through  every  part  of  Arabia, 
 
 F  3  prepared 
 
86         SERMON      II. 
 
 prepared  alike  to  convert  by  inftru&ion,  or 
 to  fubdue  by  arms,  the  enemies  of  the 
 faith.  The  effedfo  of  their  zeal  and  of 
 their  courage  were  foon  apparent  :  the 
 ftreets  of  Medina  were'crouded  with  am- 
 baffadors  from  various  tribes,  who  came 
 to  humble  themfelves  before  the  conque- 
 ror of  Mecca,  and  to  acknowledge  both 
 the  unity  of  God  and  the  authority  of  his 
 prophet. 
 
 Thus  rapidly  did  the  religion  of  Maho- 
 met triumph  over  all  the  oppofition  of  his 
 idolatrous  countrymen  -,  and  thus  was  his 
 empire  at  length  firmly  eftablifhed  through- 
 out the  feveral  provinces  of  Arabia.  But 
 emboldened  only,  and  inflamed,  rather 
 than  iatiated,  by  fuch  extraordinary  fuc- 
 cefs,  the  afpiring  adventurer  began  to  raife 
 his  views  ftill  higher,  and  to  aim  at  more 
 extenfive  dominion. 
 
 The  territories  of  the  Grecian  empire 
 had  attracted  his  attention  :  and  the  rich 
 and  fertile  province  of  Syria,  from  its 
 neighbouring   fituation    was    particularly 
 
 marked 
 
S    E    R    M    O    N      II.         87 
 
 marked  out  as  the  next  object  of  his  am- 
 bitious defires.  But  while  he  was  thus 
 fortunate  in  the  accompliuhment  of  fo 
 great  and  arduous  an  enterprife,  and  thus 
 meditating  ftill  greater  atchievements ;  wc 
 behold  death  arrefting  the  conqueror  in 
 the  midfl  of  his  honours,  and  clofing  at 
 once  his  victories  and  his  projects. 
 
 Infinuating  in  his  manners,  and  pro- 
 found in  his  fchemes,  he  had,  however, 
 gained  fo  compleat  an  afcendancy  over  the 
 minds  of  his  followers,  and  had  fettled 
 his  power  on  fo  folid  a  foundation,  that 
 little  remained  to  be  done  by  his  fuccei- 
 fors,  but  to  purfue  the  path  which  he 
 bad  traced. 
 
 The  leaders  whom  he  had  chofen,  were 
 men  of  diftinguifhed  talents  and  abilities : 
 and  from  them  his  immediate  fucceffors 
 were  ele&ed.  When  raifed  to  the  empire, 
 like  the  prophet  whom  they  reprefented, 
 they  were  inverted  with  fupreme  power 
 both  in  temporal  and  fpiritual  affairs  :  and 
 being  animated  by  a  zeal,  like  his,  for  the 
 fupport  and  propagation  of  their  religion, 
 
 they 
 
88        SERMON      II. 
 
 they  faithfully  executed   his   commands, 
 and  copied  his  example. 
 
 The  Arabians,  naturally  brave  and  war- 
 like, had,  even  in  their* divided  ftate,  re- 
 fitted with  fuccefs  every  exertion  of  the 
 Roman  power.  But  when  the  enter- 
 prizing  genius  of  Mahomet  had  united 
 their  difcordant  tribes  under  one  common 
 head,  had  made  them  unanimous  in  opi- 
 nion, confpiring  in  the  fame  defign,  and 
 uniting  difcipline  and  military  fkill  with 
 religious  ardour  and  enthufiafm  ;  it  is  eafy 
 to  imagine,  that  they  muft  have  been  ex- 
 tremely formidable,  and  capable  of  pro- 
 ducing the  mod  extraordinary  revolutions 
 in  the  hiftory  of  the  world.  When  they 
 beheld  their  country  raifed  from  barbarifm 
 and  obfcurity  to  power  and  dominion,  na- 
 tional pride  began  to  operate  on  their 
 minds  ;  and  united  with  the  hopes  of 
 plunder  from  the  rich  and  luxurious  pro- 
 vinces of  Alia,  added  new  weight  to  the 
 commands  of  their  prophet,  and  contri- 
 buted much  to  ftimulate  their  zeal,  and 
 animate  their  exertions. 
 
 To 
 
S    E    R    M    O    N      II.        89 
 
 To  oppofe  thefe  formidable  foes,  acting 
 upon  motives  thus  forcible,  we  behold  on 
 the  one  hand  an  enfeebled  empire  already 
 finking  under  its  own  weight ;  and  on 
 the  other,  a  corrupt  and  divided  church, 
 fome  of  whofe  degenerate  fons  labour  to 
 haften,  whilft  others  contemplate  with  in- 
 dolent indifference,  the  approaching  ruin. 
 
 Under  thefe  circumftances,  the  intrepid 
 valour  and  daring  exertions  of  the  Sara- 
 cens foon  (hook  the  throne  of  the  Caefars : 
 while  the  Emperors  more  attentive  to 
 theological  controverfies,  than  to  the  dan- 
 gers which  furrounded  their  government, 
 beheld  them,  almoft  without  emotion, 
 difmembering  the  empire,  and  violently 
 wrefting  from  it  the  richeft  and  moft 
 valuable  provinces  of  Afia  and  Africa. 
 Egypt,  fertile  in  refources  ;  Paleftine,  ever 
 dear  and  facred  to  the  Chriftians,  as  the 
 fcene  on  which  the  Son  of  God  had  lived 
 and  died ;  and  Syria,  celebrated  for  its 
 wealth  and  rich  productions,  were  num- 
 bered among  the  firft  conquefts  of  the 
 Caliphs. 
 
 The 
 
9o        SERMON      II. 
 
 The  great  and  extenlive  empire  of  Per- 
 fia,  which  had  always  defied  the  power, 
 and  often  infulted  with  impunity  the  ma- 
 jefty  of  Rome,  after  a  faint  and  unavailing 
 refinance,  fell  an  eafy  prey  to  the  Saracen 
 arms.  The  religion  of  the  Magi,  vene- 
 rable on  account  of  its  high  antiquity, 
 which  even  the  conqueror  of  Darius  had 
 fpared  and  refpected,  was  now  utterly 
 fubverted ;  while  the  victorious  Koran  was 
 triumphantly  eftablifhed  on  the  ruin  of 
 its  altars.  Such  was  the  rapidity  with 
 which  the  arms  of  the  Caliphs  over-ran 
 province  after  province,  and  conquered 
 kingdom  after  kingdom  :  and  thus  in  lefs 
 than  a  century  do  we  behold  their  empire 
 rootedly  fixed  over  a  great  part  of  the 
 Eaftern  world;  and  even  extended  fo  far 
 as  to  threaten  Europe  with  the  fame  into- 
 lerable bondage. 
 
 As  religion  was  the  caufe  and  the  object: 
 of  all  their  conquefts,  and  as  the  battles 
 they  fought,  were  (according  to  their  con- 
 ceptions) the  battles  of  the  Lord;  the  pro- 
 pagation of  their  faith  naturally  kept  pace 
 with  the  extenlion  of  their  empire. 
 
 To 
 
SERMON       II. 
 
 9* 
 
 To  their  Pagan  fubje&s  no  other  alter- 
 native was  allowed  than  an  immediate 
 defertion  of  their  former  errors,  and  con- 
 verfion  to  the  faith,  or  an  inftant  and  cruel 
 death  by  the  hands  of  a  barbarous  zealot. 
 To  the  Chriftian  indeed  the  policy,  rather 
 than  the  mercy  of  his  Mahometan  con- 
 querors, offered  a  fomewhat  milder  choice: 
 he  was  allowed  the  peculiar  privilege  of 
 compounding  for  the  prefervation  of  his 
 religion  and  his  life  by  the  payment  of  a 
 conftant  and  heavy  tribute.  What  extra- 
 ordinary efficacy  this  mode  of  converfion 
 muft  have  carried  with  it,  to  men  who 
 had  already  loft  almoft  every  thing  but  the 
 name  of  their  religion,  may  eafily  be  ima- 
 gined. Nor  can  we  wonder,  if  in  this 
 fituation  of  affairs,  the  full  fmall  voice  of 
 confcience  was  unheard  amidft  the  cries 
 of  intereft  ;  or  if  temporal  eafe  and  fecu- 
 rity  under  the  banners  of  a  victorious  pro- 
 phet, were  preferred  to  that  fcandal  and 
 inconvenience,  to  which  the  religion  of  a 
 lowly  and  crucified  Saviour  now  fubjected 
 its  profeffors. 
 
 From 
 
92        SERMON       II. 
 
 From  an  attentive  and  impartial  con- 
 fideration  of  the  feveral  particulars  which 
 have  now  been  enumerated,  it  will  readily 
 appear,  how  little  force  is*  due  to  that  fpe- 
 cious  argument  for  the  truth  of  the  Ma- 
 hometan religion,  which  has  often  been 
 drawn  by  its  advecates  from  the  fplendid 
 victories  and  uninterrupted  fuccefs  of  its 
 firft  propagators. 
 
 When  we  behold  a  man,  born  to  po- 
 verty, and  all  the  obfeurity  of  private  life, 
 fuddenly  raifing  himfelf  to  power  the  mod 
 abfolute,  and  uniting  the  jarring  opinions 
 and  hoflile  tribes  of  his  countrymen  in 
 one  common  faith  and  government,  un- 
 der himfelf;  when  we  behold  a  people, 
 before  almoft  wholly  unknown,  and  un- 
 heard of  in  the  annals  of  hiftory,  rufhing 
 with  unparalleled  rapidity  to  empire  and  to 
 glory,  and  eftablifhing  at  once  a  new  re- 
 ligion, and  a  new  form  of  government, 
 over  a  large  portion  of  the  habitable  world; 
 doubtlefs  our  aftonifhment  is  excited  at 
 fuch  unexpected  and  interefting  events. 
 
 But 
 
SERMON      II. 
 
 93 
 
 But  (to  repeat  what  has  been  before 
 obferved)  that  which  is  Angular  and  un- 
 common, is  not  therefore  to  be  deemed 
 miraculous.  Revolutions  (however  ftu- 
 pendous)  which  may  yet  lie  within  the 
 compafs  of  the  human  mind,  when  affifted 
 by  external  events,  to  effect ;  mull  not 
 rafhly,  or  without  good  reafon,  be  im- 
 puted to  the  particular  and  immediate 
 agency  of  God.  Succefs  alone,  as  we  have 
 already  fliewn,  affords  no  abfolute  proof 
 of  the  favour  and  approbation  of  the  Deity; 
 no  evidence  of  the  truth  or  divine  original 
 of  any  doctrines  or  opinions. 
 
 It  is  only  in  particular  fituations,  and 
 under  peculiar  circumftances,  that  the  ar- 
 gument drawn  from  fuccefs  can  be  allowed 
 to  poffefs  any  weight;  in  fituations,  where 
 no  human  ftrength  or  genius  could  of  it- 
 felf  have  prevailed  ;  under  circumftances, 
 where  impofture  could  never  have  fup- 
 ported  itfelf  amidfl  the  dangers  that  fur- 
 rounded  it. 
 
 Now,  that  this  defcription  is  by  no 
 means  applicable  to  the  cafe  of  Maho- 
 
 metifm, 
 
94        SERMON      II. 
 
 metifm,  is  evident  from  the  foregoing  re- 
 cital :  from  whence  it  appears  that  every 
 circumftance  of  the  times,  every  particular 
 in  the  manners  and  fituation  of  mankind, 
 plainly  and  forcibly  concurred  to  favour 
 the  bold  and  artful  impofture. 
 
 The  caufes  of  the  original  fuccefs  of 
 Mahometifm  may  clearly  be  traced  in  the 
 fcandalous  diviiions,  and  deplorable  cor- 
 ruptions of  the  Chriftian  church  ;  in  the 
 political  and  religious  ftate  of  Arabia  ; 
 in  the  independence  and  want  of  union 
 among  its  tribes  ;  in  the  gr.ofs  ignorance 
 (particularly  with  regard  to  religion)  of 
 its  barbarous  and  uncivilized  inhabitants  ; 
 and  laftly,  in  the  nature  and  genius  of 
 Mahometifm  itfelf :  in  the  fafcinating 
 allurements  of  its  promifed  rewards,  in 
 their  agreeablenefs  to  the  propenfities  of 
 corrupt  nature  in  general,  and  to  thofe  of 
 the  inhabitants  of  warmer  climates  in  par- 
 ticular; in  the  artful  accommodation  of 
 its  doctrines  and  its  rites  to  the  precon- 
 ceived opinions,  the  favourite  paffions, 
 and  the  deep-rooted  prejudices  of  thofe  to 
 whom  it  was  addrefled  ;     in  the   poetic 
 
 elegance 
 
SERMON      IL        95 
 
 elegance  with  which  its  dodtrines,  its  pre- 
 cepts, and  its  hiftories  were  adorned  ;  and 
 in  the  captivating  manner  in  which  they 
 were  delivered. 
 
 As  the  corrupt  and  diftradted  ftate  of  the 
 Chriftian  church  had  originally  affifted  the 
 rife,  fo  did  it  operate  with  ftill  greater 
 force  in  favour  of  the  fubfequent  progrefs 
 of  Mahometan  impofture.  If  indeed  we 
 allow  to  this  caufe  its  proper  influence;  if 
 we  coniider  the  weaknefs  of  the  furround- 
 ing  nations,  and  the  natural  ftrength  of 
 Arabia,  now  collected  and  pointed  to  one 
 object ;  if  we  reflect  on  that  rage  of  zeal 
 and  that  madnefs  of  enthufiafm,  which 
 were  now  fuperadded  to  the  native  valour 
 of  a  hardy  and  warlike  people  ;  we  fhall 
 ceafe  to  wonder  at  the  vidtories  and  triumphs 
 they  obtained  over  the  lukewarm  and  de- 
 generate defenders  of  the  gofpel. 
 
 Of  thefe  vidtories  and  thefe  triumphs 
 the  propagation  of  their  new  faith  was 
 the  profefied  object  and  delign  :  thus  by 
 violence  and  bloodfhed  had  the  prophet 
 himfelf    finally    eftablifhed    his    religion 
 
 among 
 
96        S    E    R    M    O    ]$      1|. 
 
 among  his  countrymen ;  and  thus  had  he 
 exprefsly  commanded  his  followers  to  ex- 
 tend it  over  all  the  regions  of  the  earth* 
 
 Of  the  continuance  of  Mahometifm,  when 
 thus  eftablifhed,  and  of  its  exiftence  to 
 the  prefent  times  various  caufes  might  be 
 affigned,  whofe  jojnt  operation  would  be 
 fufficient  to  account  fully  for  the  effeft, 
 without  having  recourfe  to  any  miraculous 
 or  particular  interpofition  of  providence. 
 Of  thefe  caufes  one  only  mall  be  mention- 
 ed in  this  place,  and  that,  becaufe  it  ap- 
 pears to  be  of  peculiar  force  and  import- 
 ance. 
 
 In  all  thofe  countries  which  acknow- 
 ledge the  authority  of  Mahomet,  fo  inti- 
 mate is  the  conne&ion,  fo  abfolute  the 
 dependence  of  the  civil  government  on 
 religion,  that  any  change  in  the  latter  muft 
 neceffarily  and  inevitably  involve  the  ruin 
 and  overthrow  of  the  former.  The  Koran 
 is  not,  like  the  gofpel,  to  be  confidered 
 merely  as  the  ftandard  by  which  the  reli- 
 gious opinions,  the  worfhip,  and  the  prac- 
 tice of  its  followers  are  regulated  ;    but  it 
 
 is 
 
SERMON       II.        97 
 
 is  alfo  a  political  fyftem  ;  on  this  founda- 
 tion the  throne  itfelf  is  erected  -,  from 
 hence  every  law  of  the  ftate  is  derived  ; 
 and  by  this  authority  every  queftion  of  life 
 and  of  property  is  finally  decided. 
 
 It  is  obvious  therefore,  that,  in  every 
 country  where  Mahometifm  had  been  once 
 received  and  eftablifhed,  the  circumftance 
 which  I  have  now  mentioned,  muft  have 
 operated  with  uncommon  weight  to  crufh 
 any  important  innovation  in  religion  :  iince 
 from  this  infeparable  connexion  between 
 the  fanctions  of  religion  and  thofe  of  the 
 ftate,  every  fuch  innovation  could  be  con- 
 fidered  in  no  other  light,  than  as  an  at- 
 tempt to  overturn  the  civil  government, 
 to  loofen  the  bands  of  fociety,  and  to  de- 
 ftroy  every  privilege  of  law,  and  every  fe- 
 curity  of  property. 
 
 Such  then  being  the  circumftances,  and 
 fuch  the  means  by  which  the  religion  of 
 Mahomet  was  fo  widely  diffufed,  and  fo 
 firmly  eftabliflied  in  the  world ;  its  fuc- 
 cefs,  however  aftonifhing,  is  capable  of 
 being  accounted  for  by  mere  human  caufes ; 
 
 G  and 
 
98        S    E    R    M    O    N      II. 
 
 and  confequently  to  fuppofe  any  extraor- 
 dinary and  particular  interpofition  of  the 
 Deity,  is  evidently  unneceffary  and  abfurd. 
 Ultimately,  indeed,  this  awful  and  memo- 
 rable change  in  the  religion  and  manners 
 of  fo  great  a  part  of  mankind,  like  every 
 other  human  event,  muft  be  referred  to 
 the  over-ruling  .providence  of  that  God, 
 whofe  judgments  are  unfearchable,  and 
 whofe  ways  are  paft  finding  out ;  whofe 
 wifdom  uniformly  bringeth  good  out  of 
 evil ;  and  who  maketh  even  the  violence 
 of  the  wicked,  and  the  artifices  of  the  im- 
 poftor  fubfervient  to  the  accomplishment 
 of  his  gracious,  though  myfterious  defigns. 
 
 Let  not  then  the  Chriftian  be  offended, 
 or  the  infidel  triumph  at  the  fuccefsful  ef- 
 tablifhment  and  long  continuance  of  fo  ac- 
 knowledged an  impofture,  as  affording  any    •* 
 reafonable  ground  of  obje&ion  againft  our     3 
 holy  faith. 
 
 Let  thefe  events  rather  be  confidered  as 
 
 evidences  of  its  truth  ;  as  accomplifhments 
 
 of  the  general  prediction  of  our  Lord,  that 
 
 falfe  Chrijis  and  falje  prophets  Jhould  arife, 
 
 and 
 
SERMON      II.        99 
 
 and  Jhould  deceive  many  -,  and  efpecially 
 of  that  particular  and  exprefs  prophecy  in 
 the  revelations  *  of  his  beloved  difciple, 
 which  has  been  determined  by  the  ableft 
 commentators,  to  relate  to  the  impoftor 
 Mahomet,  and  to  his  falfe  and  impious 
 religion  $  which  arijing  like  a  fmoke  out  of 
 the  hot tomlefs  pity  fuddenly  overfhadowed  the 
 Eaftern  world,  and  involved  its  wretched 
 inhabitants  in  darknefs  and  in  error. 
 
 1  Rev.  ix.  I,  &c. 
 
 G  2  S  E  R- 
 
SERMON     III. 
 
 Acts.   V.  38,  39. 
 
 If  this  Counfel,  or  this  Work*  be  of  Men,  it 
 will  come  to  nought :  But  if  it  be  of  God, 
 ye  cannot  overthrow  it. 
 
 TO  collect  and  generalize  ideas,  to 
 give  them  precifion  by  rules  and 
 comprehenfion  by  fyftem,  is  the 
 diftinguifhing  privilege  of  man.  Hence 
 arife  thofe  principles,  which  are  of  the 
 moft  extenfive  and  confpicuous  ufe  in  the 
 calculation  of  moral  probabilities,  in  the 
 conduct  of  common  life,  and  in  afcertain- 
 ing  both  the  evidence  of  facts  and  the 
 tendency  of  actions.  Hence  too  proceed, 
 alike,  our  virtuous  and  deftructive  preju- 
 dices -, 
 
102        SERMON     III. 
 
 dices ;  our  power  of  perplexing  truth  and 
 of  unfolding  it.  But  the  utility  of  general 
 rules,  invariably  and  neceflarily  depends 
 upon  a  nice  and  fair  adjuftment  of  them 
 to  the  particular  circumftances  which  they 
 are  employed  to  illuftrate.  A  wide  field 
 here  opens  itfelf  for  the  vigorous  and  ho- 
 neft  exercife  of  eur  intellectual  faculties ; 
 for  the  fufpenfion  of  judgment  where  the 
 evidences  are  fcanty,  or  obfcure,  or  contra- 
 dictory -,  for  decided  and  firm  afTent  where 
 they  are  numerous,  and  bright,  and  con- 
 fident. In  the  mixed  ftate  of  human  af- 
 fairs, we  cannot  indeed  be  too  diligent  in 
 collecting  materials  for  enquiry  ;  or  too 
 cautious  in  determining  their  comparative 
 force,  by  the  ftandard  of  general  rules. 
 The  moll  ordinary  and  familiar  events  are 
 fometimes  diftinguifhed  by  peculiarities, 
 which  check  the  inquifitive  mind  from 
 hafty  and  undiftinguifhing  aflent.  The 
 moft  extraordinary  and  complicated,  when 
 attentively  furveyed,  conftitute  fome  dif- 
 tincfl  and  general  principle,  to  which  fimi- 
 lar  phenomena  may  be  reduced ;  or  gra- 
 dually unfold  themfelves  into  a  clear  and 
 perfect  uniformity  to  thofe  very  rules,  to 
 
 which 
 
SERMON      III.        103 
 
 which  they,  on  their  firft  appearance,  were 
 utterly  irreconcileable.     From   the  grofs 
 conception,  therefore,  or  the  rafh  appli- 
 cation of  general  maxims  proceed  thofe 
 errors,  which  too  fatally  feduce,  and  thofe 
 difficulties  which  fo  often  confound,  the 
 human  undemanding.    On  the  contrary, 
 by  the  difpaflionate  and  juft  ufe  of  them, 
 we  detect  fpecious  impofture,  and  pene- 
 trate into  the  moft  improbable,  but  moft 
 important  truths. 
 
 The  propriety  of  thefe  obfervations  will 
 prefent  itfelf  to  every  hearer,    who   op- 
 pofes   the   Angular   circumftances,    under 
 which    Mahomet  promulgated  and  efta- 
 blifhed  his  religion,  to  the  well  known, 
 but  very  perverted  maxim,  that  fuccefs  is 
 a  decifive  proof  of  divine  interpofition. 
 For  this  reafon,  I  took  occafion  in  the  laft 
 difcourfe  to  obferve,  that  in  order  to  ac- 
 complifh   the   myfterious   defigns   of  his 
 providence,  the  Deity  is  often  pleafed  to 
 permit  the  fuccefs  of  thofe  actions  and 
 opinions,  which  it  is  contrary  to  his  na- 
 ture and  attributes  to  approve.    This  pofi- 
 
 fition 
 
io4      SERMON      III. 
 
 tion  was  more  particularly  illuflrated  by 
 the  memorable  example  of  the  Arabian 
 impoftor,  whofe  falfe  and  impious  pre- 
 tences to  divine  revelation  were,  by  the 
 permiffion  of  an  unfearchable  providence, 
 crowned  with  an  almofr,  unexampled  fuc- 
 cefs ;  and  whofe  pernicious  herefy  taking 
 deep  root,  and  bearing  fruit  upwards,  is 
 even  now  fufFered  "to  caft  its  deadly  made 
 over  the  far  greater  part  of  the  Eaftern 
 world. 
 
 But  to  whatever  extent  the  argument 
 which  refults  from  fuccefs,  may  have  been 
 pufhed  by  the  interefted  patrons  of  error, 
 or  the  ill-judging  defenders  of  truth  ;  there 
 are  ftill  circumftances,  in  which  it  is  un- 
 doubtedly conclufive.  Dangerous  as  it 
 may  be  to  argue  from  the  fuccefs  of  events, 
 however  extraordinary,  which  the  acknow- 
 ledged interefts  and  concurring  efforts  of 
 men  may  poffibly  have  produced,  there  is 
 certainly  no  room  for  miftake  in  thofe 
 which  are  evidently  above  the  reach  of 
 human  flrength  and  wifdom,  and  which 
 have  been  effected  in  direct  oppofition  to 
 every  earthly  power. 
 
 When 
 
SERMON      III.      105 
 
 When  therefore  we  behold  an  effect 
 produced,  between  which  and  its  apparent 
 human  caufes  no  ingenuity  can  trace  any 
 probable  proportion ;  when  we  perceive 
 a  work  accomplished  by  instruments  of 
 known  and  limited  powers,  which  at  the 
 fame  time  notorioufly  exceeds  the  utmoft 
 conceivable  extent  of  thofe  powers ;  it  is 
 not  only  j uft  and  reafonable,  but  it  is  even 
 neceffary  to  acknowledge,  that  in  the  finger 
 of  God  we  find  the  only  adequate,  and 
 therefore  the  real  and  illuftrious  caufe. 
 
 In  carrying  on  thefe  reflections  to  the 
 gradual  eftablifhment  of  the  gofpel,  it 
 will  be  proper  to  confider  at  large  the 
 obftacles  which  oppofed  its  progrefs  in  the 
 world,  and  the  character  and  abilities  of 
 its  firft  propagators. 
 
 It  was  the  remark  of  an  infpired  Apoftle 
 concerning  the  gofpel  and  its  firft  preach- 
 ers, that  God  a  had  chofen  the  foolijh  things 
 of  the  world  to  confound  the  wifey  and  the 
 
 *  1  Cor.  1.  27 
 
io6       SERMON      III. 
 
 weak  things  of  the  world  to  confound  the 
 things  that  were  mighty. 
 
 Now  to  the  candid  enquirer,  who  views 
 with  attention  the  various  and  ftubborn 
 difficulties,  with  which  the  teachers  of 
 chriftianity  were  unavoidably  left  to  ftrug- 
 gle  -,  and  who  cpnfiders  the  infufficiency 
 of  the  powers  which  they  naturally  pof- 
 feffed,  to  overcome  thofe  difficulties,  this 
 reprefentation  of  the  Apoftle  will  feem  by 
 no  means  the  boaft  of  audacious  vanity, 
 or  the  jargon  of  wild  fanaticifm.  When 
 the  twelve  difciples  received  the  laft  com- 
 mand of  their  departing  Lord,  to  b go 
 and  teach  all  nations,  baptizing  them  in 
 the  name  of  the  Father,  and  of  the  Son , 
 and  of  the  Holy  Ghojl  -,  this  extraordinary 
 commiffion  to  the  eye  of  human  reafon 
 might  well  appear  the  mod  romantic  and 
 vifionary.  Suppofing  them,  for  the  pre- 
 fent,  to  have  been  unaffifted  from  on  high; 
 weak  and  illiterate  as  they  were,  could 
 they  for  a  moment  prefume  to  hope  for 
 the  fuccefs  of  fo  perilous  and  fo  arduous 
 an  enterprife  ?    Deprived  of  that  protec- 
 
 b  Matt,  xxvm.  19. 
 
 tion 
 
SERMON      III.       107 
 
 tion  and  fupport,  which  the  miracles  and 
 prefence  of  their  mafter  had  hitherto  af- 
 forded them,  their  fituation  was  now  be- 
 come the  moil  forlorn  and  defperate  that 
 can   poffibly  be   imagined.     Every  thing 
 around  them  wore  an  appearance  dangerous 
 to  their  perfons,  and  hoftile  to  their  caufe. 
 In  the  execution  of  their  extenfive  office, 
 they  had  not   only  to  contend   with   the 
 jealoufy  of  power,  and  the  perfecution  of 
 authority ;  their  progrefs  was  impeded  by 
 foes  ftill  more  formidable  ;  by  the  deep- 
 rooted  prejudices,   the  favourite   fuperfti- 
 tions,  and  the  darling  vices  of  a  corrupted 
 world. 
 
 From  their  countrymen,  in  ^particular, 
 as  they  had  nothing  to  hope,  they  had 
 every  thing  to  fear.  They  had  to  oppofe 
 the  inveteracy  of  cuftom  ;  and  what  was 
 more  formidable,  the  prejudices  which 
 arofe  from  that  diftin&ion  which  the  Jews 
 had  long  enjoyed  as  the  favoured  people 
 of  the  moil  high  God  ;  a  diftindtion  which 
 had  been  fupported  by  a  train  of  events 
 equally  gracious  and  wonderful  ;  and  in 
 fome  particular  inftances  confirmed  by  rm- 
 
 ra 
 
108       SERMON      III. 
 
 racks,    that  carried   with  them  the  very 
 ftamp  and  feal  of  omnipotence. 
 
 The  promife  of  a  Redeemer  of  Ifraef, 
 originally  made  to  Abraham  the  great 
 founder  of  their  nation,  repeated  after- 
 wards to  David,  and  confirmed  by  the 
 concurring  voice-  of  all  their  Prophets, 
 had  indeed  awakened  among  the  Jews  an 
 earneft  and  univerfal  expectation  of  the 
 appearance  of  the  Mefliah.  The  fame 
 prophecies  which  foretold  the  coming,  had 
 likewife  marked  out  with  peculiar  preci- 
 fion,  every  particular  concerning  the  cha- 
 racter, the  office,  and  the  perfon  of  the 
 Saviour*  The  myfterious  union  of  the 
 divine  and  human  natures  in  the  perfon  of 
 Chrift,  was  plainly  fliadowed  out,  and 
 might  have  been  fairly  inferred  from  thefe 
 very  prophecies  ;  which  now  pathetically 
 predicted  the  meannefs,  the  fufferings, 
 and  the  ignominious  death  of  the  Meffiah; 
 and  now  with  all  the  warmth  and  bold- 
 nefs  of  Eaftern  poetry,  painted  the  tem- 
 poral grandeur,  the  victories,  and  the 
 eternity  of  his  kingdom. 
 
 The 
 
SERMON      III. 
 
 109 
 
 The  future  Redeemer  was  frequently 
 and  unequivocally  defcribed,  as  c  defpifed 
 and  rejected  of  men,  as  a  man  of  forrows 
 and  acquainted  with  grief,  as  wounded  for 
 the  tranfgrejfions,  and  bruifed  for  the  iniqui- 
 ties of  his  people ;  and  laftly,  as  clofing 
 his  unexampled  diftreffes  and  unfpotted 
 life,  like  the  fheep  led  forth  in  patient  and 
 fubmiffive  filence  to  the  Daughter. 
 
 But  unable,  or  unwilling  to  reconcile 
 thefe  feemingly  oppofite  and  contradictory 
 characters,  the  Jewifh  nation  had  long 
 rejeCled  with  difdain  and  abhorrence  every 
 idea  of  an  infulted  and  afflicted  Meffiah. 
 Seduced  by  carnal  views,  and  impelled  by 
 ambitious  hopes,  which  their  frequent 
 captivities  and  diftrefTes  had  ferved  only 
 to  heighten,  they*  totally  overlooked  one 
 part  of  their  facred  prophecies,  and  con- 
 fined to  their  ftridt  and  literal  meaning 
 the  animated  and  figurative  expreflions  of 
 the  other.  Hence  in  the  perion  of  the 
 Mefliah,  their  promifed  deliverer,  they 
 fondly  beheld  a  mighty  and  glorious  King, 
 who  mould  appear  with  all  the  pomp  of 
 
 c  Ifaiah,  liii.  3,  &c. 
 
 temporal 
 
no      S    E    R    M    O    N      III. 
 
 temporal  greatnefs,  and  all  the  terrors  of 
 earthly  power,  trampling  upon  the  ene- 
 mies and  the  oppreflbrs  of  Ifrael,  and 
 leading  forth  his  people  amidft  the  tri- 
 umphs of  conqueft,  arid  the  fplendor  of 
 dominion. 
 
 Thefe  expectations  at  once  fo  flattering 
 to  their  pride,  and  fo  agreeable  to  their 
 wifhes,  had  long  been  cherifhed  with  a 
 blind  and  bigotted  fondnefs,  and  trans- 
 mitted with  encreafing  ftrength  through 
 fucceffive  generations.  The  manifeft  ex- 
 piration of  the  time  prefcribed  by  the  pro- 
 phets, the  departure  of  the  fceptre  from 
 Judah,  and  the  fubjeftion  of  their  country 
 to  the  Roman  power,  were  circumftances 
 which  at  this  time  added  new  weight  to 
 the  opinion,  which  had  been  thus  en- 
 deared by  early  prejudice,  and  fan&ified 
 by  authoritative  tradition.  Every  heart  was 
 now  warmed  with  hope,  and  every  eye 
 looked  forward  with  anxious  expedition, 
 to  the  moment  when  the  glory  of  Zion 
 (hould  appear,  and  Judaea  be  for  ever  ex- 
 alted above  the  kingdoms  of  the  earth  ; 
 when  they  fhould  behold  fuppliant  nations 
 
 crouding 
 
SERMON      III.       in 
 
 crouding  into  the  fan&uary,  and  Rome 
 herfelf,  the  haughty  miftrefs  of  the  world, 
 bowing  proftrate  at  the  feet  of  Jerufalem. 
 
 Nor  were  thefe  glorious  expectations 
 confined  to  the  chiefs  and  rulers  of  the 
 Jews,  whofe  fuperior  ftations  feeming  to 
 entitle  them  to  the  firft  honours  and  emo- 
 luments of  the  Meffiah's  kingdom,  might 
 perhaps  have  induced  them  more  readily 
 to  embrace,  and  more  induftrioufly  to  dif- 
 feminate  an  opinion,  which  promifed  fo 
 complete  a  gratification  to  their  ambition. 
 Even  the  diiciples  of  our  Lord,  who  had 
 been  in  general  fele&ed  from  the  loweft 
 and  the  meaneft  of  the  people,  long  re- 
 tained the  fame  delufive  opinion,  and  in- 
 dulged the  fame  fallacious  hopes,  with 
 the  reft  of  their  countrymen. 
 
 Nay,  fo  firmly  was  this  belief  impreffed 
 upon  their  minds,  that  not  all  the  frequent 
 and  folemn  declarations  of  their  mafter  to 
 the  contrary,  were  ever  able  to  efface  it : 
 nor  do  they  feem  to  have  been  efTe&ually 
 roufed  from  the  pleafing  dream  of  tempo- 
 ral grandeur  which  had  captivated  their 
 
 ima- 
 
H2       SERMON      III. 
 
 imagination,  till  his  death  had  tried  the 
 conftancy  of  their  faith,  till  his  refurrec- 
 tion  had  revived  their  drooping  fpirits,  and 
 his  afcenfion  into  heaven  had  rectified  their 
 errors,  and  invigorated  their  refolution. 
 
 From  this  miftaken  opinion  arofe  the 
 frequent  ftruggles  for  fuperiority  among 
 them,  which  they  have  fo  ingenuoufly  re- 
 corded :  hence  the  petition  of  the  mother 
 of  Zebedee's  children  :  hence  too  the  im- 
 patience and  mifguided  zeal  of  Peter,  who, 
 when  Chrift  had  pathetically  related  his 
 approaching  humiliation,  his  fufferings  and 
 his  death,  took  him  and  began  to  rebuke 
 him,  faying,  d  Be  it  far  from  thee,  Lord-, 
 this  fhall  not  happen  unto  thee. 
 
 To  this  may  be  added  the  words  of  one 
 of  the  difciples  with  whom  our  Lord,  in 
 his  way  to  Emmaus,  converfed  after  his 
 refurrection,  *We  trujied  that  it  had  been  He 
 which  JJjould  have  redeemed  IfraeL  This 
 reflection  arofe  from  the  fame  prejudice 
 that  had  long  flattered  the  national  vanity; 
 and  exprefles  the  moft  painful  fenfe  of 
 difappointment. 
 
 d  Matt,  xvi.  22.  e  Luke  xxiv.  21. 
 
 When 
 
SERMON      III.       n3 
 
 When  we  reflect  on  the  very  extraordi- 
 nary manner  in  which  the  divine  Being 
 had  governed  the  Jewifh  nation,  we  can- 
 not be  furprized  that  the  multitude  fhould 
 be  carried  away  by  the  infatuation,  which 
 always  accompanies  diftinction.  Emanci- 
 pation from  a  fuperior  power  is  the  natu- 
 ral wifh  of  the  human  heart :  and  it  will 
 be  increafed,  when  that  power  is  adverfe 
 to  the  original  conftitution  both  of  the 
 ftate,  in  which  we  are  born,  and  of  the 
 church,  to  which  we  become  attached. 
 The  fondnefs  which  arifes  from  education, 
 and  grows  up  with  habit,  becomes  fancti- 
 fied  by  authority  :  and  it  often  happens, 
 that  the  very  oppofition  which  aims  at  its 
 depreflion,  eventually  eftablimes  its  inte- 
 refts  in  our  hearts.  We  recoil  at  the  in- 
 dignity, which  is  offered  to  the  object  we 
 have  been  accuftomed  to  regard  with  ve- 
 neration :  when  a  hoft  of  opponents  rifes 
 up  to  fink  its  credit,  or  leffen  its  influ- 
 ence ;  we  fummon  up  new  courage  to 
 defend  the  one,  and  new  arguments  to 
 juftify  the  other. 
 
 H  The 
 
ii4      SERMON      HI. 
 
 The  contempt  which  the  Romans  dis- 
 covered for  the  ecclefiaftical  and  civil  po- 
 lity of  the  Jews,  aggravated'  the  evils  of 
 oppreffion  ;  and  made* the  yoke  of  fub- 
 jeclion  ilill  more  grievous  and  intolerable. 
 Their  only  hope  lay  in  their  promifed  re- 
 demption by  the  Meffiah.  To  this  they 
 looked  forward  with  anxious  and  eager  ex- 
 pectation :  and  they  coniidered  their  part 
 deliverances  from  the  bondage  of  captivity 
 as  the  aufpicious  earnefts  of  their  future 
 freedom. 
 
 To  be  difappointed  in  the  attainment  of 
 an  object  which  lay  fo  near  their  hearts, 
 and  which  had  fo  often  foothed  the  pain- 
 ful fenfe  of  fubjedlion  to  a  foreign  power, 
 was  a  circumftance  too  mortifying  and  hu- 
 miliating to  be  fupported  by  thofe,  who 
 were  deluded  by  popular  prepoffeffions,  or 
 endowed  only  with  a  common  mare  of  re- 
 fignation.  Hence  we  may  ceafe  to  won- 
 der at  the  great  oppofition  that  was  made 
 to  the  claims  of  Jefus  to  the  charac- 
 ter and  office  of  the  Meffiah.  A  perfon 
 fo  ignobly  defcended,  fo  meanly  educated, 
 
 fo 
 
SERMON      III.       II5 
 
 fo  deftitute  of  thofe  attractions  which 
 folicit  the  notice,  and  engage  the  efteem 
 of  the  world,  appeared  to  human  view 
 altogether  unqualified  for  the  office  he 
 prefumed  to  fill,  and  totally  unworthy  of 
 the  character  he  had  thought  fit  to  adopt. 
 fIs  not  this  the  carpenter's  fan  ?  was  a  quef- 
 tion  that  perfons  guided  by  external  ap- 
 pearances, would  be  ever  ready  to  propofe 
 with  a  kind  of  indignant  contempt,  when- 
 ever he  declared  his  embaffy  as  the  Son  of 
 God,  or  announced  his  prerogative  as  the 
 King  of  the  Jews. 
 
 The  courfe  of  our  Saviour's  life  was  ill 
 adapted  to  conciliate  the  efleem  and  at- 
 tention of  a  people,  who  were  incapable 
 of  reconciling  a  mean  appearance  with  a 
 great  defign  ;  and  who  imagined  that  the 
 interefts  of  heaven  needed  fuccour  from 
 the  fplendor  of  this  world.  What  could 
 fuch  a  people,  faftidious  from  falfe  deli- 
 cacy, and  captious  from  falfe  pride,  ex- 
 pect from  a  man,  who  had  g  not  where  to 
 lay  his  head?  How  could  they  who  were 
 captivated  by  the  dazzling  diftindtions  of 
 birth,  and  fortune,  and  rank  in  the  world, 
 
 f  Matt.  xm.  55.         g  Ibid.  vni.  20. 
 
 H  2  affociate 
 
n6       SERMON      III. 
 
 aflbciatc  in  all  the  habits  of  familiar  in- 
 tercourfe  with  one,  whofe  companions 
 were  of  the  loweft  occupations,  and  who 
 were  neither  diftinguifhed  bythe  fplendor 
 of  anceftry,  nor  the  authority  of  high  fta- 
 tion  ?  Common  pride  revolted  at  the  idea 
 of  fuch  degradation  :  and  we  wonder  not 
 that  we  fhould  find  the  following  queftion 
 in  the  mouths  of  perfons,  who  eftimated 
 the  goodnefs  of  a  caufe  by  the  external 
 eminence  of  thofe  who  were  its  abettors, 
 k  Have  any  of  the  rulers,  or  the  Phari/ees 
 believed  on  him  ?  But  this  people  who  know- 
 eth  not  the  law,  are  curfed.  As  if  they  had 
 faid,  <(  Who  are  this  man's  followers  and 
 aflbciates  ?  They  are  fuch  as  would  of 
 themfelves  bring  difcredit  on  any  caufe, 
 abftracledly  from  the  coniideration  of  its 
 own  merit.  Do  any  of  the  rulers  of 
 the  people,  any  of  the  great  powers  of 
 the  Sanhedrim,  any  perfons  of  diftinclion, 
 either  by  depth  of  learning,  or  dignity  of 
 character,  do  any  fuch  perfons  acknow- 
 ledge this  Jefus,  who  lays  claim  to  the 
 name  of  the  Mefliah  ;  or  attach  them- 
 felves to  him  under  that  exalted  and  dif- 
 
 k  John  vii.  48,49. 
 
 tinguifhing 
 
SERMON      III.       117 
 
 tinguifhing  character  ?  No.  The  people 
 who  know  not  the  law,  who  never  ftu- 
 died  its  principles ;  or  who  have  been  ac- 
 curfed  and  excommunicated  for  want  of  a 
 due  obedience  to  its  inftitutions,  are  the 
 only  fupporters  of  this  novel  feet.  On 
 their  voice  the  ignoble  founder  of  it  refts 
 his  pretenfions ;  and  by  their  patronage 
 only  his  prefumption  is  maintained. " 
 
 An  appeal  conducted  on  fuch  principles 
 as  this,  carries  with  it  more  force  than 
 a  thoufand  arguments.  It  flatters  the  pride 
 of  the  human  heart;  and  is  level  with  its 
 lowed  and  moft  familiar  prejudices.  It 
 was  particularly  well  adapted  to  influence 
 the  minds  of  the  Jews,  who  had  been  in- 
 structed to  rely  implicitly  on  the  decifions 
 of  the  elders  ;  and  who  had  been  accuf- 
 tomed,  without  controverfy  and  without 
 hesitation,  to  receive  the  law  from  the 
 mouth  of  the  prieft. 
 
 The  ftate  of  religion  among  the  Jews 
 was,  we  may  eafily  conceive,  inaufpicious 
 to  the  interefts  of  the  gofpel ;  and  formed 
 an  obftacle  to  its  fuccefs  too  powerful  for 
 
 H  3  any 
 
n8       SERMON      III. 
 
 any  expedient  but  a  miracle  to  controul. 
 The  two  great  feels  into  which  the  Jewifh 
 church  was  divided,  carried  away  the  bulk 
 of  the  people  :  but  whatever  rivalfhip  fub- 
 fifted  between  them,  and  whatever  dif- 
 ferences of  opinion  kept  up  the  diftinction 
 of  Pharifees  and  Sadducees,  yet  both  uni- 
 ted in  oppofing^  the  gofpel ;  and  each 
 feemed  to  vie  with  the  other  in  difcover- 
 ing  a  mod  incurable  malignity  againft 
 Chrift  and  his  difciples.  Here  they  forgot 
 their  mutual  jealoufy,  and  loft  fight  of 
 every  inveterate  prejudice,  and  every  jar- 
 ring interelft.  The  gofpel,  they  well  knew, 
 looked  with  an  eye  equally  unfriendly  on 
 both  feels  :  and  the  leaders  of  each  were 
 reproved  with  equal  firmnefs  and  fe verity 
 by  Jefus  Chrift.  He  did  not  flatter  the 
 prejudices  of  either,  nor  attempt  to  en- 
 gage their  good  will  by  any  arts  of  accom- 
 modation. His  doctrine  was  in  direct  op- 
 pofition  to  the  tenets  of  both  ;  and  his 
 example  involved  a  conftant  reprehenfion 
 of  their  practice.  He  refifted  with  equal 
 firmnefs  the  haughty  fcepticifm  of  the  Sad- 
 ducee,  and   the  abject  fuperftition  of  the 
 
 Pharifee, 
 
SERMON      III.       u9 
 
 Pharifee.  Againft  the  one  he  maintained 
 the  doctrine  of  a  future  life  ;  and  in  the 
 prefence  of  the  other  he  expatiated  on  the 
 folly  of  ceremonial  obfervances,  and  the 
 fallacy  of  traditional  doctrines. 
 
 The  religion  which  had  been,  I  may 
 venture  to  fay,  fubftituted  in  the  room  of 
 that  which  was  originally  delivered  to  the 
 Jews  by  God  himfelf,  was  indeed  a  mot- 
 ley and  incongruous  mixture  or  truth  and 
 faliehood,  of  divine  revelation  and  human 
 invention.  Additions  had  been  made  to 
 the  Mofaic  ritual ;  and  the  forms  of  divine 
 worfhip  were  incumbered  with  a  variety 
 of  needlefs  and  luperftitious  appendages. 
 The  true  object  of  devotion  was  alinoft 
 forgotten,  and  the  true  fpirit  of  it  nearly 
 extinguifhed,  amidft  a  multiplicity  of  un- 
 authorized and  fuperrluous  ceremonies : 
 and  external  fervices  had  fuperk.;ed  in- 
 ternal and  moral  purification.  Such  im- 
 positions, however  burdenfome,  were  yet 
 readily  fubmitted  to  by  perlbns,  who  had 
 been  taught  to  regard  them  as  fubititutes 
 for  moral  duties.     To  cleanfe  the  body  by 
 
 H  4  daily 
 
i2o       SERMON      III. 
 
 daily  ablutions,  was  far  more  eafy  than  to 
 preferve  the  purity  of  the  heart  by  habi- 
 tual virtue.  To  abftain  from  certain  meats 
 and  drinks,  required  lefs  refolution  and 
 fewer  conflicts,  than  to*  curb  the  impe- 
 tuofity  of  appetite,  and  to  refift  the  al- 
 lurements of  voluptuoufnefs. 
 
 The  original  law,  given  to  this  people, 
 encouraged  no  idea  of  a  difpenfation  from 
 any  call  of  moral  duty  under  the  pretence 
 of  ceremonial  obfervances.  It  inculcated 
 the  abfolute  neceffity,  as  well  of  internal 
 as  external  holinefs ;  and  inftru&ed  the 
 Jews  always  to  regard  facrifice  as  fubordi- 
 nate  to  mercy.  It  forbad  any  to  flatter 
 themfelves  with  the  hope  of  acceptance 
 for  the  fake  of  the  former,  while  the  ob- 
 ligations of  the  latter  were  difregarded,  or 
 violated  :  and  whenever  the  Jews  per- 
 verted the  defign  of  divine  inftitutions,  or 
 loft  fight  of  the  great  objects  which  thefe 
 inftitutions  were  appointed  to  promote, 
 then  did  God  by  his  prophets  warn  them 
 .  of  their  fatal  miftake ;  and  even  fpoke  of 
 ceremonies  which  he  had  himfelf  prefcri- 
 bed,  in  terms,  I  had  nearly  faid,  of  degra- 
 dation and  contempt. 
 
 At 
 
SERMON      III.       121 
 
 At  the  time  when  our  blefled  Lord  be- 
 gan to  announce  his  miffion  as  the  Mef- 
 fiah,  the  pernicious  fentiment  refpe&ing 
 the  efficacy  of  ceremonial  obedience,  had 
 an  almoft  univerfal  prevalence  over  the 
 minds  of  the  Jews.  It  was  not  merely  the 
 fentiment  of  the  ignorant  vulgar  ;  but  it 
 had  the  fandtion  of  ecclefiaftical  authority 
 to  give  it  credit  and  countenance.  The 
 key  of  knowledge  was  kept  in  the  hands 
 of  men,  whofe  intereft  it  was  to  conceal 
 it  from  the  people.  Hence  they  became 
 ignorant  of  the  more  fpiritual  and  fub- 
 ftantial  parts  of  religion,  and  flattered 
 themfelves  with  the  moil  deluiive  hopes, 
 in  the  midft  of  the  moft  flagrant  breaches, 
 and  even  the  moft  corrupt  mifreprefenta- 
 tions  of  the  divine  commands.  The  more 
 plain,  which  were  alfo  the  more  intereft- 
 ing  parts  of  the  law,  were  veiled  and  mif- 
 conftrued,  debafed  and  mutilated  by  the 
 Scribes  and  Elders;  whofe  falfe  gloffeb  had 
 obfcured  the  very  fundamental  principles 
 of  divine  worfhip,  and  moral  obligation  : 
 and  who  by  calling  off  the  attention  of 
 men  from  weighty  matters  to  trifling  and 
 
 indifferent 
 
122       SERMON      III. 
 
 indifferent  circumftantials,  had,  as  our 
 Lord  himfelf  informed  them,1 'made  the  word 
 of  God  of  none  effe£l  through  their  traditions* 
 Their  own  whimfical  fpeculations,  or  arbi- 
 trary pofitions  had  ufurpe'd  the  feat  of  in- 
 fpired  doctrine :  they  were  more  affiduous  to 
 amufe  the  imagination  with  the  dreams  of 
 the  Rabbins,  than  to  imprefs  the  heart 
 with  thofe  principles,  which  have  the  belt 
 tendency  to  promote  a  holy  and  upright 
 con  duel:,  amidft  the  various  fituations  and 
 trials  of  life.  For  thefe  reafons  our  Lord 
 upbraided  them  for  the  indifcriminate  re- 
 gard which  they  paid  to  undoubted  reve- 
 lation and  dubious  tradition  :  and  in  con- 
 fequence  of  their  intermixing  the  moft 
 abfurd  and  trifling  ceremonies  with  the 
 more  folemn  and  authorized  acts  of  reli- 
 gious fervice,  he  faid  to  them,  k  In  vain 
 do  ye  worjhip  God,  teaching  for  doclrines 
 the  commandments  of  men. 
 
 The  Jews,  from  the  beginning,  had  been 
 taught  to  connect  religion  with  places  as 
 well  as  perfons  ;  and  to  affix  that  kind  of 
 fandtity  to  the  former,  as  well  as  to  pay 
 that  reverence  to  the  latter,  which  weak 
 
 1  Mark  vii.  13.  k  Ibid.  7. 
 
 minds 
 
SERMON      III.        |2j 
 
 minds  would  be  very  apt  to  apply  to  all 
 the  purpoks  of  fuperftition  ;  and  which 
 policy  would  be  fure  to  employ  as  an  in- 
 strument of  fecuring  the  moil  implicit  iub- 
 miffion  to  all  its  prefcriptions. 
 
 This  people  had  firft  an  ark  built  as  the 
 fymbol  of  the  divine  prefence :  in  a  more 
 fplendid  period  of  their  hiftory  the  temple 
 was  erected ;  where  they  were  inftructed 
 to  perform  the  more  folemn  rites  of  reli- 
 gious worfhip. 
 
 Accuftomed  fo  much  to  connect  the 
 Deity  with  fymbols,  and  his  worihip  with 
 times  and  places,  there  was  nothing  more 
 mortifying  to  their  pride,  or  more  irrecon- 
 cileable  to  their  prejudices,  than  that  doc- 
 trine which  inculcated  fuch  worfhip  of  xihe 
 Father  in  Jpirit  and  in  truth ,  as  was  quite 
 independent  of  all  the  forms,  which  au- 
 thority had  fanclified,  and  cuitom  had  fa- 
 miliarized :  a  doctrine  which  was  regarded 
 as  a  kind  of  blafphemy  againfl  the  temple, 
 by  leffening  its  importance,  and  even  fu- 
 perfeding  its  neceffity. 
 
 1  John  iv.  23. 
 
 As 
 
124        SERMON      IH. 
 
 As  the  law  of  Mofes  was  of  divine  in- 
 ftitution,  it  deferved,  and  demanded  the 
 moil  ferious  regards  :  and  to  flight  any  of 
 its  fervices,  was  to  iniult  the  authority 
 which  enjoined  them.  The  veneration 
 that  was  infpired  by  the  fenfe  of  its  origi- 
 nal, was  perfectly  right  in  its  principle ; 
 though  fuperftition  had  engrafted  on  it 
 many  falfe  and  ridiculous  opinions.  As 
 the  law  was  allowed  to  be  divine,  we  need 
 not  wonder  that  it  was  univerfally  believed 
 by  this  people,  to  be  perpetual  alfo.  The 
 fame  prejudices,  therefore,  would  in  diffe- 
 rent circumstances  lead  the  Jews  to  aft 
 differently  :  at  one  moment  they  perverted 
 the  law  by  human  invention,  and  in  the 
 next  they  inferred  its  immutability  from 
 its  divine  origin.  What  then  could  they 
 think  of  a  teacher,  who  while  profeffing 
 his  miffion  from  God,  introduced  a  reli- 
 gion which  abrogated  inftitutions  confef- 
 fedly  derived  from  the  fame  God  ? 
 
 When  we  reflect  on  the  general  flate  of 
 the  Jewifh  church,  and  the  particular  prin- 
 ciples which  prevailed  among  the  different 
 
 orders 
 
SERMON      III.        125 
 
 orders  of  which  it  was  compofed,  and  the 
 different  fedts  into  which  it  was  divided  ; 
 when  we  confider  what  were  their  modes 
 of  worfhip,  and  what  their  habits  of  life ; 
 how  inveterate  their  prejudices,  and  how 
 flattering  their  expectations;  how  flubborn 
 was  their  pride,  which  arofe  from  their 
 diftinction,  and  how  tenacious  of  all  thofe 
 privileges,  which  were  the  emblems  of 
 that  diftinction  ;  when  we  revolve  thefe 
 confiderations  in  our  minds,  inflead  of 
 being  furprized  at  the  oppofition,  which  the 
 Jews  of  all  ranks  and  denominations  made 
 to  Jefus  Chrift  ;  we  may  rather  wonder 
 that  a  man  ihould  arife  from  among  them, 
 who  (hould  attempt  to  lay  the  foundation 
 of  a  new  religion  on  the  overthrow  of  all 
 that  had  been  held  facred  and  venerable 
 for  ages ;  a  religion  which  fubverted  na- 
 tional diftinctions,  inftead  of  eftablifhing 
 them;  which  mortified  national  pride,  in- 
 ftead of  cherifhing  it ;  which  corrected 
 every  inveterate  error  ;  which  fvvept  away 
 all  the  idle  incumbrances  of  external  rites ; 
 and  ftripped  of  its  imaginary  ianclity  even 
 the  temple  of  Jerufalem. 
 
 What 
 
126         SERMON      III. 
 
 What  had  a  religion  fuch  as  this  to  ex- 
 pect from  the  people  to  whom  it  was  firft 
 preached  ?  What,  but  all  the  contempt 
 that  vanitv  could  manifeft  ;  and  all  the 
 opposition  which  malice  could  effect  ? 
 
 On  the  other  hand,  what  could  infpire 
 in  the  breaft  of  him  that  preached  it,  a 
 confidence  of  fuccefs,  but  the  vvifdom  of 
 God  ?  And  what,  but  the  power  of  God, 
 could  give  that  fuccefs  ? 
 
 As  the  gofpel  had  the  mod  formidable 
 oppofition  to  ftruggle  with  from  the  people 
 to  whom  it  was  firft  preached,  (o  was  it 
 called  to  a  conflict  equally  arduous,  and  to 
 human  appearance  unavailing  and  defpe- 
 rate,  with  the  reft  of  mankind,  who  were 
 profeffedly  included  in  the  grand  and  ex- 
 tenfive  object  it  had  in  view.  Its  defign 
 was  the  moft  liberal  that  humanity  could 
 have  wifhed,  or  benevolence  could  have 
 planned.  But  while  its  extent  gave  difguft 
 to  the  Jews,  whofe  felfifh'nefs  could  not 
 bear  to  fee  that  grace  made  univerfal, 
 which  they  had  hitherto  fondly  confidered 
 
 as 
 
SERMON      III.        i27 
 
 as  appropriated  and  peculiar  to  themfelves; 
 fo  on  the  other  hand,  the  rewards  which 
 this  grace  was  defigned  to  beftow,  and  the 
 means  by  which  individuals  might  parti- 
 cipate of  its  bleffings,  were  fuch  as  were 
 neither  fuited  to  the  tafte  of  the  Gentiles, 
 nor  reconcileable  with  their  cuftoms,  prin- 
 ciples, or  purfuits. 
 
 At  the  time  when  Chrift  appeared,  the 
 Roman  empire  had  reached  the  very  me- 
 ridian of  its  glory.  It  was  the  illuftrious 
 period,  when  power  and  policy  receiving 
 aid  from  learning  and  fcience,  and  embel- 
 lifhment  from  the  orators  and  the  poets, 
 gave  law  to  the  world,  directed  its  tafte, 
 and  even  controuled  its  opinions.  It  was 
 the  age  when  enquiry  was  awake  and  active 
 on  every  fubjedt  that  was  fuppofed  to  be 
 of  curious  or  ufeful  inveftigation,  whether 
 in  the  natural  or  the  intellectual  world. 
 It  was,  in  fhort,  fuch  an  age  as  impofture 
 muft  have  found  in  every  refpect  the  leaft 
 aufpicious  to  its  defigns  ;  efpecially  fuch 
 an  impofture  as  chriftianity,  if  it  had  de- 
 ferved  the  name. 
 
 But 
 
128       SERMON      III. 
 
 But  to  reprefent  in  the  ftrongeft  light 
 the  great  difadvantages,  under  which  the 
 gofpel  laboured  at  its  firft  publication,  it 
 will  be  proper  to  give  a  ihort  view  of  the 
 ftate  of  philofophy  and  religion  among 
 the  Gentiles  at  that  period. 
 
 With  refpect  to  the  former,  there  were 
 principles  common  to  the  various  claries 
 and  profeffions  into  which  the  unbounded 
 licence  of  fancy  and  fpeculation  had  di- 
 vided it,  which  were  in  the  higheft  degree 
 hoftile  to  the  limplicity  of  Chriftian  faith, 
 and  to  the  purity  of  Chriftian  practice. 
 Viewed  merely  in  theory,  it  juftly  merited 
 the  cenfure  paffed  on  it  by  the  Apoftle  : 
 and  confidered  in  a  practical  light,  it  de- 
 fended ftill  feverer  reprehenfion.  At  belt 
 it  was  mvam  deceit:  for,  whether  it  reafoned 
 on  metaphyfics  or  theology ;  on  God,  or 
 nature ;  its  pofitions  were  arbitrary,  and 
 its  conclufions  fallacious.  Far  removed 
 from  the  fimple  and  pure  dictates  of  com- 
 mon fenfe,  it  involved  itfelf  in  intricacies 
 that  tended  to  embarrafs  the  underftand- 
 ing  :  and  while  it  amufed  the  genius  of 
 
 ■  Col.  U.S. 
 
 fpecu- 
 
SERMON      III.       I29 
 
 fpeculation,  it  either  feduced  the  judge- 
 ment into  a  ram  and  ftubborn  dogmatilm, 
 or  infufed  doubts  which  led  to  an  uni- 
 verfal  fcepticifm.  Bold  and  daring  in  en- 
 quiries beyond  the  fphere  of  reafon,  it 
 affected  to  explain  what  it  could  not  com- 
 prehend, or  prefumed  to  condemn  what 
 it  could  not  account  for.  Hence  fprung 
 philofophers,  who  erected  fyftems  of  what 
 was  "falfely  called  fcience,  according  to  their 
 particular  prejudices;  and  who  made  par- 
 tial appearances  the  criteria  of  general 
 principles.  Shall  we  wonder  that  men, 
 who  indulged  their  fancies  in  fuch  excur- 
 fions  into  the  unbounded  wilds  of  fpecu- 
 lation, °  became  vai?i  in  their  imaginations  ; 
 and  that  their  foolijh  heart  was  darkened  ? 
 
 But  their  philofophy  was  not  merely 
 vain  ;  it  was  pernicious  alfo.  It  not  only 
 deluded  the  understanding,  but  corrupted 
 the  heart.  It  unfettled  the  very  firft  prin- 
 ciples of  virtue  and  religion  ;  it  weakened, 
 if  not  totally  deftroyed  their  befl  mo- 
 tives ;  and  rendered  their  moil  powerful 
 fanctions,  if  not  abfoluteiy  abortive,  yet 
 at  lead  uncertain. 
 
 n  i  Tim.  vi.  20.  °  Rom.  1.21. 
 
 I  Carrying 
 
i3o      SERMON      III. 
 
 Carrying  its  prefumptuous  and  ungo- 
 verned  Speculations  into  the  very  eflence  of 
 the  Divinity,  and  draining  its  eager  fight 
 to  penetrate  the  pavilion  of  darknefs 
 which  encircles  the  eternal  throne,  it  firft 
 doubted,  and  at  length  denied  the  exif- 
 tence  of  a  firft  caufe  independent  of  na- 
 ture, and  of  a  providence  that  fuperintends 
 its  laws,  and  governs  the  concerns  of  man- 
 kind. 
 
 That  great  doctrine,  which  is  the  moft 
 powerful  guardian  of  virtue  and  religion, 
 and  which  of  all  others  has  the  moft  ef- 
 fectual tendency  to  influence  our  hopes 
 and  fears,  I  mean  the  doctrine  of  a  future 
 ftate,  was  totally  rejected  by  the  greater 
 part  of  the  Pagan  philofophers ;  and  ren- 
 dered doubtful  and  equivocal  by  their  moft 
 diftinguifhed  moralifts.  It  was  taught,  and 
 even  enforced  by  legiflators  from  motives 
 of  policy  ;  while  to  philofophy  was  re- 
 ferved  the  privilege  of  contradicting  it  in 
 the  fchools. 
 
 Some  of  the  philofophers,  indeed,  con- 
 tended for  a  future  exiftence,  in  which  no 
 
 moral 
 
SERMON      III.       i3I 
 
 moral  difpenfation  of  rewards  and  punifh- 
 ments  was  to  take  place  :  for  after  the  ex- 
 piration of  the  Great  Year  the  Stoics  fup- 
 pofed,  that  the  fame  fyftem  would  arife ; 
 after  the  general  conflagration,  the  fame 
 train  of  events  would  follow  ;  the  fame 
 number  of  beings  exift,  and  act  in  the 
 fame  circumftances  ;  the  fame  virtues  be 
 depreffed,  and  the  fame  vices  triumphant, 
 in  endlefs  and  unalterable  fucceffion. 
 
 Even  thofe  who  may  be  juflly  ef- 
 teemed  the  wifeft  and  moil:  virtuous  that 
 the  Pagan  world  could  boaft  of,  in  effect 
 overthrew  the  doctrine  they  have  been 
 fuppofed  to  patronize.  They  defended  its 
 influence  on  human  conduct,  by  admitting 
 it  only  under  the  idea  of  a  re-union  with 
 the  nature  of  the  Deity  ;  the  great  eternal 
 One,  from  whom  all  fouls  proceed,  and 
 into  whofe  all-comprehending  effence  they 
 are  at  death  refolved  again ;  and  like  a 
 bubble  burft  and  loft  in  the  parent  ocean, 
 are  fwallowed  up  in  the  immenflty  of  God  : 
 and  thus  all  perfonal  identity  and  feparate 
 confcioufnefs  are  for  ever  extinguifhed. 
 This  is  the  fublime  of  Pagan  philofophy, 
 
 I  2  exalted 
 
i32       SERMON      III. 
 
 exalted  by  the  joint  power  of  metaphyfics 
 and  theology  ! 
 
 The  fuperftitions  of  the  Heathen  world 
 were  as  oppofite  to  the  genius  of  Chriftian 
 worfhip,  as  its  philofophy  was  adverfe  to 
 the  principles  of  its  faith.  They  were 
 fuch  as  were  repugnant  to  every  rule  of 
 devotion  laid  down  by  our  blefled  Lord. 
 They  were  fuch  as  could  not  be  mixed 
 with  the  Chriftian  rites  by  any  arts  of  ac- 
 commodation ;  by  any  modes  of  meliora- 
 tion, or  refinement.  On  the  contrary,  they 
 were  altogether  to  be  rejected  ;  and  the 
 very  foundation  on  which  they  were  reared 
 and  fupported,  was  to  be  totally  deftroyed. 
 For  the  worfhip  which  was  eftablifhed  in 
 the  Pagan  world,  was  not  merely  abfurd ; 
 it  was  impious  in  the  extreme.  It  was 
 debauched  by  an  idolatry,  which  had  a 
 multiplicity  of  the  moft  execrable  divini- 
 ties for  its  objects.  The  gods  of  the  hea- 
 then, who  at.beft  were  but  juft  lifted 
 above  humanity,  were  in  a  thoufand  in- 
 ftances  funk  below  it,  by  crimes  that  were 
 a  difgrace  to  nature,  and  by  cruelties  that 
 would  fhock  even  the  moft  barbarous  fa- 
 
 vage. 
 
SERMON      III.       133 
 
 vage.  Thofe  rites  which  policy  had  con- 
 fecrated  to  their  altars,  and  which  igno- 
 ranee  revered  with  ftupid  admiration,  fre- 
 quently degenerated  into  fcenes  of  mad- 
 nefs,  lafcivioufnefs,  and  cruelty.  Their 
 oracles,  their  auguries,  and  their  facri- 
 fices  ;  their  public  fpecftacles,  and  fplendid 
 games ;  yea,  the  whole  apparatus  of  Pagan 
 fuperftition  were  the  engines  of  political 
 tyranny,  and  of  popular  deluiion,  and  bar- 
 red all  accefs  to  the  entrance  of  truth  and 
 freedom,  purity  and  fimplicity. 
 
 To  the  oppofition  which  arofe  on  thefe 
 grounds,  we  may  add  another  fource  of 
 diflike,  which  prevailed  more  efpecially 
 among  the  fubjects  of  the  Roman  empire, 
 to  the  founder,  and  the  firft  preachers,  of 
 the  Chriftian  religion. 
 
 They  were  Jews  :  and  of  all  characters, 
 that  of  a  Jew  was  the  moft  defpifed  and 
 abhorred  among  the  gentiles.  The  dis- 
 tinction which  this  people  claimed,  was 
 offenfive  and  mortifying  to  other  nations  : 
 and  the  contrariety  of  their  civil  cuftoms 
 and  modes  of  worfhip  to  the  practice  of 
 
 I  3  the 
 
i34      SERMON      III. 
 
 the  whole  world,  rendered  them  the  ob- 
 jects of  univerfal  deteitation.  A  religion 
 originating  with  a  Jew,  and  fupported  by 
 perfons  of  the  fame  character^  had,  inde- 
 pendently of  every  other  circumftance, 
 but  little  profpecl:  of  gaining  profelytes 
 among  the  gentiles ;  efpecially  gentiles  of 
 the  more  polifhed  ftates.  They  would  na- 
 turally aflbciate  with  it  their  ideas  of  the 
 Jewim  character  :  and  the  abhorrence  ex- 
 cited by  the  one,  would  be  extended, 
 without  helitation  and  without  diftinclion, 
 to  the  other. 
 
 I  have  thus  attempted  to  fet  before  you 
 feme  of  the  principal  caufes  of  the  oppo- 
 sition which  was  made  to  the  firft  pro- 
 pagation of  Chriftianity. 
 
 The  fuccefs  of  the  gofpel  in  the  time 
 of  our  blefTed  Lord,  was  truly  aftonifhing, 
 if  we  confider  who  he  was,  and  what  he 
 had  to  encounter.  But  its  more  rapid  and 
 extenfive  propagation  after  his  death,  is 
 a  circumftance  that  excites  (till  higher  ad- 
 miration. 
 
 Deftitute 
 
SERMON      III. 
 
 *35 
 
 Deftitute  of  all  human  advantages,  pro- 
 tected by  no  authority,  affifted  by  no  art ; 
 not  recommended  by  the  reputation  of  its 
 author,   not  enforced   by  eloquence  in    its 
 advocates,    the  word  of  God  grew  mightily 
 and  prevailed.      Twelve    men,    poor,    and 
 artlefs,  and  illiterate,  we  behold  triumph- 
 ing  over   the  fiercefl:  and   rnoft   determi- 
 ned oppofition  -,    over  the  tyranny  of  the 
 magiftrate,   and  the  fubtleties  of  the  phi- 
 lofopher  ;  over  the  prejudices  of  the  Gen- 
 tile, and  the  bigotry  of  the  Jew.     Th'y 
 eftablifhed   a   religion,    which    held   forth 
 high  and  venerable  myfteries,  fuch  as  the 
 pride  of  man  would  induce  him  to  fufpeft, 
 becaufe  he  could  not  perfectly  comprehend 
 them  ;   which  preached  doctrines  pure  and 
 fpiritual,  fuch  as  corrupt  nature  was  prone 
 to  oppofe,   becaufe  it  mrunk  from  the  fe- 
 verity  of  their  difcipline  ;  which  required 
 its  followers  to  renounce  almod:  every  opi- 
 nion   they   had    embraced   as   facred,    and 
 every  intereft  they  had  purfued  as  impor- 
 tant ;   which  even  expofed  them  to  every 
 fpecies  of  danger  and   infamy  ;  to  peric- 
 cution    unmerited    and    unpitied  ;    to   the 
 gloom  of  a  prifon,   and   to   the   pangs   of 
 
 I  4  death. 
 
136       SERMON      III. 
 
 death.  Hopelefs  as  this  profpect  might 
 appear  to  the  view  of  fhort- lighted  man, 
 the  gofpel  yet  emerged  from  the  obfcu- 
 rity  in  which  it  was  likely  'to  be  over- 
 whelmed by  the  complicated  diftrefies  of 
 its  friends,  and  the  unrelenting  cruelty  of 
 its  foes.  It  fucceeded  in  a  peculiar  degree, 
 and  in  a  peculiar,  manner  :  it  derived  that 
 fuccefs  from  truth  :  and  obtained  it  under 
 circumftances,  where  falfehood  muft  have 
 been  detected  and  crufhed. 
 
 In  vain  therefore  has  the  infidious  inge- 
 nuity of  the  infidel  and  fceptic  been  em- 
 ployed in  the  prepofterous  endeavour  of 
 accounting  for  the  miraculous  fuccefs  of 
 Chriftianity  from  caufes  merely  human. 
 The  true  philofopher,  who  will  reft  fatif- 
 fied  with  no  caufe  but  what  is  fully  ade- 
 quate to  the  effects  produced,  readily  ac- 
 knowledges the  affiftance  of  God,  in  the 
 witnefs  he  bare  to  the  preaching  of  the 
 Apoftles,  by  many  figns,  and  wonders, 
 and  mighty  deeds. 
 
 The  rational   advocate  for  Chriftianity 
 {corns  to  fhelter  himfelf  in  fceptical  and 
 
 difinge- 
 
SERMON      III.       i37 
 
 difingenuous  miireprefentation.  He  knows 
 the  force  of  iecondary  caufes ;  he  with 
 well-founded  exultation  employs  them  as 
 additional  arguments  for  the  foundnefs  of 
 his  faith  ;  he  derives  the  ftrongeft  fupport 
 from  their  admirable  and  finking  con- 
 fiftence  with  the  pretentions  of  a  religion, 
 which  difclaimed  the  ufe  of  thofe  engines 
 by  which  impofture  is  ufually  maintained, 
 the  intrigues,  I  mean,  of  policy,  and  the 
 violence  of  arms.  But  he,  at  the  fame 
 time,  contends,  that  while  the  intereits 
 of  the  gofpel  were  promoted  by  thofe  cir- 
 cumftances  which  muft  have  been  fatal  to 
 every  falfe  religion,  they  were  chiefly  and 
 primarily  promoted  by  other  and  more 
 efficacious  methods ;  by  the  power  of  God 
 which  enabled  the  founder  of  Chi  iltianity 
 to  perform  what  unaided  man  never  per- 
 formed 5  and  by  the  wifdom  of  God, 
 which  affifted  him  in  fpeaking  as  m  :i 
 never  fpake. 
 
 A  living  writer,  the  elegance  of  whofe 
 flvle  feems  to  have  conferred  a  very  alarm- 
 ing  popularity  on  the  licentioufnels  of  his 
 opinions,    has    affigned    the   reception    of 
 
 Chrii- 
 
138       SERMON      III. 
 
 Chriftianity  to  five  causes  :  each  of 
 which  he  has  reprefented,  as  in  reality 
 unconnected  with  any  divine  interpofition. 
 
 Firft,  " p  the  inflexible  and  intolerant 
 "  zeal  of  the  firft  Chriftians,  derived  from 
 "  the  Jews,  but  purified  from  the  unfocial 
 u  fpirit,  which  had  deterred  the  Gentiles 
 "  from  embracing  the  law  of  Mofes." 
 
 Now,  zeal  which  is  at  once  intolerant, 
 and  purified  from  any  unfocial  fpirit,  is  a 
 quality,  which  we  leave  it  to  the  Angula- 
 rity of  this  writer  to  conceive,  and  to  his 
 eloquence  to  defcribe. 
 
 But  we  deny  the  facl,  that  any  kind  or 
 any  degree  of  intolerance  exifted  among 
 the  primitive  Chriftians :  and  as  to  their 
 zeal,  we  maintain  that  it  did  not  bear  the 
 flighteft  fimilitude  to  the  fiercenefs  and 
 bigotry  of  the  Jews.  It  was  derived  from 
 very  different  caufes,  and  aimed  at  far 
 nobler  ends.  .  It  was  not  the  narrow  and 
 temporal  interefts  of  one  nation,  but  the 
 general  reformation,  and  the  fpiritual  hap- 
 pinefs    of   the    whole    world,    which   the 
 
 p  Gibbon's  Hift.  of  the  decline  and  fall  of  the  Roman 
 Empire,  p.  556.  Edit.  4to.  1777. 
 
 teachers 
 
SERMON      III.       139 
 
 teachers  of  Chriftianity   were  anxious   to 
 promote.     That  firmnefs,   which   may  be 
 mifconftrued    into    intolerance,    and    that 
 activity,  which  we  are  content  to  call  by 
 the  name  of  zeal,    had  in  the  ufual  courfe 
 of  human   affairs,    a    tendency  to   retard, 
 rather  than    to  facilitate  the  propagation 
 of  the  gofpel.     The  Chriftian,  inftead  of 
 falling  into   the   fashionable  and   popular 
 intercommunity    of    wormip,    difdained, 
 amidft    the   terrors   of   impending    death, 
 to  throw  incenfe  on  the  altar  of  Jupiter: 
 he  boldly  pronounced  the  whole  fyftem  of 
 Pagan  mythology  impofture  ;  and  charged 
 the  whole  ritual  of  its  external  devotions, 
 with   groveling   fuperftition,    and   profane 
 idolatry. 
 
 A  fecond  Caufe  he  finds  "  in  the  doctrine 
 «  of  a  future  life."  Such  a  doctrine,  rioubt- 
 lefs,  is  congenial  to  the  nature  of  man  as 
 an  accountable  and  moral  agent  ;  it  is  re- 
 peatedly infifted  upon  in  the  gofpel  ;  and 
 muft  ultimately,  and  in  a  favourable  ftate 
 of  things,  have  increafed  its  efficacy.  But 
 the  future  life  taught  by  the  Apoutes  had 
 few  recommendations  in  the  fight  of  the 
 
 Heathen 
 
140       SERMON      III. 
 
 Heathen  world.  It  was  offenfive  to  the 
 Epicureans  by  the  puniftiments  it  threat- 
 ened :  it  was  not  attractive  to  the  vulgar 
 by  the  very  rewards  which  it  propofed. 
 The  pride  of  the  phildfopher  was  (hocked 
 by  the  do&rine  of  a  refurredtion,  the  mode 
 of  which  he  was  unable  to  comprehend  : 
 the  imaginations  of  other  men  were  feebly 
 impreficd  by  the  reprefentation  of  a  future 
 ftate,  which  did  not  hold  out  the  ferene 
 fky,  the  verdant  garden,  and  the  luxurious 
 enjoyments  of  an  Elylium. 
 
 A  third  Caufe  he  finds  in  "  the  mira- 
 "  culous  powers  afcribed  to  the  primi- 
 "  tive  church/'  and  then  proceeds,  in 
 a  ftyle  of  the  moft  contemptuous  and  bit- 
 ter derifion  to  infinuate  that  thefe  powers 
 were  never  poffeffed. 
 
 Now,  the  hardieft  adverfaries  of  the 
 gofpel,  a  Porphyry,  a  Celfus  and  a  Julian, 
 do  not  gleny  the  exiftence  of  thofe  mira- 
 cles :  and  Chriftianity  has  little  to  fear 
 from  the  improbable  caufes  to  which  thefe 
 writers  impute  them. 
 
 It 
 
SERMON      III.       i4I 
 
 It  is,  however,  worthy  of  remark,  that 
 when  Chriftianity  was  publifhed,  a  general 
 prejudice  in  the  people,  and  a  very  fevere 
 fpirit  of  fufpicion  in  the  government,  pre- 
 vailed againft  the  belief  of  Miracles.  They 
 were  fligmatized  by  the  opprobrious  ap- 
 pellation of  Magic :  and  Auguftus,  it  is 
 well  known,  had  publifhed  very  rigorous 
 edicts  againft  the  whole  race  of  Pra?fti- 
 giators. 
 
 The  peculiar  difficulties,  which  ob- 
 ftruclxd  the  reception  of  Chriftian  mira- 
 cles have  been  explained  with  great  acute- 
 nefs  of  reafoning,  and  great  depth  of  eru- 
 dition, by  a  modern  writer,  whofe  remarks 
 defeat  indeed  the  fallacies,  but  feem  to 
 have  efcaped  the  notice  of  our  ingenious 
 and  indefatigable  hiftorian. 
 
 The  fum  of  his  arguments  I  will  give 
 in  his  own  words.  "  q  The  multitude  of 
 u  popular  gods  admitted  amongil  the  Hea- 
 "  thens  did  by  neceffary  coniequence  oc- 
 €C  cafion  fuch  a  multitude  of  pretended  mi- 
 "  racles,  that  they  infenfibly  lojl  their  force, 
 
 i  Weflon  on  the  rejection  of  Chriftun  Miracles  by  the 
 Heathen,  p.  348. 
 
 and 
 
i42       S    E    R    M    O    N      III. 
 
 "  and  funk  in  their  efteem.  Though  the 
 *'  philofophers  in  general,  and  men  of 
 <c  reading  and  contemplation  could  not 
 "  but  di (cover  the  groffhefs  and  abfurdity 
 "  of  the  Civil  Religion  ;  yet  this  could  have 
 "  little  effect  on  the  Vulgar,  or  t hem/elves : 
 "  not  on  the  Vulgar,  becaufe  it  was  the 
 "  buiinefs  of  the  wifeft  and  moil:  politic 
 "  heads  zealpufly  to  fupport  and  encourage 
 "  them  in  their  practices  ;  not  on  tbem- 
 "  f elves,  becaufe  if  they  defpifed  their 
 "  Gods,  they  muft  defpife  their  Miracles 
 "  too." 
 
 Now,  under  thefe  circumftances,  mi- 
 racles afcribed  to  the  fir  ft  propagators  of 
 Chriftianity,  muft  have  created  an  imme- 
 diate and  ftubborn  prejudice  againft  their 
 caufe  :  and  nothing  could  have  fubdued 
 that  prejudice,  but  miracles  really  and  vi- 
 fibly  performed. 
 
 A  fourth  Caufe  is  "  the  virtues  of  the  firft 
 Chriftians :"  which  are  themfelves  reduced 
 to  a  mean  and  timid  repentance  for  former 
 fins,  and  to  an  impetuous  zeal  in  fup- 
 porting  the  reputation  of  the  feci  newly 
 embraced. 
 
 But 
 
SERMON      III. 
 
 H3 
 
 But  furely  in  the  eyes  of  the  haughty 
 and  jealous  Romans,  fuch  repentance  and 
 fuch  zeal  muft  have  equally  excited  op- 
 pofition  to  Chriftianity.  The  firft  would 
 have  provoked  contempt  among  perfons  of 
 their  daring  felf-fufficiency  ;  and  the  other 
 would  have  awakened  the  jealoufy  of  the 
 magiftrate.  True  it  is,  that  the  Chriilians 
 had  virtues  of  a  nobler  kind.  It  is  alfo 
 true,  that  thofe  virtues  did  ultimately  tri- 
 umph over  the  fcorn  and  malice  of  their 
 foes  :  and  it  is  true,  that  a  religion  pro- 
 ducing fuch  effects  on  its  followers,  and 
 deriving  fuccefs  from  fuch  means,  carries 
 with  it  a  prefumptive  proof,  of  which  im- 
 pofture  never  could  boaft. 
 
 The  laft  fecondary  Caufe  mentioned  by 
 this  writer,  "  is  the  union  and  difcipline 
 "  of  the  Chriflian  church. " 
 
 We  acknowledge  the  force  of  union  in 
 fecuring  the  order,  and  enlarging  the  in- 
 terefts  of  every  fociety ;  and  we  heartily 
 wifh,  that  fuch  union  could  be  found  in 
 the  earlier  ages  of  the  gofpel.     But   the 
 
 diflrac- 
 
144       SERMON      III. 
 
 diffractions,  and  internal  divifions  of  the 
 Christians  prefent  a  very  different  profpect. 
 And  if  the  gofpel  fucceeded,  not  only 
 amidft  the  furious  affaults  of  its  enemies, 
 but  the  no  lefs  violent  contentions  of  its 
 friends,  we  muft  look  for  its  fuccefs  in 
 ibme  other  caufe,  than  thofe  which  our 
 hifiorian  has  affigned. 
 
 Obfervations  fimilar  to  thefe  have  been 
 moft  properly  produced,  and  mod  ably 
 enforced  by  various  writers,  who  have  re- 
 pelled the  bafe  and  difingenuous  affaults  of 
 this  moft  dangerous  enemy.  But  in  re- 
 viewing the  circumftances  which  attended 
 the  propagation  of  the  gofpel,  I  could  not, 
 confidently  with  the  fpirit  of  this  Inftitu- 
 tion,  avoid  taking  fome  notice  of  his  trea- 
 cherous and  infidious  endeavours  to  under- 
 mine this  important  argument  for  the  truth 
 of  our  faith  :  nor  could  I  neglect  fo  fa- 
 vourable an  opportunity  as  the  prefent,  of 
 cautioning  the  younger  part  of  my  audi- 
 ence, againft  being  unwarily  feduced  into 
 an  approbation  of  his  fentiments,  by  the 
 infinuating  arts  of  his  fophifiry,  and  the 
 captivating  graces  of  his  language. 
 
 We 
 
SERMON      III. 
 
 M5 
 
 We  are  by  no  means  infenfible  to  the 
 merits  of  our  hiftorian  ;  but  at  the  fame 
 time  we  know  and  lament  his  eagernefs  to 
 throw  a  veil  over  the  deformities  of  the 
 Heathen  theology,  to  decorate  with  all 
 the  fplendor  of  panegyric  the  tolerant 
 fpirit  of  its  votaries,  to  degrade  by  difin- 
 genuous  infinuation,  or  by  farcaftic  fatire, 
 the  importance  of  revelation,  to  exhibit 
 in  the  moft  ofTenfive  features  of  diftortion 
 the  weaknefs  and  the  follies  of  its  friends, 
 and  to  varnifh  over  the  cruelties,  and  exalt 
 the  wifdom  of  its  mercilefs  and  unre- 
 lenting enemies. 
 
 I  mail  now  conclude  this  difcourfe  by 
 briefly  enumerating  a  few  particulars* 
 which  have  been  already  offered  to  your 
 confideration  in  the  courfe  of  thefe  enqui- 
 ries into  the  rife  and  propagation  of  Ma- 
 hometifm  and  Chriftianity. 
 
 It  has  been  already  (hewn,  from  the 
 exprefs  and  univerfal  teftimony  of  hiftory, 
 that  every  circumftance  of  the  times, 
 every  particular  in  the  manners  and  fitua- 
 
 K  tion 
 
146         SER    M    O    N      III. 
 
 tion  of  mankind,  plainly  and  undeniably 
 concurred  to  favour  the  fuccefs  of  Maho- 
 metan impofture. 
 
 We  have  now  feen  from  the  fame  un- 
 doubted authority,  that  the  religion  of 
 Chrift,  at  its  firft  appearance  in  the  world, 
 (humanly  fpeakiog)  laboured  under  all 
 poffible  difadvantages  ;  and  that  every  ap- 
 parent probability  was  ftrongly  and  deci- 
 fively  againft  its  fuccefs. 
 
 The  gofpel  was  not,  like  the  Maho- 
 metan impofture,  propofed  to  a  people 
 rude  and  uncivilized,  or  at  a  time  when 
 univerfal  ignorance  and  barbarifm  had  pre- 
 pared mankind  to  receive,  without  hefita- 
 tion,  any  impreffions  from  the  artful  and 
 defigning ;  but  in  an  age,  which  perhaps 
 above  all  others,  was  diftinguiihed  for  cu- 
 rious fpeculation,  and  philofophical  re- 
 fearch.  The  Roman  empire  was  at  that 
 time  in  its  full  glory  ;  and  a  long  and  pro- 
 found peace,  together  with  the  patronage 
 and  encouragement  of  authority,  had  con- 
 tributed to  raife  the  arts  and  fciences  to  a 
 height  unknown  before ;  and  which  later 
 
 ages, 
 
SERMON      III.       147 
 
 ages,  with  all  their  boafted  improvements, 
 have  fcarce  been  able  to  exceed.  At  fuch 
 a  period  did  the  religion  of  Chrift  invite, 
 and  endure,  the  teft  of  the  fevereft  fcru- 
 tiny  :  till,  at  length,  like  pure  gold,  it 
 came  forth  unfullied,  and  undiminished 
 from  the  flames. 
 
 We  have  obferved  that  the  Arabian  im- 
 poftor  owed  much  of  his  fuccefs  to  the 
 artful  accommodation  of  his  religion  to 
 the  ruling  paflions,  the  favourite  opinions, 
 and  the  inveterate  prejudices  of  his  coun- 
 trymen. But  the  gofpel  prefented  itfelf 
 to  mankind  with  a  feverer  and  a  charter 
 afpe£t.  Far  from  condefcending  to  flatter 
 the  appetites  and  paflions,  it  ftridtly  en- 
 joined its  followers  the  hard  and  unpleaf- 
 ing  tafk  of  plucking  out  even  the  eye,  and 
 cutting  off  the  hand,  that  gave  occafion  of 
 offence.  Far  from  feeking  to  recommend 
 itfelf  to  popular  favour  by  complying, 
 and  accommodating  tenets  -,  it  directly  and 
 openly  oppofed  almoft  every  opinion  and 
 every  prejudice  of  thofe  to  whom  it  was 
 offered. 
 
 K  2  The 
 
i48      SERMON      III. 
 
 The  great  and  powerful  principle  of 
 national  pride,  which  pleaded  ftrongly  in 
 favour  of  the  preteniions  of  Mahomet, 
 formed  one  of  the  mdft  ftubborn  and  for- 
 midable obftacles  that  oppofed  the  progrefs 
 of  the  gofpel. 
 
 Called  forth  to  fight  the  battles  of  the 
 Lord  againft  an  unbelieving  world,  and 
 confident  of  victory  from  the  promife  of 
 a  divine  affiftance  for  ever  at  hand,  the 
 Arabian  beheld  in  the  religion  of  his  war- 
 like prophet  the  grand  and  only  inftru- 
 ment  which  could  raife  his  country  from 
 obfcurity  to  glory,  from  weaknefs  and  con- 
 tempt to  power  and  dominion. 
 
 But  to  the  Jewifh  people  Chriftianity 
 prefented  no  fuch  flattering  views.  Its 
 grand  and  fundamental  dodrine,  faith  in 
 an  humble,  fuflfering  Mefiiah,  obfcured 
 the  brighter!  profpedls,  and  overthrew  the 
 faireft  opinions,  which  a  long  and  unin- 
 terrupted tradition,  apparently  fupported 
 by  prophecy,  had  taught  them  to  enter- 
 tain.   Their  firft  ftep  towards  embracing 
 
 the 
 
SERMON      III.       ,49 
 
 the  gofpel,  was  founded  on  the  ruin  of 
 every  hope  which  ambition  had  infpired ; 
 and  previoufly  to  their  conversion,  they 
 were  called  upon  for  ever  to  renounce  their 
 deareft  expectations  of  brilliant  conquefts 
 and  unbounded  dominion  under  the  aufpi- 
 cious  guidance  of  a  mighty  and  trium- 
 phant deliverer.  They  could  not  there- 
 fore look  but  with  indignation  on  the  pro- 
 grefs  of  a  religion,  which  tended  to  de- 
 prive them  of  their  peculiar  privileges  and 
 diftin&ions ;  to  confound  them  again  with 
 the  mafs  of  mankind  ;  and  to  reduce  them 
 from  that  haughty  pre-eminence  which 
 they  had  hitherto  claimed,  to  the  fame 
 level  with  the  furrounding  nations,  whom 
 they  had  been  accuftomed  to  fhun  with 
 pious  abhorrence,  or  to  fpurn  with  Allien 
 contempt. 
 
 By  an  artful  intermixture  of  the  fa- 
 vourite ceremonies  and  fantaftic  rites  of 
 Arabian  idolatry  with  the  new  modes  of 
 worfhip,  which  he  enjoined  ;  and  by  a 
 ftudied  accommodation  of  his  ffcile  and 
 manner  to  the  prevailing  paffion  for  the 
 language   and   ornaments   of  poetry,    the 
 
 K  3  fagacious 
 
150      SERMON      III. 
 
 fagacious  impoftor  facilitated  the  recep- 
 tion of  his  doftrines  among  his  country- 
 men. 
 
 But  the  religion  of  Jefus  Chrift  could 
 boaft  no  fuch  advantages.  As  it  oppofed 
 the  pride,  and  the  prejudices  of  the  Jews, 
 fo  was  it  equally  hoftile  to  every  prepof- 
 feffion  of  the  Gentiles. 
 
 To  the  vulgar,  attached  as  they  were 
 to  the  licentious  feftivals,  the  folemn  pro- 
 ceffions,  and  the  pompous  pageantries  of 
 heathenifrn,  the  pure  and  fpiritual  worihip 
 of  Chriftianity  difplayed  no  charms :  while 
 the  more  enlightened  among  them,  ena- 
 moured of  the  fubtleties  of  human  wif- 
 dom,  and  bewildered  in  the  mazes  of  an 
 abfurd  and  unintelligible  philofophy,  were 
 unwilling  to  believe  that  the  plainnefs  and 
 fimplicity  of  the  gofpel  could  ever  be 
 worthy  an  omnifcient  God. 
 
 Laftly,  the  gofpel  was  not,  like  the 
 the  impofture  of  Mahomet,  impofed  upon 
 the  fubjed:  nations  by  the  ftern  command 
 of  a  conquering   tyrant ;   nor  was  it   for 
 
 the 
 
SERMON      III.       I5I 
 
 the  fpace  of  full  300  years,  even  indi- 
 rectly countenanced  by  any  influence  of 
 government  and  authority  :  on  the  con- 
 trary, we  behold  with  aftonifhment,  the 
 pomp  of  adverfe  power,  no  lefs  than  the 
 pride  of  learning,  and  the  arrogance  of 
 philofophy,  refilling  its  influence  by  a  long 
 and  perfevering  perfecution,  but  bowing  at 
 length  before  the  plain  and  artlefs  preach- 
 ing of  the  poor,  the  weak,  the  illiterate 
 fiihermen  of  Galilee. 
 
 To  fuch  ftupendous  effects  an  adequate 
 caufe  muft  be  afligned. 
 
 A  revolution  fo  aftonifhing ,  accom- 
 plimed  by  inftruments  fo  evidently  weak 
 and  difproportioned,  and  under  circum- 
 ftances  fo  adverfe  and  unfavourable,  natu- 
 rally teaches  us  to  look  higher ;  to  elevate 
 our  views  far  above  the  reach  of  human 
 ftrength  and  wifdom,  even  to  that  Al- 
 mighty Being,  from  whom  alone  cometh 
 every  good  and  every  perfect  gift. 
 
 K  4  SER- 
 
SERMON     IV. 
 
 John  VII.  12. 
 
 Some  /aid,  He  is  a  good  Man  :    others  /aid, 
 Nay,  but  he  deceive th  the  People. 
 
 1 
 
 1HERE  is  a  ftrong  and  active  cu- 
 riofity  in  the  human  mind,  which 
 ever  prompts  us  to  enquire  into 
 the  lives  and  characters  of  men,  whofe 
 names  have  been  rendered  famous  for  the 
 extraordinary  events  of  which  they  have 
 been  the  inftruments,  and  by  the  impor- 
 tant revolutions  which  they  have  occa- 
 fioned  in  the  world.  From  the  proper  and 
 temperate  indulgence  of  this  principle, 
 Jiowever  its  exertions  may  have  been  fome- 
 times  condemned  as  ufelefs  and  unprofit- 
 able 
 
154       SERMON      IV. 
 
 able,  many  and  folid  advantages  may  be 
 derived  to  the  caufe  of  knowledge  and  of 
 truth.  The  connection  which  fubfifts  be- 
 tween the  hiftory  of  every 'event,  and  the 
 character  of  its  authoY,  is  obvious ;  they 
 reflect  reciprocal  light  on  each  other ;  and 
 it  is  only  by  an  attentive  inveftigation  of 
 both,  that  we.can  be  enabled  to  difcover 
 with  certainty  the  motives  which  influen- 
 ced the  attempt,  and  the  means  by  which 
 it  was  accomplifhed. 
 
 But  in  thofe  fpeculations  of  more  awful 
 importance,  which  regard  the  fpiritual  and 
 eternal  welfare  of  mankind  ;  when  we  are 
 called  upon  to  examine  the  pretenfions  of 
 thofe  who  have  laid  claim  to  divine  infpi- 
 ration,  and  immediate  commiflion  from 
 the  Deity  -,  there  is  not  only  a  propriety, 
 but  alfo  a  neceffity  for  enquiring  with  mi- 
 nutenefs  into  the  character  of  perfons,  who 
 have  affumed  fo  high  and  venerable  an  of- 
 fice. From  fuch  an  enquiry  into  the  life 
 of  the  founder  may  be  deduced  no  mean 
 or  indecifive  evidence  of  the  truth  or  falfe- 
 hood  of  his  religion ;  and  by  contempla- 
 ting his  conduct  in  the  different  lituations 
 
 and 
 
SERMON      IV.        155 
 
 and  circumftances  in  which  he  was  placed, 
 we  may  be  enabled  to  trace  plain  and  un- 
 equivocal marks  of  real  or  pretended  in- 
 fpiration  ;  and  thus  to  form  our  judgment, 
 whether  it  was  obedience  to  the  commands 
 of  God,  or  compliance  with  the  dictates 
 of  worldly  intereft,  that  influenced  and 
 directed  his  actions. 
 
 In  furveying  the  life  of  Mahomet,  we 
 cannot  but  obferve  with  much  furprife, 
 the  oppofite  and  contradictory  characters 
 under  which  he  has  been  reprefented  by 
 hiftorians,  who  from  different  motives,  and 
 with  different  views,  have  tranfmitted  to 
 pofterity  the  moft  irreconcileable  accounts 
 of  the  fame  public  and  memorable  events. 
 In  the  various  writings  of  his  numerous 
 followers  the  character  of  the  prophet  is 
 uniformly  drawn  in  the  brighteft  and  moft 
 amiable  colours ;  he  is  held  up  as  the  un- 
 rivalled pattern  of  every  mental  and  cor- 
 poreal perfection  -,  and  as  diftinguimed  by 
 every  quality  and  virtue  which  can  adorn 
 and  elevate  human  nature.  But  far  diffe- 
 rent is  the  portrait  which  has  been  gene- 
 rally exhibited  of  this  remarkable  perfon 
 
 by 
 
156       S    E    R   M    O    N      IV. 
 
 by  Christian  hiftorians.  Struck  with  hor- 
 ror at  the  confequences  of  his  impofture, 
 they  have  thought  it  incumbent  on  them 
 to  fet  no  bounds  to  their  hatred  of  the 
 impoftor.  Hence  they  have  boldly  quef- 
 tioned  his  intelle&ual,  as  well  as  his  mo- 
 ral faculties :  they  have  reprefented  him  as 
 not  lefs  contemptible  on  account  of  his 
 abjedt  ftupidity,  than  deteftable  for  his 
 vices ;  and  language  itfelf  has  feemed  to 
 labour  under  the  difficulty  of  expreffing 
 with  fufficient  Strength,  their  ideas  of  the 
 complicated  guilt  and  bafenefs  of  his  cha- 
 racter. Thus  have  Chriftian  writers  de- 
 icribed  the  man,  whom  the  greater  part  of 
 the  inhabitants  of  the  Eaftern  world,  has, 
 for  more  than  eleven  hundred  years,  blind- 
 ly revered  as  the  mod:  accomplished  of 
 mortals,  and  the  mod  facred  of  prophets. 
 But  if  we  would  obtain  juft  and  true  no- 
 tions of  this  extraordinary  character,  we 
 mud  equally  avoid  the  enthufiafm  of  the 
 one,  and  the  prejudices  of  the  other  ;  we 
 muft  not  admit,  but  with  great  limitation, 
 either  the  undiftinguifhing  cenfures  of  his 
 oppofers,  or  the  exaggerated  encomiums 
 of  his  infatuated  adherents. 
 
 It 
 
SERMON      IV.        iS7 
 
 It  may  be  obferved,  that  the  immode- 
 rate and  unqualified  zeal  of  Chriftian  wri- 
 ters has  often  led  them  into  unjuflifiable 
 extremes,  which  have  injured  the  caufe 
 they  flood  forth  to  defend.  Their  repre- 
 fentations  of  the  impoflor,  by  the  harfli 
 colouring  and  diflorted  features,  evidently 
 betray  the  pencil  of  an  enemy.  They  have 
 fludioufly  magnified  every  vice,  and  ag- 
 gravated every  circumflance,  which  tended 
 in  any  degree  to  degrade,  or  to  blacken 
 his  character ;  and  where  the  defcription 
 feemed  imperfect,  the  aid  of  fiction  has 
 been  fometimes  called  in,  to  give  a  (hade 
 and  colouring  to  the  out-lines  of  reality 
 and  truth.  But  truth  approves  not,  nor 
 requires  fuch  difingenuous  arts  for  its  de- 
 fence. Even  if  we  admit  the  moil  favour- 
 able character  of  the  pretended  prophet, 
 which  has  been  drawn  by  his  enthufiaflic 
 followers,  objections  may  ftill  be  raifed  to 
 his  bold  and  impious  pretentions ;  objec- 
 tions too  flrong,  I  am  confident,  for  inge- 
 nuity to  folve,  or  fophiflry  to  elude. 
 
 Bcfides, 
 
158        SERMON      IV. 
 
 Befides,  it  was  probably  forgotten  by 
 thefe  warm,  though  miftaken  defenders  of 
 the  Chriftian  caufe,  that  by  thus  reprefent- 
 ing  Mahomet  as  a  perfect  monfter  of  ig- 
 norance and  vice,  they  have  in  reality  ren- 
 dered his  fuccefs  little  lefs  than  miracu- 
 lous ;  and  very  difficult  at  leaft,  if  not  ab- 
 folutely  impoflible  to  be  accounted  for  by 
 any  human  means.  The  man  who  could 
 project  and  execute  with  fuccefs,  fo  bold 
 and  hazardous  an  enterprize  as  that  of  fub- 
 verting  the  religious  and  civil  government 
 of  his  country,  and  eiiablifhing  in  their 
 place  a  fyftem  of  his  own,  could  never 
 have  been  defpicable  for  littlenefs  of  fpirit, 
 or  weaknefs  of  underftanding*  Reafon 
 compels  us  to  fuppofe,  that  fuch  an  im- 
 poftor,  however  favoured  by  circumftances, 
 muft  doubtlefs  have  pofTeiled  fuperior  ta- 
 lents, to  enable  him  to  deceive  his  countrv- 
 men,  to  captivate  their  arfetftions,  and  to 
 triumph  over  the  external  obftacles  that 
 oppofed  him.  Nor  is  it  eafy  to  conceive, 
 that  He  could  ever  have  fupported  the  fe- 
 vere  character  of  the  great  reformer  of 
 mankind,  whofe  morals  were  not  fpecious 
 
 at 
 
S    E    R   M    O    N      IV.       159 
 
 at  lead,  according  to  thofe  ideas  of  mora- 
 lity which  prevailed  among  the  people  to 
 whom  his  pretenfions  were  immediately 
 propofed.  Whatever  his  real  character 
 might  have  been,  whatever  the  fecret  pro- 
 penfities  of  his  heart,  fome  fmall  fhare  of 
 hypocrify,  fome  little  regard  to  external 
 decorum,  muft  have  been  indifpenfably 
 requifite  to  infure  his  fuccefs. 
 
 If  we  thus  arbitrarily  divert  the  impoftor 
 of  thofe  qualities  and  abilities,  which  on 
 the  fuppofition  of  ordinary  and  moral 
 caufes,  were  effentially  neceffary  to  the  ac- 
 complishment of  his  defigns,  our  reafon- 
 ing  is  at  once  reduced  to  a  manifeft  abfur- 
 dity.  For,  if  the  natural  means  of  his 
 fuccefs  were  wanting,  it  can  only  be  af- 
 cribed  to  divine.  And  thus  might  the  im- 
 pious, with  fome  fhew  of  reafon,  accufe 
 the  Almighty  of  injuftice  and  of  caprice  : 
 of  injuftice,  in  having  by  his  immediate 
 interpofition  led  millions  of  his  creatures 
 into  the  moil  deplorable  error  :  of  caprice, 
 in  having  now  in  part  deftroyed  by  violence 
 that  revelation,  which  he  had  fix  hundred 
 years  before  controuled  the  courfe  of  na- 
 ture 
 
160       SERMON      IV. 
 
 ture  to  eftablifh  by  many  figns,  and  won* 
 ders,  and  mighty  deeds.  Let  us  there- 
 fore, inftead  of  ftudying  to  eaft  an  unne- 
 cessary gloom  over  the  chara&er  of  Maho- 
 met, rather  choofe  that  part  to  which  rea- 
 fon  and  probability  incline ;  and  let  us  ad- 
 mit without  referve  his  abilities  and  his 
 virtues,  to  the  utmoft  extent  that  confif- 
 tently  with  truth,  can  poflibly  be  allowed 
 to  them.  Nor  let  it  be  from  hence  ima- 
 gined, that  we  are  animated  by  any  defire 
 to  palliate  the  vices,  or  to  aggrandize  the 
 character  of  the  prophet:  fince  under  this 
 fair  outfide,  this  fpecious  difguife,  we  fhall 
 probably  be  enabled  to  point  out  ftrong, 
 and  indifputable  marks  of  the  mod  infa- 
 mous impofture. 
 
 Doubtlefs  amidft  all  the  characters  of 
 great  and  extraordinary  men,  who,  in  the 
 various  ages  and  nations  of  the  world,  have 
 raifed  themfelves  by  fuperior  talents  above 
 the  reft  of  mankind,  and  by  the  force  of 
 genius  alone  have  effected  the  moft  memo- 
 rable changes  in  the  courfe  of  human  af- 
 fairs ;  no  one  prefents  itfelf  to  the  philo- 
 fopher  as   a  more  curious    or    intcrefting 
 
 fubjedt 
 
SERMON      IV.        161 
 
 fubject   of  investigation   than  that  of  the 
 pretended  prophet  of  Arabia. 
 
 Animated  by  an  ambition  which  dared 
 to  attempt,  and  fupported  by  abilities  which 
 qualified  him  to  conduct  the  moil:  arduous 
 deiigns,  we  behold  him  fuddenly  ftarting 
 up  from  the  fhade  of  obicurity ;  projecting 
 with  confummate  art,  and  at  length  ac- 
 complishing with  fuccefs  a  revolution, 
 which  from  its  very  nature  no  leis  than 
 from  its  important  and  extenfive  confer 
 quences,  may  be  juftly  ranked  amongft  the 
 moil  flupendous,  which  hiitory  has  re- 
 corded. When  we  confider  the  point  from 
 which  he  fet  out,  and  the  height  to  which 
 he  rofe  ;  when  we  contemplate  the  great- 
 nefs  of  that  empire,  and  the  extent  of  that 
 religion  which  he  founded  ;  our  aflonifh- 
 ment  is  excited  as  well  by  the  fplendid  ta- 
 lents and  the  profound  artifice  of  the  im- 
 poftor,  as  by  the  blind  compliance  and 
 abject  credulity  of  the  multitudes  whom 
 he  deceived. 
 
 The  circumftances  which  attended  the 
 earlier  years  of  Mahomet,  were  certainly 
 
 L  fuch 
 
i62       SERMON      IV. 
 
 fuch  as  preferred  no  flattering  profpe&s  of 
 grandeur,  and  no  probable  views  of  am- 
 bition to  his  future  life.  Though  defcend- 
 ed  from  the  rnoft  honourable  tribe  of  Ara- 
 bia, and  from  the  nobleft  family  of  that 
 tribe,  yet  diftrefs  and  poverty  were  the 
 only  portion  which  he  inherited }  a  diftrefs 
 and  poverty  unfoffened  by  the  tender  cares, 
 and  kind  indulgence,  of  parental  afFection. 
 
 The  education  which  he  received,  like 
 that  of  the  reft  of  his  countrymen,  was 
 rough  and  hardy ;  neither  tempered  by 
 the  elegancies  of  literature,  nor  even  en- 
 lightened by  the  firft  and  moil  obvious 
 rudiments  of  knowledge,  but  calculated 
 rather  to  invigorate  the  powers  of  the 
 body,  than  to  polifh  and  enlarge  the  mind. 
 The  bounty  of  nature,  however,  and  the 
 exquifite  endowments  with  which  fhe  had 
 fo  liberally  adorned  the  future  prophet  and 
 monarch  of  Arabia,  abundantly  compen- 
 fated  for  the  unkindnefs  of  fortune.  Grace- 
 ful in  his  perfon,  eafy  and  infinuating  in 
 his  manners,  and  endowed  with  a  great- 
 nefs  of  mind  which  could  brave  the  ftorms 
 of  adverfity,  and  rife  fuperior  to  the  dis- 
 advantages of  an  illiterate  education  -,  he 
 
 was 
 
SERMON       IV.       163 
 
 Was  in  pofTeffion  of  accomplifhments  more 
 valuable  in  themfelves,  and  capable  of 
 producing  more  illuftrious  efFe&s,  than  all 
 that  the  influence  of  wealth,  or  the  au- 
 thority of  hereditary  power  could  have 
 beftowed. 
 
 But  if  Mahomet,  deprived  of  the  ufual 
 means  of  cultivation  and  improvement, 
 was,  during  the  earlier  years  of  his  life, 
 left  folely  to  the  guidance  of  untutored 
 nature  ;  he  at  a  more  advanced  age,  en- 
 joyed the  moft  favourable  opportunities  of 
 acquiring  a  fpecies  of  information  far  more 
 conducive  to  the  fuccefs  of  his  fubfequent 
 defigns,  than  the  maxims  of  fcience  or 
 the  refinements  of  philofophy  -y  the  know-* 
 ledge,  I  mean,  of  men  and  manners. 
 
 Surrounded  by  a  rough  and  barren  ter- 
 ritorv,  which  denied  to  its  inhabitants 
 even  the  neceflaries  of  life,  the  people  of 
 Mecca,  like  the  Ifhmaelites  their  fore-fa- 
 thers, depended  principally  on  commerce 
 for  fupport.  Thus  urged  by  the  call  of 
 unavoidable  neceffity,  and  favoured  by  a 
 lituation  peculiarly  advantageous  to  fuch 
 purfuits,  they  carried  on  a  conftant  and 
 
 L  2  exteniive 
 
164         SERMON      IV. 
 
 extenfive  intercourfe  with  Perfia,  Syria, 
 Paleftine,  and  Egypt.  In  thefe  employ- 
 ments the  impoftor  was  early  initiated; 
 and  during  his  travels  into  the  neighbour- 
 ing nations,  befides  the  general  improve- 
 ment and  cultivation  of  his  mind,  he  col- 
 lected thofe  particular  obfervations  which 
 afterwards  induced  him  to  form,  and  ac- 
 quired that  knowledge  which  enabled  him 
 to  execute,  his  daring  and  ambitious  de- 
 figns. 
 
 Whilft  yet  engaged  in  the  occupations 
 of  commerce,  and  difcharging  with  zeal 
 and  fidelity  the  humble  duties  of  fervi- 
 tude,  his  ftrong  and  active  genius  already 
 rofe  above  the  meannefs  and  obfcurity  of 
 his  Ration  ;  and  from  a  well-grounded 
 confidence  in  its  own  powers,  infpired 
 him  with  an  opinion,  that  he  was  born  to 
 move  in  a  higher  and  more  illuftrious 
 fphere.  But  when  a  fudden  and  unex- 
 pected change  of  fortune  had  raifed  him 
 from  poverty  and  dependence  to  opulence 
 and  eafe,  this  opinion  returned  with  aug- 
 mented force  -,  and  he  now  began  to  me- 
 ditate ferioufly  on  the  means  of  realizing 
 
 thofe 
 
SERMON      IV.        165 
 
 thofe  ideas,  which  had  hitherto  proceeded 
 rather  from  the  warmth  of  imagination, 
 than  from  the  deliberate  dictates  of  rea- 
 fon,  or  even  the  impulfes  of  ferious  and 
 habitual  hope. 
 
 From  this  period  to  the  time  when  he 
 announced  his  miffion  as  the  prophet  of 
 the  moil:  High,  hiftory  has  recorded  no- 
 thing concerning  the  adions  and  the  pur- 
 fuits  of  Mahomet.  Fifteen  years  of  his 
 life  are  involved  in  the  deeper!:  and  moft 
 impenetrable  obfeurity.  One  hiftorian  only 
 informs  us,  that  God  had  infpired  his  pro- 
 phet with  a  love  of  folitude  and  retire- 
 ment. But  in  this  lingle  information  we 
 fee  a  ray  of  light  fufficient  to  clear  up  the 
 darknefs  of  this  myfterious  interval  In  a 
 lonely  cave,  in  the  receffes  of  Mount  Hara, 
 he  fhunned  the  fociety  of  men. 
 
 Doubtlefs,  it  was  in  this  filence  of  re- 
 tirement that  the  artful  impoilor  laid  the 
 foundation  of  his  future  greatnefs  :  here 
 he  drew  the  general  outlines,  and  here  he 
 adjuftcd  the  feveral  particulars  of  that 
 great  and  hazardous  project,   which  was 
 
 L  3  here- 
 
166       SERMON      IV. 
 
 hereafter  to  raife  him  to  glory  and  dorni- 
 nion. 
 
 At  the  time  when  Mahomet  travelled 
 {nto  the  neighbouring  nations,  there  were 
 fome  peculiar  circumftances  in  their  go- 
 vernment and  manners,  which  were  cal- 
 culated to  ftrike  the  deepeft  impreffion  on 
 a  vigorous  and  reflecting  mind.  The  in- 
 ternal diflractions  of  Perfia  on  the  one  fide, 
 and  the  notorious  weaknefs  of  the  Roman 
 provinces  on  the  other,  together  with  the 
 univerfal  corruption  of  manners  that  pre- 
 vailed amongft  the  inhabitants  of  both, 
 were  indications  too  ftrong  to  be  over- 
 looked of  the  approaching  ruin  of  thefe 
 mighty  and  unwieldy  empires, 
 
 But  the  ftate  of  religion  was  probably 
 the  grand  and  principal  object  that  at- 
 tracted the  attention,  and  employed  the 
 reflections  of  Mahomet.  A  little  confide- 
 ration,  and  efpeciaJly  an  acquaintance  with 
 the  Jewifh  and  Chriftian  doctrines,  mutt 
 have  convinced  him  of  the  abfurdity  of 
 that  impious  idolatry  in  which  he  had 
 been  educated,  and  in  all  the  madnefs  of 
 
 which 
 
SERMON      IV.        167 
 
 which  his  countrymen  were  ftill  plunged 
 almoft  universally. 
 
 In  the  mean  time  he  beheld  the  Jews, 
 defpifed  and  detefted  by  all  men,  ftill  ob- 
 ftinately  refufing  to  mix  with  the  reft:  of 
 mankind,  and  adhering  with  unfhaken  at- 
 tachment to  the  law  of  Mofes  :  whilft  the 
 Chriftians,  divided  in  their  faith,  and  de- 
 generate in  their  practice,  had  miferably 
 perverted  the  fpirit  of  their  religion  ;  and 
 forgetting  the  union  and  love  which  it 
 prefcribed,  were  denouncing  anathemas 
 on  each  other.  Senfible  of  the  advantages 
 which  he  fhould  derive  from  this  confuied 
 ftate  of  affairs,  and  eagerly  ambitious  of 
 power,  the  impoftor  determined  to  cover 
 his  deep  and  afpiring  fchemes  under  the 
 fpecious  veil  of  divine  revelation.  Hence, 
 with  a  boldnefs  of  defign  which  was  ex- 
 ceeded only  by  the  cunning  that  conducted 
 it,  he  meditated  a  religion,  which  by  flat- 
 tering the  corrupt  pafiions  and  prejudices 
 of  each,  might  embrace  in  its  ample  and 
 comprehenfive  law  the  Chriftian,  the  Ido- 
 later, and  the  Jew.  The  plan  was  great, 
 and  the  execution  was  arduous :  but  the 
 
 L  4  wily 
 
168       S    E    R    M    O    N      IV. 
 
 wily  impoftor  facilitated  its  fuccefs  by  lay- 
 ing the  foundation  of  his  whole  fyftem  on 
 one  plain  aud  obvious  principle,  which 
 had  never  been  difputed  by  either  ;  the 
 belief  of  one  only  fupreme  God,  the  in- 
 finite creator  of  the  univerfe,  the  juft  re- 
 warder  of  virtue,  and  the  dreadful  avenger 
 of  guilt.  A  doctrine  thus  iimple,  which 
 prefented  to  reafon  no  more  than  it  could 
 eafily  conceive,  was  apparency  well  calcu-» 
 lated  for  the  reception  of  all  the  nations 
 upon  earth.  But  in  order  to  ftamp  the 
 highefl  poffible  fanction  upon  the  doc- 
 trines which  he  taught,  and  (what  was  of 
 ftill  greater  confequence)  to  lay  the  firmed 
 foundation  on  which  he  might  build  his 
 own  greatnefs  and  power,  the  impoftor 
 fuperadded  the  obligation  of  believing  in 
 him  as  the  infpired  prophet  and  meffenger 
 of  the  Almighty. 
 
 Having  fixed  this  bafis,  he  next  pro- 
 ceeded to  erect  upon  it  a  motley  and  mif- 
 fhapen  fuperltructure,  compofed  of  the 
 raoft  incoherent  and  heterogeneous  mate-? 
 rials.  In  order  the  more  effectually  to  ac- 
 complish the  great  object  which  he  had  in 
 
 view, 
 
SERMON      IV.       169 
 
 view,  of  aggrandizing  himfelf  by  cement- 
 ing in  one  fyftem  the  moft  difcordant  opi- 
 nions of  thofe  whom  he  laboured  to  fe- 
 duce,  he  deemed  it  neceffary  to  accommo- 
 date his  plan,  as  far  as  poliible,  to  the 
 preconceived  nodons  of  all. 
 
 With  this  view  he  artfully  felecled  from 
 the  Jewifh  and  Chriftian   morality,   thofe 
 parts   which   feemed   belt  adapted   to   the 
 fentiments  and  manners  of  the  inhabitants 
 of    tha  warmer  climates    in    particular  ; 
 blending  them  at  the  fame  time  with  the 
 popular  traditions,   the  fuperftitious  cere- 
 monies,   and    the   ruling   opinions   of  his 
 idolatrous    countrymen.        To    have    laid 
 claim  to  a  revelation  totally  new,  and   in- 
 dependent of  any  which  had   preceded  it, 
 would  have  been  too  bold  and  hazardous  a 
 ftep  :     the  profound  policy  of   Mahomet 
 therefore  fuggefted  to  him  a  fafer  and  more 
 practicable. plan.    He  ailedged  with  much 
 plaufibility,  that  God  had  originally  given 
 one  grand  and  universal  religion  to  ail  the 
 fons  of  men  :    that   when   the  cares   and 
 avocations  of  life  had  obliterated,  or  the 
 frailty  or  perverfenefs   of  human   nature 
 
 had 
 
170       SERMON      IV. 
 
 had  corrupted  this  faith,  it  had  pleafed  the 
 Almighty  in  his  mercy  to  fend  forth  fuc- 
 ceffive  prophets,  to  instruct  and  to  reform 
 mankind,  ever  prone  to  wander  from  the 
 plain  and  fimple  paths  of  truth  :  Such, 
 amongft  many  others  whom  his  own  crea- 
 tive imagination  raifed  up  and  dignified 
 with  the  prophetic  office,  fuch  was  Mofes ; 
 whole  million  was  by  the  particular  de- 
 fignation  of  providence  confined  within  the 
 narrow  limits  of  one  people  :  Such  too 
 was  Jefus  ;  whofe  more  liberal,  and  com- 
 prehenfive  fyflem,  proceeding  from  a  ful- 
 ler and  more  perfect  exertion  of  divine 
 goodnefs,  was  deftined  to  confer  its  bene- 
 fits, without  diftinction,  on  all  the  widely 
 extended  race  of  mankind  :  Since  time, 
 however,  had  unhappily  corrupted  the 
 doctrines  of  Chriftianity  itfelf,  and  left 
 men  once  more  to  wander  in  darknefs  and 
 in  error,  it  had  at  length  pleafed  the  Al- 
 mighty to  elect  H I M  as  the  inftru- 
 ment  of  his  gracious  defigns ;  to  commif- 
 fion  him  to  refcue  religion  from  the  cor- 
 ruptions which  obfeured  its  native  fplen- 
 dor  ;  and  to  place  him  above  Jefus  him- 
 felf,  by  making  him  the  laft  great  reftorer 
 of  truth  and  virtue  to  the  world. 
 
 This 
 
SERMON      IV.        i7i 
 
 This  fcheme  in  itfelf  appeared  fair  and 
 plaufible  \  and  the  circumrtances  of  the 
 times  were  fuch,  as  tended  in  a  peculiar 
 degree  to  countenance  and  fupport  it.  For 
 we  cannot  but  acknowledge,  that  the  al- 
 moft  univerfal  corruption  of  the  opinions 
 and  the  practice  of  Chriftians,  the  infu- 
 perable  obftinacy  of  the  Jews,  and  the 
 impious  idolatry  of  the  Arabs.,  might,  to 
 the  hafty  and  fuperficial  obferver,  feem  to 
 render  fuch  an  interpofition  of  the  Deity 
 worthy  his  benevolence  and  his  juftice. 
 
 As  the  Arabians  were  the  more  imme- 
 diate objects  of  Mahomet's  impofture,  he 
 deemed  it  expedient  to  flatter  them  in  par- 
 ticular with  this  notion  of  an  early  faith 
 once  committed  to  their  anceilors  :  he 
 bade  them  recoiled:  the  facred  names  of 
 Abraham  and  of  Ifhmael,  the  venerable 
 founders  of  their  nation  -,  and  taught  them 
 to  regard  the  doctrines  which  he  propofed 
 to  their  belief,  as  nothing  more  than  a  re- 
 iteration of  that  pure  and  holy  religion, 
 which  thofe  favourite  patriarchs  had  pro- 
 feffedy 
 
 Having 
 
172       SERMON      IV. 
 
 Having  thus  far  matured  his  great  and 
 ambitious  project  ;  having  thus  determi- 
 ned on  the  mart  probable  means  of  exe- 
 cuting it  with  fuccefs,  he  thought  that  he 
 might  now  venture  to  announce  his  pre- 
 tended revelation  to  the  world. 
 
 The  character  of  Mahomet,  according 
 to  Eaftern   hiftorians,    had   been   hitherto 
 preferved  unblemiihed  :    his  moral  quali- 
 ties,   no  lefs  than   his   other   accomplifh- 
 ments,  had  contributed  to  raife  him  in  the 
 efteem  of  his  fellow-citizens ;   and  his  in- 
 tegrity in    particular  had  been   honoured 
 with  the  moil  flattering  and  diftinguifhed 
 testimony  of  their  approbation.    That  he 
 might  not,  however,   by  too  rapid  a  tran- 
 fition  become  a  reformer  of  thole  very  er- 
 rors  in    which   he  himfelf  had   been   in- 
 volved -,    that  he  might  not  too  fuddenly 
 commence  a  preacher  againft  that  idolatry 
 which  he  had  pra&ifed  in  common  with 
 the  reft  of  his  countrymen  ;    and  that  he 
 might  acquire  a  reputation  for  fanctity  in 
 fome  meafure  correfpondent  with  the  high 
 and  venerable  office  which  he  was  about 
 
 to 
 
SERMON      IV.       173 
 
 to  affume  ;  he  affe&ed  to  pafs  a  great  part 
 of  his  time  in  religious  retirement,  and 
 holy  meditation  -,  he  became  more  grave 
 in  his  deportment,  more  profufe  in  his 
 charities,  and  more  afliduous  in  his  de- 
 votions. 
 
 When  the  time  which  he  had  chofen  to 
 announce  his  miffion,  approached  ;  when 
 the  night  which  was  to  cover  him  with 
 glory,  according  to  the  expreffion  of  Abul- 
 feda,  was  at  length  arrived;  he  withdrew  in 
 filence  to  the  folitary  cave,  which  had 
 been  the  ufual  place  of  his  retirement. 
 Here,  he  pretended,  the  divine  commands 
 were  firft  communicated  to  him  with  the 
 moft  awful  folemnity ;  and  here  he  re- 
 ceived his  great  commiffion  as  the  prophet 
 and  apoftle  of  God,  by  the  hands  of  Ga- 
 briel the  glorious  meffenger  of  the  moft 
 High. 
 
 The  firft  efforts  of  the  impoftor  were 
 confined  to  the  converfion,  of  his  own 
 houfehold.  Having  fucceeded  thus  far, 
 he  pretended  to  receive  more  frequent 
 communications  of  the  divine  will  ;  and 
 
 pro- 
 
i74       S   E    R   M    O    N      IV. 
 
 proceeded  by  every  fpecies  of  artifice,  and 
 by  the  force  of  fuperior  talents,  to  gain 
 over  to  his  party  fome  of  the  moft  pow- 
 erful inhabitants  of  Mecca. 
 
 After  three  years  thus  fpent  in  fecret 
 amidft  various  machinations  and  intrigues, 
 when  he  could  now  repofe  full  confidence 
 in  the  blind  obedience  of  his  new  con- 
 verts ;  he  at  length  feigned  an  exprefs 
 command  from  heaven  to  proclaim  to  the 
 world  at  large  the  important  office  with 
 which  he  was  invefted,  and  to  exhort  his 
 countrymen  in  particular  to  forfake  the 
 error  of  their  ways,  to  embrace  with  ar- 
 dour the  holy  religion  which  he  was  com- 
 rniffioned  to  reveal  to  them  ;  and  thus 
 to  fave  themfelves  from  that  vengeance, 
 which  an  offended  God  would  moft  af- 
 furedly  execute  upon  a  difobedient  world. 
 
 He  now  began  to  declaim  boldly  and 
 openly  again  ft  the  reigning  idolatry  ;  and 
 that  his  preaching  might  produce  the 
 greateft  poffible  effect,  he  omitted  no  op- 
 portunity of  awakening  the  paffions  of 
 his  hearers  :  he  roufed  their  hopes  by  his 
 
 glowing 
 
SERMON      IV.        175 
 
 glowing  and  animated  defcriptions  of  the 
 eternal  pleafures  that  adorn  the  habitation 
 of  the  faithful :  he  alarmed  their  fears  by 
 the  horrid  pictures  which  he  drew  of  the 
 dreadful  torments*  that  were  deftined  to 
 be  the  portion  of  unbelievers. 
 
 The  Chriftians,  indeed,  unmasked  the 
 deiigns,  and  expoied  the  fallacies  of  the 
 impoftor.  The  Jews,  not  perceiving  in 
 Mahomet  any  of  thofe  characteriftic  marks 
 which  were  to  diftinguifh  the  glorious 
 Meffiah  whom  they  ftill  expected,  rejected 
 his  pretentions  with  difdain.  The  rulers 
 of  Mecca,  fenfible  of  the  danger  which 
 threatened  a  worfhip,  on  which  all  their 
 credit  and  authority  were  founded,  endea- 
 voured to  impede  his  progrefs,  firft  by  fe- 
 vere  and  repeated  menaces,  and  at  length 
 by  actual  violence.  Even  the  multitude, 
 on  his  firft  public  appearance  in  the  cha- 
 racter of  prophet,  ridiculed  his  pretences, 
 and  infulted  him  with  the  odious  appella- 
 tions of  a  magician  and  an  impoftor. 
 
 Under  circumftances  thus  difcouraging, 
 amidft  the  clamours  of  the  unthinking,  the 
 
 fufpi- 
 
176       SERMON      IV. 
 
 fufpicions  of  the  unprejudiced,  and  the 
 abhorrence  even  of  the  virtuous,  the  bold 
 and  determined  impoflor  remained  unmo- 
 ved. Unmaken  in  his-  purpoies,  and  re- 
 gardlefs  of  the  dangers  and  difficulties 
 that  iurrounded  him,  oppofition,  inftead 
 of  damping  his  courage,  or  repreffing  his 
 ambition,  ferved  only  to  confirm  his  refo- 
 lution,  and  to  increafe  his  activity.  Ap- 
 parently infenfible  to  every  infult  that  was 
 offered,  he  applied  himfelf  with  unwearied 
 affiduity  to  all  ranks  and  diftinctions  of 
 men.  By  the  charms  of  his  converfation, 
 and  by  the  elegance  of  his  manners,  he 
 obtained  the  favour  of  the  great :  he  fought 
 to  gain  the  affections  of  the  poor,  by  con- 
 defcending  to  mix  with  them  in  all  the 
 habits  of  familiar  intercourfe,  and  by  re- 
 lieving their  diftrefles  with  a  liberal  and 
 unfparing  hand  :  by  unremitted  endea- 
 vours to  pleafe,  and  by  a  conftant  exertion 
 of  thofe  arts  of  insinuation  which  he  fo 
 eminently  poffeffed,  he  gradually  conci- 
 liated the  affections  of  all. 
 
 Thus  in  defiance  of  all  oppofition,  the 
 exalted  genius,  the  manly  and   perfuafive 
 
 eloquence, 
 
SERMON      IV.       177 
 
 eloquence,  the  confummate  policy,  and 
 the  alluring  doctrines  of  the  new  prophet 
 daily  augmented  the  dumber  of  his  dif- 
 ciples. 
 
 Compelled,  however,  at  length  to  efcape, 
 by  a  precipitate  flight,  the  laft  defperate 
 effort  of  his  exafperated  foes  ;  he  found 
 a  fecure  and  advantageous  retreat  in  a 
 place a  whither  his  reputation  had  al- 
 ready reached.  Here  by  an  exertion  of 
 the  fame  diligence,  and  by  the  practice  of 
 the  fame  artifice,  he  foon  found  himfelf 
 enabled  to  collect:  a  confiderable  number 
 of  followers,  whofe  belief  in  his  miflion 
 was  firmly  eftablimed,  and  whofe  zeal  for 
 the  propagation  of  his  religion,  and  the 
 fupport  of  his  character  as  a  prophet,  was 
 too  ftrong  to  be  (haken  by  any  threats  of 
 danger  or  of  death. 
 
 With  increafing  power  the  impatience 
 and  the  ambition  of  the  impoftor  alfo  in- 
 creafed.  The  view  of  empire  feems  now 
 to  have  opened  more  fully  and  clearly  upon 
 him  :  and  unable  to  wait  for  the  tedious 
 operation  and  uncertain    effect   of  argu- 
 
 M  ment 
 
 a  Medina. 
 
SERMON      IV. 
 
 ment  and  of  reafon,  he  now  pretended  to 
 have  received  the  divine  command  to  un- 
 flieath  the  fword  of  the  Almighty,  and  to 
 fubdue  by  the  violence  of  arms,  thole 
 who  had  been  obftinately  deaf  to  the  voice 
 of  perfuafion. 
 
 * 
 Mahomet  had  hitherto  acted  the  darker 
 and  more  difguifed  part  of  the  crafty  de- 
 ceiver, and  the  profound  politician ;  but 
 without  negle&ing  thefe  arts,  he  now  be- 
 gan to  affurae  alfo  another  character,  and 
 to  difplay  the  more  fplendid  talents  of  a 
 commander  and  a  hero.  The  firft  actions, 
 however,  with  which  he  commenced  his 
 military  career,  refemble  the  irregular  ex- 
 ploits of  the  robber,  more  than  the  fyfte- 
 matical  operations  of  the  warrior ;  and 
 feem  to  have  been  influenced  rather  by  a 
 rapacious'  defire  of  plunder,  than  by  a 
 pious  zeal  for  the  converfion  of  unbeliev- 
 ers. But  enriched  by  the  fpoils,  and  ag- 
 grandized by  the  fame  of  his  fucceffes, 
 he  was  foon  enabled  to  engage  in  attempts 
 of  greater  and  more  extenfive  importance. 
 
 The  rapidity  of  his  attacks,  the  faga- 
 city  of  his  ftratagems,  and  the   boldnefs 
 
 of 
 
SERMON      IV.      i79 
 
 of  his   defigns,  aided   by  the  enthufiaftic 
 valour   with   which   he   had   infpired    his 
 troops,  foon  rendered  him  fuperior  to  his 
 numerous  adverfaries.     Whilft  the  flame 
 of  fanaticifm,  which  he  himfelf  had  kind- 
 led, burnt  furioufly  in  every  breaft  around 
 him,  he  alone  cool  and  deliberate  in  the 
 midft  of  daughter  and  confufion,  marked 
 every  movement  of  the  enemy,  took  ad- 
 vantage of  every  error,  and  left  no  artifice 
 unemployed  to  obtain  and   to  fecure   the 
 victory.     The  conduct   of  Mahomet   to- 
 wards thofe  whom  his  arms  had  conquer- 
 ed,  was  different  under  different  circum- 
 ftances  :  according  as  intereft  required,  or 
 policy  directed,  we  behold  it  now  diftin- 
 guifhed  by  an  oftentation  of  the  moil  he- 
 roic clemency,  and  now  ftained  with  all 
 the  exceffes  of  ferocious  cruelty.     When 
 mild  and  gentle  meafures  feemed  beft  cal- 
 culated to  conciliate  the  affections  of  tbofe 
 whom   defpair  might  render  formidable, 
 we   behold   him  with   an   air  of  affected 
 generofity  difmifiing  thoufands  of  his  cap- 
 tives.   When  acts  of  feverity  appeared  ex- 
 pedient,  to  intimidate   the  obftinate,  we 
 behold   him   bafely  taking  vengeance  on 
 
 M  2  the 
 
180      SERMON      IV. 
 
 the  fallen,  and  with  every  circumftance 
 of  deliberate  and  favage  barbarity,  imbru- 
 ing his  hands  in  the  blood  of  the  con- 
 quered. 
 
 His  numerous  and  fplendid  victories 
 were  not  only  the  efficacious  means  of  ex- 
 tending his  power,  and  of  realizing  the 
 hopes  which  ambition  had  infpired;  but 
 they  were  alfo  eventually  fubfervient  to 
 the  gratification  of  a  paffion  lefs  generous 
 indeed,  though  not  lefs  violent  in  its  ef- 
 fects, or  lefs  forcible  in  its  influence  on 
 the  human  heart.  Whilft  the  wretched 
 victims  of  his  power  were  facrificed  to  his 
 cruelty  or  his  policy,  a  ftill  feverer  fate 
 awaited  the  female  captive;  who  was  com- 
 pelled to  fubmit  to  the  bafe  and  inordinate 
 defires  of  a  barbarian  conqueror,  and  was 
 forced  into  thofe  arms  which  were  ftained 
 with  the  recent  flaughter  of  a  friend,  a 
 brother,  or  a  parent. 
 
 From  every  view  of  the  life  of  Maho- 
 met, and  even  from  the  partial  reprefen- 
 tations  of  his  zealous  and  infatuated  fol- 
 lowers, it  is  evident  that  ambition  and  luft 
 
 were 
 
SERMON      IV.        181 
 
 were  the  paffions  which  divided  the  empire 
 of  his  breaft.  From  the  feparate,  or  united 
 influence  of  thefe  powerful  principles,  it 
 would  not  be  difficult  to  trace  almoit  every 
 great  defign,  and  every  important  action  of 
 his  life.  Hence  originated  the  grand  and 
 ftupendous  fcheme  of  his  impofture  ;  and 
 hence  we  obferve  each  fubordmale  part 
 throughout  its  whole  contexture,  pointing 
 immediately  or  ultimately  to  the  gratifica- 
 tion of  one  or  both  of  thefe  predominant 
 paffions. 
 
 During  his  earlier  years,  indeed,  every 
 meafure  feems  to  have  been  dictated,  and 
 every  inferior  consideration  utterly  abforbed 
 by  an  unvaried  attention  to  the  purfuits 
 and  the  interefts  of  ambition.  The  na- 
 ture of  his  undertaking,  particularly  in  its 
 firft  ftages,  required  no  common  degree  of 
 prudence  and  caution.  That  policy  which 
 formed  fo  diftinguifhing  a  part  of  his  cha- 
 racter, doubtlefs  compelled  him  for  a  while 
 to  conceal,  if  not  to  reftrain,  the  indul- 
 gence of  irregular  paffions  :  left  the  licen- 
 tioufnefs  of  his  manners  mould  give  of- 
 fence to  thofe  whofe  good  opinion  it  was 
 
 M  3  his 
 
182       S   E    R    M   O    N      IV. 
 
 his  object  to  conciliate ;  and  the  immora- 
 lity of  his  practice,  by  betraying  the  fe- 
 cret  motives  and  propenfities  of  his  heart, 
 fhould  unravel  the  web  which  bis  hypo- 
 crify  was  weaving,  before  it  had  acquired 
 fufficient  ftrength  and  confidence.  Hence, 
 both  before,  and  during  the  firft  years  of 
 his  pretended  million,  whilft  his  daring 
 fchemes  were  yet  immature,  and  their  fuc- 
 cefs  uncertain,  the  artful  irnpoftor,  as  we 
 have  reafon  to  believe,  regulated  every  part 
 of  his  conduct  by  the  ftrict  rules  of  exter- 
 nal decorum.  But  no  fooner  was  his  re- 
 putation as  a  prophet  eftablifhed;  no  fooner 
 was  his  authority  rooted  too  firmly  to  be 
 fhaken  by  any  common  or  ordinary  event, 
 and  his  ambition  in  fome  meafure  fatiated 
 by  the  poffeflion  of  power,  than  another 
 paffion  arofe;  and  making  off  the  reflraint 
 which  had  hitherto  iuppreffed  it,  with  a 
 violence  equally  arbitrary,  now  hurried  him 
 away  into  the  wildeft  extravagancies. 
 
 At  length  his  attention  to  the  cold  and 
 jealous  cautions  of  prudence  ceafed  with 
 its  neceffity  -,  and  from  an  affectation  of 
 exemplary   purity    of  manners,    he   now 
 
 rufhed 
 
SERMON      IV.         183 
 
 ru(hed  into  the  moft  public  and  criminal 
 excefles  of  fenfual  indulgence.  That  ad- 
 drefs  to  the  carnal  appetites,  which  per- 
 mitted them  fo  liberal  an  indulgence  in 
 the  prefent  life,  and  promifed  their  com- 
 plete and  eternal  gratification  in  another, 
 was  one  of  the  moil:  alluring  fnares  which 
 he  fo  fuccefsfully  fpread  to  captivate  his 
 countrymen.  The  laws  which  he  pre- 
 fcribed  for  the  regulation  of  thcfe  paflions, 
 were  too  loofe  for  the  moft  compliant  mo- 
 ralift  to  juftify;  and  too  favourable  to  af- 
 ford the  moft  abandoned  fenfualift  any 
 probable  ground  of  complaint. 
 
 But  the  boundlefs  luft  of  Mahomet  dif- 
 dained  to  be  confined  even  within  the  ex- 
 tenfive  limits  which  he  had  drawn  for  his 
 followers.  It  was  reafonable  [hat  the  pro- 
 phet mould  be  diftinguithed  above  the  reft 
 of  mankind  by  exciulive  privileges  ;  and 
 that  his  appetites  and  paffions  mould  be 
 indulged  with  an  appropriate  and  peculiar 
 licence.  Sole  mailer  of  the  oracles  of 
 heaven,  he  ever  compelled  them  to  fpeak 
 that  language,  which  was  beft  adapted  to 
 his  defigns.    Hence  he  was  pofleffed  of  an 
 
 M  4  unfail- 
 
1 84       SERMON      IV. 
 
 unfailing  refource  under  every  exigency, 
 and  thus  a  fatisfadtory  anfwer  was  always 
 prepared  to  folve  every  objection,  and  to 
 remove  every  fcruple,  which  the  malice 
 of  his  enemies,  or  the  pious  doubts  of  his 
 friends,  might  raifc  againft  him.  Hence 
 we  behold  the  God  of  purity  himfeif  in- 
 troduced to  fandtify  and  approve  the  fen- 
 fual  immoralities  of  his  prophet,  and  to 
 filence  the  murmurs  of  his  profane  or 
 mort- fighted  followers;  who  had  been 
 weak  enough  to  imagine,  that  the  fame 
 laws,  which  were  obligatory  on  the  vul- 
 gar, likewife  extended  their  fandtion  to 
 the  facred  and  venerable  character  of  the 
 apoftle. 
 
 I  will  not  prefume  to  fhock  the  feelings 
 of  this  audience  by  a  nearer  profpect  of  the 
 chamber  of  the  prophet :  indeed  the  moft 
 abandoned  libertine  would  blufh  at  the 
 particular  reprefentation  of  the  horrid  and 
 difgufting  fcenes  which  there  unfold  them- 
 felves  to  our  aftonimed  view.  It  is  there- 
 fore fufficient  to  obferve  in  general,  that 
 the  retirements  of  Mahomet,  from  his  firft 
 acquifition  of  power  to  his  laft  decline  of 
 
 life, 
 
SERMON      IV.         185 
 
 life,  were  continually  difgraced  by  every 
 exceffive  indulgence  of  that  paffion,  which 
 has  a  more  particular  tendency  to  degrade 
 the  dignity  of  the  human  character  even 
 below  the  brute  creation. 
 
 That  God  heareth  not  Jinners,  is  a  dic- 
 tate of  common  nature :  and  doubtlefs  to 
 a  people  who  enjoyed  a  higher  degree  of 
 civilization,  or  whofe  ideas  of  morality 
 were  purer  and  more  refined  than  thofe  of 
 the  Arabians  at  that  period,  thefe  ftriking 
 blemimcs  in  the  character  of  their  pro- 
 phet, would  have  been  fufficient  at  lead 
 to  have  excited  the  ftrongeft  fufpicions 
 againft  his  fincerity,  if  not  abfolutely  to 
 have  overthrown  his  pretenlions  to  a  di- 
 vine communication. 
 
 But  if  the  deciiion  of  the  Arabs  had 
 been  in  any  degree  influenced  by  uncor- 
 rupt  reafon,  they  would  have  diicovered 
 objections  equally  unanfwerable  in  other 
 prominent  and  diftinguifhing  features  of 
 their  great  legiflator. 
 
 There 
 
186       SERMON      IV. 
 
 There  is  no  ftronger  or  more  infallible 
 criterion  of  truth  and  falfehood,  than  con- 
 tingency. To  fupport  an  affumed  charadter 
 with  perfect  uniformity,  and  to  preferve 
 a  regular  confiftency  of  conduct  under 
 every  circumftancQ,  and  in  every  fituation 
 of  an  active  and  varied  life,  is  a  talk  per- 
 haps too  hard  for  the  fagacity  of  the  moft 
 fkilful  impolior  to  accomplish.  There  are 
 moments,  in  which  the  propenfities  of 
 nature  will  mew  themfelves,  and  with  ir~ 
 refifrible  violence,  break  through  every  ar- 
 tificial reftraint  which  policy  may  impofe. 
 Befides,  he  who  conducts  a  plan  of  impof- 
 ture,  and  confequently  whofe  fuccefs  de- 
 pends folely  on  the  machinations  of  human 
 prudence,  is  under  a  necefiity  of  accom- 
 modating every  defign  to  external  circum- 
 stances :  fo  that  his  conduct  will  of  courfe, 
 be  ever  found  to  vary  with  his  fituation. 
 
 Hence  the  fierce  paffions  of  Mahomet, 
 which  even  in  the  earlier  periods  of  life, 
 when  their  influence  is  moil  powerful, 
 had  been  compelled  to  bend  to  the  views 
 of  ambition  and  the  dictates  of  policy,  no 
 
 fooner 
 
S    E    R    M    O    N      IV.       187 
 
 fooner  felt  the  immediate  danger  of  in- 
 dulgence removed,  than  they  impetuoufly 
 tranfgreffed  every  rcftraint  of  decorum, 
 and  even  boldly  bade  defiance  to  the  laws 
 of  juftice  and  the  obligations  of  morality. 
 
 Hence,    as  intereft    required,    he    now 
 flattered  the  pride  of  the  Jews,  and  now 
 appealed  to  the  prejudices  of  the  Arabs  : 
 now   feledting   the   temple   of  Jerufeleni, 
 and  now  that  of  Mecca,   as  the  hallowed 
 fpot  towards  which  the  worfhip  and  the 
 prayers  of  his  followers  ihould  be  efirecled. 
 Hence  too,  at  the  commencement  of  his 
 impofture,  we  find  him  humble  and  yield- 
 ing, labouring  only  by  the  powers  of  elo- 
 quence and  by  the  fofter  arts  of  infinua- 
 tion  to  captivate  the  affeftions  of  his  coun- 
 trymen :    but  in   its  more  advanced  ftate, 
 we  behold  on  a  fudden  the  preacher,  by 
 divine  command  transformed  into  the  war- 
 rior :   we  fee  his  fteps  every  where  marked 
 with  blood  and  defolation,  and   we   hear 
 him  with  the  ftern  and  ferocious  afpedl  of 
 a  conqueror,  propofing  death  or  converfion 
 as  the  onlv  alternative  to  his  fubjefl  foes. 
 Thus  in  order  the  more  effectually- to  ac- 
 complish 
 
188       SERMON      IV. 
 
 complilh  his  own  bale  and  interefted  de«* 
 iigns,  the  bold  impoftor  fcrupled  not  to 
 fubject  even  the  eternal  and  immutable 
 counfels  of  the  Almighty  to  the  imputa- 
 tion of  weaknefs  and  inconftancy. 
 
 But  of  the  various  difeuifes  under  which 
 Mahomet  attempted  to  veil  the  myfterious 
 plan  of  his  impoftufe,  none  was  more  art- 
 ful in  its  defign,  or  more  fuccefsful  in  its 
 event,  than  that  profound  ignorance,  and 
 total  want  of  every  kind  of  literature,  to 
 which  he  constantly  pretended.  On  this 
 was  founded  his  moft  popular  and  pre- 
 vailing argument  for  the  truth  of  that  re- 
 velation which  he  profefled  to  communi- 
 cate to  the  world.  The  elegant  ftile  of 
 that  revelation,  the  harmony  of  its  fen- 
 tences,  and  the  fublimity  of  its  concep- 
 tions were  univerfally  acknowledged.  Was 
 it  not  then  abfurd  to  imagine  (as  the  im- 
 poftor  lpecioufly  argued)  that  a  work  of 
 fuch  extraordinary  beauty  and  excellence, 
 could  ever  have  been  compofed  by  a  man 
 who  was  deftitute  of  every  fpecies  of  ac- 
 quired knowledge,  and  who  by  his  igno- 
 rance even  of  the  common  rudiments  of 
 
 early 
 
S    E    R   M   O   N      IV.       189 
 
 early  education  had  been  precluded  from 
 the  perufal  of  books  and  the  ufe  of  wri- 
 ting ? 
 
 To  an  Arab  the  argument  was  irrefif- 
 tible ;  and  even  Chriftian  writers,  in  order 
 to  evade  its  force>  have  attempted  to  point 
 out  particularly  the  aflbciates  of  the  im- 
 poftor,  whom  they  imagine  to  have  com- 
 pofed  that  Koran,  which  he  only  delivered 
 to  the  world.  That  the  ignorance  of  Ma- 
 homet was  not  real,  but  affumed  (conii- 
 dering  the  commerce  in  which  he  had 
 been  engaged,  and  the  intercourfe  which 
 he  had  held  with  the  inhabitants  of  more 
 polifhed  ftates)  might  have  been  reafonably 
 fufpected.  But  it  might  alfo  have  been 
 inferred  from  proofs  of  a  more  direct  and 
 pofitive  nature.  Notwithstanding  all  his 
 care  and  circumfpection,  the  mafk  fome- 
 times  dropped  off,  and  difcovered  at  once 
 his  real  character,  and  the  falfehood  of 
 his  pretences. 
 
 By  the  confeflion  of  his  own  hiftorians, 
 there  were  moments  in  which  his  pre- 
 tended  ignorance   was   forgotten,  and  he 
 
 not 
 
190       S    E    R    M    O    N      IV. 
 
 not  only  exprefled  a  defire  to  exercife,  but 
 adually  practi  fed  that  very  art,  of  which 
 he  folemnly  and  repeatedly  profefied  him- 
 felf  to  be  totally  ignorant'. 
 
 Thus  difficult  is  it,  and  I  might  even 
 fay  impofilble,  foe  the  moil:  finifhed  and 
 fagacious  hypocrite  to  prefer ve  an  aflumed 
 character  with  perfect  and  unvaried  uni- 
 formity.  For  nothing  is  permanent  but 
 truth,  and  nothing  confident  but  fincerity. 
 
 If  the  boundlefs  ambition  of  Mahomet 
 had  been  fatisfied  with  that  pre-eminence 
 to  which  it  might  have  afpired  without 
 a  crime  ;  if  he  had  been  content  to  have 
 aiTumed  only  the  character  of  a  legislator, 
 and  by  the  iplendid  and  aitoniming  talents 
 he  poffeffed,  to  have  civilized  his  barbarous 
 countrymen,  and  reclaimed  them  from 
 idolatry,  without  the  aid  of  impofture  and 
 the  impious  pretence  of  divine  revelation ; 
 if  thus  glorious  had  been  the  obiedt  he 
 purfued,  and  thus  innocent  the  means,  by 
 which  he  attained  it ;  his  vices,  enormous 
 as  they  were,  might  have  been  overlooked 
 or   forgotten    amidfl:   the    fplendor  of  his 
 
 virtues  ; 
 
S   E    R    M    O    N      IV.       i9I 
 
 virtues  ;  and  we  might  juftly  have  ranked 
 him  amongft  the  moft  diftinguifhed  friends 
 and  benefa&ors  of  mankind. 
 
 But  in  the  prophet  of  God,  the  great 
 reformer  of  the  world,  it  is  natural 
 to  expect  a  more  exemplary  purity  of 
 manners  and  a  finder  adherence  to  the 
 laws  of  morality  :  every  claim  to  an  office 
 thus  facred  and  venerable  excites  the  fever- 
 eft  attention,  and  juftifies  the  moft  rigid 
 examination  :  but  from  fuch  a  teft  the 
 character  of  Mahomet  fhrinks  with  guilty 
 apprehenfion ;  and  however  we  may  at 
 firft  view  admire  the  fpecious  virtues  and 
 fplendid  abilities  that  adorned  it,  yet  this 
 admiration  is  quickly  loft  in  abhorrence 
 of  the  bafe  and  impious  purpofes  to  which 
 they  became  fubfervient. 
 
 That  the  impoftor  by  the  opinions 
 which  he  introduced,  really  improved  the 
 manners  of  the  Arabs,  cannot  perhaps  be 
 denied  :  the  religion  which  he  eftablilhed, 
 amidft  all  its  errors  and  abfurdities,  pof- 
 feffes  many  principles  in  common  with 
 the  true,  and  is  doubtlefs  in  every  refpect 
 
 far 
 
l9*       SERMON      IV. 
 
 far  preferable  to  that  abfurd  and  rnon-^ 
 ftrous  idolatry  which  was  then  the  pre- 
 vailing creed  of  Arabia.  But  when  we 
 confider  its  more  extenfive  diffuficn  and 
 ultimate  confequences  -,  when  we  reflect 
 on  the  excellence  of  that  perfect  and  lovely 
 fyftem  of  doctrine  and  morals  which  it 
 threatened  to  deftroy,  and  whofe  benign 
 influence  it  ftill  continues  fatally  to  ob- 
 ftruct;  when  we  call  to  mind  the  immenfe 
 multitudes  of  our  fellow-creatures,  who 
 are  yet  involved  by  its  delufions  in  the 
 moft  profound  darkneis  and  error,  our 
 opinion  concerning  him  and  his  impofture 
 is  at  once  determined,  and  we  behold  both 
 in  their  native  features  of  horrid  and  al~ 
 moft  unmixed  deformity. 
 
 SER. 
 
SERMON     V. 
 
 II.  Cor.  IV.  10. 
 
 *That  the  Life  alfo  of  Jefus  might  be  made 
 
 manifejl. 
 
 H 
 
 AVING  before  viewed  the  life 
 and  character  of  Mahomet,  let  us 
 now  turn  our  eyes  to  a  brighter 
 picture ;  where  every  grace  that  can  re- 
 commend religion,  and  every  virtue  that 
 can  adorn  humanity,  are  fo  blended  as  to 
 excite  our  admiration,  and  engage  our  love. 
 Independently,  indeed,  of  all  comparifon, 
 the  chara&er  of  Jefus  Chrift  (lands  for- 
 ward as  the  moft  ftriking  and  illuftrious 
 reprefentation  of  whatever  things  are  true, 
 or  jufiy  or  of  good  report ;  and  claims  our 
 praife  by  its  own  intrinsic  excellence. 
 
 N  la 
 
194 
 
 SERMON      V. 
 
 In  the  life  of  our  blefled  Lord  we  dif- 
 cover  nothing  that  can  either  create  fufpi- 
 cion,  or  excite  averlion  -,  we  fee  a  thou- 
 fand  excellencies  which  the  hardieft  ene- 
 mies of  the  gofpel  are  compelled  involun- 
 tarily to  approve.  All  that  negative  virtue 
 can  fecure,  and  all  that  politive  merit  can 
 attain,  appear  to  have  been  united  with 
 equal  luftre  in  this  lovely  and  venerable 
 pattern  of  Chriftian  imitation. 
 
 But  before  I  defcend  to  the  particulars 
 which  it  may  be  neceffary  to  bring  forward 
 in  contracting  the  life  of  Chrift  with  that  of 
 Mahomet,  I  beg  your  permiffion  to  intro- 
 duce fome  interefting,  and,  I  hope,  not 
 impertinent  reflexions  on  the  nature  of  that 
 hiftorical  form  in  which  the  Chriftian  re- 
 velation has  been  tranfmitted  to  us. 
 
 This  form  involves  the  corredlnefs  of 
 fyftem  without  its  abftrufenefs,  and  the 
 energy  of  eloquence  without  its  oftenta- 
 tion.  It  happily  unites  the  brightnefs  of 
 example  with  the  precifion  and  perfpi- 
 cuity  of  precept.    To  the  minutenefs  of 
 
 detail 
 
SERMON     V.        195 
 
 detail  which  belongs  to  biography,  it  adds 
 much  of  that  regular  arrangement,  and  of 
 that  vivid  colouring,  by  which  the  more 
 eminent  writers  of  poetry  have  endeavour- 
 ed to  mark  the  diftinguifhing  and  appro- 
 priate qualities  of  their  favourite  heroes, 
 Inftead  of  fometimes  amufing,  and  fome- 
 times  aftonifhing  us,  with  thofe  brilliant, 
 but  indiftincl:  and  fleeting  impreffions 
 which  are  excited  by  general  defcriptions, 
 or  elaborate  panegyric,  it  leads  us  through 
 a  feries  of  uniform  and  characteriflic  ac- 
 tions, into  a  clear  and  full  knowledge  of 
 the  agent.  It  enables,  and  gently  impels 
 the  mind  to  combine  by  its  own  operation 
 all  the  detached  inftances  of  virtue  into 
 one  bright  affemblage.  It  transports  the 
 imagination,  as  it  were,  into  the  prefence 
 of  the  perfon  whofe  excellencies  are  re- 
 corded, and  gives  all  the  finer  fenfibilities 
 of  the  foul  an  immediate  and  warm  inte- 
 reft  in  every  word  and  every  action.  Hence, 
 the  manner  in  which  the  facred  writers 
 have  defcribed  the  actions  of  Chrift,  not 
 only  increafes  the  eflicacy  of  his  instruc- 
 tions, but  conftitutes  a  new,  a  ftriking, 
 and  peculiar  fpecies  of  evidence  for  the 
 truth  of  his  religion. 
 
 N  z  This 
 
I 
 
 196        S    E    R    M  -O    N      V. 
 
 This  pofition  it  may  be  of  ufe  for  us  to 
 illuftrate  yet  further. 
 
 To  compare  the  character  of  Socrates 
 with  that  of  Chrift,  is  foreign  to  our  pre- 
 fent  purpofe  :  buf  of  the  manner  in  which 
 their  lives  have  been  refpe&ively  written, 
 we  may  properly  take  fome  notice.  On 
 the  hiftory  of  Socrates  then,  have  been 
 employed  the  exquifite  tafte  of  Xenophon, 
 and  the  fublime  genius  of  Plato.  The 
 virtues  of  this  extraordinary  man  are  fe- 
 lecled  by  them  as  the  nobleft  fubje&s  for 
 the  fulleft  difplay  and  moft  aftive  exertion 
 of  their  talents  ;  and  they  have  brought 
 to  the  tafk,  not  merely  the  fagacity  of 
 philofophers,  but  the  affection  of  friends, 
 and  the  zeal  of  enthufiafts. 
 
 Now  the  different  ftyle  of  their  wri- 
 tings, and  the  different  tempers  as  well  as 
 capacities  of  the  writers  themfelves,  have 
 produced  fome  variety  both  in  the  fcenes 
 in  which  they  have  exhibited  their  mafter, 
 and  in  the  opinions  which  they  have  af- 
 cribed  to  him.    But  in  the  compofition  of 
 
 each, 
 
S    E    R    M    O    N      V.        i97 
 
 each,  Socrates  is  diftinguifhed  by  a  noble 
 contempt  of  popular  prejudice,  and  per- 
 verted icience  ;  by  an  ardent  admiration 
 and  fteady  purfuit  of  virtue;  by  an  anxious 
 concern  for  the  moral  improvement  of  his 
 hearers  ;  and  by  an  heroic  fuperiority  to 
 the  pieafures  of  life,  and  to  the  terrors  of 
 impending  death.  What  his  illuftrious 
 biographers  have  performed  in  fuch  a  man- 
 ner as  to  engage  the  attention,  aad  excite 
 the  admiration  of  fucceffive  ages,  has  been 
 accomplimed  with  yet  greater  fuccefs  by 
 the  facred  writers.  They  have  attained 
 the  fame  end  under  heavier  difficulties,  and 
 by  the  aid  of  means,  which  if  they  are 
 confidered  as  merely  human,  muft  furely 
 be  deemed  inadequate  to  the  tafk  which 
 they  undertook.  They  were  by  no  means 
 diftinguifhed  by  literary  attainments,  or  by 
 intelle&ual  powers.  Their  education  could 
 not  beftow  on  them  very  exalted  or  cor- 
 rect ideas  of  morality  ;  and  their  writings 
 were  deftitute  of  every  recommendation 
 from  the  artificial  ornaments  of  ftyle.  Yet 
 have  thefe  four  unlearned  men  effected  by 
 their  artlefs  fimplicity  a  work,  to  which 
 the  talents  of  the  two  greateft  writers  of 
 antiquity  were  not  more  than  equal. 
 
 N  3  They 
 
198        S    E    R   M    O   N      V. 
 
 They  have  exhibited  a  character  far 
 more  lovely  in  itfelf,  and  far  more  vener- 
 able, than  fiction  has  ever4  painted  -,  and 
 in  their  mode  of  exhibiting  it,  they  fur- 
 pafs  the  fidelity,  the  diftinctnefs,  and  pre- 
 cifion,  which  two  of  the  moil  celebrated 
 writers  have  been  able  to  preferve,  when 
 exerting  the  whole  powers  of  their  genius, 
 and  actuated  by  the  fondefl  attachment, 
 they  were  endeavouring  to  do  juflice  to 
 the  nobleft  pattern  of  real  virtue  of  which 
 antiquity  can  boaft.  In  Jefus  have  the 
 
 Evangelifts  defcribed  brighter  and  more 
 numerous  virtues,  than  Socrates  is  faid 
 even  by  his  profeffed  admirers  to  have  pof- 
 fefled.  In  their  defcriptions  they  have 
 without  effort,  and  under  the  influence, 
 it  muft  be  allowed,  of  fincere  conviction 
 only,  maintained  a  greater  uniformity  than 
 the  moft  prejudiced  reader  can  difcover  in 
 the  beautiful  compofitions  of  Plato  and 
 Xenophon. 
 
 If  the  defire  of  communicating  their 
 own  favourite  opinions,  or  the  mutual 
 jealoufy  of  literary  fame,  be  affigned  as  a 
 
 reafon 
 
S    E    R   M    O    N      V.        199 
 
 reafon  for  the  diverfity  of  reprefentation 
 in  the  two  Greek  writers,  we  allow  the 
 probability  of  both  fuppofitions  :  but  we 
 contend,  that  each  of  thefe  motives  is  in- 
 confiftent  with  that  love  of  truth,  which 
 is  neceffary  to  eftablifh  the  credibility  of 
 a  biographer,  We  alfo  contend,  that  the 
 evangelifts  were  really  poflefled  of  this  ex- 
 cellent quality;  thst  they  never  deviated 
 from  it,  in  order  to  indulge  their  enmity 
 or  envy ;  and  that  with  apparent  marks 
 of  difference  in  their  language,  their  dif- 
 pofitions,  and  perhaps  in  their  abilities, 
 they  have  yet  exhibited  the  character  of 
 Chrtft  the  mod  ftriking,  if  their  nar- 
 ratives be  feparately  confidered  ;  and  the 
 mod  confident,  if  they  be  compared 
 with  each  other.  Be  it  obferved  too, 
 that  the  difficulty  of  preferving  that  con- 
 fidence encreafes  both  with  the  peculia- 
 rity and  magnitude  of  the  excellencies  de- 
 fcribed,  and  with  the  number  of  the  per- 
 fons  who  undertake  the  office  of  defcri- 
 bing  them. 
 
 If  it  be  faid,  that  the  fuperior  preten- 
 tions of  Chrift,  as  a  divine  teacher,  re- 
 
 N  4  quired 
 
200        SERMON      V. 
 
 quired  more  fplendid  virtues  than  what 
 are  expected  from  Socrates,  who  taught 
 morality  upon  principles  of  human  reafon 
 only  ;  whence  is  it  that  the  unpolifhed, 
 uncultivated  minds  of  the  evangelifts  fhould 
 even  conceive  a  more  magnificent  character 
 than  the  imaginations  of  a  Plato,  or  a 
 Xenophon?  What  aids  did  they  apparent- 
 ly poffefs  for  reprefenting  it  more  advan- 
 tageoufly  ?  That  thofe  four  unlettered 
 men  fhould  have  drawn  fuch  a  chara&er, 
 with  more  uniformity  in  the  whole,  and 
 with  more  fublimity  in  the  parts,  is  there- 
 fore a  fadt  which  can  be  accounted  for 
 only,  by  admitting  the  conftant  and  im- 
 mediate guidance  of  the  Holy  Spirit,  the 
 real  exiftence  of  ChriiVs  perfections,  and 
 the  ftrong  and  lading  impreflion  they  made 
 upon  thofe  who  converfed  with  him.  Thofe 
 perfections  themfelves  were,  indeed,  extra- 
 ordinary both  in  kind  and  in  degree.  In 
 their  kind  they  are  admirable  patterns  for 
 the  conduct  of  Chrift's  followers  :  and  in 
 their  degree,  they  are  eminently  and  in- 
 difputably  proportioned  to  the  tranfcen- 
 dent  and  unrivalled  dignity  of  his  own 
 miflion. 
 
 Every 
 
S   E   R   M   O   N      V.        201 
 
 Every  reader  of  difcernment  is  difgufted 
 at  the  fictitious  reprefentation  of  "  thofe 
 *«  faultlefs  monfters  which  the  world  ne'er 
 "  faw  :M  every  writer  of  tafte  finds  it  ne- 
 ceffary  to  procure  credit  to  his  reprefenta- 
 tions,  by  throwing  fome  (hades  of  error 
 and  infirmity  over  the  wifeft  and  beft  of 
 men  :  every  impartial  and  profound  en- 
 quirer into  the  conftitution  of  the  human 
 mind,  is  aware  that  the  ruling  paflion,  by 
 which  the  moft  amiable  and  venerable  of 
 men  are  diftinguifhed,  fometimes  degene- 
 rates into  excefs ;  that  the  indifcriminate 
 and  eager  purfuit  of  virtue  itfelf  imper- 
 ceptibly leads  into  vice  ;  that  the  moft  il- 
 luftrious  characters  are  diftinguifhed  by 
 fome  predominant  excellence ;  that  he  who 
 furpaffes  his  fellow-creatures  in  fome  in- 
 ftances,  falls  below  them  in  others ;  and 
 that,  among  the  fons  of  men,  no  one  has 
 yet  exifted,  in  whom  every  great  and  good 
 quality,  every  religious  and  focial  perfec- 
 tion have  been  at  once  united. 
 
 To  thefe  incontrovertible  and  general 
 rules,  the  life  of  Chrift  affords  one  glo- 
 rious 
 
202        S    E    R    M    O    N      V. 
 
 rious  exception.  There  is  a  variety  in  his 
 virtues  which  never  mocks  probability ; 
 and  at  the  fame  time  there"  is  an  unifor- 
 mity, which  never  creates  fatiety.  Upon 
 the  mod  common  actions  he  beftows  a 
 novelty  in  his  manner  of  performing  them: 
 the  uncommon  he^  recommends  by  a  fim- 
 plicity,  which  adds  to  their  charms,  with- 
 out degrading  their  dignity. 
 
 Here,  indeed,  it  becomes  me  to  obferve, 
 that  in  all  his  actions  he,  without  any  ap- 
 pearance of  defign,  preferves  that  deco- 
 rum which  the  ancient  philofophers  have 
 explained  with  fo  much  ingenuity,  and 
 which  is  utterly  beyond  the  reach  of  af- 
 fectation or  impoflure.  In  abftaining  from 
 licentious  pleafurea  he  was  equally  free 
 from  oftentatious  Angularity,  and  churlifh 
 fullennefs.  In  partaking,  as  he  fometimes 
 did,  the  innocent  enjoyments  of  life,  he 
 never  fell  into  the  gaiety  of  the  Epicurean; 
 in  relinquishing  them,  when  the  great 
 ends  of  his  million  required  it,  he  was 
 equally  free  from  the  affumed  and  unna- 
 tural infenfibility  of  the  Stoic.    When  he 
 
 complied 
 
SERMON      V.       203 
 
 complied  with  the  eftablifhed  ceremonies 
 of  his  countrymen,  that  compliance  was 
 not  accompanied  by  any  marks  of  bigotry 
 or  fuperftition  :  when  he  oppofed  their 
 rooted  prepoffeffions,  his  oppofition  was 
 perfectly  exempt  from  the  captious  petu- 
 lance of  a  controverfialift,  and  the  undif- 
 tinguifhing  zeal  of  an  innovator. 
 
 It  is  well  known,  that  fome  virtues  owe 
 much  of  their  luftre  to  local  and  tempo- 
 rary  circumftances ;    and    that   the   fame 
 adtions  which   may  be   highly,  nay  even 
 juftly  extolled  in  one  age  or  country,  are 
 in  others  furveyed  with  Hftlefs  indifference. 
 <  In  antiquity,"   fays  an  acute  obferver*, 
 (  the  heroes  of  philofophy,  as  well  as  thofe 
 '  of  war  and  patriotiim,  have  a  grandeur 
 4  and  force  of  fentiment  which  aftonifhes 
 
 *  our  narrow  fouls,  and   is  rafhly  confi- 
 
 *  dered  as  extravagant  and  fupernatural. 
 c  They,    in   their  turn,    I   allow,    would 
 
 *  have  equal  reafon  to  confider  as  roman- 
 c  tic  and  incredible,  the  degree  of  huma- 
 '  nity,  clemency,  order,  tranquillity,  and 
 
 a  Hume's  EfTays. 
 
 "other 
 
204        S   E   R  M   O   N      V. 
 
 u  other  focial  virtues,  to  which  in  the  ad- 
 94  miniftration  of  government  we  have  at- 
 u  tained  in  modern  times,  had  any  one 
 "  been  then  alive  to  have*  made  a  fair  re- 
 "  prefentation  of  them." 
 
 The  life  of  Chrift  blends  thefe  oppofite 
 and  feemingly  irreconcileable  excellencies. 
 It  avoids  their  extravagance,  and  fupplies 
 their  defects.  The  courage  of  our  Lord 
 was  active  in  encountering  the  dangers  to 
 which  he  was  expofed,  and  paffive  under 
 the  aggravated  calamities  which  the  ma- 
 lice of  his  foes  heaped  upon  him.  Yet  his 
 fortitude  was  remote  from  every  appearance 
 of  rafhnefs ;  and  his  patience  was  equal- 
 ly exempt  from  abject  pufillanimity  and 
 ftupid  apathy.  He  was  firm  without  ob- 
 ftinacy,  and  humble  without  meannefs.  In 
 the  general  tenor  of  his  life  he  was  mild 
 and  gentle;  the  promoter  of  peace  amongft 
 other  men,  and  the  ftridteft  obferver  of  it 
 in  his  own  behaviour.  But  when  great  and 
 real  occafions  called  for  different  deport- 
 ment, he  difplayed  a  noblenefs  of  mind,  a 
 contempt  of  danger  and  death,  fuch  as  the 
 
 import- 
 
S   E    R   M   O   N     V.       205 
 
 importance  of  his  miffion  required  from 
 him,  and  fuch  as  the  confcioufnefs  of  rec- 
 titude could  alone  infpire. 
 
 To  the  virtues  of  Chrift,  whether  we 
 
 confider  them  as  too  fublime  to  excite  any 
 
 fentiments  of  prefumptuous  emulation,  or 
 
 too  rational  not  to  juftify  our  endeavours 
 
 to  imitate  them ;  whether  we  examine  his 
 
 private  or  his  public  condudt ;   may  in  a 
 
 nobler  fenfe  be  applied  the  beautiful  and 
 
 animated  language,  in  which  a  celebrated 
 
 orator  of  antiquity  has  extolled  thofe  arts, 
 
 by  which   he  was  himfelf  diftinguifhed. 
 
 €i  Adolefcentiam  alunt,  fenedutem  oblec- 
 
 "  tant,  fecundas  res  ornant,  adverfis  per- 
 
 *'  fugium  ac  folatium  praebent,   deledant 
 
 "  domi,  non  impediunt  foris,  pernoclant 
 
 "  nobifcum,  peregrinantur,  rufticantur." 
 
 Thofe  virtues,  indeed,  will  in  no  age 
 and  no  country  lofe  either  their  ufefulnefs, 
 their  beauty,  or  their  merit.  They  are,  in 
 various  degrees  pra&icable ;  under  every 
 form  of  government,  whether  free  or  de- 
 fpotic,  whether  barbarous  or  refined ;  and 
 
 in 
 
2c6        S    E    R    M    O  -N      V. 
 
 in  every  ftate  of  knowledge,  whether  it  be 
 imperfect  or  improved.  In  the  loweft  con- 
 dition of  the  world,  they  tend  to  leffen 
 the  miieries  and  diforders  to  which  the 
 unfearchable  providence  of  God  has  fub- 
 jected  our  fpecies  :  they  will  encreafe  the 
 flock  of  our  happinefs,  and  exalt  our  na- 
 ture to  the  higheft  perfection,  when  ac- 
 companied by  every  affiftance  which  rea- 
 fon,  which  philotbphy  and  civilization  can 
 beftow  in  forming  the  moral  or  the  reli- 
 gious character  of  man. 
 
 Thefe  obfervations  will,  I  truft,  both 
 elucidate  and  juftify  the  biographical  form 
 in  which  Revelation  is  conveyed  to  us. 
 God,  it  is  true,  might  have  made  known 
 to  us  his  will,  by  a  feries  of  laws,  by  ab- 
 ftract  reafonings,  by  fhort  inftruftive  fen- 
 tences,  by  copious  and  regular  fyitems,  or 
 by  any  of  the  various  modes  of  human 
 compofition.  But  Chriftianity  aims  at  a 
 nobler  end,  and  purfues  it  by  the  moft 
 proper  and  efficacious  methods.  We  read, 
 indeed,  the  opinions  and  the  belief  of  So- 
 crates, and  the  commands  and  promifes  of 
 
 Mahomet. 
 
S    E    R    xM    O    N      V.         207 
 
 Mahomet.  But  by  Jefus  Chrift,  virtue,  of 
 every  kind  and  in  every  degree,  is  exem- 
 plified as  well  as  taught.  He  is  the  pat- 
 tern as  well  as  the  teacher  of  the  duties  we 
 are  to  perform.  His  precepts  mew  us 
 what  we  ought  to  practile  ;  his  conduct 
 convinces  us  that  it  is  practicable ;  and  the 
 rewards  which  he  has  offered,  are  power- 
 ful incentives  to  us  to  practice  it  from  the 
 bell:  motives,  and  in  the  bell  manner.  His 
 refurrection  from  the  grave  confirms  our 
 faith  ;  his  afcenfion  to  glory  animates  our 
 hopes ;  the  actions  of  his  life,  and  the  cir- 
 cumftances  of  his  death,  enlarge  and  in- 
 vigorate our  charity.  By  thefe  means  all 
 the  parts  of  Chriftianity  form  one  great 
 and  confident  whole  :  every  moral  rule  is 
 realized,  and  becomes  a  proof  of  religious 
 truth  ;  whilft  every  religious  truth,  in  its 
 turn,  illuftrates  and  enforces  every  moral 
 rule.  The  actions  of  God  himfelf  are,  in- 
 deed, inviiible  ;  thofe  of  men  are  imper- 
 fect ;  but  the  actions  of  Chrid  (coniidered 
 in  his  human  character)  are  both  vifible 
 and  perfect  :  they  are  level  to  our  appre- 
 hensions, and.  mod  worthy  of  our  imitation. 
 
 Religion 
 
208        S  E   R   M   O   N     V. 
 
 Religion  is  thus  made  intelligible  to  all, 
 becaufe  all  are  bound  to  obey  it.  It  is  ac- 
 companied by  a  fpecies  of  demonstration, 
 which  the  meaneft  cannot- mifunderftand  ; 
 it  is  recommended  by  fuch  an  inftance  of 
 its  beauty  and  its  ufefulnefs,  as  is  calcu- 
 lated  to  remove  every  fcruple,  and  to  filence 
 every  objection. 
 
 To  evince  the  juftnefs  of  thefe  general 
 obfervations,  I  fhall  now  enter  more  par- 
 ticularly upon  that  comparifon  between 
 the  character  of  Chrift  and  that  of  Maho- 
 met, to  which  I  am  led  by  the  fubjeft  of 
 thefe  lectures. 
 
 The  fituation  and  manners  of  the  Jews 
 at  the  time  when  our  Lord  entered  upon 
 his  public  miniftry,  and  the  oppofition  to 
 the  gofpel,  to  which  they  gave  birth,  have 
 already  been  the  fubjeft  of  our  confedera- 
 tion. We  have  feen,  that  of  the  many 
 falfe  and  miftaken  notions  which  then  pre- 
 vailed among  that  blind  and  deluded  peo- 
 ple, the  expectation  of  a  temporal  Meffiah 
 was  the  moft  extenfive  and  moft  impor- 
 tant.    Impatient   under  the  galling  yoke 
 
 of 
 
SERMON       V.       2o9 
 
 of  fervitude,  and  blindly  attached  to  an 
 opinion,  which  was  at  once  fupported  by 
 national  pride,  and  in  appearance  founded 
 on  the  literal  and  exprefs  authority  of  di- 
 vine revelation  ;  the  people  in  general, 
 and  the  vulgar  in  particular,  were  eager 
 to  admit,  and  zealous  to  defend  the  claims 
 of  every  pretender  to  this  fplendid  cha- 
 racter. The  peculiar  nature,  and  wide- 
 fpread  influence  of  this  prejudice  offered 
 the  moft:  favourable  opportunity,  and  pre- 
 fented  the  faireft  profpect  of  temporal  au- 
 thority and  dominion,  which  could  have 
 been  defired  by  the  moft  fanguine  and  am- 
 bitious impoftor.  But  of  this  opportunity 
 no  advantage  was  taken  by  Jefus  Chrift* 
 The  plan  which  he  purfued,  was  in  every 
 refpedt  the  reverfe  of  what  an  interefted 
 deceiver  would  have  concerted,  whofe 
 hopes  of  fuccefs  were  founded  only  in  the 
 machinations  of  human  policy. 
 
 His  firft  public  appearance  was  in  the 
 higheft  degree  unpopular,  and  oppofed  to 
 all  the  prejudices,  and  all  the  pride  of  his 
 countrymen.  Inftead  of  alluring  them  by 
 the    proipect   of  temporal    dominion,    to 
 
 O  which 
 
no       SERMON      V. 
 
 which  their  hopes  and  expectations  uni-» 
 verfally  pointed,  he  proclaimed  the  com- 
 mencement of  a  fpiritual  and  invifible 
 kingdom,  little  calculated  'to  attract  the 
 attention  of  a  people  who  had  never  been 
 accuftomed  to  raife  their  views  beyond 
 the  obje&s  of  fenfe ,  and  totally  incon- 
 fiftent  with  every  opinion  which  had  been 
 tranfmitted  to  them  by  tradition,  and  fanc- 
 tified  among  them  by  authority.  Inftead 
 of  erecting  his  victorious  ftandard  as  the 
 glorious  redeemer  of  Ifrael,  their  mighty 
 deliverer  from  the  difgraceful  bondage  of 
 Roman  oppreflion,  and  from  the  power  of 
 every  earthly  foe  ;  he  offered  them  a  re- 
 demption, more  beneficial  indeed,  though 
 lefs  attractive  to  the  fenfual  mind  -,  a  re- 
 demption from  the  dreadful  tyranny  of 
 death.  He  invited  them  to  a  deliverance 
 greater  in  itfelf,  though  lefs  confonant  to 
 their  wifhes,  than  exemption  from  fervi- 
 tude  to  the  Roman  power  ;  a  deliverance 
 from  the  yet  feverer  and  more  ignominious 
 ilavery  of  fin. 
 
 Had    mtereft,    or  ambition,    been   the 
 guide  of  his  aftions,   he  would  certainly 
 
 have 
 
S    E    R   M    O   N      V.       2n 
 
 have  aflumed  that  character,  to  which  the 
 warmeft  hopes  and  the  moft  rooted  pre- 
 pofleffions  of  the  Jews  univerfally  incli- 
 ned. He  would  not  have  oppofed  alike 
 the  pride  of  princes,  and  the  fuperftition 
 of  the  people  ;  he  would  have  either 
 courted  popularity,  or  grafped  at  domi- 
 nion ;  he,  at  lead,  would  not  have  taken 
 every  meafure,  that  had  a  natural  tendency 
 to  alarm  the  jealoufy  of  the  magiftrate, 
 and  to  provoke  the  difpleafure  of  the  mul- 
 titude. 
 
 As  ambition  had  no  fhare  in  his  claims, 
 as  his  kingdom  was  neither  formed  on  the 
 policy,  nor  fupported  by  the  power  of 
 the  world,  he  fought  not  its  favour,  nor 
 fhrunk  from  its  difpleafure.  Inftead  of  la- 
 bouring to  increafe  the  number  of  his  fol- 
 lowers, by  an  infinuating  flexibility  in  his 
 own  manners,  or  by  a  corrupt  compliance 
 with  their  prejudices,  he  gave  offence  by 
 the  unaffedled  plainnefs  of  the  one,  and  by 
 an  undifguifed  oppofition  to  the  other. 
 He  difdained  to  conciliate  the  affe&ions  of 
 any  clafs  of  men,  however  dignified  by 
 their  ftation,  or  formidable  for  their  power, 
 
 O  2  by 
 
tit       S    E    R   M    O    N      V. 
 
 by  any  bafe  or  dishonourable  conceffions  : 
 he  did  not  endeavour  to  win  even  their 
 affent  by  a  fervile  or  a  treacherous  accom- 
 modation of  his  doctrines  to  their  follies, 
 or  their  vices.  At  the  fame  time  he  op- 
 pofed  thofe  vices,  not  with  the  indifcrimi- 
 nate  rage  of  a  blind-  enthufiaft ;  but  with 
 the  fteady  refolution  of  a  wife  and  upright 
 rnind,  that  mixed  zeal  with  knowledge, 
 and  added  conviction  to  authority.  Even 
 by  the  confeffion  of  his  enemies,  b  he  was 
 true,  and  taught  the  way  of  God  in  truth, 
 neither  cared  he  for  any  man  :  for  he  re- 
 garded not  the  perfons  of  men. 
 
 A  conduct  like  this  was  utterly  incon- 
 fiftent  with  the  intricate  wiles  of  policy, 
 or  the  afpiring  views  of  ambition.  Far 
 from  engaging  in  the  purfuit  of  fecular 
 power  and  authority,  the  blefled  Jefus 
 repeatedly,  and  peremptorily  rejected  them 
 when  offered  to  his  hands.  He  difclaimed 
 the  office  of  a  ruler  or  a  judge ;  he  even 
 fled  from  the  infatuated  multitude,  who 
 acknowledged  him  for  their  king,  and 
 would  have  exalted  him  to  a  throne. 
 
 b  Matt.  xxii.  16. 
 
 The 
 
S    E    R    M    O   N      V.        2i$ 
 
 The  impoftor  of  Arabia  feized  the  fcep- 
 tre,  before  it  was  offered  to  him ;  the 
 dictator  of  Rome  rejected  a  crown,  which 
 it  was  both  unfafe  and  dimonourable  for 
 him  to  wear  ;  and  was  confcious,  that  he 
 had  already  obtained  the  folid  power  of 
 monarchy,  while  he  reluctantly,  though 
 oftentatioufly  refufed  its  gaudy  appendages. 
 But  far  different  was  the  conduct  of  Jefus 
 Chrift.  He  declined  as  well  the  reality  of 
 dominion,  which  Csefar  poffeffed,  as  the 
 appearance  of  it  which  Mahomet  affumed. 
 He  declined  them,  at  a  time  when  by  ac- 
 cepting them,  he  might  have  gratified  the 
 pride  of  his  countrymen,  fubdued  all  the 
 prejudices  which  obftructed  the  belief  of 
 his  miffion,  and  averted  many  of  the  dan- 
 gers which  threatened  his  life. 
 
 Thofe  miftaken  views  of  temporal  gran- 
 deur, which  the  difciples  had  indulged, 
 their  mailer  induftrioufly  corrected  ;  he 
 fought  on  every  occafion  to  humble  their 
 pride,  to  draw  off  their  attention  from  the 
 things  of  this  world,  and  to  fix  them  on 
 thofe  above. 
 
 O  3  Men, 
 
214       S    E    R    M    O    N      V. 
 
 Men,  who  fet  no  value  on  any  intereffcs 
 but  thofe  which  were  connected  with  ho- 
 nour, wealth,  and  pleafure,  contemned 
 the  humility  of  his  appearance ;  and  de- 
 rided the  plainnefs  of  his  preaching.  Their 
 pride  difdained  all  aflbciation  with  a  per- 
 fon  ignobly  born,  who  purfued  no  mea- 
 fures  to  exalt  himfelf  above  the  common 
 rank  of  life.  Hence,  with  an  immediate 
 view  to  that  humble  appearance  which  he 
 condefcended  to  affume  on  earth,  the  pro- 
 phet Ifaiah  thus  beautifully  delineates  his 
 character.  c  He  fiall  grow  up,  as  a  tender 
 -plant,  and  as  a  root  out  of  a  dry  ground: 
 be  hath  no  form,  nor  comelinefs;  and  when  we 
 jhall  fee  him,  there  is  no  beauty  that  we  Jhould 
 dejire  him.  He  is  defpifed  and  rejected  of 
 men,  a  man  of  for  rows  and  acquainted  with 
 grief-,  and  we  hid  as  it  were  our  faces  from 
 him.  He  was  defpifed,  and  we  ejleemed  him  not. 
 
 Even  his  numerous  and  ftupendous  mi- 
 racles were  not  wrought  through  oftenta- 
 tion,  or  with  any  view  to  ferve  the  pur- 
 pofes  of  human  glory.  On  the  contrary, 
 they  were  acts  of  the  pureft  and  mod  dif- 
 
 c  Ifaiah  liii.  2,  3. 
 
 interefled 
 
SERMON      V.        215 
 
 interefted  benevolence.  They  have  a  kind 
 of  ethical  excellence,  a  clofe  and  ftriking 
 conformity  to  the  peculiar  temper,  as  well 
 as  the  diftinguifhing  and  important  million 
 of  him,  by  whom  they  were  performed. 
 
 He  often  enjoined  the  ftri&eft  fecrecy 
 to  thofe  who  were  fpe&ators  of  thefe 
 mighty  works ;  left  he  mould  appear  to 
 affed:  more  than  to  deferve  the  high  cha- 
 racter he  fuftained.  d  Go  thy  way,  tell  no 
 man,  was  his  frequent  command  to  thofe 
 whom  he  had  refcued  from  the  {harp  an- 
 guifh  of  difeafe,  the  gloomy  horrors  of 
 blindnefs,  or  the  agonizing  diftradtions  of 
 demoniac  phrenzy. 
 
 From  a  fimilar  principle  arofe  his  con- 
 defcenfion  in  admitting  little  children  to 
 his  arms,  in  bleffing  them  and  recom- 
 mending them  to  the  protection  of  his 
 heavenly  Father,  and  to  the  tender  affec- 
 tion of  his  difciples.  From  the  fame  prin- 
 ciple, he  vouchfafed  to  wafh  his  difciples' 
 feet ;  and  by  fo  amiable  an  inftance  of 
 humility  inculcated  this  gracious  leffon, 
 that  no  office  of  benevolent  affiftance  mould 
 
 i  Matt.  viii.  4.    Mark  vui.  26.    Luke  vm.  56. 
 
 O  4  be 
 
2i6         SERMON      V. 
 
 ft 
 
 be  thought  contemptible,  or  unworthy 
 even  the  dignity  of  the  moft  ex  iked  cha- 
 racter, if  thereby  a  friend  may  be  relieved 
 in  pain,  or  a  fellow-creature  extricated 
 from  diftrefs. 
 
 Now  if  his  humility  had  been  only  af- 
 fected, in  order  to  cover  dsfigns  of  which 
 ambition  was  the  hidden  motive,  there 
 would  have  been  fome  unguarded  moment 
 when  the  mask  would  have  dropped  off. 
 But  the  whole  life  of  our  bleffed  Lord,  in 
 all  its  viciffitudes,  is  marked  by  the  fame 
 calm  indifference  to  worldly  honours,  the 
 fame  manly  difregard  of  popular  applaufe, 
 the  fame  exemption  from  the  impatience 
 of  defire  when  pre-eminence  was  offered 
 to  him,  and  from  the  anguifh  of  difap- 
 pointment  when  it  was  refuted. 
 
 As  the  conduct  of  Chrift  was  not  ac- 
 tuated by  ambition,  fo  neither  was  it  in- 
 fluenced by  any  other  bafe  and  inordinate 
 pafficn.  He  did  not  make  his  doctrine 
 fubfervient  to  the  gratification  of  any  dar- 
 ling lufts  and  corrupt  affections  in  him- 
 felf,  or  his  difciples :    on  the  contrary,  he 
 
 constantly 
 
SERMON      V.        217 
 
 conftantly  enjoined  the  practice  of  the 
 pureft,  the  ftricteft,  and  the  moft  refined 
 chaftity  ;  not  only  in  outward  actions,  but 
 even  in  the  inward  imaginations  of  the 
 heart.  He  boafted  of  no  exclufive  privi- 
 leges, nor  claimed  any  invidious  excep- 
 tions from  the  laws  which  he  had  prefcri- 
 bed  to  others.  He  allowed  no  licentiouf- 
 nefs  under  the  pretence  of  religion  ;  and 
 tranfgrefTed  no  rules  of  decency  or  of  rec- 
 titude, under  the  arrogated  fanction  of  the 
 Divinity. 
 
 Though  pofTerTed  of  the  moft  unbound- 
 ed power,  we  behold  him  living  conti- 
 nually in  a  ftate  of  voluntary  humiliation 
 and  poverty ;  we  fee  him  daily  expoied  to 
 almoft  every  fpecies  of  want  and  diftrefs ; 
 afflicted  without  a  comforter,  perfecuted 
 without  a  protector,  and  wandering  about, 
 according  to  his  own  pathetic  complaint, 
 becaufe  he  had  not  where  to  lay  his  head. 
 
 Though  regardlefs  of  the  pleafures,  and 
 fometimes   deftitute   of   the    comforts    of 
 life,  he  never  provokes  our  difguft  by  the 
 fournefs  of  the  mifanthrope  ;  or  our  con- 
 tempt, 
 
218       SERMON      V. 
 
 tempt,  by  the  inactivity  of  the  reclufe. 
 He  never  affected  gloomy  aufterity;  nor 
 fought  to  be  fequeftered  from  the  world, 
 in  order  to  preierve  the  fpirituality  of  his 
 mind.  But  his  miniftry  was  profeffedly, 
 and  really,  deflined  to  active  employment; 
 and  engaged  in  promoting  the  nobleft  in- 
 terefts  of  mankind.  He  therefore  freely 
 mixed  with  them  in  all  the  habits  of  focial 
 intercourfe :  and  in  thofe  moments,  when 
 all  the  avenues  of  the  heart  are  open  to 
 gaiety  and  affection,  he  filently  inftructed 
 his  companions  in  the  rare,  but  exquifite 
 art  of  being  chearful  without  levity,  and  of 
 uniting  folid  improvement  with  harmlefs 
 entertainment.  Socrates  converfed  fami- 
 liarly with  the  impious  and  the  licentious, 
 for  the  fake  of  correcting  more  effectually 
 their  errors,  and  reftraining  their  vices; 
 but  his  reafonings  are  fometimes  unnecef- 
 farily  abflrufe,  fometimes  paradoxical,  and 
 very  often  indecifive  :  and  in  his  behaviour 
 inftances  may  be  found  where  his  gaiety 
 degenerates  into  buffoonery,  and  his  irony 
 into  bitter  and  indecent  farcaim.  Jefus 
 deigned  to  affociate  with  publicans  and 
 finners  :  but  he  always  preferved  an  exact 
 
 decorum 
 
S    E    R    M    O    N      V.        219 
 
 decorum  in  word  and  deed  ;  and  even  in 
 his  mod  familiar  converfations  he  fteadily 
 kept  in  view  the  momentous  end  for  which 
 he  came  into  the  world. 
 
 His  attention  to  their  welfare  was  evi- 
 denced not  only  by  his  falutary  injunc- 
 tions, which  breathed  the  full  and  genuine 
 fpirit  of  companion  and  love ;  but  by  his 
 readinefs  to  embrace  every  opportunity  of 
 relieving  their  diftreffes,  and  administering 
 to  their  wants.  He  was,  therefore,  in  a 
 literal,  as  well  as  a  metaphorical  fenfe, 
 c  eyes  to  the  blind  ;  feet  was  he  to  the  lame  ; 
 and  the  blejjings  of  them  that  were  ready  to 
 ferijh,  came  upon  him.  In  every  period 
 and  circumftance  of  his  life,  we  thus  be- 
 hold dignity  and  elevation  blended  with 
 love  and  pity  :  fomething,  which,  though 
 it  awakens  our  admiration,  yet  attracts 
 our  confidence.  We  fee  power  ;  but  it  is 
 a  power  which  is  rather  our  fecurity  than 
 our  dread  ;  a  power  foftened  by  tender- 
 nefs,  and  foothing,  while  it  awes. 
 
 And   yet   with  all  the  gentlenefs  of  a 
 meek  and  lowly  mind,  we  behold  an  he- 
 
 9  Job  xxix.  15, 13. 
 
 roic 
 
220        S    E    R    M    O    N      V. 
 
 roic  firmnefs,  which  no  terrors  could  fhake, 
 and  no  oppofition  could  reftrain.  This 
 union  of  oppoiite  qualities  constitutes,  in- 
 deed, the  diftinguifhing  beauty  of  his  cha- 
 racter. It  prefents  us,  as  it  were,  with 
 the  lights  and  mades,  which,  mixed  in 
 due  proportion,  contribute  to  the  finifhing 
 of  the  picture.  Had  his  actions  been  go- 
 verned only  by  the  foft  and  yielding  influ- 
 ences of  gentlenefs  and  compaffion,  he 
 never  could  have  compleated  a  work, 
 which  called  for  the  molt  determined  ef- 
 forts of  active  zeal  and  fortitude.  Belides 
 this  deficiency  in  point  of  pofitive  exer- 
 tion, his  conduct,  if  wholly  guided  by 
 the  gentler  principles  of  the  human  heart, 
 would  have  Subjected  him  to  the  fufpicion 
 of  a  blind  and  irrational  impulfe  :  it  would 
 have  been  imputed  to  a  complexional  feli- 
 city of  temper,  a  mere  inftinctive  bene- 
 volence -,  which  having  no  moral  motive, 
 could  be  entitled  to  no  praife  ;  and  which 
 being  deflitute  of  a  fteady  principle,  would 
 prove  of  little  benefit  to  mankind.  The 
 conduct  of  our  bleffed  Lord  was,  there- 
 fore, guided  by  reafon  as  well  as  by  affec- 
 tion ;  and  was  diftinguimed  as  much  by 
 
 an 
 
S    E    R    M    O    N  ■    V.        221 
 
 an  heroic  zeal  for  the  truth,  and  an  unre- 
 lenting oppofuion  to  the  errors  and  wick- 
 ednefs  of  the  times,  as  by  the  gentler  qua- 
 lities of  meeknefs,  compaffion,  and  for- 
 bearance. 
 
 That  the  character  fuftained  by  our 
 Lord  was  not  aflumed,  that  he  was  in 
 reality  and  truth  what  he  appeared  to  be, 
 is  evident  from  the  perfect  confiilency  of 
 his  condudt. 
 
 In  the  exemplary  uniformity  of  Cato's 
 behaviour,  we  fee  the  caufe  of  that  fplen- 
 did  panegyric  which  the  hiftorian  has  be- 
 llowed on  him  :  "  f  Erie,  quam  videri,  bo- 
 "  nus  malebat."  Now,  on  this  very  prin- 
 ciple we  affert  the  fincerity  of  Chrift;  be- 
 caufe,  in  every  period  of  his  hiftory  we 
 find  that  he  never  fwerves  from  moral  rec- 
 titude, nor  finks  below  the  dignity  of  his 
 religious  character.  In  the  private  fcenes  of 
 life,  and  in  the  public  occupations  of  his 
 miniftry ;  whether  the  objecl:  of  admira- 
 tion or  of  ridicule,  of  love  or  of  perfec- 
 tion ;  whether  welcomed  with  hofannas, 
 
 f  Salluft.  Bell.  Cacil. 
 
 or 
 
222        S    E    R   M    O    N      V. 
 
 or  infulted  with  anathemas  ;  we  ftill  fee 
 him  purfuing  with  unwearied  conftancy 
 the  fame  end,  and  preferving.the  fame  in- 
 tegrity of  life  and  manners^. 
 
 To  exemplify  thefe  extraordinary  qua- 
 lities and  virtues  in  the  actions  of  that 
 life  which  they  adorned,  is  a  tafk  from 
 which  I  retire  with  awful  diffidence. 
 
 Some  of  the  brighteft  characters  which 
 poetry  has  feigned,  or  hiftory  has  recorded, 
 become  more  plealing  and  more  intereft- 
 ing  to  us  from  the  contrail  of  their  weak- 
 nefles  and  excellencies  in  different  fitua- 
 tions,  or  from  the  mixture  of  both  in  the 
 fame  action.  But  the  life  of  Chrift  has 
 none  of  thofe  inequalities,  which  it  is  the 
 delight  of  the  orator  to  paint,  and  of  the 
 philofopher  to  analyze.  The  natural  and 
 unaffected  deportment  which  he  invariably 
 preferved,  without  painful  exertion,  and 
 without  infidious  defign  ;  the  confidence 
 between  each  particular  action  and  each 
 particular  fituation  ;  the  conformity  of  all 
 his  actions  to  one  common  rule,  the  word 
 of  God  j  and  their  tendency  to  one  com- 
 mon 
 
S   E    R   M    O   N      V.        223 
 
 fnon  end,  the  falvation  of  mankind ;  may 
 be  explored  by  the  profound  moralift,  muft 
 be  admired  by  the  pious  believer,  but  can- 
 not be  defcribed,  furely,  without  a  por- 
 tion of  that  matchlefs  fimplicity,  with 
 which  they  are  recorded  by  the  infpired 
 evangelifts.  Too  plain  for  ornament,  and 
 too  grand  for  illuftration,  the  character  of 
 Jefus  leaves  at  a  diftance  the  powers  of 
 language.  Surrounded  with  the  meaneft 
 circumftances,  and  at  the  fame  time  diftin- 
 guifhed  by  the  moft  important  and  afto- 
 nifhing  events,  it  feems  to  baffle  equally 
 by  its  humility,  and  its  majefty,  all  the 
 feeble  efforts  of  human  eloquence. 
 
 The  birth  of  our  Saviour,  placed  in  the 
 lowlieft  fcene  of  poverty,  was  firft  an- 
 nounced to  the  fhepherds,  watching  their 
 flocks  :  but  the  meffage  was  brought  by 
 an  angel,  and  a  multitude  of  the  heavenly 
 hoft.  Though  he  was  laid  in  a  manger  in 
 defpifed  Bethlehem,  the  Magi  of  the  Eaft 
 were  conducted  by  a  (tar  to  vifit  the  humble 
 fpot.  Sprung,  as  he  was,  from  the  mean- 
 eft  origin,  and  educated  in  the  meaneft 
 occupation;  yet  to  him  was  committed  the 
 
 care 
 
224        S    E    R    M    O    N      V. 
 
 care  of  immortal  fouls,  and  the  falvation 
 of  a  corrupt  and  deluded  world.  His  af- 
 fociates  he  had  called  from  the  pooreft  and 
 moil  ignorant  of  the  people  :  them,  how- 
 ever, did  he  commifiion  to  publim  the 
 doclrines  of  faith  ;  and  on  them  the  Holy 
 Ghoit  defcended.  -Though  a  friendlefs 
 wanderer,  in  his  own  country  an  exile  and 
 an  outcaft,  he  was  diftinguifhed  whither- 
 foever  he  went,  by  figns  and  miracles. 
 Even  in  his  laft  hour,  when  he  was  num- 
 bered with  malefactors  on  the  crofs  -y  the 
 darknefs  which  overfpread  the  land,  the 
 rending  of  rocks,  the  opening  of  graves, 
 and  all  the  convulfions,  as  it  were,  of  fym- 
 pathizing  nature,  gave  tokens  of  the  Son 
 of  God. 
 
 Confidered  then  in  all  its  circumftances, 
 the  hiftory  of  Chrift  fhrinks  not  from  com- 
 parifon  with  the  moft  partial  and  lofty  re- 
 presentation of  the  prophet  of  Arabia. 
 
 Of  both  we  find,  that  the  earlier  part 
 of  life,  before  the  publication  of  their  re- 
 fpeclive  millions,  paffed  away  in  iilence, 
 private    and    undiftinguiflied.      The    firft 
 
 years 
 
SERMON      V.        225 
 
 years  of  Mahomet  were  bulied  in  the 
 cares  of  merchandize ;  till  returning  to 
 his  native  city,  he  devoted  to  folitude  and 
 retirement  the  leifure  which  his  opulence 
 had  procured.  The  youth  of  Jefus  was 
 fpent  in  domeftic  privacy,  and  v/as  re- 
 markable only  for  affectionate  and  dutiful 
 fubmiffion  to  his  parents  :  unlefs,  indeed, 
 when  in  the  temple,  he  by  his  ready  an- 
 fwers  to  the  queftions  of  the  Rabbins, 
 and  his  fkilful  expolition  of  the  fcriptures, 
 aftonifhed  thofe  that  heard  him,  and  gave 
 an  omen  of  his  future  greatnefs. 
 
 The  defigns  of  Mahomet  were  gradually 
 and  cautioufly  unfolded  ;  and  in  order  to 
 prepare  the  minds  of  his  countrymen  for 
 the  reception  of  his  faith,  he  firft  artfully 
 perfuaded  his  own  relations  and  domeftics, 
 and  drew  to  his  fide  the  moft  powerful  of 
 his  neighbours. 
 
 Jefus  walked  forth  by  the  fea  of  Galilee, 
 and  faw  fimers  cafting  their  nets.  Thefe 
 were  his  firft  converts  and  difciples.  Though 
 they  were  deftitute  of  riches  and  of  power, 
 he  found  in  them  what  his  miniftry  re- 
 
 P  quired, 
 
226        S   E   R   M    O    N      V. 
 
 quired,  an  honeft  and  a  willing  fpirit. 
 He  won  them  neither  by  fubtle.  arguments, 
 nor  crafty  perflations ;  but  bacje  them  for- 
 fake  their  nets  and  follow  him,  to  fee  his 
 humble  dwelling,  to  hear  his  heavenly 
 difcourfes  to  the  people,  and  witnefs  the 
 wonders  he  was  going  to  perform. 
 
 Jefus  called  his  hearers  to  repentance, 
 but  Mahomet  to  conqueft. 
 
 At  their  firft  appearance  they  were  both 
 compelled  to  avoid  the  rage  of  the  multi- 
 tude, who  would  have  deftroyed  them  : 
 but  Mahomet  efcaped  by  a  fecret,  igno- 
 minious flight,  and  Jefus  by  a  public  mi- 
 racle. 
 
 The  revelation  of  the  Arabian  prophet 
 was  inconfiftent ;  a  fyftem  of  contradic- 
 tion, continually  fhifting  with  the  views 
 of  his  policy,  and  the  neceflities  of  his 
 impofture  -,  now  looking  towards  Mecca, 
 and  now  to  Jerufalem.  Widely  different 
 was  the  conduct  of  Chrift.  He  did  not 
 feek  to  accommodate  his  doctrine  to  for- 
 tuitous changes  in  his  external  circum- 
 
 flances ; 
 
SERMON      V.        227 
 
 fiances ;  he  did  not  at  one  time  revoke 
 what  he  had  afTerted,  or  contradict  what 
 he  had  enjoined,  at  another.  Every  part 
 of  his  teaching  was  regular  and  confident 
 in  the  objects  to  which  it  was  directed, 
 and  the  language  in  which  it  was  con- 
 veyed. 
 
 Mahomet  allured  his  followers  with  the 
 glories  of  a  vifible  monarchy,  and  the 
 fplendor  of  temporal  dominion.  In  him 
 we  behold  the  lord  of  war,  and  the  de- 
 ftroyer  of  mankind,  riding  in  triumph 
 over  the  fpoils  of  thoufands  who  fell  by  his 
 defolating  fword  3  laying  cities  in  flames  ; 
 carrying  mifery  and  bloodfhed  through 
 the  earth  -y  and  purfued  in  his  victorious 
 career  by  the  lamentations  and  curfes  of 
 its  inhabitants.  In  Jefus  we  fee  the  ado- 
 rable prince  of  peace,  the  friend  and  favi- 
 our  of  the  world,  riding  meekly  to  the 
 holy  City,  hailed  with  the  acclamations 
 and  bleffings  of  much  people,  whom  he 
 had  refcued  from  fin  and  death,  wiping 
 the  tears  from  all  eyes,  and  healing  every 
 ficknefs  and  every  difeafe. 
 
 P  2  And 
 
228       S    E    R    M    O    N      V. 
 
 And  here  the  comparifon  jnuft  ceafe. 
 The  events  that  followed  in  our  Saviour's 
 life  are  too  auguft  to  be  placed  in  compe- 
 tition with  any  mortal  power,  and  can  be 
 comprehended  only  by  minds  habituated 
 to  the  contemplation' of  heavenly  objects. 
 Let  us  coniider  the  paffion  of  our  Lord, 
 and  the  magnificent  fcenes  of  his  refur- 
 reftion  and  afcenfion ;  and  then  afk,  in 
 what  part  of  all  the  hiftory  of  Mahome- 
 tifm  any  parallel  or  refemblance  can  be 
 found  ?  Let  us  confider  the  lafl  days  of 
 Chrift's  continuance  upon  earth,  and  how 
 does  the  prophet  of  Mecca  link  in  the 
 comparifon  ?  Let  us  in  imagination  hear 
 and  fee  the  bleffed  Jefus,  when  he  gives 
 his  Apoftles  authority  to  go  forth  and  bap- 
 tize all  nations,  and  preach  in  his  name 
 repentance  and  remiffion  of  fins ;  when 
 he  empowers  them  to  caft  out  evil  fpirits, 
 to  fpeak  with  new  tongues,  and  to  work 
 wonders ;  when  he  holds  up  to  them  the 
 promife  of  the  comforter,  and  power  from 
 on  high  ;  and  when,  having  bleffed  them, 
 he  afcends  into  heaven,  where  he  is  for 
 
 ever 
 
SERMON      V.       229 
 
 ever  feated  in  glory  on  the  right  hand  of 
 God. 
 
 But  chiefly,  what  raifes  Chrift  and  his 
 religion  far  above  all  the  fictions  of  Ma- 
 homet, is  that  awful  alternative  of  hopes 
 and  fears,  that  looking  for  of  judgment, 
 which  our  Chriftian  faith  fets  before  us. 
 
 At  that  day,  when  time  the  great  arbi- 
 ter of  truth  and  falfehood,  mall  bring  to 
 pafs  the  accomplishment  of  the  ages,  and 
 the  fon  of  God  fhall  make  his  enemies  his 
 footftool;  then  mail  the  deluded  followers 
 of  the  great  impoftor,  difappointed  of  the 
 expected  interceffion  of  their  prophet, 
 ftand  trembling  and  difmayed  at  the  ap- 
 proach of  the  glorified  Meffiah. 
 
 Then  mail  they  fay,  Yonder  cometh 
 in  the  clouds  that  Jefus,  whofe  religion 
 we  laboured  to  deftroy,  whofe  temples  we 
 profaned,  whofe  fervants  and  followers 
 we  cruelly  oppreffed  !  Behold  he  cometh  : 
 but  no  longer  the  humble  fon  of  Mary, 
 no  longer  a  mere  mortal  prophet,  the 
 equal  of  Abraham  and  of  Mofes,  as  that 
 
 P  3  deceiver 
 
230         SERMON      V. 
 
 deceiver  taught  us ;  but  the  everlafting 
 Son  of  the  everlafting  Father  !.  The  Judge 
 of  mankind  !  The  fovereign.  of  Angels  ! 
 The  Lord  of  all  things  both  in  earth  and 
 heaven  ! 
 
 S  E  R- 
 
SERMON      VI. 
 
 I.  Kings  XIIL  18. 
 
 He  faid  —  I  am  a  Prophet  alfo  —  and  an 
 Aiigel  Jpake  to  me  by  the  Word  of  the 
 Lord.    But  he  lied  — — 
 
 N  the  days  of  man's  innocence,  while 
 he  was  yet  but  little  lower  than  the 
 angels,  he  converfed  with  God,  with- 
 out fhame  or  terror,  face  to  face.  But 
 when,  by  his  fatal  tranfgreffion,  he  had 
 fallen  from  that  happinefs  in  which  he  was 
 created,  he  was  excluded  from  this  ex- 
 alted intercourfe ;  and  the  Deity  appointed 
 beings  of  an  intermediate  rank  between 
 himfelf  and  mankind,  to  difpenfe  his  fa- 
 vours and  to  reveal  his  will  to  his  degra- 
 
 P  4  ded 
 
232       SERMON      VI. 
 
 dec!  creature.  After  the  tranfgreflion  of 
 Adam,  he  no  longer  converfed  familiarly 
 with  the  fons  of  men.  Mof§s  only  was 
 permitted  to  approach  his  prefence,  to 
 converfe  immediately  with  the  mod:  High, 
 and  to  behold  from  the  cleft  of  the  rock  a 
 fmall  portion  of  the  divine  glory  paffing  by. 
 
 Various  were  the  methods  by  which  the 
 Almighty  condefcended  to  make  known 
 his  will  to  his  people.  Ufually  indeed  he 
 fpake  in  dreams  and  vifions :  but  the  more 
 folemn  manner  in  which  he  chofe  to  inftruct 
 mankind,  was  by  employing  the  miniftra- 
 tion  of  angels  ;  who  were  occasionally 
 fent  to  deliver  the  divine  commands,  and 
 to  difclofe  the  hidden  events  of  futurity  to 
 the  patriarchs  and  prophets. 
 
 Of  thefe  divine  meflengers  Gabriel 
 alone  is  exprefsly  named  in  the  canonical 
 fcriptures.  He  was  the  favoured  mi- 
 nifter,  who  was  commiffioned  to  fliew  to 
 Daniel  the  reftoration  of  Jerufalem,  the 
 fate  of  monarchies,  and  thofe  mighty 
 events  that  were  deftined  to  make  recon- 
 ciliation for  iniquity,  to  bring  in  everlajl- 
 ing  right eoufnefsy  and  to  feal  up  the  vijion 
 
 and 
 
SERMON      VI.       233 
 
 and  prcfhecy.  By  him  the  birth  of  the 
 Baptift  was  foretold  to  Zecharias  ;  and  by 
 him  the  incarnation  of  the  Meffiah  was 
 announced  to  the  Holy  Virgin. 
 
 A  name  fo  diftinguifhed,  the  impoftor 
 Mahomet  juflly  conceived,  would  be  pro- 
 pitious to  his  defigns  :  accordingly  he  pre- 
 tended that  his  own  revelations  were  trans- 
 mitted to  him  from  heaven  by  the  mini- 
 flration  of  the  fame  angel. 
 
 To  enter  into  a  philofophical  enquiry 
 concerning  the  interpofition  of  fpirits  in  the 
 affairs  of  men,  is  on  the  prefent  occaiion 
 totally  unneceffary.  The  fadt  involves  no 
 impoffibility;  and  till  the  relation  in  which 
 this  world  may  Hand  to  the  great  fy (tern  of 
 the  univerfe  be  fully  and  diftinctly  known, 
 who  fhall  dare  to  affirm  that  the  a&ions  of 
 men  are  unknown  or  indifferent  to  moral 
 and  rational  agents,  who  are  endowed  with 
 nobler  capacities,  and  employed  in  a  more 
 extenfive  fphere  ? 
 
 To  metaphyfical  fubtleties,  which  reft 
 p\\  gratuitous  and  arbitrary  aflumption,  it 
 
 is 
 
234       SERMON      VI. 
 
 is  fufficient  then  to  oppofe  the  general  and 
 uniform  belief  of  all  ages,  whether  dark 
 or  enlightened,  and  of  all  countries,  whe- 
 ther barbarous  or  civilized  :  but  in  the 
 prefent  enquiry  we  fhall  confider  the  in- 
 terpofition  of  angels  only  in  an  hiftorical 
 point  of  view,  and  ihall  difpute  the  pre- 
 tentions of  Mahomet  on  a  principle  which 
 is  equally  admitted  by  the  believers  both 
 of  the  Koran  and  of  the  Gofpel. 
 
 As  the  pretended  intercourfe  of  Maho- 
 met with  the  angel  Gabriel  refts  folely  on 
 the  fufpicious  authority  of  his  own  affer- 
 tion,  his  pretenfions  will  not  admit  of  any 
 ferious  attack  or  any  plaufible  defence. 
 But  when  he  affirms  that  this  divine  mef- 
 fenger  communicated  to  him  revelations 
 fo  inimitably  fublime  and  beautiful,  that 
 they  could  not  have  proceeded  from  any 
 created  being ;  when  he  defies  both  men 
 and  genii  to  produce  any  compofition  that 
 fhould  bear  the  leaft  refemblance  to  his 
 boafted  Koran,  when  he  boldly  propofes 
 it  to  the  teft  of  the  fevereft  examination, 
 and  holds  it  out  to  the  admiration  of  the 
 whole  world  as  a  tablet  infcribed  in  legible 
 
 characters 
 
SERMON      VI.       235 
 
 characters  by  the  firger  of  the  Deity,  then 
 we  have  fome  opportunity  for  enquiry  and 
 fome  foundation  for  argument. 
 
 Admitting,  what  can  never  be  proved, 
 this  new  hypothefis,  that  any  compolition 
 may  be  fo  perfect  as  to  tranfcend  the 
 powers  of  man,  and  rife  to  our  ideas  of  a 
 miracle;  yet  we  peremptorily  deny  the 
 conclufion,  thus  applied  from  it  to  the 
 Koran.  His  infatuated  followers  regarded 
 it  as  fomething  too  wonderful  to  be  the 
 work  of  one  who  profeffed  himfelf  to  be 
 both  unlearned  and  ignorant:  and  the  im- 
 poftor  himfelf  declared  it  fuperior  to  the 
 utmoft  reach  of  the  moil  enlightened  and 
 cultivated  mind. 
 
 If  to  confident  afTertions  implicit  belief 
 were  due,  we  might  affent  to  each  of  thefe 
 opinions :  but  if  we  turn  our  eyes,  firft 
 upon  the  life  of  Mahomet  (which  we 
 have  already  reviewed)  and  then  on  his 
 Koran,  which  remains  to  be  confidered, 
 we  fhall  fee  no  reafon  either  to  glow  with 
 the  raptures  of  the  MufTulman,  or  to  re- 
 echo the  boafts  of  the  prophet. 
 
 By 
 
236        SERMON      VI. 
 
 By  the  advocates  of  Mahometifm,  the 
 Koran  has  always  been  held,  forth  as  the 
 greateft  of  miracles,  and  equally  ftupen- 
 dous  with  the  act  of  railing  the  dead.  The 
 miracles  of  Mofes  and  Jefus,  they  fay,  were 
 tranfient  and  temporary  ;  but  that  of  the 
 Koran  is  permanent  and  perpetual  -y  and 
 therefore  far  furpaffes  all  the  miraculous 
 events  of  preceding  ages.  We  will  not  de- 
 tract from  the  real  merit  of  the  Koran :  we 
 allow  it  to  be  generally  elegant,  and  often 
 fublime;  but  at  the  fame  time  we  rejeft 
 with  difdain  its  arrogant  pretence  to  any 
 thing fupernatural.  As  we  before  difcovered 
 the  fuppofed  ignorance  of  the  author  to  be 
 no  other  than  an  artful  difguife  which  he 
 aflumed,  to  carry  on  more  effedually  his 
 fraudulent  defigns ;  we  fhall  now  as  rea- 
 dily be  convinced,  that  all  the  real  excel- 
 lence of  the  work  is  to  be  referred  to  na- 
 tural and  vifible  caufes. 
 
 When  the  Arabs  adopted  the  religion 
 of  Mahomet,  all  fufpicions  of  his  fince- 
 rity  were  loft  in  exultation  at  his  fuccefs, 
 and  admiration  of  his  character. 
 
 They 
 
SERMON      VI. 
 
 *37 
 
 They  did  not  paufe  to  examine  any  ab- 
 ftract  queftion  on  the  confidence  of  his 
 pretended  revelations.  A  bright  and  pro- 
 minent example  flood  before  them,  which 
 overwhelmed  them  with  tumultuous  a- 
 mazement  and  fafcinated  them  into  the 
 mod  implicit  confidence.  His  triumphs 
 over  enemies  were  confidered  as  the  moft 
 brilliant  acquifitions  to  their  national  glory: 
 and  in  the  dexterity  of  his  contrivance  and 
 the  vigour  of  his  execution  they  faw  the 
 fublime  features  of  the  hero  of  their  coun- 
 try. His  claims  to  a  divine  commiflion, 
 attended  with  an  exterior  fanclity  of  de- 
 meanour, and  fupported  by  a  long  and 
 fplendid  feries  of  victories,  confirmed  them 
 in  their  veneration  for  an  inftructor  fo 
 eminently  favoured,  it  fhould  feem,  by  the 
 interpolition  of  heaven  itfelf. 
 
 A  confidence  thus  feemingly  deferved, 
 and  thus  liberally  beftowed  would  natu- 
 rally lead  the  followers  of  Mahomet,  to 
 overlook  every  imperfection,  to  enhance 
 every  excellence,  to  confound  the  feeming 
 with  the  real,  and  to  yield  to  the  preten- 
 
 fions 
 
208      SERMON      VI. 
 
 3 
 
 fions  of  the  prophet  the  implicit  fubmif- 
 fion  they  had  already  paid  to  the  fuperio- 
 rity  of  the  warrior. 
 
 Under  fuch  impreffions  of  admiration 
 and  aftonifhment,  what  could  the  unin- 
 formed Arabian  oppbfe  to  the  claim  of 
 divine  infpiration  ?  Or  while  fharing  in 
 the  glory  of  his  arms,  how  paufe  to  in- 
 veftigate  the  truth  of  thofe  pretentions, 
 which  while  they  exalted  his  leader  to 
 communion  with  God,  feemed  to  lhed  a 
 portion  of  the  fame  fanclity  on  his  fol- 
 lowers and  friends  ? 
 
 In  the  language  of  Arabia  alfo,  a  lan- 
 guage extremely  loved,  and  diligently  cul- 
 tivated by  the  people  to  whom  it  was  ver- 
 nacular, Mahomet  found  advantages  which 
 were  never  enjoyed  by  any  former  or  fuc- 
 ceeding  impoftor.  It  requires  not  the  eye 
 of  a  philofopher  to  difcover  in  every  foil 
 and  country  a  principle  of  national  pride  : 
 and  if  we  look  back  for  many  ages  on  the 
 hiftory  of  the  Arabians,  we  fhall  eafily  per- 
 ceive that  pride  among  them,  invariably 
 to  have  confided  in  the  knowledge  and  im- 
 provement 
 
S    E    R    M   O   N      VI.       239 
 
 provement  of  their  native  language.  The 
 Arabic  which  has  been  juftly  efteemed  the 
 moft  copious  of  the  Eaftern  tongues;  which 
 had  exifted  from  the  remoter!  antiquity  ; 
 which  had  been  embellifhed  by  number-* 
 lefs  poets,  and  refined  by  the  conftant  ex- 
 ercife  of  the  natives;  was  the  moft  fuc- 
 cefsful  inftrument  which  Mahomet  em- 
 ployed in  planting  his  new  religion  among 
 them.  Admirably  adapted  by  its  unrival- 
 led harmony,  and  by  its  endlefs  variety,  to 
 add  painting  to  expreffion,  and  to  purfue 
 the  imagination  in  its  unbounded  flight ;  it 
 became  in  the  hands  of  Mahomet  an  irre- 
 fiftible  charm  to  blind  the  judgment,  and 
 to  captivate  the  fancy  of  his  followers. 
 
 Of  that  defcription  of  men,  who  firft 
 compofed  the  adherents  of  Mahomet,  and 
 to  whom  the  Koran  was  addrefled,  few, 
 probably,  were  able  to  pafs  a  very  accurate 
 judgment  on  the  propriety  of  the  fenti- 
 ments,  or  on  the  beauties  of  the  diction  : 
 but  all  could  judge  of  the  military  abi- 
 lities of  their  leader;  and  in  the  midfr. 
 of  their  admiration  it  is  not  difficult  to 
 conceive,  that  they  would   afcribe  to  his 
 
 com- 
 
240       SERMON      VI. 
 
 compoiitions    every   imaginary   beauty  of- 
 inipired  language. 
 
 The  fhepherd  and  the  foldier,  though 
 awake  to  the  charms  of  thofe  wild  but 
 beautiful  compoiitions,  in  which  were  ce- 
 lebrated their  favourite  occupations  of  love 
 or  war,  were,  yet  little  able  to  criticife  any 
 other  works,  than  thofe  which  were  ad- 
 dreflfed  to  the  imagination,  or  the  heart. 
 To  abftracl:  reafonings  on  the  attributes 
 and  the  difpenfations  of  the  Deity,  to  the 
 comparative  excellencies  of  rival  religions, 
 to  the  confiftency  of  any  one  religious  fyf- 
 tem  in  all  its  parts,  and  to  the  force  of  its 
 various  proofs,  they  were  quite  inattentive. 
 In  fuch  a  fituation  the  appearance  of  a 
 work,  which  poffeffed  fomething  like  wif- 
 dom  and  confidence;  which  prefcribed  the 
 rules,  and  illuflrated  the  duties  of  life ; 
 and  which  contained  the  principles  of  a 
 new,  and  comparatively  fublime  theology; 
 independently  of  its  real  and  permanent 
 merit,  was  likely  to  excite  their  aftonifh- 
 ment,  and  to  become  the  ftandard  of  fu- 
 ture compofition. 
 
 In 
 
SERMON      VI.       241 
 
 In  the  firft  periods  of  the  literature  of 
 every  country,  fomething  of  this  kind  has 
 happened.  The  father  of  Grecian  poetry 
 very  obvioufly  influenced  the  tafte  and  imi- 
 tation of  his  countrymen.  The  modern 
 nations  of  Europe  all  poflefs  fome  original 
 author,  who  riling  from  the  darkneis  of 
 former  ages,  has  begun  the  career  of  com- 
 pofition,  and  tinctured  with  the  character 
 of  his  own  imagination  the  ftream  which 
 has  flowed  through  his  pofterity. 
 
 But  the  prophet  of  Arabia  had  in  this 
 refpedt  advantages  peculiar  to  himfelf.  His 
 compofitions  were  not  to  his  followers  the 
 works  of  man,  but  the  genuine  language 
 of  Heaven  which  had  fent  him.  They  were 
 not  confined  therefore  to  that  admiration, 
 which  is  fo  liberally  beftowed  on  the  ear- 
 Iieft  productions  of  genius  ;  or  to  that 
 fond  attachment  with  which  men  every 
 where  regard  the  original  compofitions  of 
 their  country  :  but  with  their  admiration 
 they  blended  their  piety.  To  know  and 
 to  feel  the  beauties  of  the  Koran,  was  in 
 fome  refpect  to  (hare  in  the   temper  of 
 
 Q^  heaven; 
 
242       SERMON      VI. 
 
 heaven  ;  and  he  who  was  moft  affected 
 with  admiration  in  the  perufa.1  of  its  beau- 
 ties, feemed  moft  fitly  the  obj.ecl:  of  that 
 mercy,  which  had  given  it  to  ignorant 
 man.  The  Koran,  therefore,  became  na- 
 turally and  neceffarily  the  ftandard  of  tafte. 
 With  a  language  thus  hallowed  in  their 
 imaginations,  they  were  too  well  fatisfied, 
 either  to  difpute  its  elegance,  or  improve 
 its  firuclure.  In  fucceeding  ages  the  ad- 
 ditional fanction  of  antiquity,  or  prefcrip- 
 tion,  was  given  to  thofe  compofitions 
 which  their  fathers  had  admired  :  and 
 while  the  belief  of  its  divine  original  con- 
 tinues, that  admiration  which  has  thus 
 become  the  tefl  and  the  duty  of  the  faith- 
 ful, can  neither  be  altered  nor  diminifhed. 
 
 When  therefore  we  confider  thefe  pe- 
 culiar advantages  of  the  Koran,  we  have 
 no  reafon  to  be  furprifed  at  the  admiration 
 in  which  it  is  held.  But,  if  defcending 
 to  a  more  minute  inveftigation  of  it,  we 
 confider  its  perpetual  inconiiftence  and  ab- 
 furdity,  we  mail  indeed  have  caufe  for 
 aftonimment  at  that  weaknefs  of  humani- 
 ty, which  could  ever  have  received  iuch 
 compofitions  as  the  work  of  the  Deity. 
 
 The 
 
SERMON      VI.        243 
 
 The  firft  praife  of  all  the  productions  of 
 genius,  is  invention  ;  that  quality  of  the 
 mind,  which  by  the  extent  and  quicknefs 
 of  its  views,  is  capable  of  the  largeft  con- 
 ceptions, and  of  forming  new  combina- 
 tions of  objects  the  mod  diftant  and  un- 
 ufual.  But  the  Koran  bears  little  impref- 
 fion  of  this  tranfcendent  character.  Its 
 materials  are  wholly  borrowed  from  the 
 Jewifh  and  Chriftian  fcriptures,  from  the 
 Talmudical  legends  and  apocryphal  gof- 
 pels  then  current  in  the  Eaft,  and  from 
 the  traditions  and  fables  which  abounded 
 in  Arabia.  The  materials  collected  from 
 thefe  feveral  fources,  are  here  heaped  to- 
 gether, with  perpetual  and  needlefs  repe- 
 titions, without  any  fettled  principle  or  vi- 
 fible  connection. 
 
 When  a  great  part  of  the  life  of  Ma- 
 homet had  been  fpent  in  preparatory  me- 
 ditation on  the  fyftem  he  was  about  to  efta- 
 blifh,  its  chapters  were  dealt  out  flowly 
 and  feparately  during  the  long  period  of 
 three  and  twenty  years.  Yet  thus  defec- 
 tive in  its  ftructure,  and  not  lefs  excep- 
 
 Q^2  tionable 
 
244       SERMON      VI. 
 
 tionable  in  its  doclrines,  was  the  work 
 which  Mahomet  delivered  to  his.  followers 
 as  the  oracles  of  God. 
 
 The  mod:  prominent  feature  of  the  Ko- 
 ran, that  point  of  excellence  in  which  the 
 partiality  of  its  admirers*  has  ever  delighted 
 to  view  it,  is  the  fublime  notion  it  gene- 
 rally impreffes  of  the  nature  and  attributes 
 of  God.  If  its  author  had  really  derived 
 thefe  juft  conceptions  from  the  infpiration 
 of  that  Being  whom  they  attempt  to  de- 
 fcribe,  they  would  not  have  been  furround- 
 ed,  as  they  now  are  on  every  fide,  with 
 error  and  abfurdity.  But  it  might  eafily  be 
 proved,  that  whatever  it  jufliy  defines  of 
 the  divine  attributes,  was  borrowed  from 
 our  holy  fcripture  ;  which  even  from  its 
 firft  promulgation,  but  efpecially  from  the 
 completion  of  the  New  Teftament,  has 
 extended  the  views,  and  enlightened  the 
 underftandings  of  mankind;  and  thus  fur- 
 nished them  with  arms,  which  have  too 
 often  been  ineffectually  turned  again  ft  itfelf 
 by  its  ungenerous  enemies. 
 
 In  this   inftance  particularly,  the  copy 
 is  far  below  the  great  original,   both  in 
 
 the 
 
S   E   R   M   O    N      VI.        245 
 
 the  propriety  of  its  images,   and  the  force 
 of  its  defcriptions.    Our  holy  fcriptures  are 
 the  only  compofitions  that  can  enable  the 
 dim   fight  of  mortality  to  penetrate  into 
 the  invifible  world,  and  to  behold  a  glimpfe 
 of  the   divine  perfections.     Accordingly, 
 when  they  would  reprefent  to  us  the  hap- 
 pinefs  of  heaven,  they  defcribe  it,  not  by 
 any  thing  minute  and  particular,   but  by 
 fomcthing  general  and  great ;  fomething, 
 that  without  defending  to  any  determinate 
 objedt,  may  at  once  by  its  beauty  and  im- 
 menfity,  excite  our  wifhes  and  elevate  our 
 affeclions.    Though  in  the  prophetical  and 
 evangelical    writings    the  joys   that    fhall 
 attend  us  in  a  future  ftate  are  often  men- 
 tioned  with   ardent  admiration,  they  are 
 expreffed    rather    by   allufion    than    fimi- 
 litude,  rather  by  indefinite  and  figurative 
 terms,  than  by  any  thing  fixed  and  de- 
 terminate.    *Eye   hath   not  feen,    nor   ear 
 heard,   neither  have  entered  into  the  heart 
 of  man,  the  things  which  God  hath  prepared 
 for  them  that  love  him.     What  a  reverence 
 and  aftonifhment  does  this  paffage  excite 
 
 a  l  Cor.  ii.  9. 
 
 0^3  in 
 
246       SERMON      VI. 
 
 in  every  hearer  of  tafte  and  piety  ?  What 
 energy,  and  at  the  fame  time  what  fim- 
 plicity  in  the  expreffion  ?  How  fublime, 
 and  at  the  fame  time,  how  obfcure  is  the 
 imagery  ? 
 
 Different  was  the  conduct  of  Mahomet 
 in  his  descriptions  of  heaven  and  of  para- 
 dife.  Unaflifted  by  the  neceffary  influence 
 of  virtuous  intentions  and  divine  infpira- 
 tion,  he  was  neither  defirous,  nor  indeed 
 able  to  exalt  the  minds  of  men  to  fublime 
 conceptions,  or  to  rational  expectations. 
 By  attempting  to  explain  what  is  incon- 
 ceivable, to  defcribe  what  is  ineffable,  and 
 to  materialize  what  in  itfelf  is  Spiritual  ; 
 he  abfurdly  and  impioufly  aimed  to  fenfu- 
 alize  the  purity  of  the  divine  effence. 
 Thus  he  fabricated  a  fyftcm  of  incohe- 
 rence, a  religion  of  depravity,  totally  re- 
 pugnant indeed  to  the  nature  of  that  Being, 
 who,  as  he  pretended,  was  its  object ;  but 
 therefore  more  likely  to  accord  with  the 
 appetites  and  conceptions  of  a  corrupt  and 
 fenfual  age. 
 
 That  I  may  not  appear  to  exalt  our 
 Scriptures  thus  far  above  the  Koran  by  an 
 
 unrea- 
 
SERMON      VI.       247 
 
 unreafonable  preference,  I  fhall  produce  a 
 part  of  the  fecond  chapter  of  the  latter, 
 which  is  defervedly  admired  by  the  Maho- 
 metans, who  wear  it  engraved  on  their 
 ornaments,  and  recite  it  in  their  prayers. 
 
 "  b  God  !  there  is  no  God  but  he  ;  the 
 *<  living,  the  felf-fubfifting  :  neither  dura- 
 *'  ber  nor  fleep  feizeth  him  :  to  him  be- 
 11  longeth  whatfoever  is  in  heaven,  and 
 "  on  earth.  Who  is  he  that  can  intercede 
 "  with  him  but  through  his  good  plea- 
 "  fure  ?  He  knoweth  that  which  is  pafl, 
 "  and  that  which  is  to  come.  His  throne 
 **  is  extended  over  heaven  and  earth,  and 
 "  the  prefervation  of  both  is  to  him  no 
 "  burden.    He  is  the  high,  the  mighty. " 
 
 To  this  defcription  who  can  refufe  the 
 praife  of  magnificence  ?  Part  of  that  mag- 
 nificence however  is  to  be  referred  to  that 
 verfe  of  the  Pfalmift,  whence  it  was  bor- 
 rowed, c  He  that  keepeth  Ifrael,  Jkall  neither 
 jlumber>  nor  Jleep. 
 
 b  Sale's  Kor.  ii.  p.  30.     4to.  Edit.  c  Pfal.  cxxi.  4. 
 
 Q^4  But 
 
248      SERMON      VI. 
 
 But  if  we  compare  it  with,  that  other 
 paffage  of  the  fame  infpired  Pfalmift,  all 
 its  boafted  grandeur  is  at  once  obfcured, 
 and  lo/l  in  the  blaze  of  a  greater  light. 
 
 d  O  my  God,  take  me  mot  away  in  the  midji 
 of  my  days ;  thy  years  are  throughout  all 
 generations.  Of  old  hajl  thou  laid  the  foun- 
 dations of  the  earth  ;  and  the  heavens  are 
 the  work  of  thy  hands.  They  Jhall  per  iflo,  but 
 thoujljalt  endure:  yea,  all  of  them  Jh  all  wax 
 eld,  as  doth  a  garment ;  as  a  vejlurc  Jhalt 
 thou  change  them,  and  they  Jh  all  be  changed ; 
 but  thou  art  the  fame,  and  thy  years  /hall 
 not  fail. 
 
 The  Koran,  therefore,  upon  a  retrofpec- 
 tive  view  of  thefe  feveral  circumftances, 
 far  from  fupporting  its  arrogant  claim  to 
 a  fupernatural  work,  finks  below  the  level 
 of  many  compofitions  confeffedly  of  hu- 
 man original ;  and  ftill  lower  does  it  fall 
 in  our  eftimation,  when  compared  with 
 that  pure  and  perfedl  pattern  which  we 
 juftly  admire  in  the  fcriptures  of  truth. 
 
 d  Pfal.  cii.  24,  25,  26,  27. 
 
 It 
 
SERMON      VI.       249 
 
 It  being  then  abundantly  apparent,  that 
 no  miracle  either  was  externally  performed 
 for  the  fupport,  or  is  internally  involved 
 in  the  compofition,  of  the  Mahometan  re- 
 velation, we  proceed  to  enquire,  whether 
 it  be  better  attefted  by  prophecy,  that  other 
 grand  evidence  of  a  miffion  from  heaven. 
 
 The  knowledge  of  futurity  is  one  of 
 the  mod  unequivocal  and  incommuni- 
 cable characters  of  the  moft  High.  By 
 this  he  flamps  a  feal  on  the  genuine  illapfes 
 of  his  fpirit,  and  diftinguimes  them  from 
 the  vifions  of  enthufiafm  and  the  fables  of 
 impofture.  Of  this  Mahomet  was  con- 
 fcious,  and  endeavoured  to  avail  himfelf. 
 Senfible  of  the  credibility  that  ariies  from 
 the  evidence  of  prophecy,  he  appealed  to 
 prophecy  for  the  authenticity  of  his  mif- 
 fion. 
 
 There  were  no  popular  prophetic  tradi- 
 tions among  the  Arabians,  that  might  be 
 wrefted  to  favour  his  pretenfions.  The 
 Jewifh  and  Christian  fcriptures,  therefore, 
 which   he   acknowledged  as  divine,  were 
 
 the 
 
250       S  E    R   M    O   N      VI. 
 
 the  only  fources  whence  he  could  attempt 
 to  derive  any  predictions  of  his  coming. 
 
 Though  the  later  advocates  of  the  Ma- 
 hometan caufe  have  laboured  to  difcover 
 fuch  predictions  in  our  bible  in  its  prefent 
 form,  we  know  thaf  it  contains  nothing 
 to  countenance  their  attempt.  So  weak  a 
 claim  the  great  pretender  himfelf  forbore 
 to  alledge  ;  and  more  artfully  refted  his 
 pretenfions  on  a  falfehood,  which,  though 
 ftill  more  abfurd  and  improbable,  is,  by 
 its  very  abiurdity,  more  difficult  to  be  dis- 
 proved. ,  He  frequently  and  boldly  affirm- 
 ed, that  his  million  had  been  foretold  by 
 the  prophets  in  the  Hebrew  teftament, 
 and  more  particularly  by  Chrift  in  the 
 Gofpel :  and  that  both  Jews  and  Chriftians, 
 expecling  his  coming,  and  dreading  his 
 fuccefs,  had  concurred  in  the  atrocious 
 crime  of  mutilating  their  fcriptures  •,  and, 
 to  deprive  him  of  the  teftimony  thofe  pro- 
 phecies afforded,  had  expunged  them  from 
 the  facred  pages. 
 
 But,  the  idea  of  this  pretended  cor- 
 ruption of  the  facred  writings,  draws  after 
 
 it 
 
SERMON      VI.       251 
 
 it  a  train  of  the  raoft  improbable  conclu- 
 lions.  That  the  mod  difcordant  feds  had 
 united  in  deftroying  an  article  of  their  own 
 faith,  for  the  unaccountable  purpofe  of 
 difcrediting  a  perfon  to  be  born  in  a  future 
 age  j  and  that  their  attempt  fucceeded  in 
 thus  mutilating  a  book  difperfed  through 
 every  country  in  every  language,  is  among 
 the  confequences  of  this  extraordinary 
 hypothefis.  But  we  have  the  ftrongeft 
 reafons  to  believe,  that  our  holy  fcriptures, 
 by  the  care  of  a  good  providence,  have 
 defcended  to  us  pure  and  perfect,  from 
 their  original  times. 
 
 There  is  indeed  no  evidence  of  the  au- 
 thenticity of  any  compofitions,  but  what 
 equally  attends  the  books  of  the  old  and 
 new  teftament.  Nay,  there  are  no  ancient 
 writings,  which  bear  fuch  peculiar  and 
 difcriminating  charadteriftics  of  authenti- 
 city. Their  importance  made  them  fub- 
 jects  of  deep  attention  and  coniideration  ; 
 and  their  authority  occafioned  them  to  be 
 appealed  to  by  chriftians  of  every  perfua- 
 fion.  Different  fedts  watched  over  them 
 with   a  jealous   eye,   left  they  mould   be 
 
 corrupted 
 
252       SERMON      VI. 
 
 corrupted  ;  and  as  each  made  them  a  ftand- 
 ard,  each  contributed  to  preferve  their 
 identity. 
 
 To  confirm  us  fHH  further  in  this  opi- 
 nion, we  have  the  concurring  teftimony 
 of  many  ancient  writers,  of  the  primitive 
 fathers  of  the  church/and  of  heretics  who 
 maintained  the  moft  clafhing  and  oppofite 
 tenets ;  whofe  fcriptural  quotations,  though 
 made  with  different  views  from  different 
 copies,  all  uniformly  refer  to  one  and  the 
 fame  bible.  The  very  exceptions  to  this 
 general  pofition  are  few,  and  contribute 
 additional  proofs  in  favour  of  the  facred 
 text  :  for  every  mutilation,  however  in- 
 confiderable,  every  depravation,  however 
 artful,  to  which  the  rage  of  controverfy 
 had  given  birth,  were  inftantly  detected 
 by  the  activity,  and  expofed  by  the  in- 
 dignation of  the  oppofite  party. 
 
 There  are  extant  at  this  day  various 
 manufcripts  of  both  teftaments,  much 
 older  than  the  Hejra.  Such  are  the  Vati- 
 can and  Alexandrian  manufcripts  -,  the 
 dates  of  which  are  generally  afcribed  by 
 the  critics  to  the  fourth,  or  fifth,  century. 
 
 In 
 
SERMON      VI.      253 
 
 In  thefe  we  no  where  find  any  mention  of 
 Mahomet,    or    any  other  allufion   to  his 
 coming,  than  the  general  prediction  that 
 falfe  Chrijls  and  fa  If e  prophets  Jhould  arife. 
 
 But  to  enter  at  large  into  this  fubjed:  is 
 neither  confident  with  my  plan,  nor  in- 
 deed neceflary  to  my  argument ;  fince  a 
 flight  confideration  of  thefe  obvious  proofs 
 will  afford  the  clearer!:  conviction,  that 
 thofe  imaginary  prophecies  which  Maho- 
 met alledged,  if  they  had  ever  exifled  in 
 the  facred  volume,  would  have  exifled 
 flill ;  and  in  truth,  that  no  fuch  corruption 
 as  he  pretended,  has  ever  happened  to  our 
 fcriptures. 
 
 Thus  was  a  man  of  no  common  talents, 
 reduced  by  the  very  nature  of  his  enter- 
 prife  to  bear  record  of  himfelf,  to  fupport 
 his  own  caufe  by  his  own  unfupported  tef- 
 timony,  and  to  maintain  a  weak  and  de- 
 fencelefs  claim  by  a  futile  and  abfurd  ap- 
 peal to  prophecies  which  had  no  exiftence. 
 
 It  appears  then,  that  the  pretenfions  of 
 Mahomet  are  not  accompanied  by  any  of 
 
 thofe 
 
254       S   E   R  M   O   N      VI. 
 
 thofe  marks  of  external  evidence,  which 
 may  always  be  expected  to  confirm  and  to 
 diftinguifh  a  divine  revelation.  '  The  proofs 
 which  he  adduced  in  fupport  of  his  claims 
 are,  in  every  point  of  view,  weak  and  un- 
 fatisfaclory.  To  miraculous  power,  that 
 moft  infallible  and  decjfive  teft  of  divine  in- 
 terposition, he  openly  difclaimed  every  pre- 
 tence; and  even  boldly  denied  its  neceffity 
 to  confirm  the  mifiion  of  a  prophet.  He 
 deemed  it  fufficient  to  appeal  to  a  fecret  and 
 unattended  intercourfe  with  an  angel ;  and 
 above  all,  to  the  inimitable  excellence  and 
 fublimity  of  the  Koran.  To  the  former  of 
 thefe  pretences  no  ferious  attention  is  due; 
 for  inftead  of  affording  any  evidence  in 
 fupport  of  the  claims  of  Mahomet,  it  no- 
 torioufly  wants  proofs  to  eftablifh  its  own 
 authenticity.  With  regard  to  the  boafied 
 excellence  of  the  Koran,  which,  as  the 
 impoftor  alledged,  bore  ftrong  and  vifible 
 characters  of  an  almighty  hand,  and  was 
 defigned  by  God  to  compenfate  the  want 
 of  miraculous  power,  and  to  fupply  every 
 defect:  of  external  evidence,  we  have  al- 
 ready feen  how  ill-founded  are  its  haughty 
 and  arrogant  pretenfions  to  a  divine  ori- 
 ginal. 
 
 From 
 
SERMON      VI. 
 
 255 
 
 From    a   view  of  the  real    merits   of 
 that  celebrated   work,  and  from   a  con- 
 fideration   of  the  peculiar   circumftances 
 under  which  it  was  written  and  delivered 
 to  the  world ;    from  its  want  of  inven- 
 tion, of  order,  of  confiftency ;  from  the 
 real  chara&er  and  abilities  of  its  author; 
 and  from  the  fignal  advantages  which  he 
 enjoyed  in    a  language  copious   and   ex- 
 preffive,  harmonious  and  refined;  in  the 
 years  which  were  fpent  in  previous  medi- 
 tation,  and   the   ftill  longer  fpace  which 
 was  afterwards  employed  in  its  compofi- 
 tion  ;  and  above  all,  in  the  opinions,  the 
 habits,  and  the  prejudices  of  his  country- 
 men ;  I  fay,  from  a  due  confideration  of. 
 thefe  important  particulars,  we  are  fully 
 juftified  in  refolving  all  its  merit  and  all 
 its   fuccefs,  into  the  agency  of  ordinary 
 and  human  caufes. 
 
 But  the  evidence  which  Mahomet  al- 
 ledged  in  fupport  of  the  chara&er  he  had 
 affumed,  was  not  only  in  itfelf  fallacious 
 and  equivocal;  we  may  alfo  trace  plain 
 marks   of   impofture   in   the   manner  in 
 
 which 
 
256       SERMON      VI. 
 
 which  that  evidence  was  propofed  and  en- 
 forced, Senfible  of  the  weaknefs  of  his 
 credentials,  and  of  the  fufpicion  to  which 
 the  proofs  he  had  adduced  were  juftly  lia- 
 ble, he  anxioufly  laboured  to  miflead  the 
 unwary,  and  to  confound  the  ignorant  by 
 the  arrogance  of  his  claims,  and  th«  con- 
 fidence of  his  affertions. 
 
 Thus  inftead  of  delivering  his  pre- 
 tended revelation  to  his  followers,  and 
 leaving  it  to  ftand  or  fall  by  the  determi- 
 nation of  their  own  cool  and  difpaflionate 
 judgment,  he  endeavoured  to  anticipate 
 their  opinions,  employed  every  artifice  to 
 enhance  its  merit,  and  embraced  every 
 opportunity  to  exaggerate  its  excellence 
 by  the  mod  pompous  and  elaborate  enco- 
 miums on  its  perfection. 
 
 Hence  arofe  his  bold  and  haughty  defi- 
 ance of  the  united  powers  of  every  order 
 of  created  beings,  to  produce  a  work  of 
 equal  beauty  and  fublimity  with  the  mira- 
 culous Koran ;  hence  too  proceeded  his 
 groundlefr,  yet  oftentatious  appeal  to  the 
 teftimony  of  the  ancient  prophets ;  from 
 
 whofe 
 
SERMON      VI.       257 
 
 whofe  writings  he  was  confefledly  unable 
 to  produce  a  fingle  prediction,  which  could, 
 with  any  probability  of  conftrudtion,  be 
 wrefted  to  favour  his  pretentions. 
 
 Compelled  by  the  nature  of  his  fituation 
 and  defign,  to  fupport  one  impious  falfe- 
 hood  by  another  ftill  more  atrocious,  the 
 artifice  and  the  audacity  of  the  impoftor 
 carried  him  yet  farther ;  and  in  order  to 
 afford  fome  countenance  to  his  extrava- 
 gant appeal  to  the  evidence  of  prophecy, 
 induced  him  to  charge  both  Jews  and 
 Chriftians  with  the  odious,  but  impoffible 
 crime  of  corrupting  their  fcriptures. 
 
 Such  were  the  vain  pretences,  and  fuch 
 the  unfubftantial  proofs  by  which  the  pro- 
 phet of  Arabia  laboured  to  confirm  and 
 to  authenticate  his  million.  But  far  dif- 
 ferent was  the  conduct,  and  different  the 
 evidence,  which  was  adduced  by  Jefus 
 Chrift,  in  fupport  of  his  claim  to  the  cha- 
 racter and  office  of  the  Meffiah. 
 
 Into  this  contraft,  however,  the  time 
 will  not  at  prefent  permit  me  to  enter. 
 
 R  The 
 
258      SERMON      VI. 
 
 The  confideration  of  that  long  and  afto- 
 nifhing  train  of  Miracles,  and  of  that 
 equally  ftupendous  chain  of  Prophecies, 
 on  whofe  collective  evidence,  as  on  a  firm 
 and  immoveable  bafis,  our  holy  religion 
 ultimately  reds,  would  unavoidably  lead 
 me  into  too  wide  a  field  of  inveftigation. 
 
 The  infinite  importance  of  the  fubjects 
 naturally  demands  our  moft  ferious  and 
 earned  attention,  and  is,  I  truft,  fufficient 
 fully  to  juftify  me  in  referving  them  as 
 objects  of  future  and  more  particular  dif- 
 cuffion. 
 
 SER- 
 
SERMON     VII. 
 
 John  X.  25. 
 
 Jefus  anfwered  —  The  works  that  I  do  in 
 my  Father's  name,  they  hear  witnefs  of  me. 
 
 AVI NG  in  my  laft  difcourfe  en- 
 deavoured  to  expofe  that  empty 
 mew  of  external  evidence,  by  which 
 the  Arabian  impoftor  laboured  to  fupport 
 his  impious  pretentions,   I  now  proceed, 
 in  purfuance  of  my  general  plan,  to  exa- 
 mine and  ftate  the  proofs  on  which  Jefus 
 Chrift  relied  his  claim  to  the  charader  of 
 a  divine  teacher.    In  the  words  which  I 
 have  now  read  to  you,  our  Lord  replies 
 to  the  captious  queftions  of  the  Jews  con- 
 cerning his  dignity  and  office  j  and  refers 
 
 R  2  them 
 
260      SERMON      VII. 
 
 them  to  the  Miracles  which  he  wrought 
 as  affording  plain  and  undeniable  evidence 
 of  his  miflion. 
 
 Every  one  knows,  what  is  meant  by  a 
 Miracle  ;  though  divines  have  differed 
 about  the  precife  terms  of  definition. 
 Some  have  defined  it  in  language  too  loofe 
 and  equivocal;  and  have  thus  confounded 
 that  which  is  unaccountable  with  that 
 which  is  miraculous  :  others,  to  avoid 
 this  extreme,  have  fo  narrowed  the  defini- 
 tion as  to  make  it  inapplicable  even  to 
 events  which  are  truly  entitled  to  that  de- 
 nomination. I  will  not  attempt  to  give 
 fuch  a  definition  as  mail  be  exact  without 
 being  defective;  and  comprehenfive,  with- 
 out being  redundant.  It  is  fufficient  to 
 fay,  that  by  a  Miracle  I  mean  "  An  event 
 "  out  of  the  ordinary  and  fettled  courfe  of 
 "  nature,  and  fuch  as  could  not  have  been 
 *<  produced  either  by  the  operation  of  its 
 "  general  laws,  or  the  combination  of 
 "  contingent  circumftances  :"  Or —  "  An 
 "  operation  performed  by  any  particular 
 "  agent,  which  tranfeends  his  fkill  and 
 "  power,  and  which  required  the  aiTiftance 
 "  of  a  fupernatural  being.'* 
 
 A  cele- 
 
SERMON      VII.       26i 
 
 aA  celebrated  champion  of  infidelity, 
 lias  infidioisfly  or  erroneoufly  maintained 
 a  Miracle  to  be  contrary  to  experience ; 
 whereas  it  is  in  reality  only  different  from 
 it.  Experience  informs  us,  that  one  event 
 has  happened  often  —  teftimony  informs 
 us  that  another  event  has  happened  once, 
 or  more.  That  difeafes  fhould  be  generally 
 cured  by  the  application  of  external  caufes, 
 and  fometimes  at  the  mere  word  of  a  pro- 
 phet, and  without  the  vifible  application 
 of  caufes,  are  facts  not  inconfiftent  with 
 each  other  in  the  nature  of  things  them- 
 felves,  or  irreconcileable  according  to  our 
 ideas.  Each  fact  may  arife  from  its  own 
 proper  caufe;  each  may  exift  independently 
 of  the  other;  and  each  is  known  by  its 
 own  proper  proof,  be  it  of  fenk  or  tefti- 
 mony. As  fecret  caufes  often  produce 
 events  contrary  to  thofe  we  do  expect  from 
 experience,  it  is  equally  conceivable  that 
 events  (hould  fometimes  be  produced  which 
 we  do  not  expect. 
 
 a  Mr.  Hume. 
 
 R  3  To 
 
262      SERMON      VIL 
 
 To  pronounce  therefore  a  Miracle  to  be 
 falfe,  becaufe  it  is  different  from  experience, 
 is  only  to  conclude  againft  its  general  exif- 
 tencefrom  the  very  circumftance  which  con- 
 ftitutes  its  particular  nature  :  for  if  it  were 
 not  different  from  experience,  wnere  v/ould 
 be  its  Angularity  ?  Or  what  particular 
 proof,  could  be  drawn  from  it,  if  it  hap- 
 pened according  to  the  ordinary  train  of 
 human  events,  or  was  included  in  the 
 operation  of  the  general  Jaws  of  nature?  We 
 grant  that  it  does  differ  from  experience  : 
 but  we  do  not  prefume  to  make  our  expe- 
 rience the  ftandard  of  the  divine  conduct. 
 He  that  acknowledges  a  God,  mud  at 
 leaf!  admit  the  poffibility  of  a  Miracle.  The 
 Atheift  that  makes  him  infeparable  from 
 what  is  called  nature,  and  binds  him  to 
 its  laws  by  an  infurmountable  neceffity  ; 
 that  deprives  him  of  will,  and  wifdom, 
 and  power,  as  a  diftinct  and  independent 
 Being,  may  deny  even  the  very  poffibility 
 of  a  miraculous  interpofition,  which  can 
 in  any  inftance  fufpend  or  counteract  thofe 
 general  laws  by  which  the  world  is  go- 
 verned.   But  he  who  allows  of  a  firft  caufe 
 
 in 
 
SERMON      VII.      263 
 
 in  itfelf  perfect  and  intelligent,  abftra&edly 
 from  thofe  effects  which  his  wifdom  and 
 power  have  produced,  muft  at  the  fame 
 time  allow,  that  this  caufe  can  be  under 
 no  fuch  reftraints  as  to  be  debarred  the 
 liberty  of  controuling  its  laws  as  often  as 
 it  fees  fit.  Surely  the  Being  that  made  the 
 world,  can  govern  it,  or  any  part  of  it, 
 in  fuch  a  manner  as  he  pleafes  :  and  he 
 that  conftituted  the  very  laws  by  which  it 
 is  in  general  conducted,  may  fufpend  the 
 operation  of  thofe  laws  in  any  given  in- 
 fiance ;  or  imprefs  new  powers  on  matter, 
 in  order  to  produce  new  and  extraordinary 
 effects. 
 
 Here  indeed  it  is  proper  for  me  to  ob- 
 ferve,  that  the  force  exerted  in  every  Mi- 
 racle is  finite,  and  may,  in  many  cafes, 
 be  in  itfelf  far  lefs  than  what  we  fee  em- 
 ployed in  the  ordinary  courfe  of  the  world. 
 The  fudden  fufpenfion  of  the  force,  which 
 preferves  any  one  planet  in  its  orbit,  is  lefs 
 than  the  conftant  exercife  of  that  force, 
 which  preferves  all  the  planets  in  their  re- 
 fpective  orbits ;  and  yet  it  may  be  pro- 
 perly miraculous.    It  is  not  therefore  ne- 
 
 ceffary 
 
264      SERMON      VII. 
 
 ceflary  to  fay,  that  Miracles  cannot  be  per- 
 formed by  a  power  lefs  than  infinite.  That 
 no  beings  can  change,  or  counteract:,  or 
 fuperfede  the  order  of  things,  as  eflabliihed 
 by  the  Deity,  without  his  appointment, 
 is  indeed  the  clear  and  neceflary  confe- 
 quence  of  his  omnipotence ;  but  that  he 
 may  appoint  them  to  change  it,  involves 
 no  contradiction  :  that  purpofes  of  the 
 higi:aft  moment  may  be  anfwered  by  fuch 
 appointment,  implies  no  abfurdity  ;  and, 
 therefore,  in  the  cafe  of  Miracles,  whe- 
 ther the  Deity  performs  them  immediately 
 by  himfelf,  or  mediately  by  other  agents, 
 the  great  ends  of  religion  are  equally  fe- 
 cured,  and  the  proofs  of  his  interpofition 
 may  be  equally  luminous. 
 
 Miracles  maybe  claffed  under  two  heads : 
 thofe  which  confift  in  a  train  or  combi- 
 nation of  events,  which  could  not  have  re- 
 fulted  from  the  ordinary  arrangements  of 
 providence  ;  and  thofe  particular  opera- 
 tions which  are  performed  by  inftruments 
 and  agents  incompetent  to  effect  them 
 without  a  preternatural  power. 
 
 In 
 
SERMON     VII.        265 
 
 In  the  conduct  of  Providence  refpe&ing 
 the  Jewifh  people,  from  the  earlieft  pe- 
 riods of  their  exiftenee,  as  a  dirtincl:  clafs 
 of  fociety,  to  the  prefect  time,  we  behold 
 a  Angularity  of  circumftance  and  proce- 
 dure, which  we  cannot  account  for  on 
 common  principles.  Comparing  their  con- 
 dition and  iituation  with  that  of  other  na- 
 tions, we  can  meet  with  nothing  fimilar 
 to  it  in  the  hiftory  of  mankind.  So  re- 
 markable a  difference,  conspicuous  in  every 
 revolution  of  their  hiftory,  could  not  have 
 fubfifted  through  mere  accident.  There 
 mufl  have  been  a  caufe  adequate  to  io  ex- 
 traordinary an  effed:.  Now,  what  mould 
 this  caufe  be,  but  an  interpofition  of  pro- 
 vidence in  a  manner  different  from  the 
 courfe  of  its  general  government  ?  —  for 
 the  phenomenon  cannot  be  explained  by 
 an  application  of  thofe  general  caufes  and 
 effe&s  that  operate  in  other  cafes. 
 
 The  original  propagation  of  Chriftianify 
 wras  likewife  an  event,  which  clearly  difco- 
 yered  a  miraculous  interpofition.  The  cir- 
 curnftances  which  attended  it  were  fuch,  as 
 
 cannot 
 
266        SERMON     VII. 
 
 cannot  rationally  be  accounted  for  on  any 
 other  poftulatum.  I  have  already  confidered 
 this  fubject  at  large.  I  would  now  obferve, 
 that  the  institutions  of  the  Law  and  the 
 Gofpel  may  not  only  appeal  for  their  con- 
 firmation to  a  train  of  events,  which  ta- 
 ken in  a  general  and  combined  view,  point 
 out  an  extraordinary  defignation,  and  vin- 
 dicate their  claim  to  a  divine  authority  ; 
 but  alfo  to  a  number  of  particular  opera- 
 tions, which  confidered  diftin&ly,  or  in  a 
 feparate  and  detached  light,  evidently  dif- 
 play  a  fupernatural  power,  immediately 
 exerted  on  the  occafion. 
 
 Since  Chrift  himfelf  conftantly  appealed 
 to  thefe  works  as  the  evidences  of  his  di- 
 vine miffion  and  character,  we  will  briefly 
 examine,  how  far  they  juftified  and  con- 
 firmed his  pretenfions. 
 
 That  our  Lord  laid  the  greateft  ftrefs 
 on  the  evidence  they  afforded  ;  nay,  that 
 he  confidered  that  evidence  as  fufficient  to 
 authenticate  his  claims  to  the  office  of  the 
 Meffiah  with  all  reafonable  and  well-dif- 
 pofed  enquirers,  is  manifeft  not  only  from 
 
 the 
 
SERMON      VIL       267 
 
 the  words  of  my  text,  but  alfo  from  a 
 great  variety  of  other  paffages  in  the  Evan- 
 gelifts. 
 
 Thus,  when  the  difciples  of  John  were 
 fent  to  Chrift,  to  receive  from  his  own 
 lips  the  mofl  fatisfadtory  proofs  of  his  di- 
 vine miffion,  he  referred  them  to  his  Mi- 
 racles. lGo,  faid  he,  and  fiew  to  John 
 again  thofe  things  which  ye  hear  and  fee :  the 
 blind  receive  their  fght,  the  lame  walk,  the 
 lepers  are  cleanfed,  the  deaf  hear,  and  the 
 dead  are  raifed  up.  Again,  c  If  I  do  not  the 
 works  of  my  Father ',  believe  me  not :  but  if 
 I  do,  though  ye  believe  not  me,  believe  the 
 works. 
 
 This  appeal  to  Miracles  was  founded  on 
 the  following  juft  and  obvious  grounds. 
 
 First,  that  they  are  vifible  proofs  of 
 divine  approbation,  as  well  as  of  divine 
 power  :  for  it  would  have  been  inconclu- 
 live  to  have  refted  an  appeal  on  the  tefli- 
 mony  of  the  latter,  if  it  had  not  at  the 
 fame  time  included  an  evidence  of  the 
 former  :   and  it  was  indeed  a  natural  in- 
 
 h  Matt,  xi.4,  e  Joh.  x.  25. 
 
 ference, 
 
268       SERMON     VII. 
 
 ference,  that  working  of  Miracles  in  de- 
 fence of  a  particular  caufe,  was  the  feal 
 of  Heaven  to  the  truth  of  that  caufe*  To 
 fuppofe  the  contrary,  would  be  to  fup- 
 pofe,  that  God  not  only  permitted  his  crea- 
 tures to  be  deceived;  but  that  he  deviated 
 from  the  ordinary  courfe  of  his  providence, 
 purpofely  with  a  view  to  deceive  them. 
 The  conclusion  which  the  man,  whom 
 our  Saviour  reftored  to  fight,  drew  from 
 this  Miracle,  was  exceedingly  juft,  and 
 founded  on  the  common  fentiments  and 
 impreflions  of  the  human  heart.  AJVe  know, 
 fays  he,  that  God  heareth  not  Jinncrs :  but 
 if  any  man  be  a  worjhipper  of  God,  and  doeih 
 his  will,  him  he  heareth.  Since  the  world  be- 
 gan was  it  not  heard,  that  any  man  opened  the 
 eyes  of  one  that  was  bom  blind.  If  this  man 
 were  not  of  God,  he  could  do  nothing.  If 
 the  caufe  which  our  Lord  was  engaged  in, 
 had  not  been  approved  of  by  God,  it 
 would  not  have  been  honoured  with  the 
 feal  of  Miracles :  for  the  divine  power  can 
 never  be  fuppofed  to  counteract  the  divine 
 will.  This  would  be  to  fet  his  nature  at 
 variance  with  itfelf ;  and  by  deftroying  his 
 iimplicity,  would  deftroy  his  happinefs, 
 and  terminate  in  confufion  and  mifery. 
 
 A  Joh.ix.  31,32.  Hence 
 
SERMON      VII.      269 
 
 Hence  we  may  juftly  rejedt  as  incredible 
 thofe  Miracles,  which  have  been  afcribed 
 to  the  interpofition  of  wicked  fpirits.  The 
 poffibility  of  their  interference  is  a  mere 
 hypothecs,  depending  upon  gratuitous  af- 
 fumption,  and  leading  to  very  dangerous 
 confequences  :  and  the  particular  inftances 
 in  which  credulous  fuperftition,  or  per- 
 verted philofophy,  has  fuppofed  them  to 
 interfere,  are,  as  Fads,  deftitute  of  any 
 clear  and  folid  evidence,  or  as  Effects, 
 often  refolvible  into  natural  caufes. 
 
 Secondly,  when  our  Lord  appealed  to 
 his  Miracles  as  proofs  of  his  divine  mif- 
 fion,  it  prefuppofed  that  thofe  Miracles 
 were  of  fuch  a  nature  as  would  bear  the 
 ftridleft  examination  ;  that  they  had  all 
 thofe  criteria,  which  could  poffibly  diftin- 
 guifh  them  from  the  delufions  of  enthu- 
 fiafm,  and  the  artifices  of  import u re  ;  elfe 
 the  appeal  would  have  been  fallacious  and 
 equivocal. 
 
 He  appealed  to  them  with  all  the  con- 
 fidence of  an  upright  mind,  totally  pof- 
 
 feffed 
 
270      SERMON      VII. 
 
 feffed  with  a  c'onfcioufnefs  of  their  truth 
 and  reality.  This  appeal  was  not  drawn 
 out  into  any  laboured  argument  s  nor 
 adorned  by  any  of  the  embelliftiments  of 
 language.  It  was  fhort,  fimple,  and  de- 
 cifive.  He  neither  reafoned,  nor  declaimed 
 on  their  nature,  or  their  defign.  He  barely 
 pointed  to  them  as  plain  and  indubitable 
 fads,  fuch  as  fpoke  their  own  meaning, 
 and  carried  with  them  their  own  authority. 
 
 The  Miracles  which  our  Lord  perform- 
 ed, were  too  public  to  be  fufpected  of  im- 
 pofture ;  and  being  objects  of  fenfe,  they 
 were  fecured  againft  the  charge  of  enthu- 
 fiaim.  An  impoftor  would  not  have  acted 
 fo  abfurdly,  as  to  have  rifqued  his  credit 
 on  the  performance  of  what  he  muft  have 
 known  it  was  not  in  his  power  to  effect. 
 And  though  an  enthufiaft,from  the  warmth 
 of  imagination,  might  have  flattered  him- 
 felf  with  a  full  perfuafion  of  his  being  able 
 to  perform  fome  miraculous  work  j  yet 
 when  the  trial  was  referred  to  an  object  of 
 fenfe,  the  event  muft  foon  have  expofed 
 the  delufion.  The  impoftor  would  not  have 
 dared    to   fay  to   the   blind,    Receive   thy 
 
 fight, 
 
SERMON      VII.      27 1 
 
 fight,  to  the  deaf,  Hear,  to  the  dumb, 
 Speak,  to  the  dead,  Arife,  to  the  raging 
 of  the  fea,  Be  jiill ;  left  he  fhould  injure 
 the  credit  of  his  caufe,  by  undertaking 
 more  than  he  could  perform.  And  though 
 the  enthufiaft,  under  the  delufion  of  his 
 pafllons  might  have  confidently  command- 
 ed difeafe  to  fly,  and  the  powers  of  na- 
 ture to  be  fubjed:  to  his  controul ;  yet 
 their  obedience  would  not  have  followed 
 his  command. 
 
 The  Miracles  of  Chrift  then  were  fuch 
 as  an  impoftor  would  not  have  attempted; 
 and  fuch  as  an  enthufiaft  could  not  have 
 efFeded.  They  had  no  difguife;  and  were 
 in  a  variety  of  inftances  of  fuch  a  nature, 
 as  to  preclude  the  very  poffibility  of  col- 
 lufion.  They  were  performed  in  the  midft 
 of  his  bittereft  enemies  ;  and  were  fo  pal- 
 pable and  certain  as  to  extort  the  following 
 acknowledgement  even  from  perfons  who 
 were  moft  eager  to  oppofe  his  dodrines, 
 and  to  difcredit  his  pretenfions :  'This  man 
 doeth  many  Miracles.  If  we  let  him  thus 
 alone,  all  me?i  will  believe  on  him. 
 
 c  Joh.  xi,  47,48. 
 
 The 
 
272      SERMON      VII. 
 
 The  Miracles  Chrift  performed,  were 
 indeed  fufficient  to  alarm  the  fears  of,  thofe 
 whofe  downfall  was  involved  in  his  fuc- 
 cefs.  And  it  was  impofiible  for  them  to 
 deny  the  facts,  w7hich  fo  many  thoufands 
 were  ready  to  atteft  on  evidence  too  cer- 
 tain to  admit  even  the  poflibility  of  mif- 
 take,  delufion,  or  impofture.  But  his  ene- 
 mies, who  admitted  their  reality  and  yet 
 refifted  their  defign,  by  not  acknowledging 
 the  perfon  who  wrought  them  to  be  the 
 Meiliah,  had  recourfe  to  the  raoft  impious 
 and  moft  abfurd  fuppofitions,  in  order  to 
 evade  their  evidence.  The  heathen  imputed 
 them  to  fome  occult  power  of  magic  ;  and 
 thus  applied  what  has  no  exiftence  in 
 nature,  in  order  to  account  for  a  pheno- 
 menon that  exifted  out  of  its  common 
 courfe.  The  flories  of  the  Jews,  who 
 confeffed  the  Miracles,  but  denied  what 
 they  were  intended  to  eflablifh,  are  too 
 ridiculous  to  be  mentioned.  I  mull:  not 
 however  omit  to  take  notice  of  the  wicked 
 and  blafphemous  cavil  of  the  Pharifees, 
 and  the  noble  reply  which  our  Lord  made 
 
 to 
 
SERMON      VII.       273 
 
 to  it.  They  could  not  deny  the  fad,  but 
 they  imputed  it  to  the  agency  of  an  in- 
 fernal fpirit.  ic£ his  fellow,  f aid  they,  doth 
 not  cajl  out  devils,  but  by  Beelzebub  the 
 frince  of  the  devils.  And  J  ejus  knew  their 
 thoughts  and  f aid  unto  them,  Every  kingdom 
 divided  againjl  itfelf  is  brought  to  deflation  ; 
 and  every  city  or  houje  divided  againjl  itfelf 
 fhall  not  f  and  :  and  if  Satan  caft  out  Satan, 
 he  is  divided  againjl  himj'elf;  how  Jhall  then 
 his  kingdom  fiand  f 
 
 The  purity  of  the  doctrine  which  was 
 taught  by  our  bleffed  Lord,  was  totally 
 adverfe  to  the  kingdom  of  darknefs.  It 
 tended  to  overthrow  it,  by  the  introduc- 
 tion of  principles  far  different  from  thole 
 which  Satan  would  infpire  ;  and  by  pro- 
 fecuting  objects  totally  oppofite  to  thofe 
 which  that  wicked  and  malignant  fpirit 
 would  tempt  us  to  purfue  :  fo  that  in  pro- 
 portion to  the  prevalence  of  the  kingdom 
 of  Chrift,  the  kingdom  of  Satan  would  of 
 courfe  be  diminifhed.  Now,  fuppofing 
 Miracles  to  be  in  the  power  of  an  infernal 
 fpirit,  can  it  be  imagined  that  he  would 
 
 f  Matt.  xii.  24, 
 
 S  com^ 
 
274      SERMON      VII. 
 
 communicate  an  ability  of  performing 
 them  to  perfons,  who  were  counteracting 
 his  defigns  ?  Would  he  by  then;  give 
 credit  to  a  caufe,  that  tended  to  bring  his 
 own  into  dilgrace  ? 
 
 Thus,  as  our  Saviour  appealed  to  Mira- 
 cles as  proofs  of  his  power  ;  fo  he  appealed 
 to  the  inherent  worth  and  purity  of  the 
 doctrines  they  were  intended  to  bear  wit- 
 nefs  to,  as  a  proof  that  the  power  was  of 
 God.  In  this  manner  do  the  external  and 
 internal  evidences  give  and  receive  mutual 
 confirmation,   and  mutual  luflre. 
 
 The  truth  cf  the  Chriftian  religion  does 
 not,  however,  wholly  depend  on  the  Mi- 
 racles wrought  bv  its  divine  founder, 
 though  lufficient  in  themielves  to  eftabliih 
 his  claims  :  but  in  order  to  give  the  evi- 
 dence of  Miracles  the  ftrongeil  force  they 
 could  poiiibly  acquire,  that  evidence  was 
 extended  {till  farther  ;  and  the  fame  power 
 that  our  Lord  poffefled,  WTas  communi- 
 cated to  his  difciples,  and  their  more  im- 
 mediate fucceflbrs.  Whilft  yet  on  earth, 
 he   imparted   to  them   this  extraordinary 
 
 gift, 
 
SERMON      VII.      275 
 
 gift,  as  the  feal  of  their  commiffion,  when 
 he  fent  them  to  preach  the  gofpel  :  and 
 after  his  glorious  refurrection  and  afcenfion 
 into  heaven,  they  were  endowed  with 
 powers  yet  more  ftupendous.  Senfible  of 
 the  validity  of  this  kind  of  evidence,  the 
 apoftles  of  our  Lord,  with  the  fame  art- 
 lefs  fimplieity,  and  the  fame  boldnefs  of 
 confcious  integrity,  which  diftinguifhed 
 their  great  mafler,  conftantly  infifted  upon 
 the  Miracles  they  wrought,  as  ftrong  and 
 undeniable  proofs  of  the  truth  of  their 
 doctrines.  Thus  the  Miracles  of  our  blef- 
 fed  Lord  may  be  juftly  confidered  as  the 
 evidence  of  his  divine  miffion  and  cha- 
 racter. 
 
 If  we  conlider  their  nature,  their  great- 
 nefs,  and  their  number ;  and  if  to  this 
 confideration  we  add  that  which  refpe&s 
 their  end  and  defign,  we  mu-ft  acknow- 
 ledge, that  no  one  could  have  performed 
 them,  unlefs  God  was  with  him.  They 
 were  too  public  to  be  the  artifices  of  im- 
 pofture  ;  too  fubftantial  and  too  numerous, 
 to  afford  the  flighted  fufpicion  of  unde- 
 
 S   2  figned 
 
276      SERMON      VII. 
 
 figned  and  fortuitous  coincidence.  In  a 
 word,  fuppofing  that  the  divine  Being 
 fhould  in  any  initance  fo  far  counteract  the 
 common  laws  of  nature,  as  to  produce  a 
 Miracle  ;  and  mould  defign  that  Miracle 
 as  a  monument  to  future  times  of  the 
 truth  of  any  particular  doctrine,  we  can- 
 not conceive  any  mode  of  communicating 
 it  more  effectual  than  that  which  he  has 
 chofen.  Stronger  proofs  could  not  be  af- 
 forded, confidently  with  the  defign  of  the 
 gofpel,  which  is  not  to  overpower  our  un- 
 derftandings  by  an  irrefiftible  and  compul- 
 fory  light,  but  to  afford  us  fuch  rational 
 evidence  as  is  fufricient  to  fatisfy  moral 
 enquirers,  who  are  endowed  with  facul- 
 ties to  perceive  the  truth  j  but  at  the  fame 
 time  who  alfo  have  power  totally  to 
 refill:  it,  and  finally  to  forfeit  all  its  blef- 
 fings. 
 
 It  would  lead  me  too  far  to  purfue  the 
 fubject  of  Miracles  in  detail.  What  I 
 have  to  urge,  may  be,  however,  com- 
 prized under  the  following  heads. 
 
 The 
 
SERMON      VII. 
 
 277 
 
 Thefe  Miracles  were  of  a  nature  too 
 palpable  to  be  miftaken.  They  were  the 
 objects  of  fenfe  ;  and  not  the  precarious 
 fpeculations  of  reafon  concerning  what 
 God  might  do  $  or  the  chimerical  fuggef- 
 tions  of  fancy  concerning  what  he  did. 
 The  fads  were  recorded  by  thofe  who  mud 
 know  whether  they  were  true  or  falfe. 
 The  perfons  who  recorded  them,  were 
 under  no  pofllble  temptations  to  deceive 
 the  world.  We  can  only  account  for  their 
 conduct  on  the  fuppofition  of  their  mod 
 perfect  conviction,  and  difinterefted  zeal. 
 That  they  mould  afTert  what  they  knew 
 to  be  falfe  ;  that  they  mould  publim  it 
 with  fo  much  ardour ;  that  they  mould 
 rifque  every  thing  dear  to  humanity,  in 
 order  to  maintain  it ;  and  at  lail  fubmit 
 to  death,  in  order  to  atteft  their  perfuaiion 
 of  its  truth  in  thofe  moments  when  im- 
 pofture  ufually  drops  its  mafk,  and  en- 
 thufiafm  lofes  its  confidence  -,  that  they 
 fhould  act  thus  in  oppofition  to  every  dic- 
 tate of  common  fenfe,  and  every  principle 
 of  common  honefty,  every  reflraint  of 
 ftiame,  and  every  impulfe  of  felfifhnefs ; 
 
 S  3  is 
 
278       SERMON      VIL 
 
 is  a  phenomenon  not  lefs  irreconcileable 
 to  the  moral  ftate  of  things  than  Miracles 
 are  to  the  natural  conititution  o£  the 
 world.  Falsehood  naturally  entangles  men 
 in  contradiction,  and  confounds  them  with 
 difmay  :  but  the  love  of  truth  invigorates 
 the  mind  ;  the  confcioufnefs  of  integrity 
 anticipates  the  approbation  of  God  ;  and 
 conicience  creates  a  fortitude, to  which  mere 
 unfupported  nature  is  often  a  ftranger.  -f* 
 
 The  divine  miflion  of  our  bleffed  Lord 
 was  not  only  fupported  by  a  variety  of 
 Miracles  which  carried  with  them  every 
 mark  of  a  fupernatural  power,  and  wTere 
 immediate  and  vifible  evidences  of  the 
 concurrence  of  the  great  ruler  of  nature 
 in  that  caufe  which  they  were  brought  to 
 to  defend  ;  but  it  was  illustrated  and  con- 
 firmed by  a  train  of  Prophecies,  which 
 beginning  with  the  fall,  opened  with 
 greater  luftre  and  with  a  wider  profpecl, 
 as  the  fulnefs  of  time  drew  near,  in  which 
 they  were  to  receive  their  accomplishment. 
 
 To  Prophecies  then  as  well  as  Miracles, 
 both  Chrift  and  his  Apoftles  frequently  ap- 
 
 -f  For  Tome  further  obfervations  on  Miracles,  fee  the  Notes. 
 
 pealed 
 
SERMON      VII.      279 
 
 pealed,  as  proofs  of  his  miffion.  But  he 
 did  not,  like  Mahomet,  build  his  preten- 
 fions  on  fome  predictions  that  had  no  ex- 
 iftence ;  or  on  others  of  which  the  convey- 
 ance was  traditionary,  and  the  meaning 
 was  equivocal,  On  the  contrary  he  ap- 
 pealed to  thofe  that  were  actually  contained 
 in  public  and  folemn  records,  and  which 
 had  been  preferved  for  ages,  with  the  care 
 and  reverence  which  was  due  to  their  high 
 authority  and  momentous  import.  Thefe 
 records  were  preferved  in  the  hands  of  his 
 enemies,  who  admitted  their  divinity,  and 
 were  well  informed  of  their  contents,  fo 
 that  he  could  not  be  accufed  of  fupporting 
 his  claims  by  doubtful  and  difgraceful  evi- 
 dence ;  by  writings  which  long  neglect  had 
 obfcured,or  infidious  artifice  had  mutilated; 
 by  inferences  from  preceding  records, 
 which  could  not  be  contradicted,  or  by 
 affumptions,  which  lay  out  of  the  reach 
 of  ferious  and  direct:  confutation.  Nor 
 lefs  in  nature  and  quality,  than  in  origin 
 and  credit,  were  the  Prophecies  which 
 our  Lord  appealed  to ;  unlike  thofe  which 
 Mahomet  pretended  to  adduce  in  his  fa- 
 vour :  or  thofe  which  his  infatuated  fol- 
 lowers in  later  ages  affected  to  difcover  in 
 
 S  4  the 
 
280      SERMON      VII. 
 
 the  fcriptures,  and  which  they  have  wrefted 
 with  more  abfurdity  than  plaufibility  in 
 fupport  of  their  prophet. 
 
 The  Prophecies  which  refpect  the  Mef- 
 fiah,  are  neither  few  in  number,  nor  vague 
 and  equivocal  in  their  reference;  but  nu- 
 merous, pointed  and  particular.  They 
 bear  on  them  thofe  difcriminating  marks 
 by  which  divine  infpiration  may  be  distin- 
 guished from  the  conjectures  of  human 
 fagacity  ;  and  a  neceffary  or  probable  event, 
 from  a  cafual  and  uncertain  contingency. 
 They  are  fuch  as  cannot  be  referred  to  the 
 dictates  of  mere  natural  penetration,  be- 
 caufe  they  are  not  confined  to  general  oc- 
 currences ;  but  point  out  with  Angular 
 exact  nefs  a  variety  of  minute  circumftan- 
 ces  relating  to  times,  places,  and  perfons, 
 which  were  neither  objects  of  fore-fight 
 nor  conjecture,  becaufe  they  were  not  ne- 
 ceffarily  connected  with  the  principal  event, 
 or  even  probable  either  in  themfelves  or 
 in  their  relation.  They  were  fuch  as  could 
 only  have  occurred  to  a  mind  that  was 
 under  the  immediate  influence  of  the  di- 
 vinity, by  which  diftant  periods  were  re- 
 vealed and  the  fecrets  of  unborn  ages  dif- 
 clofed.  The 
 
SERMON      VI.       281 
 
 The  fcheme  of  Prophecy  confidered  in 
 its  firft  opening,  its  gradual  advance,  and 
 its  final  and  full  completion  in  the  advent, 
 the  miniftry,  the  death,  and  refurre&ion 
 of  the  Meffiah,  and  the  extenlive  progrefs 
 of  his  gofpel  among  the  Gentiles,  together 
 with  its  blerTed  influence  on  individuals, 
 focieties,  countries,  and  the  whole  race 
 of  mankind ;  is  an  object  the  greater!:  and 
 molt  fublime  that  imagination  can  con- 
 ceive ;  and  the  moft  pleafing  and  impor- 
 tant that  the  human  mind  can  contemplate. 
 
 We  behold  the  promife  of  a  Redeemer 
 given  to  our  firft  parents  immediately 
 after  the  fall,  in  obfcure  and  general 
 terms.  It  foretold  a  victory  that  would 
 be  gained  over  the  enemy  that  had  de- 
 ceived and  conquered  them ;  a  vi&ory 
 the  moft  illuftrious  in  its  effects  and  con- 
 fequences ;  and  which  mould  amply  re- 
 venge on  the  ferpenfs  head  the  evils  and 
 miferies  which  he  had  introduced  into  the 
 world. 
 
 We    behold    the    promife    renewed    in 
 fomewhat  clearer  language  to  the  Patri- 
 archs ; 
 
282       S   E   R  M   O   N      VII. 
 
 archs  ;  particularly  to  Abraham,  the  great 
 father  of  the  faithful. 
 
 Here  the  great  purpofes  of  providence 
 begin  to  diiclofe  themlelves  with  a  fuller 
 and  brighter  luftre  at  every  flep.  With 
 this  venerable  patriarch  the  Almighty  con- 
 defcended  to.  enter  into  a  peculiar  cove- 
 nant ;  and  to  excite  his  obedience,  he  pro- 
 mifed  to  raife  up  from  him  a  great  nation; 
 to  take  hirn  and  his  family  under  his  im- 
 mediate patronage  ;  and  to  make  all  the 
 nations  of  the  earth  bleffed  through  him.  * 
 
 The  latter  part  of  this  promife  is  pecu- 
 liarly memorable,  as  containing  in  it  the 
 proper  end  for  which  God  had  chofen  and 
 feparated  him  and  his  pofterity.  It  is  very 
 fitly  made  by  the  facred  writers  the  foun- 
 dation of  God's  difoenfations  to  him;  and 
 may  be  regarded  as  a  mark  to  direcf  the 
 reader  to  the  great  object,  to  which  they 
 ultimately  referred. 
 
 The  fcene  opens  with  one  man  ;  and 
 extends  itfelf  wider  and  wider,  till  we  fee 
 the  light  of  divine  truth  diffufing  its  in- 
 
 £  Gen.  xxii.  17,  18.     xxvi.  4. 
 
 fluence 
 
SERMON      VII.      283 
 
 fluence  over  the  earth  by  Jefus  Chrift, 
 who  according  to  the  flefh  fprang  from  his 
 loins  ;  and  fulfilled  the  promifemade  unto 
 the  Father,  that  in  Ifaac  jhould  bis  Jced  be 
 called. 
 
 We  firft  fee  the  promife  of  God  to  this 
 ancient  Patriarch  fulfilled  by  giving  him  a 
 fon, contrary  toallhuman  expectations.  The 
 next  grand  ftep  of  its  accompliiliment  was 
 in  the  twelve  Patriarchs.  We  fee  them 
 through  the  amazing,  and  to  human  view, 
 incomprehenfible  direction  of  divine  Pro- 
 vidence,  fettled  in  Egypt  :  and  through 
 the  influence  of  Jofeph,  who  miraculouily 
 became  a  perfon  of  diflinguifhed  credit 
 and  confequence  in  the  court  of  Pharaoh, 
 treated  with  peculiar  refpect ;  and  indul- 
 ged with  allotments  which  made  their  fi- 
 tuation  not  merely  commodious,  but  even 
 fplendid. 
 
 At  length  the  fcene  changes,  but  the 
 great  drama  is  ftill  carried  on.  Its  intri- 
 cacies are  unravelling,  and  its  defign  un- 
 folds itfelf  more  and  mere.  For  what  can 
 baffle  eternal  wifdom  ?  Or  what  can  coun- 
 teract 
 
284       S    E   R   M   O   N      VL 
 
 teract  the  might  of  omnipotence  ?  The 
 pofterity  of  Ifrael  are  fubjected  to  the  ty- 
 ranny of  a  king,  that  knew  not  Jofeph. 
 They  are  oppreffed,  and  har raffed,  and 
 reduced  to  the  moft  abject  ftate  of  penury 
 and  fervitude.  Their  cries,  however,  en- 
 ter into  the  ears  of  the  Lord  God  of  Sa- 
 baoth  ;   and  a  deliverer  is  lent. 
 
 He  firft  attempts  to  deliver  them  by 
 the  voluntary  con  fen  t  of  Pharaoh.  He 
 endeavours  to  convince  their  oppreffor  by 
 the  moft  awful  and  ftupendous  Miracles, 
 that  God  was  with  his  people  of  a  truth  ; 
 that  he  would  avenge  their  wrongs  ;  and 
 that  he  who  oppofed  them  fought  againft 
 heaven.  But  the  haughty  fpirit  of  Pha- 
 raoh difdained  fubmiffion  :  though  con- 
 fcience  fometimes  was  appalled,  and  made 
 him  anticipate  what  he  had  neither  the 
 courage  to  defy,  nor  the  virtue  to  prevent. 
 When  arguments  which  he  was  unable 
 to  confute,  aided  by  miracles  he  was  una- 
 ble to  deny,  could  not  make  him  from 
 his  purpofe  ;  when  every  conceffion  was 
 retracted,  as  foon  as  it  was  made  ;  when 
 ftubbornnefs  and  irrefolution  actuated  him 
 
 alter- 
 
SERMON     VII.      285 
 
 alternately,  and  craft  was  called  in  to  the 
 aid  of  violence  ;  Mofes  by  the  command 
 of  the  mod  High  endeavoured  to  refcue 
 this  oppreffed  people  by  force. 
 
 In  fpite  of  oppofition  and  contrary  to 
 all  human  profpecl:  of  fuccefs  in  the  ar- 
 duous and  hazardous  enterprize,  he  left 
 Egypt ;  refolved  to  refill  if  purfued,  and 
 to  die  rather  than  to  return  to  the  houfe 
 of  bondage.  Under  the  greatefl  difadvan- 
 tages,  and  amidft  appearances  the  mofl  un- 
 promifing,  this  great  man,  fupported  by 
 the  arm  of  omnipotence,  conducted  his 
 followers  out  of  the  land  of  Egypt  :  and 
 that  God  might  fhew  his  power,  and  give 
 them  the  mofl  undeniable  proof  of  his 
 divine  patronage,  he  led  them  defignedly 
 out  of  the  direct  and  common  path,  and 
 brought  them  to  the  red  fea.  There  the 
 Lord  made  bare  his  arm,  opened  a  paffage 
 in  the  deep,  and  guided  them  through,  as 
 on  dry  land.  Miracles  were  difplayed  to 
 animate  their  hopes,  as  well  as  to  difpel 
 their  fears.  Their  efcape  had  the  air  of 
 a  triumph  :  where  they  had  pafled  through 
 fafely  the  Egyptian  hofts  were  over- 
 whelmed with  deftruftion. 
 
 The 
 
286      S   E    R   M    O    N      VIL 
 
 The  difficulties  which  this  people  rtrug- 
 led  with  in  a  barren  2nd  dangerous  wil- 
 dernefs  were  peculiarly  great  :  difficulties 
 which  were  heightened  ftill  by  their  own 
 ingratitude,  difcontent,  and  unbelief.  They 
 laboured  under  all  the  calamities  of  pefti- 
 lence,  of  famine,  and  of  war  ;  they  had 
 all  the  rage  of  the  elements,  and  all  the 
 defolations  of  the  earth  to  contend  with. 
 Yet  ftill  amidft  thefe  intricate  and  perilous 
 paths,  through  which  they  were  called  to 
 wander,  the  unerring  purpofe  of  God  was 
 neither  frustrated,  nor  impeded.  The  plot, 
 viewed  only  in  broken  and  detached  fcenes, 
 was  embarraffed  and  involved;  but  there 
 was  an  Almighty  prtiider  over  every  fuc- 
 cefiive  event,  who  by  a  gradual  evolu- 
 tion of  his  defigns  conferred  order  and 
 coniiflency  on  the  whole. 
 
 Vv^hcn  they  were  parched  with  thirlT, 
 then  did  omnipotence  caufe  even  the  flinty 
 rock  to  flow  for  their  refrefhment  ;  when 
 hungry  and  faint  with  the  toils  of  the 
 day,  then  did  heaven  fupply  them  writh 
 its  own  manna,   and  fent  quails  into  their 
 
 camp 
 
SERMON      VII.      287 
 
 camp  to  fatisfy  their  extreme  neceffities. 
 By  the  fame  power  the  walls  of  a  fortified 
 city  fell  to  the  ground  :  h  and  the  fun  and 
 moon  Jlood  JIM  in  their  habitation  at  the 
 voice  of  the  leader  of  Ifrael. 
 
 Armies  renowned  for  battle,  and  com- 
 manded by  fkilful  and  powerful  leaders, 
 were  driven  ajunder  (to  ufe  the  expreffive 
 language  of  fcripture)  like  the  foam  upon 
 the  waters,  and  cut  off  as  the  tops  of  the 
 ears  of  corn,  *  Surely  we  may  fay,  God 
 was  with  this  people.  He  led  on  their 
 victorious  bands ;  conducted  them  over 
 Jordan,  and  at  laft  fettled  them  in  the 
 land  promifed  to  their  forefathers.  Here 
 he  eftablifhed  his  throne,  and  erected 
 his  temple.  Here  he  delivered  the  great 
 ftatutes  of  his  kingdom,  the  laws  of  righ- 
 teoufnefs,  and  the  ordinances  of  diftinc- 
 tion.  Here  too,  by  the  mouth  of  all  his 
 holy  prophets,  he  gradually  difclofed  the 
 feveral  particulars  of  the  grand  and  myf- 
 terious  fcheme  of  man's  redemption  ;  and 
 here  he  at  length  accomplifhed  them  in 
 that  great  event,  which  included  the  re- 
 fult  of  all. 
 
 h  Hab.  iii.  if.  *  Hof.  x.  7.     Job.  xxiv.  24. 
 
 The 
 
288       SERMON      VII. 
 
 The  important  purpofe  for  which  the 
 Jews  in  general  had  been  thus  miraculouily  , 
 feparated  from  the  reft  of  mankind,  was 
 evidently  to  prepare  the  way  for  the  coming 
 of  the  Meffiah,  by  preferving  and  tranf- 
 mitting  the  wcrfhip,  the  promifes,  and 
 the  predictions  of  the  Almighty  to  future 
 generations.  The  particular  feparation  of 
 one  tribe  from  the  great  body  of  the  Jewifih 
 nation,  was  plainly  an  act  of  the  fame  di- 
 vine power,  and  became,  in  a  manner 
 equally  ftriking,  fubfervient  to  the  accom- 
 plifhment  of  the  fame  great  defign. 
 
 As  he  who  was  to  blefs  all  the  families 
 of  the  earth,  was  to  fpring  from  the  feed 
 of  Abraham,  fo  it  was  foretold  that  he 
 fhould  ariie  out  of  the  tribe  of  Judah, 
 which  was  a  particular  branch  of  that  ge- 
 neral flock.  For  the  fake  of  preferving  a 
 recorded  lineage  in  uninterrupted  fuccef- 
 fion,  this  tribe  was  kept  diftinct  amidft 
 every  revolution  of  the  Jewifh  nation  :  and 
 amidft  the  depreflions  and  changes  of  its 
 various  ftates,  as  it  had  been  foretold  by 
 Jacob,  Judah  maintained  within  itfelf  a 
 
 peculiar 
 
SERMON      VII.      289 
 
 peculiar  prerogative  and  dignity,  till  the 
 great  end  which  was  to  be  effefled  by  its 
 feparation  from  the  other  tribes  of  Ilrael, 
 as  well  as  from  the  world  in  general,  was 
 accomplifhed.  The  Prophecy  limited  the 
 period  when  this  end  would  be  fully  an- 
 fwered ;  even  when  Shiloh,  or  the  Mef- 
 fiah,  mould  come  :  and  then  its  authority 
 fhould  ceafe,  and  the  very  enfigns  and 
 badges  of  its  former  dignity  and  pre-emi- 
 nence mould  be  no  more :  the  fceptre 
 fhould  depart  from  Judah ;  and  its  law- 
 giver mould  lofe  all  authority  to  enadt 
 laws,  and  all  power  to  enforce  them.  k 
 
 The  fcene  of  Prophecy  opened  with  a 
 clearer  and  more  majeftic  view  to  David 
 and  the  Prophets.  David  foretold  the 
 change  of  the  order  of  the  priefthood  by 
 the  Meffiah ;  the  office  he  mould  himfelf 
 fuftain;  the  fufferings he  mould  undergo; 
 and  the  glorious  triumphs  he  mould  enjoy 
 from  his  refurre&ion,  his  afcenfion,  and 
 the  exteniive  propagation  of  his  gofpel.  ' 
 
 In  procefs  of  time  it  difclofed  fecrets 
 ftill  more  infcrutable  to  human  penetra- 
 
 k  Gen.  xlix.  10.  *  Pfal.  ii.  6,  &c.      ex.  1,  Sec. 
 
 T  tion ; 
 
2  go 
 
 SERMON      Vlt 
 
 tion ;  and  unfolded,  to  the  aftonifhed  eye'* 
 events  and  circumflances  that  were  beyond 
 the  power  of  imagination  to  conceive, 
 or  of  expectation  to  anticipate  :  events 
 of  which  prefent  appearances  gave  no 
 intimation ;  and  circumflances  fo  totally 
 independent  of  the  general  occurrences  of 
 the  world,  that  fuppoiing  the  latter  to  have 
 been  forefeen,  yet  the  former  would  not 
 have  been  conjectured. 
 
 The  Prophets  have  not  only  foretold  in 
 general  terms  a  great  revolution  that  would 
 take  place  in  the  world  by  the  coming  of 
 the  Meffiah,  but  they  have  delineated 
 fome  particular  circumflances  attending  it, 
 which  only  the  eye  of  omnifcience  could 
 have  forefeen.  They  have  marked  out  the 
 precife  m  time  and  "place  of  our  Saviour's 
 birth ;  they  have  defcribed  with  wonderful 
 exadtnefs  the  diftinguiffiing  features  of 
 his  office  and  character  :  they  have  dis- 
 played with  equal  beauty  and  truth  the 
 effects  and  confequences  of  his  advent : 
 and  through  all  their  predictions  fome- 
 thing  pointing  to  the  Meffiah  either  by 
 direct    application,   or    by   Secondary   and 
 
 m  Dan.  ix,  24,  &c,  n  Mic.  v.  2. 
 
 diftant 
 
SERMON      VII.      291 
 
 diftant  reference,  is  fo  interwoven  with  the 
 general  contexture,  the  univerfal  fcheme 
 of  Prophecy,  that  by  keeping  it  in  our 
 eye,  we  mall  be  furnimed  with  a  clue  to 
 trace  out  their  ultimate  defign  and  con- 
 template their  mutual  connection  with,  and 
 dependence  on  each  other  :  for  the  'Tefli^ 
 mony  of Jefus  is  the  fpirit  of  Prophecy.  This 
 is  its  ruling  and  its  vital  principle.  Di- 
 verted of  this,  it  lofes  its  fpirit  and  its 
 power.  We  behold  no  confiftency,  The 
 impreffion  of  its  dignity  is  weakened  ;  its 
 object  is  debafed  :  its  end  is  darkened. 
 But  viewed  in  this  light,  we  behold  in  it 
 a  harmony  which  delights ;  a  grandeur 
 which  aftonifhes :  and  from  the  refult  of 
 the  whole  arifes  fuch  evidence  as  carries 
 conviction  to  the  underflanding. 
 
 The  prophet  Ifaiah  has  particularly  fore- 
 told, that  the  Meffiah  fhould  be  born  of 
 "a  virgin,  and  that  he  mould  defcend  from 
 the  family  of  p  David,  which  was  a  parti- 
 cular branch  of  the  tribe  of  Judah.  While 
 he  points  out  his  miraculous  birth,  and 
 defcribes  his  defcent,  he  portrays  his  cha- 
 
 0  Ifaiah  vii.  14.  p  Ibid.  ix.  6,  7,     xi.  1,  2. 
 
 T  2  racier 
 
292      SERMON      VII. 
 
 ratter  in  colours  fo  ftriking  and  diftin- 
 guifhing,  as  to  render  its  appropriation  to 
 Chrift,  obvious  to  every  one  who  com- 
 pares the  picture  with  the  original.  It 
 was  this  holy  Prophet,  that  foretold,  that 
 the  Meffiah  fhould  be  q  deftitute  of  out- 
 ward oower  or  influence 'to  attract  the 
 efteem,  and  enfure  the  attachment  of  the 
 world;  that  though  in  the  eye  of  God  he 
 fhould  be  ' the  chief  corner ~Jtone9  elect,  pre- 
 cious ;  yet  that  he  fhould  be  *  a  Jlone  of 
 fumbling  and  a  rock  of  offence  to  men 
 who  were  guided  by  the  fprings  which  in 
 general  actuate  the  human  bread,  fuch  as 
 intereft,  ambition,  and  the  love  of  fenfual 
 enjoyments  :  and  particularly  it  was  fore- 
 told, that  the  '  Jews  Jloould  fall  on  this 
 rock ;  fhould  refute  to  build  on  him  as  the 
 only  foundation  of  their  hopes ;  but  fhould 
 in  their  attempt  to  (hake  and  overthrow 
 it,  be  themfelves  fcattered  and  broken  to 
 pieces.  The  fame  Prophet  declared,  that 
 he  fhould  u  veil  the  eyes  of  the  wife  and 
 learned,  and  preach  the  gofpel  to  the  poor 
 and  illiterate  ;  that  he  fhould  xreftore  fight 
 to  the  blind,  health  to  the  difeafed,  and 
 
 i  Ifaiah  liii.  i,  2,  3.        r  xxviii.  16.         s  viii.  14,  15. 
 •  Ibid.  ■  vi.  9,  10,  11.  x  xlii.  I,  &c. 
 
 light 
 
SERMON      VII.      293 
 
 light  to  thofe  who  had  been  opprefled 
 with  darknefs ;  that  he  fhould  teach  the 
 true  and  perfect  way,  and  Ihould  be  the 
 great  inftructer  of  the  Gentiles;  that y  kings 
 fhould  fall  down  before  him,  and  all  na- 
 tions pay  him  homage  and  obedience ; 
 that  his  reign  fhould  be  gentle  and  be- 
 nevolent ;  and  that  the  influence  of  his 
 gofpel  fhould  harmonize  the  jarring2  paf- 
 fions  of  mankind,  and  together  with  the 
 knowledge  and  worfhip  of  the  true  God, 
 eftablifli  peace  and  purity  on  the  earth. 
 
 In  the  fifty  third  chapter,  the  Prophet 
 gives  a  mcft  ftriking  and  affecting  picture 
 of  the  temper  and  behaviour  of  the  Mef- 
 iiah  amidft  the  moft  diftreffing  and  humi- 
 liating fcenes  through  which  he  pafled. 
 His  death,  confidered  as  the  great  propi- 
 tiation for  the  fins  of  the  whole  world, 
 was  an  object  of  fuch  vaft  importance, 
 that  it  pleafed  the  divine  Being  ftrongly 
 to  mark  the  more  diftinguifhing  circum- 
 flances  of  it  in  prophetic  language  ;  to  the 
 end  that  our  faith  in  him  might  have 
 every  evidence  to  confirm  it  that  was  ne- 
 
 f  Ifai.  he.  10.  *  Iv.  13.  a  lvi,  6,  7,  8. 
 
 T  3  ceffary 
 
294      SERMON      VII. 
 
 ceffary  to  give  fatisfaclion  to  modeft  and 
 impartial  enquirers.  The  fad  in  every  re- 
 fpecl:  correfponded  with  the  prediction;  and 
 fo  far  was  the  prophet  introduced  into  the 
 fecret  counfels  of  the  divine  mind,  that 
 when  he  fpoke  of  future  events,  he  ap- 
 pears to  be  relating  their  p'aft  hiftory  :  for 
 to  that  omnifcient  God,  whofe  light  di- 
 rected the  prophet's  eye  through  the  darkefk 
 recefles  of  diftant  ages,  prefcience  and  ac- 
 complishment are  the  fame  ;  and  the  fu- 
 ture and  the  pad  form  but  one  object. 
 Hence  the  mod  finking  fcenes  of  our 
 Lord's  paffion  are  delineated  by  the  pro- 
 phetic pencil  with  the  fame  truth  and  ex- 
 actnefs,  as  if  they  had  been  drawn  on  the 
 fpot  when  the  fecret  volume  of  the  divine 
 decrees  was  unrolled,  and  when  that  which 
 had  been  forefeen  in  vifion  was  exhibited 
 in  reality. b 
 
 The  ancient  Prophecies  concerning0  the 
 rude  infults  and  the  ungracious  taunts  of 
 the  people  ;  their  carting  lots  for  his  vef- 
 ture,  and  parting  his  garments  amongfl: 
 them  j   d  the  foldiers'  attack  on   his   dead 
 
 b  Compare  Mark,  xv.  27,  28.  c  Ffal.  xxii,  7,  18. 
 
 d  Zech.  xii.  10. 
 
 body  i 
 
SERMON      VII.      295 
 
 body;  and  his  being  lodged  after  death  in 
 ethe  fepulchre  of  the  rich  ;  literally  defcribe 
 thofe  circumftances  which  did  in  fad  at- 
 tend the  paflion  of  our  blefled  Lord. 
 
 Prophecy  became  more  clear  and  illus- 
 trious, as  the  day-fpring  from  on  high  ad- 
 vanced. Its  laft  period  Succeeded  the  re- 
 turn of  the  Jews  from  the  captivity  of 
 Babylon  :  and  the  three  prophets,  Haggai, 
 Zechariah,  and  Malachi,  give  a  finking 
 account  of  the  character  and  office  of  the 
 Meffiah  ;  and  of  the  glorious  effects  of 
 his  advent. 
 
 I  have  not  time  to  enlarge  on  the  par- 
 ticular nature  and  diftinct  objects  of  thofe 
 later  Prophecies  ;  nor  to  point  out  their 
 immediate  correfpondence  with  the  facts 
 to  which  they  related,  and  by  which  they 
 were  illuftrated  and  fulfilled.  It  will  be 
 fufficient  to  fpeak  of  them  with  a  general 
 reference  ;  and  their  application  to  our 
 blefled  Lord  will  be  obvious  to  every  one 
 that  has  the  flighted  knowledge  of  the 
 great  end  of  his  miflion,  and  of  the  means 
 which  he  made  ufe  of  toaccompliflithatend* 
 
 e  Ifai.  liii.  9.  f  See  Hag.  ii.  4,  &c.     Zech.  vi.  i  x» 
 
 &c.     Mai,  iii.  1,  2,  3.     iv.  1,  2. 
 
 T  4  Thus 
 
296      SERMON      VII. 
 
 Thus  the  completion  of  diftant  and  un- 
 connected Prophecies  in  the  life  and  cha- 
 racter, the  iufferings  and  the  triumphs  of 
 our  bleffed  Saviour  point  him  out  as  the 
 MeJJiah  'which  was  to  come ;  and  in  concur- 
 rence with  the  Miracles  he'  wrought  form 
 a  fyftem  of  external  evidence,  illuftrious, 
 harmonious,  and  convincing. 
 
 The  time  will  not  permit  me  to  enlarge 
 on  the  ftriking  Prophecies  of  our  bleffed 
 Lord  :  but  they  were  fuch  as  gave  addi- 
 tional evidence  to  his  divine  character,  and 
 clearly  proved  him  to  be  filled  with  a 
 fpirit  more  than  human.  He  uttered  nu- 
 merous Predictions  of  events  altogether 
 improbable  on  the  ground  of  prefent  ap- 
 pearances, and  fuch  as  the  mod  pene- 
 trating mind  could  neither  have  forefeen, 
 nor  conjectured,  much  lefs  have  defcribed 
 with  all  their  peculiarities,  and  marked 
 out  the  feveral  incidents  that  attended 
 them. 
 
 Our    bleffed    Lord    foretold    his   own 
 death,  with  all  its  diftinguifhing  circum- 
 stances 
 
SERMON      VII.      297 
 
 (lances.  He  foretold  the  treachery  of  one 
 difciple,  and  the  cowardice  of  another. 
 He  predicted  the  perfecutions  to  which 
 his  followers  would  be  expofed  ;  the  op- 
 pofition  which  fhould  be  made  againft  the 
 gofpel,  and  its  extraordinary  and  glorious 
 triumph  over  the  power  and  policy  of  the 
 world.  He  foretold  the  aftonifliing  (and 
 to  all  human  views  improbable)  fate  of 
 the  temple  of  Jerufalem,  and  the  fignal 
 deftruction  of  the  city.  He  even  foretold 
 the  period,  when  this  awful  event  mould 
 take  place,  and  defcribed  the  very  enfigns 
 of  thofe  arms  that  were  to  effect  the  dire- 
 ful cataftrophe.  He  foretold  the  various 
 calamities  that  fhould  befall  the  Jewifh 
 nation,  and  the  total  ruin  in  which  their 
 church  and  ftate  mould  be  involved.  All 
 that  was  predicted  was  fully,  clearly,  and 
 literally  accomplifhed.  The  temple  was 
 levelled  to  the  ground  ;  nor  could  impe- 
 rial munificence,  when  exercifed  with  a 
 malignant  view  to  confront  the  Prophecy 
 of  our  Lord,  renew  the  ftructure,  or  even 
 remove  the  ruins  of  it,  for  the  erection, 
 of  another  edifice.  The  Jews  were  over- 
 taken by  the  fevereft  inflictions  of  heaven, 
 
 and 
 
293      SERMON      VII. 
 
 and  the  blood  of  him  whom  they  had 
 crucified,  was  revenged  on  their  children, 
 and  their  country  ;  while  to  this  day  they 
 remain  the  fignal  monuments  of  the  truth  * 
 of  Prophecy  ;  and  having  totally  loft  the 
 fceptre,  and  having  no  lawgiver  indepen- 
 dently of  a  foreign  tribunal,  they  afford  a 
 vifible  and  Handing  proof,  that  the  Shiloh 
 is  come,  to  whom  the  gathering  of  the  people 
 Jloould  be. 
 
 From  a  revelation  thus  authenticated 
 by  a  long  and  ftupendous  train  of  Miracles 
 which  bear  the  very  ftamp  and  feal  of 
 omnipotence ;  and  by  a  finking  and  con- 
 nected feries  of  Prophecies,  literally  and 
 exactly  accomplifhed  in  the  perfon  of  its 
 author;  Prophecies  of  events,  which  the 
 eternal  wifdom  could  alone  have  forefeen, 
 and  the  eternal  power  alone  have  brought 
 to  pafs ;  from  a  revelation,  I  fay,  authen- 
 ticated by  fuch  overpowering  evidence, 
 what  rational  enquirer  can  withold  his 
 affent  ?  Or  where,  we  may  boldly  afk, 
 amidft  the  numerous  varieties  of  religious 
 opinion,  which  in  all  ages  of  the  world 
 have  influenced  the  belief  and  directed  the 
 
 practice 
 
SERMON      VII.      299 
 
 practice  of  mankind,  where  {hall  we  find 
 a  fyftem  that  can  boaft  of  atteftations  in 
 any  degree  equal,  or  iimilar  to  thofe  of 
 the  gofpel  ?  Let  the  aaverfaries  of  our 
 holy  faith  point  out  a  religion  that  bears 
 fuch  vifible  impreffions  of  an  Almighty 
 hand  ;  let  them  do  this,  and  we  are  con- 
 tent to  renounce  our  caufe,  to  forego  for 
 ever,  what  we  now  cannot  but  aflert,  the 
 exclufive  title  of  Chriftianity  to  the  vene- 
 rable character  of  truth. 
 
 Surely  in  vain  will  they  feek  for  fuch  a 
 parallel  in  all  the  fictions  of  Mahometifm. 
 
 We  have   already  examined  the  lofty 
 pretenfions  of  the  prophet  of  Arabia  :  but 
 inftead  of  evidence  we  have  found  extra- 
 vagant and  confident  afiertions  ;  inftead  of 
 argument  we  have  heard  bold  and  confufed 
 declamation.     When  called   upon  by  his 
 unbelieving  countrymen  to  produce  proofs 
 of  his  mifiion,  and  to  work  fome  Miracle 
 in  atteftation  of  his  title  to  the  Prophetic 
 office,  in  the  evafive  language  of  impofture 
 he  (hrunk  from  the  juft  and  pertinent  re- 
 quisition ;    and    with   a   tone  of  ■  affected 
 *  dignity, 
 
3oa      SERMON      VII. 
 
 dignity,  referred  them  to  the  fupernatural 
 elegance  and  fublimity  of  the  Koran. 
 
 The  Redeemer  of  mankind,  in  anfwer 
 to  the  pious  fcruples  of  his  friends,  or  the 
 captious  queftions  of  his  enemies,  with 
 the  fame  majeftic  fimplicify  of  an  upright 
 and  elevated  mind,  appealed  to  the  Works 
 which  he  wrought  in  his  Fathers  s  name ; 
 to  the  fick  whom  he  had  healed,  the  blind 
 who  had  received  their  fight,  the  lepers 
 whom  he  had  cleanfed,  and  the  dead  whom 
 he  had  raifed  to  life. 
 
 If  for  a  moment  we  admit,  even  in  its 
 utmoft  extent,  that  wildeft  claim  of  the 
 impoftor  to  the  boafted  miracle  of  the 
 Koran ;  yet  weak  and  equivocal  is  the  evi- 
 dence it  affords,  when  compared  with 
 thofe  mighty  works  which  dignify  and 
 confirm  the  miniftry  of  Jefus  Chrift.  The 
 reality  of  this  pretended  Miracle,  and  the 
 proof  which  arifes  from  it,  can  only  be 
 determined  at  the  fallible  tribunal  of  tafte 
 and  criticifm  ;  but  the  works  of  Jefus, 
 inftcad  of  refting  on  the  precarious  ground 
 of  imagination,   derive  their  credit  from 
 
 the 
 
SERMON      VII.      301 
 
 the  teftimony  of  the  fenfes,  of  all  depo- 
 fitions  the  moft  faithful  and  unqueflio- 
 nable. 
 
 Nor  is  the  inferiority  of  the  religion  of 
 Mahomet  to  that  of  Chrift  lefs  ftriking 
 and  obvious  with  refpedt  to  the  attefta- 
 tion  of  Prophecy,  than  it  is  with  regard 
 to  Miracles.  But  to  enter  into  a  regular 
 and  formal  contrail  of  the  two  religions, 
 would  in  either  cafe  be  unneceflary,  and 
 even  impoffible.  For  amidft  all  the  un- 
 fubftantial  vifions  of  Mahometifm,  amidft 
 all  the  arrogant  pretences  of  its  founder, 
 we  are  unable  to  difcover  any  proofs, 
 which  can  with  the  leaft  fhadow  of  reafon, 
 be  oppofed  to  the  folid  and  convincing 
 evidence  of  the  gofpel. 
 
 Allowing,  however,  ex  hypothefi,  (what 
 never  can  be  granted  in  reality)  the  juftice 
 of  that  extravagant  claim  of  the  audacious 
 impoftor  to  certain  predictions  which  once 
 exifted  in  our  fcriptures ;  admitting  yet 
 further,  the  propriety  of  the  interpreta- 
 tion by  which  his  infatuated  followers  ftill 
 labour  to  wreft  a  variety  of  paflages,  in 
 
 fupport 
 
302 
 
 SERMON      VII. 
 
 fupport  of  his  pretentions ; .  yet  even  on 
 theie  fuppofitions,  who  can  without  pre- 
 emption compare  thefe  vague  and  equi- 
 vocal teftimonies  to  the  pointed  and  deci- 
 five  evidence  which  arifes  from  the  vaft, 
 the  fplendid  fcheme  of  Chriftian  Prophecy? 
 A  fcheme,  which  by  its  magnificence  over- 
 powers the  imagination,  and  of  whofe 
 grandeur  the  mod  exalted  defcription  can 
 convey  but  faint  and  inadequate  ideas. 
 
 We  behold,  with  aflonifhment,  a  fpirit 
 of  Prophecy  pervading  all  time  ;  com- 
 mencing fo  early  as  the  fall  of  man,  and 
 extending  to  the  final  confummation  of 
 all  things  :  we  fee  it  uniformly  charac- 
 teriiing  one  perfon  ;  firft  by  dark  and  ob- 
 fcure  intimations,  then  gradually  unfolding 
 itfelf  with  brighter  and  brighter  luftre  at 
 every  ftep,  till  the  appearance  of  him 
 who  was  its  ultimate  end  and  object.  In 
 Him  and  his  Apoftles,  but  particularly  in 
 his  beloved  Difciple,  we  behold  it  once 
 more  renewed,  and  predicting  with  pecu- 
 liar exactnefs  every  important  event  which 
 fhould    befall   his  church,   even  from  its 
 
 earlieft 
 
SERMON     VII.      303 
 
 earlieft  eftablifhment  down  to  that  period 
 of  awful  expectation,  when  the  great  plan 
 of  divine  grace  fhall  be  brought  to  a  glo- 
 rious and  confident  conclufion,  and  the 
 myfterious  counfels  of  the  Almighty,  re- 
 fpecting  the  Chriftian  difpenfation,  fhall 
 be  for  ever  clofed  in  judgment. 
 
 SER- 
 
SERMON     VIII. 
 
 Luke  XIX.  22. 
 Out  of  thine  own  mouth  will  I  judge  thee. 
 
 HEN  the  Koran,  by  the  reve- 
 lation of  its  feveral  chapters, 
 during  the  long  period  of  more 
 than  twenty  years,  was  at  laft  completed, 
 the  Arabian  prophet  may  be  conceived 
 Handing  forth  to  public  view,  and  fum- 
 moning  the  contemporary  world  and  all 
 pofterity,  to  hear  his  unvarying  teflimony 
 to  its  certainty  and  truth.  With  his  vo- 
 lume in  his  hand  he  comes  forward,  and 
 in  fuch  terms  as  thefe  he  calls  on  the  living 
 and  the  unborn  to  be  his  judges.  "  This  is 
 "the  Book  of  God  :  it  contains  his  laft 
 
 U  u  and 
 
3c6     SERMON      VIII. 
 
 «'  moft  inviolable  commands  ;  it  pro- 
 "  ceeded  immediately  from  heaven  ;  and 
 u  was  delivered  by  the  mouth  of  an  angel : 
 "  bleffed  are  the  faithful  that  {hall  receive 
 •*  its  doctrines,  and  curfed  are  thofe  that 
 "  oppofe  its  authority." 
 
 But  before  we  yield  up  our  affent  to 
 thefe  unqualified  and  peremptory  demands, 
 we  are  naturally  led  to  enquire  upon  what 
 reafons  they  are  founded.  The  feeble  at- 
 tempt that  was  made  to  fupport  them  by 
 an  empty  {hew  of  external  evidence,  has 
 already  been  fufticiently  expofed.  We  will 
 now  proceed  to  examine,  whether  this  pre- 
 tended revelation  be  with  greater  fuccefs 
 attefted  internally,  by  the  fandlions  of  na- 
 tural religion,  and  the  eftablifhed  opinions 
 of  mankind. 
 
 That  we  may  advance  by  infallible  de- 
 ductions to  the  conclufion  we  {hall  form 
 concerning  the  credibility  of  the  Koran, 
 let  us  take  care  to  build  nothing  on  the 
 perifihable  ground  of  prefent  prejudices  ; 
 nothing  on  the  queflionable  authority  of 
 any  prevailing   fyftem ;    nothing    on   any 
 
 local 
 
SERMON      VIII.      307 
 
 local  and  temporary  maxims,  that  may  be 
 peculiar  to  age  or  country.  Let  us  even 
 exceed  the  meafure  of  common  juftice 
 and  common  candour ;  and  try  the  Koran 
 by  a  teft  contrived  by  one  of  its  moft  zea- 
 lous and  fuccefsful  champions  in  that  age 
 when  it  was  published,  and  among  the 
 people  to  whom  it  was  firft  propofed. 
 
 When  the  Caliph  Omar,  the  contempo- 
 rary and  companion  of  Mahomet,  was 
 folicited  to  fpare  the  celebrated  Library  of 
 Alexandria,  he  replied  to  this  effedt  :  "  Ei- 
 "  ther  the  contents  of  thofe  books  agree 
 "  with  what  is  written  in  the  holy  Koran, 
 "  or  do  not  agree.  If  they  do  agree,  then 
 "  the  Koran  is  fufficient,  and  thofe  books 
 "  are  ufelefs  :  if  they  do  not  agree,  they 
 "  are  pernicious,  and  muft  be  deftroyed." 
 
 Now,  fince  the  religion  of  Mahomet 
 conftantly  admits  the  authority,  and  ap- 
 peals to  the  testimony  of  former  revela- 
 tions, the  Law  and  the  Gofpel ;  we  may, 
 with  fome  limitation,  juftly  avail  ourfelves 
 of  thefe  principles  in  our  enquiry  into  its 
 
 truth. 
 
 U  2  First, 
 
3o8      SERMON      VIII. 
 
 First,  if  the  Koran  agrees  in  hiftorical 
 information  and  doctrines  with  prior  reve- 
 lations, without  any  addition  or  improve- 
 ment, it  is  evidently  unneceffary ;  and, 
 therefore,  it  feems  highly  improbable  that 
 it  mould  have  been  revealed. 
 
 Secondly,  if  the  Koran  contains  facts 
 or  doctrines  contrary  to  thofe  which  have 
 been  already  revealed,  it  ftands  felf-con- 
 demned  as  an  impofture. 
 
 If,  in  examining  the  Koran  by  the  firfl: 
 of  thofe  principles  which  I  have  affumed, 
 we  exclude  ib  much  of  it  as  its  author 
 appears  to  have  borrowed  from  the  Jewifh 
 and  Christian  fcriptures,  it  can  never  be 
 allowed  that  the  little  which  remains  after 
 this  deduction,  is  of  fufficient  confequence 
 or  neceffity  to  juftify  the  fuppofition  of  an 
 immediate  interference  of  the  Deity,  by 
 a  new  and  folemn  revelation.  For  when 
 the  Almighty  governor  of  the  univerfe, 
 whofe  diftinguifhing  characterise  it  is  to 
 do  nothing  in  vain,  deviates  from  the  or- 
 dinary courfe  of  his  providence,   and  in 
 
 compaffion 
 
SERMON      VIII.      309 
 
 companion  to  the  weaknefs  and  the  igno- 
 rance of  his  creatures,  gracioufly  conde- 
 fcends  to  inftruct  them  by  a  particular  re- 
 velation of  his  will ;  it  is  natural  to  expect 
 that  the  information  contained  in  fuch  re- 
 velation, mould  be,  like  the  manner  in 
 which  it  is  conveyed,  interesting  and  ex- 
 traordinary. To  fuppofe,  therefore,  that 
 God  has  thus  revealed  to  mankind  what 
 is  in  itfelf  trifling  and  unimportant ;  or 
 what  was  before  equally  known  to  them 
 either  by  former  manifestations  of  him- 
 felf,  or  by  the  ufe  of  their  own  faculties, 
 is  to  afcribe  to  him  a  conduct  in  every  re- 
 fpect  unworthy  his  wifdom;  to  fuppofe 
 him  to  do  what  is  evidently  unneceflary  to 
 be  done ;  and  thus  to  act  in  direct  contra- 
 diction to  every  idea  which  reafon  and  ex- 
 perience teach  us  to  form  of  his  moral 
 government. 
 
 Amidft  the  numerous  merits,  whether 
 fancied  or  real,  which  the  enthufiafm  of 
 its  advocates  has  afcribed  to  the  Koran,  to 
 that  of  Novelty  it  has,  perhaps,  of  all 
 others,  the  leaft  claim.  Were  it  coniiftent 
 with  the  decorum  of  this  time  and  place 
 
 U  3  to 
 
3io      SERMON      VIII. 
 
 to  enter  into  fo  minute  a  fpecies  of  inves- 
 tigation, it  would  be  no  difficult  tafk  to 
 point  out  the  feveral  fources  from  whence 
 the  impoftor  derived  almofl  every  doctrine, 
 precept,  and  ceremony,  which  it  pre- 
 fcribes.  But  on  the  prefent  occafion,  it 
 will  be  Sufficient  to  our  purpofe,  to  in- 
 ftance  in  fome  few  of  the  moll  important 
 and  interefting  particulars. 
 
 Of  the  various  and  incongruous  mate- 
 rials which  compofe  the  mif-ihapen  ftruc- 
 ture  of  Mahometan  fuperftition,  the  far 
 greater  and  more  valuable  part  may  be 
 traced  immediately,  or  ultimately,  to  the 
 fcriptures  of  truth.  To  them  in  particular 
 muft  we  have  recourfe  for  the  origin  of 
 whatever  we  difcover  of  fublimity  in  the 
 defcriptions,  of  purity  in  the  doctrines, 
 or  of  found  morality  in  the  precepts  of 
 the  Koran. 
 
 If  it  fometimes  furprifes  us  with  unu- 
 fual  grandeur,  and  quitting  the  ordinary 
 ftyle,  magnificently  paints  the  Almighty 
 fitting  on  the  eternal  throne,  encompaffed 
 with  clouds  and  darknefs,  and  giving  laws 
 
 to 
 
SERMON      VIII.      3u 
 
 to  the  univerfe ;  we  inftantly  recognize 
 the  hallowed  manner,  the  ideas,  and  even 
 the  language  of  the  Hebrew  prophets. 
 When  it  defcribes  the  various  attributes, 
 of  the  Deity,  whether  phyfical  or  moral  j 
 when  it  reprefents  him  as  omniprefent, 
 omnifcientj  omnipotent;  as  true,  and  mer- 
 ciful, and  juft  ;  it  conveys  no  new,  no 
 clearer  notions  of  his  incomprehensible 
 effence  than  we  before  poffeffed  :  it  only 
 re-echoes  the  doctrines,  and  feebly  imi- 
 tates the  expreffions  of  the  infpired  pen- 
 men of  the  old  and  new  teftament.  Even 
 that  grand  and  fundamental  doctrine  of 
 the  Unity  of  the  fupreme  Being,  the  efta- 
 blifhment  of  which  was  conftantly  alledged 
 by  the  impoftor  as  the  primary  caufe  of 
 his  pretended  miflion,  contains  no  novel 
 or  unknown  truth.  It  is  the  leading  prin- 
 ciple of  the  religion  of  nature  ;  and  it 
 conftituted  one  of  the  moft  important  and 
 diftinguiihing  objects  of  a  former  revela- 
 tion. The  manifeftation  and  prefervation 
 of  this  momentous  truth  was  one  great 
 end,  to  which  the  Mofaic  inftitution  was 
 ordained  to  be  fubfervient  :  and  even  the 
 Gofpel,  though  it  unfolds  new  fcenes  to 
 
 U  4  our 
 
3i2      SERMON      VIII. 
 
 our  aftonifhed  view,  and  prefents  us  with 
 a  clearer  and  fuller  difcovery  of  the  divine 
 nature,  by  revealing  to  us  the  myfterious^ 
 doctrine  of  the  exiftence  of  three  diftinct 
 Perfons  in  the  Godhead ;  yet  it  itill  main- 
 tains, and  preferves  inviolate,  the  Unity  of 
 the  fupreme  Being. 
 
 But  poflefTed  only  of  a  rude  and  im- 
 perfect knowledge  of  the  doctrines  of  the 
 Gofpel,  and  probably  deriving  that  know- 
 ledge from  its  molt  corrupt  and  heretical 
 followers,  Mahomet  feems  to  have  enter- 
 tained very  grofs  and  miftaken  ideas  of 
 the  Chriflian  Trinity,  and  to  have  been 
 totally  ignorant  of  the  perfect  confiftence 
 of  that  opinion  with  the  Unity  of  the 
 Deity. 
 
 Hence  we  hear  him  continually  reafon- 
 ing  after  this  manner  —  "  a  Verily  Chrift 
 4€  Jefus  the  fon  of  Mary  is  the  apoille  of 
 €s  God,  and  his  word,  and  a  ipirit  pro- 
 *c  ceeding  from  him.  Believe  therefore  in 
 *'  God,  and  his  apoftles,  and  fay  not, 
 "  there  are  three  Gods.  Forbear  this ;  it 
 u  will  be  better  for  you  :  God  is  but  one 
 
 a  Sale's  Koran,  Edit.  40.  p.  80. 
 
 «  God. 
 
SERMON      VIII. 
 
 3*3 
 
 c<  God.  Far  be  it  from  him  that  he  mould 
 "  have  a  fon  !  Unto  him  belongeth  what- 
 "  foever  is  in  heaven  and  on  earth  :  and 
 *'  God  is  a  fufficient  protector.  Chrift 
 "  doth  not  proudly  difdain  to  be  the  fer- 
 "  vant  of  God,  neither  the  Angels  who 
 te  approach  near  to  his  prefence:  and  whofo 
 u  difdaineth  his  fervice,  and  is  puffed  up 
 <c  with  pride,  God  will  gather  them  all 
 €€  to  himfelf  at  the  laft:  day." 
 
 Hence  too  we  behold  almoft  every  page 
 of  his  pretended  revelation  marked  with 
 the  fierceft  invectives,  and  denouncing  the 
 fevereft  woes  on  all  who  impioufly  pre- 
 fume  to  rob  the  Almighty  of  the  honour 
 due  unto  his  name,  by  affociating  other 
 beings  with  him  as  his  equals,  and  par- 
 takers of  his  majefty  and  glory. 
 
 Thus  the  Koran,  inftead  of  contributing 
 any  thing  to  the  removal  of  that  veil  of 
 darknefs  which  conceals  the  ineffable  per- 
 fections of  the  Almighty  from  the  view 
 of  fhort-fighted  man  ;  inftead  of  enlarging 
 our  ideas,  and  extending  our  knowledge 
 of  the  divine  nature  and  attributes,  tends 
 to  obfcure  and  weaken  our  perceptions  of 
 
 them, 
 
3i4      SERMON      VIII. 
 
 them,  and  to  make  void  that  revelation  of 
 himfelf  which  God  had  before  vouchfafed 
 to  the  world. 
 
 But  if  it  be  thus  exceptionable  as  con- 
 taining no  improvement  of  former  reve- 
 lations, by  conveying  clearer  or  more  dif- 
 tincl:  notions  of  the  Deity ;  it  is  alfo 
 equally  liable  to  objection  with  refpedt  to 
 the  worfhip  which  it  prefcribes. 
 
 It  was  frequently  the  triumphant  boafl 
 of  the  great  x^poftle  of  the  Gentiles,  that 
 the  Gofpel  of  Jefus  Chrift  had  for  ever 
 freed  mankind  from  the  intolerable  burden 
 of  ceremonial  obfervances.  But  the  reli- 
 gion of  Mahomet  renews  and  perpetuates 
 the  flavery,  by  prefcribing  to  its  votaries 
 a  ritual  ftill  more  oppreffive,  and  entang- 
 ling them  again  in  a  yoke. of  bondage  yet 
 more  fevere  than  that  of  the  Law.  The 
 Mofaic  ceremonies,  indeed  (however  des- 
 titute of  merit  in  themfelves)  were  yet, 
 when  confidered  with  a  reference  to  the 
 events  with  w7hich  they  were  connected, 
 flrikingly  ufeful  and  Significant. 
 
 But 
 
SERMON      VIII.      315 
 
 But  arbitrary  and  unmeaning  are  the 
 inftitutions  of  the  prophet  of  Arabia;  in- 
 flitutions,  whofe  higher!:,  and  indeed  only 
 ufe,  even  in  the  eftimation  of  their  mod 
 zealous  advocates,  is  that  of  proving  the 
 piety,  and  exercifing  the  obedience  of  the 
 faithful.  And  even  thofe  ceremonies  which 
 he  evidently  borrowed  from  the  Jewifh 
 Legiflator,  no  longer  poffeffing  any  relative 
 merit,  and  being  no  longer  commemora- 
 tive of  paft,  or  typical  of  future  events, 
 ceafe  to  be  rational  and  expreffive  acts  of 
 devotion. 
 
 But  whatever  may  be  the  propriety,  and 
 whatever  the  utility  of  thofe  numerous 
 and  irkfome  obfervances  with  which  the 
 Mahometan  ritual  is  burthened,  fcarcely 
 one  can  be  pointed  out  which  is  either 
 new,  or  peculiar  to  that  inftitution.  Be- 
 fides  thofe  which  its  author  prefcribed  in 
 imitation  of  the  Law  of  Mofes,  there  are 
 others,  which  he  derived  from  lefs  pure 
 and  venerable  fources ;  from  the  fenfelefs 
 and  unauthorized  traditions  of  the  Rab- 
 bins 
 
316      SERMON      VIII. 
 
 bins,  and  from  the  fuperftitious  cufloms 
 of  the  barbarous  and  pagan  'Arabs. 
 
 Of  thofe  carnal  ordinances,  ablutions, 
 and  proftrations,  with  which  the  follower 
 of  Mahomet  is  commanded  to  approach 
 the  great  Father  of  fpirits  ;  and  of  the  ri- 
 gorous farts,  by  which  he  is  directed  to 
 mortify  his  corrupt  affections  $  the  far 
 greater  part  had  been  before  introduced 
 amongfr,  the  effentials  of  religion,  and  ob- 
 ferved  with  a  fcrupulous  exactnefs  by  the 
 later  Jews  :  and  many  of  them  are  faid  to 
 have  prevailed  even  amongil  the  idolaters 
 of  Arabia. 
 
 It  was  a  command  repeatedly  and  for- 
 cibly impreffed  on  the  Ifraelites  by  God 
 himfelf,  that  they  fhould  not,  on  pain  of 
 the  moft  exemplary  vengeance,  prefume 
 to  transfer  the  impious  ceremonies  of 
 idol-worfhip  into  the  fervice  of  the  living 
 God;  or  approach  the  altar  of  Jehovah 
 with  the  fame  facrifices  and  rites,  where- 
 with the  nations  around  them  ferved  their 
 Gods.  But  the  daring  policy  of  Mahomet 
 adopted,  without  hesitation,   the  fanciful 
 
 and 
 
SERMON      VIIL      317 
 
 and  fuperftitious  ceremonies  with  which 
 his  countrymen  adored  their  imaginary 
 deities  ;  and  fcrupled  not  to  fanclify  them 
 with  the  authority,  and  engraft  them  on 
 the  worfhip  of  the  one  true,  eternal,  and 
 felf-fubfifting  God.  Of  this  kind,  amidft 
 a  variety  of  inftances  too  numerous  to  be 
 recounted  in  this  place,  is  that  great  and 
 meritorious  ac~t  of  Mahometan  devotion, 
 the  pilgrimage  to  the  holy  city ;  an  act 
 which  the  prophet  has  enjoined,  and  the 
 pious  MufTulman  implicitly  performs,  as 
 neceffary  to  the  obtaining  pardon  of  his 
 fins,  and  the  qualifying  him  to  he  a  par- 
 taker of  the  alluring  pleafures  and  exqui- 
 fite  enjoyments  of  paradife. 
 
 Even  thofe  parts  of  the  Koran,  which 
 are  at  firft  view  mod  captivating  by  the 
 appearance  of  Novelty,  and  in  which  its 
 author  feems  to  have  given  the  reins  to  a 
 luxuriant  imagination,  and  to  have  expa- 
 tiated at  large  in  the  boundleis  regions  of 
 fancy,  will,  upon  a  clofer  examination,  be 
 found  to  contain  as  little  of  novel,  as  they 
 do  of  important  information.  With  re- 
 fpedl  to  the  great  and  momentous  doc- 
 trine 
 
3i8      S   E    Pv   M    O   N     VIII. 
 
 trine  of  a  future  (late,  and  the  condition 
 of  the  foul  after  its  departure  from  the 
 body,  it  muft  indeed  be  acknowledged, 
 that  the  prophet  of  Arabia  has  prefented 
 us  with  a  nearer  profpecl  of  the  invifible 
 world,  and  difclofed  to  us  a  thoufand  par- 
 ticulars concerning  it,  which  the  holy 
 fcriptures  had  wrapped  in  the  moft  pro- 
 found and  myfterious  filence.  But  in  his 
 various  reprefentations  of  another  life,  he 
 generally  defcends  to  an  unneceifary  mi- 
 nutenefs  and  particularity,  which  excites 
 difguft  and  ridicule,  inftead  of  reverence  : 
 and  even  his  moil  animated  defcriptions 
 of  the  joys  of  paradife,  or  the  torments 
 of  hell,  however  ftrong  and  glowing  the 
 colours  in  which  they  are  painted,  are  yet 
 far  inferior  in  point  of  true  fublimity,  and 
 far  lefs  calculated  to  promote  the  interefts 
 of  piety  by  raifing  the  hopes  and  alarming 
 the  fears  of  rational  beings,  than  that  de- 
 gree of  obfcurity  in  which  the  future  life 
 of  the  gofpel  is  ilill  involved,  and  thofe 
 more  general  terms  in  which  its  promifes 
 and  threatnings  are  propoied  to  mankind. 
 Our  holy  religion,  by  the  refurre&ion  of 
 its   great   author,    affords   an  evidence   of 
 
 another 
 
SERMON      VIII.      319 
 
 another  life  peculiar  to  itfelf ;  an  evidence 
 far  more  conclufive  and  fatisfadtory  than 
 any  which  the  Koran  with  all  its  arrogance 
 can  furniflh,  in  fupport  of  this  interefting 
 and  awful  truth.    It  alfo  at  the  fame  time 
 reveals  to  us  every  thing  concerning  the 
 mode  of  our  exigence  in  that  life,  which 
 appears  to  be  in  any  degree  conducive  to 
 our  comfort  and  happinefs  in  the  prefent. 
 Admitting,  however,  that  a  more  particular 
 and  circumftantial  knowledge  of  a  future 
 ftate  than  the  Gofpel  contains,  was  necef- 
 fary  to  the  well-being  of  mankind ;  ad- 
 mitting alfo,  that  the  Koran  has  fupplied 
 this  defect,  and  communicated  this  valua- 
 ble information  to  the  world,  yet  ftill  we 
 may  with  propriety  deny  the  neceflity  of 
 the    Mahometan   revelation.      We    know 
 that  the  impoflor  conftantly  pretended  to 
 have  received  thefe  flupendous  fecrets,  by 
 the  miniftry  of  an  angel,  from  that  eternal 
 book  in   which   the   divine  decrees  have 
 been  written  by  the  finger  of  the  Almighty 
 from   the   foundation   of  the   world  :   but 
 the  learned  enquirer  will  difcover  a  more 
 acceffible,  and  a  far  more  probable  fource 
 from  whence  they  might  be  derived,  partly 
 
 in 
 
32o     SERMON      VIII. 
 
 in  the  wild  and  fanciful  opinions  of  the 
 ancient  Arabs,  and  chiefly ,  in  thofe  ex- 
 hauftlefs  (lores  of  marvellous  and  impro- 
 bable fidion,  the  works  of  the  Rabbins. 
 Hence  that  romantic  fable  of  the  Angel  of 
 Death,  whofe  peculiar  office  it  is  at  the 
 deftined  hour  to  diffolve  tfre  union  betwixt 
 foul  and  body,  and  to  free  the  departing 
 fpirit  from  its  priibn  of  flefh.  Hence  that 
 imaginary,  yet  dreaded  Tribunal,  before 
 which,  when  his  body  is  depciited  in  the 
 grave,  the  trembling  MufTulman,  on  the 
 authority  of  his  prophet,  believes  he  muft 
 appear,  to  render  an  exad  account  of  his 
 faith  and  actions.  Hence  too  the  various 
 defcriptions  of  the  general  Refurredion  and 
 final  Judgement,  with  which  the  Koran 
 every  where  abounds  ;  and  hence  the  vafi, 
 but  ideal  Balance,  in  which  the  adions 
 of  all  mankind  (hall  then  be  impartially 
 weighed,  and  their  eternal  doom  be  af- 
 figned  thc;m  either  in  the  regions  of  blifs 
 or  mifery,  according  as  their  good  or  evil 
 deeds  mall  be  found  to  preponderate.  Here 
 too  may  be  traced  the  grand  and  original 
 out-lines  of  that  fenfual  Paradife,  and  thofe 
 luxurious  enjoyments  which  were  fo  fuc- 
 
 cefsfully 
 
SERMON     VIII.        32I 
 
 cefsfully  employed  in  the  Koran  to  gratify 
 the  ardent  genius  of  the  Arabs,  and  allure 
 them  to  the  ftandard  of  the  prophet.  By 
 proceeding  in  this  manner,  it  might  eafily 
 be  fhewn  how  little  there  is  of  novelty  or 
 originality  in  the  pretended  revelation  of 
 Mahomet ;  but  I  forbear  to  trefpafs  on 
 your  patience  by  multiplying  unneceffary 
 examples.  It  is  fuffieient  to  repeat  what 
 I  have  before  obferved,  that  the  Koran 
 does  not  contain  one  (ingle  do&rine  which 
 may  not  fairly  be  derived  either  from  the 
 Jewifh  and  Chriftian  fcriptures,  from  the 
 fpurious  and  Apocryphal  gofpels  current  in 
 the  eaft,  from  the  Talmudical  legends,  or 
 from  the  traditions,  cuftoms,  and  opinions 
 of  the  Arabians.  The  fame  obfervation, 
 which  I  have  applied  to  the  dodtrines,  may 
 with  fome  few  limitations,  be  likewife 
 extended  to  the  precepts  which  the  Ara- 
 bian legiflator  has  enjoined.  That  the 
 Koran,  amidft  a  various  and  confufed  heap 
 of  ridiculous,  and  even  immoral  precepts, 
 contains  many  interesting  and  inftrudtive 
 leifons  of  morality,  cannot  with  truth  be 
 denied.  Of  thefe,  however,  the  merit  is 
 to  be  afcribed,  not  to  the  feeble  imitation, 
 
 X  but 
 
322      SERMON     VIII. 
 
 but  to  the  great  and  perfect  original  from 
 which  they  were  manifeftly.  drawn.  In- 
 ftead  of  improving  on  the  Chriftian  pre- 
 cepts by  a  fuperior  degree  of  refinement  3 
 inftead  of  exhibiting  a  purer  and  more 
 perfect  fyftem  of  morals  than  that  of  the 
 gofpel,  the  prophet  of  Arabia  has  mife- 
 rably  debafed  and  weakened  even  what  he 
 has  borrowed  from  that  fyftem.  Every 
 duty  which  he  enjoins,  every  precept  which 
 he  enforces,  in  imitation  of  Chrift  and  his 
 Apoftles,  though  it  may  ftill  command 
 fome  regard,  has  yet  loft  much  of  its  na- 
 tive beauty  and  majefty,  and  bears  ftrong 
 and  evident  marks  of  the  impure  and  cor- 
 rupt chanel  through  which  it  has  paffed. 
 Thus,  if  he  fometimes,  in  a  tone  of  au- 
 thority, fummons  his  followers  to  the 
 practice  of  the  various  duties  of  charity  $ 
 if  he  commands  them  to  give  alms,  to  re- 
 lieve the  diftreffed,  to  forgive  injuries ; 
 yet  bafe  and  narrow  is  the  principle  on 
 which  he  enforces  thefe  amiable  virtues, 
 when  compared  with  the  more  liberal  and 
 beneficent  fpirit  of  the  gofpel  of  Jefus. 
 Inftead  of  exercifing  a  vague  and  univerfal 
 charity,  the  difciple  of  Mahomet  is  ex- 
 
 prefsly 
 
SERMON     VIII.      323 
 
 prcfsly  taught  to  confine  his  benevolence 
 to  the  followers  of  the  prophet ;  inftead 
 of  conferring  his  good  offices  on  thofe 
 whofe  faith  Khali  happen  to  differ  from  his 
 own,  he  is  warned  againft  indulging  the 
 tender  weaknefs  of  humanity,  he  is  com- 
 manded to  wage  perpetual  war  with  the 
 guilty  race,  and  to  deem  it  a  meritorious 
 a&  to  extirpate  thefe  enemies  of  his  God 
 from  off  the  face  of  the  earth. 
 
 But  if  fuch  be  the  inferiority  of  the 
 Koran  to  preceding  revelations,  (for  the 
 fame  inferiority  is  obfervable  in  every  other 
 duty  which  it  enjoins)  it  alfo  labours  under 
 a  difadvantage  equally  ftriking  with  refpeft 
 to  the  motives  by  which  thofe  duties  are 
 enforced. 
 
 Though  different  be  the  reprefentation 
 of  the  joys  and  miferies  of  another  life, 
 which  the  Gofpel  and  the  Koran  propofe 
 to  their  refpe&ive  followers,  yet  the  com- 
 mands of  both  reft  ultimately  on  the  fame 
 general  fandlion  of  future  rewards  and  pu- 
 nifhments.  But  the  religion  of  Chrift 
 juftly  afferts  its  fuperiority  over  every  other 
 
 X  2  fyftem, 
 
324     SERMON      VIIL 
 
 fyftem,  whether  true  or  falfe,  by  the  pe- 
 culiar and  animating  encouragements  to 
 obedience  which  it  offers ;  encouragements 
 alike  unknown  to  the  difpenfation  of  Mo- 
 fes,  and  to  the  pretended  revelation  of 
 Mahomet. 
 
 Under  all  the  diftrefTes  of  life,  and 
 amidft  all  the  difficulties  of  his  Chriftian 
 warfare,  the  faithful  difciple  of  Chrift 
 poffeffes  a  refource,  of  which  the  Maho- 
 metan can  form  no  conception,  in  the 
 comfortable  promife  of  divine  grace  to 
 correct  his  errors,  aflift  his  frailties,  and 
 invigorate  his  refolutions. 
 
 The  pious  MufTulman  is  induced  to 
 comply  with  the  various  ordinances  of  his 
 religion,  from  a  refpect  to  the  authority, 
 the  promifes,  and  the  threatnings  of  his 
 prophet  :  but  though  poffefled  alio  of  the 
 fame  incitements  even  in  a  much  higher 
 deeree,  the  obedience  of  the  Chriftian  is 
 ftiii  further  fecured  by  thofe  more  en- 
 gaging and  endearing  motives  of  love  and 
 gratitude  to  a  Redeemer,who  died  to  refcue 
 
 a  guilty 
 
SERMON      VIII. 
 
 325 
 
 a  guilty  world  from  the  double  flavery  of 
 fin  and  death. 
 
 On  the  whole,  then,  the  Koran,  inftead 
 of  fupporting  its  arrogant  pretence  of  being 
 the  grand  ciofe  and  consummation  of  the 
 divine  revelations ;  inftead  of  prefenting 
 us  with  any  improvement  of  the  Law  and 
 the  Gofpel,  appears  in  fa<£t  to  be  the  groffeft 
 corruption  and  perverlion  of  both. 
 
 Under  thefe  circumftances,  to  fuppofe 
 that  it  proceeded  from  the  wife  and 
 benevolent  God,  would  be  to  fuppofe  a 
 manifeft  abiurdity ;  to  invert  the  known 
 order  and  conduct  of  his  providence  ;  and 
 to  make  the  fuller,  and  more  clear,  and 
 perfedt  of  the  divine  difpenfations  prior 
 to,  and  preparatory  of  the  partial,  and 
 obfcure,  and  imperfect. 
 
 But  in  our  application  of  the  second 
 Principle,  which  I  have  affumed,  to  the 
 Koran,  we  fhall  find  charges  of  a  more 
 diredt  and  pofitive  nature  to  objedl  againft 
 it  i  we  fhall  here  remark  the  plainefl,  and 
 
 X  3  the 
 
326     SERMON     VIII. 
 
 the  boldeft  contradictions  to  that  law  and 
 that  gofpel,  which  at  the  fame  time  it 
 every  where  proclaims  to  be  divine  -,  and 
 on  whofe  authority  it  vainly  attempts  to 
 found  its  own  claim  to  divinity.  With 
 refpedt  to  dodtrines,  various  and  irrecon- 
 cileable  are  the  differences  which  might 
 be  pointed  out ;  yet  on  thefe,  though  fuf- 
 ficient  at  once  to  confute  the  pretentions 
 of  Mahomet,  I  at  prefent  forbear  to  in  lift. 
 They  were  perhaps  intentional,  and  adopt- 
 ed in  order  to  promote  more  effectually 
 the  plans  of  intereft  and  ambition  which 
 he  had  concerted. 
 
 But  the  Koran  not  only  fpeaks  a  lan- 
 guage contrary  to  the  fcriptures  in  the  fpe- 
 culative  truths  and  dodtrines  which  it  pro- 
 feffes  to  reveal,  it  alfo  differs  materially 
 with  regard  to  fadts.  A  ftronger,  or  more 
 prominent  example  of  what  I  now  affert, 
 cannot  be  fabmitted  to  your  confideration, 
 than  its  audacious  denial  of  that  plaineft 
 and  moll  important  event  in  all  the  hiftory 
 of  the  gofpel,  the  death  of  Jefus  Chrifl 
 on  the  crofs.  Hear  the  words  of  the  great 
 impcftor  himfelf  on  this  fubjedt,   where 
 
 fpeaking 
 
SERMON      VIII.      327 
 
 fpeaking  of  the  Jews  he  fays,  "  They 
 *'  have  fpoken  againft  Mary  a  grievous 
 "  calumny ;  and  have  faid,  Verily  we  have 
 V  flain  Chrift  Jefus  the  fon  of  Mary,  the 
 Ki  Apoflle  of  God  ;  yet  they  flew  him  not, 
 "  neither  crucified  him,  but  he  was  repre- 
 *'  fented  by  one  in  his  likenefs :  and  verily 
 "  they  who  difagreed  concerning  him, 
 *c  were  in  a  doubt  as  to  this  matter,  and 
 "  had  no  fure  knowledge  thereof,  but  fol- 
 *«  lowed  only  an  uncertain  opinion.  They 
 f«  did  not  really  kill  him  ;  but  God  took 
 **  him  up  unto  himfelf :  and  God  is  mighty 
 "  and  wife."  J 
 
 Mahomet  indeed  was  not  the  firft  to 
 propagate  this  bold  and  extravagant  falfe- 
 hood.  Even  in  the  earlieft  age  of  the 
 church,  whilft  the  blood  of  Chrift  had 
 been  yet  recently  fhed  at  Jerufalem,  there 
 arofe  a  feci  who  with  Angular  effrontery 
 maintained,  that  he  had  fuffered  in  ap- 
 pearance only,  and  not  in  reality ;  and 
 that  the  Jews  and  officers  of  Pilate  had 
 wafted  their  ineffectual  rage  on  an  airy 
 phantom,  who  feemed  to  endure  the  tor- 
 tures which  they  inflidled,  and  at  laft  to 
 
 X  4  expire 
 
 b  Koran,  p.  79. 
 
328      SERMON      VIII. 
 
 expire  on  the  crofs.  But  the  apocryphal 
 gofpel  of  Barnabas,  a  work,  which  items 
 to  have  been  originally  forged  by  heretical 
 Christians,  and  fince  interpolated  to  favour 
 the  views  of  Mahomet  and  his  followers, 
 correfponds  more  exa&ly  with  the  repre- 
 fentation  of  the  Koran.  *We  are  there 
 told,  that  in  the  night  in  which  Jefus  was 
 betrayed,  at  the  inftant  when  the  Jews 
 were  about  to  apprehend  him  in  the  gar- 
 den, he  was  miraculoufly  carried  up  into 
 heaven  by  the  miniilry  of  Angels,  whilft 
 the  traitor  Judas,  taken  fuddenly  in  the 
 fnare  which  himfelf  had  laid,  was  cruci- 
 fied in  his  likenefs  and  his  ftead. 
 
 But  whatever  may  be  the  corrupt  fource 
 from  whence  the  impoflor  derived  fo  pal- 
 pable and  notorious  a  falfliood  ;  whatever 
 be  the  caufe  which  procured  its  admit- 
 tance, whether  ignorance  or  defign,  the 
 argument  is  ft  ill  equally  conclulive  againft 
 the  veracity  of  the  Koran. 
 
 If  additional  proofs  were  neceffary  to 
 refute  the  impious  claim  of  the  Maho- 
 metan  impofture  to   a  divine  original,  I 
 
 might 
 
SERMON      VIII.      329 
 
 might  ftili  further  obferve,  that  it  is  not 
 only  inconfiftent  with  preceding  revela- 
 tions, but  alfo  with  itfelf. 
 
 The  advocates  for  the  Mahometan  caufe 
 labour  indeed  to  obviate  any  objection 
 which  may  be  drawn  from  thefe  glaring 
 contradictions,  by  the  do&rine  of  abroga- 
 tion. God,  fay  they,  in  puriuance  of  the 
 great  plan  of  his  providence  was  pleafed 
 to  command  many  things  in  the  holy  Ko- 
 ran, which  for  wife  and  good  reafons  he 
 afterwards  revoked.  But  not  to  mention 
 the  doubts  and  uncertainty,  which  muft 
 thus  have  been  unavoidably  introduced  into 
 a  revelation,  which  ought  to  be  perfe&ly 
 clear  and  explicit  in  all  that  it  commands; 
 it  is  evident,  that  fuch  a  condudt,  though 
 well  accommodated  to  the  fhifting  policy 
 of  a  capricious  mortal,  is  totally  incompa- 
 tible with  the  eternal  wifdom  of  the  im- 
 mutable God. 
 
 Every  revelation  which  profeffes  to  come 
 from  God,  mould  doubtlefs  be  fuited  to 
 our  apprehenfions  of  his  perfections  ;  but 
 numberlefs  are  the  inftances  in  which  the 
 
 Koran 
 
33o      S   E   R    M    O   N      VIII. 
 
 Koran  either  commands  or  permits  what 
 is  plainly  contradictory  both  to  the  nature 
 of  the  Deity,  and  to  that  original  law  of 
 right  and  wrong  which  he  has  univerfally 
 impreiled  on  mankind.  Indeed  the  general 
 character  of  its  precepts  is  too  itrongly 
 marked,  for  the  moft  inattentive  obferver 
 to  doubt  of  the  origin  from  whence  they 
 flowed.  The  impure  defigns  which  gave 
 birth  to  the  whole  fyftem,  may  be  traced 
 in  almoft  every  fubordinate  part ;  even  its 
 fublimeft  defcriptions  of  the  Deity,  even 
 its  mofl  exalted  moral  precepts,  not  infre- 
 quently, either  terminate  in,  or  are  inter- 
 woven with  fome  proviiion  to  gratify  the 
 inordinate  cravings  of  ambition,  or  fome 
 licence  for  the  indulgence  of  the  corrupter! 
 paflions  of  the  human  heart.  It  has  given 
 a  fandtion  to  fornication,  and  if  any  weight 
 be  due  to  the  example  of  its  author,  it  has 
 juftified  adultery.  It  has  made  war  and 
 rapine  and  bloodihed,  provided  they  be 
 exercifed  againft  unbelievers,  not  only  me- 
 ritorious acts,  but  even  eflential  duties  to 
 the  good  Muffulman  ;  duties,  by  the  per- 
 formance of  which,  he  may  fecure  the 
 conftant  favour  and  protection  of  God  and 
 
 his 
 
SERMON      VIII.     331 
 
 his  prophet  in  this  life,  and  in  the  next, 
 entitle  himfelf  to  the  boundleis  joys  of 
 paradife. 
 
 Thus  has  the  pretended  revelation  of 
 Mahomet  accomplifhed  the  great  end  for 
 which  it  was  defigned,  by  reforming  the 
 corruptions  which  time  and  the  perverfe- 
 nefs  of  human  nature  had  unhappily  con- 
 fpired  to  introduce  into  preceding  revela- 
 tions !  And  thus  fignally  has  it  improved 
 on  the  pure  and  fpiritual  morality  of  the 
 gofpel ! 
 
 From  the  whole  then  of  what  has  been 
 faid,  we  are  juftified  in  concluding,  that 
 the  Koran,  when  confidered  by  itfelf,  in- 
 dependently of  other  revelations,  is  in 
 every  refpedt  unworthy  the  God  of  purity: 
 and  that  when  taken  on  its  own  principle,as 
 grounded  on  the  law  and  the  gofpel,  it  is 
 notorioufly  and  indifputably  falfe. 
 
 If  now  we  apply  the  fame  reafoning  to 
 Chriftianity,  as  fubfequent  to  the  law  of 
 Mofes,  which  we  have  already  applied  to 
 the  Koran,  the  contraft  will  be  found 
 highly  favourable  to  our  religion. 
 
 From 
 
332      SERMON      VIII. 
 
 From  a  view  of  the  nature  and  qualities 
 of  the  Mofaic  law,  we  mall  be  convinced 
 that  it  was  both  partial  and  temporary. 
 The  Jews  were  a  diftindt  clafs  of  people, 
 feparated  from  all  nations  of  the  world, 
 and  prefervcd  from  mixing  with  them  by 
 means  of  certain  rites  and  ceremonies, 
 which  were  evidently  defigned  to  keep 
 this  diilindtion  facred  and  inviolable. 
 
 They  flood  fingle  amongft  mankind, 
 and  bore  on  them  the  vifibie  marks  of  a 
 divine  and  appropriate  defignation.  The 
 general  government  of  Providence  was  (if 
 I  may  fo  exprefs  myfelf )  epitomized  in  the 
 particular  fuperintendence  of  the  Deity  over 
 this  diftinguimed  people  :  it  was  reduced 
 to  a  fcale  more  contracted  indeed,  but  more 
 linking.  The  Jews  flood  forward  to  the 
 world  as  a  proof  tha&there  is  a  God  that 
 judges  the  earth  ;  and  that  he,  whofe  name 
 alone  is  Jehovah,  is  the  mo  ft  high  over  all. 
 They  were  felefted  to  be  the  depofitaries 
 of  thole  holy  records  in  which  the  truths 
 of  God  are  revealed,  and  his  precepts  are 
 
 enforced  : 
 
S   E    Pv    M    O    N      VIII.      333 
 
 enforced  :  and  they  were  ordained  to  be 
 the  means  of  tranfmitting  his  name,  his 
 worfhip,  his  promifes,  and  his  predidions 
 to  future  generations. 
 
 But  as  the  Mofaic  inftitution  was  of  a 
 partial  nature,  fo  was  it  of  a  limited  du- 
 ration. When  its  defign  was  accomplifhed, 
 it  was  of  courfe  to  ceafe.  It  was  admira- 
 bly adapted  to  anfwer  the  ends  for  which 
 it  was  appointed  :  to  imprefs  the  mind 
 with  a  ftrong  fenfe  of  the  divine  unity  and 
 government ;  to  preferve  forne  of  thofe 
 fundamental  truths  of  natural  religion, 
 which  were  either  wholly  denied,  or  grofsly 
 corrupted  by  other  nations ;  to  unfold  the 
 great  defigns  of  providence  and  grace  -y  and 
 thus  gradually  to  prepare  the  way  for  the 
 coming  of  the  Meffiah,  and  to  difpofe  the 
 human  mind  for  the  reception  of  thofe 
 doctrines,  which  it  was  his  peculiar  office 
 to  reveal  to  the  world. 
 
 The  great  and  characleriftical  difference 
 between  the  law  of  Mofes  and  that  of 
 Chrift,   feems  to   be    this.     The   former 
 
 chiefly 
 
334      SERMON      VIII. 
 
 chiefly  refpected  the  profperity  and  inter* 
 efts  of  the  preient  life,  and  t.he  good  order 
 of  a  particular  community,  governed  by 
 laws  peculiar  to  itfelf.     The  latter  princi- 
 pally has  in  view  our  fpiritual  welfare,  and 
 the  intereiT:  of  a  future  and  eternal  ftate ; 
 founded  on  the  relation  in  which  we  all 
 Hand  to  God  as  his  creatures,  and  governed 
 by  precepts  and  motives  fuited  to  our  con- 
 dition as  guilty  and  imperfect,  but  as  ra- 
 tional and  accountable  beings.     The  one 
 was  narrow  and  confined  in  its  view  $  the 
 other  large   and  extenlive  as  the  human 
 race  :  and  as  the  former  was  inftituted  for 
 one  particular  people,  fo  was  it  limited 
 to  a  certain  duration  :  but  the  latter,  as  it 
 refpecls   all   nations,    and   kindreds,    and 
 people,  and  tongues  ;  fo  does  it  refpect  all 
 time.    It  received  its  origin  in  fome  degree 
 from  the  fall ;  and  it  will  endure  to  the 
 final  reftitution  of  all  things.    The  law  of 
 Mofes   was  compofed  of  ordinances   that 
 only  fuited  one  purpofe  :   and  when  that 
 purpofe  was  anfwered,  its  obligation  was 
 at  an  end.    But   the  law  of  Chrift  com- 
 prehends principles  which  fuit  every  pur- 
 pofe of  every  rational  creature  upon  earth  ; 
 
 and 
 
SERMON     VIII.      335 
 
 and  being  adapted  to  the  general  interefts 
 of  mankind,  will  continue  to  be  obliga- 
 tory upofl  thofe  to  whom  it  is  revealed, 
 as  long  as  the  world  endures. 
 
 The  law  of  Mofes,  considered  by  itfelf 
 only,  was   imperfect  and  defective.     Ab- 
 ftra&ed  from  the  reference  which  it  bore 
 to  a  fuller  and  more  fpiritual  difpenfation, 
 it  feems   to  have  been  unworthy  of  the 
 wifdom  and  purity  of  God.    Its  inftitu- 
 tions  were  fuperfluous  and  trifling.     Some 
 of  them  tended  rather  to  fhackle  and  de- 
 bafe,  than  to  exalt  the  mind  ,•  and  to  make 
 religion   the  burthen  of  neceffity,  rather 
 than  the  tribute  of  the  will.     Perfons  of 
 grofs  and  low  ideas,  who  were  unwilling 
 or  unable  to  look  beyond  the  letter  of  the 
 law,  contented  themfelves   with  an  out- 
 ward performance  of  outward  ceremonies; 
 having  warned  their  bodies,  they  thought 
 themfelves  pure  from  their  fins  -,  and  ha- 
 ving prefented  their  offerings  to  the  prieft, 
 flattered  themfelves  with  the  preemption 
 of  having  difcharged  their  duty  towards 
 God.    But  though  the  law  was  imperfect, 
 when  confidered  by  itfelf  \  yet  if  we  view 
 
 it 
 
336      S    E    R    M   O    N     VIIL 
 
 it  in  the  connection  in  which  it  ftands 
 with  a  fuller  and  more  liberal  difpenfation, 
 we  (hall  lee  its  relative  importance  •>  and 
 fhall  adore  that  wifdom,  which  has  fo  dif- 
 poied  the  various  parts  of  the  one  great 
 plan  of  providence  and  grace,  as  to  make 
 them  iliuftrative  of  the  truth,  and  iubier- 
 vient  to  the  ufes  of  each  other. 
 
 It  is  evident  that  the  law  of  Mofes  in 
 its  various  inflitutions  had  a  reference  to 
 fome  future  difpenfation  ;  and  that  from 
 the  GbjedT:  to  which  they  pointed,  they 
 derived  all  their  confequence  and  utility. 
 Abiutions  of  the  body  were  a  fignificant 
 11  and  religions  exercife,  when  they  were 
 performed  with  an  eye  to  the  fanctifi- 
 cation  of  the  heart,  and  the  purifying 
 the  affe&ions  from  natural  or  acquired 
 pollutions.  Sacrifices  and  offerings  were 
 ufeful  and  inftructive  rites,  when  con- 
 fidered  as  evidences  of  the  diuine  dif-  v 
 pleafure  againfl  fin  ;  and  as  bearing  a  re- 
 ference to  the  facrifice  of  the  Mefliah, 
 who,  as  the  prophet  Ifaiah  declares,  was 
 to  be  cut  off',  but  not  for  hhnjelf.    In  him, 
 
 and 
 
SERMON      VIII.      337 
 
 and  the  great  Atonement  made  by  the 
 offering  up  of  his  own  body  on  the  crofs, 
 all  the  facrifices  of  the  law  received  their 
 completion.  It  was  his  death  that  mod 
 clearly  iiluflrated  their  defign  ;  and  as  it 
 explained  their  nature,  it  at  the  fame  time 
 abolifhed  their  ufe. 
 
 The  repetition  of  facrifices  was  a  ftrong 
 and  decilive  proof  of  their  imperfection. 
 The  apoftle  reafons  on  this  fubjecl:  with 
 great  force  and  accuracy  in  the  tenth  chap- 
 ter of  the  epiftle  to  the  Hebrews.  The 
 law,  he  obferves,  being  only  typical  of 
 a  future  difpenfation,  could  have  no  effi- 
 cacy by  itfelf.  It  had  no  abfolute  virtue ; 
 no  independent  merit,  It  could  never  with 
 thofe  facrifices,  which  they  offered  year  by 
 year  continually \  make  the  comers  thereunto 
 ferfeft. 
 
 But  the  comparative  imperfection  of  the 
 law  of  Mofes  will  appear  more  fully  from 
 the  weaknefs  of  its  motives,  when  oppofed 
 to  thofe  of  the  gofpel.  The  promife  of 
 mercy  to  pardon,  and  grace  to  affift,  was 
 not  fo  full  and  explicit,  as  it  was  under 
 
 Y  the 
 
338      SERMON      VIII. 
 
 the  more  benign  difpenfation  of  the  Lord 
 Jefus  :  for   the   law   came  •  by  Mofes,    but 
 grace   and  truth  by  Jefus    Chrijl.     Reli- 
 gion is  generally  characterized  in  the  old 
 teftament  under  the  denomination  of  the 
 fear  of  God ;  and  I  apprehend  the  reafon. 
 to  be  this :   The  Jews   were  accuftomed 
 to  very  awful  reprefentations  of  the  Deity; 
 and  living  under  the  difcipline  of  a  fchooU 
 majier  (as  the  apoftle  calls  the  law)  fear 
 prevailed  beyond  every  other  principle  in 
 their  religious  fervices.  Obje&s  were  dark- 
 ened in  coming  to  them  through  the  veil 
 of  types  and  figures,  the  meaning  of  which 
 was  but  very  gradually  difclofed  even  to 
 the    prophets   themfelves  :    and   that  too, 
 only  in  proportion  to  their  nearer  approach 
 to  the  fullnefs  of  time,  when  their  ulti- 
 mate purpofe  was  to  be  more  illuftrioufly 
 difplayed   in   their  fulfilment   by   Chrift. 
 Obfcurity  always  creates  dread  :  and  when 
 the  divine  Being  was  feen  only  through 
 the  terrible  majefty  of  the  law,  his  attri- 
 butes rather  excited  awful  veneration  than 
 filial  confidence.    But  when  God  was  ma- 
 nifefted  in  the  flefh,  we  beheld  the  glory 
 of  his  perfon  in  the  face  of  his  only  be- 
 gotten 
 
SERMON      VIII. 
 
 339 
 
 gotten  Son  ;  and  we  beheld  it  full  of  grace 
 and  truth. 
 
 The  motives  which  enforced  obedience 
 on  the  Jews,  were  always  adapted  to  their 
 knowledge.  As  the  difcoveries  of  truth 
 opened  on  their  minds,  fo  were  the  privi- 
 leges which  were  connected  with  them 
 proportionably  unfolded.  Neverthelefs,  in 
 the  moft  enlightened  periods  of  the  Jewifh 
 church,  we  find  but  very  few  and  very 
 feeble  traces  of  thofe  fublime  and  endear- 
 ing motives,  by  which  Chriftianity  is 
 adorned  and  recommended. 
 
 The  law  of  Mofes  was  wholly  enfor- 
 ced by  temporal  fan&ions ;  not  that  a  fu- 
 ture ftate  was  unknown  to  the  Jews;  they 
 had  fome  faint  idea,  fome  obfcure  concep- 
 tions of  it  :  but  Mofes  depending  on  a 
 particular  providence  to  accomplish  either 
 what  he  had  promifed,  or  what  he  had 
 threatened,  omitted  to  place  the  do&rine 
 of  a  future  ftate  among  the  direct  and 
 pofitive  fandtions  of  his  law.  The  go/pel, 
 on  the  contrary,  has  brought  life  and  im- 
 mortality to   light.     It   has   difperfed   all 
 
 Y  2  thofe 
 
340     S    E    R    M    O    N      VIII. 
 
 thofe  (hades,  which  h  hung  over  it  as  to 
 render  it  to  the  eye  of  unaiiifted  reafbn,  a 
 fubjeft  of  doubtful  (peculation,  rather  than 
 of  chearful  hope  :  and  has  placed  it  in  a 
 point  of  view,  unknown  even  to  the  fa- 
 voured people  of  God  under  the  law.  It 
 has  reduced  to  a  certainty  what  nature,  at 
 the  fartheft  ftretch  of  its  powers,  could 
 barely  regard  as  a  conjecture;  and  demon- 
 ftrated  as  a  fad:,  what  the  Jews  were  only 
 permitted  to  behold  through  the  obfcure 
 medium  of  types  and  figures,  as  a  diftant 
 probability.  The  clear  difcovery  of  a  fu- 
 ture ftate,  and  the  application  of  it  as  one 
 of  the  great  fanftions  of  religion,  were 
 referved  for  the  gofpel.  Hence  we  are 
 taught  to  regard  man  in  a  higher  and 
 nobler  light,  than  nature  with  all  her 
 boafted  attributes  and  moll:  fplendid  ac- 
 complishments, can  reprefent  him.  We 
 are  taught  to  confider  him  as  the  heir  of 
 immortality  ;  as  made  for  two  worlds ; 
 and  as  qualified  to  aft  in  both,  with  in- 
 creafing  capacities  both  of  moral  improve- 
 ment, and  of  phyfical  happinefs. 
 
 From  thefe  particulars  it  feems  clearly 
 to   follow,    that   the  gofpel  fo  far  from 
 
 being 
 
SERMON      VIII.      341 
 
 being  fuperfluous,  was  in  every  view  highly 
 expedient.  The  world  flood  in  need  of 
 it,  as  a  fyftem  calculated  to  give  general 
 information,  and  diffufe  general  happi- 
 nefs  :  and  to  the  Jews  in  particular  it  was 
 rieceffary,  as  the  confummation  of  their 
 law  in  all  the  great  purpofes  of  its  infti- 
 tution  ;  and  as  fupplying  its  defects  by  the 
 do&rines  it  revealed,  by  the  affurances  it 
 afforded  of  preient  grace,  and  by  the  en- 
 couragements it  held  forth  to  the  attain- 
 ment of  future  and  eternal  glory. 
 
 If  we  apply  the  second  Rule,  we  mail 
 eafily  perceive,  that  the  gofpel  is  in  no 
 refpecl:  contrary  to  the  law  ;  but  that  the 
 new  teflament  is  truly,  what  it  profeffes 
 to  be,  the  end  and  accomplifhment  of 
 the  old. 
 
 The  word  law,  is  in  the  holy  fcrip- 
 tures,  ufed  in  a  variety  of  fenfes.  In  the 
 old  teflament,  and  alfo  in  the  writings  of 
 St.  Paul,  it  frequently  denotes  the  cere- 
 monies of  the  law  of  Mofes,  which  dif- 
 tinguifhed  the  Jewifh  religion,   and  the 
 
 Y  3  Jewifh 
 
342      SERMON      VIII. 
 
 Jewifh  people  from  all  others.  Sometimes 
 it  means  the  moral  law  ;  and  expreffes 
 particularly  that  fyftem  of  precepts  re-' 
 lating  to  our  religious  and  moral  conduct, 
 which  mark  the  bounds  of  our  duty  to 
 God  and  man. 
 
 The  former  was  abolifhed,  when  Jefus 
 came  to  unite  both  Jew  and  Gentile  under 
 one  comprehenfive  and  gracious  difpenfa- 
 tion  ;  the  latter  ftill  continues  in  its  ori- 
 ginal force  ;  for  it  had  not  its  foundation 
 in  any  partial  or  occafional  reafons,  which 
 only  apply  to  a  particular  community,  and 
 are  only  ordained  to  anfwer  a  particular 
 and  temporary  defign  :  on  the  contrary, 
 it  is  clofely  connected  with  the  primitive 
 laws  of  nature,  and  the  unalterable  confti- 
 tution  of  things  :  it  has  its  foundation  in 
 caufes  which  can  never  ceafe  to  operate 
 on  rational  beings,  and  which  are  uni- 
 verfal  and  perpetual.  Be  it,  however,  ob- 
 ferved,  that  Chrifi  came  not  to  dejlroy  the 
 lawy  but  to  fulfil  it.  He  did  not  deftroy 
 even  the  ceremonial  law,  till  he  had 
 fo  fulfilled  the  defign  of  its  inftitution, 
 as  to  render  it  totally  unneceffary.    When 
 
 its 
 
SERMON     VIII.     343 
 
 its  end  was  anfwered,  it  of  courfe  va- 
 nished away.  The  fubftance  being  come, 
 the  fhadow  was  ufelefs.  But  the  abroga- 
 tion of  the  ceremonial  law  did  not  imply 
 any  contradiction  to  its  defign,  nor  did  it 
 throw  the  flighted  reflection  on  the  wif- 
 dom  of  that  God  who  inftituted  it.  It 
 was  only  a  declaration  that  the  law  had 
 anfwered  every  purpofe,  for  which  it  was 
 appointed  j  and  that  its  obligation  ceafed, 
 when  the  reafon  of  its  eftablifhment  was 
 at  an  end.  Our  bleffed  Lord  mod  ftridtly 
 conformed  to  it,  in  order  to  (hew  his  per- 
 fect approbation  of  it.  In  him  it  was 
 compleat;  and  with  him  it  ceafed  for 
 ever. 
 
 But  with  refpeft  to  the  moral  law,  it 
 was  the  great  bufinefs  of  our  Saviour's 
 miniftry  to  illuftrate  and  confirm  it.  He 
 added  no  precept  that  oppofed  it.  He  only 
 cleared  it  from  falfe  gloffes,  and  enforced 
 it  by  flronger  motives.  Hence  the  apoftle 
 argues,  Do  we  make  void  the  law  by 
 faith?  God  forbid— Tea,  we  ejlablijh  the 
 law.  Every  moral  precept,  is  as  obliga- 
 tory now  as  it  ever  was  :  and  Chriftians 
 
 Y  4  have 
 
344      SERMON      VIII. 
 
 have  in  this  refpect  the  fame  rule  to  walk 
 by  as  the  Jews  had.  Thus  the  law  of 
 the  Lord  is  perfect ',  and  his  commandments 
 endure  throughout  all  generations.  It  is 
 the  original  law  written  on  the  heart. 
 It  was  rendered  explicit  by  the  law  of 
 the  decalogue  :  and  the  law  of  the  gof- 
 pel  brings  it  forward  with  additional 
 evidence  and  force.  The  grand  truths 
 of  the  gofpel  were  revealed,  though  ob- 
 fcurely,  in  the  earliefl  periods  of  the 
 world  :  for  the  fame  God  was  the  author 
 of  every  difpenfation  of  true  religion  ;  and 
 he  made  the  one  fo  preparatory  to  the 
 other,  that  the  whole  might  be  one  uni- 
 form and  confident  plan,  worthy  of  his 
 unerring  wifdom,  and  entitled  at  once  to 
 our  grateful  acceptance  and  rational  ap- 
 probation. 
 
 God  promifed  our  firft  parents,  that 
 the  feed  of  the  woman  floould  bruije  the  fer- 
 penfs  head.  He  promifed  the  patriarch 
 Abraham,  that  in  his  feed  all  the  families 
 of  the  earth  JJjouId  be  bleffed.  The  man- 
 ner of  this  divine  difpenfation  has  been 
 different  in  different  periods :  but  the  fame 
 
 fpirit 
 
SERMON      VIII.      345 
 
 fplrit  breathes  in  all ;  and  in  all  the  fame 
 object  is  purfued,  recovery  from  the  guilt 
 and  mifery  of  fin,  through  the  mercy  of 
 God  difplayed  in  a  Mediator. 
 
 This  is  the  bafis  of  the  evangelical  co- 
 venant :  and  this  glorious  doctrine  is  co- 
 aeval  with  revelation.  Before  the  publica- 
 tion of  the  law,  the  knowledge  of  this 
 doctrine  was,  indeed,  very  confined  and 
 obfcure ;  but  ftill  there  are  traces  of  it  in 
 the  earlieft  revelations  :  and  the  patriarchs 
 had  undoubtedly  fuch  impreffions  of  it  on 
 their  minds,  as  laid  a  foundation  for  that 
 faith,  in  confequence  of  which  their 
 names  are  recorded  with  fuch  honour  in 
 the  eleventh  chapter  of  the  epiftle  to  the 
 Hebrews.  Under  the  law  the  great  truths 
 of  the  gofpel,  which  were  amply  to  be 
 revealed  in  future  times,  were  fhadowed 
 forth  in  facrific  rites,  and  other  expreflive 
 ceremonies,  well  adapted  to  anfwer  the 
 purpofes  of  a  preparatory  inftitution. 
 
 Yet  the  law  of  Mofes,  confidered  in  a 
 feparate  view,  made  no  provifion  for  the 
 future  pardon  of  moral  guilt ;  and  afforded 
 
 no 
 
346      SERMON      VIII. 
 
 no  promife  or  hope  of  future  happinefs. 
 But  though  the  covenant  made  with  Mofes 
 for  one  particular  people,  and  for  a  deter- 
 mined period  of  time,  contained  no  gra- 
 cious promifes  of  forgivenefs  in  another 
 life,  yet  the  patriarchs  and  holy  men  of 
 old  were  not  deftitute  of*  fuch  hopes. 
 From  whence  could  thofe  hopes  arife  ? 
 From  whence,  but  from  that  more  general 
 covenant  of  grace,  publifhed  to  Adam 
 immediately  after  his  fall,  renewed  with 
 Noah,  with  Abraham,  with  David  :  the 
 covenant  which  from  them  was  delivered 
 down  to  future  generations  by  uninter- 
 rupted tradition  ;  attefted  by  the  concur- 
 rent evidence  of  the  prophets ;  typified  by 
 all  the  facrifices  throughout  the  world ; 
 and  particularly  amongft  the  Jews  :  and 
 in  the  fullnefs  of  time,  completely  and 
 finally  eftablimed  by  the  coming  of  Jefus 
 Chrift,  who  is  the  great  Mediator  of  this 
 covenant ;  who  fulfilled  on  our  account 
 all  its  conditions  ;  died  to  feal  its  promifes 
 with  his  blood  ;  rofe  again  to  demonflrate 
 the  efficacy  of  his  facrifice ;  and  ever  liveth 
 to  make  interceffion  for  us  ? 
 
 If 
 
SERMON     VIII.      347 
 
 If  I  were  to  purfue  this  fubjecl:  farther, 
 I  might  (hew  you  the  perfeft  coincidence 
 of  the  old  teftament  with  the  new :  but 
 I  have  no  time  for  a  difcuffion  fo  compre- 
 henfive.    It  is  fufficient  to  obferve,  that 
 the  gofpel   does  not  run  counter  to  the 
 law,  fo  far  as  to  render  the  onemcon- 
 fiftent  with  the  other.    Each  was  brought 
 forward  in  its  natural  order,  and  each  is 
 linked  with  the  other  in  the  moll  perfeft 
 agreement.    The  ceremonial  law,  though 
 vacated  by  the  gofpel,  yet  was  not  abo- 
 lished till  its  own  purpofes  were  fully  an- 
 fwered.     The    moral   duties  of  the    law 
 are  enforced  with  additional  fanftions,  and 
 illuftrated   with   additional  evidence.    Its 
 doarines  are  confirmed,  and  explained  m 
 their  full  latitude :  what  was  obfcure,  is 
 made  clear  ;  and  what  was  fore-to.d,  has 
 been  accomplimed.    From  the  whole  then 
 we  infer,  that  there  is  no  inconfiuency 
 between    the    two    difpenfations.     They 
 coalefce  with  each  other,  as  parts  of  the 
 famefyftem;  and,  with  an  exaft  confor- 
 mity to  all  the  defigns  of  providence  in 
 the  natural  and  the  moral  world,  the  more 
 
348      SERMON      VIII. 
 
 obfcure  and  partial  are  preparatory  to  the 
 more  perfect  and  illuftrious.' 
 
 If  we  contemplate  the  gofpel  by  itfelf, 
 and  view  it  in  its  own  light,  we  (hall 
 have  abundant  reafon  to  acjmire  it,  both 
 for  the  purity  of  its  nature,  and  the  ten- 
 dency which  it  has  to  promote  the  in- 
 tercfts  and  happinefs  of  mankind.  It  bears 
 on  it  the  ftamp  of  a  divine  original  ;  and 
 there  is  a  fpirit  which  animates  and  beau- 
 tifies it,  that  mud  ftrongly  prepoilefs  the 
 pious  mind  in  its  favour. 
 
 The  purity  of  the  gofpel  is  indeed  a 
 decifive  evidence  of  the  origin  whence  it 
 proceeded  :  it  is  an  evidence  ever  prefentj 
 ever  legible;  and  which  no  diftance,  whe- 
 ther of  time  or  place,  can  efface.  That 
 purity  is  fuch,  as  we  mould  naturally  ex- 
 pect from  the  fentiments  which  uncor- 
 rup:ed  nature  leads  us  to  form  of  the  di- 
 vine Being.  If  he  had  not  already  vouch- 
 fafed  to  grant  us  a  revelation  of  his  will, 
 with  refpedt  to  our  duty  both  to  him  and 
 to  one  another ;  yet,  if  we  had  reafon  to 
 expecl:  that  he  would  grant  it,  the  cleared 
 
 dictates 
 
SERMON      VIII.      349 
 
 dictates  of  our  judgment,  and  the  nobleft 
 fentiments  of  our  heart,  would  lead  us 
 to  anticipate  the  fame  difplay  of  benevo- 
 lence on  the  part  of  God,  and  the  fame 
 encouragements  to  virtue  among  men, 
 which  we  now  find  in  the  gofpel  of  Jefus 
 Chrift. 
 
 As  it  is  pure,  fo  it  is  perfect.  What- 
 ever is  neceflary  for  us  to  know,  is  difco- 
 vered  by  it :  and  difcovered  too  in  fuch  a 
 manner,  as  to  anfwer  all  the  purpofes  of 
 a  revelation  deiigned  for  general  informa- 
 tion. Speculations  to  exercife  the  inge- 
 nuity and  wit  of  men  are  by  no  means 
 eflentially  connected  with  the  great  bufi- 
 nefs  of  immortality.  A  man  may  be  ac- 
 quainted with  them,  and  not  be  the  bet- 
 ter ;  or  ignorant  of  them,  and  not  be  the 
 worfe.  But  in  the  gofpel  we  have  no- 
 thing fuperfluous,  and  nothing  perplexing. 
 Every  declaration  of  fin  and  duty  ;  every 
 promife  to  engage  us  to  purfue  the  one, 
 and  every  threatning  to  deter  us  from  the 
 other,  are  brought  forward  with  a  preci- 
 iion  and  fimplicity,  which  leave  no  room 
 either  for  the  perverfe  to  cavil,  or  the  im- 
 partial 
 
350     SERMON      VIII. 
 
 partial  to  miftake.  There  is  no  vice,  which 
 it  does  not  detect,  even  within  the  darkeft 
 retreats  of  the  mind.  There  is  no  duty, 
 connected  with  the  glory  of  God,  the 
 welfare  of  our  neighbour,  or  the  true  hap- 
 pinefs  of  ourfelves,  but  what  it  unfolds, 
 and  illuftrates. 
 
 Its  precepts  are  not  only  clear  in  their 
 mode  of  delivery,  and  beneficial  in  their 
 tendency  ;  but  they  are  enforced  by  every 
 motive  that  is  calculated  to  affect  the  heart, 
 and  to  exalt  and  purify  its  affections.  The 
 promife  of  divine  forgivenefs  and  com- 
 paffion  through  Jefus,  and  of  help  and 
 fuccour  through  the  divine  fpirit,  are  of 
 the  moft  foothing  and  engaging  nature  to 
 beings  encompaffed  with  difficulties  of 
 various  kinds  ;  and  expofed  to  moral  weak- 
 neffes  and  tranfgreffions,  which  are  de- 
 grading to  our  nature,  and  deilructive 
 of  our  happinefs.  But  to  infpire  us 
 with  the  full  foul  of  virtue  and  religion, 
 it  carries  our  afpiring  minds  beyond  the 
 contracted  views  of  this  mortal  fcene,  to 
 that   exalted   world  of  fpirits,   where  we 
 
 mail 
 
SERMON     VIII.     3Sl 
 
 fhall  be  for  ever  advancing  in  knowledge 
 and  perfection,  where  every  offence  fin- 
 cerely  repented  of  fhall  be  pardoned,  and 
 every  virtuous  endeavour  accepted  and  re- 
 warded, by  him  who  is  our  mofl  com- 
 paffionate  father,  as  well  as  our  moft  righ- 
 teous judge. 
 
 S  Ell- 
 
SERMON      IX. 
 
 Matt.  VII.  16. 
 Te  Jhall  know  them  by  their  fruits. 
 
 ^HE  characters  3i  the  religions 
 which  Chrift  and  Mahomet  have 
 refpe£tively  founded,  are  not  more 
 different  than  thofe  of  the  nations  which 
 have  embraced  them,  ^rom  the  period 
 of  their  primary  eftablifhment  to  the  pre- 
 fent  hour,  a  different  afpect  feems  to  have 
 belonged  to  them.  Wherever  they  have 
 fpread  themfelves,  they  have  communi- 
 cated their  diftinguifhing  properties  to  the 
 underftandings  and  affections  of  the  people 
 whom  they  have  converted ;  and  in  oppo- 
 fition  to  former  experience,  the  influences 
 
 Z  of 
 
354       SERMON      IX. 
 
 of  climate,  of  government,  and  of  man- 
 ners, have  yielded  to  the  effects  of  reli- 
 gious perfuafion.  The  appearances  they 
 now  give  to  thofe  great  diviiions  of  man- 
 kind among  which  they  are  planted,  form 
 a  mod  flriking  part  of  the  modern  hiftory 
 of  the  world  :  and  the  investigation  of  the 
 caufes  which  produce  thofe  appearances, 
 would  conftitute  one  of  the  moil:  fplendid 
 Subjects  of  political  fpeculation^ven  though 
 it  were  not  at  the  fame  time  one  of  the  mod 
 important  to  the  interefts  of  Christianity. 
 
 The  view  of  mankind,  as  arranged  un- 
 der this  distinction  of  religious  opinion, 
 prefents  to  us  very  lingular  and  permanent 
 oppofitions  of  national  character. 
 
 The  faith  of  Mahomet,  wherever  it  is 
 eftablimed,  is  united  with  defpotic  power. 
 On  the  banks  of  the  Ganges,  and  on  the 
 Shores  of  the  CaSpian,  under  the  influence 
 of  climates  the  moft  unlike,  and  manners 
 the  moft  oppofite,  it  is  Still  found  accom- 
 panied with  Servitude  and  Subjection  :  every 
 free,  and  every  gallant  people  whom  it  has 
 involved  in  the  progrefs  of  its  power,  have 
 
 aban- 
 
SERMON     IX.       355 
 
 abandoned  their  rights  when  they  enlifted 
 themfelves  under  the  banner  of  the  pro- 
 phet, and  have  forgotten  in  the  title  of 
 the  faithful,  the  pride  of  independence  and 
 the  fecurity  of  freedom. 
 
 The  religion  of  Chrift,  on  the  contrary, 
 is  found  to  exift  and  to  flourish  under 
 every  variety  of  political  power.  In  the 
 different  periods  of  its  hiftory  it  has  been 
 united  with  every  form  of  government : 
 and  of  the  nations  among  whom  it  is 
 now  profeffed,  the  molt  general,  and  per* 
 haps  the  mod:  difcriminating  feature  is 
 that  equal  and  courteous  fyftem  of  man- 
 ners, which  has  operated  in  fo  ftriking  a 
 manner  to  limit  the  progrefs  of  tyranny  ; 
 and  which,  even  in  the  few  countries 
 where  defpotifm  is  eftablifhed,  has  ferved 
 to  foften  the  aufterity  of  its  adminiftration. 
 
 The  nations  who  have  embraced  Ma- 
 hometifm,  are  diftinguifhed  by  a  fpirit  of 
 hoftility  and  hatred  to  the  reft  of  mankind. 
 Wherever  it  has  eftablifhed  itfelf,  the  re- 
 lations of  fituation,  of  language,  and  of 
 national  policy,have  been  controuled  by  the 
 
 Z  2  influence 
 
356       SERMON      IX. 
 
 influence  of  religious  enmity.  The  regu- 
 lations which  it  prefcribes  for  the  conduft 
 of  private  life,  have  a  tendency  to  feparate 
 the  Muffulman  from  all  communion  with 
 other  men,  and  all  participation  of  the 
 offices  of  humanity  :  and  in  every  period 
 of  its  hiftory  the  pride,  or  the  jealoufy, 
 which  it  has  infpired,  feems  to  have  re- 
 prefented  the  reft  of  mankind  as  enemies 
 with  whom,  while  they  oppofed  the  pro- 
 phet's power,  it  were  impious  to  converfe, 
 and  whom  it  was  even  meritorious  to  de- 
 ftroy. 
 
 The  character  of  Chriftian  nations  is, 
 on  the  contrary,  marked  by  a  fpirit  of 
 benevolence  and  humanity,  as  new  in  the 
 hiftory  of  mankind,  as  it  is  conducive  to 
 their  welfare.  The  violence  of  national 
 animofity,  of  old  fo  fruitful  a  fource  of 
 diffenfion,  has  given  way  in  a  great  mea- 
 fure  to  the  dictates  of  more  enlarged  hu- 
 manity. Where  the  religion  of  Chrift  has 
 not  always  directed  the  conduct  of  men, 
 it  has  at  leaft  fecretly  influenced  their 
 opinions  ;  and  the  union  of  European 
 nations  in    the  faith   of  the   Gofpel  has 
 
 pro- 
 
S   E   R   M   O    N      IX.       257 
 
 produced  a  general  difpofition  to  cour- 
 tefy  and  humanity,  which  in  oppofition 
 to  every  diftindtion  of  language,  of  man- 
 ners, and  of  national  interefts,  has  united  the 
 various  people  of  whom  it  is  compofed,  in 
 one  firm  and  facred  bond  of  brotherhood 
 and  affe&ion. 
 
 Of  the  nations  who  have  embraced 
 Mahometifm  another  feature  equally  con- 
 fpicuous,  is  a  degree  of  ignorance  ftrangely 
 inconfiftent  with  that  inftindtive  emulation, 
 which  the  improvement  of  neighbouring 
 ftates  ufually  excites  in  the  vanity  of  indi- 
 viduals or  the  policy  of  governors.  Their 
 progrefs  in  fcience,  their  capacity  to  in- 
 vent, and  even  their  willingnefs  to  adopt 
 any  ufeful  or  elegant  arts,  bear  no  propor- 
 tion to  their  zeal  and  activity  in  the  fup- 
 port  of  their  religious  tenets.  Throughout 
 every  country  where  Mahometifm  is  pro- 
 fefled,  the  fame  deep  paufe  is  made  in 
 philofophy  :  and  the  fame  wide  chafm  is 
 to  be  feen  between  the  opportunities  of 
 men  to  improve,  and  their  actual  improve- 
 ment. 
 
 Z  3  Every 
 
358       SERMON      IX. 
 
 Every  hearer  whofe  mind  has  ever 
 glowed  with  the  love  of  learning,  or 
 melted  with  the  feelings  of  humanity, 
 muft  recoil  with  horror  from  the  favage 
 and  brutal  barbarity  of  thofe  Caliphs,  who 
 not  content  with  difcouraging  a  fpirit  of 
 enquiry  among  their  fubjects,  effaced  every 
 yeftige  of  the  knowledge  attained  by  for- 
 mer ages,  and  waged  unnatural  war  againfl: 
 the  mind,  as  well  as  the  arms  of  their 
 fpecies.  The  fuccefs  of  their  efforts  is  as 
 much  to  be  deplored,  as  the  motives  of 
 them  are  to  be  detefted.  For,  as  preju- 
 dice took  deep  root,  and  ignorance  had 
 fbread  through  a  wider  extent,  we  have 
 feen  thofe  maladies  verified  in  Mahometan 
 countries,  which  Tacitus  fo  forcibly  de- 
 fcribes,  while  impending  over  his  own. 
 *< — aTJt  corpora  lente  augefcunt,  cito  extin- 
 "guuntur;  fie  ingenia  ftudiaque  oppref- 
 "  feris  facilius  quam  revocaveris,  Subit 
 "  quippe  etiam  ipiius  inertia?  dulcedo  :  et 
 u  invifa  primo  delidia,  poftremo  amatur." 
 
 Such  is  precifely  the  ftate  of  the  intel- 
 lectual world  among  the  followers  of  Ma- 
 
 *    Praefat.  in  vit.  Agric. 
 
 hornet; 
 
SERMON     IX,       359 
 
 hornet :  knowledge  is  not  only  neglected, 
 but  defpifed ;  not  only  the  materials  of  it 
 are  banifhed,  but  the  very  defire  of  reco- 
 vering and  applying  them  is  totally  extin- 
 guifhed.  Hence  the  bold  fallies  of  inven- 
 tion are  checked,  the  patient  efforts  of 
 induflry  are  unknown  ;  and  they  who  con- 
 tribute not  by  their  own  difcoveries  to  the 
 common  flock,  are  at  the  fame  time  too 
 perverfe  to  adopt,  and  too  proud  to  revere 
 what  has  been  difcovered  by  other  men. 
 The  evil  is,  indeed,  hopelefs,  when  the 
 remedy  itfelf  is  rejected  with  loathing  and 
 contempt :  for  how  can  the  Mahometans 
 emerge  from  that  ignorance,  which  they 
 are  accuftomed  to  confider  as  meritorious  ? 
 What  power  of  reafon  will  be  fufficient 
 to  break  the  magic  fpell  which  now  holds 
 them  in  bondage  to  the  tyranny  of  the 
 defpot,  the  policy  of  the  prieft,  and  the 
 bigotry  of  the  vulgar  ? 
 
 If  the  character  of  Chriftian  nations  on 
 the  contrary  were  to  be  portrayed,  the 
 feature  perhaps  the  moft  diftinguifhing  in 
 it,  would  be  that  intelligence  which  feems 
 in  general  to  pervade  them.    The  fpirit 
 
 Z-4  of 
 
360       S    E   R   M   O   N      IX. 
 
 of  fcience,  indeed,  appears  to  reft  folely 
 with  them.  Though  buried  for  a  time  in 
 the  ignorance  with  which  Europe  was  over- 
 spread by  the  irruptions  of  the  barbarous 
 nations ;  though  long  oppreffed  by  the 
 violence  of  ecclefiaftical  power,  and  the 
 grofsnefs  of  early  fuperftition,  its  flame 
 was  not  altogether  deftroyed.  It  burnt  in 
 fecret  at  leaft,  even  in  the  receffes  of  mo- 
 nadic retirement  j  and  though  too  feeble 
 of  itfelf  to  difpel  the  gloom  that  fur- 
 rounded  it,  yet  was  it  preferved  from  total 
 extinction,  amidft  the  chimerical  conceits 
 of  the  fanatic,  and  the  frivolous  conten- 
 tions of  the  reclufe.  Rekindling  at  laft  in 
 an  age,  in  which  the  human  mind  feemed 
 to  emerge  from  the  darknefs  in  which 
 it  was  involved,  in  which  the  fpirit  of 
 liberty  gave  dignity  and  vigour  to  its 
 exertions,  and  which  the  bounty  of  pro- 
 vidence diftinguifhed  by  difcoveries  the 
 moft  falutary  to  the  human  race,  it  foon 
 attained  its  former  luftre  :  and  no  longer 
 confined,  as  in  earlier  ages,  to  the  opulent 
 or  the  powerful,  it  now  began  to  fpread 
 its  equal  light  over  the  mafs  of  human 
 kind,  and  to   illuminate  thofe  venerable 
 
 forms 
 
SERMON      IX.       361 
 
 forms  of  truth,  of  religion  and  of  free- 
 dom, which  before  were  hidden  from 
 every  vulgar  eye. 
 
 Of  the  reformation,  indeed,  it  may  be 
 faid  without  the  extravagance  of  partiality, 
 or  the  declamation  of  panegyric,  that  no 
 event,  which  either  hiftory  has  recorded, 
 or  philofophy  inveftigated,  has  been  at- 
 tended  with   fo   extenfive   and  aufpicious 
 a  change  in  private  and  public  life,  in  the 
 government  of  nations  and  in  the  manners 
 of  individuals,   in   the   fentiments  of  the 
 higher  ranks  and  the  habits  of  the  lower, 
 in  the  cultivation  of  every  polite  attain- 
 ment which  adorns  the  mind,  and  the  yet 
 greater  improvement   of  every   profound 
 fcience  which  invigorates  and  enlarges  it. 
 The   progreffion  of  knowledge  has  been 
 conftant  in  every  country  where  it  began; 
 the  fpirit  of  enquiry  has,   in   every  age, 
 communicated  itfelf  to  furrounding  nati- 
 ons 5  and  while  our  proficiency  is  fuch  as 
 to  juftify  us  in  boafting  of  difcoveries,  to 
 fome  of  which  former  generations  never 
 reached,  and  to  others  of  which  they  ne-* 
 ver  afpired,  we  have  the  confolation   to 
 
 reflect, 
 
362       SERMON      IX. 
 
 reflect,  that  a  wide  and  unexplored  field 
 ftill  lies  open  for  the  moft  .unwearied  en- 
 deavours and  the  brighteft  talents  :  that 
 our  own  fuccefs  has  indeed  been  fo  rapid 
 as  to  animate  their  emulation,  and  yet 
 that  our  progress  is  hitherto  fo  imperfect, 
 as  to  facilitate,  not  to  preclude  their  moft 
 vigorous  exertions.  In  a  word,  from  this 
 eventful  period  the  fpirit  of  fci^nce  has  been 
 haftening  towards  perfection.  In  every  coun- 
 try diftinguiihed  by  the  Chriftian  name,  its 
 influence  has  been  felt,  and  its  emulation 
 has  been  known.  And  when  we  review 
 mankind  as  inhabitants  of  the  fame  globe, 
 and  mark  the  revolutions  by  which  as  men, 
 or  as  nations,  they  are  diftinguifhed,  the 
 character  of  Chriftian  may  be  determined 
 by  the  fuperior  degree  of  intelligence 
 which  accompanies  and  adorns  it. 
 
 Such  is  the  extreme  diverfity  of  cha- 
 racter to  be  found  among  the  nations  who 
 have  embraced  Mahometifm  and  Chriftia- 
 nity;  and  fuch  the  appearance  which  thefe 
 great  divifions  of  mankind  arTume  under 
 this  diilinclion  of  religious  opinions.  In 
 the  Eaft,  under  the  influence  of  Maho- 
 metan 
 
S   E    R   M   O    N      IX.       363 
 
 metan  belief,  the  human  mind  appears  to 
 have  loft   fomewhat   of  its  capacity  and 
 power  ;  the  natural  progrefs  of  mankind, 
 whether  in   government,  in   manners,  or 
 in  fcience,  has  been  retarded  by  fome  fe- 
 cret  principle  of  private  indolence  or  ex- 
 ternal controul ;  and  over  the  various  na- 
 tions who  have  either  affented  to  the  faith, 
 or  fubmitted  to  the  arms  of  the  impoftor, 
 fome  univerfal,  but  baleful  influence  feems 
 to  have  operated,  fo  as  to  counteract  every 
 diverfity  of  national  character,  and  reftrain 
 every   principle  of  national  exertion*    In 
 the  Weft,   under   the   happy  aufpices  of 
 Chriftianity,  men  appear  to  have  attained 
 a  vigour  in  their  intellectual  exertions,  an 
 extent  in  their  intelledual  purfuits,  and  a 
 fuccefs  in  their  intellectual  cultivation,  ut- 
 terly unknown   in  any   former   period   of 
 their  hiftory.    Their  purfuits,  whether  in 
 fcience,  or  in  art,  have  been  guided  by  a 
 bolder  fpirit,  and  rewarded  with  more  il- 
 luftrious  fuccefs  than  in  any  former  age  of 
 fpeculation.    The  boundaries  which  before 
 feem  to  have  been  impofed  to  the  exer- 
 tions  of  the   human  mind,  and   to   have 
 limited  not  only  the  progrefs  of  genius, 
 
 but 
 
364      SERMON      IX. 
 
 but  even  the  profpects   of  literary  ambi- 
 tion, have  been  extended  or  removed. 
 
 The  regular  motions  and  comparative 
 magnitudes  of  the  celeftial  bodies,  the 
 fimple  but  wonderful  laws  by  which  the 
 material  world  is  regulated  ;  the  inconii- 
 derable  proportion  which  the  earthly  and 
 folar  fyftems  bear  to  the  vaft  and  glorious 
 works  of  omnipotence,  hold  a  diftinguifhed 
 rank  in  the  fuperiority  of  modern  over 
 ancient  philofophy.  The  origin  and  com- 
 bination of  our  ideas,  the  diftindt  offices 
 and  mutual  connections  of  our  mental  fa- 
 culties, the  primary  and  unalterable  foun- 
 dations of  morality,  and  the  dependence 
 of  its  various  modes  on  collateral  and  ad- 
 ventitious circumftances,  have  been  in- 
 veftigated  with  unwearied  diligence,  and 
 explained  with  the  niceft  precifion.  To 
 thefe  abdrufe  and  yet  fublime  fpeculations, 
 we  may  add  the  difcovery  of  printing ;  an 
 event  more  interefting,  perhaps,  than  any 
 other  inventions,  however  profound  be  their 
 principles,  and  however  extenfive  their  ap- 
 plication :  for  by  this  difcovery  knowledge 
 is   fpread  through   a  wide  extent,   every 
 
 ufeful 
 
SERMON      IX.       365 
 
 ufeful  or  ingenious  effort  of  the  under- 
 ftanding  is  preferved  as  a  model  for  imita- 
 tion, or  an  incentive  to  improvement. 
 Above  all,  an  impregnable  barrier  feems 
 to  be  fixed  againft  the  return  of  general 
 ignorance  and  barbarifm,  and  thofe  dread- 
 ful revolutions  which  have  fometimes  fwept 
 away  the  labours  of  former  ages,  and 
 plunged  even  enlightened  nations  into  fud- 
 den  and  hopelefs  darknefs. 
 
 But  the  refearches  of  Chriftian  nations 
 have  not  been  confined  only  to  thofe  to- 
 pics which  merely  exercife  curiofity,  or 
 excite  admiration ;  on  the  contrary,  utility 
 has  been  united  with  truth,  as  well  in  the 
 ftudies  of  the  few,  as  in  the  experience 
 of  the  many.  To  the  affairs  of  men,  as 
 well  as  to  the  abftra&ions  of  philofophy, 
 the  fpirit  of  fcience  has  among  ourfelves 
 been  applied  :  the  principles  of  govern- 
 ment and  the  rights  of  men  have  been 
 afcertained  ;  the  limits  of  power  and  obe- 
 dience have  been  defined  ;  and  the  rights 
 of  nations,  no  longer  repofed  upon  the 
 infecure  foundation  of  habit  or  opinion, 
 have   under  the  influence  of  philofophy 
 
 acquired 
 
366      SERMON      IX. 
 
 acquired  the  clearnefs  of  demonftration> 
 and  the  firmneis  of  principle.  Since  the 
 sera  of  their  improvement,  the  nations  of 
 Chriftianity  have  emulated  each  other  in 
 their  progrefs  towards  refinement.  The 
 mod:  honourable  triumphs,  and  the  mod 
 favourite  fubjects  of  congratulation,  have 
 been  thofe  of  learning  and  fcience  ;  and 
 the  glory  mod  ardently  coveted  and  molt 
 readily  beftowed,  has  been  that  of  diffe- 
 minating  truth  and  knowledge  amongft 
 mankind.  Every  fucceeding  age  has  mark- 
 ed the  increafe  of  their  acquifitions  and 
 the  extenfion  of  their  views.  The  flame 
 of  fcience,  when  once  kindled,  has  per- 
 vaded every  defcription  of  men,  among 
 whom  Chriftianity  has  been  known  ;  and 
 nations  who  were  once  fevered  from  the 
 knowledge  of  the  world  by  the  ignorance 
 and  barbarity  in  which  they  were  involved, 
 have  now  rifen  into  diftinction,  and  af- 
 fumed  their  place  among  the  enlightened 
 divifions  of  mankind. 
 
 Through  the  whole  fcheme  of  his  mo- 
 ral government  the  Deity  has  connected 
 by  fecret  ties  the  future  and  prefent  in- 
 
 terefts 
 
SERMON      IX.      367 
 
 terefts  of  men  ;  and  confequently  has  made 
 the  efforts  of  human  wifdom  the  inftru- 
 ments  of  a  wider  and  more  vigorous  effi- 
 cacy to  his  own  extraordinary  interpo- 
 fitions. 
 
 In  various  degrees,  indeed,  and  under 
 various  circumftances,  the  vices  and  the 
 virtues,  the  ignorance  and  the  knowledge 
 of  men  are  fubfervient  to  his  unfearchable 
 purpofes.  They  form  a  part  of  one  great 
 and  folid  chain  which  our  reafon  cannot 
 meafure ;  and  long  after  their  efficacy 
 feems  to  be  exhaufted,  we  are  led  to  trace 
 their  neceffary  connection  with  events  very 
 remote  in  time,  and  very  diffimilar  in 
 kind.  When  the  gofpel  was  introduced 
 into  the  world,  the  difpenfations  of  hea- 
 ven were  moft  of  them,  fupernatural ; 
 and  confidently  with  the  mode  of  pro- 
 cedure at  this  juncture,  the  foolifo  things  of 
 the  world  were  appointed  to  confound  the 
 wife.  But  the  propriety  of  this  appoint- 
 ment is  evinced,  and  its  very  fuccefs  con- 
 firmed by  a  fubfequent  ftate  of  things,  in 
 which  extraordinary  meafures  are  no  longer 
 requifite  :    and    thus    with    a   confidence 
 
 which 
 
368       S   E    R   M    O   N      DC 
 
 which  marks  every  fucceffive  ftage  of  God's 
 defigns,  as  they  gradually  unfold  them- 
 felves  to  our  view,  the  gofpel  was  left  to 
 be  eftablifhed  and  diffeminated  by  thofe 
 moral  caufcs,  by  which  the  vifible  courfe 
 of  things  is  regulated.  We  therefore  not 
 only  admit  that  the  Deity' does,  but  we 
 infer  from  every  known  principle  of  moral 
 fitnefs,  that  he  would  fupport  the  gofpel ; 
 and  draw  out  the  full  effects  which  it  is 
 capable  of  producing,  by  the  aid  of  fe- 
 condary  and  human  means,  by  learning, 
 by  civilization,  and  government,  to  the 
 improvement  of  which  the  gofpel  itfelf 
 has  indirectly  contributed. 
 
 From  thefe  obfervations  we  may  fee  the 
 confummate  propriety  of  thofe  different 
 means  which  God  employs  in  different 
 fituations  of  things  to  carry  on  the  fame 
 general  delign,  fometimes  ufing  preterna- 
 tural and  fometimes  natural  means,  fome- 
 times working  by  the  weaknefs  of  man 
 and  fometimes  by  his  ftrength  -,  and  always 
 acting  for  the  nobleft  ends,  by  means  the 
 moft  proper. 
 
 Every 
 
SERMON      IX.       369 
 
 Every  new  religion  muft  be  fuppofed  to 
 counteract  the  reigning  prejudices  and  vices 
 of  the  times ;  and  confequently  no  objec- 
 tion arifes  againft  its  credibility,  from  the 
 evils  to  which  it  for  a  time  expofes  thofe 
 perfons  who  have  the  honefty  to  profefs, 
 and  the  courage  to  diffufe  it.  But  when 
 the  fame  religion  is  once  eftablithed,  a 
 fpecies  of  proof  is  required,  the  very  re- 
 verfe  of  that  which  was  before  neceffary. 
 
 On  the  firft  appearance  of  the  gofpel, 
 we  find  the  evidence  of  it  in  the  patience 
 of  thofe  who  encountered  every  temporal 
 evil  for  its  fake.  During  the  continuance 
 of  that  gofpel  in  the  world  at  large,  we 
 obtain  other  evidences  of  its  divine  ori- 
 ginal, by  the  mare  it  has  in  promoting 
 the  temporal  good  of  thofe  who  profefs  it. 
 
 When  therefore  any  religion  is,  as  it 
 were,  incorporated  with  the  ordinary  pro- 
 vidence of  God  in  his  moral  government, 
 the  credibility  of  it  may  in  a  great  meafure 
 be  determined  by  its  adtual  and  vifible  in- 
 fluence on  the  welfare  of  mankind.  Though 
 A  a  ultimately 
 
37o       SERMON      IX. 
 
 ultimately  directed  to  higher  ends,  it  is 
 ftill  relative  to  the  conftitution  and  cir- 
 cumftances  of  man ;  and  as  its  beft  evi- 
 dence muft  arife  from  the  conformity  it 
 has  to  the  attributes  of  the  Deity,  it  is 
 difficult  to  conceive  how  any  religion  can 
 be  fuppofed  to  derive  its  origin  from  him, 
 which  is  hoftile  to  the  temporal  happinefs 
 of  thofe  to  whom  it  is  given.  The  being 
 whom  it  is  the  objed:  of  his  gracious  will 
 to  blefs  in  a  future  exiftence,  it  feems  not 
 confiftent  with  his  wifdom  to  opprefs,  or 
 deceive  in  the  prefent.  Much  therefore 
 would  thofe  doctrines  want  of  their  beft 
 evidence,  which,  while  they  pretended  to 
 minifter  to  the  future  welfare  of  mankind, 
 were  inftrumental,  now,  only  in  their  de- 
 gradation or  their  ruin. 
 
 Whether  in  the  nature  of  the  Maho- 
 metan and  Chriftian  religions  there  be  any 
 permanent  caufes  of  this  diverfity  in  their 
 effects,  affords  a  fubjedt  of  very  important 
 and  ferious  inveftigation  :  and  if  it  can  be 
 fhewn,  that  the  one  is  naturally  deftruc- 
 tive  of  the  great  principles  of  human  wel- 
 fare, and  the  other  as  naturally  conducive 
 
 to 
 
SERMON      IX.       37I 
 
 to  them,  it  is  to  be  prefumed  that  no  mean 
 confirmation  will  thus  arife  of  their  re- 
 fpective  falfehood  and  truth. 
 
 The  immediate  end  of  religion,  is  to 
 prepare  mankind  for  a  future  ftate ;  but  in 
 the  profecution  of  this  end,  there  is  a  col- 
 lateral effect,  which  it  unavoidably  ,  has 
 upon  the  temporal  character  of  man.  The 
 doctrines  which  it  teaches,  and  the  precepts 
 which  it  prefcribes,  while  they  are  relative 
 to  the  divifion  of  his  Intellectual  and 
 Moral  Powers,  affect  alfo  their  nature 
 and  extent :  hence  that  religion  will  moft 
 effectually  conduce  to  the  welfare  of  man, 
 which  moft  invigorates  and  enlarges  thefe 
 capacities  of  his  mind. 
 
 First.  The  influence  of  religious  per- 
 fuafion  muft  always  be  great  either  in  im- 
 proving, or  contracting,  the  Faculties  of  the 
 Understanding.  Opinions  which  are  the 
 firft  received  and  the  laft  parted  with, 
 which  are  united  with  all  the  hopes  and  all 
 the  fears  of  humanity  ;  which  among  the 
 
 A  a  2  great 
 
372      SERMON      IX. 
 
 great  rriafs  of  mankind  are  feldom  doubted 
 of,  and  feldom  are  corrected  ;  cannot  be 
 fuppoied  to  be  indifferent  in  their  effe&s 
 upon  the  mind.  The  under/landing  is 
 equally  fubject  to  habits,  with  our  other 
 powers  -,  and  according  to  tfye  manner  in 
 which  it  has  been  exercifed,  or  to  the 
 reach  and  extent  which  it  has  acquired  in 
 its  common  exercifes,  will  be  its  exertion 
 and  character  in  every  other  employment. 
 The  votary  of  a  weak  or  narrow  fuperfti- 
 tion,  which  exhibits  its  Gods  in  the  fhape, 
 and  endows  them  with  the  pafiions  of 
 mankind  ;  he  whofe  mind  has  been  accuf- 
 tomed  to  no  higher  forms  of  excellence, 
 and  to  no  brighter  objects  of  contemplation 
 than  the  doctrines  which  fuch  a  religion 
 affords,  cannot  eafily  be  imagined  to 
 poflefs  an  understanding  much  elevated 
 or  improved  ;  and  will  not  carry  to  other 
 employments  that  liberal  and  enlightened 
 fpirit  which  rational  fpeculations  excite  and 
 confirm.  So  far  as  the  influence  of  its  truths 
 upon  his  understanding  extends,  his  religion 
 will  tend  to  contract  it ;  the  difficulties 
 which  oppofe  its  progrefs  will  be  fo  far 
 
 increa- 
 
S    E    R    M    O    N      IX.       373 
 
 increafed,  as  its  former  habits  have  blinded 
 or  weakened  it ;  and  amidft  this  general 
 depreffion,  it  can  only  refume  its  powers, 
 when  fome  unufual  and  important  concern 
 calls  them  forth,  and  leads  them  beyond 
 the  limits  which  had  been  formerly  im- 
 pofed  to  them.  A  religion,  on  the  contrary, 
 which  exhibits  fublime  objects  of  contem- 
 plation ;  which  arrays  its  Deity  in  every 
 poflible  excellence;  and  which  mingles 
 none  of  the  infirmities  of  man  with  the 
 perfections  of  heaven ;  may  naturally  be 
 fuppofed  to  improve  and  to  exalt  the  hu- 
 man underftanding.  By  giving  it  in  its 
 common  and  permanent  employments  an 
 object:  of  tranfcendental  excellence  and 
 magnitude,  by  accuftoming  it  to  high 
 ideas  of  wifdom  and  perfection,  it  mull 
 even  infenfibly  have  an  influence  in  (lamp- 
 ing a  fimilar  character  on  all  its  exertions; 
 and  while  to  the  mind  and  views  of  the 
 philofopher  it  affords  a  portion  of  the 
 fame  fublimity  and  fpirit,  to  the  common 
 habits  of  opinion  alfo  it  communicates 
 fomewhat  of  the  fame  extent,  and  marks 
 with  bolder  features  the  general  character. 
 
 A  a  3  But 
 
374       SERMON      IX. 
 
 But  the  great  influence  of  religious  opi- 
 nion upon  the  powers  of  the  human  un-  , 
 demanding,  arifes  from  the  information 
 which  it  gives  to  man  of  his  nature  and  end. 
 All  excellence  is  relative  to  tjie  fituation  in 
 which  it  is  fhewn  ;  and  before  any  kind  of 
 ambition  can  be  excited,  it  is  firfl  necef- 
 iary  to  know  what  it  is  that  ambition  can 
 attain. 
 
 In  the  ordinary  bufinefs  of  life  the  ex- 
 ertions of  mankind  are  proportioned  to 
 the  probability  of  fnccefs.  No  greater  in- 
 duftry  is  exerted,  and  no  greater  variety 
 of  intelligence  acquired,  than  what  feems 
 neceffary  for  the  ftation  in  which  it  is  pro- 
 bably to  be  brought  into  ufe.  The  differ- 
 ences of  fortune  and  condition  thus  in  a 
 very  obvious  manner  affefl:  the  capacities, 
 or  acquifitions  of  the  mind.  The  pofleffor 
 of  rank  and  opulence,  who  is  raifed  by 
 fortune  to  the  higher  conditions  and  the 
 greater  duties  of  life,  feels  himfelf  called 
 upon  for  wider  views  and  more  liberal  ac- 
 complifhments  than  the  generality  of  man- 
 kind :  and  if  he  pofieffes  the  common  am- 
 bition 
 
S   E   R   M   O   N      IX.       375 
 
 bition  of  his  ftation,  he  will  proportion 
 his  efforts  to  the  opportunities  which  are 
 offered  to  him,  and  to  the  expectations 
 which  are  formed  of  him.  The  poor 
 man,  on  the  contrary,  concerning  whom 
 no  fuch  expectations  are  entertained,  and 
 whofe  life  is  probably  to  be  paffed  in  do- 
 meftic  duties  and  corporeal  labour,  as  na- 
 turally accommodates  his  mind  to  the  fitua- 
 tion  in  which  he  is  to  act ;  and  feldom  is 
 folicitous  about  any  acquifitions  either  of 
 knowledge  or  of  virtue,  which  are  not 
 demanded  by  his  condition  :  and  thus  the 
 inequalities  of  rank  and  of  fortune,  which 
 are  produced  by  the  improvements  of  fo- 
 ciety,  have  a  natural  and  obvious  tendency 
 either  to  exalt,  or  to  deprefs  the  capacities 
 of  their  poffeffors,  and  to  adapt  all  their 
 exertions  to  the  fituation  in  which  they 
 are  to  be  employed.  It  is  in  the  fame  man- 
 ner that  religion  operates  on  the  mind 
 of  man.  From  religion  only  he  learns 
 what  are  the  final  views  and  expectations 
 of  his  being;  for  what  purpofehis  mental 
 powers  were  given  •>  to  what  ends  they 
 lead  ;  and  what  higher  degrees  of  excel- 
 lence   they   may  yet    receive.     He  will, 
 
 A  a  4  there- 
 
376       S    E    R    M   O   N      IX. 
 
 therefore,  be  led  to  accommodate  his  am- 
 bition and  his  defires  to  the  fenfe  he 
 poffeffes  of  his  nature.  The  confcioufnefs 
 of  greater  capacity  for  virtue,  will  be 
 attended  with  a  ftronger  fenfe  of  obliga- 
 tion to  become  virtuous. 
 
 # 
 
 To  the  poor  native  of  unenlightened 
 countries,  what  motives  can  his  religion 
 afford  to  excite  the  ardour,  or  the  activity 
 of  his  mind  ?  The  fervice  of  Deities  little 
 elevated  above  the  rank  of  man,  cannot 
 much  improve  his  opinion  of  the  confe- 
 quence  of  his  being,  or  animate  his  de- 
 fire  of  their  favour ;  and  a  long  Futurity 
 to  be  pafied  in  the  fame  occupations  which 
 now  engage  him,  or  in  the  narrow  circle 
 of  animal  enjoyment,  cannot  produce  in 
 hirn  any  higher  conceptions  of  the  dignity 
 of  his  nature,  or  animate  him  to  the  exer- 
 tion of  any  other  powers,  than  thofe  that 
 are  to  be  employed  in  the  life  for  which 
 he  thinks  himfelf  deftined.  Little  raifed 
 in  his  purfuits  above  animal  life,  he  will 
 have  fomething  contracted  and  abjed:  in 
 all  his  hopes.  He  fees  before  him  an  in- 
 diftind:  profpedt  of  happinefs  in  corporeal 
 
 indul- 
 
SERMON      IX.       377 
 
 indulgence,  or  indolent  repofe :  he  there- 
 fore is  prompted  by  inftinc~t,  and  directed 
 even  bv  reafon,  to  accommodate  himfelf  to 
 this  deftiny  of  his  nature ;  and  he  thinks 
 it  folly  and  delufion  to  difquiet  himfelf 
 about  any  higher  purfuits  than  thofe  in 
 which  Eternity  feems  to  be  engaged.  No 
 views  of  mental  improvement  have  ever 
 dawned  upon  his  mind  ;  and  he  leaves  the 
 world,  as  he  entered  it,  ignorant  of  all 
 the  nobler  capacities  of  his  nature,  and 
 uninftructed  in  the  dignity  of  his  being 
 by  thofe  religious  encouragements  and  af- 
 fiflances,  which  alone  could  inftrucl:  him. 
 
 How  different  is  the  influence  of  en- 
 lightened religion  ?  Taught  by  this,  man 
 becomes  acquainted  with  the  character  of 
 his  being.  Regarding  himfelf  no  longer 
 as  the  grovelling  inhabitant  of  earth,  he 
 extends  his  hopes  beyond  the  reach  of 
 animal  enjoyment.  He  finds  himfelf  def- 
 tined  to  immortal  life  ;  he  feels  him- 
 felf endued  with  the  capacity  of  eternal 
 happinefs.  To  this  fublime  end  his  mind 
 aimoft  involuntarily  endeavours  to  fit  itfelf. 
 His   imagination,  his   underfianding,   his 
 
 heart 
 
378       S   E   R   M   O   N      IX. 
 
 heart  affume  new  energy  and  extent,  as 
 they  are  employed  on  fo  boundlefs  a  fcene. 
 And  while  he  looks  forward  to  thofe  bright 
 profpects  which  religion  unfolds  to  his 
 view,  fentiments  of  confcious  dignity  in- 
 finuate  themfelves  into  his  mind,  fo  as  to 
 purify  his  tafle,  and  exalt  his  defires  above 
 the  grofs  and  fleeting  pleafures  of  this  ter- 
 reftrial  ftate. 
 
 It  requires  no  uncommon  effort  of  fa- 
 gacity  to  difcover  the  wide  difference  that 
 fubfifts  between  the  religions  of  Maho- 
 met and  Chriffc  in  their  influence  on  the 
 conceptions  of  the  imagination,  and  the 
 direction  of  the  appetites.  The  doctrines 
 which  the  prophet  of  Arabia  has  taught 
 concerning  the  divine  perfections,  too  fre- 
 quently accord  with  the  lowed  ideas  of 
 the  human  mind;  and  though  they  are  at 
 times  illuminated  by  fublime  or  magnifi- 
 cent images,  yet  many  of  the  fuppofed 
 beauties  of  the  Koran  confifl  rather  in  the 
 brilliancy  of  the  language  than  in  the  ma- 
 jefly  of  the  thought.  How  much  Maho- 
 met was  indebted  to  the  writings  of  the 
 Prophets  and   of  the  Evangelifts,  for  the 
 
 greater 
 
S   E   R  M   O   N     IX.        379 
 
 greater  part  of  what  is  fublime  or  beautiful 
 in  his  theology,  his  compofitions  declare: 
 but  with  this  facred  and  hallowed  imagery- 
 he  blended  the  impure  fuperftitions  and 
 grofs  conceptions  of  his  countrymen.  For 
 the  wild  profufion  and  incongruous  mix- 
 ture of  abfurdity  and  fenfe  which  pervade 
 his  writings,  it  is  fcarcely  poffible  to  ac- 
 count on  any  other  fuppofition  than  the 
 natural  incapacity  even  of  the  wifeft  man 
 to  form  upon  every  fubjeft,  and  to  pre- 
 ferve  upon  every  occafion,  juft  and  con- 
 fident notions  of  the  divine  perfections. 
 
 In  what  glowing  colours  is  the  great- 
 nefs  of  the  Deity  difplayed  almoft  in 
 the  commencement  of  the  Koran  ?  And 
 with  what  zeal  does  the  imagination  go 
 along  with  defcriptions,  which  feem  fo 
 fuited  to  the  fupreme  dignity  of  his  nature, 
 and  the  glorious  excellence  of  his  works  ? 
 Yet  hardly  is  this  enthufiafm  excited  be- 
 fore all  the  ardours  of  the  mind  are  re- 
 preffed,  when  we  find  this  fublime  Being 
 defcend  to  the  meaneft  and  mofi  contemp- 
 tible employments^  prefcribing  laws  which 
 niinifter  more  to  the  appetites  than  to  the 
 
 interefts 
 
38o       S    E    R    M   O    N      IX. 
 
 interefts  of  men;  and  regulating  with  the 
 fame  care  at  one  moment  the  order  of  fe- 
 cret  and  impure  enjoyment,  and  in  the 
 next  the  difcipline  in  which  men  are  to  be 
 trained  for  eternity. 
 
 * 
 In  the  compofition  of  the  fanatical  im- 
 poftor  credulity  is  often  intermixed  with 
 craft.  The  fervors  which  are  at  firft  af- 
 fumed  voluntarily  and  infidioufly,  return 
 by  a  kind  of  mechanical  force  :  in  procefs 
 of  time  the  glow  of  his  fancy  and  the 
 tumult  of  his  pafiicns  are  no  longer  arti- 
 ficial but  real  :  and  in  this  laft  ftage  of 
 depravity  combined  with  folly,  the  enthu- 
 fiaft  is  infeparably  blended  with  the  hy- 
 pocrite in  the  whole  mafs  of  character; 
 and  in  the  fame  action  we  may  difcover 
 the  wilinefs  of  the  one,  and  the  weaknefs 
 of  the  other.  Hence  the  inconfiftencies 
 of  Mahomet  are  to  be  afcribed,  partly  to 
 cunning  in  accommodating  his  doctrines  to 
 the  prejudices  of  other  men,  and  partly 
 to  fanaticifm,  which  prevented  him  from 
 controuling  the  impetuous,  but  uncertain 
 fallies  of  his  own  mind. 
 
 Hence 
 
S   E   R   M   O    N      IX,       381 
 
 Hence  the  God  of  Abraham  and  of 
 Mofes,  the  incompreheniible  Being,  who, 
 in  the  language  of  Ifaiah,  liveth  from  eter- 
 nity to  eternity,  is  aflbciated  with  the  grofs 
 and  limited  attributes  of  Eaftern  idolatry; 
 and  the  altar  which  is  erected  to  the  Father 
 of  univerfal  nature,  is  commanded  to  be 
 approached  with  the  flaviili  rites  of  a  ti- 
 morous and  abject  fuperftition. 
 
 Of  that  Eternity,  the  reprcfentation 
 of  which  forms  fo  great  a  part  of  every 
 religion,  the  ideas  which  Mahomet  has 
 given,  are  not  more  pure  or  more  con- 
 tingent. Of  fuch  a  fyftem  of  opinions, 
 fo  perplexed  by  inconfiflency,  and  fo  de- 
 bafed  by  impurity,  the  effect  upon  the 
 mind  is  obvious.  Though  all  men  pro- 
 bably can  feel  the  fublimity  of  thofe  de- 
 fcriptions  which  fometimes  occur,  yet  the 
 impreflion  is  momentary  :  but  the  appre- 
 henfions  which  are  entertained  of  the 
 Deity  from  his  agency,  and  the  conceptions 
 which  are  formed  of  Futurity  from  its  em- 
 ployments, are  permanent.  The  beauties 
 of  the   Koran  may  captivate  the  fancy; 
 
 but 
 
382       SERMON      IX. 
 
 but  its  errors  at  once  delude  the  judg- 
 ment, degrade  the  fpirit,  and  pollute  the 
 affections.  How  can  the  follower  of  Ma- 
 homet, therefore,  feel  any  enlargement 
 given  to  his  understanding  from  reprefen- 
 tations  of  a  Deity,  who  though  fometimes 
 eloquently  or  magnificently  defcribed,  is 
 yet  familiarized  to  his  apprehenlion  in  the 
 character  of  an  impure  or  capricious  being  ? 
 How  can  he  be  excited  to  the  exercife  or 
 improvement  of  the  higher  powers  of  his 
 nature,  by  the  views  which  his  religion 
 affords  him  of  a  Futurity  in  which  thefe 
 powers  feem  to  be  unemployed;  in  which 
 the  enjoyments  of  animal  pleafure  form  a 
 great  part  of  the  reward  affigned  to  virtue; 
 and  to  the  relifh  of  which  no  other  pre- 
 paration feems  neceffary,  than  to  affimilate 
 the  mind  to  an  ambition  as  limited,  and 
 to  defires  as  impure  ? 
 
 Though  the  exiftence  of  a  Deity  has 
 been  admitted  as  well  in  the  darkeft  as  the 
 moft  enlightened  ages  ;  and  though  it  is 
 equally  fupported  by  the  teftimony  of  tra- 
 dition and  the  authority  of  reafon ;  yet  the 
 ideas   entertained  of  his    attributes   have 
 
 been 
 
SERMON      IX.       383 
 
 been  much  diversified  by  various  caufes  in 
 the  conftitution  of  men's  minds,  or  in  the 
 circumftances  of  their  fituation.  The 
 Northern  nations,  fierce  and  unpolifhed  in 
 their  manners,  affailed  by  the  feverities  of 
 an  inclement  iky,  and  habituated  to  the 
 contemplation  of  dreary  waftes  or  rugged 
 mountains,  have  arrayed  their  deities  in 
 every  terrible  quality.  Among  the  inha- 
 bitants of  the  Eaft,  whofe  tempers  feem  to 
 be  cart  in  a  fofter  mould,  and  whofe  fenfes 
 are  accuftomed  to  more  delicate  and  more 
 beautiful  profpeils  of  nature,  the  charac- 
 ters of  their  Gods  wear  a  lovelier  afpedr. 
 The  fame  propenlity  in  the  worfhipper  to 
 affimilate  the  objed:  of  his  worfhip  to  his 
 own  ruling  paffions,  or  his  own  favourite 
 tenets,  may  be  traced  through  individuals 
 and  feds.  The  God  of  the  benevolent 
 man  is,  in  his  contemplation,  furrounded 
 with  the  mild  luflre  of  benevolence :  the 
 God  of  the  malignant  is  fcen  only  with 
 frowns  of  difpleafure,  and  armed  with  the 
 thunderbolt  of  vengeance.  In  the  Deity 
 of  Zeno  we  perceive  much  of  the  fullen 
 dignity  and  harfh  inflexibility,  in  which 
 the  philofopher  himfelf  placed  the  fupreme 
 
 good; 
 
384       SERMON      IX. 
 
 good  ;  and  upon  the  fame  principles  Epi- 
 curus afcribed  to  his  Gods  that  exemp- 
 tion from  the  folicitude  of  care,  and  the 
 buftle  of  activity,  which  he  reprefented  as 
 cflential  to  happinefs,  both  human  and  di- 
 vine. But  in  the  God  whom  Chriftians 
 are  commanded  to  adore,  none  of  thofe 
 imperfections  can  be  difcerned,  which  are 
 ufually  and  juftly  imputed  to  the  peculiar 
 fentiments  of  individuals,  or  the  general 
 habits  of  nations.  Without  the  jargon  of 
 icience,  and  without  the  rant  of  enthufi- 
 afm,  he  is  prefented  to  us  with  all  the 
 perfections  which  were  ever  affigned  to  the 
 divinity,  by  the  reafon  of  the  contempla- 
 tive philofopher,  or  the  fancy  of  the  en- 
 raptured poet. 
 
 And  here  it  well  deferves  our  notice, 
 that  while  the  human  understanding  has 
 been  chiefly  employed  in  inveiligating  the 
 abfolute  exiftence  of  God's  attributes,  di- 
 vine revelation  ufually  exhibits  them  in  a 
 relative,  and  therefore  a  more  intelligible 
 and  more  interefting  point  of  view.  He 
 is  our  Father,  by  whom  we  are  protected; 
 he  is  our  Counfellor  by  whom  we  are  in- 
 truded 
 
SERMON      IX.       385 
 
 ftrufted  in  the  duties  of  our  ftation  ;  he  is 
 our  Judge  by  whom  we  fhall  be  hereafter 
 exalted  to  the  nobleft  enjoyments,  or  con- 
 demned to  the  mod  dreadful  torments. 
 Do  not  thefe  reprefentations  of  the  Deity, 
 pafs  more  eafily  into  the  underftanding, 
 and  work  more  forcibly  on  the  affe&ions, 
 than  the  profoundeft  refearches  of  philo- 
 fophers  into  the  nature  of  infinity,  or  the 
 moft  folid  chain  of  arguments  on  the  con- 
 nection of  caufe  and  effect  ?  Indeed  the 
 facred  writers  are  always  more  intent  on 
 fanctifying  our  hearts,  than  on  amufing 
 our  imagination.  Hence  they  abound  with 
 fuch  reprefentations  of  our  creator,  as  are 
 likely  to  produce  not  tranfient  and  wild 
 admiration,  but  calm  and  permanent  con- 
 fidence. Hence  too,  the  attributes  of  God 
 are  fo  frequently  and  fo  pertinently  united 
 with  the  duties  of  man.  Inftead  of  be- 
 wildering us  in  intricate  and  abftract  {pe- 
 culations upon  unity,  they  tell  us  that  we 
 are  to  worjhip  the  Lord  our  God,  and  him 
 only  we  are  to  Jerve.  Inftead  of  multiply- 
 ing curious  and  difputable  diflinftions 
 about  the  abftract  cffence,  and  the  nega- 
 
 B  b  tive 
 
386       S    E    R   M    O    N      IX. 
 
 tive  or  pofitive  properties  of  fpiritual  and 
 corporeal  beings,  they  emphatically  pro- 
 nounce God  to  be  a  fpirit ;  and  to  this  fpe- 
 culative  dogma  they  inftantly  affix  a  prac- 
 tical precept ;  for  we  are  therefore  to  wor- 
 fjip  him  in  fpirit  and  in  truth. > 
 
 Before  this  audience  it  would  be  unnecef- 
 fary  for  me  to  enlarge  on  the  dodtrine  of 
 tutelary  deities,  which  feems  to  have  pre- 
 vailed in  every  country,  and  of  which  num- 
 berlefs  inftances  are  recorded  in  facred  and 
 profane  writings.  But  the  uncontrouled, 
 the  unrivalled,  and  the  undivided  powers 
 the  univerfal  prefence,  and  uncealing  a- 
 gency  of  the  true  God,  are  again  and  again 
 afferted  in  the  fcriptures.  He  is  Alpha 
 and  Omega  ;  the  beginning  and  the  end* 
 He  is  the  Father  of  light >  with  whom  there 
 is  no  variablenef,  neither  foadow  of  turning. 
 He  is  the  creator  and  ruler  of  all  things,  in 
 whom  are  hidden  all  the  ireafures  ofwtfdom; 
 the  patient  mafter,  who  is  willing  that  all 
 fhould  come  to  repentance ;  the  juffc  God, 
 who  will  reward  every  man  according  to 
 his    works ;    the    gracious    and    merciful 
 
 God, 
 
SERMON      IX.        387 
 
 God,  who  gave  bis  only  begotten  fon,  that 
 whofoever  believetb  in  him  JJjould  not  peri/b, 
 but  have  everlajiing  life.  What,  I  befeech 
 you,  can  be  more  convincing  to  our  judg- 
 ment, or  more  improving  to  our  hearts, 
 than  thefe  reprefentations  of  the  Deity  ? 
 Do  they  not  invite  us  to  confidence,  as 
 well  as  humble  us  into  fear  ?  xVteditation 
 on  fuch  a  Being,  fo  conflantly  and  fo  won- 
 derfully employed  in  promoting  the  good 
 of  his  creatures,  tends  furely  to  crufh 
 every  felfifh,  and  to  enlarge  every  generous 
 affection  of  the  foul.  It  exalts  the  dig- 
 city  of  our  nature,  when  we  conceive  our- 
 felves  capable  of  obtaining  his  approba- 
 tion ;  it  foftens  the  heart  into  companion, 
 and  expands  it  into  benevolence,  when 
 we  coniider  mankind  as  framed  and  fup- 
 ported  by  the  fame  Almighty  power,  re- 
 deemed by  the  fame  goodnefs,  and  intended 
 together  with  ourfelves  for  the  fame  glo- 
 rious and  incorruptible  inheritance  in  hea- 
 ven. The  pride  of  knowledge,  the  fplen- 
 dor  of  conqueft,  and  the  pageantry  of 
 power  fhrink  into  obfcurity  and  infigni- 
 iicance,   when  we  reflect  on  him  whom 
 
 B  b  z  the 
 
388       SERMON      IX. 
 
 the  heaven,  and  heaven  of  heavens,  can* 
 not  contain.  All  the  lurking  impurities 
 of  our  fouls  are  feen  with  loathing,  and  » 
 all  the  fecret  crimes  of  our  lives  remem- 
 bered with  horror,  while  we  confider  that 
 he  trieth  the  very  heart  and  r%eins,  and  that 
 his  eyefeetb  afar  off.  All  the  dark  and  tem- 
 peftuous  fcenes  of  the  world  ceafe  to  alarm 
 and  deprefs  us,  adverfity  lofes  her  fling, 
 and  profperity  affumes  new  and  more  de- 
 lightful charms,  when  we  confider  that 
 no  tvcnt  takes  place  without  the  appoint- 
 ment of  our  maker,  that  not  a  fparrow 
 falleth  to  the  ground  without  his  notice,  and 
 that  in  his  fight  we  are  of  more  value  than 
 many  fparrows. 
 
 In  refpedt  to  a  Future  Life,  the  belief  of 
 it  has,  we  know,  prevailed  almoft  univer- 
 fally,  and  yet  as  to  the  particular  kinds 
 and  degrees  of  enjoyment  referved  for  us, 
 nations  and  individuals  have  differed  widely 
 from  each  other.  The  Indian  enfeebled 
 by  age,  or  tortured  by  ficknefs,  gladly  re- 
 figns  his  breath,  in  hopes  of  receiving 
 again  the  bow  by  which  he  had  gained  his 
 
 fufle- 
 
SERMON      IX.        389 
 
 fuftenance,  and  deftroyed  his  enemies;  and 
 meeting  again  the  dog,  who  had  been  the 
 faithful  companion  of  his  dangers  and  his 
 toils.  The  hardy  warrior  of  the  North 
 welcomed  the  hour  of  death,  which  was 
 to  carry  him  into  the  hall  of  Odin,  where, 
 in  his  imagination,  the  ghofts  of  departed 
 heroes  were  permitted  to  remember  and 
 to  celebrate  the  exploits  performed  on 
 earth,  and  to  quaff  the  moll:  delicious  li- 
 quor from  the  fkulls  of  the  foes,  whom 
 they  had  flain  in  battle.  Virgil  defcribes 
 his  heroes  as  engaged  in  the  fame  purfuits, 
 and  attached  to  the  fame  pleafures,  which 
 had  been  long  familiarized  and  endeared 
 to  them  in  their  former  exiftence.b  Ma- 
 homet too,  as  we  have  feen,  in  the  fenfual 
 paradife  which  he  announced,  prepared  for 
 his  followers,  fcenes  of  the  moft  alluring 
 voluptuoufnefs, 
 
 b  Pars  in  gramineis  exercent  membra  palaeflris, 
 
 Comendunt  ludo,  et  fulva  luc~tantur  arena. 
 
 Pars  pedibus  plaudunt  choreas,  et  carmina  dicunte 
 
 Quae  gratia  currum 
 
 Armorumque  fuit  vivis,  qux  cura  nitentes 
 Pafcere  equos  3  eadem  fequitur  tellure  repoflos. 
 
 /Eneid.  vi. 
 
 B  b  3  Now, 
 
390       SERMON      IX. 
 
 Now,  whatever  allowance  the  man  of 
 deep  reflection  may  make  for  the  ignorance 
 and  fuperftition  of  barbarous  countries, 
 and  whatever  entertainment  the  man  of 
 refined  tafte  may  derive  from  the  compo- 
 fitions  of  more  enlightened  writers,  both 
 fu  rely  'will  agree  in  approving  the  filence 
 of  the  fcriptures  as  to  the  particular  ftate 
 of  things  in  a  future  life. 
 
 Reafcn  informs  us,  that  the  prefent  is 
 a  probationary  ftate  of  difcipline ;  and  in 
 conformity  to  fuch  a  ftate,  religion  adapts 
 all  her  doctrines  to  faith,  all  her  encou- 
 ragements to  hope,  and  all  her  regulations 
 to  practice.  Chriftianity  holding  up  to  us 
 the  profpect  of  our  future  exiftence,  bids 
 us  now  prepare  for  it  by  virtuous  habits  of 
 thought  and  action  ;  and  philofophy  will 
 inform  us,  that  thofe  habits  in  a  great 
 fcheme  of  moral  government,  are  neither 
 recommended  by  the  creator,  nor  acquir- 
 ed by  the  creature  in  vain.  We  are  there- 
 fore to  believe,  that  a  real,  an  intimate, 
 and  mod:  important  connection  fubfifts  be- 
 tween the  prefent  life  and  that  which  is 
 to  follow  it  -,  though  it  furpafs  our  abilities 
 
 to 
 
SERMON      IX.       391 
 
 to  explain,  and  perhaps  to  comprehend, 
 the  particular  powers  with  which  we  ihall 
 be  inverted,  and  the  particular  agency  in 
 which  we  are  to  be  employed.  Chriftianity 
 may  then  be  excufed  for  not  gratifying  our 
 curiofity  on  fubjects,  to  wThich  our  appre- 
 henfions  are  now  utterly  inadequate ;  and 
 even  were  they  more  adequate,  it  would 
 deferve  our  praife  for  informing  us  of  what 
 is  true,  that  we  are  deftined  for  immorta- 
 lity; and  for  intruding  us  in  what  is  mod 
 important,  the  duties  by  which  we  are  to 
 gain  it.  From  fome  paffages  in  the  fcrip- 
 tures  it  may  be  inferred,  that  our  moral 
 purfuits  and  our  intellectual  endowments 
 will  bear  fome  refemblance  to  the  prefent: 
 and  on  this  fuppofition  is  founded  the  ne- 
 ceffity  of  regulating  the  one  by  the  ftrideft 
 virtue,  and  of  improving  the  other  by  the 
 fublimeft  knowledge.  In  favour  of  this 
 inference  from  the  facred  writings,  ana- 
 logy certainly  pleads.  Children  are  pof- 
 fefled  of  powers  and  affections,  which  are 
 in  procefs  of  time  to  be  drawn  out  into 
 action  ;  upon  the  right  ufe  of  which  de- 
 pends their  happinefs  or  their  mifery,  and 
 
 B  b  4  in 
 
2g2       S   E    R  M   O   N      IX. 
 
 in  the  cultivation  of  which,  therefore, 
 they  are  affifted  at  a  time  when  they  can-, 
 not  look  forward  either  to  the  end  for  which  > 
 they  are  to  aft,  or  to  the  connection  of 
 that  end  with  the  means  that  are  now 
 taking  to  enable  them  to  adl  well.  In  the 
 fame  manner  we  are  training  up  to  habits, 
 and  exercifing  powers,  which  are  to  ac- 
 quire new  vigour,  and  to  operate  through 
 a  wider  fphere,  when  this  corruptible  JJmll 
 have  put  on  incorruption.  Certainly  we 
 are  not  juftified  in  expedting  that  indolent 
 repofe,  in  which  an  Epicurean  wrould  place 
 his  felicity,  or  thofe  rapturous  and  fervent 
 devotions,  in  which  alone  the  Enthuiiaft 
 fuppofes  the  joys  of  the  blefled  to  confift: 
 much  lefs  are  we  authorized  to  look  for 
 fenfual  gratifications,  or  the  gaudy  trap- 
 pings of  wealth  and  power. 
 
 The  policy,  or  the  pride  of  the  Greeks 
 and  Romans,  often  induced  them  to  con- 
 fine the  rewards  of  Eternity  to  the  few 
 who  a&ed  with  fplendor  on  the  public 
 theatre  of  life  ;  to  wife  legiflators,  to  va- 
 liant heroes,  and  mighty  conquerors.    But 
 
 the 
 
SERMON      IX.       393 
 
 the  gofpel  announces  refurreftion  and  judg- 
 ment, together  with  the  happinefs  or  mi- 
 fery  that  are  to  follow  them,  to  men  of  all 
 ages,  and  all  countries,  of  all  capacities 
 and  all  Stations.  It  offers  the  bright  re- 
 compence  of  a  crown  that  fadeth  not 
 away,  as  well  to  the  filent  and  folid  vir- 
 tues of  meeknefs  and  charity,  as  to  the 
 more  mining  and  exalted  excellencies  of 
 valour  in  a  juft  caufe,  and  the  difinterefted 
 love  of  our  country.  It  does  not  confound 
 and  weary  the  understanding,  by  repre- 
 fenting  the  various  ftages  of  our  being  as 
 refulting  from  a  long  train  of  phyfical 
 caufes,  which  God  has  appointed,  and 
 which  affect  each  other  by  fecret  but  unin- 
 terrupted ties ;  but  it  exhibits  the  doc- 
 trine .of  Futurity  continually  and  profef- 
 fedly  in  a  moral,  and  therefore  a  more 
 ufeful  point  of  view.  It  tells  us  that  the 
 things  which  are  feen,  and  are  temporal, 
 have  a  reference  to  thofe  things  which 
 are  not  feen,  and  are  eternal ':  and  that  in 
 both  the  fame  glorious  defign  is  uniformly 
 carried  on.  It  connects  what  we  are  to 
 practife  with  what  we  are  to  believe ;  and 
 
 thus 
 
394       S  E  R  M  O  N      IX. 
 
 thus  extends  the  influence  of  Futurity  over 
 our  focial  and  religious  relations,  over  our 
 conduct  in  private  and  public  life,  and. 
 even  over  our  words  and  thoughts.  Such 
 is  the  efFed  of  Chriftianity  with  regard  to 
 its  dodlrine  of  a  judgment;  to  come.  And 
 as  to  the  happinefs  which  is  to  fucceed 
 that  judgment,  it  ftill  holds  the  fame  firm 
 but  unadorned  language;  and  ftill  direds 
 all  its  declarations  to  the  fame  great  and 
 good  purpofe,  of  making  us  wife  unto  fal- 
 vation.  Thus  we  are  told,  that  this  mor- 
 tal foall  put  on  immortality,  we  are  encou- 
 raged to  hope  for  admiffion  into  the  pre- 
 fence  of  the  fpirits  of  jujl  men  made  per- 
 fect ;  we  are  to  fee  the  everlafting  God, 
 face  to  face,  and  know  bim,  even  as  we  are 
 known. 
 
 In  thefe  reprefentations  there  are  ho 
 impure  or  fantaftic  ideas :  all  is  fimple, 
 yet  majeftic ;  all  is  wonderful,  yet  credi- 
 ble ;  all  is  captivating,  and  at  the  fame 
 time  inftrudive. 
 
 When  the  adions  of  every  day  and 
 every  hour  have  this  intimate  connexion 
 
 with 
 
SERMON      IX.       395 
 
 with  our  eternal  doom,  is  it  not  to  be  ex- 
 pected, that  religion  will  have  a  forcible 
 and    conftant    influence   over   our   lives  ? 
 That  influence,  it  muft  be  confeffed,  is 
 often  counteracted  by  our  infirmities,  our 
 prepoffeflions,  and  our  headftrong   appe- 
 tites.   Yet  Chriftianity  far  furpaffes  every 
 other  religion  in   its  vifible  tendency  to 
 make  us  better  men,  and  in  its  real  effects 
 upon  the  fentiments  and  the  manners  of 
 mankind.    Every  inftance  of  improvement 
 which  this  difcourfe  is  intended  to  point 
 out,  as  refulting  from  Chriftianity,  in  go- 
 vernment, laws,  and  fciences,  may  be  con- 
 fidered  as  a  prefumptive  argument  of  its 
 efficacy  in  matters  purely  of  a  religious 
 nature  :  the  fame  commands  and  the  fame 
 fanctions,  which  have  quickened  the  efforts 
 of  men   in   fecuring  their  fpiritual  well- 
 being,    have    been   indirectly   the   inftru- 
 ments  of  increafing  their  temporal.     The 
 fame  expectation  of  a  righteous  judgment 
 which  makes  us  good  men,  tends  at  the 
 fame  time  to  make  us  ufeful   and  orna- 
 mental  members    of  fociety.    The  fame 
 elevation  of  mind  which  actuates  the  bo- 
 fom  of  a  being,  who  reveres  himfelf  as 
 
 the 
 
396       SERMON      IX. 
 
 the  heir  of  immortal  life,  infpires  every 
 noble  fentiment,  and  animates  to  every 
 arduous  undertaking,  which  can  adorn  and 
 dignify  human  nature  in  this  ftate  of  mor- 
 tality. 
 
 Secondly.  The  influence  of  religion 
 upon  the  Moral  powers  of  man,  feems  to 
 be  even  more  important  than  that  which 
 it  has  upon  the  powers  of  his  Underftand- 
 ing.  Upon  the  latter  it  operates  only  by 
 diftant  and  infenfible  degrees ;  and  pro- 
 duces its  effeft  rather  by  eftablifhing  its 
 habits,  than  by  altering  its  conftitution. 
 But  upon  the  former  its  influence  is  im- 
 mediate. Affuming  an  authority  which 
 fuperfedes  every  other  law  of  his  nature, 
 and  fpeaking  to  him  with  a  voice  which 
 commands  his  obedience  and  affent,  it  is 
 able  to  mould  the  opinions  and  purpofes 
 of  his  being ;  and  to  fuit  every  fentiment 
 of  his  heart  to  the  rules  it  prefcribes. 
 What  is  right  or  wrong,  what  is  fit  for 
 him  to  purfue  or  proper  to  avoid,  it  can 
 eftablifh  with  higher  fan<3ions,  than  the 
 deductions  of  reafon,  or  the  confcioufnefs 
 
 of 
 
SERMON     IX. 
 
 397 
 
 of  feeling  can  claim  :  and  the  voice  of 
 nature,  when  oppofed  to  its  commands, 
 is  either  awed  into  filence,  or  finks  into 
 
 neglect. 
 
 On  the  nature,  therefore,  of  religion 
 depends  in  a  great  meafure  the  Moral  cha- 
 racter of  man.  The  dodtrines  which  it 
 teaches,  and  the  precepts  which  it  enjoins, 
 in  every  cafe  of  their  tendency,  muft  de- 
 termine his  opinions  and  his  condudt :  and 
 as,  when  united  with  the  interefts  of  man- 
 kind, they  may  be  fuppofed  to  give  a  more 
 powerful  motive  to  his  exertions  and  his 
 humanity ;  fo,  when  oppofed  to  them, 
 they  are  able  to  vanquifh  every  inftinft  of 
 his  nature,  and  to  ftamp  with  the  fem- 
 blance  of  virtue  whatever  is  hurtful  to  his 
 kind. 
 
 The  moral  influence  of  any  fyftem  of 
 opinions  depends  upon  their  relation  to 
 the  welfare  of  mankind ;  and  in  judging 
 of  them,  we  determine  their  utility  by 
 the  nature  of  the  general  Spirit  they  incul- 
 cate, and  the  particular  Duties  they  enjoin. 
 Upon  whatever  principle  the  Nature  of 
 
 virtue 
 
398       SERMON      IX, 
 
 virtue  is  refted,  its  End  feems  uniformly 
 to  be  fuppofed  in  the  production  of  gene- 
 ral good  :  and  whatever  may  be  the  cha- 
 racter of  any  particular  Duty,  the  princi- 
 ple upon  which  it  is  approved,  is  its  rela- 
 tion to  this  End.  Every  fyftem  of  reli- 
 gious opinion,  therefore,  will  improve  the 
 moral  powers  of  man,  in  proportion  as 
 the  Spirit  which  it  inculcates,  is  that  of 
 general  humanity  $  and  as  the  Duties 
 which  it  enjoins,  are  in  themfelves  bene- 
 ficial. 
 
 In  reviewing  the  general  hiftory  of  reli- 
 gion, we  obferve  a  corruption  and  weak- 
 nefs  in  the  nature  of  man,  which  has 
 too  often  rendered  both  the  Spirit  which 
 it  eftablifhes,  and  the  Duties  which  it 
 prefcribes,  prejudicial  to  the  welfare  of 
 humanity. 
 
 The  pofieffion  of  divine  favour,  and  of 
 peculiar  infpiration,  with  which  fo  many 
 nations  fo  often  and  fo  falfely  have  flat- 
 tered themfelves,  inflead  of  infpiring  fen- 
 timents  of  companion    or   humanity  for 
 
 thofe 
 
S   E    R    M   O   N      IX.       399 
 
 thofe  whom  heaven  had  fo  much  lefs  dis- 
 tinguished; or  of  exciting  that  pious  gra- 
 titude which  naturally  unites  itfelf  with 
 benevolence  and  pity  towards  the  ignorant 
 and  the  deceived  ;  has  in  general  been  pro- 
 ductive only  of  arrogance  and  inhuma- 
 nity ;  of  a  fpirit  at  the  fame  time  pre- 
 fumptuous  in  its  eftimate  of  its  own  claims 
 to  favour,  and  uncharitable  in  its  interpre- 
 tation of  thole  of  other  men.  To  be  the 
 favoured  of  heaven,  is  the  distinction  moft 
 grateful  to  the  imaginations  of  men  :  and 
 while  it  infenfibly  unites  with  private  and 
 national  pride,  it  feems  to  juftify  that  fenfe 
 of  fuperiority,  which  men  are  at  all  times 
 difpofed  to  entertain  of  themfelves  and  of 
 their  nation.  The  reft  of  mankind,  in- 
 volved in  ignorance,  or  deluded  by  error, 
 appear  the  objects  of  a  pity  which  borders 
 upon  contempt ;  and  their  unwillingnefs 
 to  defer t  fuperftitions  which  feem  fo  ab- 
 furd,  or  to  receive  truths  which  feem  fo 
 plain,  appears  to  imply  a  barbarity  which 
 it  is  proper  to  defpife,  or  an  obftinacy 
 which  it  is  juft  to  correct.  The  gloom 
 in  which  heaven  leaves  them  to  wander, 
 is  fometimes  thought  to  indicate  fome  ori- 
 ginal 
 
4oo       S    E    R  M    O    N      IX. 
 
 ginal  inferiority  ia  their  nature,  or  fome 
 acquired  depravity  which  'the  Deity  de- 
 figns  to  punifh  :  and  in  either  cafe  he 
 feems  to  eftablifh  a  boundary  by  which 
 his  chofen  and  favoured  people  are  fepa- 
 rated  from  thofe  impure  tand  corrupted 
 nations,  who  are  the  enemies  of  divine 
 truth,  or  the  objects  of  divine  wrath. 
 
 Wherever  men  have  acted,  thefe  preju- 
 dices have  in  fome  degree  influenced  their 
 conduct:.  The  fpirit  of  religious  zeal  has 
 increafed  the  ftrength,  and  marpened  the 
 afperity  of  national  animofity  :  and  the 
 principles  of  peace  and  humanity,  upon 
 which  the  public  welfare  of  mankind  is 
 repofed,  have  been  feen  to  perifli  under 
 the  influence  of  opinions,  which  in  the 
 mercies  of  heaven  have  found  a  warrant 
 for  cruelty,  and  which  make  us  perceive 
 in  man  only  the  enemy  of  man. 
 
 Whatever  has  been  the  character  of  re- 
 ligion, the  fame  Spirit  of  party  and  hofti- 
 lity  feems  to  have  animated  its  profeflbrs. 
 Under  every  different  climate,  and  amidft 
 every    diflimilarity    of  manners ;    in    the 
 
 mild 
 
SERMON      IX.       401 
 
 mild  and  peaceful  doctrines  of  Brama,  as 
 well  as  in  the  ruder  fyftems  of  more  Nor- 
 thern fuperftitions  -,  the  temporal  influence 
 of  religion,   by  the  regulations  of  private 
 intercourfe,  as  well  as  by  the  injunction 
 of  open  hoftility,   has   operated  fo  as   to 
 divide  mankind  from  each  other,  and  to 
 eftablifh  permanent  barriers  to  their  com- 
 merce and  their  improvement.    And  if  in 
 any  periods  of  the  hiftory  of  human  affairs 
 more  liberal  principles  feem  to  have  coun- 
 teracted this  fatal  infirmity,  they  are  to  be 
 found  only  in  the  agesof  ancient  polytheifm, 
 under  the  influence  of  religions  too  grofs  to 
 intereft  the  vanity,  or  to  awaken  the  paf- 
 fions  of  mankind ;  and  too  much  diversi- 
 fied in  their  obje&s,  to  excite  either  zeal 
 or  refolution  in  their  fupport. 
 
 The  fame  weaknefs  which  has  thus 
 corrupted  the  general  Spirit  of  religion, 
 feems  alfo  to  have  affe&ed  the  peculiar 
 Duties  it  prefcribes ;  and  by  the  unac- 
 countable perverfenefs  of  human  nature 
 even  the  particular  Virtues  it  has  enjoined, 
 have  too  often  become  not  lefs  adverfe  to 
 the  welfare  of  men  than  the  general  cha- 
 racter which  it  has  eftablifhed. 
 
 C  c  That 
 
4o2       S    E   R   M    0   N      IX. 
 
 That  purity  of  life  is  the  beft  tribute 
 that  can  be  offered  to  the  Deity,  is  the 
 doctrine  indeed  of  reafon  ;  but  feems  not 
 in  general  to  have  influenced  the  con- 
 duct of  reafonable  beings.  The  plea- 
 fures  which  the  conftitution  of  humanity 
 has  annexed  to  the  performance  of  moral 
 duty,  appear  to  conned:  it  too  intimately 
 with  our  intereft  to  render  it  a  voluntary 
 or  acceptable  offering:  and  the  pious  mind, 
 oppreffed  with  the  fenfe  of  divine  favour, 
 and  animated  with  the  ambition  of  dis- 
 playing its  gratitude,  feeks  naturally  for 
 furer  and  feverer  proofs  of  its  thankfulnefs 
 and  its  devotion.  Amidftaufterities  and  mor- 
 tifications, its  piety  feems  beft  to  be  evin- 
 ced :  to  the  fenfual  and  impure  gratifica- 
 tions of  the  prefent  life,  it  appears  unfeemly 
 for  the  imagination  which  is  converfant 
 in  divine  meditation,  to  defcend ;  and  the 
 facrifice  of  all  that  minifters  to  the  com- 
 fort or  enjoyment  of  a  temporal  being,  is 
 coniidered  as  the  fit  purchafe  of  the  joys 
 of  immortality,  and  as  the  fole  difcipline 
 in  which  the  mind  can  be  trained  for  its 
 pure  employments. 
 
 The 
 
SERMON      IX. 
 
 403 
 
 The  mafs  of  mankind,  indeed,  feldom 
 fhare  in  this  fublime  infirmity.  But  other 
 paffions,  more  fuited  to  their  character 
 and  habits,  unhappily  co-operate  with  this 
 pious  prejudice,  and  aflift  it  in  the  repara- 
 tion of  moral  duty  from  religious  obe- 
 dience. What  to  the  pure  and  upright 
 mind  feems  too  eafy  a  fervice,  is  to  the 
 corrupted  and  fenfual  a  bondage  too  fevere 
 to  be  borne.  The  reftraints  of  paffion, 
 the  denial  of  appetite,the  calm  perfeverance 
 of  virtuous  condudt,  are  feverities  which 
 the  generality  of  mankind  have  neither 
 tempers  refolute  enough  to  pra&ife,  nor 
 imaginations  pure  enough  to  comprehend. 
 But  the  obfervance  of  the  forms,  and  the 
 infliction  of  the  aufterities  of  fuperftition 
 all  men  can  praftice.  They  require  not  a 
 permanent,  but  a  temporary  mortification  : 
 they  exhauft  not  the  imagination  by  de- 
 manding its  conftant  employment  on  thofe 
 high  and  myfterious  fubje&s  to  which  the 
 mind  approaches  with  dread  ;  but  adapt 
 themfelves  to  thofe  occafional  feafons  of 
 defpondence  or  apprehenfion,  when  men 
 feek  to  make  their  peace  with  God  :  and 
 
 C  c  2  while 
 
4o4       S    E    R    M    O    N      IX. 
 
 while  they  perfuade  the  firmer,  that  by 
 this  voluntary  punifhment  he  has  expiated 
 his  errors  and  his  crimes,  they  feem  to 
 bid  him  return  again  into  the  world, 
 and  relapfe  into  the  indulgence  of  all  his 
 delires. 
 
 Wherever  religion  has  been  eftablifhed 
 among  mankind,  fomewhat  of  this  weak- 
 nefs  has  attended  it.  The  pious  and  the 
 corrupt  mind,  from  different,  but  equally 
 fatal  caufes,  have  feparated  its  duties  from 
 thofe  of  morality  :  and  the  interests  of 
 mankind  have  fuifered,  as  well  from  the 
 pure  and  upright  votary  who  confidered 
 thofe  interefts  as  below  his  cares,  as  from 
 the  unhallowed  worfhipper,  who  ima- 
 gined that  the  performance  of  its  ritual 
 duties  afforded  a  licence  for  his  violation 
 of  its  moral  injunctions. 
 
 While  mankind  are  thus  difpofed,  by 
 fome  fecret  kind  of  infirmity,  to  the  cor- 
 ruption of  religion,  a  fyftem  of  religious 
 opinions  which  falls  in  with  thefe  preju- 
 dices, and  avails  itfelf  of  them,  cannot 
 but  be  hurtful  to  the  moral  character  and 
 
 capacities 
 
SERMON      IX.       405 
 
 capacities  of  man.  With  this  fatal  influ- 
 ence, it  is  eafy  to  perceive  that  Mahome- 
 tifm  is  attended  :  and  while  it  affumes  to 
 itfelf  the  high  pretenfion  of  divine  origi- 
 nal, both  the  Spirit  which  it  inculcates, 
 and  the  Duties  which  it  prefcribes,  are 
 nearly  as  inimical  to  the  welfare  of  huma- 
 nity, as  the  rudeft  forms  of  barbarous  fu- 
 perftition. 
 
 To  that  religious  pride  which  all  men 
 are  difpofed  to  entertain,  and   which  fo 
 often  has  covered  the  fcene  of  their  tranf- 
 adions  with  blood,  the  doftrines  of  Ma- 
 homet  have   afforded    an    encouragement 
 and  permanency,  which  is  unprecedented 
 even  in  the  hiftory  of  religious  error.    To 
 tfie  pious  Muffulman  the  reft  of  mankind 
 are  profcribed  as  the  obje&s  of  his  aver- 
 fion  or  contempt  :  the  hand  of  his  pro- 
 phet has  even  marked  repeatedly,  and  au- 
 thoritatively, the  limits  within  which  his 
 humanity  ought  to  be  employed ;   and  to 
 his  eye  the  various  multitudes  who  ftand 
 without  this   barrier,   are  blended  under 
 one  common  colouring  of  ignorance  and 
 oppofition  to  the  truth,  and  of  hopelefs 
 
 C  c  3  exclufion 
 
4o6       S  E  R  M   O   N      IX. 
 
 exclufion  from  the  knowledge  of  the  di- 
 vine will  here,  and  the  privileges  of  the 
 divine  favour  hereafter.  The  fword  by 
 which  the  conquefts  of  the  prophet  were 
 attained,  and  which  far  more  effectually 
 than  the  boldnefs  of  his  pretenfions,  or 
 the  wifdom  of  his  Koran,  fub'dued  the  ob- 
 ftinate  prepoffeffions  of  his  countrymen, 
 is  left  as  the  moft  precious  inheritance  to 
 the  fucceflbrs  of  his  power  :  and  while 
 their  piety  is  united  with  their  ambition 
 and  their  pride,  to  the  private  MufTulman 
 the  profpect  of  eternal  enjoyment  is  held 
 out  as  the  reward  of  his  labours  in  the 
 defolation  of  humanity.  The  honour  of 
 his  country,  the  fuccefs  of  his  faith,  and 
 the  fenfe  of  the  importance  and  fuperiority 
 of  his  own  character,  are  connected  with 
 this  fpirit  of  undiftinguifhlng  and  uncon- 
 trouled  hoftility  to  the  reft  of  his  fpecies : 
 and  the  fame  fatal  delufions  which  oc- 
 cafionally  deluged  the  Eaft  for  ages  in 
 blood,  have  filently,  but  uniformly,  ope- 
 rated upon  the  private  fentiments  of  men, 
 fo  as  to  narrow  their  focial  affections  within 
 the  bounds  of  their  own  perfuafion,  and 
 to  create  enemies  in  all  that  are  not  num^ 
 
 bered 
 
SERMON     IX.        407 
 
 bered  under  the  banners  of  the  prophet. 
 While  the  religion  of  Mahomet  thus  na- 
 turally tends  to  divide  mankind,  whether 
 as  individuals  or  nations  from  each  other; 
 and  while  it  checks  the  diffufion  of  hu- 
 manity by  retarding  the  improvement  and 
 happinefs  of  human  kind,  its  effects  are 
 not  iefs  malignant  upon  the  moral  cha- 
 racter of  man,  by  the  rules  and  precepts 
 it  prefcribes.  Of  that  liberal  piety  which 
 is  founded  as  well  in  the  underftanding  as 
 in  the  hearts  which  examines  where  it 
 approves,  and  which  difplays  the  lincerity 
 of  its  approbation  by  redtitude  of  intention 
 and  purity  of  condudt,  the  generality  of 
 mankind,  from  their  contracted  habits  ot 
 thought,  as  well  as  their  laborious  ftations 
 in  life,  are  in  a  great  meafure  incapable. 
 They  indeed  believe  in  a  moral  governor 
 and  judge  of  the  univerfe  :  they  reverence 
 his  attributes,  and  would  conciliate  his 
 favour :  but  it  accords  better  with  their 
 wifhes  and  their  prejudices,  to  confine  the 
 practice  of  religion  to  thofe  aufterities  and 
 forms,  which  require  little  mental  purity, 
 or  intellectual  exertion  to  perform.  A  re- 
 ligion,   therefore,   which   avails  itfelf  of 
 
 C  c  4  this 
 
4o8       SERMON      IX. 
 
 this  infirmity,  muft  neceffarily  be  fuppofed 
 to  give  a  fan&ion  to  thefe  natural,  though 
 deftructive  errors,  and  to  be  productive  of 
 all  the  evils  that  refult  from  them. 
 
 If  it  be  true,  as  the  enemies  of  revela- 
 tion contend,  that  mankind  are  often  not 
 actuated  by  their  principles,  it  is  equally 
 true,  may  the  Christian  fay,  that  they  in 
 few  inflances  totally  and  deliberately  re- 
 nounce them.  Error  o\ains  a/Tent  bv  the  re- 
 femblance  it  bears  to  truth  ;  and  fuperftition 
 fanclifies  its  ufurpations  by  urging  fome 
 of  thofe  claims,  which  true  religion  has 
 ever  employed  with  fuccefs  upon  the  com- 
 mon fenfe  of  mankind.  Hence  no  reli- 
 gion, be  its  promifes  ever  fo  alluring,  its 
 ceremonies  ever  fo  frequent,  and  its  in- 
 junctions ever  fo  peremptory,  can  keep 
 any  firm  hold  on  the  reafon  or  the  imagi- 
 nation of  men,  unlefs  it  calls  in  the  aid 
 of  the  moral  fenfe,  and  recommends  fome 
 duties  which  that  fenfe  approves.  Even 
 the  coarfeft  and  moft  defpicable  fyltems  of 
 fuperftition  pretend  to  give  a  greater  or 
 lefs  fan  &  ion  to  thofe  offices  which  the  ex- 
 perience of  men  found  necelfary  for  the 
 
 happi- 
 
SERMON      IX.       409 
 
 happinefs  of  that  fociety  in  which  they 
 arofe  :  and  therefore  the  diftin&icn  which 
 lies  between  true  and  falfe  religion,  is  this. 
 That  religion  is  falfe,  which,  profefling  to 
 be  intended  for  the  ufe  of  all  nations,  is 
 diftorted  in  its  doctrines,  and  narrowed  in 
 its  precepts,  by  the  prejudices  and  manners 
 of  any  one  particular  age  and  any  one  par- 
 ticular country.  That  religion  is  probably 
 true,  which  challenging  the  enquiries, 
 and  demanding  the  obedience  of  every  age 
 and  every  country,  is  calculated  to  pro- 
 mote their  temporal  as  well  as  eternal  in- 
 tereft ;  to  co-operate  with  every  ufeful 
 quality  in  their  government,  laws,  and 
 manners ;  and  gradually  to  correct  what- 
 ever is  defective  or  injurious  in  them.  But 
 the  general  and  vague  recommendation  of 
 virtue  forms  no  part  of  the  peculiar  cha- 
 racter of  any  religion,  fince  it  is  equally 
 common  to  all.  The  influence  of  a  reli- 
 gion upon  morality  is,  therefore,  to  be 
 determined  by  the  relation  which  the  pe- 
 culiar duties  it  prefcribes,  have  to  the  ge- 
 neral welfare  of  men  ;  and  the  motives 
 which  of  itfelf  it  affords  to  the  dif- 
 charge  of  thole  grand  and  univerfal  duties, 
 
 which 
 
410        SERMON      IX. 
 
 which  time  and  place  may  indeed  modify  in 
 their  degree,  but  without  fufpending  their 
 obligation.  Confidered  in  this  light,  the, 
 religion  of  Mahomet  prefents  itfelf  to  us, 
 as  containing  precepts  more  adverfe,  per- 
 haps, to  the  well-being  of  mankind  than 
 are  to  be  found  in  any  other  inftance  of 
 religious  delufion.  The  Muffulman  is  com- 
 manded, indeed,  to  be  juft  and  charita- 
 ble ;  and  this  command  every  other  reli- 
 gion, however  falfe,  would  not  fail  to 
 impofe.  But  juftice  and  charity  form  only 
 a  fmall  and  fubordinate  part  of  his  obedi- 
 ence. He  muft  abftain  from  the  innocent 
 enjoyment  of  the  bounties  of  nature,  with 
 a  rigour  which  leflens  the  comforts  of  fo- 
 cial  intercourfe,  and  reprefles  very  much 
 the  noble  emotions  of  friendfhip  and  af- 
 fection. He  muft  approach  the  Deity, 
 not  at  the  feafons  of  his  own  gratitude ; 
 but  at  prefcribed  hours,  which  often 
 arrive  without  the  preparation  of  his  heart; 
 and  which  return  with  fuch  frequency, 
 and  rnufl  be  practifed  with  fuch  exactnefs, 
 as  tend  furely  to  create  oftentatious  hy- 
 pocrify,  or  abject  pufillanimity;  to  flacken 
 punctuality  into  indifference  j  or  inflame 
 
 zeal 
 
S  E   R   M   O    N      IX.       411 
 
 zeal  into  fanaticifm.  In  whatever  fituatiort 
 he  is  placed,  he  mud  perform  ablutions, 
 which  often  interfere  with  the  practical 
 duties  of  life;  and  of  which  the  forms, 
 and  circumftances  would  be  ridiculous  in 
 the  recital,  if  indeed  they  deferved  not  a 
 feverer  appellation,  when  confidered  as  the 
 evidences  of  virtue  and  piety.  To  fill  up 
 the  meafure  of  his  devotion,  the  Maho- 
 metan muft  leave  his  friends,  his  family 
 and  his  country,  and  expofe  himfelf  to 
 the  dangers  of  a  tedious  journey,  through 
 barren  fands  and  beneath  a  burning  fky, 
 to  vifit  the  Temple  of  Mecca,  with  cere- 
 monies which  alike  corrupt  the  under- 
 ftanding,  and  degrade  the  dignity  of  a  ra- 
 tional and  immortal  being. 
 
 Such  are  the  duties  to  which  the  fol- 
 lowers of  Mahomet  are  bound  ;  and  little 
 muft  the  prophet  have  known  of  the  hu- 
 man heart,  if  he  imagined  that  the  pre- 
 fcription  of  fuch  a  ritual  was  ferviceable 
 to  the  caufe  of  real  piety  ;  if  he  believed 
 that  by  the  introduction  of  burthenfome 
 ceremonies  he  infured  the  iincerity  of  re- 
 ligion ;  or  if  he  ventured  to  hope,  that 
 
 any 
 
412      SERMON      IX. 
 
 any  other  confequence  could  arife  from 
 fuch  precepts,  than  the  obfervance  of  the 
 forms  of  devotion  without  its  fpirit ;  and 
 the  confinement  of  the  emotions  of  virtue 
 to  that  precife  limit  within  which  they 
 were  circumfcribed. 
 
 But  let  us  turn  our  eyes  awhile  from  a 
 profpect  fo  difgufting. 
 
 To  the  narrow  and  felfifh  views  of  the 
 
 Arabian  impoftor,  and  to  the  lifelefs  and 
 unprofitable  ceremonies  which  he  ap- 
 pointed, let  us  oppofe  the  fublime  and  dif- 
 interefled  philanthropy  of  our  holy  reli- 
 gion, the  fimplicity  of  its  precepts,  and 
 the  connection  even  of  its  ceremonial  or- 
 dinances with  the  practice  of  moral  virtue. 
 Unlike  the  confined  and  narrow  inflitu- 
 tions  of  the  Koran,  the  gofpel  of  Chrift 
 breathes  a  fpirit  of  benevolence  as  uni- 
 verfal  as  it  is  pure.  Unconnected  with 
 the  machinations  of  human  policy,  or  the 
 fchemes  of  human  ambition,  it  propofes 
 to  eftablifh  no  other  kingdom,  but  that 
 of  righteoufnefs  and  peace.  No  reftric- 
 tions  of  national  prejudices,  no  differences 
 
 of 
 
SERMON      IX.       413 
 
 of  religious  opinion  or  modes  of  worfhip, 
 are  fuffered  to  reftrain  its  operation.  The 
 believer  and  the  infidel,  the  friend  and  the 
 enemy,  are  by  a  peculiarity  which  diftin- 
 guifhes  Chriftianity  from  every  other  reli- 
 gion, equally  entitled  to  our  good  offices, 
 and  our  prayers.  In  vain,  therefore,  will 
 the  faithful  Muffulman,  the  Roman  pa- 
 triot, or  the  Grecian  moralift,  contrail  their 
 favourite  virtues  with  that  enlarged  and 
 comprehenfive  charity,  which  embraces 
 the  whole  race  of  men,  and  knows  no 
 bounds  but  thofe  which  God  has  pre- 
 ferred to  his  creation.  In  the  delightful 
 exercife  of  thefe  tranfeendent  virtues,  ex- 
 tended and  exalted  as  they  are  by  the  reli- 
 gion of  Jefus,  the  pious  Chriftian  finds  no 
 obftrudion  from  the  obfervance  of  cere- 
 monies devoid  of  ufe,  and  even  of  mean- 
 ing. He  is  indeed  directed  to  keep  two 
 ordinances,  one  of  which  is  the  mark  of 
 his  admifiion  into  the  faith,  the  other  of 
 his  continuance  in  it  :  yet  to  neither  of 
 them,  when  unconnected  with  moral  con- 
 duct, does  the  gofpel  afcribe  either  dig- 
 nity or  ufe.  Both,  on  the  contrary,  involve 
 a  folemn   promife   of  obedience   to  that 
 
 law, 
 
4i4       SERMON      IX. 
 
 law,  which,  as  it  was  originally  imprefled 
 by  the  Almighty  on  the  heart  of  man,  fo 
 has  it  been  fince  finally  ratified  and  illuf- 
 trated  by  the  revelation  of  Chrift. 
 
 If  fuch  is  the  faith  which  we  profefs  j 
 if  it  promotes  every  facial  virtue  in  an  ex- 
 tent unknown,  not  only  to  the  Mahome- 
 tan, but  even  to  every  other  religious  fyf- 
 tem  -y  if  its  ceremonies  are  few  and  eafy, 
 and  thofe  equally  productive  of  the  fear 
 of  God  and  the  love  of  our  fellow  crea- 
 tures 5  if  it  binds  together  in  the  moft 
 powerful  manner  the  interefts  of  mankind 
 with  the  duties  of  religion,  mail  we  hefi- 
 tate  a  moment  to  confefs  it  a  fyftem  every 
 way  worthy  of  the  infinite  wifdom  which 
 formed  it ;  a  fyftem,  which  if  adhered  to 
 with  zeal  and  fincerity,  would  reconcile 
 the  views,  and  calm  the  animofities  which 
 fubfift  in  the  world;  would  unite  all  man- 
 kind as  partners  in  one  common  intereft, 
 and  teach  them  to  reft  their  hopes  of  eter- 
 nal happinefs  in  the  next  life  on  the  prac- 
 tice of  piety  and  moral  re&itude  in  the 
 prefent. 
 
 Such 
 
SERMON      IX.       415 
 
 Such  are  the  influences,  which  Maho- 
 metifm  and  Chriftianity  feverally  have  upon 
 the  human  chara&erj  and  fuch  the  dif- 
 ference, which  they  would  of  themfelves 
 naturally  produce  in  the  appearance  of  our 
 temporal  affairs,  and  the  exertions  of  our 
 moral  powers.  But  though  this  diverfity 
 of  operation  be  obvious,  it  is  neceflary  to 
 remark,  that  this  operation  may  not  al- 
 ways be  equally  prominent,  or  equally  in- 
 tenfe ;  that  other  concurrent  and  collateral 
 caufes  may,  as  well  limit  the  tendency  of 
 the  religion  of  Chrift,  as  diminifh  the  in- 
 fluence of  Mahometan  fuperftition.  Re- 
 ligion, it  is  apparent,  is  not  the  only  em- 
 ployment of  the  mind  of  man  :  a  variety 
 of  other  caufes,  in  government,  in  cli- 
 mate, and  manners,  are  conftantly  adting 
 upon  his  powers,  and  fafhioning  his  cha- 
 racter :  and  though  a  pure  and  fublime 
 religion  has  an  evident  and  real  tendency 
 to  exalt  the  capacities  of  his  mind ;  yet 
 a  religion  the  moft  pure  and  fublime 
 may  exift  with  a  form  of  government  fo 
 corrupt,  or  with  a  fyftem  of  manners  fo 
 depraved  as  to  lofe  a  great  part  of  its  in- 
 fluence 
 
4i6       S   E   R    M    O    N      IX. 
 
 rluence  on  the  human  mind.    There  are 
 probably  circumftances  in  the  conftitution 
 of  European  and  Afiatic  governments,  and 
 ltill  more,  it  has  been  faid,  in  the  diffe- 
 rent influences  of  their  climate  and  fitua- 
 tion,  which  prevent  the  religions  by  which 
 they    are   diftinguifhed,    from    producing 
 their  full  and  natural  effects  upon  the  ac- 
 tions of  thofe  who  have  embraced  them  : 
 and  if  fpeculations  of  this  kind  were  the 
 proper  fubjects  of  this  place,  it  might  not 
 perhaps  be  difficult  to  mew,  what  are  the 
 caufes  which  in  one  fituation  have  pre- 
 vented the  rational  and  exalted   theology 
 of  Chrift  from  attaining  its  proper  effect 
 upon   the   character   of   thofe   who   have 
 adopted  it  as  a  rule  of  faith  and  conduct; 
 and  which  on  the  other  hand  have  refcued, 
 in  part,  the  difciples  of  Mahomet  from  the 
 fatal  influences  of  his  doctrines.    But  it  is 
 fufficient  for  me  to  have  fhewn  the  diffe- 
 rent tendency  which  thefe  religions  have, 
 from  their  intrinfic  and  diftinguifhing  pro- 
 perties,  to  affect  our  moral  agency  :    and 
 fince  every  cauie   muft  be  judged  of  by 
 its   proper   effects,    enough,    I  truft,    has 
 been  advanced  to  prove,  that  the  one  is 
 
 naturally 
 
S   E   R    M   O   N      IX.       417 
 
 naturally  beneficial,  and  the  other  as  na- 
 turally hurtful  to  the  intellectual,  the  fo- 
 cial,  and  the  religious  character  of  man. 
 
 From  a  fhort  review  of  the  fubje&s  that 
 have  been  difcuffed,  and  of  the  arguments 
 that  have  been  adduced  in  the  courfe  of 
 thefe  Lectures,  the  fuperiority  of  the  re- 
 ligion taught  by  Chrift  over  that  of  Ma- 
 homet, will  be  fufficiently  apparent  to 
 juftify  our  approbation  of  the  one,  and 
 our  reje&ion  of  the  other.  We  firft  en- 
 deavoured to  fhew,  that,  as  the  Maho- 
 metan impofture  was  indebted  for  its  fuc- 
 cefs  to  caufes  vifibly  and  merely  human, 
 fo  the  rapid  propagation  of  Chriftianity  is 
 to  be  referred  chiefly  to  the  immediate  in- 
 terpolation of  God ;  that  the  extent  of  a 
 religion  is  not  fimply  and  independently 
 of  circumftances  a  proof  of  its  truth,  and 
 that  upon  the  exclufion  of  this  mod  ne- 
 ceflary  diftindtion,  idolatry  and  heatheniftn 
 may  boaft  of  higher  triumphs  over  Maho- 
 metifm,  than  Mahometifm  itfelf  can,b  from 
 
 b  It  has  been  faid,  that  if  we  divide  the  known  regions 
 of  the  world  into  thirty  equal  parts,  the  Chrillians  will 
 be  found  to  be  in  poiTefTion  of  five,  the  Mahometans  of 
 fix,  and  the  Idolaters  of  nineteen.     See  Brerrwod,  p.  79. 
 
 D  d  the 
 
4i8       SERMON      IX. 
 
 the  number  of  its  adherents  and  the  wide 
 diffufion  of  its  do&rines,  claim  over  Chris- 
 tianity. 
 
 When  the  chara&er  of  Mahomet  was 
 compared  with  the  character  of  Chrift, 
 the  contraft  was  moft  ftrik'ing.  In  the 
 pretended  prophet  of  Arabia  we  difcovered 
 under  the  mafk  of  religious  zeal  the  com- 
 bined vices  of  luft,  cruelty,  and  worldly 
 ambition  in  his  motives  ;  and  of  worldly 
 craft  in  his  meafures.  But  in  the  blefled 
 Redeemer  of  mankind  we  contemplated, 
 with  reverential  love  and  gratitude,  the 
 moft  enlarged  philanthropy  united  with 
 the  moft  fublime  devotion  ;  a  dignity  tem- 
 pered by  meeknefs  and  an  humility  quite 
 remote  from  meannefs ;  a  confiftency, 
 which  no  variety  of  fituation  could  fhake ; 
 a  difintereftednefs,  which  no  temptati- 
 ons of  fecular  glory  could  feducej  a 
 fortitude,  calm  without  infenfibility,  ex- 
 emplary without  oftentation,  and  equally 
 fuperior  to  the  afflictions  of  life,  and  to 
 the  tortures  of  death, 
 
 Mahometifm,  we  have  feen,  is  totally 
 unfupported  by  external  evidence  ;  while 
 
 the 
 
SERMON      IX.       419 
 
 the  credibility  of  the  gofpel  is  attefted  by 
 miracles  which  omnipotence  alone  conld 
 have  performed ;  and  by  the  prediction  of 
 events,  which  omnifcience  alone  could 
 have  forefeen. 
 
 We  have  found  that  the  Koran  even  re- 
 futes its  own  claim  to  a  divine  authority, 
 as   well   by  what  it  denies    as   by  what 
 it  concedes :  that,  confidered  in  the  light 
 of  a  revelation  to  regulate  our  conduct,  and 
 to  confirm  our  hopes,  it  was  altogether  un- 
 neceflary ;  that  it  is  true  fo  far  only  as  it 
 adopted  the  doftrines  of  a  preceding  reli- 
 gion, and  that  where  it  differs  from  them, 
 it  is  groflly  improbable,  or  evidently  falfej 
 in  fhort,  that  in  many  inftances  it  is  un- 
 worthy of  the  wifdom,  and  in  fome  even  ir- 
 reconcileable  to  the  goodnefs  of  God.    To 
 errors  which  our  reafon  may  deteft,  and  to 
 deformities  at  which  our  common  fenfe  re- 
 coils, we  oppofed  the  purity  and  fimplicity 
 of  the  gofpel;  its  confidence  with  the  beft 
 difcoveries  of  philofophy,  and  the  immu- 
 table laws  of  nature  -,    its  conformity  to 
 the  moral  precepts,  and  peculiar  economy 
 of  the  Mofaic  fyftem  ;  and  finally  the  in- 
 
 D  d  2  variable 
 
42o       S   E    R    M   O   N      IX. 
 
 variable  agreement,  in  which  its  com- 
 mands, its  fan&ions,  and  _  its  evidences 
 ftand  with  each  other  and  with  themfelves. 
 
 In  the  prefent  Ledure  the  comparifon 
 has  been  clofed  by  an  impartial  confidera- 
 tion  of  the  effects  which  'each  religion 
 either  is  calculated  to  produce,  or  actually 
 has  produced ;  effe&s,  which,  on  the  one 
 fide,  are  as  deflru&ive  to  the  pretenfions 
 of  Mahometifm,  as  on  the  other  they  are 
 honourable  to  the  caufe  of  Chriftia- 
 nity.  Indeed  the  more  attentively  we  con- 
 fider  the  impofture  of  Mahomet,  the  more 
 firmly  fhall  we  difbelieve,  and  the  more 
 lincerely  muft  we  defpife  it.  But  in  pro- 
 portion as  the  proofs  which  fupport  the 
 gofpel,  and  the  doctrines  which  it  con- 
 veys, are  brought  to  the  tell:  of  hiftorical 
 or  philofophical  criticifm,  the  greater  rea- 
 ibn  fhall  we  have  to  felicitate  ourfelves  on 
 our  profefiion  of  a  religion,  fo  adapted 
 at  once  to  the  frailties  and  to  the  nobleft 
 capacities  of  our  nature,  and  fo  friendly 
 both  to  our  temporal  and  eternal  interefts: 
 a  religion,  which  hitherto  has  refilled  the 
 fullen  obftinacy  of  the  Jew,  the  fierce 
 hoftility  of  the  Mahometan,  and  the  fcep- 
 
 tical 
 
S    E    R    M    O   N      IX.       421 
 
 tical  fubtlety  of  the  infidel ;  a  religion, 
 which  is  more  approved  as  it  is  more  un- 
 derstood, and  againft  which  the  God  who 
 founded  it,  has  expreflly  promifed  that  be 
 will  not  fuff'er  the  gates  of  bell  finally  to 
 prevail. 
 
 To  difcover  the  credibility  of  the  Chrif- 
 tian  revelation,  the  diligent  and  honeft  ufe 
 of  our  own  understanding  alone  is  requi- 
 fite.  May  the  grace  of  God  fo  fan&ify 
 our  hearts,  that  we  may  feel  its  impor- 
 tance in  every  period  of  our  lives ;  that 
 in  the  hour  of  death  we  may  be  fuftained 
 by  its  comforts ;  and  admitted  to  all  its 
 glorious  privileges  in  the  day  of  judg- 
 ment. 
 
 While,  however,  we  cleave  to  the  truth, 
 with  fteadinefs  of  judgment  and  in  fin- 
 cerity  of  fpirit,  let  us  be  difpofed  to  lament, 
 rather  than  to  rail  at,  the  oppofition  of 
 thofe  who  have  not  been  hitherto  brought 
 by  the  providence  of  God  within  the  pale 
 of  the  Chriftian  Church.  Though  juftified 
 in  our  own  faith  by  the  folemn  teftimony  of 
 our  own  confciences,  we  are  very  incompe- 
 tent 
 
422       SERMON      IX. 
 
 tent  judges  of  the  known,  as  well  as  of 
 many  unknown  difficulties,  which,  arifing 
 from  early  prepoffeflion,  from  habitual 
 perfuafion,  from  an  honed  dread  of  change 
 in  the  awful  concerns  of  religion,  or  from 
 a  reverential  and  fond  attachment  to 
 the  fuppofed  virtues  and  fa'nctity  of  their 
 admired  prophet,  may  have  prevented  the 
 followers  of  Mahomet  from  yielding  to  ar- 
 guments, which  they  are  unable  to  confute. 
 Though  bound  to  accept  with  thankfulnefs 
 the  gracious  offers  of  falvation  which  have 
 been  made  to  ourfelves,  we  cannot  difcern 
 all  the  wife  and  excellent  purpofes,  which 
 the  moral  governor  of  the  univerfe  may 
 ultimately  accomplifh,  by  the  ignorance 
 or  errors,  in  which  many  of  his  creatures 
 are  yet  involved.  In  refpect  therefore  to 
 the  revelation  which  is  calculated  to  en- 
 lighten that  ignorance,  and  to  reform  thofe 
 errors,  we  act  up  to  the  full  meafure  of 
 our  duty,  if  we  embrace  it  without  hy- 
 pocrify,  if  we  defend  it  without  bitter- 
 nefs,  and  if,  whilft  we  labour  to  diffeminate 
 its  glorious  truths  we  ferioufly  endeavour  to 
 make  it  the  rule  of  our  own  conduct,  no 
 lefs  than,  of  our  belief.  By  thefe  means  we 
 
 mail 
 
SERMON      VIII.      423 
 
 {hall  moft  effectually  and  moft  honourably 
 adorn  the  religion  we  profefs ;  we  fhall 
 recommend  it  to  the  approbation  of  the 
 wife  and  good ;  we  fhall  protect  it  from 
 the  afTaults  of  the  perverfe  and  profligate ; 
 and  fhall  gradually  become  the  inftru- 
 ments  of  giving  complete  effect  to  the 
 benevolent  defigns  of  that  Being,  who,  in 
 his  own  good  time,  will  affuredly  bring 
 all  the  various  nations  of  the  world  into 
 one  fold,  under  one  fhepherd,  Jefus  Chrift 
 the  righteous. 
 
 NOTES 
 
(    i     ) 
 
 NOTES  and  AUTHORITIES. 
 
 N.  B.  It  having  been  fuggejled  by  the  author  s 
 friends,  that  the  letfures,  as  read  from  the 
 pulpit,  were  too  dijfufe,  and  might  with  great 
 propriety  be  abridged  in  the  publication ;  he 
 has  availed  himfelf  of  this  judicious  opinion, 
 partly  by  retrenching  many  fuperfuities,  and 
 partly  by  printing  amongjl  the  Notes  thefub- 
 Jlance  of  fome  digrejjions* 
 
 P.  50. 1. 13.  The  facl  we  cannot  difpute,  where  we 
 are  utterly  unable  to  ajjign  the  final  caufe.]  There  is 
 nothing  more  myfterious  in  this  fad,  than  in 
 many  other  occurrences  and  difpenfations  of  di- 
 vine providence  :  and  it  reflects  no  more  difho- 
 nour  on  the  moral  attributes  of  the  Deity  than 
 other  evils  that  infinite  wifdom  daily  permits  to 
 
 *  A  take 
 
11 
 
 NOTES     AND 
 
 take  place  in  the  world.  Ignorant  minds  are  apt 
 to  be  biaffed  by  outward  events,  and  often  decide 
 on  the  merits  of  a  caufe  by  the  fuccefs  which  at- 
 tends it,  abftractedly  from  thofe  confiderations 
 which  a  wife  man  will  always  take  into  the  ac- 
 count, in  order  to  determine  on  the  nature  of  that 
 diccefs,  its  means,  and  its  end.  Jn  the  cafe  of 
 particular  perfons  this  falfe  mode  of  reafoning  is 
 very  common.  We  find  it  in  the  mouth  of  Bil- 
 dad,  when  he  would  infer  the  difpleafure  of  God 
 againft  the  patriarch  of  Uz  from  the  calamities 
 which  had  befallen  him.  If  thou  wert  pure  and 
 upright,  Jurely  now  he  would  awake  for  thee,  and 
 make  the  habitation  of  thy  rigbteoufnefs  projperous. 
 Csecilius,  in  his  celebrated  difpute  with  O&avius, 
 could  not  conceive  that  the  God,  cc  the  folitary 
 "  God"  of  the  Jews,  as  he  denominates  him, 
 could  be  Almighty,  and  yet  fuffer  his  people  to 
 remain  fo  long  in  captivity.  This  is  the  fallacious 
 conclufion  of  men,  who  judge  of  the  divine  con- 
 dud  by  the  partial  rules  of  human  judgment  and 
 experience ;  and  think  God  to  be  fuch  a  one  as 
 themfelves  -,  governed  by  the  fame  motives,  and 
 porTeiTed  of  the  fame  affections  ;  limited  in  his 
 views,  and  partial  in  his  attachments.  The  pro- 
 vidence of  God  refpecting  this  people,  had  an 
 object  in  view  of  a  larger  extent  and  confequence 
 than  their  particular  fortunes  :  and  the  profpenty 
 
 and 
 
AUTHORITIES.  ifi 
 
 and  adverfity  of  their  church  and  ftate  were  but 
 means  employed  by  infinite  wifdom  to  produce 
 events  of  more  univerfal  importance. 
 
 P.  52.  1.  21.  BaaV\  Baal,  the  Syrian  idol,  for 
 a  time  feems  to  have  engrofTed  the  devotions  and 
 facrifices  of  the  apoftate  Ifraelites,  after  Ahab  had 
 married  Jezebel,  the  daughter  of  Ethbaal  the 
 king  of  the  Zidonians.  [1  Kings  xvi.  30.]  The 
 influence  of  this  pernicious  example  was  fo  exten- 
 five  and  apparent,  that  the  prophet  Elijah  confi- 
 dered  himfelf  as  fingle  in  refilling  it,  and  a  foli- 
 tary  worfhipper  of  the  true  God.  He  was  indeed 
 miftaken  :  but  the  degeneracy  muft  have  been  al- 
 moft  univerfal,  to  have  occafioned  the  exclama- 
 tion which  he  made  :  and  thofe  whom  God  had 
 preferved  from  the  idolatrous  contagion  of  the 
 times,  certainly  bore  but  a  very  fmall  proportion 
 to  the  bulk  of  the  people,  who  were  infected  with 
 the  moft  inveterate  fpecies  of  it.  1  Kings  xix. 
 14,  18. 
 
 P.  53.  1.  ai.  Nor  did  the  introduction  of  Chriftia- 
 nity  into  the  worldy  &c]  The  influence  of  the  gof- 
 pel  is  of  a  moral  nature.  It  does  not  break  in  on 
 the  conftitution  of  the  human  mind  by  any  necef- 
 fitating  and  irrefiflible  power.  Men  are  left  to  judge 
 of  its  nature  and  qualities  by  the  common  lights 
 of  the  underflanding ;  and  it  is  in  the  power  of 
 the  will  to  refift  its  evidence.     If  the  faculties 
 
 *  A  2  were 
 
iv  NOTES      AND 
 
 were  contronled  by  its  force,  there  could  be  no 
 merit  in  yielding  to  its  influence.  It  would  ceafe 
 to  be  a  moral  means  of  converfion,  if  it  left  no 
 exercife  for  the  judgment,  and  no  choice  for  the 
 will.  As  fo  much  depends  on  a  man's  own  con- 
 duct, in  order  to  conflitute  him  a  moral  agent,  a 
 fubject  of  rewards  and  punifhments,  we  cannot 
 conceive  any  fcheme  that  would  necefTarily  prevent 
 the  admiflion,  and  in  fome  fituations,  the  preva- 
 lence of  error,  without  a  total  alteration  in  the 
 plan  of  moral  government.  The  faculties  that 
 may  be  employed  to  a  good  purpofe,  are  liable  to 
 be  perverted  to  a  bad  one.  Divine  wifdom  from 
 time  to  time  corrects  and  reftrains  the  abufes  that 
 arife  from  their  mifmanagement  :  but  to  prevent 
 them  altogether,  would  require  fuch  a  perpetual 
 intervention  of  a  miraculous  power,  and  fuch  a 
 conflant  bias  irrefiftibly  preponderating  over  the 
 mind,  as  would  deftroy  the  very  defign  of  the 
 gofpel,  which  is  intended  to  produce  a  voluntary 
 fervice  by  moral  motives  \  and  not  a  neceffary 
 effect  by  a  conftraining  and  irrefiftible  impulfe. 
 
 P.  55.  I.20.  Thus  he  foretold  •>  and  the  event  jufti- 
 -jled  the  predi£fion.~\  That  the  church  was  even  in 
 the  earlieft  periods  infefted  with  herefies  of  the  moft 
 pernicious  kind,  cannot  be  denied.  The  apoftks 
 themfelves  complain*  of  fectaries  who  attempted 
 to  feduce  the  ignorant  and  unwary  by  various  ar- 
 tifices 
 
AUTHORITIES.  v 
 
 tifices  and  impofitions,  fuited  to  the  various  hu- 
 mours and  prejudices  of  thofe  whom  it  was  their 
 aim  to  pervert.  The  primitive  fathers  found  the 
 fubjecls  of  complaint  and  remonftrance  ftill  more 
 numerous  and  alarming  :  and  they  encreafed  with 
 the  increafmg  fortunes  of  the  church.  The  here- 
 tics were  fo  numerous,  and  the  tenets  they  la- 
 boured to  diffeminate  were  fo  very  prejudicial  to 
 the  interefts  of  the  gofpel  in  the  time  of  Juflin 
 Martyr,  that  he  compofed  a  fet  treatife  in  an- 
 fwer  to  them,  which  unfortunately  has  ihared  the 
 fate  of  many  other  excellent  treatifes,  the  names 
 of  which  have  only  efcaped  the  wreck  of  time. 
 \_MoJheim.  vol.  ii.  ^.152,153.]  The  elaborate  work 
 of  Irenseus  experienced  a  better  fate.  It  is  a  melan- 
 choly monument  of  the  perverfenefs  of  the  hu- 
 man underfbanding,  when  it  fuffers  itfelf  to  be  de- 
 luded by  novelties,  and,  inftead  of  following  the 
 form  of  found  words  delivered  in  the  holy  fcrip- 
 tures,  proudly  purfues  its  own  inventions  with 
 only  fancy  for  its  guide.  But  the  early  preva- 
 lence of  error,  fo  far  from  diminifhing  the  credit 
 of  the  gofpel,  tends  rather  to  eftablifh  its  autho- 
 rity ;  as  it  confirms  the  predictions  of  that  divine 
 oracle  by  whom  it  was  delivered  to  the  world. 
 
 P.  57.  1.  10.  It  appears  then,  as  well  from  exfe*- 
 rience  that  error  often  does,  &c]  Errors  mufl  arife 
 as  long  as  men  are  free.    Nor  do  they  only  arife 
 
 *A  3  from 
 
VI 
 
 NOTES     AND 
 
 from  the  moral  conftitution  of  free  agents ;  but 
 from  the  particular  defignation  of  divine  provi- 
 dence. God  makes  ufe  of  evil  inftruments  to  ef- 
 fect a  good  purpofe.  He  puts  fuch  reftraints  on 
 wicked  and  erroneous  men;  fo  overrules  their  con- 
 duct, fo  counteracts  and  checks  their  proceedings, 
 that  they  may  not  infringe  on  the  Handing  laws 
 of  his  kingdom,  and  derange  the  general  plan  of 
 his  providence.  As  individuals  they  are  criminal  ; 
 but  confidered  in  a  more  extenfive  light,  their 
 conduct  is  ultimately  beneficial.  We  find  that 
 errors  were  permitted  under  the  Mofaic  inftitu^ 
 tion  for  the  fame  reafon  that  the  apoftle  alledges 
 for  their  permiflion  under  the  Chriftian.  Compare 
 Deut.  xiii.  i,  &c.  with  i  Cor.  ii.  19. 
 
 P.  62.  1.  14.  Among  the  bi/hops,  &c]  The  want 
 even  of  a  knowledge  of  the  common  rudiments 
 of  literature  was  fo  general  among  the  higher  ec- 
 clefiaftics  of  thofe  times,  that  it  was  fcarcely 
 deemed  difgraceful  to  acknowledge  it.  In  the  acts 
 of  the  councils  of  Ephefus  and  Chalcedon,  many 
 examples  occur,  where  fubfcriptions  are  to  be 
 found  in  this  form :  /,  fuch  an  one,  have  fubfcri- 
 bed  by  the  hand  of  fuch  an  one,  becaufe  I  cannot 
 write.  And  fuch  a  bijhop  having  faid  that  he  could 
 not  write,  J  whofe  name  U  underwritten,  have  fub- 
 fcribed  for  him, 
 
 P.  66. 
 
AUTHORITIES.  vii 
 
 P.  66.  1.  14.  ihe  very  ejfence  of  Chriftianity  was 
 lofty  &c]  No  reprefentation  can  convey  ftronger 
 ideas  of  the  melancholy  ftate  of  religion  in  the 
 7th  century,  than  the  defcription  of  the  character 
 of  a  good  Chriftian  as  drawn  at  that  period  by  St. 
 Eligius,  or  Eloi,  bifhop  of  Noyon. 
 
 <c  Bonus  Chriflianus  eft  qui  ad  ecclefiam  fre- 
 
 *  quenter  venit,  et  oblationem,  quse  in  altari  Deo 
 c  offeratur,  exhibet  5    qui  de  fruclibus  fuis  non 
 
 *  guftat,  nifi  prius  Deo  aliquid  offerat ;  qui  quo- 
 c  ties  fanclae  folennitates  adveniunt,  ante  dies  plu- 
 c  res  caftitatem  etiam  cum  propria  uxore  cuftodit, 
 <  ut  fecura  confcientia  Domini  altare  accedere 
 c  poffit  -,  qui  poftremo  fymbolum,  vel  orationem 
 c  dominie  am  memoriter  tenet.  Redimite  animas 
 c  veftras  de  poena  dum  habetis  in  poteftate  reme- 
 c  dia ;  oblationes  et  decimas  ecclefiis  afferte ;  lu- 
 1  minaria  fanclis  locis,  juxta  quod  habetis,  exhi- 
 c  bete  -,  ad  ecclefiam  quoque  frequent i us  conve- 
 c  nite ;  fan&orum  patrocinia  humiliter  expetite  : 
 
 *  quod  fi  obfervaveritis,  fecuri  in  die  judicii  ante 
 c  tribunal  seterni  judicis  venientes,  dicetis,  Da, 
 c  Domine,  quia  dedimus."  Molh.  vol.  ii.  p.  22. 
 
 P.  67.  1.  15.  Even  the  fancied  remains  of  that 
 crofs~\  A  veneration  for  the  crofs  very  early  pof- 
 fefled  the  minds  of  the  primitive  Chriftians  ;  and 
 was  afterwards  carried  into  all  the  extremes  of  ab- 
 furd  and  puerile  fuperftition.  Its  allegorical  re- 
 ference 
 
Vlll 
 
 NOTES     AND 
 
 ference  was  magnified  into  a  real  virtue :  and 
 what  the  apoftles  fpoke  of  under  the  form  of  a 
 metaphorical  fymbol  became  in  time  an  object  of 
 devotion,  and  was  made  ufe  of  as  an  actual 
 charm. 
 
 Ibid.  1.  1 8.  Hhe  images  of  the  faints  who  had  la- 
 boured to  dijfeminate]  The  earlier  Chriftians  repro- 
 bated every  fpecies  of  image  -worfhip  in  the 
 ftrongeft  language ;  and  fome  of  them  employed 
 the  force  of  ridicule  to  great  advantage  in  order 
 to  expofe  its  abfurdity.  When  the  Emprefs  Con- 
 ftantia  defired  Eufebius  to  fend  her  the  image  of 
 Jefus  Chrift,  he  expoflulated  with  her  on  the  im- 
 propriety and  abfurdity  of  her  requifition  in  the 
 following  very  ftriking  words,  u  What  kind  of 
 <c  image  of  Chrift  does  your  imperial  Majefty  wifli 
 "  to  have  conveyed  to  you  ?  Is  it  the  image  of  his 
 Cf  real  and  immutable  nature  ;  or  is  it  that  which 
 c<  he  arTumed  for  our  fakes,  when  he  was  veiled  in 
 €c  the  form  of  a  fervant  ?  With  refpect  to  the  form 
 cc  of  God,  I  prefume  you  are  not  to  learn,  that  no 
 cc  man  hath  known  the  Son,  but  the  Father ;  neither 
 cc  hath  any  man  known  the  Father,  but  the  Son ;  and 
 €i  he  to  whomfoever  the  Son  will  reveal  him.  But 
 "  you  afk  for  the  image  of  Chrift  when  he  ap- 
 "  peared  in  human  form,  cloathed  in  a  bodyfimi- 
 **  lar  to  our  own.    Let  me  inform  you,  that  that 
 
 "  body 
 
AUTHORITIES.  ix 
 
 tc  body  is  now  blended  with  the  glory  of  Deity ; 
 cc  and  all  that  was  mortal  in  it,  is  a'oforbed  in  life." 
 
 P.  72.  1.  6.  It  of  courfe  admitted  an  almoft  endlefs 
 variety  of  religious  opinions.']  Vid.  Shareftani  apud 
 Poc.  Specim.  Hift.  Arabum,  p.  136. 
 
 Ibid.  1.  15.  Many  of  them  efcaped  hither,  as  to  a 
 place  of  refuge  from  the  dreadful  calamities,  which 
 the  jufi  vengeance  of  God  inflicted  on  their  nation^\ 
 Vid.  Millii  DirTert.  de  Mohammedifmo  ante  Mo* 
 hammedem,  p.  43. 
 
 Ibid.  1.  18.  Christianity  had  aljo  made  a  very  con- 
 Jiderable  progrefs  among  Jome  of  the  tribes  of  Arabia^ 
 particularly  that  feci  which  was  diftinguijhed  by  the 
 title  of  Jacobites]  c  Cui  Chriftianorum  fe&ae  po- 
 c  tiflimum  addidti  erant  Arabes  in  Chriftum  cre- 
 '  dentes,  ex  hoc  ipfo  authore  noftro  *  difcimus, 
 c  qui  caufam  quod  Mondarus,  Arabum  rex,  Grae- 
 c  cis  bellum  intulerit,  hanc  afiignat,  quod  Impe- 
 c  rator  Juftinianus  eos  male  tradtaret  qui  imam  in 
 c  Chrifto  naturam  affererent,  cum  eo  tempore  qui 
 c  inter  Arabes  erant  Chriftiani,  ^^jou^  lyl_& 
 <c  £oUaS!  ^lius!,  Jacobitarum  confeffmiem  ample  cle- 
 rentur.  f  The  Jacobites  took  their  denomination 
 from  one  Jacob,  a  Syrian,  %  who  began  to  difle- 
 
 *  Abu'l  Pharajio.  t  Specim.  Hid.  Arab.   p.  137. 
 
 (J—£.$\yJ&\     ij+H+Jj     ^jy+AS     V>^.     *— *ji     XaSUaHj     4. 
 
 Ahmed  Ebn  Edris.       /?.  \^>>S^  *y.*l$  S**^ 
 
 minate 
 
x  NOTES      AND 
 
 minate  his  doctrines  in  the  Eaft  about  the  clofe  of 
 the  fixth  century.  His  feci:  are  fometimes  diflin- 
 guifhed  by  the  name  of  Monophyfites,  the  pro- 
 geny of  the  Eutychians,  who  afTerted  the  fingle 
 nature  of  Chrifl  in  oppofition  to  the  orthodox,  who 
 maintained  that  his  nature  was  twofold,  human 
 and  divine.  The  Neflorians,  in  avoiding  this  er- 
 ror, ran  into  the  contrary  extreme.  In  order  to 
 fupport  his  twofold  nature,  they  alfo  divided  the 
 per/en  of  Chiift  into  two.  The  Athanafians  guard 
 their  creed  againfl  both  thefe  errors  by  maintain- 
 ing that  Chrifl  is  in  nature  two,  but  in  per/on  one : 
 and  illuflrate  the  union  by  that  of  the  foul  and 
 body  in  the  human  conilitution.  The  plea  of  dif- 
 ficulty, and  even  incomprehenfibility,  may  be  ur- 
 ged in  one  cafe  as  well  as  in  another.  The  diffi- 
 culty in  the  former  is  greater,  becaufe  the  fubject 
 is  of  a  higher  degree.  But  if  man  is  a  my  fiery  to 
 man,  can  we  by  Je arching  find  out  God  ? 
 
 P.  73.  1.  2.  Idolatry]  For  a  full  and  particular 
 account  of  the  various  objects  which  fhared  the 
 devotions  of  the  idolatrous  Arabs,  fee  Poc.  Spec, 
 p.  89,  &c.  Sale's  Prelim.  Difc.  Edit.  4to.  p.  17. 
 Hottinger,  Hifl.  Orient,  p.  228,  &c. 
 .  Ibid.  I.3.  The  predominant /pedes  appears  to  have 
 heen  that  of  the  Sabians~\  See  Poc.  Specim.  p.  138 
 *— 143.  Sale's  prelim.  Difc.  p.  14.  Thofe  who 
 are  defirous  of  obtaining  a  more  exact  knowledge 
 
 of 
 
AUTHORITIES. 
 
 XI 
 
 of  the  Sabian  principles  and  worfhip,  may  con- 
 fult  Hyde,  Rel.  vet.  Perf.  p.  128.  D' Herbelot, 
 BibL  p.  726.  Hottinger,  Hift.  Oriental.  Lib.  i. 
 C.  viii.     Prideaux,  Connect,  part  i.  B.  3. 
 
 Ibid.  1.  15.  The  religion  of  the  Magi  had  like- 
 wife  found  its  way,  and  obtained  an  efiaUijhment 
 among  fome  of  their  tribes. ~\  See  Poc.  Spec.  p.  146* 
 Every  important  particular  concerning  this  reli- 
 gion has  been  elaborately  inveftigated,  and  clearly 
 explained  by  the  learned  Hyde  in  his  Rel.  vet:. 
 Perf.  and  alfo  by  Prideaux,  Conned,  part  i.  B.  4. 
 
 P.  74.  1.  23.  With  the  Jew  he  maintained  the  in- 
 Jpiration  of  Mofes~\  Sale's  Koran,  p.  407.  Edit.  4to, 
 
 Ibid.  1.  26.  With  the  Chrifiian  he  admitted  the 
 divine  mijjion  of  Jefus  Chrift  and  the  truth  of  the 
 go/pel. ]  Koran,  p.  30,  35,  41.  Reland.  de  Relig, 
 Moham.  Lib.i.  C.4.    Elmacin,  Hift.  Sarac.  p.3. 
 
 P.  75.  1.  2.  He  even  attempted  to  found  his  own 
 pretenfions  on  the  preceding  revelations  of  Mofes  and 
 Chrifil  Koran,  p.  174,  133.  449. 
 
 Ibid.  1.  5.  That  he  was  fen t  to  purify  a  religion > 
 which  originally  came  down  from  heaven\  Vid.  Mil- 
 lii  DifTert.  de  Mohammedifmo,  ,&c.  p.  5,  6. 
 
 Ibid.  1.  11.  To  clofe  the  feal  of  prophecy']  Vid. 
 Hottinger,  Hift.  Oriental,  p.  418. 
 
 P.  76.  1.  4.  The  Art  of  writing  had  been  known 
 and  praclifed  by  their  countryman  fob,  and  by  the 
 tribe  of  Hamyar,  &c]  The  Hamyaritic  character 
 
 was 
 
xii  NOTES      AND 
 
 was  probably  of  very  high  antiquity.  It  was  in- 
 tricate and  perplexed,  making  no  regular  diftinc- 
 tion  betwixt  the  different  letters,  from  whence 
 perhaps  it  had  the  name  of  *na*J11  Al  Mofnad.  Mo- 
 ramer  Ebn  Morra  is  faid  to  have  been  the  inven- 
 tor of  the  Arabic  character,  not  many  years  be- 
 fore the  birth  of  Mahomet.  The  letters  invented 
 by  Moramer  were,  however,  rude  and  imperfect, 
 fimilar  to,  or  perhaps  the  fame  with  thofe  which 
 are  called  Cufic,  and  which  are  often  found  on 
 ancient  monuments  in  the  Eaft.  The  elegant  and 
 beautiful  character  now  in  ufe  amongft  the  Arabs, 
 was  formed  from  the  invention  of  Moramer,  by 
 Ebn  Mold  ah,  almoft  300  years  after  Mahomet, 
 and  finally  brought  to  perfection  by  Ali  Ebn 
 Bowab  in  the  following  century.  Vid.  Ebn  Cha- 
 lican  apud  Poc.  Spec.  p.  155  — 159. 
 
 Ibid.  I.9.  'The  reft  of  the  Arabs  were  totally  un- 
 acquainted with  this  ujeful  art]  Ebn  Chalican  af- 
 ferts,  that  at  the  firft  publication  of  the  Koran, 
 there  could  not  be  found  in  the  whole  country  of 
 Yemen  one  fingle  perfon  who  could  read  or  write 
 Arabic.  Vid.  Poc.  Specim.  p.  156. 
 
 Ibid.  1.  11.  Thcfe  of  Mecca  in  particular,  were 
 peculiarly  diftimuijhed  as  ignorant  and  illiterate,  even 
 to  a  proverb]  The  inhabitants  of  Mecca  were  called 
 l«  t>4*$ij  the  illiterate,  in  oppofition  to  thofe  of 
 Medina,  who  from  their  acquaintance  with  the 
 
 arts 
 
AUTHORITIES.  xiii 
 
 arts  of  reading  and  writing,  not  lefs  than  from 
 their  being  in  porTeflion  of  a  written  fyftem  of  re- 
 ligion, were  diftinguiihed  by  the  title  of  y — *l 
 1__J\     v   <=^  \\r  the  people  of  the  book.  * 
 
 Medina  was  principally  inhabited  by  Jews  and 
 Chriftians  ;  and  hence  Mahomet  in  his  Koran  fre- 
 quently applies  this  title  of  u_>U^=Jl  J^>  to  Jews 
 and  Chriftians  in  general.  See  Koran,  p.  71,  158, 
 
 &c. 
 
 P.77.  1.2.  But  to  the  profound  refearches  of  philo- 
 sophy, and  the  laboured  deductions  of  reqfon  they  were 
 of  neceffity  entire  ftr angers]  ^_L-S  *A*Ji.M  p\s.  U^ 
 
 *_j  zJJjdA  *.^L)UIs  \ — *&  Sjj  *£<*  4^  *W  f^5^* 
 c  Verum  quod  ad  philofophiae  fcientiam,  nihil  ejus 
 c  admodum  conceiTerat  illis  Deus,  nee  eos  ad  haec 
 ciludia  idoneos  fecerat.'  AbulPhar..  Hift.  Dyn.161. 
 Ibid.  1.  12.  Many  of  them  abfolutely  denied  the 
 poffibility  of  a  future  ftate  of  exiftence]  There  were 
 fome  amongft  the  Arabs  who  denied  both  the 
 creation  of  the  world,  and  a  future  refurrection  ; 
 afcribing  the  origin  of  the  univerfe  to  what  they 
 call  nature,  and  referring  its  final  difTolution  to 
 the  effedt  of  time.  Others,  though  they  admitted 
 a  creation,  yet  totally  rejected  every  idea  of  a  re- 
 
 Shareftani.      '£^*>  ^p**^  5fed»ft*  $J*ati\*  *M?n 
 
 furrection 
 
xW  NOTES     AND 
 
 furre&ion  of  the  dead.  Vid,  Shareftan.  apud  Poc. 
 Spec.  p.  134. 
 
 Ibid.  1.  24.  Should  again  be  called  into  exigence] 
 Vid.  Poc.  Specim.  ubi  fupra.  Millii  DifTert.  i.  de 
 Moham.  p.  14. 
 
 P. 7  8 . 1. 1 5 .  And  believed  that  even  the  animals ,&c] 
 Pocock,  on  the  authority  of  Al  Jauhari,  Ebnoi 
 Athir,  Shareftani,  and  other  Arabic  authors,  re- 
 lates a  fingular  cuftom  which  prevailed  among 
 fome  of  the  Arabians,  of  tying  a  camel  over  the 
 grave  of  the  deceaied,  where  it  was  left  to  perifh 
 without  food  i  left  its  rnafter  fhould  fuffer  the  dif- 
 grace  of  walking  on  foot  in  another  world.  * 
 
 P.  79.  I.21.  Gardens  fairer •,  &c]  See  Koran, 
 p.  204.  410.  433. 
 
 P. 83.  I.17.  Looking  forward  with  anxious  expec- 
 tation to  the  joys  of  paradife>  &c]  Vid.  Abu'l  Fed. 
 Vit.  Moham.  p.  43. 
 
 P.  84.  I.4.  "The  fellow  citizens  of  the  impoftor^ 
 SccJ]  Vid.  Elmacin.  Hift.  Saracen,  p.  3. 
 
 Ibid.  1. 16.  'The  fubmijfion  of  the  holy  city]  Mec- 
 ca opened  her  gates  to  Mahomet  in  the  8  th  year 
 of  the  Hejra.  See  Abu'l  Feda,  p.  102,  106.  El- 
 macin. p.  8. 
 
 V—  A^iLc        ^/W-2*       3M& 
 
 Ibid. 
 
AUTHORITIES.  Xy 
 
 Ibid.  1.  19.  The  Jenfelefs  objecls  of  Arabian  devo- 
 tion] Mahomet  found  no  lefs  than  360  idols  round 
 the  Caaba,  all  of  which  he  deftroyed.  * 
 
 P. 85.  I.18.  No  longer  f erupted  to  affume  the  en- 
 figns  of  temporal  as  well  as  Jpiritual  dominion]  El- 
 macin.  p.  7. 
 
 Ibid.  1.  22.  "The  troops  of  the  imperial  prophet] 
 Vid.  Abu'l  Fed.  p.  in. 
 
 P.  86.  1.  4.  tte  ftreets  of  Medina  were  crouded 
 with  ambajfadors]  From  the  number  of  thefe  em- 
 baflies,  this  year  was  called  j^ J  'tz*  annus  lega- 
 tion urn.  f 
 
 Ibid.  1.  13.  And  thus  was  his  empire  at  length 
 firmly  eftablifhed  throughout  the  fever al  provinces  of 
 Arabia]    ^^  &\  J^^     ^  ^  *!*.  v^uLia  *j 
 
 c  Deinde  ccepit  annus  Hegiras  decimus. 
 CLm*J1   Syz>3   ^Xi    *j4    *k£=u*    pj&*>    iSA&\   J^    * 
 
 ir-     *0*     1 $**kj     y~ XZSSS     I—KA3J       gJJ&jj     (^jy..A»* 
 
 Al-Bochari,  in  Sonna. 
 
 ^y&Jj     X^1«X— xl    ^.__^ — jj     ajo.*     *JJ1      *£^     «^0     (**^* 
 
 c  Cum 
 
xvi  NOTES     AND 
 
 c  Cum  eflet  Apoftolus  Dei  Medinae,  venerunt  ad 
 f  eum  legationes  ex  imiverfa  Arabia ;   et  homines 
 
 *  undiqne  in  reiigionem  intraveruht  turmatim.  Et 
 
 *  Iflamifmum  amplexi  funt  incolae  Arabiae  felicis, 
 
 *  et  reges  Hamyar.'    Abu  I  Feda. 
 
 P.  87.  1. 4.  Little  remained  to  be  done,  but  to  pur- 
 Jue  the  path  which  he  had  traced"]  At  this  critical 
 period  the  arTafiination  of  one,  and  the  decifive 
 overthrow  of  another  of  the  competitors  of  Ma- 
 homet, who  had  with  equal  ambition,  though 
 with  inferior  abilities,  dfpired  to  the  fame  pre- 
 eminence, gave  new  flrength  and  authority  to  the 
 infant  government. 
 
 Al-Afwad  *  in  the  fpace  of  four  months  had 
 rendered  himfelf  extremely  formidable,  and  fub- 
 dued  the  greater  part  of  Yemen,  befides  other 
 provinces,  when  he  was  afTaflinated  by  the  con- 
 trivance of  Mahomet,  on  the  very  day  before  the 
 death  of  that  impoftor. 
 
 Mofailama,  f  called  by  the  Mahometans  c  the 
 c  lying  Mofailama,'  had  once  profeiTed  the  reli- 
 gion of  Mahomet,  but  afterwards  apoftatizing 
 affumed  the  character  of  prophet,  himfelf,  and 
 -  collected  a  very  numerous  body  of  followers, 
 when  his  party  was  totally  routed  by  the  Maho- 
 
 *  Abu'l  Fed.  Cap.  Ixxiii. 
 f  Idem  in  Vita  Abu-Becri. 
 
 metan 
 
AUTHORITIES. 
 
 xvn 
 
 mttan  army  under  the  command  of  Chaled  Ebno'l 
 Walid,  and  himfelf  with  ioooo  of  his  troops  put 
 to  the  fword.  This  fignal  victory  was  obtained  in 
 the  firft  year  of  the  reign  of  Abu  Beer,  the  fuc- 
 cefTor  of  Mahomet. 
 
 Taliha,f  another  competitor  of  Mahomet,  hav- 
 ing raifed  a  considerable  party,  was  routed  and 
 put  to  flight  by  the  fame  commander ;  but  after- 
 wards returned  to  his  allegiance  in  the  reign  of 
 Omar,  the  fecond  Caliph. 
 
 Thefe  facts  are  of  fingular  importance,  as  they 
 tend  much  to  leffen  our  wonder  at  the  fuccefs  of 
 Mahomet,  among  his  own  countrymen  at  leaft, 
 by  proving  how  eafily  the  Arabians  admitted,  and 
 how  zealoufly  they  defended  the  groundlefs  claims 
 of  every  daring  impoflor. 
 
 P.  97.  I.  5.  By  this  authority  every  queftion  of  life 
 and  of  property  is  finally  decided]  During  the  firft 
 century  of  Mahometifm,  the  followers  of  the  pro- 
 phet, porTefTed  of  little  fixed  property,  and  enga- 
 ged folely  in  the  occupations  of  war,  found  in  the 
 words  and  letter  of  the  Koran  a  law  fully  adequate 
 to  the  purpofe  of  regulating  all  their  civil  affairs. 
 But  when  their  numbers  were  considerably  increa- 
 fed,  when  their  dominion  was  eftablifhed  over 
 opulent  and  extenfive  kingdoms,  and  when  the 
 arts  of  peace  and  the  employments  of  commerce 
 
 f  Elmacin,  Hift.  Saracen*  p.  r6. 
 
 *B  had 
 
XV111 
 
 NOTES     AND 
 
 had  fucceeded  to  the  tumult  of  war,  the  inftituti- 
 ons  contained  in  the  mere  letter  of  their  law  were 
 probably  too  vague  and  too  general,  to  preferve 
 the  order  and  well-being  of  civil  fociety.  It  was 
 then  that  commentators  arofe,  whofe  object  it  was 
 to  fupply  the  defects,  without  derogating  from  the 
 authority  of  the  original  law ;  or  alienating  any 
 part  of  that  implicit  obedience,  to  which  it  was 
 entitled.  With  this  view  numberlefs  volumes  have 
 been  compofed ;  on  the  moft  refpe&able  of  which 
 every  decifion  in  the  Mahometan  courts  is  founded. 
 All  of  thefe,  however,  profefTedly  derive  their  fole 
 force  and  claim  to  refpect  from  the  venerable  and 
 infallible  authority  of  the  Koran. 
 
 P.  99.  I.4.  By  the  ableft  comment  at  or s\  See  this 
 prophecy  particularly  explained  in  Mede,  Newton 
 on  the  Prophecies,  Vol.  III.  p.  98,  &c.  Bagot's 
 Warb.  Lectures,  p.  290.  and  Hallifax's  Warb. 
 Led.  p.  318. 
 
 P.  105.  1.  9.  It  is  even  neceffary  to  acknowledge, 
 that  in  the  finger  of  God  we  find  the,  only  adequate,  and 
 therefore  the  real  and  illuftrious  caufe.~]  We  are  told 
 by  a  very  acute,  but  mifchievous  writer  of  Meta- 
 phyfics,f  that  from  a  finite  effect  we  can  only  in- 
 fer a  finite  caufe.  Now,  if  this  fubtlety  be  em- 
 ployed to  difprove  the  divine  original  of  the  Gof- 
 pel,  we  contend  againft  the  Deift,  that  it  bears 
 
 f  Hume's  Eflays,  Vol.  II.  p.  153,  Edit.  1764. 
 
 equally 
 
AUTHORITIES. 
 
 xix 
 
 equally  hard  againft  the  evidences  of  natural  reli- 
 gion, and  cannot  therefore  be  confidently  employ- 
 ed by  him  who  admits  thofe  evidences :  and  to 
 the  Atheift  we  reply,  that  it  does  not,  when  fairly 
 examined,  anfwer  the  purpofe  for  which  he  would 
 employ  it.  The  Being,  from  whom  all  things  de- 
 rive their  exiftence,  may  be  in  his  attributes  infi- 
 nite, though  his  works,  in  which  fubfift  the  rela- 
 tions of  caufe  and  effect,  be  finite.  By  this  diftinc- 
 tion  we  fecure  the  honour  of  the  divine  nature : 
 and  carrying  on  the  fame  diilinclion  to  the  intro- 
 duction and  eftablifhment  of  the  gofpel,  we  firfl 
 fhew,  that  it  is  not  of  human  original,  becaufe  all 
 efforts  of  human  agency  are  unequal  to  the  effect; 
 and  we  then  aflert,  that  every  rule  of  juft  reafon- 
 ing  authorizes  us  to  admit  the  divine  agency  which 
 is  equal.  If  indeed  our  enemies  be  perfuaded, 
 that  the  unaided  power  of  man  could  not  have 
 eftablifhed  the  gofpel,  we  fhall  find  little  difficulty 
 in  conquering  the  arguments  which  lead  us  to  have 
 recourfe  to  any  intermediate  caufe,  that  falls  fhort 
 of  divine  interpofition. 
 
 P.  108.  1.  3.  The  promife  of  a  Redeemer \  &c] 
 It  is  evident  from  feveral  pafifages  in  the  New 
 Teftament  that  the  Jews  were  in  expectation  of 
 the  Mefliah  at  the  time  of  Chrift's  appearance. 
 The  woman  of  Samaria,  though  of  a  fchifmatical 
 church,  yet  deriving  her  knowledge  from  the  fame 
 
 *  B  a  fource 
 
x*  NOTES      AND 
 
 jfource  of  divine  prophecy,  faid  to  Jefus,  /  know 
 that  the  Meffiah  cometh,  &c.  John  iv.  25.  In  Luke 
 iii.  15.  we  are  informed,  that  the  preaching  of 
 John  was  of  fo  divine  a  nature,  that  all  men  mufed 
 in  their  hearts  whether  he  was  the  Chrift  or  not.  And 
 when  Jefus  had  performed  a  variety  of  miracles, 
 which  evidently  befpoke  a  divine  interpofition, 
 this  actual  queftion  was  propofed '-—  When  Chrift 
 cometh,  will  he  do  more  miracles  than  this  man  hath 
 done?  John  vii.  31.  Whether  therefore  the  Jews 
 believed  that  Jefus  was  the  Mefiiah,  or  rejected 
 him  under  this  character,  it  is  evident  that  they 
 were  in  expectation  of  a  perfon  who  fhould  fuflain 
 the  office.  And  indeed  the  confirmation,  which 
 he  gave  to  his  claim  to  this  fuperior  and  diftin- 
 guifhing  title,  was  fo  full  and  clear,  that  it  is  faid 
 in  the  40th  and  4 ill  verfes  of  the  fore-cited  chap- 
 ter, that  many  of  the  people  declared  of  a  truth ,  'This 
 is  that  prophet :  others  faid y  This  is  the  Chrift.  The 
 merTage  of  the  Jews  by  the  Priefts  and  Levites  to 
 John,  Art  thou  the  Chrift  ?  is  a  fufhcient  proof  of 
 the  expectation  which  generally  prevailed  of  the 
 advent  of  a  divine  perfon,  fuftaining  this  charac- 
 ter. John  i.  19.  The  Coming  of  the  Meffiah  y  made 
 an  exprefs  article  of  the  Jewifh.  faith,  as  we  are 
 informed  by  Maimonides  and  others  of  that 
 church  :  and  the  denial  of  it  was  deemed  a  danger- 
 ous 
 
AUTHORITIES. 
 
 xxt 
 
 ous  herefy,  and  a  virtual  renunciation  of  the  au- 
 thority and  truth  of  the  law  of  Mofes. 
 
 P.  128,  &c.  Here  it  would  not  be  difficult  to 
 multiply  authorities  to  fupport  what  has  been  ad- 
 vanced in  this  and  the  following  pages  refpe&ino- 
 the  Gentile  Philofophy;  but  as  the  fubjecl  is  fa- 
 miliar to  fcholars,  and  has  been  often  ably  and 
 fully  difcufTed,  I  purpofely  forbear  entering  into 
 particulars,  and  refer  my  readers  in  general  to 
 Brucker's  Hiftoria  Philofopbi*. 
 
 P.  161.  1.  21.  Abjecl  credulity  of  the  multitudes 
 whom  he  deceived]  The  warm  imagination  and  en- 
 thufiaftic  zeal  of  Arabian  authors  has  not  fuffered 
 the  birth,  the  infancy,  and  the  youth  of  their  pro- 
 phet to  remain  undiftinguifhed  by  many  of  thofe 
 prodigies,  and  many  of  thofe  prefages  of  his  fu- 
 ture greatnefs,  with  which  fuperftition  is  ever 
 ready  to  adorn  the  hiflory  of  its  heroes. 
 
 Even  the  learned  and  fenfible  Abu'l  Fed  a  has 
 related  at  large  fever al  of  thofe  prodigies  which 
 are  faid  to  have  announced  the  birth  of  the  infant 
 prophet  to  the  world,  together  with  their  expla- 
 nation by  Satih,  a  famous  diviner  of  thofe  days. 
 *&\  ly»j  1$aS  ^  ^\S  XXJUJ  CJlT  U  &L»H  >S> 
 **j^  y*^  £?.J*  **-*  ^aiuwj  <SjmS  ^y  ijuJszSjt  ffho 
 
 *lx    <■   tllj    ^iJi     Ja5     «X*2£VJ>    *Jj    U»M    c^b"^    w»X*^2 
 
 *B  3  **Uu 
 
xxii  NOTES      AND 
 
 £U*    CjA**   AJ   Ujs.    SU^  iyu   LU*>    SU  xM* 
 
 i$\    iSy*+£=>  ^Ixi  ifV,  L-««    axXc    (ja*i    ^«Xj^j    x^X^ 
 
 6«x>  u^w  wis  uifj  q^^m  j^  y**>  &£*  is* 
 
 AbiCl  Feda.  y*\  t-ydi  %^.  ^ 
 Ibid.  1.  12'  ^e  circumfiances  which  attended  the 
 earlier  years  of  Mahomet  y  &c]  Abdollah  the  fa- 
 ther of  Mahomet  died,  according  to  fome  authors, 
 when  he  was  two  months  old.  Five  Camels,  and 
 an  ./Ethiopian  female  flave  comprized  the  whole  of 
 his  property,  which  remained  for  the  fupport  of 
 his  widow  and  orphan  fon.     .xxc  *xLl  \ c  ^^ 
 
 %£=>j->  1$*a*J  3u£a£>  XjIj.^  JU^l  **».»:^  *M\ 
 AbWl  Feda. 
 
 See  alfo  Abu  I  Faraj .  de  Moribus  Arab,  p.  6. 
 
 P.  162.  1.  3.  'Though  descended  from  the  moft  ho- 
 nourable tribe  of  Arabia^  The  tribe  of  Koreifh,  in 
 which  Mahomet  was  born  and  educated,  was  the 
 moft  illuftrious  of  all  the  tribes  of  Arabs  \  and  was 
 at  that  time  diftinguifhed  for  its  zeal  for  religion. 
 It  had  the  cuftody  of  the  temple  of  Mecca,  from 
 whence  it  was  called  aJJl  JjM  :  they  were  alfo  call- 
 ed yM*^!.  In  order  to  ingratiate  himfelf  with 
 them,  and  to  induce  them  the  more  readily  to 
 embrace  his  religion,  Mahomet  transferred  many 
 of  their  inftitutions  into  his  new  fyftem.  This  is 
 aflerted  by  the  Arabian  hiftorians  themfelves :  thus 
 
 Abu'l 
 
AUTHORITIES.        xxiii 
 
 Abu*!  Feda— -<:v    \  ^  U£t  Jo*;  XJUl^vJ!  CJIT, 
 
 P.  164.  1.  4.  During  his  travels  into  the  neigh- 
 bouring nations,  &c]  6<x*>  [iLsv.^^]  ^— $*W  Wi 
 IgjjlAj  ^  ^-^l  *^c  Co^^  *£Ui  p-*J*o  *U1  J^ 
 ^JS  J\  vUli  2^  l$i  JUL  LgJ   f iU  «   ft&t  jt 
 
 Abu' I  Feda, 
 Ibid.  1.  21.  i?#£  when  a  fudden  and  unexpecled 
 change  of  fortune  had  raijed  him  from  poverty  and  de- 
 pendence to  opulence]  Mahomet  in  the  25th  year  of 
 his  age  was  raifed  to  an  equality  with  the  richeft 
 citizens  of  Mecca  by  his  marriage  with  an  opulent 
 widow  whofe  mercantile  affairs  he  had  conducted 
 in  Syria  highly  to  her  fatisfaction.    This  event 
 may  juflly  be  confidered  as  the  foundation  of  all 
 the  future  fortune  of  Mahomet :  who  fenfible  of 
 the  advantages  he  had  derived  from  the  favour  of 
 Chadijah,  is  faid  to  have  remained  ftrictly  faithful 
 to  her  during  the  whole  of  her  life ;  and  after  her 
 death  to  have  ever  fpoken  of  her  in  terms  of  the 
 warmeft  and  moft  grateful  refpect.    *J  J*^>  UJj 
 
 *  B  4  U^ 
 
xxiv 
 
 NOTES     AND 
 
 £j3y'S    ^     <J^     **•«     ilX^U'^    Aaaw     (^>*J;^    <**•*>*    t£j*£j 
 
 Abu  I  Pharaj.       &Z**   (^j-**c$  tr!-**^  *£♦* 
 
 P.  165.  1.  17.  7tf#  to^/y  ^zw,  in  the  recedes  of 
 
 Mount  Hara  he  Jhunned  thejociety  of  men. .]  ColT  UXi 
 
 P.  168.  1.  4.  27^  belief  of  one  only  Jwpr  erne  God~\ 
 The  former  part  of  that  well  known  fentence 
 which  now  conftitutes  the  Mahometan  confeflion 
 of  Faith,  *M\  ^\  *XH  y,  there  is  no  God  but  Gody 
 is  faid  to  have  been  in  ufe  amongft  the  ancient 
 Arabs  long  before  the  time  of  Mahomet,  and  was 
 expreflive  of  their  belief  in  the  unity  of  the  fu- 
 preme  Being.  Vid.  Mill,  de  Mohammedifmo  ante 
 Moham.  p.  11. 
 
 P.  172.  1.7.  T'he  char -after  of  Mahomet,  accord- 
 ing to  eaftern  hificriansy  had  been  hitherto  freferved 
 unblemijhedy  &c]    ii>  ^ £=»  *jd*>   aXH  hy»j  v^A* 
 
 L— f)>4>       f^***^^      UX>J      XjJ'O      fjJSW       f]£?\      M^3^ 
 
 j^o^\     ^^c    */i    *JJ1    2^*    W     (a.**"*^    ****!  Jo*>    ^=> 
 
 Abu' I  Feda.     iscvIUaM 
 
 P.  173;  1.  5.  /^^«  the  time  which  he  had  chofen 
 to  announce  his  miffion  approached"]  Mahomet  was 
 forty  years  old  when  he  affumed  the  prophetic 
 character ;  he  probably  delayed  the  commence- 
 ment of  his  impoflure  to  fo  late  a  period,  not 
 
 merely 
 
AUTHORITIES.         xxv 
 
 merely  with  a  view  of  more  effectually  maturing 
 his  ambitious  proje&s,  but  alfo  in  compliance 
 with  an  opinion  which  feems  to  have  become  pro- 
 verbial amongft  the  Arabs,  that  a  prophet  was 
 never  commifTioned  by  God,  before  he  attained 
 his  fortieth  year:    tJA*j;l  «Xxj  VS  Uo    v^aj   J  ^ 
 
 Ibid.  1.  9.  According  to  the  exprejfion  of  Abu1!  Feda\ 
 P.  174.  1.  5.  After  three  years]  ^MJ  Sjj&a  C^Wf^ 
 
 Abu' I  Feda.     jj^xM  ^I^Ij  &y»j  ^ 
 
 P.  176.  1.  4.    Unfhaken  in  his  purpofe,   and  re- 
 
 gardlejs  of  the  dangers  and  difficulties  that  fur  rounded 
 
 him]  ^  ifj^l\  lyw^  £   iS^z  *.xX*>  z&\  iy»j  <jk* 
 
 AbuHl  Feda.     &  ^Ui  $y»j  j.+Z«\ 
 
 P.  177.  1.  6.  Compelled,  however,  to  efcape  by  a 
 precipitate  flight]  From  this  flight  of  their  prophet, 
 the  famous  asra  of  the  Mahometans  derives  its  be- 
 ginning and  its  name :  the  word  Hejra  in  the  Arabic 
 language  fignifies  a  fight. 
 
 P.  17?.  1.  15.  Refemble  the  irregular  exploits  of  a 
 robber^  &c]  See  Abu  I  Feda,  p.  55. 
 
 P.  179.  1.  24.  Difmiffing  thoufands  of  his  captives] 
 See  Ibid.  p.  11 8. 
 
 P.  180, 
 
xxvi  NOTES      AND 
 
 P.  1 80.  I.  1.  Imbruing  his  bands  in  the  blood  of  the 
 conquered]  Mahomet  at  one  time  beheaded  near 
 700  Koraidhites,  his  prifoners,  under  the  mod 
 aggravating  circumftances  of  cruelty.  The  com- 
 mand was  not  iflued  in  the  heat  of  action,  when 
 his  paflions  were  inflamed  by  the  oppofition  which 
 had  been  made  to  his  power;  but  after  his  return 
 to  Medina,  after  a  confiderable  fpace  had  elapfed, 
 and  given  time  for  his  refentment  to  cool,  and  for 
 the  feelings  of  humanity  to  exert  their  influence  in 
 his  bread.    Ste  Abu" I  Feda,  p.  79. 
 
 The  Deity  is  afterwards  introduced  in  the  Ko- 
 ran giving  the  fandtion  of  his  approbation  to  this 
 difgraceful  act  of  favage  barbarity.  — cc  A  part  of 
 <c  them  ye  flew,  and  a  part  of  them  ye  made  cap- 
 "  tives ;  and  God  hath  caufed  you  to  inherit  their 
 <c  land,  and  their  houfes,  and  their  wealth. "  Chap, 
 xxxiii. 
 
 P.  180.  1.  19.  Stained  with  the  recent /laughter  of 
 a  friend,  a  brother,  or  a  parent]  The  fituation  of 
 the  unfortunate  fuflferer  on  this  occafion,  is  exact- 
 ly fimilar  to  that  of  Priam,  fo  pathetically  de- 
 fcribed  by  Homer. 
 
 Tif  o    thai!  HTih&m  Yip/apes  piyct;,  ciyz1  f 
 
 XtfHTiV   A^AAjjos-  Acc.;3g  yiv&Tct,    X,  XVtTZ.  XHt&$ 
 ^HVcLSy    CLVdpotyoVXS,    OU   01   7T0h£cL$  x)tcLVGV  VlCtf. 
 
 Iliad,  si.  1.  477. 
 
 p.  184. 
 
AUTHORITIES.        xxvu 
 
 P,  184.  1.  15.  But  the  bcundlefs  luft  of Mahomet \ 
 &c]  The  impoftor  limited  his  followers  to  the 
 number  of  four  wives,  [fee  Koran,  Ch.  iv.] 
 whilft  he  himfelf,  according  to  Abu'l  Feda,  had 
 no  lefs  than  fifteen,  befides  concubines.  But  this 
 was  a  peculiar  privilege  founded  on  the  exprefs 
 words  of  God  himfelf.  cc  O  prophet,  we  have 
 "  allowed  thee  thy  wives,  unto  whom  thou  haft 
 "  given  their  dower,  and  alfo  the  flaves  which 
 "  thy  right  hand  pofTeiTeth,  of  the  booty  which 
 cc  God  hath  granted  thee ;  and  the  daughters  of 
 <f  thy  uncle,  and  the  daughters  of  thy  aunts,  both 
 cc  on  thy  father's  fide,  and  on  thy  mother's  fide, 
 Cf  who  have  fled  with  thee  from  Mecca ;  and  any 
 cc  other  believing  woman,  if  fhe  give  herfelf  unto 
 i(  the  prophet:  in  cafe  the  prophet  deHreth  to  take 
 cc  her  to  wife.  This  is  a  peculiar  privilege  granted 
 (<  unto  thee,  above  the  reft  of  the  true  believers." 
 Kor.  Ch.  xxxiii. 
 
 P.  187.  1.  9.  Now  /electing  the  temple  of  Jeru/a- 
 lem,  and  novo  that  of  Mecca. ~\  See  Abu'l  Fed.  p.  54- 
 
 P.  187.  1.  21.  We  fee  his  fteps  every  where  marked 
 with  blood -and  defolation]  The  impe  5  courage 
 of  Mahomet  and  the  cruelty  and  devaftation  with 
 which  the  progrefs  of  his  impofture  was  attenc 
 
 ninds  us  of  the  character  which  the  Roman  poet 
 has  given  of  Cx-far.    Nothing  ftirety  can  be  more 
 
 Tcrip- 
 
xxviii  NOTES      AND 
 
 defcriptive  of  the  Arabian  conqueror  than  the  fol- 
 lowing lines. 
 
 "  Acer  et  indomitus,  quo  fpes,  quoque  ira  vo- 
 
 caffet, 
 "  Ferre  manum,  &  nunquam  temerando  par- 
 cere  ferro : 
 
 fC  SuccefTus  urgere  fuos . 
 
 -<c  Impellens,  quicquid  fibi  fumma  petenti 
 
 4<  Obflaret  i  gaudenfque  viam  fecifTe  ruina. 
 
 Lucan,  Lib.  i.  h  146. 
 
 P.  189.  1.  1.  precluded  from  the  perujal  of  books 
 and  the  ufe  of  writing]  In  the  xxixth  chapter  of  the 
 Koran  Mahomet  introduces  God  as  thus  addrefs- 
 ing  him :  <c  Thou  couldeft  not  read  any  book  be- 
 <c  fore  this ;  neither  couldeft  thou  write  it  with 
 "  thy  right  hand  :  for  then  had  the  gainfayers  juft- 
 Cf  ly   doubted   of    the  divine    original   thereof." 
 Hence  his  followers,  inftead  of  being  afhamed  of 
 this  pretended  ignorance  of  their  matter,  affect  to 
 glory  in  it,  as  affording  a  decifive  proof  of  his  di- 
 vine miffion,  and  frequently  call  him  (as  indeed 
 he  ftiles  himfelf  in  the  Koran)  iS^^\  ^\  "  the 
 t%  illiterate  prophet." 
 
 P,  190.  1.  1.  He  not  only  exprejjed  a  defire  to  ex- 
 ercije,   but  a  filially  praFtijed  that  very   art,    &c] 
 
 C__5^    ^.i    +jXao    ^.axJJ    j+*s\    }\S    *\fA\     ^    u*ol   jf* 
 t5^    *^=^o    3^<Xj    ***<3u    ^    X.fh*    Jjfcl    ^jli    a«Xx&l 
 
AUTHORITIES.        *fc 
 3  a!!,  »  il>  M  ig,  ^\  J^  Jtf  ^  *jj|  ^     • 
 
 A^svo    *xXfi    g»oU   1 «    !5sA    c^^J    V^^j    ^^Mcsnj 
 
 ^ 5    i_i^l    $\    C%J\    i£=^    JoLJo  $    M    Jux         . 
 
 L-^j  pJu  "  Narrabat  Anas  **  Al-Barao  inquiens: 
 cc  Menfe  Dhu'l-Kaada  (anni  iXg/r*  fexti,)  Apof- 
 "  tolus  Dei  Vifitationem-facram  indixerat :  Sed 
 "  Meccenfes  noluerunt  ei  facultatem  concedere 
 cc  Meccam  intrandi.  Poftmodum  vero,  (pace  ini- 
 "  ta)  ftipulatus  eft  cum  illis  fe  per  tres  dies  tan  turn 
 "  Mecca,  (ad  Vifitationem  complendam,)  mora- 
 turum.  Ubi  autem  ad  fcribendum  Diploma  ac- 
 celerant, fcripfere  (Mohammedis  Scribe:)  Ha 
 funt  conditiones,  quas  nobifcum  ftipulatus  eft  Mo- 
 "  hammed  Apostolus  Dei.  Ibi  (Meccenfes)  dix- 
 "  erunt :  Hujufmodi  nequaquam  ratum  habebimus : 
 "  Nos  enlm  (volumus  Jcribi:)  Mohammed  Ab- 
 "  do' llaui  flius.  Tunc  ad  Alim  dixit:  Deleto 
 "  iftud,  Apostolus  Dei.  At  Hie,  Minime  vero, 
 "  inquit,  Per  Beam  I  Nan  delebo  te  in  aternum. 
 fs  Mox  Apoftolus  Dei  Chirographum  accepit,  et 
 "  quamvis  prorfus  fcribendi  imperitus  effet,  fcrip- 
 "fit:  Ha  funt  conditions,  quas  ftipulatur  Moham- 
 med 
 
 cc 
 
 fC 
 
 tc 
 
XXX 
 
 NOTES     AND 
 
 «c  med  Abdo'llahi  filius :  Non  ingredietur  Mec- 
 <c  cam  armatuSy  niji  tantum  accinftus  gladio,  eoque  in 
 *c  vagina  recondito :  Neminem  ex  ejus  civ  i  bus  fecum 
 "  inde  exire  compelled  fi  ifte  civis  in  ea  remanere  vo~ 
 "  luerit,  &c."    AUBcchari. 
 
 4_0J"li   l^^^    »^<Xj   ^5*?}    c\*    **-*£    *i    «N^»    U^a 
 
 <c  Cum  autem  invalefceret  asgritudo  ejus,  dixit, 
 
 "  Afferte  mihi  atramentum  et  char  tarn,  utjcribam  vo- 
 
 "  bis  Librurn,  quo  posl  obit  urn  meum  non  erretis  in 
 
 %<  aternum . ' *    Abu' I  Feda . 
 
 The  Mahometans  indeed  have  recourfe  to  a  mi- 
 racle to  account  for  the  former  of  thefe  inftances, 
 
 and  afcribe  the  latter  to  a  delirium  under  which 
 the  prophet  laboured,  from  the  violence  of  his 
 difeafe.  It  is,  however,  far  more  probable  to 
 fuppofe,  that  in  thefe  trying  fituations  the  impof- 
 tor  for  a  while  forgot  the  ignorance  which  he  had 
 aflumed,  and  difcovered  his  real  character. 
 
 195.  1.  25.  Contributes  a  new,  a  finking,  and 
 peculiar  f pedes  of  evidence  for  the  truth  of  his  religion] 
 In  the  form  of  didactic  precept  in  which  the  Ko- 
 ran is  written,  and  under  that  authority  of  a  maf- 
 ter  which  its  author  afifumes,  it  was  not  difficult 
 for  him  to  impofe  upon  the  fimple  and  unfufpedt.- 
 ing  minds  of  followers,  who  were  interefted  in  the 
 fuccefs  of  his  arms,  and  to  whom  the  idea  of  his 
 divine  commiffion  was  welcome,  as  affording'  the 
 
 fpirit 
 
AUTHORITIES. 
 
 XXXI 
 
 fpirit  and  fupport  of  their  party :  nor  is  there  a 
 neceflity  for  recurring  to  any  other  caufe  for  the 
 admiration  in  which  this  compofition  is  (till  held, 
 than  that  principle  of  attachment  with  which  all 
 men  are  difpofed  to  regard  the  earlier!  productions 
 of  their  country. 
 
 But  different  is  the  manner  in  which  the  doc- 
 trines of  Chriftianity  are  communicated  to  us,  and 
 devoid  of  the  advantages  of  which  Mahomet 
 availed  himfelf,  is  the  fimple  and  hiflorical  form 
 under  which  the  Biographers  of  Jefus  Chrift  re- 
 prefent  them.  Uninvefted  with  the  impofing  cha- 
 racter of  matter,  unadorned  with  the  fplendor  of 
 conquer!,  his  hiftorians  bring  him  forward  to  our 
 view,  only  as  the  apparent  brother  and  equal  of 
 human  kind.  It  is  to  the  innocence  and  fimplicity 
 of  his  life,  more  perhaps  than  to  the  powers  with 
 which  he  was  inverted,  that  they  call  the  attention 
 of  men  ;  and  while  thus  artlefsly,  in  the  common 
 fcenes  and  amidft  the  humble  duties  of  life,  thev 
 difplay  the  character  of  their  mailer,  they  leave 
 the  truth  of  his  pretentions  to  be  fupported  in 
 every  future  age,  as  it  was  left  in  the  age  which 
 was  diftinguifhed  by  his  appearance,  by  the  un- 
 prejudiced reafoning  and  inference  of  mankind. 
 
 In  this  mode  of  compofition  no  arts  are  employ- 
 ed to  excite  aftonifhment,  or  to  impofe  upon  cre- 
 dulity.   The  conduct  of  the  man  is  united  with 
 
 the 
 
zxxii  NOTES     AND 
 
 the  pretenfions  of  the  teacher.  The  life  of  him 
 who  afiumed  to  himfelf  the  title  of  the  Saviour  of 
 the  world,  is  related  with  the  fame  fimplicity  as 
 that  of  the  loweft  of  our  kind ;  and  no  other  ad- 
 miration is  claimed  from  its  narration,  than  what 
 is  due  to  the  ftricteft  form  of  hiftorical  truth. 
 
 That  the  manner,  therefore,  in  which  the  Gof- 
 pels  are  written,  is  not  confidered  as  as  grand  and 
 unequivocal  a  teftimony  of  the  truth  of  Chriftia- 
 nity,  as  that  of  the  Koran  is  by  the  followers  of 
 Mahomet,  can  only  be  afcribed  to  that  fplendor 
 of  evidence,  in  which  this  comparatively  meaner 
 one  is  loft ;  being  too  diftant  and  refined  to  affect 
 the  generality  of  mankind. 
 
 P.  222.  1.  5.  To  exemplify  thefe  extraordinary  qua- 
 lities and  virtues  in  the  actions  of  that  life,  &c]  A 
 more  regular  and  minute  difcuflion  of  (Thrift's  jife 
 and  actions  does  not  fall  within  the  defign  of  thefe 
 Sermons.  Bilhop  Newcome  has  indeed  exhaufted 
 the  fubje£t  in  a  work  which  does  equal  honour  to 
 the  piety,  tafte,  and  learning  of  its  excellent  Author. 
 See  Obfervations  on  our  Lord's  Conducl  as  a  Divine 
 Inflruclor,  and  on  the  excellence  of  his  Moral  Character. 
 P.  250.  1.  16.  And  more  particularly  by  Chrift  in 
 the  new\  "  fAnd  when  Jefus  the  fon  of  Mary  laid, 
 
 "  6  children 
 
AUTHORITIES.      xxxiii 
 
 u  O  Children  of  Ifrael,  verily  I  am  the  apoftle  of 
 "  God  fent  unto  you,  confirming  tke  law  which 
 «c  was  delivered  before  me,  and  bringing  good  ti- 
 **  dings  of  an  apoftle  who  (hall  come  after  me,  and 
 46  whofe  namefhall  be  f  Ahmed. 5><Kor.  Chap,  lxi, 
 A  fimilar  prediction  is  impioufly  afcribed  to 
 Chrift  in  the  fpurious  Gofpel  which  bears  the 
 name  of  St.  Barnabas  ;  a  work,  which  (as  I  have 
 already  obferved  J)  probably  was  originally  forged 
 by  heretical  Chriftians,  and  has  fince  been  inter- 
 polated to  fupport  the  pretenfions  of  Mahomet. 
 The  Arabic  original  ftill  exifts  in  the  Eaft:*  and 
 tranflations  both  into  the  Italian  and  Spanifh  lan- 
 guages are  preferved  in  Europe.  By  the  obliging 
 communication  of  the  Rev.  Dr.  Monkhouse  of 
 Queen's  College,  who  has  in  his  polTeflion  an  an- 
 cient MS.  containing  the  whole  Spanifh  verfion, 
 and  alfo  a  tranflation  of  a  confiderable  part  of  the 
 work  into  literal  Englifh,  I  am  enabled  to  give 
 my  readers  fome  fpecimens  of  this  audacious  for- 
 gery, and  of  the  manner  in  which  the  gofpel  hif- 
 tory  has  been  here  corrupted,  fo  as  to  accommo- 
 date it  to  the  interefts  and  alTertions  of  the  Koran. 
 
 t  Ahmed  is  derived  from  the  fame  root,  and  iignifies  the 
 fame  as  Mohammed,  or  Mahc?riet. 
 X  Serm.  viii.  p.  328. 
 *  See  Sale's  prelim.  Difcour.  p.  74. 
 
 *  C  <c  And 
 
raxiv  NOTES      AND 
 
 Chap.  96". 
 
 "  And  when  Jefus  had  ended  his  prayer,  the 
 <c  High  Prieft  cried  with  a  loud  voice,  Stay  Jefus, 
 cc  we  want  to  know  who  thou  art,  for  the  quiet  of 
 *c  our  people.    He  anfwered,  I  am  Jefus  of  Naza- 
 «'  reth,  born  of  Mary,  of  the  flock  of  David,  a 
 "  mortal  man,  and  fear  God,  and  feek  his  honour 
 "  and  glory.    The  High  Prieft  faid,  It  is  written  in 
 "  the  book  of  Mofes,  that  God  is  to  fend  the  Mef- 
 *'  fias,  who  will  come  and  declare  the  truth,  and 
 "  will  bring  mercy  with  him,  and  therefore  we  de- 
 "  fire  thee  to  tell  us,  if  thou  art  the  Meffias  whom 
 "  we  expect  ?    Jefus  faid,  It  is  true  that  God  has 
 '"  fo  promifed,  but  I  am  not  he  :  for  he  was  created 
 9  before  me.    The  High  Prieft  faid,  By  thy  words 
 K  and  fjgns  we  know  that  thou  art  a  prophet  and  a 
 4i  faint  of  God  \  and  therefore  I  intreat  thee  in  his 
 4t  name  and  for  his  fake,  that  thou  tell  us  how  the 
 "  Meflias  will  come.  Jefus  anfwered,  As  God  liveth, 
 *c  I  am  not  that  Meffias  which  the  tribes  of  the  earth 
 *;  wait  for,  as  God  promifed  by  our  father  Abra- 
 &i  ham,  faying,  In  thy  family  I  will  blefs  all  tribes. 
 "  But  when  God  fhall  take  me  out  of  the  world, 
 <c  Satan   will   again  promote   this  curfed  fedition, 
 "  making  the  wicked  believe  that  I  am  the  Son  of 
 "  God.    My  words  and  doctrine  will  be  corrupted, 
 "  infomnch  that  fcarce  thirty  faithful  fhall  be  found, 
 
 "  Then 
 
AUTHORITIES. 
 
 XXXV 
 
 EC 
 
 « 
 U 
 
 fC 
 
 <c 
 <c 
 ii 
 
 Then  will  God  have  mercy  on  his  people,  and 
 will  fend  his  meflenger  into  the  world,  by  whom 
 he  hath  created  all  tilings :  and  he  will  come  from 
 the  South  with  power,  and  will  deftroy  Idolaters, 
 and  take  away  from  Satan  the  empire  that  he  has 
 over  men,  and  will  bring  the  rriercy  of  God  and 
 falvation  to  thofe  that  (hall  believe  him.  BlefTed 
 are  thofe  that  mall  believe  him. 
 
 Chap.  97. 
 "  I  that  am  unworthy  to  loofe  his  fhoes,  have  had 
 c  the  favour  to  fee  him.  The  Prefident,  High  Priefr, 
 6  and  Herod  faid,  Difturb  not  thyfelf,  Jefus  the 
 4  faint  of  God,  for  in  our  time  there  will  be  no 
 1  more  fedition  :  for  we  will  write  to  the  holy  fe- 
 '  nate  of  Rome,  that  by  an  imperial  decree  none 
 c  may  call  thee  God.  Jefus  faid,  I  am  not  comforted 
 '  with  this ;  for  from  whence  ye  hope  for  light, 
 \  darknefs  will  come.  But  my  confolation  is  in  the 
 c  coming  of  the  Meilbnger  of  God,  who  will  de- 
 '  ftroy  all  falfe  opinions  concerning  me;  and  his 
 8  law  fhall  run  through  the  whole  worlds  for  fo 
 c  God  promifed  our  father  Abraham.  And  above 
 6  all,  my  comfort  is,  that  his  faith  fhall  have  no  end, 
 '  but  fhall  be  inviolable,  and  preferved  by  God, 
 6  The  High  Pried  faid,  Will  any  more  prophets  ap- 
 '  pear  afcer  the  coming  of  the  Mefiias?  Jefus  an- 
 4  fwered,  There  will  come  no  more  true  prophets 
 
 *C2  "  fent 
 
xxxvi  NOTES      AND 
 
 "  fent  by  God  :  but  there  will  come  many  falfe 
 <c  prophets,  for  which  I  grieve  \  becaufe  they  will  be 
 "  ftirred  np  by  Satan  by  the  jufl  judgment  of  God, 
 "  and  they  will  fhelter  themfelves  with  my  gofpel.  , 
 •'  Herod,  faid,  How  i<-  it  the  jufl:  judgment  of  God, 
 "  that  fuch  wicked  men  fhould  come  ?  Jefus  faid, 
 "  It  is  jufl  that  he  that  believes  not  the  truth  to  his 
 "  falvation,  mould  believe  a  lie  to  his  condemnation; 
 "  for  the  world  defpifeth  the  good  and  believeth 
 "  the  bad,  as  is  feen  in  the  time  of  Micheas  and 
 <c  Jeremias  :  for  every  one  loveth  his  like.  The 
 "  High  Pried  faid,  What  will  the  Meffias  be  called, 
 "  and  how  fhall  his  coming  and  manner  of  life  be 
 "  known  ?  Jefus  anfwered,  The  name  of  the  mei- 
 "  fenger  of  God  is  admirable  \  *  for  God  himfelf 
 "  gave  it  him  after  he  had  created  his  foul  and 
 M  placed  it  in  celeftial  brightnefs.  God  faid,  Obferve 
 "Mohammed,  for  I  will  for  thy  fake  create  para- 
 <c  dife  and  the  world  with  a  great  number  of  crea- 
 <c  tures,  of  which  I  make  thee  a  prefent:  fo  that 
 "  whofoever  (hall  blefs  thee  fhall  be  blefTed,and  who- 
 "  foever  fhall  curfe  thee  mail  be  curfed.  And  when 
 "  I  fhall  fend  thee  into  the  world  I  will  fend  thee 
 V  for  my  meffenger  of  falvation,  and  thy  words 
 "  fhall  be  true  ;  fo  that  heaven  and  earth  ihall  fail, 
 
 *  This  is  an  allufion  to  the  name  of  Mohammed,  which 
 is  a  participle  paflive  from  the  Arabic  verb  &+>>  to  praife, 
 to  cor,, m end, 
 
 "but 
 
AUTHORITIES.      xxxvii 
 
 **  but  they  fhall  never  fail  in  thy  law.  Mohammed 
 "  is  his  blefled  name.  Then  the  multitude  lift  up 
 "  their  voices  and  faid,  Send  us,  O  our  God,  thy 
 <c  meflenger •,  come  prefently,  O  Mohammed,  for 
 ff  the  falvation  of  the  world." 
 
 P.  236.  1.  1.  By  the  advocates  of  Mahometifm  the 
 Koran  has  been  always  held  forth  as  the  greatefi  of 
 Miracles}  "  Auclor  Celebris  Abu  Mohammed  Mof- 
 "  tapha  Ebnalfaib  Hafan,  cognomine  Gennabi,  af- 
 "  ferit  Alcoranum  continere  fexaginta  millia  miracula. 
 "  Ahmed  filius  Abdo'l  Halim  in  fua  apologia  affir- 
 "  mat  Alcoranum  ejfe  majus  miraculum,  quam  fufcita- 
 "  tionem  mortuorum  :  et  excellent er  continere  omnes 
 "  alios  facr os  libros-,  et  completti  omnia  tempera,  pr<e- 
 "  terita,  pr<efentia9  et  futura.  Algazel  in  profef- 
 "  fione  fidei  Mahorneticae  profitetur,  Alcoranum 
 "  eiTe  &\  &\&j  pAS  p&t,  sternum,  fubfijlentem  ef 
 "  fentia  Dei."    Maracci  de  Alcorano,  p.  43,  44- 
 
 P.  238.  1.  14.  In  the  language  of  Arabia  alfo]  Of 
 the  language  of  Arabia,  in  the  time  of  Mahomet, 
 there  were  feveral  diftincl:  dialects.  The  grand  dif- 
 tin&ion,  however,  was  that  which  fubfifted  be- 
 tween the  language  of  the  tribes  of  Hamyar  and 
 of  Koreifh.  That  of  Hamyar  is  faid  to  have  been 
 the  mod  ancient,  and  to  have  approached  neareft 
 in  its  genius  and  fignification  to  the  Hebrew  and 
 Syriac.    The  dialed  of  Koreifh  was,  however,  uni. 
 
 *  q  q  verially 
 
x-v  NOTES      AND 
 
 verfally  efteemed  the  moft:  elegant,  and  in  oppofition 
 to  the  other  was  called  ^^^X\  SL^jd!  the  pure  Ara. 
 bic.  The  (upcrjbr  degree  of  refinement  which  the 
 tribe  of  K  I  introduced  into  their  language, 
 
 arofe  froir  us  caufea  ;  from  their  diftinguifhed 
 
 rank  as  guardians  of  the  temple  of  Mecca ;  from  their 
 fituatiori,  alrnoft.  in  the  centre  of  Arabia,  which  pre- 
 cluded them  f  ch  an  incercourfe  with  foreigners, 
 have  corrupted  their  language  ±  and  above 
 all,  from  the  continual  refort  of  the  feveral  tribes  to 
 Mecca,  which  gave  them  an  opportunity  of  felecting 
 from  their  difcourfe  and  compofmons  fuch  words  and 
 expreffions  as  they  deemed  moft:  elegant,  and  thus 
 gradually  of  transfufing  the  various  beauties  of  the 
 whole  language  into  their  own  dialect.  In  this  dia- 
 led! the  Koran  is  written-,  and  of  this  purity  and 
 per'  f  his  language  Mahomet  frequently 
 boafts.  k's  Specim  p.  150,151,  152.  Ko- 
 ran, p.  223. 
 
 P.  251.  \.  15.  !f here  is  indeed  no  evidence  cf  tie 
 authenticity  cf  any  ccmpofitions,  &c.  ]  The  high  ! 
 neration  with  which  the  fcriptures  have  been 
 fpectcd,  and  that  fufpicfous  jealoufy  wit!)  which  they 
 e  been  guarded  both  by  Jews  and  Chriftians  of 
 every  fret,    even  from  the  ear'  I  a 
 
 ftrong  I  charge  of  corruption. 
 
 Jews,  in  particular,  are  (kid  tc  Carried  tl 
 
 ard 
 
AUTHORITIES. 
 
 XXXIX 
 
 regard  even  to  the  excefs  of  fuperftition.  Their  la- 
 borious  zeal  has  prompted  ibme  among  them  to 
 number  even  the  chapters,  the  featences,  and  the 
 words  contained  in  their  fcriptures :  and  they  have 
 further  remarked,  how  often,  and  in  what  form, 
 each  word  occurs  throughout  the  whole.  Their 
 accuracy  and  caution  in  tranfcribing  their  facred  vo- 
 lumes was,  if  pofiible,  ftill  greater.  One  of  their 
 Rabbins*  has  enumerated  no  lefs  than  twenty  pre- 
 cepts concerning  this  matter,  the  ftricleft  and  mofl 
 cautious  which  fuperftitious  zeal  could  dictate. 
 Their  fcriptures  were  not  confined  to  the  hands  of 
 a  few  interefted  individuals,  their  priefls  or  their 
 rulers  ;  but  were  difperfed  at  large  throughout  the 
 whole  body  of  the  Jewifh  nation  :  they  were  pub- 
 licity read  in  their  fynagogues  every  fabbath,  where 
 they  were  likewiie  depofited  under  the  immedrate 
 fanction  of  public  authority,  and  preferved  with  an 
 awful  veneration,  which  in  the  prefent  age  will, 
 perhaps,  with  difficulty  be  conceived  or  credited. 
 Every,  even  the  moft  accidental,  mark  of  difrefpect 
 was  deemed  a  crime,  which  nothing  lefs  than  rigo- 
 rous mortification  could  expiate. 
 
 P.  252.  1.  12.  Tie  i-ery  exceptions  to  this  general 
 pcfition  are  few,  and  contribute  additional  proofs  in 
 favour  of  the  facred  text]  Trifling  variations  are  by 
 
 •  Rabbi  Mofes,  in  traclatu  de  Lib.  Leg.  Cap.  10. 
 
 *  C  4  no 
 
Xl  NOTES      AND 
 
 no  means  fufficient  to  deprive  any  writings  of  their 
 claim  to  the  character  of  purity.  If  this  mould  be 
 admitted,  the  authenticity  of  every,  compofition 
 which  has  pafTed  through  the  hands  of  tranfcribers, 
 and  tranflators,  is  at  once  deftroyed  •,  for  fince  all 
 are  unavoidably  fubject  to  fuch  errors,  all  muft  of 
 courfe  be  involved  in  one  common  cenfure.  It  may 
 be  further  obferved,  that  on  this  ground,  ftrong 
 objections  might  be  made  to  the  Koran  itfelf,  as 
 well  as  to  our  Scriptures.  That  too  has  its  various 
 readings,  in  the  accurate  collection  of  which  the 
 laborious  induftry  of  Mahometan  commentators 
 has  been  frequently  employed.  Different  copies 
 differ  materially  in  the  titles  of  the  chapters,  the 
 number  of  verfes,  the  diftinction  of  periods,  and 
 other  particulars  which   ftrongly  affect  the  fenfe. 
 
 The  Koran  of  the  Perfians  and  the  Shiites  differs 
 in  many  places  from  that  of  the  Turks  and  Son- 
 nites,  even  in  effential  points.  Yet  that  any  argu- 
 ment can  be  drawn  from  hence  againft  the  purity 
 and  integrity  of  their  fcriptures,  the  followers  of 
 Mahomet  abfolutely  and  univerfally  deny. 
 
 P.  253.  1.  13.  Thai  no  fuch  corruption  as  he  pre-* 
 tended^  has  ever  happened  to  our  fcriptures.']  Whilfl 
 we  defend  the  integrity  of  our  fcriptures  againft  the 
 abfurd  and  futile  objections  of  Mahomet  and  his 
 deluded  followers,  we  mould  be  careful  left  by  our 
 
 own 
 
AUTHORITIES.  xli 
 
 own  injudicious  conduct  we  give  occafion  to  a  fimi- 
 lar  charge.  A  ferious  and  thinking  man  cannot  but 
 be  alarmed  at  that  unbounded  licence  of  conjec- 
 ture, and  that  extravagant  rage  for  correction  and 
 alteration  of  the  facred  text,  which  has  been  too 
 often  indulged  by  pious,  though  injudicious  com- 
 mentators. That  the  text  of  every  edition  which 
 we  poffefs,  Hands  frequently  in  need  of  emenda- 
 tion, cannot  perhaps  be  denied.  But  the  proper 
 mode  of  emendation  feems  to  be,  not  by  fanciful 
 fpeculation  and  conjecture,  but  by  fafts  \  by  a  com- 
 parifon  of  ancient  MSS,  and  ancient  verfions.  Much 
 too  is  to  be  effected  towards  the  illuftration  of  ob- 
 fcure  and  difficult  paffages  of  fcripture,  by  an  ac- 
 curate knowledge  of  the  cognate  languages,  and 
 by  an  attention  to  the  manners  and  cuftoms  of 
 eaftern  nations. 
 
 P.  278.  Further  obfervations  on  Miracles. 
 
 In  judging  of  Miracles  there  are  certain  cri- 
 teria, peculiar  to  the  fubject,  fufficient  to  conduct 
 our  enquiries,  and  warrant  our  determination. 
 AfTuredly  they  do  not  appeal  to  our  ignorance,  for 
 
 they 
 
xlii  NOTES     AND 
 
 they  prefuppofe,  not  only  the  exiftence  of  a  gene- 
 ral order  of  things,  but  our  actual  knowledge  of 
 the  appearance  that  order  exhibits,,  and  of  the  ie- 
 condary  material  caufes,  from  which  it,  in  moil 
 cafes,  proceeds.  If  a  miraculous  event  were  ef- 
 fected by  the  immediate  hand  of  God,  and  yet  bore 
 no  mark  of  diflinction  from  the  ordinary  effects  of 
 his  agency,  it  would  imprefs  no  conviction,  and 
 probably  awaken  no  attention. 
 
 Our  knowledge  of  the  ordinary  courfe  of  things, 
 thouch  limited,  is  real,  and  therefore  it  is  effential 
 to  a  Miracle,  both  that  it  differ  from  that  courfe, 
 and  be  accompanied  with  peculiar  and  unequivocal 
 figns  of  fuch  difference. 
 
 But  as  the  term  Nature  is  frequently  ufed,  and 
 fometimes  abufed,  in  the  controverfy  upon  this 
 fubject,  I  beg  leave  to  date,  in  a  few  words,  my 
 own  ideas.  The  courfe  of  nature  is,  we  are  told, 
 fixed  and  unalterable,  and  therefore  it  is  not  con- 
 fident with  the  immutability  of  God,  to  perform 
 Miracles.  But  furely,  they  who  reafon  in  this  man- 
 ner, beg  the  point  in  queftion.  We  have  no  right 
 to  affume,  that  the  Deity  has  ordained  fuch  gene- 
 ral laws  as  will  exclude  his  interpofition,  and  we 
 cannot  fuppofe  that  he  would  forbear  to  interfere, 
 where  any  important  end  could  be  anfwered.  This 
 interpofition,    though  it  controuls,    in  particular 
 
 cafes 
 
AUTHORITIES.        xffi 
 
 in 
 
 cafes,  the  energy,  does  net  diroinifh  the  utility  of 
 thofe  laws.  It  leaves  them  to  fulfil  their  own  pro- 
 per purpofes,  and  only  effects  a  diftinct  purpofe  for 
 which  they  were  not  calculated. 
 
 Let  us,  however,  afk,  what  is  meant  by  this 
 ftability  in  the  order  of  Nature  ?    Gravitation  is 
 known  by  experience,  and  acts  according  to  rules, 
 which  repeated  obfervation  has  enabled  us  to  afcer- 
 tain  :     yet  Magnetifm,    of  which    the  rules  are 
 doubtlefs  equally  fixed,  though  more  imperfectly 
 known,  fufpends  the  force  of  gravitation.     Is  Na- 
 ture then  uncertain  in  her  operations,  or  mould  we 
 not  rather  fay,  that  in  different  circumftances  her 
 agency  is  different  ?    Have  not  both  their  proper 
 fphere  of  action,  and  does  it  betray  any  credulity 
 in  admitting  the  evidence  of  thofe  who  have  mark- 
 ed their  oppofite  effects  ?    In  certain  circumftances 
 we  may  have  ftrong  reafon  to  expect,  that  the  one 
 would  ail  rather  than  the  other.    But  by  a  compe- 
 tent witnefs  of  the  fact,  we  mould  be  fbon  perva- 
 ded to  believe,  that  a  Phenomenon,  however  ex- 
 traordinary in  itfelf,  and   however  different  from 
 our  pre-conceived  opinions,  really  exifted.    If  the 
 courfe  of  Nature  implies  the  general  laws  of  mat- 
 ter and  motion,  into  which  the  mod  oppofite  phe- 
 nomena may  be  refolved,  it  is  certain,  that  we  do 
 not  yet  know  them  in  their  full  extent ;  and  there- 
 fore 
 
xliv  NOTES      AND 
 
 fore  that  events,  which  are  related  by  judicious  and 
 difinterefled  perfons,  and  at  the  fame  time  imply 
 no  grofs  contradiction,  are  poITible.in  themfelves, 
 and  capable  of  a  certain  degree  of  proof. 
 
 If  the  courfe  of  Nature  implies  the  whole  order 
 of  events,  which  God  has  ordained  for  the  govern- 
 ment of  the  world,  it  includes  both  his  ordinary 
 and  extraordinary  difpenfations,  and  among  them 
 Miracles  may  have  their  place,  as  a  part  of  the  uni- 
 verfal  plan.  It  is,  indeed,  confident  with  found 
 philofophy  and  not  inconfiilent  with  pure  religion, 
 to  acknowledge,  that  they  were  difpofed  by  the  fu- 
 preme  Being  at  the  fame  time  with  the  more  ordi- 
 nary effects  of  his  power ;  that  their  caufes  and 
 occafions  were  arranged  with  the  fame  regularity  ; 
 and  that  in  reference  chiefly  to  their  concomitant 
 circumftances  of  perfons,  and  times,  to  the  fpe- 
 cific  ends  for  which  they  were  employed,  and  to 
 our  idea  of  the  immediate  neceflity  there  is  for  a 
 divine  agent,  Miracles  differ  from  common  events, 
 in  which  the  hand  of  God  ads  as  efficacioufly, 
 though  lefs  vifibly.  On  this  confideration  of  the 
 fubject,  Miracles,  inftead  of  contradicting  Na- 
 ture, form  a  part  of  it :  and  all  I  object  to  is, 
 that  what  our  limited  reafon,  and  fcanty  expe- 
 rience may  comprehend,  ihould  be  reprefented 
 as  a  full  and  exact  view  of  the  poflible  or  actual 
 varieties  which  exift  in  the  work  of  God. 
 
 Are 
 
AUTHORITIES.         xlv 
 
 Are  we  then  afked,  whether  miracles  be  credi- 
 ble ?  We  reply,  that  ab  (traded  ly  confidered,  they 
 are  not  totally  incredible  ;  that  they  are  capable  of 
 indirect,  proof  from  analogy  •,  and  of  direct  from 
 testimony  ;  that  in  the  common  and  daily  courfc  of 
 worldly  affairs,  events,  the  improbability  of  which, 
 antecedently  to  all  teftimony,  was  very  great,  is 
 overcome  and  deftroyed  by  the  authority  of  com- 
 petent and  honeft  witnelfes  ;  that  the  Chriftian 
 Miracles  were  objects  of  real  and  proper  experience 
 to  thofe  who  faw  them  ;  and  that  whatfoever  the 
 fenles  of  mankind  can  perceive,  their  report  may 
 fubftantiate. 
 
 Should  it  be  asked,  Whether  Miracles  were  ne- 
 cessary ?  and  whether  the  end  propofed  to  be 
 effected  by  them,  could  warrant  fo  immediate  and 
 extraordinary  an  interference  of  the  Almighty,  as 
 fuch  extraordinary  operations  fuppofe  ?  To  this  we 
 might  anfwer,  that  if  the  fact  be  eftablifhed,  all 
 reafonings  a  priori  concerning  their  neceflity  muft 
 be  frivolous,  and  may  be  falfe.  We  are  not  ca- 
 pable of  deciding  on  a  queftion,  which,  however 
 fimple  in  appearance,  is  yet  too  complex  in  its 
 parts,  and  too  extenfive  in  its  object,  to  be  fully 
 comprehended  by  the  human  underftanding.  We 
 know  not  what  event  is  neceiTarv,  or  what  means 
 are  requifite  to  effect  it.    Events  apparently  infig- 
 
 niflcant 
 
xlvi  NOTES      AND 
 
 mficant  are  frequently  combined  with  others  of  the 
 greateft  magnitude  and  importance,  and  indeed  fb 
 combined  as  to  be  infeparable  from  them  ;  nay  to 
 have  been  the  conditional  caufes  without  which 
 they  could  not  be  produced,  and  even  the  efficient 
 caufes  which  actually  produced  them. 
 
 Whether  God  could,  or  could  not,  have  effected 
 all  the  ends  defigned  to  be  promoted  by  the  gof- 
 pel,  without  deviating  from  the  common  courfe  of 
 his  providence,  and  interfering  with  its  general 
 laws,  is  a  fpeculation  that  a  modeft  enquirer  would 
 carefully  avoid ;  for  it  carries  on  the  very  face  of 
 it  a  degree  of  prefumption,  totally  unbecoming 
 the  ftate  of  a  mortal  being.  Infinitely  fajfor  is  it 
 for  us  to  acquiefce  in  what  the  Almighty  has  done, 
 than  toembarrafs  our  minds  with  fpeculations  about 
 what  he  might  have  done.  Enquiries  of  this  kind, 
 are  generally  inconcluiive,  and  always  ufeielo. 
 They  reft  on  no  folid  principles,  are  conducted  by 
 no  fixed  rules,  and  lead  to  no  clear  conviction. 
 They  begin  from  curiofity  or  vanity  \  they  are  pro- 
 fecyted  amidft  ignorance  and  error  •,  and  they  fre- 
 quently terminate  in  impious  prefumption  or  uni^- 
 verfal  fcepticifm. 
 
 He  that  arraigns  the  necefiity  of  an  extraordinary 
 providence,  may  in  the  end,  queftion  even  the 
 -exiftence  of  an  ordinary  one  :  for  when  the  genius 
 of  wild  and  nndiftinguiihing  enquiry  is  once  let 
 
 loofe 
 
AUTHORITIES.        xlvii 
 
 loofe  on  ground  where  there  are  no  direct  paths, 
 and  no  fettled  limits,  who  can  tell  whither  the  ex- 
 travagant and  impetuous  fpirit  may  be  carried  ? 
 
 God  is  the  beft,  and  indeed  the  only  judge,  how 
 far  Miracles  are  proper  to  promote  any  particular 
 defign  of  his  providence  :  and  how  far  that  de~ 
 fign  would  have  been  left  unaccomplished,  if  com- 
 mon and  ordinary  methods  only  had  been  purfued. 
 So  from  the  abfence  of  Miracles  we  may  conclude, 
 in  any  fuppofed  cafe,  that  they  were  not  necefTary; 
 from  their  exiftence,  fupported  by  fair  teftimony, 
 in  any  given  cafe,  we  may  infer  with  confidence; 
 that  they  are  proper. 
 
 Now  we  are  not  only  capable  of  oppofing  one 
 conjecture  to  another,  and  of  confronting  an  ob- 
 jection founded  on  metaphyfica!  fpeculations  by 
 an  anfwer  of  the  fame  kind ;  but  we  may  proceed 
 on  grounds  yet  more  folid  and  fatisfactory.  A  view 
 of  the  (late  of  the  world  in  general,  and  of  the 
 Jewifh  nation  in  particular,  and  an  examination 
 of  the  nature  and  tendency  of  the  Chritlian  reli- 
 gion, will  point  out  very  clearly  the  great  expe- 
 diency of  a  miraculous  interpofition ;  and  when 
 we  reflect  on  the  gracious  and  important  ends  that 
 were  to  be  effected  by  it  we  mall  be  convinced 
 that  it  was  not  an  idle  and  ufelefs  difplay  of  di- 
 vine power  -,    but  that  while  the  means  effected 
 
 and 
 
*Iviii  NOTES     AND 
 
 and  confirmed  the  end,  the  end  fully  juftified  and 
 illuftrated  the  means. 
 
 If  we  reflect  on  the  almoft  irrefiftible  force  of 
 prejudice,  and  the  ftrong  oppofition  it  univerfally 
 made  to  the  eftablifhment  of  a  new  religion  on 
 the  demolition  of  rites  and  ceremonies,   which 
 authority  had  made  facred,  and  cuftom  had  fami- 
 liarized ;  if  we  reflect  on  the  extent  and  import- 
 ance, as  well  as  the  Angularity  of  the  Chriftian 
 plan  ;  what  was  its  avowed  purpofe  to  effect,  and 
 what  difficulties  it  was  neceffarily  called  to  ftruggle 
 with,  before  that  purpofe  could  be  effected  s  how 
 much  it  was  oppofed  by  the  opinions  and  by  the 
 practice  of  the  generality  of  mankind ;  by  philo- 
 phy;    by  fuperftition  ;    by  corrupt  paflions,  and 
 by  inveterate  habits ;    by  pride,  and  fenfuality ; 
 in  fhort,   by  every  engine  of  human  influence, 
 whether  formed  by  craft,  or  aided  by  power ;  if 
 we  ferioufly  reflect  on  thefe  things,  and  give  them 
 their  due  force  (and  experience  fhews  us  that  we 
 can  fcarcely  give  them  too  much)  we  fhall.  be  in- 
 duced to  admit  even  the  neceffity  of  a  miraculous 
 interpofition,  at  a  time  when  common  means  muff: 
 inevitably,    in  our  apprehenffons,    have  failed  of 
 fuccefs. 
 
 The  revelation  of  the  divine  will  by  infpired 
 perfons  is,  as  fuch,  miraculous ;  and  therefore  be- 
 fore the  adverfaries  of  the  gofpel  can  employ  with 
 
 propriety 
 
AUTHORITIES.         xllx 
 
 propriety  their  objections  to  the  particular  Mi- 
 racles on  which  its  credibility  is  refted,  they  fhould 
 fhew  the  impoflibility  of  any  revelation  whatfo- 
 ever.  If  they  grant,  what  indeed  they  cannot 
 difprove,  the  poffible  exiftence  of  a  revelation,  it 
 is  abfurd  to  fay,  that  the  Deity  can  interfere  in  the 
 act  of  revealing  his  will,  and  cannot,  in  Apply- 
 ing evidences  for  the  reality  of  his  interference. 
 In  whatfoever  age  the  revelation  be  given,  fuc- 
 ceeding  ages  can  know  it  only  from  teftimony  ; 
 and  if  they  admit  on  the  report  of  their  fellow- 
 creatures,  that  God  had  infpired  any  being  with 
 the  preternatural  knowledge  of  his  will,  whv 
 fhould  they  deny,  that  he  had  enabled  the  fame 
 being  to  heal  the  fick,  or  to  cleanfe  the  leprous  ? 
 And  how,  may  it  be  afked,  fhould  the  divine 
 Teacher  give  a  more  direct  and  confiftent  proof  of 
 his  preternatural  commiflion,  than  by  difplaying 
 thofe  figns  and  wonders,  which  mark  the  finger 
 of  God  ? 
 
 As  then  the  fact  itfelf  implies  no  impoflibility, 
 the  credibility  of  it  will  depend  upon  the  charac- 
 ter of  thofe  who  report  it,  and  on  the  end  which 
 it  profeffes  to  purfue. 
 
 That  the  Apofties  could  not  be  deceived,  and 
 that  they  had  no  temptation  to  deceive,  has  been 
 repeatedly  demonftrated  -,  and  lb  powerful  is  the 
 proof  adduced  in  fupport  of  their  teftimony,  that 
 
 *D  the 
 
!  NOTES      AND 
 
 the  infidels  of  thefe  later  days  have  been  obliged 
 to  abandon  the  ground  on  which  their  predecef- 
 fors  flood-,  to  difclaim  all  moral  evidences  arifing 
 from  the  character  and  relation  of  eye-witnefles -, 
 and  to  maintain  upon  metaphyseal,  rather  than 
 historical  principles,  that  Miracles  are  utterly  in- 
 capable in  their  own  nature  of  exifting  in  any  cir- 
 cumftances,  or  of  being  fupported  by  any  evi- 
 dence. 
 
 To  illustrate  thele  general  obfervations  on  the 
 lubject  of  Miracles  by  an  induction  of  particular 
 inftances,  would  be  unnecerTary.  Thofe  inftances 
 have  been  frequently  adduced,  and  ably  enforced 
 by  feveral  eminent  writers,  and  never  more  fuc- 
 cefsfully  than  by  one,  *  whofe  long  and  weli-fpent 
 life  has  been  ufeful  to  the  world,  and  ornamental 
 to  the  learned  body  to  which  he  belongs ;  whofe 
 erudition  derives  frefh  luftre  from  his  virtues, 
 and  whofe  character  is  equally  venerable  as  a 
 defender  of  the  Chriftian  faith,  and  as  a  pattern 
 of  Chriftian  meeknefs  and  benevolence. 
 
 P.  307.  1.  9.  When  the  Caliph  Omar,  the  content- 
 porary  and  companion  of  Mahomet,  was  folicited  to 
 /pare  the  celebrated  library  of  Alexandria,  he  replied 
 to  this  effeclJ]  See  Abu'l  Pharaj. ////?.  Dynajl.  p.  180. 
 Harris's  Philological  Enquiries,  p.  251.  Modern 
 Univerfal  Hift .  Vol.  I.  p.  498. 
 
 *  See  Dr.  .Adams's  judicious  reply  to  Mr.  Hume. 
 
 e.  312. 
 
AUTHORITIES.  li 
 
 P.  312.  1.  12.  Mahomet  Jeems  to  have  entertained 
 very  grojs  and  mifiaken  ideas  of  the  Chriftian  Trinity] 
 
 If  we  trace  the  Chriftian  religion  through  the 
 various  revolutions  of  the  church,  we  fhall  obferve 
 two  doctrines  which  beyond  all  the  reft,  mark 
 with  a  diftinguifhing  luftre  the  creed  which  juftly 
 deferves  the  appellation  of  Catholic.  Explica- 
 tions of  thofe  doctrines  may  vary  -9  but  the  grand 
 effentials  of  them  feem  to  be  interwoven  with  the 
 original  texture  of  Chriftian  faith,  I  mean  the 
 doctrines  of  the  divinity  and  atonement  of 
 Chrift :  doctrines  alike  unknown  to  the  Koran  of 
 Mahomet  and  the  Creed  of  Socinus. 
 
 Yet  notwithstanding  this  remarkable  coinci- 
 dence of  opinion,  there  is  fcarcely  any  thing  which 
 the  modern  Socinian  affects  to  regard  with  greater 
 abhorrence  and  indignation,  than  a  comparifon 
 that  aflbciates  his  own  tenets  with  thofe  of  Ma- 
 homet. To  the  eye  of  reafon,  however,  the  fim?- 
 larity  is  clear  and  apparent.  The  title  of  unitarian 
 is  equally  boafted  of  by  the  difciple  of  Socinus  and 
 the  follower  of  the  Arabian  prophet.  Both  of  them 
 reject  the  Divinity  of  our  Lord  ;  and,  with  a  con- 
 fidence wholly  unbecoming  a  being  whofe  faculties 
 are  fo  bounded  as  man's,  both  of  them  maintain 
 the  impofilbility  of  a  threefold  mode  of  fubfiftence 
 in  the  divine  nature,  becaufe  the  human  intellect 
 is  incapable  of  forming  any  precife  ideas  of  the 
 
 *D  2  fub- 
 
lii  NOTES      AND 
 
 fubject :  as  if  nothing  could  be  real  in  the  elTence 
 of  the  divinity,  which  is  not  level  to  the  compre- 
 henfion  of  man  !  The  objections  of  both  to  this 
 fublime  myftery  proceed  on  the  fame  preemptions. 
 I  call  them  preemptions  \  for  they  merit  no  better 
 title.  The  appeal  to  reafon  will  not  be  granted, 
 till  reafon  is  proved  to  be  infallible.  Its  objections 
 are  brought  from  an  imperfect:  faculty,  exercifed 
 in  a  limited  fphere.  But  the  doctrine  I  am  now 
 fpeaking  of,  as  it  was  not  of  its  difcovery,  fo  nei- 
 ther is  it  a  fubject  for  its  inveftigation.  Reafon  has 
 no  data  in  itfelf  on  which  to  proceed,  either  for 
 finding  it  out  independently  of  a  divine  revelation ; 
 or  for  fcrutinizing  it,  when  it  is  revealed. 
 
 Metaphyfical  arguments  and  reafonings  a  priori 
 muft  at  beft  be  precarious  and  unfatisfactory. 
 Beings,  formed  as  we  are,  muft  derive  conviction 
 from  another  quarter.  We  can  only  reafon  from 
 what  we  know  :  and  where  we  have  no  grounds 
 in  that  fpecies  of  evidence  which  falls  within  the 
 fphere  of  human  obfervation,  we  muft  reft  fatisfied 
 wirh  our  ignorance.  But  if  a  revelation  is  given 
 to  fupply  the  defects  of  natural  knowledge,  and 
 unfold  fuch  doctrines  as  reafon  could  have  formed 
 no  conception  of;  inftead  of  cavilling  at  their 
 myfterioufnefs,  we  ought  filently  and  gratefully  to 
 acquiefce  in  their  truth. 
 
 But 
 
AUTHORITIES.  liii 
 
 But  the  Socinian  and  the  Mahometan  object  to 
 our  doctrine  its  inconfiftency  with  human  reafon. 
 The  objection  fuppofes  that  man  is  porTefTed  of  a 
 larger  comprehenfion  than  falls  to  the  lot  of  mor- 
 tality ;  and  that  what  he  cannot  underftand,  can- 
 not be  true. 
 
 We  appeal  to  the  fcriptures.  But  the  Mahome- 
 tans and  Socinians  have  both  difcovered  the  fame 
 methods  of  interpretation  -,  and  either  by  falfe 
 glofles  pervert  their  plain  and  obvious  meaning; 
 or  when  the  teftimony  is  fo  direct  and  explicit,  that 
 no  forced  conftruction  can  evade  it,  they  have  re- 
 courfe  to  the  laft  artifice  of  abortive  zeal ;  the  cry 
 of  interpolation  ! 
 
 If  the  Mahometan  denies,  like  the  Phantomift 
 of  more  ancient  times,  the  reality  of  the  fufferings 
 and  death  of  Chrift,  as  reprefented  by  the  evan- 
 gelifts  •,  the  Socinian,  by  denying  their  efficacy, 
 finks  them  to  the  level  of  common  martyrdom  : 
 and  though  the  facts  themfelves  be  not  queftion- 
 ed,  yet  their  defign  and  end  is  totally  loft  in  the 
 creed  of  Socinus. 
 
 "  But  let  God  be  true,  and  every  man  a  liar."  If 
 thefe  are  the  doctrines  of  the  gofpel,  let  us  receive 
 them  whether  Mahometans  be  converted,  or  not. 
 Let  us  deliver  and  defend  the  truth,  let  the  fuccefs 
 of  it  be  what  it  will. 
 
 There  is  no  period  of  the  Chriftian  church  in 
 
 *  D  3  which 
 
liv  NOTES      AND 
 
 which  the  Divinity  of  Chrift  was  not  admitted  as  a 
 primary  article  :  nor  can  the  enemies  of  this  doc- 
 trine point  out  the  time  when,  if  it  be  a  falfity,  it 
 was  admitted  as  a  truth  :  much  lefs  can  they  account 
 for  ics  admiffion  into  the  feveral  fymbols  of  chriflian 
 faith  in  the  very  firft  ages,  if  it  was  a  doctrine  un- 
 known to  Chrift  and  his  Apoftles.  The  Socinian 
 hypothecs  daggers. all  fpeculation.  It  is  contrary 
 to  every  maxim  of  hiftorical  evidence;  and  if  pur- 
 fued  to  its  obvious  confequences,  includes  in  it  the 
 overthrow  of  chriftianity,  and  renders  every  record 
 of  every  age  fufpicious  and  uncertain.  It  reverfes 
 the  common  rules  by  which  we  judge  of  paft 
 events  ;  and  in  the  ftricleft  fenfe  of  the  expreflion, 
 makes  the  fafi9  laft^  and  the  laft9  firft  ; —  makes 
 the  lefs  fuperior  to  the  greater ;  and  what  is  doubt- 
 ful and  partial,  more  decifive  than  what  is  full, 
 clear  and  certain. 
 
 Examine  Socinianifm  by  any  rule  of  hiftory  that 
 has  been  adopted  for  the  trial  of  any  fa£t,  or  the 
 determination  that  has  been  paffed  on  any  opinion, 
 and  we  can  fcarcely  avoid  feeing  its  utter  incort- 
 fiftency  with  the  univerfal  creed  of  the  Chriftian 
 church  from  the  earlieft  period  of  its  exigence  to 
 the  prefent  time. 
 
 Is  it  then  probable  that  the  whole  church  mould 
 have  formed  a  wrong  idea,  not  only  of  a  few  cir- 
 cumftantial  points,  but  of  matters  of  the  highefl 
 
 con« 
 
AUTHORITIES.  lv 
 
 eonfequence,  through  every  period  in  which  we 
 are  capable  of  tracing  the  hiftory  of  its  opinions  ? 
 If  Chrift  was  nothing  more  than  a  mere  man^  how 
 can  it  be  accounted  for,  that  his  divinity  fhould 
 be  the  general  and  current  fentiment  of  the  church 
 in  fo  early  a  period  as  the  prefent  enemies  of  the 
 doctrine  are  obliged  to  acknowledge  it  was?  It 
 was  acknowledged  by  thofe  who  were  the  imme- 
 diate followers  of  the  apoflles :  and  when  heretics 
 who  oppofed  the  doctrine  arofe,  they  were  an- 
 fwered  in  fet  treatifes  by  thofe  who  may  juftly  be 
 called  the  great  guardians  of  the  church,  and  whole 
 particular  buflnefs  it  was  to  explain,  illuftrate,  and 
 defend  its  doctrines.  What  they  delivered  on  this 
 fubject,  they  delivered  not  as  their  own  private 
 fpeculations.  but  as  the  known  and  avowed  fenfc 
 of  the  Catholic  church.  They  were  only  the  in- 
 ft.ru ments  of  communicating  this  fenfe  of  Chris- 
 tian doctrines  to  the  world.    They  did  not  pride 
 
 themfelves  on  the  novelties  of  invention.  They 
 came  forward  with   an   eftablifhed  rule  in  their 
 
 hands ;  and  were  happy  to  be  be  efleemed  not  the 
 
 fetters  forth  of  ftrange  doclrines>  but  the  plain  af- 
 
 fertors  of  old  and  acknowledged  truths. 
 
 Socinianifm  makes  every  thing  doubtful.    And 
 
 no  wonder  —  while  it  makes  fo  little  of  the  moll 
 
 exprefs  declarations  of  fcripture,  we  need  not  be 
 
 furprized  that  it  mould  pay  fo  little  refpect  to  £*? 
 
 plaineft  evidence  of  hiftory. 
 
 *  D  4.  Some 
 
Ivi  N  O  T  E  S      A  N  D 
 
 Some  late  attempts  on  the  Chriftian  fyftem  have 
 alarmed  the  fears  of  more  modeft  and  humble  be- 
 lievers. The  attempts,  however,  though  artfully 
 conducted,  have  defeated  their  own  end.  The 
 zeal  of  innovation  has  ftretched  beyond  its  own 
 meafure  :  and  fober  Chriftians  have  been  rather 
 fhocked  by  its  daring  outrages,  than  flaggered  in 
 their  faith  by  its  fpecioufnefs  and  fophiftry. 
 
 If  the  attempts  had  fucceeded,  we  mould  have 
 had  little  remaining  but  the  name  of  chriftianity  : 
 and  that  in  the  end  would  have  yielded  to  a  name 
 more  grateful  to  thofe  who  would  rob  it  of  its  dif- 
 tinguifhing  honours. 
 
 The  gradation  from  Socinianifm  to  Deifm  is 
 very  flight  -,  and  efpecially  that  fpecies  of  Socinia- 
 nifm which  has  been  patronized  by  a  writer,  who 
 in  order  to  fupport  it  has  thought  proper  to  aban- 
 don the  inspiration  of  the  fcriptures ;  and  has 
 made  no  fcruple  to  call  the  apofile  St.  Paul  an 
 inconclufive  reafoner.  j-  On  fuch  a  footing  Soci- 
 nianifm may  poflibly  maintain  its  ground.  But 
 on  fuch  a  footing  Deifm  may  maintain  its  ground 
 much  better :  and  it  is  rather  wonderful  that  thofe 
 who  .have  given  up  fo  much,  mould  retain  any 
 thing,  For  what  is  there  in  chriftianity,  when  all 
 its  diftinguiihing  doctrines  are  taken  away,  that 
 could  render  it  a  fubjedb  worthy  of  a  particular  re- 
 
 f  Corruptions  of  Ckriflianity,  Vol.  If.  p.  370. 
 
 velation 
 
AUTHORITIES.         Ivii 
 
 velation  ?  Did  the  ftupendous  miracles  that  were 
 wrought  to  introduce  and  eftablilh  it  in  the  world, 
 and  the  train  of  prophecies  which  were  gradually 
 difclofed  to  point  out  its  high  and  illuftrious  origin, 
 find  an  end  fuitable  to  their  extraordinary  nature  ? 
 
 Morality,  and  a  future  (late,  include  the  whole 
 of  chriftianity  according  to  the  reprefentation  of  a 
 Socinian.  But  fuppofe  a  Deift  mould  adopt  ( as 
 many  have,  and  juftly  may )  the  fame  morality, 
 and  the  fame  fanclions  on  the  ground  of  natural 
 evidence,  wherein  lies  the  efTcntial  and  difcrimina- 
 ting  characteristic  of  chriftianity  ?  Where  lies  the 
 real  difference  between  a  believer  in  divine  revela- 
 tion and  a  religious  theift  ? 
 
 Socinianifm  cuts  to  the  very  root  of  all  that  is 
 diflinguifhing  in  the  gofpel.  It  deftroys  the  necef- 
 fity,  and  even  the  importance  of  a  miraculous  in- 
 terpolation, and  gives  the  infidel  too  great  reafon 
 to  exclaim,  that  all  that  was  extraordinary  was 
 fuperfluous :  and  that  the  apparatus  was  too  ex- 
 penfive  and  too  fplendid  for  the  purpofes  to  which 
 it  was  applied. 
 
 This  feems  to  be  an  argument  a  priori  againft 
 that  fpccies  of  chriftianity,  which  fome,  under  the 
 pretence  of  refining  it  from  corruption  would  re- 
 duce to  the  level  of  natural  religion, 
 
 P.  320.  1.  5.  That  romantic  fable  of  the  angel  of 
 death]   Vid,  Koran,  p.  339,  1.  9.    Mill.  Dijfert. 
 
 de 
 
Iviii  NOTES      AND 
 
 de  Mohammedifmo  ante  Moham.  p.  82.  Hyde  /;/ 
 Notts  ad  Bobov.  de  Vifit.  agrot.  p.  19.  R.  Elias, 
 in  Tijhbi.  See  alfo  Buxtorf.  Synag*  Judaic,  et 
 Lexic.  'Talmud. 
 
 Ibid.  1.  9.  That  imaginary,  yet  dreaded  tribunal'] 
 Vid.  Al-Gazal.  apud  Maracc.  Prcdr.  ad  refut.  Al- 
 coran. Part.  iii.  p.  90.  col.  1.  Mill.  DiJJert.  de 
 Mohammedifmo,  &c.  p.  76.  et  ejufdem  Or  at.  In- 
 augur,  p.  14. 
 
 Ibid.  I.18.  The  vaft  but  ideal  balance"]  Vid.  Kor. 
 p.  286.  1.  10.  Mill.  Differ t.  de  Mohammedifmo,  &c. 
 p.  81,  82,  83.  Sale's  Prelim.  Bifc.  p.  89. 
 
 P.  328.  I.7.   We  are  there  told,  &c] 
 
 The  whole  hiflory  is  thus  related  in  the  Co/pel  of 
 Barnabas  :  and  as  the  reprefentation  which  it  gives, 
 though  falfe  and  abfurd,  is  yet  novel  and  curious, 
 I  make  no  apology  to  my  readers  for  quoting  it  at 
 large. 
 
 Chap.  216. 
 
 Judas  came  near  to  the  people  with  whom  Jefus 
 "  was ;  and  when  he  heard  the  noife  he  entered  into 
 "  the  houfe  where  the  difciples  flept.  And  God 
 46  feeing  the  fear  and  danger  of  his  fervant,  or- 
 tc  dered  Gabriel  and  Michael  and  Rafael,  and  Az- 
 "  rael  to  carry  him  out  of  the  world.  And  they 
 w  came  in  all  hafte,  and  bare  him  out  of  the  window 
 tc  which  looks  towards  the  fouth.  And  they  placed 
 "  him  in  the  third  heaven,  where  he  will  remain 
 
 M  blef- 
 
 t> 
 
 «< 
 
AUTHORITIES.  lix 
 
 blefling  God,  in  the  company  of  angels,  till  near 
 the  end  of  the  world. 
 
 Chap.  217. 
 
 "  And  Judas  the  traitor  entered  before  the  reft 
 c<  into  the  place  from  which  Jefus  had  juft  been 
 "  taken  up.  And  the  difciples  were  fleeping.  And 
 "  the  wonderful  God  acted  wonderfully,  changing 
 "  Judas  into  the  fame  figure  and  fpeech  with  Jefus. 
 "  We  believing  that  it  was  he,  faid  to  him,  Mailer, 
 "  whom  feekeft  thou  ?  And  he  faid  to  them, 
 **  fmiling,  Ye  have  forgotten  yonrfelves,  fince  ye 
 
 do  not  know  Judas  Ifcariot. 
 At  this  time  the  foldiery  entered ;  and  feeing 
 "  Judas  fo  like  in  every  refpect  to  Jefus,  laid  hands 
 "  upon  him,  &c." 
 
 Chap.  218. 
 
 In  which  is  related  thepajfion  of  Judas  the  traitor. 
 
 "  The  foldiers  afterwards  took  Judas,  and  bound 
 "  him,  notwithilanding  he  faid  with  truth  to  them 
 <c  that  he  was  not  Jefus.  And  the  foldiers  mocked 
 "  him,  faying,  Sir,  do  not  be  afraid :  for  we  are 
 <c  come  to  make  thee  King  of  Ifrael :  and  we  have 
 "  bound  thee,  becaufe  we  know  thou  haft  refufed 
 "  the  kingdom.  And  Judas  faid,  Ye  have  loft  your 
 "  fenfes.  I  came  to  Ihew  you  Jefus,  that  ye  might 
 *  take  him  j  and  ye  have  bound  me,  who  am  your 
 
 "  guide. 
 
Ix  NOTES      AND 
 
 "  guide.  The  foidiers  loft  their  patience,  hearing 
 "  this,  and  they  began  to  go  with  him,  ftriking 
 "  and  buffeting  him,  till  they  reached  Jerufa- 
 "  lem,  &c.  &c. 
 
 Chap.  219. 
 
 "  They  carried  him  to  mount  Calvary,  where 
 "  they  executed  criminals,  and  crucified  him,  ftrip- 
 44  ping  him  naked  for  the  greater  ignominy.  Then 
 "  he  did  nothing  but  cry  out,  O  my  God,  why  haft 
 "  thou  forfaken  me,  that  I  fhould  die  unjuftly, 
 **  when  the  real  malefactor  hath  efcaped  ? 
 
 "  1  fay  in  truth  f  that  he  was  fo  like  in  perfon^ 
 "figure,  and gefture  to  Jefus,  that  as  many  as  knew 
 "  him,  believed  firmly  that  it  was  he,  except  Peter : 
 "  for  which  reafon  many  left  his  doctrine,  believing 
 "  that  it  had  been  falfe  -,  as  he  had  faid  that  he 
 "  fhould  not  die  till  the  end  of  the  world.  But  thofe 
 "  who  flood  firm,  were  oppreffed  with  grief,  fee- 
 "  ing  him  die  whom  they  underftood  to  be  Jefus : 
 "  not  recollecting  what  he  had  told  them.  And  in 
 "  company  with  his  mother,  they  were  prefent  at 
 "  his  death,  weeping  continually.  And  by  means 
 "  of  Jofeph  Abarimatheas,  J  they  obtained  from 
 "  the  prefident  the  body  of  Judas.    And  they  took 
 
 t  What  is  here  printed  in  Italics,  is  written  in  the  MS. 
 inred  chara&ers. 
 t  It  is  thus  written  in  the  MS. 
 
 "  him 
 
AUTHORITIES.  lxj 
 
 cc  him  down  from  the  crois,  burying  him  with  much 
 "  lamentation  in  the  new  fepulchre  of  Jofeph ;  hav- 
 <c  ing  wrapped  him  up  in  linen  and  precious  oint- 
 <c  ments. 
 
 Chap.  220. 
 
 "  They  all  returned,  each  man  to  his  houfe  :  and 
 "  he  who  writeth,  with   James   and  John,    went 
 
 with  the  mother  of  Jefus  to  Nazareth.    And  the 
 
 difciples  who  did  not  fear  God  with  truth,  went. 
 
 by  night  and  ftole  the  body  of  Judas  and  hid  it; 
 
 fpreading  a  report  that  he  [i.  e.  Jefus]  had  rifen 
 "  again,  from  whence  fprung  great  confufion  among 
 "  the  people.  And  the  high-prieft  commanded  un- 
 "  der  pain  of  Anathema,  that  no  one  fhould  talk  of 
 "  him  •>  and  on  this  account  raifed  a  great  perfecu- 
 "  tion,  banifhing  fome,  tormenting  others,  and  even 
 "  ftoning  fome  to  death  :  becaufe  it  was  not  in  the 
 <c  power  of  any  one  to  be  filent  on  this  fubjecl:. 
 "  And  then  came  news  to  Nazareth,  that  Jefus  had 
 "  rifen  again.  And  he  that  writeth,  defired  the 
 "  mother  of  Jefus  to  leave  off  her  lamentation, 
 "  And  Mary  faid,  Let  us  go  to  Jerufalem,  to  fee 
 "  if  it  is  truth.    If  I  fee  him,  I  fhall  die  content. 
 
 Chap.  221. 
 
 "  The  Virgin  returned  to  Jerufalem  with  him 
 "  thac  writeth,  and  James  and  John,  the  fame  day 
 "  that  the  decree  of  the  high-prieft  came  out.   And 
 
 "as 
 
Ixii  NOTES     AND 
 
 **  as  me  feared  God,  though  fhe  knew  the  com- 
 "  mand  was  unjuil,  fhe  entreated  thofe  who  talked 
 *c  with  her,  not  to  ipeak  of  her  Son.  Who  can  fay, 
 M  how  we  were  then  affected  ?  God,  who  knows 
 **  the  heart  of  man,  knows  that  between  the  grief 
 <c  for  the  death  of  Judas,  whom  we  understood  to 
 "  be  Jefus,  and  the  pleafure  of  feeing  him  rifen 
 *c  again,  we  almoft  expired.  And  the  angels  who 
 "  were  the  guardians  of  Mary  went  up  to  heaven 
 tc  the  third  day,  and  told  Jefus  what  was  pafTing. 
 "  And  he,  moved  with  companion  for  his  mother, 
 *6  entreated  of  God  that  he  might  be  feen  by  his 
 *c  difciples.  And  the  companionate  God  ordered 
 €<  his  four  favourite  angels  to  place  him  within  his 
 **  own  houfe,  and  to  guard  him  three  days :  that 
 *c  they,  and  they  only  might  fee  him,  who  believed 
 <c  in  his  doctrine.  Jefus  defcended,  furrounded  with 
 cc  lio-ht,  into  the  houfe  of  his  mother :  where  were 
 <c  the  two  fillers,  Martha  and  Mary,  and  Lazarus, 
 *'  and  he  that  writeth,  and  John  and  James,  and 
 *•  Peter.  And  when  they  faw  him,  they  fell  with 
 tt  their  faces  on  the  earth,  as  if  dead.  And  Jefus 
 "  lifted  them  up ;  faying,  Fear  not,  for  I  am  your 
 "  Mailer.  Lament  not  from  henceforth,  for  I  am 
 ct  alive.  They  were  aftonifhed  at  feeing  Jefus,  be- 
 "  caufe  they  thought  him  dead.  And  Mary  weep- 
 <c  ing  faid,  Tell  me,  my  Son,  why,  if  God  gave 
 "  gave  thee  power  to  raife  up  the  dead,  did  he  con- 
 
 "fent 
 
AUTHORITIES.         Ixiii 
 
 <c  fent  that  thou  moulded  die,  with  fo  much  re- 
 "  proach  and  fhame  to  thy  relations  and  friends, 
 "  and  fo  much  hurt  to  thy  doctrine,  leaving  us  all 
 "  in  defolation  ?  Jefus  replied,  embracing  his  mo- 
 "  ther,  Believe  me,  for  I  tell  thee  the  truth,  I  have 
 "  not  been  dead :  for  God  has  referved  me  for  the 
 "  end  of  the  world.  In  faying  this  he  defired  the 
 "  Angels  to  manifeft  themfelves,  and  to  tell  how 
 "  he  had  paffed  through  every  thing.  At  the  in- 
 "  ftant  they  appeared,  like  four  funs :  and  all  pre- 
 "  fent  proltrated  themfelves  on  the  ground,  over- 
 "  come  by  the  prefence  of  the  Angels.  And  Je- 
 Ci  fus  gave  to  all  of  them  fomething  to  cover  them- 
 "  felves  with  \  that  they  might  be  able  to  hear  the 
 "  angels  fpeak.  And  Jefus  faid  to  his  mother,  Thefe 
 "  are  the  Minifters  of  God,  Gabriel  knows  his  fe- 
 cc  crets ;  Michael  rights  with  his  enemies ;  Afrafiel 
 <c  will  cite  all  to  judgment  -,  and  Azrael  receives  the 
 "  fouls.  And  the  holy  Angels  told,  how  they  had 
 "  by  the  command  of  God,  taken  up  Jefus,  and 
 "  transformed  Judas,  that  he  might  fuffer  the  pu- 
 "  nilhment  which  he  wilhed  to  bring  on  Jefus.  And 
 "  he  that  writeth,  faid,  Is  it  lawful  for  me  to  afic 
 "  of  thee,  in  the  fame  manner  as  when  thou  wail 
 "  in  the  world  ?  And  Jefus  anfwered,  Speak,  Bar- 
 "  nabas,  what  thou  wifheft.  And  he  faid,  I  wifh 
 <e  that  thou  wouldeft  tell  me,  how  God,  being  fo 
 s<  co'mpafTionate,  could  afflidl  us  lb  much,  in  p-jvino" 
 
 c{  US 
 
Ixlvr  NOTES     AND 
 
 "  us  to  underftand  that  thou  waft  he  that  fuffered, 
 <c  for  we  have  been  very  near  dying  ?  And  thou  be- 
 <c  ing  a  prophet,  why  did  he  luffer  thee  to  fall  un- 
 "  der  difgrace,  by  [apparently]  placing  thee  on  a 
 ce  crofs,  and  between  twoTobbers  ?  Jefus  anfwered, 
 *'  Believe  me,  Barnabas,  let  the  fault  be  ever  fo 
 "  fmall,  God  chaftifeth  it  with  much  punifhment. 
 "  And  as  my  mother  and  faithful  difciples  loved  me 
 "  with  a  little  earthly  love,  God  chaftifed  that  love 
 <fc  by  this  grief:  that  he  might  not  chaftife  it  in  the 
 
 V  other  world.    And  though  I  was  innocent,  yet  as 
 
 V  they  called  me  God,  and  his  Son ;  that  the  Devils 
 46  might  not  mock  me  on  the  day  of  judgment,  he 
 "  has  chofen  that  I  mould  be  mocked  in  this  world. 
 "  And  this  mocking  fhall  laft  till  the  holy  meffeneer 
 "of  God  f  fhall  come,  who  fhall  undeceive  all  be- 
 "  lievers.  And  then  he  faid,  Juft  art  thou  O  God  ! 
 <c  and  to  thee  only  belongeth  the  honour  and  glo- 
 cc  ry,  with  worfhip,  for  ever ! 
 
 Chap.  222,  and  the  laft. 
 
 Ci  And  then  he  faid,  See  Barnabas  that  thou  by 
 "  all  means  write  my  Gofpel,  relating  every  thing 
 cc  which  has  happened  in  the  world  concerning  me  •, 
 "  and  let  it  be  done  exaclly  :  in  order  that  the  faith- 
 *c  ful  may  be  undeceived,  knowing  the  truth.  He 
 "  that  writeth,  faid,  Mailer  I  will  do  it  as  thou 
 
 f  i.  e.  Mahomet. 
 
 <c  COITW 
 
NOTES      AND  Uxiii 
 
 to  the  moral  improvement  of  that  empire,  which 
 under  the  inaufpicious  influence  of  Paganifm  had 
 been  plunged  in  the  fouleft  immoralities.  Frail- 
 ties, abfurdities,  and  crimes  are  to  be  found  in 
 thofe  who  wielded  the  fceptre  after  the  eftablifh- 
 ment  of  Chriftianity  -,  but  the  catalogue  is  not  fo 
 numerous,  or  fo  black  and  portentous,  as  that 
 which  prefents  itfelf,  to  the  difpafiionate  enquirer, 
 in  the  preceding  ages.  We  are  not  (hocked  with 
 the  cold  and  deliberate  inhumanity  of  a  Tiberius, 
 with  the  outrageous  debaucheries,  and  frantic  cru- 
 elties of  a  Nero,  with  the  grofs  fenfualities  of  a 
 Vitellius,  with  the  difgufting  puerilities  and  odious 
 barbarities  of  a  Domitian. 
 
 But  we  may  be  told,  that  after  the  introduction 
 of  the  Gospel,  this  ftupendous  empire  fell  into 
 ruin.  Be  it  fo.  But  was  not  the  fuperftru&ure  it- 
 felf much  defaced,  and  were  not  the  very  founda- 
 tions loofened,  long  before,  under  the  diflolute 
 manners  of  the  people,  the  turbulent  fpirit  of  the 
 Prastprian  bands,  the  profligate  fervility  of  the 
 Pagan  fenate,  and  the  enormous  opprefllons  of 
 Pagan  emperors  ? 
 
 Is  extenfive  empire,  we  may  afk  the  objectors, 
 a  bleffing  to  the  general  interefts  of  fociety  ?  Did 
 the  Roman  empire,  founded  as  it  was  upon  the 
 violence^  conqueft,  and  fupported  by  all  the  arts 
 of  corruption,  and  all  the  rigours  of  defpotifm, 
 
 give 
 
Ixxiv  NOTES      AND 
 
 give  rife  to  fuch  a  political  or  a  moral  condition 
 of  the  world,  that  any  mind  enlightened  by  philo- 
 fophy  and  foftened  by  benevolence,  could  ferioufly 
 wifh  for  its  continuance  ? 
 
 To  arm  the  hands  of  conquerors,  or  to  glut  the 
 ambition  of  kings,  made  no  part  of  that  Teacher's 
 defign,  whofe  kingdom  was  not  of  this  world.  It 
 is  therefore  no  folid  objection  to  his  religion,  that 
 it  did  not  promote  thofe  fecular  interefts,  with 
 which  both  the  founder,  and  the  immediate  fup- 
 porters  of  its  pretenfions  difclaimed  even  the 
 flighted  connection.  But  the  Gofpel,  be  it  remem- 
 bered, even  amidft  the  convulfions  and  diftracti- 
 ons  of  the  Roman^mpire,  gradually  infufed  jufter 
 notions  of  virtue  and  piety  into  the  bofoms  of  in- 
 dividuals. It  tamed  the  favage  fpirits,  and  en- 
 lightened the  underflandings,  of  the  barbarians 
 who  reduced  the  fcattered  provinces  to  fubjection, 
 and  at  laft  pufhed  their  arms  to  the  enfeebled  and 
 unrefifting  Capital.  And  let  it  not  be  forgot- 
 ten, that  from  the  fubverfion  of  this  empire  arofe 
 all  the  improvements  in  arts,  in  fcience,  in  civi- 
 lization, and  in  government,  which  are  now  efta^ 
 blifhed  in  Chriftian  countries,  and  to  which  Chrif- 
 tianity  itfelf  was  indirectly  inftrumental.  The 
 Gofpel,  before  the  fall  of  this  empire,  firfl  fpread 
 its  influence  in  private  life,  and  then  it  put  a  par- 
 tial check  on  the  crimes  of  thofe  who  acted  on  the 
 
 great 
 
AUTHORITIES.  lxv 
 
 "  commanded  me,  God  willing :  but  I  did  not  fee 
 "  all  that  happened  with  Judas.  Jefus  anfwered, 
 "  Here  (land  Peter  and  John  who  faw  it,  and  who 
 "  will  relate  it  to  thee.  And  he  told  James  and 
 *'  John  to  call  the  feven  Apoftles  who  were  abfent, 
 •*  and  Nicodemus,  and  Joleph  Abarimatheas,  and 
 "  fome  of  the  72  difciples.  When  they  were  come, 
 "  they  did  eat  with  him ;  and  on  the  third  day  he 
 Ci  commanded  them  all  to  go  to  the  Mount  of  Olives 
 "  with  his  mother:  became  he  was  to  return  to  hea- 
 "  ven.  All  the  apoftles  and  difciples  wept,  except 
 "  25  of  the  72,  who  had  fled  to  Damafcus,  with 
 "  fear.  And  exactly  at  mid-day,  while  they  were  all 
 "  in  prayer,  Jefus  came  with  many  Angels  (blefling 
 "  God)  with  fo  much  brightnefs  that  they  all  bent 
 "  their  faces  to  the  ground.  And  Jefus  raifed  them 
 "  up,  faying,  Fear  not  your  Mailer,  who  comes  to 
 "  take  leave  of  you,  and  to  recommend  you  to  God 
 "  our  Lord,  by  the  mercies  received  from  his 
 "  bounty :  and  be  He  with  you  !  And  upon  this 
 V  he  difappeared  with  the  angels  •,  all  of  us  remain- 
 "  ing  amazed  at  the  great  brightnefs  in  which  he 
 "  left  us." 
 
 P.  353.  Ye  /hall  know  them  by  their  fruits.] 
 There  are  various  tefts  of  moral  truth :  and  the 
 excellency  of  a  religion  may  be  judged  of  under 
 cliftincl:  lights,  all  of  which  are  calculated  to 
 give   reciprocal    ftrength  and   evidence  to   each 
 
 *  E  Other 
 
 \ 
 
Ixvi  NOTES      AND 
 
 other  i  though  doubtlefs  fome  are  better  adapted 
 than  others  to  afford  conviction  to  the  generality 
 of  enquirers.  Few  minds  are  qualified  for  abftract 
 fpeculation  ;  and  fewer  ftill  are  fatisfied  with  the 
 conclufions  which  refult  from  a  train  of  reafoning 
 that  is  built  on  it. 
 
 But  of  that  evidence  which  ariies  from  facts 
 molt  perfons  are  capable  of  judging  :  and  as  the 
 Chriftian  religion  is  defigned  for  univerfal  benefit, 
 the  wifdom  of  providence  has  adapted  its  proofs 
 to  the  object  it  had  in  view  ;  and  rendered  them 
 clear  and  open  to  the  fenfes,  in  order  that  they 
 might  carry  more  certain  conviction  to  the  under- 
 ftanding. 
 
 Miracles  were  open  teftimonies  of  a  divine  in- 
 terpofition  ;  and  gave  a  fanction  to  the  doctrines, 
 and  an  authority  to  the  precepts,  in  the  defence  of 
 which  they  were  profeffedly  wrought. 
 
 The  perfonal  character  of  our  bleffed  Lord, 
 and  the  various  parts  of  his  conduct,  both  in  the 
 more  retired  and  the  more  public  fcenes  of  life, 
 afford  a  ftrong  evidence  for  the  truth  of  that  caufe 
 which  he  both  lived  and  died  to  promote ;  nor 
 are  the  characters  and  conduct  of  his  apoftles  def- 
 titute  of  the  fame  evidence :  for  animated  by  the 
 fpirit  of  their  divine  mailer,  they  followed  his 
 example  j  and  the  conftancy  with  which  they  vin- 
 dicated his  religion  amidit  the  fharpefl  perfec- 
 tions, 
 
AUTHORITIES.        fcvii 
 
 tions,  and  the  chearfulnefs  with  which  they  fub- 
 mitted  to  death  in  order  to  give  their  laft  feal  to 
 its  truth,  would  not  fail  of  leaving  a  very  deep 
 imprefiion  on  the  minds  of  fober  and  impartial 
 obiervers.  The  aflonifhing  triumph  of  Chriftia- 
 nity  over  the  fuperftition,  idolatry,  and  wicked- 
 nefs  of  the  world  -3  over  all  that  philofophy  could 
 contrive,  and  all  that  power  could  accomplifh, 
 carried  with  it  a  vifible  token  of  an  Almighty 
 hand :  and  the  effects  produced  by  it  on  indivi- 
 duals and  focieties  rendered  the  interpofition  of 
 that  hand  ftill  more  illuftrious. 
 
 The  blamelefsnefs  and  purity  of  character*  for 
 which  the  primitive  Chriftians  were  fo  much  dif- 
 tinguifhed,  have  been  acknowledged  even  by  their 
 enemies.  Pliny,  who  was  by  no  means  difpofed 
 to  treat  them  with  much  lenity,  or  their  caufe  with 
 much  refpect,  confeiTes  that  the  moil  rigid  fcru- 
 tiny  into  their  conduct,  turned  out  in  every  view 
 favourable  to  the  innocence  and  chaftity  of  their 
 morals.  It  is  indeed  very  remarkable,  that  the 
 account  he  gives  of  the  Chriftians  was  fuch  as  he 
 had  received,  not  from  their  friends  and  adherents 
 (whofe  report  of  their  religion  might  be  liable  to 
 the  fufpicion  of  partiality)  but  from  perfons  the 
 lead  of  all  men  inclined  to  facrifice  truth  in  order 
 to  fave  the  credit  of  Chriftianity  and  its  profef- 
 fors.    He  received  the  account  from  perfons  who 
 
 *  E  2  had 
 
Ixvni  N  OTES      AND 
 
 had  been  Chriftjans,  but  who  either  from  fear  or 
 intereft,  or  fome  other  motive  unknown  but 
 to  the  judge  of  all,  had  apoftatized  from  the 
 church,  and  relapfed  into  idolatry.  Such  were  the 
 perfons  who  affirmed,  (and  Pliny  does  not  appear 
 to  difbelieve  their  teftimony)  that  the  higheft  fault 
 with  which  the  Chriftians  were  juftly  chargeable, 
 was  their  aifembling  on  a  {rated  day  before  fun-ri- 
 ling and  finging  a  hymn  to  Chrift,  as  to  a  Deity: 
 —  in  binding  themfelves  by  a  facrament  to  avoid 
 every  kind  of  wickednefs,  particularly  fraud,  rob- 
 bery, and  adultery:  —  not  to  violate  their  word, 
 or  refufe  to  yield  up  whatever  had  been  entrufted 
 in  their  hands,  when  it  fhould  be  demanded  :  and 
 that  it  was  their  cullom  to  depart  and  afterwards 
 to  meet  again  at  an  innocent  meal,  where  all  par- 
 took in  common  of  the  entertainment  that  was 
 provided,  f 
 
 The  ancient  apologifts  conftantly  challenged 
 their  enemies  to  produce  any  accufations  againrt 
 them  which  tended  to  impeach  their  morals  :  and 
 appealed  to  their  conduct,  as  an  evidence  in  their 
 favour,  with  a  confidence  which  nothing  but  con- 
 fcious  uprightnefs  could  have  infpired.  Inftead  of 
 fhrinking  from  the  ievereft  trial  that  jealoufy  it- 
 felf  Could  make,  they  invited  their  adverfarics  to 
 meet  them  upon  a  ground,  where  the  merits  of 
 
 f  Lib.  jr.  Epift.  97> 
 
 the 
 
AUTHORITIES.         tax 
 
 the  queftion  could  be  afcertained  moil  exactly  j 
 where  fuccefs  was  to  be  moil  honourable,  and  de- 
 feat moil  ignominious. 
 
 Their  meeknefs  and  forbearance  amidil  the  moil 
 injurious  treatment  -,  and  their  patience,  and  per- 
 feverance  amidil  the  moil  threatning  dangers  were 
 objects  of  admiration  even  to  their  perfecutors. 
 But  their  benevolence  was  as  amiable  as  their  zeal 
 was  ardent :  and  while  truth  gave  them  courage 
 to  brave  diilrefs  and  death,  companion  foftened 
 their  hearts  when  they  beheld  the  miferies  -of 
 others ;  and  the  tendereil  fympathy  was  united 
 with  the  moil  inflexible  integrity. 
 
 Eufebius  has  preferved  in  his  Ecclefiailical 
 Hiftory,f  a  very  memorable  fragment  of  an  epif- 
 tle  of  Dionyfius  the  Biihop  of  Alexandria,  who 
 flouriihed  at  the  time  when  the  empire  under 
 Gallienus  was  diilracled  by  internal  diviiions,  ari- 
 fing  from  the  interfering  intereils  of  contending 
 and  jealous  competitors  for  power ;  and  when  the 
 calamities  of  war  were  doubled  by  the  more  dread- 
 ful vifitation  of  plagues,  and  famine,  and  earth- 
 quakes. At  a  crifis  fo  trying  as  this  the  Chriilian 
 religion  had  an  opportunity  of  ihewing  its  fupe- 
 rior  influence,  by  the  exemplary  conduct  of  its 
 profeflbrs.  Their  refignation  to  God,  and  their 
 unwearied  benevolence  towards  the  diilrefled,  ex- 
 
 t  Lib.  vii.  C.  ^2. 
 
 *E  3  erted 
 
/ 
 
 lxx  NOTES      AND 
 
 erted  at  the  hazard  of  their  own  lives,  and  mani- 
 fefled  by  the  moll  endearing  attentions  that  the 
 tenderer!:  companion  could  dictate,  are  defcribed 
 in  this  Epiftle  in  a  manner  fo  linking  and  pa- 
 thetic, as  necelTarily  to  imprefs  the  mind  with  a 
 deep  fenfc  of  the  power  of  that  religion  which 
 nourishes  the  gentler  qualities  of  the  human  heart, 
 and  fooths  its  more  amiable  feelings  at  the  time 
 that  it  arms  the  bread  with  a  more  than  common 
 fortitude,  and  enables  the  Chriftian  to  Jland  in  the 
 evil  day,  and  endure  hard/hip  as  a  good  Joldier  of 
 Je/us  Chrifi.  The  venerable  father  at  the  fame 
 time  remarks  the  different  behaviour  of  the  hea- 
 then. They  abandoned  their  deareft  friends  the 
 moment  that  calamities  overtook  them ;  and  feek- 
 ing  their  own  fafety,  left  the  wretched  to  perifh 
 without  relief. 
 
 Bardefanes,  the  celebrated  Syrian  Heretic,  ob- 
 ferved  in  his  day,  that  Chriflianity  in  a  moral  and 
 civil  view  had  been  wonderfully  beneficial:  for 
 that  Chriflians  of  all  countries  had  retained  the 
 good  qualities  and  rejected  the  reigning  vices  of 
 the  feveral  nations  of  which  they  were  natives. 
 "In  Parthia,  (fays  he)  the  Chriflians,  though 
 Cf  Parthians,  are  not  polygamifls :  nor  in  Perfia, 
 *c  though  Perfians,  do  they  marry  their  own 
 t(  daughters.  In  Bactria  and  Gaul  they  do  not  vi- 
 u  date  the  marriage-bed :  and  wherever  they  re- 
 
 «  fide 
 
AUTHORITIES.         lxxi 
 
 w  fide,  they  refifl  the  influence  of  corrupt  laws  and 
 "  wicked  cuftoms.f" 
 
 P.  ^i.  1.  22.  In  the  Eafty  under  the  influence  of 
 Mahometan  belief,  the  human  mind  appears  to  have 
 loft  Jomewhat  of  its  capacity  and  power']  To  this  tor- 
 pid inactivity  nothing  perhaps  has  more  effectually 
 contributed  than  the  doctrine  of  Fate,  which,  as 
 it  is  adopted  in  the  creed  of  the  MulTulman,J  is 
 not  only  derogatory  from  the  dignity  of  human 
 nature,  but  plainly  hoftile  to  the  interefts  and  du- 
 ties of  focial  life.    It  renders  the  reafon  of  man 
 ufelefs,  by  deflroying  his  free  agency ;  it  restrains 
 and  difcourages  induftry,   checks  the  flights  of 
 genius,  and  in  the  place  of  that  active  and  perfe- 
 vering  vigour,  which  can  alone  prevent  or  remedy 
 misfortune,  fubititutes  a  paflivenefs  without  piety, 
 and  a  defpondence  without  refignation.    Taught 
 by  his  prophet  that  every  human  event  is  irrevo- 
 cably pre-ordained  by  the  Deity,  and  that,  not  the 
 time  only,  but  even  the  manner  and  circumftances 
 of  his  death  have  been  unalterably  fixed  from  all 
 
 f  Jortin's  remarks,  Vol.  I,  p.  357.  Edit.  1767. 
 
 aJuc  e — 5  S^Up  sLuyi  ^LJl  j^  J 
 
 Koran ,  Ch.  xvi. 
 
 Al-Mojahed. 
 *  E  4  eter- 
 
lxxii  NOTES      AND 
 
 eternity,  the  fuperftitious  Muffulman  deems  every 
 attempt  to  change  the  common  order  of  things  a 
 crime  not  far  removed  from  rebellion  againft  the 
 eftablifhed  laws  of  God.  Hence  he  beholds  his 
 parents,  his  children,  and  his  friends  falling  a  fa- 
 crifice  to  difeafe  and  death,  with  a  ftupid  and  in- 
 effectual concern.  Hence  he  views  the  peftilence 
 ravaging  his  country,  and  deftroying  thousands  and 
 ten  thousands  in  his  Jlreets,  without  exerting  one 
 fingle  effort  to  check  its  baneful  progrefs.  The 
 arts  by  which  more  enlightened  nations  have  been 
 enabled  to  repel,  or  at  leaft  to  mitigate  its  rage ; 
 arts  which  nature,  philofophy  and  religion  unite 
 to  recommend,  are  regarded  by  the  difciple  of  the 
 Arabian  prophet  as  impious  and  profane.  Blind- 
 ly and  obftinately  attached  to  the  principle  of  ab- 
 folute  and  unqualified  predeftination,  he  fits  in  a 
 ftate  of  torpid  infenfibility,  till  the  Almighty  ar- 
 .refts  the  hand  of  the  deftroying  Angel,  and  fuf- 
 pends  for  a  period  the  work  of  death  and  defo- 
 lation. 
 
 ¥•  39S-  '•  7r  '¥**  Chriftianity  far  furpajfes  every 
 other  religion  in  its  vifible  tendency  to  make  us  better 
 men,  and  in  its  real  effetls  upon  the  Jentiments  and  the 
 manners  of  mankind  ]  Even  from  the  teftimony  of 
 Mr.  Gibbon,  if  we  attend  to  his  facls,  without 
 aflfenting  implicitly  to  his  opinions,  it  appears, 
 that  Chriftianity  had  in  fome  degree  contributed 
 
 to 
 
• 
 
 * 
 
 ^   :  if  ; 
 
'      m 
 
 ^