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 THEOLOGICAL SEMINAE-i, 
 Princeton, N. J. 
 
 Cllnc. Division. .s5Sj^rrj.. 4' 
 '^'^'^''/' Section. 3/3 
 
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 X\i»V 
 
 
 i^k^l 
 
 
SERMONS, 
 
 PREACHED BEFORE THE 
 
 UNIVERSITY OF OXFORD, 
 
 In the Year 1784, 
 AT THE 
 
 LECTURE 
 
 iFounded by the Rev. Jo«n Bampton, M. A. late Canon of 
 Sali/bury. 
 
 TO WHICH IS NOW ADDED, 
 
 A SERMON, 
 
 Preached he/ore the University ^Oxford, July ^y "^l^^t 
 
 On the Daty of attempting the Propagation of the Gospel among our 
 Mahometan and Gentoo Subjedls in India. 
 
 BY JOSEPH WHITE, B. D. 
 
 t^EI-LOW OF WADHAM COLLEGEj ARCHBISHOP LAUD's PROFESSOR 
 
 -OF ARABIC, AND ONE OF HIS MAJESTy's 
 
 PREACHERS AT WHITEHALL. 
 
 FIRST AMERICAN EDITION. 
 
 PRINTED AT boston; 
 
 BY WILLIAM GREENOUGH, 
 
 FOR EBENEZER LARKIN, Jun. Bookseller ^ 
 
 Stationer, No. 50, Cornbill. 
 
 JMDCCXCIII, 
 
TO KIS GRACE 
 
 JOHN MOORE, D. O. 
 
 LORD ARCHBISHOP OF CANTERBURY: 
 
 BY WHOSE ADVICE 
 THE AUTHOR ORIGINALLY COMMENCED 
 
 HIS ORIENTAL STUDIES ; 
 
 AND UNDER WHOSE PATRONAGE HE HATH 
 
 CONTINUED TO PURSUE THEM, 
 
 THIS EDITION OF A WORK, 
 THE RESULT OF THOSE STUDIES, 
 
 IS RESPECTFULLY INSCRIBED. 
 
 BY HIS grace's 
 MOST OBLIGED Al^ GRATEFUL SERVANT, 
 
 J. WHITE. 
 
Extract from the loft Will and Tejlament of the late 
 Rev. John Bampton, Canon of Sal ijhury, 
 
 ' X GIVE and bequeath my Lands and 
 
 Eftates to the Chancellor, Maflers, and Scholars of the 
 Univerfity of Oxford forever, to have and to hold all 
 jind fingular the faid Lands or Eftates upon truft, and 
 to the intents and purpofes herein after mentioned ; 
 that is to fay, I will and appoint, that the Vice Chan- 
 cellor of the Univerfity of Oxford, for the time being, 
 /hall take and receive all the rents, ilTues, and profits 
 thereof ; and, after all taxes, reparations, and necef- 
 fary deduftions made, that he pay all the remainder 
 to the endowment of eight Divinity Ledure Sermons, 
 to be eftablifned forever in the faid Univerfity, and 
 to be performed in the manner following. 
 
 *' I dired and appoint, that upon the firft Tuefday 
 in Eafter Term, a Le£turer be yearly chofen by the 
 Heads of Colleges only, and by no others, in the 
 room adjoining to the Printing Houfe, between the 
 hours of ten in the morning and two in the afternoon, 
 to preach eight Divinity Lecture Sermons, the year 
 following, at St. Mary's, in Oxford, between the 
 commencement of the laft month in Lent Term, and. 
 the end pf the third week in A61 Term. 
 
 A3 «< Alfa 
 
VI 
 
 " Alfo I direcl and appoint, that the eight Divinity 
 Ledure Sermons fhall be preached upon cither of the 
 following fubjects — to confirm and eftablifh the 
 Chriflian Faith, and to confute all heretics and fchif- 
 matics — upon the Divine authority of the Holy Scrip- 
 tures — upon the authority of the writings of the 
 primitive Fathers, as to the faith and praftice of the 
 primitive Church — upon the Divinity of our Lord and 
 Saviour Jefus Chrifl — upon the Divinity of the Holy 
 Gholl — upon the Articles of the Chriftian Faith, as 
 comprehended in the Apoflles ' and Nicene Creeds. 
 
 " Alfo I direct that thirty cop;e3 of the eight Di- 
 vinity Le£ture Sermons ihall be always printed, within 
 two months after they are preached, and one copy Ihall 
 be given to the Chancellor of the Univerfity, and one 
 copy to the head of every College, and ojie copy to the 
 Mayor of the city of Oxford, and one copy to be put 
 into the Bodleian Library ; and the expenfe of print- 
 ing them ihall be paid out of the revenue of the. 
 Lands or Eflates given for eilablilliing the Divinity 
 Ledure Sermons ; and the Preacher Ihall not be paid, 
 nor be entitled to the revenue, before they are printed. 
 
 " Alfo I direct and appoint, that no perfon fhall be 
 qualified to preach the Divinity Ledure Sermons, 
 unlefs he hath taken the degree of Mafter of Arts at 
 leafl, in one of the two LTniverfities of Oxford or 
 Cambridge ; and that the fume perfon fhall never, 
 preach the Divinity Lecture Sermons twice/' 
 
HSOLOGI 
 S E R M 'R I, 
 
 MATTHEW XI. 19. 
 
 WISDOM IS JUSTIFIED OF HER CHILDREN. 
 
 T 
 
 H E chapter in which thefe words oc« 
 cur, opens with a concife relation of the Baptift's 
 meffage to our Saviour ; which he fent, probably, 
 not fo much to confirm his own couvi'^tion, as to gra- 
 tify the pious curiofity, and to remove the modefl 
 jcruples of his followers. Then follow the atteftation 
 which cur Lord bore to the character of John, and 
 his reflexions on the treatment each of them received 
 from a race of men, whole jealoufy made them fuf, 
 pect, and whofe perv^rfenefs difpofed them to count- 
 eracl:, the beft methods that divine wifdom had adopt- 
 ed for their reformation. A temper of mind fo defli^ 
 tute of candor, fo incapable of folid improvement, fo 
 predetermined to refiit the moil fiilutary confels of 
 heaven, was elegantly compared to that wa,yward foL 
 ly which is fom.etimes cbfervable in children, whofe 
 obftinacy no correftions can control, and whofe 
 fondnefs no condefcenfions can engage,^ If you pipe 
 to them, they are too fullen to dance ; and if yon 
 mourn to them, they are too gay to lament. The 
 comparifon, though mortifying, was deferved : and 
 that it might not lofe its aim, our Lord made a parr 
 ticular application of it to the Jews, lie informed 
 them, without a figure, that they were the perverf ^ 
 children whom he had more immediately in view ; 
 und that it was their infatuated perverfenefs, which*- 
 ^e comparifon w;a.s defigned to illullrate and expofe 5 
 
 tbr 
 
S SERMON I. 
 
 for fuch contrary ajjpearances did It afTume, that 
 neither the exemplary aufterity of John, nor the more 
 gracious famiharity of Chrifl himfelf, could either 
 conquer its diflike, or conciliate its efteem. Did 
 John lead an abflemious life, and fequefter himfelf 
 from the cares and amidements of the world, as if 
 purfuing a courfe which feemed mod favourable to 
 the folemnity of his office, and which, as it removed 
 him at a dillance from temptation, was likely to fliel- 
 ter his character from the petulance of ridicule, and 
 the malignity of reproach ? With what eyes did the 
 Jews behold his conduft, and what interpretation did 
 they put upon it ? By fuppofing that he was under 
 daemoniacal influence,they thought fuch unreafonable 
 and unnatural feverity could be eafily accounted for. 
 They gazed, perhaps, fome with flupid admiration, 
 and fome even with fecret contempt, at the rigour 
 of her hermit ; but turned a deaf ear to the warnings 
 of the preacher. 
 
 Did our blelfed Lord adopt a mode of behaviour 
 in fome refpecls different from the very auflere habits 
 of the Baptift's life ? Did he poflefs more of the fo- 
 cial qualities of human nature ? Was he more eafy 
 of accefs, and did he with lefs appearance of reftraint 
 converfe with mankind ? What effect had his amiable 
 and condefcending manners on the very people, v/ho 
 had been offended at the flrift felf denial which hh 
 meffenger had voluntarily impofed on himfelf ? Were 
 their prejudices vanquifhed ? Was their good opinion 
 conciliated ? No. On the contrary, their perverfe 
 humour was always predominant, v/hen their refor- 
 mation was the object of the preacher : and in order 
 to evade the end, they vilified the means. Thus they 
 traduced our blelfed Lord as a glutton and a ivine bib'^ 
 ber^ the friend of publicans andfinners. 
 
 After thefe reflections on the inconfiftence of their 
 judgmc;it, and the llubbornnefs of their difpofitions, 
 
 particularly 
 
S E R M O K I. 9 
 
 particularly as dlfcovered againft himfeif, and the re- 
 ligion which he came to eftablilh, he adds. But '•joif- 
 dom is juji'ified of her children. As it he had faid, 
 *' Though the generation to which I am lent to dif- 
 clofe the firlt meflages of grace, is fo eager to mifm- 
 terpret my dodlrines, and to cenfure my conduct ; 
 yet there are thofe who v/ill readily bear their tefli- 
 mony in my favour, from evidence too clear to be 
 contradifted with effeft, or even to be doubted with 
 propriety. The children of wifdom are placed in a 
 lituation the moft aufpicious to convifliion : And if 
 in proportion to their knowledge of its evidence, be 
 iheir zeal in its fupport, and their concern for its in- 
 terefts ; they will juflify it by their tellimony to fu- 
 ture generations, againft the cavils of the unbelieving 
 find amidil the perlecutions of the cruel.'* 
 
 By the term ixnfdom in the text our bleflcd Lord 
 meant, as fome fuppofe, himself ; who is in the 
 higheft fenfe deferving of the appellation, as being the 
 WORD and wisdom of God, in whom are hidden all 
 the treafitres of knowledge ; and Vvho is the true light 
 %vhicb lighteth every man that cometh into the 'world. 
 
 Others are of opinion, that the expreiTion was 
 meant to convey a fublime idea of the character ©f 
 his gofpel : which is in truth the illuftration of di- 
 vine wifdom, and contains the fyftem of that know- 
 ledge, which can alone make us wife unto fahation. 
 
 A gofpel fo divine in its original, fo excellent in 
 its defign, and fo beneficial in its effects, appear a.'or- 
 thy of all acceptation to many impartial inquirers, 
 whofe conduct brought no difcredit on the caufe 
 they ftood forward to defend. The children of wif- 
 dom have, indeed, frequently juftified it by argu- 
 ments too ftrong for its enemies to confute : and 
 thoufands in the pains of death, and amidft the tor- 
 tures of crucifixion, inftead of falling from the i^ith, 
 have adhered tp it with farmer hopes, and fonder ai.r 
 
 tachment j 
 
to SERMON!. 
 
 tachment ; and breathed out their fouls in atteftationg 
 to its truth, and in prayers for its profperirv. 
 
 Nor has wifdom been denied the teftimonv even 
 of enemies : a teftimony, of which, indeed, it did 
 not fland in need ; but which, being extorted by the 
 irrefiftible force of truth, may well be efleemed as a 
 confirmation of its general evidence ; J:>ince they 
 whole wii'h and whofe intereft it was to decry it, yet 
 were compelled, if not to receiveit wholly, yet to ac- 
 knowledge it in part ; and thus, like Pilate, they pro- 
 nounced him righteous^ whom they condemned ; 
 and, like Judas, eonfefl'ed him innocent, whom they 
 betrayed. 
 
 Though God, according to his pi-omife, has always 
 had afeed toferve hi?n,\\'hizh mi'^t. be accounted as 
 his pecidiar generation ; men who have confidered tlie 
 fuccefs of religion as intimately connected with their 
 own well being, and who have therefore promoted it 
 with an ardour in fome degree proportioned to its 
 importance ; yet to the primitive ages of chriflianity 
 muft we turn our eyes for inftances of the moO: heroic 
 fortitude, and the mofl difintereiled attachment. 
 Other examples may illuflrate ; but thefe convince. 
 Modern piety and zeal may edify and warm the heart ; 
 may excite our emulation, and roufe up the languifli- 
 ing fpirit of devotion. But the trials of ancient times 
 produced examples at once fo inftru61:ive and fo. 
 fplendid, that while the heart is affe6\ed, the con- 
 fcience alfo is enhghtened. We are not carried away 
 with fympathetic impulfes, which have no foundation 
 but in the wild dreams of fanaticifm, or the tumultu- 
 ous emotions of enthuhafm. No. The underiland- 
 ing takes a fhare. in the impreffion: we approve 
 while we wonder ; and our reafon is as much con- 
 vinced by the evidence of truth, as our paflions are 
 captivated by the power of what is fmgular and ex- 
 traordinary. 
 
 When 
 
S E R M O N I. u 
 
 When we review the times in which fuch great 
 (Examples occur, wc are led to make comparifons that 
 are by no means flattering to ourfelves, and thole 
 amon'^ whom we live. The charafteriflic feature of 
 the prefcnt age, is indifierence to religion in general. 
 The power of godlinefs is neglefted ; and ihall we 
 {hen wonder that the form of it fhould be flighted 
 und defpifed ? Under the pretence of emancipating 
 the human mind from the bondage of fuperftition, 
 the common offices of devotion have been decried. 
 From the aiTeclion of candor we have funk into iiiU 
 lefl'nefs ; and have tamely fuffered a daring fpirit of 
 infidelity to oppofe, and a fpecious herefy to under- 
 mine the interefts of chriilianity ; becaufe we have 
 been apprehenfive that our flrmmefs would be fl:igmia- 
 tized with the odious name of bigotry ! 
 
 It has indeed been always the unhappy fate of man- 
 kind to run into extremes : and in matters of reli- 
 gion more cfpecially has this perverfe bent of human 
 iiature difcovered itfelf. Lukewarmnefs and intemper- 
 ate zeal have doubtlefs, each in its turn, proved inju- 
 rious to the Chrifl:ian caufe. The former filently and 
 iecretly faps its toundations ; and though its progrefs 
 be flow and infenfible, yet its eifecls are too fatal ?.nd. 
 too notorious not to alarm the friends of religion. 
 The latter has expofed the caufe it profefled to patro- 
 nize ; and by its prepoflierous methods of defence, 
 bas,in inflances too numerous to be recounted, but 
 too melancholy to be forgotten, afforded the enemJes 
 that oppofed it an occaiion of fuch trium.ph, as the 
 merits of their own caufe by no m.eans entitled them 
 to claim. 
 
 The children of wifdom,while-they feel their bet- 
 ter hopes fecured by its promifes, cannot grow indil^ 
 ferent to its interefts ; nor look on the infults which 
 are from time to iime ofiered to its moil facred and 
 ^wful t'biigadons, wiih the coldnefs of unconcerned 
 
 fpeftator^v 
 
la S E R M O N L 
 
 fpectators. They cannot fee its holy inftitutions 
 flighted, or its eflential dodrines blafphemed, without 
 lamenting that ahnoit unparalleled and portentous 
 degeneracy of mind and manners which is the real 
 fource of all we lament, and of all which we wifh to 
 correct. They cannot but tremble at the probable, I 
 will not fay approaching iffue of fuch ingratitude to 
 heaven for its iinfpeakable gift. 
 
 But the wifdom which they are taught to value, 
 they know at the fame time how to defend. The 
 fplrit which it infpires, isjirjlpure^ and then peaceable, 
 gentle^ full of good fruits^ eafy to be entreated, witJjout 
 partiality, and ^untboiit hypocrify. The children of wif- 
 dom are therefore confiilcnt as well as fmcere : their 
 candour does not make thern lukev/arm, nor their 
 zeal uncharitable. 
 
 The Epicureans of antiquity, and the infidels of our 
 own days, arrogantly boall of their high atchieve- 
 ments in fnapping afunder the chains of fuperitltion : 
 and in the execution of their defperate purpofe they 
 go forward with unfliaken fortitude, and' unremitted 
 alacrity. Mufl we then grow fupine and inactive, 
 when the danger is more imminent aqd more threat- 
 ning ? Mufl we affeft the petty popularity, which 
 arifes from flattering th^ prejudices of m.en, inflead 
 of afpiring to the glory of faving their fouls ? Far be 
 fuch complication of meannefs and perfidy from the 
 children of wifdom. 
 
 But the fmcere and wellinformed advocates of the 
 gofpel, while engaged in the j unification of its prin- 
 ciples, and the fupport of its interefts, are at the fame 
 time careful not to lavifh their aftivity on fubjedls of 
 remote effed, or barren curiofity.. Wifdom referves 
 its vigour for exertions worthy of its own noble aims : 
 and if it be zealoujly affc6led, it is in a gcod thing. 
 Aftuated by fuch motives, and placed in fuch cir- 
 cumftances, it not only defies ail the arts of calumny^ 
 
S E R M O N I. 25 
 
 Vat challenges fome tribute of pralfe. The everlaft- 
 ing truths of the gofpel, with which the welfare of 
 mankind is moft nearly connefted, demand our feri- 
 ous re(j;ards, and jullify the warmed efforts of zeal, at 
 once diredcd by knowledge, and tempered by phi- 
 lanthropy. 
 
 There are errors that would bereave us of every 
 hope which points to immortality, loofen the beft ce- 
 ment of fociety, and overturn the very conftitution 
 of religion both natural and revealed. Oppofition 
 to fuch errors deferves not the odious epithets of 
 bigotry and fuperftition. Infidelity, we know, has its 
 zealots ; and herefies of the moft malignant tendency 
 have their advocates ; advocates, I mean, who fcorn ac- 
 commodation with what they are pleafed to call the 
 inventions of prieflcraft, and the prejudices of the 
 vulgar : who make a triumphant boafl of the free- 
 dom with which they oppofe the peculiar and diflin- 
 guifhing doctrines of chriftianity ; who are neither 
 afhamed, nor afi-aid to declare openly to the world, 
 .that as they have hitherto exerted themfelves, fo wilt 
 they continue to exert themfelves In demolifhing the 
 fortreifes of orthodoxy. Thefe hardy and heroic 
 ciiarapions of reformation difdain to pay any rever- 
 ence to the ruft of antiquity — they are no refpefters 
 of the authority attached to names — thev fcorn to fa— 
 crifice any precarious opinion about the purity of 
 truth, to the eftablidied peace of the world. The 
 collective wifdom and exemplary piety of preceding 
 generations, are to the philofophcr a ftumbling block, 
 and to the innovator fooliflmefs. 
 
 In reprefTmg the violence, and in expofmg the ab- 
 furditles of fuch writers, we aft a part which preju- 
 diced men may perhaps impute to unworthy motives. 
 But why then are we blamed for doing to others, 
 what others, if they fuppofed us to lie under any dan- 
 gerous delufion, v/ould make a merit of doing to us ? 
 
 Is 
 
^4 S E R M O N L 
 
 Ir> that ofiiclous in the children of wifdom, which irii 
 their adverfaries is benevolent ? Is their firmnefs our 
 obftinacy ? Their caufe furely has no prefumptive 
 proof of fuperiority. Their abilities are not of a 
 greater fize. Their a£livity is not directed to nobler 
 ends. 
 
 They laugh indeed at our blindnefs, and they 
 rail at our ardour : but to hear the rude clamours 
 of thofe who aifault chriftianity, or of thofe who 
 betray it, without emorion and without refiftance,- 
 "vvculd imply a tamenefs of fpirit, which our enemies 
 would be the firfl to infult and to ridicule. By filent 
 forbearance, or languid oppofition, we fliould indeed 
 give too much colour to an infuiuation lately thrown 
 out by one who has rufhed foremoft in the ranks, and 
 ibunded with a louder blaft than his fellows the horn 
 of battlcj that v/e are at cafe in Z/on, only becaufe we 
 are grown indifferent to her better interefts. 
 
 There are indeed too many perfons, from whom 
 a rhore confident condu6; might have been expefted, 
 who are aclive in the profecution of thofe temporal 
 privileges, which are connected with their fpi ritual 
 function, and who eagerly pant for honours and dif- 
 tinclions ; yet are too little concerned to promote the _ 
 honour of the gofpel, and quite indifferent about the 
 prefervatlon of thofe glorious truths, which render it 
 at once the admiration and dehght of rational but' 
 guilty and fallen creatures. 
 
 But it is unfair to argue from particulars to univer- 
 fals ; and ungenerous to cenfure the whole for the 
 defects or errors of a few. Many there are, whofe 
 cC)ndu6l ftill tends to refcue their profeflion from the 
 difgrace which malice is eager to throw on it. Wif- 
 dom can vet boaft of children, whofe mingled zeal 
 and prudence do not difgrace the caufe they have the 
 honour to fupport. Hence their zeal for God never 
 contradicls their chanty to men. While it oppofes 
 
 principles ' 
 
S E R M O N L T^ 
 
 principles wliich are injurious to the interefls of truth, 
 nnd deilruttive to the fouls of men, yet it diminilhes 
 not the fnicereft regard for the perfons of thofe, by 
 whom fuch principles are adopted. It loves the man^ 
 it efleems the fchoiar, it applauds the believer, even 
 while it faithfully chaflens his guilt, or freely admon* 
 iflies him of his error. 
 
 There is fome difficulty, doubtlefs, in fixing by 
 precept the boundaries of that zeal, with which 
 Chrifliaii;^ 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 virtue well illuftrated ; and we 
 may mofl becomingly, and mod profitably, contem- 
 plate it as a model of imitation. 
 
 The principal objefl: this illuflrious child of wif^ 
 Gorn had in view, was the glory of God : and this he 
 was convinced, could only be properly and efFe(^ualljr 
 promoted by iteadinefs and prudence in maintaining 
 the great truths of the gofpel. To an obje6t fo mo- 
 mentous, he facrificed all that the world call dear ; 
 his eafc, his interelt, his reputation, yea even life 
 itielf. No fundamental do6:rines did he obfcure by 
 partial fuppreliion, or refine away by fophifiical inter- 
 pretation : he taught them, as he received them from 
 above. He fcorned to temporize, when his commif- 
 fion was clear, and the object of high and indubitable 
 importance. In matters of little coniequence he a£led 
 with difcretlon ; but it was a difcretion which the 
 flrifteft integrity warranted, which the frailties, or 
 the prepoirellions of his hearers required, nay, which 
 the higher interefls of the church itfelf loudly and 
 unequivocally demanded. 
 
 Wq have a very animated defcrlption of his noble 
 and honefl zeal in the necefi'ary oppofition which he 
 made to the f^lfo, teachers, who had infidioufly en- 
 deavoured. 
 
i6 S £ R M O N I. 
 
 deavoured, by hypocritical {hews of a purer and more 
 ancient dodrine, to corrupt and pervert the Galatian 
 church. Fdlfe brethren, fays he, unawares brought in, 
 tuho came privily tofpy out our liberty which ive have in 
 Chri/l yejus, that they might bring us into bondage to 
 *ivhom we gave place byfubjedion, no not for an hour ; that 
 the truth of the gofpel might continue vuith you* Thus 
 the apoflle exemplified his own pofition — that h: could 
 do nothing againjl the truth — either negatively, or pof- 
 itively ; either by oppofmg 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, conceflion therefore is ultimately of more ad- 
 vantage to the interefls of truth, than contention* 
 We fiiould, however, be careful what points we affign 
 to the clafs of dubious and unimportant controverfy. 
 
 They who call upon us to conclude, are, indeed, 
 more clear in pointing out where conceflion is to be- 
 gin, than where it is to end. If we mud recede from 
 well founded and long eftabliflied opinions by way of 
 accommodation, why not give way in fome points of 
 practice which have been rendered familiar by cuf*- 
 torn, and which bear on them the venerable (lamp of 
 ancient prefcription. If loud complaints and bitter 
 accufatlons could evince the necefllty of areform, the 
 church of England is not only ignorant of the pecul- 
 iar doftrines which diilinguilh Chriftianity, but grofly 
 defeclive in the difcharge even of its moral duties. 
 Thus fome have told us, that we fhall never convert 
 the unbeliever, till we indifcriminately and avowedly 
 abandon thofe doctrines which are called myfterious : 
 and of late one daring adventurer in the field of ref- 
 ormation, has thrown afide the common reftraints of 
 modefliy, and with an effrontery equally fmgular and 
 infulting, has informed the Chriftian world, that there 
 
 is 
 
 * G.-vU. H. 4. 5. 
 
SERMON L 17 
 
 ' IS no profpect of converting the Mahometans, unlefs 
 they have a fandion from the church to continue in 
 the praftice of polygamy ? * 
 
 Amidft the claimants to the privileges of truth, 
 \vho are to be gratified ? Amidfl: the various projec- 
 itors of reformation, whofe plans are to be adopted ? 
 Many fet up pretenfions to exclufive preference : all 
 afiert their right of being coolly and impartially 
 heard. Let therefore all be heard: though in the 
 mafs of human opinions, and amidft the confli£b of 
 human pafiions, all cannot be fatisfied. 
 
 There is a fpirit which feenis to be always difcon- 
 tented, till its wiideft claims are allowed ; and which 
 having been turbulent under injudicious reftraint, be- 
 comes tyrannical when in pofleflion of ufurped author- 
 ity. But let not the freedom of inquiry be Ihackled. 
 For if it multiplies contentions among the wife and 
 virtuous, it exercifes the charity of thofe who contend. 
 If it ihakes, for a time, the belief which is reded only 
 upon prejudice, it finally fettles it on the broader and 
 more folid bafis of cbnviftion. 
 
 Truth affuredly has nothing to fear from the oppo- 
 fition of its enemies : and the children of wifdom are 
 not to be feduced fi-cm their perfuafion of its excel- 
 lence, by the fubtlety of the fcphifh, or the calumnies 
 of the fcofier. They know that its origin is from 
 above ; and that an almighty arm protefts and fecures 
 it. Thev do indeed deplore that malignity of heart, 
 and that blindnefs of underftanding, which too fre- 
 quently appear in the defigns of its Various adverfar- 
 ies, either to pervert its principles, or to obftruft its 
 genuine influence : yet they have too much refpect 
 for their caufe, to dif^race it bv the bafe and unnat- 
 ural aid of perfecution ; and they have too much con- 
 fidence in their own ftrength, to flirink from a contefl 
 
 in 
 
 ; .* The'.ypiithora, vol. ii. p. 85, &.c. 
 
 B 
 
iS S E R M O N I. 
 
 in which the triumphs of error are precarious and 
 tranfitory. 
 
 They are convinced that the weapons of ChriRian 
 warfare are not carnal ^ hut fpirhual ; and that our re- 
 ligion, though protected by human power againfl vi- 
 olence and outrage, for the fake of prefcrving 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 moderation, as by the abilities of its 
 advocates. 
 
 Confcious of the difficulties in which the moral 
 governour of the univerfe feems to have left many 
 interefting topics, refleding 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 inquire than to dog- 
 matize, and to inform than to condemn. There is an 
 oppofition which he confiders as of a more enlight 
 ened and liberal kind ; which is conducted with tem- 
 per and decency ; which has not for its objeO: thofe 
 licentious and immoral views which have been juftly 
 charged upon the more popular fyllems of infidelity j 
 and which, inftead of proving injurious to the great 
 caufe it attacks,- will be eventually the means of con- 
 firming its authority, and of illuflrating its principles. 
 
 Such oppofition excites a keener attention not only 
 among the adverfaries, but the friends of the gofpel. 
 It brings forward into open day thofe evidences, whicfi 
 are dimly and indiftinctly perceived by both. It clears 
 them from every ufelefs incumbrance, which tends to 
 obfcure their luftre. It confirms and fanQifies the 
 faith of the Chriflian ; it humbles the arrogance, 
 where it cannot overcome the prtpoffefrions, of the in- 
 fidel : the inquifitive are inflruded ; and the impar- 
 tial are completely and unalterably convinced. 
 
 Among 
 
S E R M O N L 19 
 
 . Among the teachers of the Chriftian religion, it is 
 unqueftionably a duty, to ftudy its evidences with fuch 
 care, and to examine its principles with fuch integrity, 
 iis to be able alzvays to give a reafon of the hope that is in 
 them. But there are other obligations alfo attending 
 the clerical profefiion, of more immediate concern, 
 than the mere office of repeUing hoftile objections, or 
 even of removing the fmcere, but painful fcruples of 
 our neighbour. 
 
 From the natural modefly of their difpofitions, or 
 perhaps from the want of opportunity to coiled ma- 
 terials for the purpofes of publications, many excel- 
 lent men are contented with retaining their own faith 
 in filence and obfcurlty ; and with diffufmg the fav- 
 ing truths of the gofpel only among thofe w^ho are 
 committed to their charge. 
 
 There is therefore a fmgular propriety in inftitu- 
 tions of this kind : and it cannot be denied, that in 
 confequence of them much has been added to the 
 general ftock of learning, and ftill more to the eluci- 
 dation of the particular evidences of natural and re- 
 vealed religion. Men of extenfive knowledge and 
 folid judgment have by thefe means been called forth 
 to publlck view, at a time when raillery might have 
 difcQuraged the modeil ; and when the moft fanguine 
 might have defpaired of viftory, fi-om the number 
 rather than the talents, of thofe \yho were leagued 
 together in the fupport of impiety. They have been 
 roufed by the call of pious and munificent patrons, 
 to {land forth as the champions of truth, virtue and 
 religion. Their abilities have excited the general 
 veneration of the v%'orld : their candour has extorted 
 praife even from their hardiell antagonifts : and by 
 their fuccefs in explaining and defending the doftrines 
 of revelation, the wifdom of the founders has been 
 amply juftif-ed, and their generofity abundantly rec- 
 ompenfed by that v/hich they would have themfelves 
 B 2 efleemed 
 
10 S E R M O N I, 
 
 adeemed the nobleft of all rewards, the fair and fifiat 
 eflabhfhment of evangelical truth. 
 
 Thus the abfurdity of atheiim has been expofed ; 
 and the atheill driven from the field he had the pre- 
 fumption to call his own, even by the very weapons 
 which he chofe for his defence. Delfm in all its 
 forms has been examined and deteded : all its illib- 
 eral cavils have been replied to ; all its haughty pre- 
 tenfions confounded ; and even the pertinent and 
 momentous objedions, to which the bell informed, 
 and bell difpofed of its advocates fometimes had re- 
 courfe, have been weighed with impartiality, and re- 
 futed by argument. 
 
 Thole tenets, which rafh and fuperficial inquirers 
 had fuppofed to be deflitute of foundation, ha-ve been 
 expreil'ed with greater precifion, fupported by ftronger 
 proofs, and recommended by nev/ illultrations. 
 
 Our own church, more efpecially has alTerted with 
 j'ufl r-nd growing confidence, her fuperiority over all 
 other eftablifhments. She has been enabled to refill 
 the unkind and unfair aiTaults that have been made 
 againfi: her doftrines. She has feen in her friends a 
 conflant increafe of that found knowledge, which 
 ever draws onward in its train an increafe of good 
 morals. 
 
 The children of wifdom thus going on from llrength 
 to ftrength, are not io be deterred from the profecu- 
 tion of their refearches, or the avovrai of their fenti- 
 ments, by illiberal infmuation, or audacious Inve£live. 
 While ihey fcdrch all things, they held faji that ivhich is 
 good. They are not difmayed by groundlefs and vul- 
 gar imputations of indulging a fpirlt of real bigotry, 
 and of contending for the credit of imaginary ortho-- 
 doxy. Their ta& is arduous ; their intentions are 
 honourable ; and in every conteft where they have 
 hitlierto been oppofed, they may juftiy boafl of having 
 bseamore than conquerors in the day of trial. 
 
 Gbjeclion.^ 
 
S E R M O N I. 2j 
 
 Objections which, from their minutenefs, might 
 Ctherwife have been neglefted, have now received the 
 mofl fatisfaclory anfwers : and doubts, which from 
 their obfcurity, or from the modelty of thofe in whofe 
 minds they arofe, might have remained unrelolved, 
 have been openly examined, and fairly removed. In 
 -fliort, every part of the great fabric of religion, has 
 received fome diflinft fupport or illuftration, which 
 has added to the ftrength and beauty of the whole 
 jyiteni. 
 
 But thefe inflitutibns, falutary as they may have 
 been to the caufe of chriftianity, and propitious to the 
 interefls of fcience, have not been totally exempt froii; 
 objedion. 
 
 As every fubjeft of human fpeculation is bounded 
 by fome limits, additional proofs, and even additional 
 illuftrations, cannot always be expe£ted : and inftitu- 
 tions which require the unremitted attention of the 
 mind, and the application of learning and argument 
 to the fame fubjecls, may be fufpeded rather of adding 
 to the quantity, than to the real ufes of fpeculation ; 
 and of promoting more an anxiety fornovei opinions 
 than a ferious concern for eftablifhed truths. Though 
 the earlier periods of thefe inftitutions, therefore, 
 have been dillinguifhed by a more than ordinary dif- 
 play of erudition, and their utility is become as con- 
 Ipicuous 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 (lores have been made com_mon 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 v/ill be v/eakened by dul- 
 nefsand infipidity ; with the latter it will be pervert- 
 ed by the luft of noveltv. The indolent dcfparinp- of 
 makmg any valuable addition to the proofs, or gene-\ 
 ;fal illuftrations of religion, will content themfelve^' 
 
22 S E R M O N I. 
 
 with the fame track that others have purfued, and be 
 fatisfied with the negative merit of faying nothing 
 amifs. The vain will have recourfe to fancy, to fup- 
 ply the want of more folid matter ; and will give 
 Icope to airy fpeculation, in order to have the credit 
 of advancing fomething fmgular. 
 
 It cannot therefore be expected that on the fame 
 fubjcfts of difcuilion, and thofe fubjeds circumfcrib- 
 ed by very narrow limits, the progrefs fliould be 
 as fplended as the commencement : and to thofe who 
 are adverfe, or even indifferent to the caufe of relig- 
 ion, it may afford fome little matter of triumph, or 
 feme flight ground for fceptical infmuation, that on 
 fubjecls of fuch unequaled moment, fo little of what 
 is captivating by the mere charms of novelty, is pro- 
 duced by the mofl ccmprehenfive refearch, and the 
 . moll elaborate explanation. 
 
 The objedion, however, is of no weight, v»-hen duly 
 confidered. Religion is, like its author, unchange- 
 able. The reafons which fupport it are as old as it- 
 felf : 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 prefumption to add ; it is our 
 duty to take nothing from it ; and in thefe circum- 
 flances wl^atever doftrine profeffes to be at once ef- 
 fential to be known, and yet hitherto unknown, may 
 in confequence of fuch profeffion, be fufpc£led of dan- 
 gerous miilake. 
 
 But the wifdom of our Founder has been as con- 
 fpicuous as his liberality. The plan v/hich he has 
 adopted, is extenfive and various ; it gives Icope to 
 philofophicai and hiftorical inquiry ; and to thofe 
 v/ho unite the love of virtue with curiofity, it will be 
 A fource of perpetual information. The connexion 
 betv>'een facred and profane learning, and the con- 
 fidence of true religion vath true philofophy, are by 
 repeated exneriments now decided. 
 
 Whiitevcr - 
 
SERMON I. 23 
 
 Whatever fcience therefore fhall inveftigate, may 
 here be purfued, as far as the caufe of religion can re- 
 ceive any illuftration from it. Polite literature may 
 here open its nobleil ftores ; and criticifm apply 
 them to the elucidation of obfcure palTages, and to 
 the eflablidiment of fundamental truths. 
 
 From the corruptions which grow out of excef- 
 five civilization, and from the mifchiefs which attend 
 the improper and indifcriminate fondnefs that per- 
 vades all ranks of men for philofophical fubjecls,we 
 have little reafon to fuppofe that the period will foon 
 arrive, in which no additional objeftions (hall be 
 brought againit the evidence, or the doctrines of the 
 gofpel. Here then, it is to be hoped, fuch anfwers 
 will always be produced, as will be fufFicient to 
 counteracl their influence, and to expofe their fu-. 
 tility. 
 
 But while this inftitutlon is directed to the general 
 object of defending and eftablifhing thechriflian faith ; 
 and on that account poifefles, in common with other 
 fimilar inftitutions which preceded it, the fame gene- 
 ral utility ; it has alfo the fuperior advantage of 
 blending together whatever was peculiar and appro-r 
 priate to them, and of uniting all their excellencies 
 in itfelf. 
 
 It is indeed principally defigned to countera£i: the 
 progrefs of error in all its forms, and of infidelity un- 
 der every mode of oppofition. As fuch, the object is 
 of fupreme importance, and opens an extenfive field 
 for fpeculation. The fources of error are inexhaufli-i 
 ble : and whilll either vanity or vice influences m.an- 
 kind, it will be eafy for fophiftry to invent new forms 
 of objedion ; while profligacy vidU be ever difpofed 
 to difcredit the faith that condemns it. We may 
 flatter ourfelves, however, with this hope, that as much 
 ingenuity will be ihewn in the defence of our fp.ith, 
 ii3 can be exerted in oppofuig it j and that while the; 
 
 enemy 
 
24 S E R M O N I. 
 
 enemy is fowing tares, the chriftian hufbandman will 
 not be lels vigilant in cultivating the good iced. 
 
 Hitherto, indeed, infidelity has not been able to. 
 atchieve any thing which may recompence theadliv- 
 ity, or gratify the vanity of its advocates. Ihey 
 have fuccefsfuily employed the arts of converfion with 
 the churhfh mifanthrope, who would aflimilate the 
 character of the Deity to the dark and unamiable 
 complexion of his own ; with the raw and conceited 
 tripling, who difdains to tread in the beaten track of 
 opinion ; or with the obdurate libertine, whq is in- 
 terefted in v/eakening the fanctions, and difproving 
 the very eiciflence, of a law by which he ftands con- 
 demned. But have the virtuous and the wife, have 
 nienofthe higheft rank in literature, or of the mo(t 
 refpcftabie reputations in fociety, gone over to their 
 party ? 
 
 We do not envy them the paltry pittance of glory 
 which they can acquire from the number of converts, 
 who lov3 darkncfi rather than lights hccaiife their deeds 
 are evil : but we are mofl; fmcerely anxious for the 
 fake of other men, to refcue them from the baneful 
 and fpecious allurements of opinions, which will cither 
 drav/ theni afide to vice, or prevent their return to 
 virtue, once neglefted and deferted. 
 
 Our religion, however, is not itfelf tarnifhed by the 
 corruptions of thofe who wantonly abandon, or ma- 
 lignantly revile it. The fame caufe, we are aware, 
 will always produce the fam.e efteft : and while the 
 gofpcl continues to inculcate a pure doctrine, it muft 
 expeft a very unwelcome reception from tl;e corrupt 
 pallions of mankind. 
 
 But while we juftify the ways of God, we mean 
 not to fpeak with undiilinguifhing contempi, or with 
 unrelenting afperity, of every man by whom they have 
 been arranged.' In fome of thofe who look upon the 
 gofpel with an unfriendly eye, we readily acknowL 
 
S E R M O N I. 35 
 
 pdge, and, under any other circumftances, we fhould 
 warmly admire, very Ihining abilides. They have 
 attacked our citadel by every inllrument of violence, 
 and with every ilratagem of art. Oar antagonifls 
 have Ibmetimcs alTailed it with declamatory eloquence 
 and fometimes undermined it with the aid of meta- 
 phyfical fubtlety : but the church of Chrill is, we 
 experimentally know, deeply and firmly founded on a 
 rock : and the blails of oppofition, however fudden 
 and however impetuous, are infufficient to overthrow 
 it. 
 
 Yet difpofed, as we are, to do juilice to the talents 
 of thofe who differ from us ; and compelled, as we 
 are, to lament the fad perverfion of them, we refill 
 with indignation, the difmgenuous and haughty pre- 
 tenfions which they put up to eminent fuperiority of 
 learning and to peculiar liberality of fentiment. We 
 know, in fafl:, that our rehgion has been fmcerely be- 
 lieved, and ftrenuoufiy defended, by men who have 
 afcended the fummit of human knowledge by the 
 vigour of their genius, and the intenfenefs of their 
 iippiicaticn. 
 
 Locke and Malbranche do not yield the palm of 
 metaphyfical acutenefs to the fullen fophiftry of Hob- 
 bes, or the cold fcepticifm of Hume. In brilliancy 
 of imagination and delicacy of tafte, Berkeley is, fure- 
 ly, not inferior to ShaftefDury. In folid and mafcu- 
 line fenfe, and in erudition claflical or philofophical, 
 who are the champions of infidelity that deferve to 
 be compared with a Taylor, a Wilkins, a Cudworth, 
 a Barrow, a Clark, a Boyle, and a Newton ? 
 
 And what we may boldly afk, what is there in the 
 nature of things themfelves, that acutenefs of pene- 
 tration and juihiefs of reafoning fiiould be exclufively 
 .poifeffed by thofe who deride chriifianit)', or by thofe 
 vho corrupt it ? 
 
 If 
 
26 S E R M O N I. 
 
 If great and good men yet adhere to our party, when 
 they may, upon conviction delert it, without danger 
 and without infamy, a flrong prefumtion arifes, that 
 the caufe of rehgioiis wifdom has been ably and fuc- 
 ccfsfully pleaded by her children. 
 
 We have indeed ever been ready to meet our an- 
 tagonifhs on any lair ground of difputation. We are 
 not afraid of coming to the teil of ihiilory, and of crit- 
 icifm ; of ethics, where they are found ; and of me- 
 taphyfics, where they are intelligible. We decline 
 the ufeof no weapons that are honourable : at the 
 fame tim.e we wiih not to be indebted for our tri- 
 umphs, to the pointed fliaft of ridicule, or. to the poi- 
 fonous arts of infmuation. But v/hile v/e profefledly 
 ourfelves difdain to ufe fuch modes of defence, v/e are 
 not terrified at the eagernefs with vv'hich other msn 
 employ them. 
 
 There is a providence which controls all human 
 events, and brings good out of 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 necellary, in the prefent fituation of things, 
 to attempt any new arrangement of proofs or fyftem 
 of evidence. It will be time enough to invent fome 
 frefh modes of demonllration, when it is found that 
 the old are incapable of affording convidtion to the 
 honefl and impartial inquirer after truth. 
 
 The nature of evidence, however, depends in a 
 great meafare on the manner in which it is confidcr- 
 ed ; and the fame arguments and illuftrations will 
 appear in very different lights of llrength and convic- 
 tion, according to our various modes of fiudy and 
 liabils of reficclion. 
 
 If therefore I prefume not, in the following dif- 
 courfes to produce any teflimonies unheard of or ar- 
 guments hitherto unknown, in fupport of our faith ; 
 
 yet ■ 
 
S E R M O N L £7 
 
 yet I hope I Ihali be entitled to your indulgence, if I 
 in feme degree devi-iite from the more common 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 inveiligation than its 
 importance feems to demand. 
 
 It may be prefumed, that thofe topics are befl: un- 
 der flood by us, to which we have devoted the greateft 
 fhare of application. On this ground I may flatter 
 myfelf with the hopes of your candid attention, w^hile 
 I am mere immediately treating thofe fubje£ts, to 
 which the courfe of fludies purfued from my own 
 choice, and the nature of an academical employment 
 conferred by your kindnefs, have pointed my inquiries 
 —■in qiibiamen ego qiiideniti^ aitt quid efficere poJJi?n^ ?naIo 
 in aitoritm fpe rcHnquere, quam in oratione ponere 7nea* 
 The great fcene of revelation has been the East. 
 There the fource of genuine infpiration was firft 
 opened : and from thence the fireams of divine 
 knowledge began to flow. It was the grand theatre, 
 on which the Almighty governor, of the world 7nade 
 bare his ann^ and by ftgiis andiuonders^ and mighty deeds 
 eflablillied the convidion of his righteous providence 
 and fupreme dominion 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 illullrated 
 and fulfilled them. 
 
 But there alfo has the impoflor Mahoment erecled 
 his ilandard — that flandard to which thoufands hav-c 
 ilocked, w ith an ardour that may mtII raife a blufh on 
 the countenances of too many, who pretend to fight 
 under the banner of the crofs. 
 
 Whofoever, therefore, has bent his attention to 
 the purfuits of oriental literature, and the fludy of 
 
 eaflern 
 
 * Cicero, Orat. ia Qn. Cxciliuin. 
 
c8 S . E R M O N L 
 
 eaftern hiftory, miifl be deeply imprefled with tlm 
 peculiar and diftinguifhing circumltance of Afiatic 
 hiftory : and he will unavoidably form fome com- 
 parifons between thofe two great fources of religious 
 ppinion. From the climes which he reviews have 
 fprung thofe powerful fyftems, v/hich have fpread 
 themfelves over the moll enlightened portion of the 
 globe ; and which for ages have determined the be- 
 lief, and influenced the conduce of the greateft nati- 
 ons which inhabit it. Beginning equal jy in filence 
 and obfcurity, they have advanced to a dominion 
 equally unknown in any former age : but widely 
 tlirferent in the caufes by which their fuccels has been 
 produced, and in the principles cii which their au- 
 thority is founded ; they call the attention of philo- 
 fophy to the inveftigation of their hiftory, as to the 
 fublimefl objeft, 'vvhich can interelt the curious, or 
 employ the profound. 
 
 Whether they be confidered as the fource.^ of re- 
 ligious belief, and as thus agitating in. the mioft pow- 
 erful manner the hopes and fears of mankind ; or as 
 the principles which have influenced the revolutions 
 of nations, and thus including the caufes of the moft 
 memorable events in human hiftory, they f tand forth 
 as the moil brilliant fubjefts of religious and pohti- 
 cal fpeculation, and claim the bell exertions of phi- 
 lofophical fagacity. 
 
 Amidft fcenes lb ftriking and fo eventful, the ftu^ 
 dent of oriental literature cannot remain unmoved. 
 Whatever knowledge he may have acquired, what- 
 ever judgment he may polTefs, mufl be ufefully laid 
 out in comparing thofe two great feels w^hich thus di- 
 vide mankind, and in coUecling from deep and im- 
 partial inquiry the marks of true and falfe infpiration. 
 
 In purfuit of refcarches, ftretched through fo large 
 an extent, and which embrace fo many important ob- 
 jcds, he will probably be led to confidcr thefe two. 
 
 religion; 
 
3 E R M O N t S§ 
 
 religions in their Hiftory, their Evidence, and theif 
 Efteds ; as the three great Iburccs of comparifon, by 
 which their truth is to be determined. 
 
 He will begin, therefore, by examining the fitua- 
 tion of the world at the refped^ive periods when their 
 authors appeared : and from this inveftigation he 
 will with certainty infer, what can be alligned to the 
 wifdom of heaven, and what to the policy of men. 
 
 He will then weigh in the balance of ealm and un- 
 prejudiced reafon the evidence upon which they reit 
 their claims ; and endeavour by thefe means to fix 
 the criteria of real and pretended revelation. 
 
 He will clofe his inquiries by confidering their ef- 
 fefts upon mankind, whether as individuals, or nati- 
 ons : for from the tendency of a religion to promote 
 the prefent happinefs of men, w^e may determine the 
 probabiUty of its connexion with their future in- 
 terefts. In this manner it is probable that he will be 
 able to afcertain the nature and charader of thefe re- 
 fpeflive fyftems better than in the more inartificial! 
 method oi detached and defultory inquiry. For, 
 doubtlefs, in proportion to the variety and magnitude 
 of thofe circumJtances in which either fyflem is feen 
 to be farther removed from the v/iJd ftratagems a de- 
 ceiver would employ, and the hafe ends he would pur- 
 fue ; in proportion as it approaches nearer to the idea 
 of fuch a religion as the divine being, v*'ho ads for the 
 beftpurpofesbythebercnieans, maybefuppofed tocom- 
 municate to mankind ; in that exad proportion will 
 its claims be authenticated and its evidence confirmed. 
 
 It is to this great fubject of difcuffion that 1 prefumc 
 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 oiTering to the truth of our faith, than the re- 
 fult of thofe inquiries v/hich my fituation and profef- 
 fion have enabkd me to make. I purpofe therefore 
 
 to 
 
5^ 
 
 SERMON I. 
 
 to confider, in their moft important points of view, 
 the charafters of Mahometifm and Chriftianity ; and 
 the nature of their refpeclive pretenfions to a divine 
 origin. 
 
 Nothing, furcly, is fo likely to attrad the attention 
 of fcholars to eadern literature, as the fplended fcene 
 of Afiatic hiftory which is here prefented to them • 
 and the important treafures of religious, of political, 
 and of philofophical information which it contains. 
 
 We rejoice in the progrefs of every ftudy, which 
 conncfts the various materials of knowledge by new 
 ties, divcrfifies them by new combinations, and en- 
 larges the views of the contemplative and pious be- 
 liever. We feel a growing confidence in our caufe, 
 from the conviftion, that the farther fuch inquiries 
 are purfued, and the more fuch information, as may 
 facilitate them, is collected, the more firmly will the 
 truth of our faith be eftablifhed ; and the more mag- 
 nificent views will it unfold to us of the connexion in 
 which chriftianity ft.ands with the temporal and eter- 
 nal welfare of mankind. 
 
 SERMON 
 
SERMON II. 
 
 ACTS V. 38, 39. 
 
 IF THIS COUN'SEt, OR THIS WORK, BE OF MEN, IT WILL COMi 
 
 TO NOUGHT : BUT IF IT BE OF GOD, YE 
 
 CANNOT OVERTHROW IT. 
 
 HP 
 
 X H E miraculous propagation and final 
 eftablifhrnentofchrillianity, the triumphs it has ob- 
 tained over obftacles the moil formidable, and the ef- 
 fe&s it has produced by inilruments in appearance the 
 moflinadequate, have frequently been urged, as de> 
 cifive 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 Jewifn councilj are fometimes ad- 
 duced. But with whatever propriety the text may 
 be applied to the particular cafe of chrifiianity, the 
 general principle is not to be admitted, without many 
 exa£t and interefting diilinciions. 
 
 Succefs alone is imdoubtedly no certain criterioa 
 of the truth and divinity of any religious fyflem ; no 
 abfolute proof of the concurrence and approbation of 
 heaven. For, is it not evident, that God permits er- 
 ror to prevail in the world, nay fometimes to a great- 
 er extent than the truth itfelf ? The faft we cannot 
 difpute, where we are utterly unable to affign the fi- 
 nal caufe. The etlicient 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 
 abundarxt matter as v/ell to gratify cur curiofity, as to 
 fubdue our pride, 
 
 God 
 
52 SERMON II. 
 
 God has conflituted us free agents, and has en- 
 dued us with faculties, 'U'hich though fulhcient, if pro- 
 perly exerted, to lead us into the difcovery of truths 
 are itill limited and circumfcribcd. We are there- 
 fore fallible creatures, liable to be impofed upon either 
 by the delufions of our own imaginations, or by the 
 artifices of interefhed impoflors. Unqualified for 
 deep fpeculation and laborious refearch, the great 
 bulk of mankind is oftener directed by fancy, by pre- 
 judice, or intercft, than by reafon. I-Jence it hap- 
 pens, that mifled by the craft and cunning of thofe 
 \vho He in wait to deceive, or feduced by doftrines 
 flattering and agreeable to the corruption of the hu- 
 man hart, numbers in all ages forfaking the truth, 
 have embraced with vvillingnefs, and propagated with 
 zeal, the groffeft and moft pernicious miftakes. 
 
 If our own experience fhouldbe infufnclent to con* 
 vincc us of thefe fads, the hiftory of pail 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 eariieft ages 
 of the world, down to that glorious sera when the fun 
 of righteoufnefs arofe to give light to them that fat in 
 darkncfs and the fhadow of death, it pjeafed the di- 
 vine Providence to fuffer the far greater part of man- 
 kind to lie in the darkeft ignorance, v/i:h regard to 
 the grand fundamental principles of all religion. 
 
 The worfliip, and I had almolb faid, the knowledge 
 of the one true God, were throi»gh various revolu- 
 tions of empires, and amidft various m^odcs of life, 
 confined within the narrow Hmits of Judsca. And 
 even among the peculiar people, which had been fepa- 
 rated from the nations by an extraordinary adl of di- 
 vine Providence for the exprefs purpofe of preferving 
 this knowledge pure and untainted, the baleful in- 
 fluence of error v/as too often felt. The honours 
 due only to the great Creator, were unworthily 
 
 transferred 
 
S E R M d N ii. 
 
 33 
 
 'fransferred to the creaturis : the altars of Jehovah be- 
 came the feats df fupei (tition and idolatry. In the 
 days of * Ahab, there remaineLi onWfeven thoufandin 
 Jfrael, ivho had not boived the knee to Baal : and under 
 the impious Jeroboam, while ten tribes followed the 
 f^odi of Dan and Bethel, two only continued to wor- 
 fliip the Lord at jerufalem. 
 
 Inftances have never been wanting of men, who 
 from motives of interefc, or for the acqnifilion of 
 power, have pretended to hold immediate conveffe 
 with the Deity ; and whofe pretences, from the fa'ga- 
 cious artifices of the teacher, or the abjeft credulity of 
 the people, have been crowmed with fuccefs. 
 
 Rome furnifned a Numa, who gave the highi^fl 
 fanftion and authority to the dictates of human pru- 
 dence and policy, by delivering them to his fubjefts 
 as the exprefs revelations of the immortal gods : and 
 thus firmly effablifhed a fyflem, which with fome 
 fubfequent additions, remained entire through the va- 
 rious revolutions of the Roman commonwealth ; till 
 at length the rehgion of Chrifl triumphed over Poly- 
 theifm, and the banner of the crofs was ercfted on 
 the ruins of the capitol. 
 
 Nor did the introiui':"tion of chriftlanlty into the 
 world prodiice any alteration, at leaft: in this re- 
 f^e£l:, in the manner of God's dealings with mankind. 
 Even v/hen it pleafed him to employ extraordinary 
 means for an extraordinary end, and to propagate 
 the truth by aids to which the advocates of falfehodd 
 Could not' have recourfe, he ftill dealt with men as 
 ■ with free and rational creatures. They were fliil 
 left at liberty either to embrace or reiecl what be had 
 revealed : and by fome it was aftually fo far refilled, 
 as to draw do\\>n the iuft judgment of infatuation a« a 
 punilhment for fuch refiflancc. T^- - ■■ it with 
 
 the ' 
 
 *■ I Kings xJT. i!?. 
 
 c 
 
34 
 
 SERMON II. 
 
 the Pharifees, * whofe eyes he blinded, and whofe hearts 
 he hardened, Icji they Jhoidd fee ivith their eyes, and un* 
 derjiand ivith their hearts, and be converted. 
 
 E\eT\ the final eftablifliment of the golpel did not 
 totally extirpate error and delufion from the world. 
 Tares were ftill permitted to fpring up, and fome- 
 times even to choak the good feed. The hiltory of 
 the earlier ages of chriflianity is little more than a 
 melancholy recital of fucceliive herefies and abfur- 
 dities ; fome of which were either plucked up by the 
 hand of reformation, or left to wither of themfelves ; 
 while others taking deep root, were fufi'ered to flour- 
 i(h a long time, and almoll to overlhadow the 
 church. 
 
 But let not the excellency of chriftianity be depre- 
 ciated, becaufe it failed to do what could not be done, 
 without violence to the whole intelleftual and moral 
 conftitution of its profeffbrs : let not the veracity of 
 its author be impeached, becaufe his followers have 
 rufhed headlong into thofe erroneous and impious 
 opinions, which he has himfelf moft explicity fore- 
 told, and moll pointedly condemned. ^^ Take heed, 
 fays he, that no man deceive you : for many fhall come 
 in my name, faying, lam Chrifl, and fhall deceive many.'— 
 \ For their fhall arife falfe Chri/is and f a If c prophets, 
 and fhall fljew grcatfigns and ivondcrs, ivfomuch thdt if 
 it were pojfiblc, they fhall deceive the very eled. 
 
 Thus he fortold ; and the event juftified the pre- 
 didion. 
 
 But among all the inftances of audacious and fuc- 
 cefsful impollure, which hiftory has recorded, none 
 has been more widely diffufed, or more firmly eilab- 
 iifhed, than that of the pretended prophet of Arabia. 
 Born in an obfcure and uncivilized country, entitled 
 to no pre eminence of power or authority, the grand 
 impofcor, by the mere force of a bold and fertile 
 
 genius, 
 
 • J©hn xil. 40, 41, f Matt. xniv. 4, 5. J lb. 24. 
 
SERMON n. 35. 
 
 genius, aiTifled by a concurrence of circumftances 
 univerfally aufpicious to his defign, was enabled to 
 obtain the mofl unbounded empire over the minds as 
 well as perfons of a very large portion of mankind ; 
 and together v/ith a temporal kingdom, to introduce 
 nnd fix a religion, Avhich has fublilled in almolt un- 
 diminiihed vigour to the preient times, through the 
 long period of more than 1 100 years. 
 
 The rapid propagation of Mahometifm, and the 
 brilliant viftories of its Founder, have frequently 
 been urged by his followers as the exprefs teftimo- 
 nies of heaven to the truth and holinefs of their reli- 
 gion : to this argument divines of the Romifli Com- 
 munion * have given too much countenance, by re- 
 prefenting amplitude, duration, and temporal profpe- 
 rity among the charafterilfic and infallible marks of 
 the true church. But furely that can be no argu- 
 ment in favour of any fyftem, v/hich might equally 
 be aiiedged by all ; and which the follower of Numa, 
 and the difcipie of Tvlahomet, no lefs than the Chrifl- 
 ian, have in reality pleaded as proofs of a divine ori- 
 ginal in their refpeftive religions. 
 
 It appears then, as well from experience that error 
 often does, as from the nature and confritution of 
 man that it fom.etime3 mull: prevail in the world ; 
 and confequently that the eltablifliment of any reli- 
 gious fyftem when confidered by itfelf, determines 
 nothing with regard to the truth of its dod'rines, or 
 the fuperior authority of its fanftions. What is un- 
 common, mufl not be confounded with what is fu- 
 pernatural : what can be accounted for by human, 
 means, muff not be haftily and indifcriminately af- 
 cribed to divine. Succefs, which is not only compat- 
 i'ble with the exiftence of a revelation immediately 
 proceeding from God, but even infeparabie from it 
 in cur ideas, mufl not be infilled upon as diredly and 
 C 2 properly 
 
 • Sec Bellara. de Nous EccieGar, 
 
 iC'S.t 
 
o 
 
 5 SERMON II. 
 
 properly demonftrative of the fource whence any re- 
 ligion Howed. 
 
 But when the advocate for chriflianity argues in 
 its behalf, that fo many thoufands were on a ludden 
 converted to the faith ; that the religion of Chrifl: fo 
 widely and fo aufpicioufly fpread its inlluence over a 
 large portion of the habitable world ; the force of 
 this argument is not derived from the mere preva- 
 lence of chriilianity, but from its prevalence under 
 thofe peculiar circumftances, in which the gofpel, at 
 its firft preaching, appears to have been placed. 
 
 Nor does the important argument in favour of 
 chriflianity, thus draM^n from its rapid propagation, 
 lofe any thing of its weight, from the eflablifiiment of 
 falle religions in the world ; unlefs it could be fhewn, 
 that they were propagated under circumuances equal- 
 ly difadvantageous, and by means equally miraculous. 
 
 How far this v/as the cafe with Mahometifm, will 
 appear from an impartial confideration of the (late of 
 things at the time v/hen it was propofed to the world, 
 and of the caufes which contributed to its fuccefs. 
 
 In reviewing the caufes which feem to have facili- 
 tated the progrefs of Mahometifm, the firft and great- 
 elf which prefents itfelf to our confideration, is the 
 miferable and diftraded flatcof the Chriftian church. 
 
 If in furveying the hiftory of the iixth and feventh 
 centurie?, v/e call to our remembrance that purity of 
 doctrine, that fmiplicity of manners, that fpirit of 
 meeknefs and univerfal benevolence, which marked 
 the character of the Chriflian in the Apoftolic age, 
 the dreadful reverfe which we here behold, cannot 
 but ftrike us with aftonifhment and horror. Divid- 
 ed into numb'jriefs parties on account of diftintStions 
 the mod trifling and abfurd, contending with each 
 other from perverfenefs, and pcrfecuting each other 
 with rancour, corrupt in opinion, and degenerate in 
 pradice, the Chriftians of this unhappy period feem 
 
 M. to 
 
SERMON II. 37 
 
 to have retained little more than the name and ex- 
 ternal profelTion of their religion. Of a Chriflian 
 church fcarce any vedige remained. The moll })ro- 
 fiigate principles and abfurd opinions were univerfal- 
 ly predominant ; ignorance amidft the mofl fav^our- 
 able opportunities of knowledge ; vice amidft the 
 nobleft encouragements to virtue ; a pretended zeal 
 for truth, mixt with the wildeft extravagancies of er- 
 ror ; an implacable fpirit of difcord about opinions 
 which none could fettle ; and a general and llriking 
 iimilarity in the commifiion of crimes, which it was 
 the duty and intereft of all to avoid ! 
 
 The gofpel indeed was in itfeif pure and holy, 
 while thefe hideous features of deformity character- 
 ized its infatuated profeffors : but through the pre- 
 judiced underftandings and indignant tempers of men, 
 the odium incurred by perfcns was vehem.ently and 
 unjuftly transferred to things : the merits of the 
 caufe were not feparated by difpaffionate and nice 
 diftinftion from the glaring imperfeftions 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 re- 
 ligion and learning have ever flourifhed and fallen 
 together. Both had now for fome centuries been 
 haftening with equal and vifible fteps to decay. The. 
 fciences unpatronized by the emperors and perfons 
 in authority, had long- ceafed to be confidered as the 
 roads to wealth and honour, and were therefore no 
 longer cultivated. The interefts of polite literature 
 and philofophy had received irreparable injuries, by 
 the incurfions of the Goths and other barbarous na- 
 tions into the weftern provinces of the Roman em- 
 pire. During the violence and danger which natur-. 
 ally attended thefe tumultuous fcenes, there remain*, 
 ed but little leifare or opportunity for ih-xt who 
 C 3 • -^ 
 
J» 
 
 8 S E R r,I O N II. 
 
 were ftill defiroiis of attending to the liberal arts. 
 And it is highly probable that they mufl have totally 
 periflied in the general confufion, had they not found 
 a wretched and precarious flielter in the cloifters of 
 the monks. Here indeed their ftill venerable re- 
 mains were preferved awhile ; though they received 
 only fuch a degree of culture, as ferved to difplay the 
 glorious height from which they had fallen. 
 
 Hiflorians have exhibited to us the moft melan- 
 choly picture of the univerfal darknefs and ignorance, 
 which at the beginning of the feventh century had 
 overfpread all ranks of men. Even the ecclefiafti- 
 cal orders fcarceiy afforded an exception to the ge- 
 neral defcription. Am.ong the bifliops, the grand in- 
 ftruclors and defenders of the Chridian church, i^ew 
 (we are told) could be found, whofe knowledge and 
 abilities were fufEcient to compofe the difcourfes, how- 
 ever mean and incoherent, v/hich their office fome- 
 tim.es Qbliged them to deliver to the people. The 
 greater part of thofe among the monaftic orders, 
 whom the voice of an illiterate a^re had dignified with 
 
 O O 
 
 the charader of learning, lavilhed their time and 
 talents in ftudying the fabulous legends of pretended 
 faints and martyrs, or in compofmg hiftories equally 
 fabulous ; rather than in the cultivation of true 
 fcience, or the defufion of ufeful knowledge. 
 
 Nor was the condition of the Eaftern church more 
 favourable to the intereft of literature. Diftraded by 
 the implacable animofity of contending parties, Nef- 
 torians, Monophyfites, and the numberlefs fubdivi- 
 fions of thofe two fcfts, it v/as a ftranger to that peace 
 and tranquillity which is abfolutely neceifary to the 
 cultivation, and even the exiftence of learning. In- 
 tent only upon the annoyance of each other, all par-, 
 ties had equally forfaken the broad and open paths of 
 manly philofophy and liberal fcience, for the narr. 
 rev/ and perplexing intricacies of metaphyfics. The 
 
 champions . 
 
5 E R M O N II. 
 
 39 
 
 champions of the contending factions directed alike 
 their principal attention to the writings of Arido tie ; 
 and in order to arm they: followers with logical fub- 
 tleties, tranflated many of the works of that profound 
 philofopher into their refpecllive languages.* 
 
 Of the writings which threw a feeble glimmering 
 over the darknefs of this unhappy period, the far 
 greater part were controverfial. In the few which 
 have remained to the prefent times, it is eafy to trace 
 the melancholy dechne of piety as well as of hteraturc. 
 That natural and beautiful fmiplicity which is the 
 ilriking charaderiitic of the writings of the apoilolic 
 age, and of the firfl defenders of chriftianity, v/as 
 now fucceeded by the coarfe and confufed jargon of 
 the fchools, by the loud and fierce clamors of per- 
 fonal invediive, and by all the difmgenuous arts of 
 fophillry, which indultrioufly perplexed truth ; and 
 of bigotry, which perverfely oppofed it. 
 
 While ignorance was thus extending her dominion 
 over the Chriftian world, fuperilition, her genuine 
 offspring, followed clofe behind. The progrefs of 
 corruption is rapid and unbounded. When once the 
 profeflbrs of chriftianity had departed from that pur- 
 ity of worfliip, and that limplicity of faith, which 
 Chrill and his apofties had prefcribed, and impiouHy 
 dared to ered a fupcrllruSiure of worthlefs materials 
 upon the hrm and folid foundations of the gofpel ; it 
 was impoffibie to fix any limits to ^ the growing cor- 
 ruption. One abufe was daily added to another ; 
 and the introduclion of one fuperifition 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 beginning of the 
 
 third century ; even at that early period, it is eafy ta 
 
 obJerve the unfeemly fabric of fuperftitious ceremony 
 
 gradually rifmg upon the ruins of genuine piet\\ 
 
 X lie 
 * See Atul-Fhara", RiA. Dvnaft. d. qi. 
 
40 S E R M O N II. 
 
 The. far greater part of thofe corrupt doclrlnes and 
 vain fuperllitions", which formerly occafioned the rep- 
 aration of our ancelfors from the communion of the 
 licijnirji church, and of which we ftiU continue to en- 
 tertain a juft abhorrence, were introduced and ellab- 
 liihed'during the darknefs cf this and the fucceeding 
 age. An extravagant veneration for departed faints 
 and martyrs, the idolatrous worfliip of images and 
 relics, and laftly the abfurd and fanciful notion of a 
 fire deftined to purify the foul after death, from the 
 pollutions it had contracted wliile in the body ; thefe 
 opinions which are ftill held facred and eflential by 
 the church of Rome, were the fuccefiive 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 
 eil'ence of chriftianity was loft under a load of idle 
 and fuperfcitious ceremonies, which were daily mul- 
 tiplied without bounds ; and the unmcaninjcr pom)-) of 
 a gaudy and oftentatious worfliip was fubftiruttd in 
 the room of the hmple, yet nobler oblation of the 
 heart. 
 
 The primitive Chi iftians with anxious zeal confin- 
 ed tlieir woviliip to the one moll high God, through 
 iiis fon Jefus Chrifc 5 but thofe who now called them- 
 felves bv that venerable name, had multiplied almoll 
 to infinity the objevils of their devotion. Neglecting, 
 or forgetting the grand and only mediator between 
 God and man, the trembling votary bowed at the 
 fnrine of fome reputed faint, a mortal frail and Aveak 
 like himfelf, to implore his intercelTion, either in ob- 
 taining the favour, or in averting the vengeance of 
 an oiJended God. The b.lelfed Virg^in was raifed to 
 a dignity, and adorned with titles, which neither 
 fcripture could warrant, nor reafon approve : and the 
 mother cf the man Chrill jefus was often honoured 
 \Aith a more ailiduous devotion, and addrefled with 
 
 more 
 
S E R M O 1^7 II. 41 
 
 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 expiate the fms of 
 the vi'orld ; the images of the faints who had laboured 
 to^ difi'eminate, and the bones of the martyrs who had 
 died to confirm the faith, were now, by the arts of a 
 defigning priellhood, and the ignorance of a fuperfti- 
 tious multitude, held up as proper objects of religious 
 adoration. 
 
 Where opinions are thus depraved, it is unreafon- 
 able to expert that the pradice fliould be exemplary. 
 Accordingly, we find, that the decay of morality kept 
 equal pace with that ot piety. 
 
 The vt'ealth, as well as the privileges and authority 
 of the clergy, had increafed confiderably during the 
 reign of ignorance and fuperflition. To this increafe 
 nothing had more efl'e£l:ually contributed, than the 
 opinion that remiilion 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 interccllion of departed faints was to be bought by 
 fuitable offerings prefented on the altars which were 
 confecrated to their memory. 
 
 But the increafing wealth of the ecclefiallical orders 
 cjraduailv introduced amono; them all that train of 
 vices and follies, which affluence and profperity nat- 
 urally bring v/ith them. Their luxury, their pride, 
 their ambition knew no bounds. Hence the turbu- 
 lent and Ihamelefs contentiorts of the bifhops concern- 
 ing the extent and authority of their fees. Hence the 
 frequent and aimoil perpetual ilruggles between the 
 bifhops of Rome and Conilantinople, the two grand 
 rulers of the Chriflian church, to the irreparable in- 
 jury and dilgrace of chrillianity. 
 
 But what feems more peculiarly to have character- 
 ized the age of which we are fpcaking, io tht: furious 
 an^ relenllefi fi^iiit of perfecuuc:!. 
 
 It 
 
43 SERMON II. 
 
 It was the fevere remark of a Pagan hiftorlan* con- 
 cerning the Chridtians of the fourth century, " That 
 their enmity towards each other, exceeded the fury of 
 the beafts againft man.'* In the fucceedinp; aeres this 
 evil graduiiy mcreal'ed, till at length the unworthy 
 profeflbrs of chriilianity had univerfally let loofe the 
 lavage fpirit of perfecution upon each other, without 
 refcraint, and without remorfc. That charity and 
 univerfal benevolence v^hich the great author of their 
 rehgion 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 than real, and 
 ihades of difl-ercnce which are fcarcely perceptible to 
 the acuteft obferver in the prefent a^e, were deemed 
 fufficient to make void alike the fpirit, and awful 
 commands of the gofpel, the facred privileges of hu- 
 manity, and the tender ties of relationfhip. The 
 blind fury of fuperllitious zeal extinguiilied the ten- 
 dereft fentiments of nature : the maje'ly of the laws 
 was tram^pled on and violated with impunity : the 
 cities of the Eafl were deluged with blood. 
 
 Such is the m.elanchoiy picture of complicated 
 mifery and diftradion, which hiftorians have univer- 
 fally drawn of the chriflian world in general, and of 
 the Eailern church in particular, at the opening of 
 the feventh century. 
 
 It may be fufficient to have thus briefly reprefented 
 the dillinguifhing particulars of the (late of chriftiani- 
 ty, at the time when Mahomet affumed the prophetic 
 character. The advantages and affiflance which the 
 impolter derived from thefe circumllancesof his times, 
 in the propagation and eftablifliment of his new re- 
 ligion, are fufficiently obvious : it is neceflary only to 
 remark, that thefe advantages were feized with irre- 
 fillible ardour, and purfued v/ith unremitted adivity. 
 
 If 
 
 * Aramiap Marccll. lib. xxii. cap. v. p. 233, 
 
S E R M O N II. 43 
 
 If the corruptions and diflrefles of chriftianlty were 
 thus fignally favourable to the afpiring views of Ma- 
 homet, the political and religious flate of Arabia at 
 that time, contributed not lefs remarkably to the fuc 
 ccfs of the impoflor, 
 
 "While the once formidable empires, of Rome on 
 the one hand, overwhelmed by the fierce incurfions 
 of the northern barbarians, and of Perfia on the 
 other, diflraded by its own inteftine divifions, were 
 evidently in the lafl ftage of decay, Arabia was in 
 every refpeft proi'perous and flourifhing. Naturally 
 populous in itfelf, it had received a very confidera- 
 ble acceiTion of inhabitants from the Grecian em- 
 pire ; from whence the violence of religious perfecu- 
 tion had driven great numbers to feek an 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 un- 
 bounded liberty : divided into many independent 
 tribes, it of courfe adm.itted an almofl endlefs varie* 
 ty of religious opinions. 
 
 The Jews had early eftabliflied themfelves in this 
 country, even before the time of the apoftles ; for 
 the Arabians are enumerated among thofe who came 
 to celebrate the feaft of pentecofl :* and at thede- 
 flruciion of Jerufalem by the K.om.an power, many of 
 them efcaped hither, as to a place of refuge from the 
 dreadful calamities, which the jufl vengeance of God 
 inflicted on their nation. Chriftianity had alfo made 
 a very confiderable progrefs among [ome of the tribes 
 of Arabia ; and in particular that fed: of it, which 
 was diflinguifhed by the title of Jacobites. 
 
 But the religion v/hich was mofl extenfively dif» 
 feminated, and moft highly efleemed am.ong the Ara^ 
 bians, before* the time of Mahomet, was idolatry. 
 
 Of 
 
44 SERMON II. 
 
 Of this there were feveral diftlncl 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 (tars, and planets, 
 the angels and their images, as fubordinate deities ; 
 whofe mediation with the one moil; high and fupreme 
 God they ardently implored. 
 
 From the neighbouring fituation and frequent in- 
 tercourfe which fubiilled between the Perfiaus and 
 the inhabitants of Arabia, the religion of the IMagi 
 had likewife found its wav, and obtained an eltablilh- 
 ment among fonie of their tribes. 
 
 To this divided ftate of the religion and govern- 
 ment of Arabia, doubtlefs much of the fuccefs, if not 
 the very exiftence of Mahometifm, may be reafona- 
 bly afcribed. Had the various unconnefted tribes 
 of that extenfive country been united under one 
 common government, the daring projecl m.uft quick- 
 ly and inevitably have been crulhed by the weight of 
 fuperior power. Or, had one common fyftem of re- 
 ligious worfliip been univerfaily received throughout 
 the whole, the impoftor muft certainly have funk un- 
 der the attempt to fubvert the eftabiifhcd belief and 
 opinions of his country. 
 
 Prejudices derived from early education, and con- 
 firmed by habit, became as it v/ere interv/oven with 
 our very conftitution ; and thofe opinions which 
 feem connected with the av/ful fanctions and the pre- 
 cious interefl of religion, we are always difpofed to 
 watch xAth unufal jealoufy, and to guard with unuf- 
 ual firmnefs. Hence arifes the neceffity which every 
 impoflor is under of adapting his fchemes to the pre- 
 conceived notions of thofe whom he defigns to mif- 
 kad. The mod carelefs cbferver cannot but remark, 
 that this fpirit of accommodation flrongly diilinguifh- 
 es the condufl: of Mahomet, and the charafter of his 
 religion. Vvith the Jew he maintained the infpira^ 
 
 tion 
 
E R M O N II. 
 
 45 
 
 tion of Mofes, the authority of the Pentateuch, and 
 of the prophetic writings. With the Chriftian he 
 admitted the divhie miliion of Jeius Chrifl, and the 
 truth of the gofpel. He even attempted to found 
 bi5 own pretenlions on the preceding revelations of 
 Mofes and of Chrifl : and profelfcd, with much 
 plaufibility, that he was fent to purify a rehgion which 
 originally came down from heaven, from the pollu- 
 tions it had unhappily contracted during its refidencc 
 among a frail and degenerate race of beings ; to ihut 
 the book ; to clofe the fcal of prophecy ; and to 
 communicate the lail gracious offers of divine mercy 
 and inftruccion to fmiul man. 
 
 To win the affections of his idolatrous countrymen, 
 he indulged their prejudices ; he gave a new and fu- 
 perior fandion to their favourite ceremonies and cuf- 
 toms, and adorned them v/ith more pompous and at- 
 tracting enibellirnments. 
 
 To the original fuccefs of this crafty and well con- 
 certed fchemc, nothing perhaps more effectually con- 
 tributed than the extreme and deplorable Y%^ant of all 
 intellectual culture, under which the far greater part 
 of the Arabians then laboured. Ignorance is ever 
 tiie ftrongcd and the fafeft ground, on v/hich impof- 
 ture can be erected. Civilization at that time had 
 made but little progrefs in Arabia. The art of writ- 
 ing had been known and practifed by their country- 
 man Job, and by the tribe of liamyar, for many cen- 
 turies before the birth of Mahomet : but even at that 
 late period the reft of the Arabs were totally unac- 
 quainted v/ith this ufeiul art. . Thofe of Mecca in 
 particular, to whom the pretended prophet firit aflert- 
 ed his, divine commifiion, and propofsd his nev/ re- 
 ligion, 'were pecuharly diliinguiHied as ignorant and 
 illiterate, even to a proverb. 
 
 Accultcmed continually to a roving and unfettled 
 life, the greater part of the Arabs carried their liter- 
 ary 
 
46 SERMON li. 
 
 ary purfults no farther than to the comporition of 
 rude, though fomctimes beautiful verfes on the fub- 
 jeds of Jove or war ; or they amufe themfelves by 
 fireqnently reciting the favourite works of their moft 
 celebrated poets. The pafloral life has ever been 
 deemed favourable to the mufes. Accordingly we find 
 that in works of imagination, the Arabs, even in their 
 uncivilized ftate, were not wholly deflitute of merit : 
 but to the profound refearches of philofophy, and the 
 laboured deduftions 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 their foul, was alfo a 
 circumftance which had no inconfiderable influence 
 in the eflabhihment of Mahometifm. Many of them 
 abfolutely denied the poUlbility of a future (late of ex- 
 illence ; and without the fmalleft expeftation of a 
 refurreftion, terminated all their views in the grave. 
 There were others indeed among them, who had 
 conceived a more exalted, and in fome refpeas, a 
 jufler idea of human nature ; who imagined that 
 death, though it might fufpend, yet did not put a fi- 
 nal period to man's exiflence ; and who raifed their 
 hopes to fome happier country, where, after their de- 
 parture from this world, they ftiould again be called 
 into being. Whether this dodrine had been tranf- 
 mitted to them through the medium of tradition, or 
 whether they had received fome intimations of it from 
 the Chriftians, or the jews, who were difperfed 
 through the Eafl, is uncertain. But though they 
 might be convinced of their future exiflence, yet they 
 were totally unable to form any rational ideas about 
 the mode of that exifcence, or about the moral con- 
 IHtution of that ftate that waadeflined to receive them. 
 Their notions of another world feem to have been 
 entirely fenfual, and formed only on the model of the 
 
 prefent. 
 
S E R M O N II. 47 
 
 prefent. They imagined that the fame paffions, the 
 fame wants and inlirmities which they felt on earth 
 would ilill attend them beyond the grave ; and be- 
 lieved that even the animals v/hich had contributed 
 to their eafe and convenience in the prefent, would 
 be no lefs neceiTary to their happinefs in a future life. 
 
 Such was the itate of the nation, and fuch were 
 the people, to whom Mahomet firll offered a religion ; 
 which while it retained aimofl: every principle and 
 opinion that immemorial cuflom had taught them to 
 revere, at the fam.e time held forth nev/ do&rines, the 
 moil pleafmg and captivating to the human heart- 
 To thofe among them who prefumed not to lift their 
 hopes beyond the prefent life, but looked forward 
 -with fullen acquiefcence to the gloomy profpeft of 
 annihilation, the promife of an eternal ftate of exift- 
 cnce, to be paiied in confummate happinefs, could not 
 but aitcrd the ftrongcic and mofl: irrefiftible attrac- 
 tions. Others who already indulged a faint, though 
 pleafmg defire of iramovLaiity, would embrace with 
 eagernefs a clearer and more diftincL profpcct of fu- 
 turity ; which at once enlarged, and confirmed, their 
 former hopes. 
 
 The Mahometan paradife vvas adorned with all the 
 gayefl colours of the imagination. A felicity confifting 
 only of pure and fpiritual pieafure, would have been 
 too refined for the grofs and fcnfuai conceptions of 
 the uncivilized tribes of Arabia. Gardens fairer than 
 that of Eden, watered by a thoufand ftreams, and eii-- 
 livenUi by the blooming beauties of Paradife, feemed 
 better calculated to excite their defires, and to en- 
 gage their attention. 
 
 While this happinefs and thefe pleafures were thus 
 gracloufly offered to the faithful, who received and em- 
 braced his new religion ; the mofl dreadful torments 
 which imagination could fuggeft, were at the fame 
 time denounced againil: an unbelieving world. 
 
 Tempted 
 
48 S E R M O N n. 
 
 Tempted on the one hand by promifes thus fpecloirs 
 and alluring, and afiailed on the other by new and 
 unheard of terrors, againft which his former princi- 
 ples could afford him no certain refourcc ; what 
 wonder is it, that the unlettered Arabian willingly 
 embraced a religion, which thus forcibly addrefled 
 itlelf to his ftrongeft paflions ? His hopes and fears 
 dike confpired to roufe, and to firengthtn his faith : 
 Jind if he could only once perfuade himfelf that the 
 religion which w^as offered him, might pofiibly be 
 true, the reafon even of the moit ignorant barbarian 
 would immediately inform him, that in rejecting fuch 
 a religion he 7ntgbt be prefumptuous, and in embrac- 
 ing it he could not be imprudent. 
 
 But further, it was a circumftance which probably 
 had very confiderable weight in recommending the 
 religion of Mahomet to his countrvmen, and to the 
 world, that the doctrines v/hich it taught, were in 
 general the plainefl and moil fimple that can be im- 
 agined ; and that it totally diiclaimed all thofe myf- 
 teries, at which the pride of human reafon is fo apt to 
 revolt. The facred and myfterious doctrine of the 
 Trinity in Unity, which the religion of Chrift had 
 firft revealed to mankind, has ever been a (lone oi' 
 {tumbling, and a reck of offence to the proud dif- 
 puters of this world. To this doctrine, becaufe above 
 the reach of human reafon, infidelity has often ob- 
 jected ; and prefumptuouily dared to deny what it 
 could not comprehend : whilff the Chriilian, fatisft- 
 ed that it is exprefsly authorized by that ^ligion 
 which) he knows to be divine, believes and adores in 
 humble and fubmiffive filence. 
 
 But the Unity cf God, which fofms the grand 
 fundamental doctrine of Mahcmetifm.^ is alfo univer- 
 fally admitted as one of the firft principles of natural 
 religion. To this doftrine (as has been already ob- 
 ftrved) the greater part of the Arabians before the 
 
 time 
 
S E R M O N IT. 49 
 
 time of Mahomet were no flrangers : and though in 
 practice they had miferably corrupted themfelves, by 
 the worfnip of inferior agents, yet in behef they ftilt 
 maintained the Unity of the divine nature facred and 
 inviolate. 
 
 We have now taken a (hort, though comprehenfive 
 view of the principal caufes, v.'hich feemed to have 
 contributed mod materially to the original fuccefs of 
 Mahometifm. The means by which it was after- 
 wards fo firmly ellabliihed and fo widely propagated 
 through the world, are too plain, as v/ell as too ge- 
 nerally known, to require either minute difcuilion, or 
 profound remarks. 
 
 No fooner had the infinuating addrefs of the im- 
 poftor (affifted by that concurrence of favourable 
 circumftances which v/e have enumerated) enabled 
 him to aifemble a party fufficient to fupport his am- 
 bitious defigns, than he threw oiF the ihafk which was 
 no longer neccffary ; and difclaiming the fofter arts 
 of perfuafion and reafoning, immediately adopted a 
 quicker an^:' more efficacious mode of converfion. It 
 was alledged by the deceiver, that fmce a difobedient 
 world had difdained, or rejected the ineffeftual fum- 
 mons 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 pleafcd the 
 Almighty to fend forth his laft great prophet, 
 by the (Irength of his arm and by the power of the 
 fword, to compel men to embrace the truth. 
 
 Adfcig under the fancied authority of this divine 
 commifTion, looking forward with anxious expecta- 
 tion to the joys of Paradife, and the glorious crown 
 of martrydom which was laid up for thofe who fliould 
 periih in the propagation of the faith, and convinced 
 that their lot, whether of life or death, v. as abfolute- 
 ly and inwitably predetermined ; the iirft followers 
 of Mahomet were animated with that enthufiaftic 
 D zeal, 
 
KO 
 
 S E ^ M O N It. 
 
 zeal, uliich inlpires the mofl invincible contempt of 
 danger and of death. 
 
 The fellow citizens of the impoflor, and thofe of 
 his tribe, to whofc immediate charge the facred tem- 
 ple had long been entrufled, either from principle, or 
 from pride, for a v/hile defended with unfhaken zeal, 
 though with various fuccefs, the religion of their fa- 
 thers. 
 
 Exhaulled, however, by a bloody and unavailing 
 oppofition, they were at lafl compelled to yield to the 
 fupcrior addrefs, or more ferocious courage of their 
 adverfaries. 
 
 The fubmilTion of the holy city at once fecured 
 the authority, and completed the triumph of the con- 
 queror. 
 
 The fenfelefs obje(£l:s of Arabian devotion, which 
 ignorance and fuperftition had raifed to the rank of 
 divinities, were now with impetuous and undiftin^ 
 guilliing ze^I, difgraced and demoliflied. The facred 
 and venerable character of the temple, Avas however _, 
 ilill preferved inviolate ; its worfhip, its ceremonies, 
 and its ordinances were flill retained : with this dif- 
 ference only, that they were transferred from inferior 
 and dependent deities, to the one mofl high and fu- 
 preme God. 
 
 Flattered b-y this attention to their prejudices and 
 their interefls, and influenced by the dread of fuperi- 
 or power, the inhal itants of Mecca and its neighbour- 
 hood contemplated in filence the difgraceful over- 
 throw of their idols ; and with real or affedlecWeadi- 
 nefs, flocked to the flandard, and bowed before the 
 God of INIahomct. 
 
 PofTeiTed of the gi*and objeft of his wiiiies, the im- 
 poflor no longer fcrupled to aliume the enfigns of 
 temporal as well as of fpiritual dominion ; <md after 
 a folemninauguration, exacted an oath of ^j^elity and 
 allegiance from his new fubjc^ls. The troops of the 
 
 imprria;! 
 
SERMON II. 
 
 51 
 
 fmperial prophet were now fent forth through every 
 part of Arabia, prepared alike to convert by inftruc- 
 tion, or to fubdue by arms, the enemies of the faith. 
 The eftefts of their zeal and of their courage were 
 foon apparent : the ftreets of Medina were crowded 
 with ambaifadors from various tribes, who came to 
 humble themfelves before the conqueror of Mecca, 
 and to acknowledge both the unity of God and the 
 authority of his prophet. 
 
 Thus rapidly did the religion of Mahomet- triumph 
 over all the oppofition of his idolatrous countrymen ; 
 and thus was his empire at length firmly eftablilhed 
 throughout the feveral provinces of Arabia. But 
 emboldened only, and enflamed, rather than fatiated, 
 by fuch extraordinary fuccefs, the afpiring adventur- 
 er began to raife his views ftill higher, and to aim at 
 more extenfive dominion. 
 
 The territories of the Grecian empire had attract- 
 ed his attention : and the rich and fertile province of 
 Syria, from its neighbouring fituation was particular- 
 ly marked out as the next objeQ: of his ambitious de- 
 fires. But while he was thus fortunate in the ac- 
 complifriment of fo great and arduous an enterprife, 
 'cind thus meditating ftill greater atchievements ; we 
 behold death arrefting the conqueror in the midft of 
 his honours, and clofing at once his victories and 
 his projcds. 
 
 Infinuating in his manners, and profound in his 
 fchemes, he had, however, gained fo complete an af- 
 cendfcncy over the minds of his followers, and had 
 fettled his power on fo folid a foundation, that little 
 remained to be done by bis fucceifors, but to purfue 
 the path which he had traced. 
 
 The leaders whom he had chofen, were men of 
 
 diftinguiflied tafents and abilities : and from them. 
 
 his immediate fuccefTors were elefted. When raifed 
 
 to the empire, like the prophet v/houi they reprefent- 
 
 D 2 ■ ed. 
 
52 SERMON II. 
 
 ed, they were invefled 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 faithfully executed his commands, 
 and emuloully copied his example. 
 
 The Arabians, naturally brave and warlike, had, 
 even in their divided flate, refilled with fuccefs every 
 exertion of the Roman power. But when the en- 
 terprifmg genius of Mahomet had united their difcord- 
 ant tribes under one common head, had made them 
 unanimous in opinion, confpiring in the fame defign, 
 and uniting difcipline and military fkill with religious 
 ardour and enthufiafm ; it is eafy to imagine, that 
 they mufl have been extremely formidable, and capa- 
 ble of producing the mofl extraordinary revolutions 
 in the hiflory of the world. When they beheld their 
 country raifed from barbarifm and obfcurity to power 
 and dominion, national pride began to operate on 
 their minds ; and united with the hopes of plunder 
 from the rich and luxurious provinces of Afia, added 
 new weight to the commands of their prophet, and 
 contributed much to ftimulate their zeal, and animate 
 their exertions. 
 
 To oppofe thefe formidable foes, acling upon mo- 
 tives thus forcible, we behold on the one hand an en- 
 i^ebled empire already fmking under its own v/eight ; 
 and on the other, a corrupt and divided church, 
 fome of whofe degenerate fons labour to haften, 
 whilft others contemplate with indolent indifference, 
 the approaching ruin. 
 
 "Under thefe circumftances, the intrepid valour' and 
 daring exertions of the Saracens foon Ihook the 
 throne of the Casfars : while the Emperors, more at- 
 tentive to theological controverfies than to the dan- 
 gers which furrounded their government, beheld 
 them, almoft without emotion, difmembering the em- 
 pire, and violently wrefting from it the richeft and 
 
 molt 
 
SERMON II. 5^ 
 
 jmoft valuable provinces of Afia and Africa. Egypt, 
 fertile in refources ; Paleftine, ever dear and facred 
 to the Chrillians, as the fcene on vi^hich the Son of 
 pod had lived and died ; and Syria, celebrated for 
 its wealth and rich produftions, were numbered 
 among the firfl; conquefts of the Caliphs. 
 
 The great and extenfive empire of Perfia, which 
 had always defied the power, and often infulted with 
 impunity the majefty of Rome, after a faint and una- 
 vailing refiflance, fell an eafy prey to the Saracen, 
 arms. The religion of the Magi, venerable on account 
 of its high antiquity, which even the conqueror of 
 Darius had fpared and refpefted, was now utterly 
 fubverted ; while the victorious Koran was trium- 
 phantly eftablifhed on the ruin of its altars. Such 
 was the rapidity with which the arms of the Caliphs 
 overrun 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 extend- 
 ed fo far as to threaten Europe with the fame intoler- 
 able bondafxe. 
 
 o 
 
 As religion was the caufe and the objeft of all 
 their conquelts, and as the battles they fought, were 
 (according to their conceptions) the battles of the 
 Lord ; the propagation of their faith naturally kept 
 pace with the extenfion of their empire. 
 
 To their Pagan fubjefts no other alternative was 
 allowe^than an immediate defertion of their former 
 errors, and converfion 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 mer- 
 cy of his Mahometan conquerors, offered a fomewhat 
 milder choice : he was allowed the peculiar privi- 
 lege of compounding for the prefervation of his re- 
 ligion and his life by the payment of a conftant and 
 heavy tribute. What extraordinary efficacy this 
 D 1 mode 
 
54 SERMON II. 
 
 mode of converfion mufi: have carried with it, to men 
 who had already loll almoft every thing but the name 
 of their religion, may eafily be imagined. Nor can 
 we wonder, if in this lituation of affairs, the dill fmall 
 voice of confcience was unheard amidfl the cries of 
 intereft ; or if temporal eafe and fecurity under the 
 banners of a victorious prophet, were preferred to 
 that fcandal and thofe diflrefles, to which the religion 
 of a lowly and crucified Saviour now fubjeCted its 
 profefTors. 
 
 From an attentive and impartial confideration of 
 the feveral particulars which have now been enumer- 
 ated, it will readily appear, how little force is due to 
 that fpecious argument for the truth of the Mahome- 
 tan religion, which has often been drawn by its ad- 
 vocates from the fplendid vidories and uninterrupt- 
 ed fuccefs of its firft propagators. 
 
 When we behold a man, born to poverty, and all 
 the obfcurity of private life, fuddenly raifmg himfelf 
 to power the mofl abfolute, and uniting the jarring 
 opinions and hoftile tribes of his countrymen in one 
 common faith and government, under himfelf ; when 
 "we behold a people, before almoft wholly unknown, 
 and unheard of in the annals of hiftory, rufhing with 
 unparalleled rapidity to empire and to glory, and 
 eftabliihing at once a new religion, and a new form of 
 government, over a large portion of the habitable 
 world ; doubtlefs our aitonifiiment is excited at fuch 
 unexpected and interefting events. % 
 
 But (to repeat what has been before obferved) that 
 which is fmgular and uncommon, is not therefore to 
 be deemed miraculous. Revolutions, however ftu- 
 pendous, which may yet lie withing the compafs of 
 the human mind, when affifted by external events, to 
 effec>,mu{l not rafiily,and indifcriminately,beimputed 
 to the particular and immediate agency of God. Suc- 
 cefs alone, a? we have already fhewn, affords no ab- 
 folute 
 
SERMON II. 's$ 
 
 foiuteproof of the favour and approbation of the Deity ; 
 no determinate and appropriate evidence for the 
 truth or divine original of any doftrines or opinions. 
 
 It is only in particular fituations, and under pe- 
 culiar circumflances, that the argument drawn from 
 fuccefs can be allowed to polTefs any weight ; in fitu- 
 ations, where no human ilrength or genius could of 
 itfelf have prevailed ; under circumflances, where 
 impoflure could never have fupportcd itfelf amidft 
 the dangers that vifibly furrounded it. 
 
 Now, that this difcription is by no means applica- 
 ble to the cafe of Mahometifm, is evident from the 
 foregoing recital : from whence it appears that every 
 circumflance of the times, every particular in the 
 manners and fituation of mankind, plainly and forci- 
 bly concurred to favour the bold and artful impoflure. 
 
 The caufes of the original fuccefs of Mahometifm 
 may clearly be traced in the fcandalous divifions, and 
 deplorable corruptions of the Chriftian church ; .in 
 the political and religious flate of Arabia ; in the in-. 
 dependence and want of union among its tribes ; in 
 the grofs ignorance (particularly with regard to re- 
 ligion) of its barbarous and uncivilized inhabitants ; 
 and laflly, in the nature and genius of Mahometifm 
 itfelf : in the fafcinating allurements of its promifed 
 rewards, in their agreeablenefs to the propcnfities of 
 corrupt nature in general, and to thofe of the inhab- 
 itants of warmer climates in particular ; in the artful 
 accomi^dation of its doftrines and its rites to the 
 preconceived opinions, the favourite palTions, and the 
 deep rooted prejudices of thofe to v\^hom it was ad- 
 drelfed : In the poetic elegance with which its doc- 
 trines, its precepts, and its hifLories were adorned ; 
 and in the captivating manner in which they were 
 delivered- 
 
 As the corrupt and diflrafted flate of the Chriflian 
 church had originally aflifled the rife, fo did it oper, 
 
 i;ate 
 
S6 S E R U O N II. 
 
 rate with flill greater force in favour of the fubfequent 
 progrefs of Mahometan impofture. If indeed we al- 
 low to this caufe its proper influence ; if we confider 
 the weaknefs of the furrounding nations, and the nat- 
 ural llrength of Arabia, now colledled and pointed to 
 one objeQ: ; if we refieft on that fervor of zeal, and 
 that wildnefs of enthufiafm, which were now fuper- 
 added to the native valour of a hardy and warlike 
 people ; we fhall ceafe to wonder at the vidories and 
 triumphs they obtained over the lukewarm and de- 
 generate defenders of the gofpel. 
 
 Of thefe victories and thefe triumphs the propaga- 
 tion of their new faith was the profeffed object and 
 defign : thus by violence and bloodilied had the pro- 
 phet himfelf finally ellabliflied his religion among 
 his countrymen ; and thus had he exprefsly com- 
 manded his followers to extend it over all the regions 
 of the earth. 
 
 Of the continuance of Mahometifm, when thus 
 ellabliihed, and of its exigence to the prefent times, 
 various caufes m.ight be alTigned, whofe joint opera- 
 tion would be fufficient to account fully for the effecl, 
 without having recourfe to any miraculous or par- 
 ticular interpofition of providence. Of thefe caufes 
 one only fnall be mentioned in this place, and that, 
 becaufe it appears to be of peculiar force and im- 
 portance. 
 
 In almofl all thofe countries which acknowledge 
 the authority of Mahomet, fo intimate Is the ^nnec- 
 tion, fo abfolute the dependence of the civil govern- 
 ment on religion, that any change in the latter mult 
 neceffarily and inevitably involve the ruin and over- 
 throv/ of the former. The Koran is not, like the 
 gofpel, to be confidered merely as the ftandard by 
 which the religious opinions, the worfliip, and the 
 pradtice of its followers are regulated ; but it i-s .alio 
 a political fvftern : on this foundation the throne it- 
 
 felf 
 
S E R M O N II. 57 
 
 felf is ere£led ; 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 : fmce, ' from this 
 infeparable connexion between the fanctions of re- 
 ligion and thofe of the (late, every fuch innovation 
 could be confidered in no other light, than as an at- 
 tempt to overturn the civil government, to loofen the 
 bands of fociety, and to deftroy every privilege of 
 law, and every lecurity of property. 
 
 Such then being the circumftances, and fuch the 
 means by which the religion of Mahomet was fo wide- 
 ly diffufed, and fo firmly eflabliilied in the world ; 
 Its fuccefs, however aftonifhing, is capable of being- 
 accounted for by mere human caufes ; and confe- 
 quently to fuppoie any extraordinary and particular 
 interpofition of the Deity, is evidently unneceiTary 
 and abfurd. Ultimately, indeed, this awful and mem- 
 orable 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 
 Vvhofe Vv^ays are paft finding out ; whofe wifdom uni- 
 formly bringeth good out of evil ; and who maketh 
 even the yiolence of the wicked, and the artifices of 
 the impoflor fubfervient to the accomplifhment of 
 his gracious, though myfterious defigns. 
 
 Let not then the Chriftian be offended, or the in- 
 fidel triumph at the fuccefsful eftablifhment and long 
 continuance of fo acknov/ledged an impofture, as 
 affording any refonable ground of objedion againft 
 our holy faith. 
 
 Let 
 
'5S S E R M O N II. 
 
 Let thefe events rather be confidercd as evidences 
 of its truth ; as accompHflinients of the general pre- 
 diftion of our Lord, ihztjalfe Chrijis and fa If e pro- 
 phets Jhould arife^ and fhould deceive many ; and efpcc- 
 ially 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 his falfe and impious re- 
 ligion ; which arifing like a fnoke out of the bottomlcfs 
 pit, fuddenly overfhadowed the Eaftern world, and 
 involved its wretched inhabitants in darkncfs and in 
 error. 
 
 • Rev. II. I, &c. 
 
 SERMON 
 
SERMON III. 
 
 ACTS V. 38, 39. 
 
 \¥ THIS COUNSEL, OR THIS WOE.K, BE OF MEN, IT WILL COME 
 
 TO NOUGHT : BUT IF IT BE OF GOD, YE 
 
 CANNOT OVERTHROW IT. 
 
 T 
 
 O collect and generalize ideas, to givs 
 them precifion by rules and comprehenfion by fyi- 
 tem, is the diflinguifliing privilege of man. Hence 
 arife thofe principles, which are of the mofi extenfive . 
 and confpicuous ufe in the calculation of moral pre':. • 
 abilities, in the conduct of common life, and in af- 
 certaining both the evidence of fafts and the tenden- 
 cy of adions. Hence too proceed, alike, our virtu- 
 ous and deftrudive prejudices ; our power of per- 
 plexing truth and of unfolding it. Eut the utility of 
 general rules, invariably and neceflarily depends up- 
 on a nice ?nd fair adjuflment of them to the particu- 
 lar circum.ilances which they are em^plcyed to illuf- 
 trate. A wide field here opens itfclf for the vigor- 
 ous and honeft exercife of our intelledual faculties ; 
 for the fufpenfion of judgment where the evidences 
 are fcanty, or obfcure, or contradiclcry ; for decided 
 and firm ailent where they are numerous, and bright, 
 and confiftent. In the mixed flate of human affairs, 
 we cannot indeed be too diligent in collecting mate- 
 rials for inquiry ; or too cautious in determining 
 their comparative force, by the ftandard of general 
 rules. The moft ordinary and familiar events are 
 fometimes diftingiiifhed by peculiarities, which check 
 the inquifjtive mind from hafty and undiftinguifliing 
 ailent. The moft extraordinary and complicated, 
 
 when 
 
6o SERMON m. 
 
 when attentively furveyed, conftitute fome diftinft 
 and general principle, to which fimilar phenomena 
 may be reduced ; or gradually unfold themfelves 
 into a clear and perfect conformity to thofe very 
 rules, to which they, on their firfl appearance, were 
 utterly irreconcileable. From the grofs conception, 
 therefore, or the rafti application of general maxim?, 
 proceed thofe errors which too fatally feduce, and 
 thofe difficulties v/hich fo often confound, the human 
 underllanding. On the contrary, by the difpaffion- 
 ate and juft ufe of them we detect fpccious impofture 
 and penetrate into the molt improbable, but moft im- 
 portant truths. 
 
 The propriety of thefe obfervations will prefent it- 
 felf to every hearer, who oppofes the fmgular cir- 
 cumftances, under which Mahomet promulgated and 
 eftablifhed his religion, to the well known, but very 
 perv^erted maxim, thatfuccefs is a decifive proof of 
 divine interpofition. For this reafon, I took occa- 
 fion in the lad difcourfe to obferve, that in order to 
 accomplifh the myllerlous dcfigns of his providence, 
 the Deity is often plcafed to permit the fuccefs of 
 thofe aftions and opinions, which it is contrary to 
 his nature and attributes to approve. This pofition 
 was more particularly illuftrated by the memorable 
 example of the Arabian impoftor, whofe falfe and 
 impious pretences to divine revelation were, by the 
 permiffion of an unfearchable providence, crowned 
 with an almofl unexampled fuccefs ; and whofe per- • 
 nicious herefy taking deep root, and bearing fruit 
 upwards, is even now fuffered to cafl; its deadly fhade 
 over the far greater part of the Eaftern world. 
 
 But to whatever extent the argument v/hich refuUs 
 from fuccefs may have been pufhcd by the interefted 
 patrons of error, or the ill judging defenders of truth ; 
 there are ftill circumftances, in which it is undoubt- 
 edly conclufive. Dangerous as it mny be to argue 
 
 from ' 
 
SERMON III. 6i 
 
 from the fuccefs of events, however extraordinary, 
 which the acknowledged interefts and concurring 
 efforts of men may polfibly have produced, there is 
 curtainly no room for miitake in thofe which are ev- 
 idently obove the reach of human ftrength and wif- 
 dom, and v/hich have been effected in direft oppofi- 
 tion to every earthly power. 
 
 When therefore we behold an effect produced, be- 
 tween which and its apparent human caufes no in- 
 genuity can trace anv probable proportion ; when 
 we perceive a work accompliihed by inftruments of 
 known and limited powers, which at the fame time 
 nctorioully exceeds the utmoft conceivable extent of 
 thofe powers ; it is not only jufi and reafonable, but 
 it is even neceifary to acknowledge, that in the finger 
 of God we find the only adequate, and therefore the 
 real and iliuflrious cav.fe. 
 
 In carrying on thefe reflections to the gradual 
 eftabliiliment of the gofpel, it will be proper to con- 
 fider at large the obftacles which oppoied its progrefs 
 in the world, and the character and abilities of its 
 firfl propagators. 
 
 It was the remark of an infpired Apoflle, concern- 
 ing the gofpel and its firft preachers, that God * had 
 chef en the foolijh things of the ivorldto confound the ivfc^ 
 and the '■xcak things of the world to confound the things 
 that weve ?nighty. 
 
 Now to the candid inquirer, who views with at- 
 tention the various and llubborn difficulties, with 
 which the teachers of chriflianity were unavoidably 
 left to Itruggle ; and who confiders the infufficiency 
 of the powers which they naturally poifeffed, to over- 
 come thofe difficulties, this reprefentation of the A- 
 poftle will feem by no means the boafl of audacious 
 vanity or the jargon of wild fanaticifm. When the 
 twelve difciplcs received the laft command of their 
 
 departing 
 
 * i Cor. i, 27, 
 
62 SERMON III. 
 
 departing Lord, to * go and teach all nations, baptiz" 
 ing them in the name of the father, and of the Son, a?id 
 of the Holy Ghofc ; this extraordinary commiffion to 
 the eye of human reafon might well appear the moft 
 romantic and vifionary. Suppofmg them, for the 
 prefent, to have been unaffifled 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 proteftion 
 and fupport, which the miracles and prefence of their 
 mafter had hitherto afforded them, their fituation 
 w?.s now become the mod: forlorn and defpcrate that 
 can pofiibly be imagined. Every thing around them 
 wore an appearance dangerous to their perfons, and 
 hoftile to their caufe. In the execution of their ex- 
 tenfive office, they had not only to contend with the 
 jealoufy of power, and the perfecution of authority ; 
 their progrefs was impeded by foes {Ull more formid- 
 able ; by the deep rooted prejudices, the favourite 
 fuperftiticix", 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 cuflom ; and, v/hat 
 was more formidable, the prejudices v^hich arofe 
 from that dillinftion which the Jews had long enjoy- 
 ed as the favoured people of the moil high God ; a 
 diilinftion v^^hich had been fupported by a train of 
 events equally gracious and wonderful ; and in fome 
 particular inllances confirmed by miracles, that car- 
 ried with them the very flamp and fcal of omnipo- 
 tence. 
 
 The promife of a Redeemer of Ifarel, originally 
 made to Abraham the great founder of their nation, 
 repeated afterv/ards to David, and confirmed by the 
 concurring voice of all their prophets, had indeed 
 
 awakened , 
 
 • Matt, ixvili, 13, 
 
S E II I^.I O N IK. 63 
 
 awakened among the Jews an earnefl and unlverfal 
 expedation of the appearance of the MefTiah. The 
 fame prc:phecie3 which foretold the coming, had like- 
 wife marked out with peculiar precifion, every par- 
 ticular concerning the character, the office, and the 
 perfon of the Saviour. The myfterious union of the 
 divine and human natures in the perfon of Chriftj 
 was repeatedly Ihadowed out, and might have been 
 fairly inferred from thefe very prophecies, which now 
 pathetically predicted the meannefs, the fufierings, 
 and the ignominious death of the MefTiah ; and now 
 with all the v/armth and boldnefs of Eaftern poetry, 
 painted the temporal grandeur, the victories, and the 
 eternity of his kingdom. 
 
 The future Redeemer was frequently and unequiv- 
 ocally defcribcd, as * defpifed and rejected of men : as 
 a man of fcrrczvs and acquainted with grief; as 
 wounded for the trarfgrcffiom^ and bruifed for the ini- 
 quities of his people ; and ladly, as clofing his unex- 
 ampled diflreffes and unfpotted life, like the llieep 
 led forth in patient and fubmillive filence to the 
 flaughter. 
 
 But unable, or unwilling to reconcile thefe feem- 
 ingly oppofite and ccntradiftory characters, the Jew- 
 ifh nation had Icng rejecled with difdain and abhor- 
 rence every'idea of an infultcd and afilf&ed MefTiah. 
 Seduced by carnal views, and impelled by ambitious 
 hopes, which their frequent captivities and diftrelTes 
 had fervcd only to heighten, they totally overlooked 
 one part of their facred prophecies, and confined to 
 their (Iricl and literal meaning the animated and fig- 
 urative expreffions of the other. Hence in the per- 
 fon of the LleiTiah, their promifed dehverer, they 
 fondly beheld a mighty and glorious King, who 
 fhculd appear with all the pcm.p cf temporal great- 
 nefs and all the terrors cf earthly power, trampling 
 
 upon 
 
 • ICiiahUIi.j, &c. 
 
64 SERMON IIL 
 
 upon the enemies and the oppreflbrs of Ifrael, and 
 leading forth his people amidil the triumphs of con- 
 quelt, and the fplendour 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 
 tranfmitted with increafing ftrength through fuccef- 
 five generations. The manifeft expiration of the 
 time prefcribed by the prophets, the departure of the 
 fceptre from Judah, and the fubjection of their coun- 
 try to the Roman power, were circumftances which 
 at this time added new weight to the opinion, which 
 had been thus endeared by early prejudice, and fanc- 
 tified by authoritative tradition. Every heart was 
 now warmed with hope, and every eye looked for- 
 ward with anxious expefta-.ion, to the moment when 
 the glory of Zion fhould appear, and Judaea be for 
 ever exalted above the Idngdoms of the earth ; when 
 they fhould behold fuppliant nations crowding into 
 the fanftuary, and Rome herfelf, the haughty miftrefs 
 of the world, bov/ing proftrate at the feet of Jerufa- 
 lem. 
 
 Nor were thefe glorious expe6lations confined to 
 the chiefs and rulers of the Jews, whofe fuperior fla- 
 tions feeming to entitle them to the firft honours and 
 emoluments of the Mefliah's kingdom, might perhaps 
 have induced them more readily to embrace, and 
 more induflrioufly to difTeminate an opinion, which 
 promifed fo complete a gratification to their ambi- 
 tion. Even the difciples of our Lord, who Kad been 
 la general fclefted fi-om the loweft and the meanell 
 of the people, long retained the fame delufive opinion, 
 and indulged the fame fallacious hopes, with the refl 
 of their countrymen. 
 
 Nay, fo firmly was this belief imprefTcd upon their 
 minds, that net all the frequent and folemn declara- 
 tions of their inal'cer to the contrary, were able to ef- 
 face 
 
B E R M O N III. 6 s 
 
 face it entirely : rior, indeed, do they feem to have 
 been efFeftually roufcd from the pleafmg dream cf 
 temporal grandeur which had captivated their imag- 
 ination, till his death had tried the ccnftancy idF their 
 faith, till his refurreclion had revived their drooping 
 fpirits, and his afcenfion into heaven had redlified 
 their errors, and invigorated their rcfolution; 
 
 From this miftaken opinion arofe the frequent 
 ftruggles for fuperiority among them, which they 
 have fo ingcnioufly recorded : hence the petition of 
 the mother of Zebedee's children : hence too the im- 
 patience: and mifguaidcd zeal of Peter, who, whch 
 Chrift had pathetically related his approaching humil- 
 iation, his fufterings, and his death, took him and 
 began to rebuke him, faying, * Be it far from thee. 
 Lord ; thisjhall ?wt happen unto thee. 
 
 To this may be added the v/ords of one of the dif- 
 cipies with whom our Lord, in his way to Emmaus, 
 converfed after his refurreclion, j We inficd that it 
 had been He which Jhould ha-ve rcdeejiied Jfrael. This 
 refledion arofe from the fame prejudice that hid 
 long flattered the national vanity ; and expreffes the 
 molt painful fenfe of difappcintment. 
 
 When we rellect on the very extraordinary -mari- 
 ner in which the divine Being had governed the 
 jewilh nation, we cannot be furprifed that the multi- 
 tude lliould be carried away by the Infatuation, which, 
 always accompanies diilinftion. Emancipation from 
 a fuperio^- pov/er is the natural wifh of the human 
 heart : and it will be incl'eafed, when that power is 
 adverfe to the original conilitatloii bbth of the (late, 
 in which v/c are born, and of the church, to which 
 we become attached. The fondnefg \vhich arifer, 
 from education, and grov/s up with habit, becomes 
 fanclified by authority : and it often happens, that 
 the very apportion which 2im.s at. its depreifioru 
 E eventuslly 
 
 * ?.'att. ivi. 23. I Luke x:iv i\- 
 
66 S E R M O N III. 
 
 eventually efiablifhes its intereils in our hearts. Wc 
 recoil at the indignity, which is oftered to the objett 
 we have been accuftomed to regard with veneration : 
 when a hoil of opponents rifes up to fink its credit, 
 or lefien its influence j we fummon up nevv^ courage 
 to defend the one, and new arguments to judify the 
 other. 
 
 The contempt which the Romans difcovered for 
 the ecclefiaftical and civil polity of the Jews, aggra- 
 vated the evils of opprellion ; and made the yoke of 
 fubjeftion ftill more grievous and intolerable. Their 
 only hope lay in their promifed redemption by the 
 Meffiah. To this they looked forward with anxious 
 and eager expectation ; and they confidered their pail 
 deliverances from the bondage of captivity as the 
 aufpicious earnefts of their future freedom. 
 
 To be difappointed in the attainment of an obje£t 
 which lay fo near their hearts, and which had fo oft- 
 en foothed the painful fenfe of fubjedion to a foreign, 
 power, was a circumflance too mortifying and humil- 
 iating to be fupported by ihofe who were deluded 
 by popular prepolfeiTions, or endowed only with a 
 common fiiare of refignation. Hence we may ceafe 
 to wonder at the great oppofition that was made to 
 the claims of Jefus to the charader and office of the 
 Meffiah. A perfon fo ipiobly defcended, fo meanly 
 educated, fo deftltute ot thofe attractions which fo- 
 llcit the notice, and engage the efteem of the world, 
 appeared to human view altogether unqualified for 
 the office he prefumed to fill, and totally uiiworthy of 
 the character he had thought fit to adopt. * Is not 
 tins the carpenter'' s fun ? was a queftion that perfons, 
 guided by external appearances, would be ever rea- 
 dy to propofe with a kind of indignant contempt, 
 W'lienever he declared his cmbafTy as the Son of God, 
 or announced his prerogative as the King of the 
 Jews. The 
 
 * M:ijt. xiii. 5J. 
 
SERMON III, 67 
 
 , The courfe of our Saviour's life was ill adapted to 
 conciliate the eilcem and attention of a people, wlio 
 were incapable of reconciling a mean appearance with 
 a great defigii ; and who imagined that the interefts 
 of heaven needed fuccour from the fplendour of this 
 world. What could fuch a people, faitidious from 
 falfe delicacy, and captious from falfe pride, expeft 
 from a man, who * had not ^uhcre to lay his head ? 
 How could they who were captivated by the dazzling 
 diflindions of birth, and fortune, and rank in the 
 World, aflbciate in all the habits of familiar inter- 
 courfe with one, whofe companions were of the low- 
 eff occupations, and who were neither diftinguifhed 
 by the I'plendour of anceftry, nor the authority of 
 high flation ? Common pride revolted at the idea of 
 fuch degradation : and we wonder not that we fliould 
 ilnd the following quefuon in the mouths of perfoK'^, 
 who eftimated the gcodnefs of a caufe by the exter- 
 nal eminence of thofe who v/ere its abettors, j- Have 
 any of the rulers, or the Pharijees believed on him f But 
 this people who knoiveth not the law, are curjed. As if 
 they had faid, "Who are this man's followers and 
 aflbciates ? They are fuch as would of themfeives 
 bring difcredit on any caufe^ t bfcradedly from the 
 confideration of its own merit. Do any of the rulers 
 of the people, any of the great powers of the Sanhe- 
 •drim, any perfons of diftin6:ion, either by depth of 
 .learning, or dignity of charafter ; do any fuch perfons 
 acknowledge this jefus, who lays claim to the name 
 of the Meffiah ; or attach themfeives to him under 
 that exalted and diftinguifhing charader ? No. The 
 people who know not the law \ who never ftudied its 
 principles, or who have been accurfed and excommu- 
 ..nicated for want of a due obedience to its inilitutions, 
 are the only fupporters of this novel feft. On their 
 voice the ignoble founder of it refts his pretenfions \ 
 E 0, and 
 
 • Matt. viij. ao. \ Jeha vii. 48, 49. 
 
68 SERMON III. 
 
 and by their patronage only his prcfuinption is main- 
 tained." 
 
 An appeal conducted on fuch principles as this, 
 carries with it more force than a thouiand 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 o£ 
 the jews, who had been inllruded to rely implicitly 
 on the decifions of the elders ; and who had been 
 accuftomed, without controverfy and without hefita- 
 tion, to receive the law from the mouth of the Prieff. 
 
 The ftate of religion among the Jews was, wc 
 may eafily conceive, inaufpicious to the interefls of 
 the gofpei ; and form.ed an obflacle to its fuccefs too 
 powerful for any expedient but a miracle to control. 
 The two great feds into which the Jewifli church 
 %vas divided, carried av/ay the bulk of the people : 
 but whatever rivallhip fubfifted between them, and 
 whatever differences of opinion kept up the diftinc- 
 tion of Pharifees and Sadducees, yet both united in. 
 oppofing the gofpei ; and each feemed to vie with 
 the other in difcovering a moft incurable malignity 
 againft Chrift and his difciples. Here they forgot 
 their mutual jealoufy, and loft fight of every inveter- 
 ate prejudice, and every jarring intereft. The gof- 
 pei, they well knew, looked with an eye equally un- 
 friendly on both fe£ls ; and the leaders of each were 
 reproved v/ith equal firmnefs and feverity by Jefus 
 Chrift. He did not flatter the prejudices of either, 
 nor attempt to engage their good will by any arts of 
 •accommo ation. His doctrine v.-as in direft oppoH- 
 ticn to the tenets of both ; and his example involved 
 a conftant reprehenfion of their practice. He refift- 
 ed with equal firmnefs the haughty fcepticifm of the 
 Sadducce, and the abjcO; fuperftition of ihePharifee. 
 Againft the one he m-^intaincd the dcflrine of a fu- 
 ture ilfs ; and ^": Ov^ presence c: the other he expa« 
 
 llatCd 
 
SERMON III. ($^ 
 
 tiated on the folly of ceremonial obfervanccs, and the 
 Fallacy of traditional do£lrines. 
 
 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 hiinfelf, was indeed a 
 motley and incongruous mixture of truth and falfe- 
 hood, of divine revelation and hum.an invention. Ad- 
 ditions had been made to the Mofaic ritual ; and the 
 forms of divine worfiilp were incumbered with a vari- 
 ety of needlefs and fuperflitious appendages. The 
 true objeft of devotion was almoft forgotten, and the 
 true fpirit of it nearly extinguiilied, amidlt a multi- 
 piicity of unauthorized and fuperfluous ceremonies 5 
 and external fervices had fuperfcdcd internal and 
 moral purification. Such impohtions, hcvv-ever 
 burdenfome, were yet readily fubmitted to by perfonSj 
 who had been taught to regard them as fubfliLutei 
 for moral duties. To cleanfe the body by daily 
 ablutions, was far more eafy than to preferve the pu- 
 rity of the heart by habitual virtue. To abllain frcn^ 
 certain meats and drinks, required lefs refolution and 
 fewer conflids, than to curb the impetuofity of appe- 
 tite, and to refill the allurem.ents of voluptuoufnefsa 
 
 The original law, given to this people, encourged 
 no idea of a difpenfation from any call of moral dutv 
 under the pretence of ceremonial obfervanccs. It 
 inculcated the abfolute neceffity, as well of internal, 
 as external hoiinefs ; and inftrufted the Jews always 
 to regard facriticc as fubordinate to mercy. It for- 
 bad any to flatter themfclves with the hope of accept- 
 ance for the fake of the former, while the obligation.^ 
 Of the latter were difregardeil, or violated ; and. 
 whenever the Jews perverted the defign cf divine in-, 
 ftitutions, or lofl fight of the great obje»^i:3 which 
 thefe inftitutions were appointed to promote, then 
 did God by his prophets warn theni cf th^Ir fatal 
 joiuake ; and even fpoke of ceremonies \^;hich he hac^ 
 
♦to sermon hi. 
 
 fiimfelf prefcribed, in terms, I had nearly faid, ol^ de- 
 gradation and contempt. 
 
 At the lime when our bleffed Lord began to an- 
 nounce his miflion as the Meffiah, the pernicious fen- 
 timent rcfpe^ting the efHcacy of ceremonial obedi- 
 ence, had an almofl univerlal prevalence over the 
 minds of the Jevi^s. It was not merely the fentimcnt 
 of the ignorant vulgar ; but it had the fandion of 
 ecclefiaftical authority to give it credit and counte- 
 nance. 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 
 Ipiritual and fubftantiai parts of religion, and flatter- 
 ed themfelvcs with the moll delufive hopes, in the 
 midil of the mofi: flagrant breaches, and even the 
 mod corrupt mifreprefentations of the divine com- 
 mands. The more plain, which were alfo the more 
 interefting parts of the law, were veiled and mifcon- 
 ftrued, debafed and mutilated by the Scribes and El- 
 ders ; whofe falfe gloffes had obfcured the very fun- 
 damental principles of divine worfnip, and moral ob- 
 ligation ; and who, by calling off the attention of 
 men from iveighty maiievs. to trifling and indifferent 
 circumflantials, had, as our Lord himfelf informed 
 them, * made the word of God (jfnov.e effe^ through their 
 iraditioyu. Their own whimfical fpeculations, or ar-. 
 bitrary pofitions, had ufarped the feat of infpired 
 doftrine : they were more aliiduous to amufc the 
 im.agination'with the dreanis of the Rabbins, than to 
 imprefs the heart with thofc principles, which have 
 the beft tendency to proniote a holy and upright 
 conduft, amidfl the various fituations and trials of 
 life. For thefc reafons our Lord upbraided them for 
 the indifcriminate regard which they paid to un- 
 doubted revelation and dubious tradition ; and, in 
 confequence of their intermixing the moft abfard and 
 
 trifiing - 
 
 * Mark vii. 13. 
 
SERMON III. 7^1 
 
 mfiing ceremonies with the mere folemn and author-' 
 ized ads of religious fervice, he laid to them, * In 
 vain do ye luorjhip God, teaching for doBrincs the com- 
 mandments of men. 
 
 The Jews, from the beginning, had been taught 
 to connefl: religion v/ith places as well as perfons ; 
 and to affix that kind of fandity to the former, as 
 well as to pay that reverence to the latter, which 
 weak minds would be very apt to apply to all the 
 purpofes of fuperflidon ; and which policy would be 
 lure to employ as an inftrument of fecuring the mod 
 implicit fubmiflion to all its prefcriptions.. 
 
 This people had firft an ark built as the fymbol of 
 the divine prcfence : in a more fplendid period of 
 their hiftory the temple was ereded ; where they 
 were inftruded to perform the more folemn rites of 
 religious worfhip. 
 
 Accuflomed fo much to conned the Deity with 
 lymbols, and his worfhip with times and places, there 
 was nothing more mortifying to their pride, or more 
 irreconcileable to their prejudices, than that dodrine 
 which inculcated fuch worfhip of | the Father in fpiv' 
 it and in truth, as was quite independent of all. the 
 form.s, which authority had fandified, and cuuiom 
 had familiarized : a dodrine which was regarded as 
 a kind of blafpherriy againfl the temple, by Iclfcning 
 its importance, and even fuperfeding its necciiity. 
 
 As the law of Mofes was of divine inflitution, it 
 deferved, and demanded the moft ferious regards ; 
 and to flight any of its fernces, was to infult the au- 
 thority which enjoined them. The veneration that 
 was infpired by the fenfe of its original, was perfed- 
 ly right in it5 principle ; though fuperflition had en- 
 grafted on it mauy falfe and ridiculous opinions. As 
 the law was allowed to be divine, wc need not won-- 
 der that it was univerfally believed by this people, to 
 E 4 h't 
 
 *Majrk vii, 7. f Jolm isr. aj. 
 
j«.; S E R 1\I O N III. 
 
 be perpetual ajlb. The fame prejudices, therefore, 
 would in different circumflances lead the Jews to acl 
 differently ; at one moment they perverted the law 
 by human invention, and in the next they inferred, 
 its immutability from its divine oiigin. What then 
 could they thinly of a teacher, who while profelTui,^ 
 bis miffion from God, introduced a religion which 
 abrogated inftitutiojis confeffedly derived from tl:o 
 lame God ? 
 
 . When we refleft on the general ft ate of the Jewilli 
 church, and the particular principles which prevailed 
 among the different orders of which it was compofed, 
 and the different feds 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 ftubborn was their pride, which arofe from their 
 dillin£tion, and how tenacious of all thofe privileges, 
 which were the emblems of that diffinftion ; when 
 we revolve thefe confiderations in our minds, i.nftead 
 of bging furprifed at the oppontion, which the Jews 
 of all ranks and denominations made to Jefus Chriil , 
 we may rather wonder that a man fhould arife from 
 among themj who lliould attempt to lay the founda- 
 tion of a ne^y religion on the overthrow of all that 
 had been held iacred and venerable for ages ; a re- 
 ligion which fubverted national diftinCtlons, infreaci 
 of eltablifning them ; which mortified national pride, 
 Jnffcad of cheriffiing it ; which corrected every in- 
 veterate error ; which fwept away all the idle incum- 
 brances of external rites ; and ftrippc.d of its imag- 
 inary fanctity even the temple of Jerufalem. 
 
 V/hat had a religion fy:h as this to expect from 
 the people to whom it w^is fnfh preached ? What, 
 but all the contempt that vanity could manifeft , and 
 ^l\ the oppofition ^yhich malice could effect ? 
 
 Oil 
 
S E R IM O N III. -j^ 
 
 On the other hand, what could infpire in tlie 
 treaft of him that preached it, a confidence of fuc- 
 cefs, but the wifdom of God ? And what, but the 
 power of God, could give that fuccefs ? 
 
 As the gofpel had the molt formidable oppofition 
 to llruggle with from the people to whom it was firft 
 preached, fo was it called to a conflict equally ardu- 
 ous, and to human appearance unavailing and dcf- 
 pejrate, with the reft of mankind, who were profcfl'- 
 edly included in the grand and extenfive objedt it had 
 in view. Its defign was the moil liberal that humani- 
 ty could have wilhed, or benevolence could have 
 planned. But while its extent gave difguft to the 
 Jews, whofe fclftihnefs could not bear to fee that grace 
 made univerfal, which they had hitherto fondly con- 
 lidered as appropriate and peculiar to themfelves ; io^ 
 on the other hand, the rewards which this grace was 
 defigned to beflow^, and the means by which individ- 
 uals might participate of its blefiings, w^ere fuch as 
 were neither fuited to the tafle of the Gentiles, nor 
 reconcileable with their cufloms, principles or pur- 
 fuits. 
 
 At the time when Chiiil appeared, the Ramarx 
 empire had reached the very meridian of its glory. It 
 was the illuftrious period, when power and policy re- 
 'ceiving aid from learning and fcience, and cmbelifli- 
 mcnt from the orators and the poets, gave lay to the 
 world, direfted its tafte, and even controuled its opin- 
 ions. It was the age when enquiry was awake and 
 active on every fubjed that was fuppofed to be of cu- 
 rious or ufeful inveiligation, whether in the natural or 
 the inteileftual world. It v/as, in fliort, fuch an age 
 as impodure mull have found in every refpeci the 
 lead aufpicious to its defigus ; efpecially fuch an im- 
 poflure as chriftianity, if it had deferved the name. 
 
 But tp reprefent in the ftrongefl light the great 
 dii>.d vantage?, under which the p-ofpel laboured at its 
 
 fiHt 
 
74 SERMON Hi. 
 
 firfl publication, it will be proper to give a fhort view 
 of the ftate of philofophy and religion amono- the 
 Gentiles at that period. 
 
 With refpedl to the former, there were principles 
 common to the various clafles and profellions into 
 •which the unbounded licence of fancy and fpecula- 
 tion had divided it, v/hich were in the higheft degree 
 hoilile to the fimpliciiy of Chrillian iuidi, and to 
 the purity of Chriltian practice. Viewed merely in 
 theory, it jullly merited the cenfure paffcd on it by 
 the apoille : and confidered in a practical light, it de- 
 ferved dill feverer reprehenfion. At bed it was '■ vaifi 
 deceit : for, whether it reafoned on met;»phyfics or 
 theology ; on God, or nature ; its pohtions were ar- 
 bitrary, and its conclufions fallacious. Far removed 
 from the fimple and pure dictates of common fenfe, 
 it involved itfelf in intricacies that tended to embar- 
 rafs the underllanding ; and while it amufed the ge- 
 nius of fpeculation, it either feduced the judgment in- 
 to a rafh and flubborn dogmatifm, or iafuied doubts 
 which led to an univcrfal fcepticilm. Bold and dar- 
 ing in inquiries beyond the fphere of reafon, it aife<3:- 
 ed to explain what it could not comprehend, or pre- 
 fumed to condemn what it could not account for. 
 Hence fprung philofophers, who crcficd fydems of 
 what was f falfely called fcicncc, 2t.ccoTd'mg to their" 
 particular prejudices ; and who made partial appear- 
 ances the criteria of general prinoiplcs. Shall we 
 wonder that men, who indulged their fancies in fuch 
 excurfions into the unbounded wilds of fpeculation, 
 I became vahi in their imaginaiiaiis ; and that their 
 foolijlj heart was darkened ? 
 
 But their philofophy was not merely vain ; it was 
 pernicious alfo. It not only deluded the underlland- 
 ing, but corrupted the heart. It unfettled the very 
 firll principles of virtue and religion j it weakened, 
 
 if 
 
 * CqI. xi. S{. -f t Tim. vl, 50. \ Rooi. i, ?.I. 
 
SERMON III. ^? 
 
 JF not totally deflroyed their befl motives ; and ren- 
 dered their moft powerful fanftions, if not abfohue- 
 ly abortive, yet at leaft uncertain. 
 
 Carrying its prefumptuous and ungoverned fpecu- 
 lations into the very effence of the Divinity, and (train- 
 ing its eager fight to penetrate the pavilion of dark- 
 nefs which encircles the eternal throne, ic firft doubt- 
 ed and at length denied the exiflence of a firft caufe 
 independent of nature, and of a providence that fu- 
 perintends its laws, and governs the concerns of 
 mankind. 
 
 That great doftrine, which is the moil; powerful 
 guardian of virtue and religion, and which of ali 
 others has the moft clTcftuai tendency to influence our 
 hopes and fears, I mean the doftrine of ,a future 
 ftate, was totally rejected by the greater part of the 
 Pagan philofophers ; and rendered doubtful and 
 equivocal by their mofl diftinguiflied moralifls. It 
 vas taught and even enforced by legiflators from 
 motives of policy ; while to philofophy was refer ved 
 the privilege of contradifting it in the fchools. 
 
 Some of the philofophers, indeed, contended for a 
 future exiftence, in which no moral difpcnfation of 
 rewards and punifhments was to take place : for af- 
 ter the expiration of the Great Year the Stoics fup- 
 pofed, that the fame fyflem would arifc ; after the 
 general conflagration, the fam.e train of events would 
 follow ; the fame number of beings exift, and aft in 
 the fam.e circumfl;ances ; the fame virtues be deprelT- 
 ed, and the fame vices triumphant, in endlefs and un- 
 alterable fucceiiion. • 
 
 Even thofe who may be jnftly efl:eemed the wifefl 
 and moft yirtuons that the Pagan world could boaft 
 of, in cffeft cverthrev^ the do^brine they have been fup- 
 pofed to patronize. They defended its influence on 
 human conduft, by admitting it only under the idea 
 of a reunion vath the nature of the Deity ; the great 
 
 eternal. 
 
je SERMON iii. 
 
 eternal one, from whom all fouls proceed, aiicl into 
 "whofe all comprehending eifence they are at death 
 refolved again ; and like a bubble burfl and loft in 
 the parent ocean, are fwallowed up in the immen- 
 iity of God ; and thus all peribnal identity and fepa- 
 rate confcioufnefs are /or ever extinguilhed. Tliis is 
 the fubhme of Pagan philoiophy, exalted by the joint 
 power of metaphyfics and theology ! 
 
 The fuperftitions of the Heathen world were as op- 
 pofitc to the genius of Chriltian worlliip, as its phi- 
 iofophy was adveiie to the principles of its faith. 
 They were fuch as were repu;i,nant to every rule of 
 devotion laid dov;n by cur blelTed lord. They v.xrc 
 fuch as could not be mixed with the Chriltian rites 
 by any arts of accommodation ; by any modes of 
 melioration, or refniement. On the contrary, they 
 were altogether to be reje£led ; and the very founda-- 
 tipn pn which they were reared and fupported vv-as to 
 be totally deftroyed. For the worlliip which was et> 
 tabhfhed 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 moll ex- 
 ecrable divinities for its objects. The gods of the 
 heathen, who at beft were but juft lifted : b^vc hu-^ 
 manity, were in a thoufand inflances funk below it, 
 by crimes that were a difgrace to nature, and by cru- 
 elties that would fiiock even the moft barbarous fav- 
 age. I'hofe rights which pohcy had confecrated to 
 their altars, and which ignorance revered with ftupid 
 ;idmiration, frequently degenerated into fccnes of 
 madnefs, lacivioufneis, and cruelty. Their oracles 
 their auguries, and their facrificcs j their public fpec- 
 tacles, and fplcndid games ; yea, the whole appara- 
 tus of Pagan fuperflition were the engines of politir 
 cal tyranny, and of popular delufion, and barred all. 
 -.iccefs to the entrance cf truth ?.nd freedom, purity 
 and fimplicity. 
 
 Tq - 
 
S K R M O- N III. 77 
 
 To the oppofition which arofe on thefe grounds, 
 we may add another fource of difiike, which prevail- 
 ed more efpccially among the fubjcds of the Roman 
 empire, to the founder, and the firit preachers, of the 
 Chriftian religion. 
 
 They were Jews : and of all chara(^ers, that of a 
 Jew was the moil defpifed , and abhorred among the 
 gentiles. The diilinclion which this people claimed, 
 was oifenfive and mortifying to other nations ; and 
 the contrariety of their civil cuftoms and m.odes of 
 Tvorfhip to the pradicc of the whole v/orld, rendered 
 them the objefts of univcrfal deteftation. A religion 
 originating with a Jevf, and fupported by perfcns of 
 the fame cHaracler, had, independently of every other 
 circumllance, but little profpeft of gaining profelytes 
 -mong the gentiles ; efpecially gentiles of the more 
 poliilied ftates. They v/ould naturally allbciate with 
 it their ideas of the Jewilli charader ; and the abhor- 
 rence excited by the one, would be extended, without 
 Lcfitation and without diftinftion, to the other. 
 
 I have thus attempted to fet before you fome of 
 the principal caufes of the oppofition which was made 
 to the firit propagation of chriflianity. 
 
 The fuccefs of the gofpei in the time of cur bleff- 
 ed Lord, was truly aRoiiifliing, if we confider who 
 he was, and Vvhat he had to .encounter. But its 
 more rapid and extenfive propagation after his death. 
 Is a circumftance that excites frill higher admiration. 
 
 DeRitute of all human advantages, protecied by no 
 .-•uthority, afTifted by no art ; not recommended by the 
 r'^pucatioii of its 'author, not enforced by' eloquence 
 in Its advpcatcs, the zvord of Gcd grciu rraghtih and 
 prevailed. ^ Tv/elve" men, poor, and artlef?, and illit- 
 ::rate, we behold triumphing over the fircefl and m.oft 
 determined oppontion ; over the tyranny of the mag- 
 iftrate, and the -fubt| sties of the. philofopher ; over 
 the prejudices of ths Gentile, andthe biffotry of the 
 ^- .^ ^ 'Jew. 
 
;8 SERMON III. 
 
 Jew. They eflabliflied a religion, wiiich held forth 
 hi^^h and venerable myileries, fuch as the pride of 
 man would induce him to fufpc(^, becaufe he could 
 i-Gt perfectly comprehend them ; which preached 
 doctrines pure and fpirituai, fuch as corrupt nature 
 •Wcis prone to oppofc, becaufe it fhrunk from the fe- 
 .Vc r>.ty of their difcipline ; which required its follow- 
 ers to renounce almoft every opinion ihey had em- 
 .braced as facred, and every intereft they had purfued 
 as important ; which even expofed tliem to every 
 ifpecies of danger and infamy ; to pcrfecution un- 
 merited and unpitied ; to the gloom of a prifon, and 
 to the pangs of death. Hopelefs as thii profpec^ 
 might appear to the view of fhort fighted man, the 
 gofpci yet emerged from the obfcurity in which it was 
 ..likely to be overwhelmed by the complicated dillreffes 
 of its friends, snd the unrelenting cruelty of its foes. 
 Il iucceeded in a peculiar degree, and in a peculiar 
 manner ; it derived that fuccefs from truth ; and ob- 
 tained it under circumftanccs, where falfehood muft 
 have been detcfted and crufhed. 
 
 In vain therefore has the infiduous Ingenuity of 
 the infidel and fceptic been employed in the prepof- 
 • terous endeavour of accounting for the miraculous 
 fuccefs of chriftianity from caufcs merely human. 
 The true philofopher, who will reft fatisfied with no 
 caufe but what is fully adequate to the effefts produc- 
 ed, readily acknowledges the aiTiilance of God, in 
 the witnefs he bare to the preaching of the-Apoftles, 
 by many figns, and Vv'onders, and mighty deeds. 
 
 The rational advocate for chriilianity fcorns to 
 flieiter himfelf in fceptical and difmgenuous mifrepre- 
 fentation. He knov/s the force of fecondary caufes ; 
 1)2 with well founded exultation employs them as ad- 
 _diuonal arguments for the fouiidnefs of his faith ; he 
 derives the flronp^ed fupport from their admirable 
 and ilriking ccnfillence with the pretenfions of a re- 
 
 iirionr 
 
SERMON III. 79 
 
 ligion, which difclaimed the ufe of thofe engines by 
 >vhich impoiiurc is ulVially maintained, the intrigues, 
 I mean, of policy, and the violence of arms. But 
 he, at the fame time, contends, that while the interefts 
 of the gofpel were promoted by thofe circumflances 
 which muft have been fatal to every falfc religion, 
 they were chiefly and primarily promoted by other 
 and more eflicacious methods ; by the power of God, 
 which enabled the founder of Chriflianity to perform 
 what unaided man never performed ; and by the 
 wifdom of God, v.-hich affified him in fpeaking as 
 man never fpake. 
 
 A living writer, the elegance of whofe flyle feems 
 to have conferred a very alarming popularity on the 
 licentioufnefs of his opinions,. ha3 a.lligncd tlie recep- 
 tion of Chriftianity to five causes ; each of which 
 he has reprefented, as in reality uncorxiieQ:ed Vv^ith 
 any divine interpofition. 
 
 Firfl, " * the inflexible and intolerant zeal of the 
 firft Chriilians, derived from the Jews, but purified 
 from the unfocial fpirit, which had deterred the Gen- 
 tiles from embracins; the law of Mofes." 
 
 Now, zeal w^'iich is at once intolerant, and purified 
 from any unfocial fpirit, is a quality, which w^e leave 
 to the fingularity of this writer to conceive, and to 
 his eloquence to defcribe. 
 
 But we deny the fact, that any kind or any degree 
 of intolerance exiRed among the primitive Chriftians : 
 and as to their zeal, we maintain that it did not bear 
 the flightefl fimihtude 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 nar- 
 rovv' and temporal interefts of one nation, but the 
 general reformation, and the fpiritual happinefs of 
 the whole world, which the teachers of Chriflianity 
 
 were 
 
 * Gibbon's liifl. of the Decline ana Fall of the R^moa Empire, p. 536. 
 cdi:. 4to. 1777. 
 
So *S E R M O N III. 
 
 were anxious to promote. That Rrmncfs, v.hich 
 may be mifconftrued into intolerance, and that afliv- 
 it)\ which we are content to call by the name of zeal, 
 h id, in the ufual courle of human affairs, a tendency 
 to retard, rather than to facilitate the propagation of 
 Ihc gofpel. The Chriftian, inflead of falhng into the 
 fafhionable and popular intercommunity of worfhip, 
 difdained, amidfl the terrors of impending death, to 
 throw incenie on the alter of Jupiter : he boldly pro- 
 nounced the whole fyflem of Pagan mythology im- 
 pollure ; and charged the whole ritual of its external 
 devotions, with groveling fuperllition, and profane 
 idolatry. 
 
 A fecond caufe he finds " in the dodrine of a fu- 
 ture life." Such a doctrine, doubtlefs, is congenial 
 to the nature of man as an accountable and moral 
 agent ; it is repeatedly infifted upon in the gofpel, 
 and muft ultimately, and in a favourable flate 61 
 things, have increafed in its efficacy. But the future 
 life taught by the Apoilles had few recommendations 
 in the fight of the Heathen world. It was offenfive 
 to the Epicureans by the punifhments it threatened : 
 it was not attraftive to the vulgar by the very rewards: 
 which it propofed. The pride of the philofopher 
 was fhocked by the doctrine of a refurredion, the 
 mode of which he was unable to comprehend : the 
 imaginations of other men were feebly imprelTed by 
 the reprefentation of a future flate, which did not 
 hold out the ferene fky, the verdant garden, and the 
 luxurious enjoyments of an Elyfium. 
 
 A third caufe he finds in " the miraculous power*? 
 aifcribed to the primitive church;"' and then pro- 
 ceeds, in a ftyle of the mod contemptuous and brttey 
 derifion, to infmuate that thefe pov/crs vvcfe never 
 poflefred. 
 
 Now, the hardiefl: adverfarles of the gofpel, a Por- 
 phyry, n Celfus and a Julian, do net deny the exift- 
 
 ence- ' 
 
S E R ivi O N ih, 8i 
 
 * 
 
 ence of thofe miracles : and Chrlfllanity has little to 
 fear from the improbable caufes to which thefe writ- 
 ers impute them. 
 
 It is, however, worthy of remark, that when Chrif- 
 tianity was pubHfhed, a general prejudice in the 
 people, and a very fevere fpirit of fufplcion in the 
 government, prevailed againfh the belief of miracles. 
 They were ftigmatifed by the approbrious appella- 
 tion of Magic : and Auguftus, it is well known, had 
 published very rigorous edifts againft the whole race 
 t)f Prasftioiators, 
 
 The peculiar difficulties, which obfiiruftea the re- 
 ception of Chriftian m.iracles have been explained 
 Svith great acutenefs of reafoning, and great depth of 
 erudition, by a modern writer, whofe remarks defeat 
 indeed the fallacies, but feem to have efcaped the 
 liotice of our ingenious and mdefatigable hiftorian. 
 
 The fum of his arguments I will give in his own 
 xvords. * " The multitude of popular gods admitted 
 amongft the Heathens did byn'sceifary confequence oc- 
 cafion fuch a multitude of pretended miracles, that 
 they infenfibly loj? their force, and /link in theiir ef- 
 teem. Though the philofophers in general, and men 
 of reading and contemplation, could not but difcover 
 the grcfihefs and abfurdity of the Civil Religion ; yet 
 this could have little effedt on the Vulgar, or them- 
 feives : not on the Vulgar, becaufe It was the bufmefs 
 of the wifeft and mod politic heads zealoufly to fup- 
 port and encourage them in their practices ; not on 
 ibenifelvesi, becaufe if they defpifed their Gods, they 
 mull defpife their miracles too/' 
 
 Now, under thefe circumftances, miracles afcrihcd 
 to the firft propagators of chriHianity, mufl have cre- 
 ated an immediate and ftubborn prejudice againft 
 their caufe : and nothing could have fubdued that 
 prejudice, but miracles really and vifibly preformed* 
 F A fourth 
 
 * Weflon en the Reje«^on cf Chriftian Miracles by the Heathen, p, 348, 
 
% 
 
 S.2 SERMON III. 
 
 A fourth Caufe Is " the virtues of the firil Chrif- 
 tians ;'* which are themfelves reduced to a mean and 
 timid repentance for former fms, and to an impetu- 
 ous zeal in fupporting the reputation of the fed new- 
 ly embraced. 
 
 Butfurelyin the eyes of the haughty and jealous 
 Romans, fuch repentance and fuch zeal muft have 
 equally excited oppofition to chriilianity. The firll: 
 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 Chriflians 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 producing fuch effects on its 
 followers, and deriving fuccefs from fuch means car- 
 ries with it a prefumptive proof of which impofture 
 never could boaft. 
 
 The laft fecondary Caufe mentioned by this writ- 
 er, " is the union and difcipline of the Chriflian 
 church.'* 
 
 We acknowledge the force of union in fecuring 
 the order, and enlarging the interefts of every fociety % 
 and we heartily wifh, that fuch union could be found 
 in the earher ages of the gofpel. But the diftrac- 
 tions and internal diviHons of the Chriflians prefent 
 a very different profpett. And if the gofpel fucceed- 
 ed, not only amidfl; the furious affaults of its enemies, 
 but the no lefs violent contentions of its friends, we 
 mufl look for its fuccefs in fome other caufe, thaa 
 thofe which our hiflorian has affigned. 
 
 Obfervations fmiilar to thefe have been mofl prop- 
 erly produced, and mofl ably enforced by various 
 writers, who have repelled the bafe and difrngenuous 
 affaults of this mofl dangerous enemy. But in review- 
 ing the circumflances which attended the propagation 
 of the gofpel, I could not, confnliiiitly with the fpirit 
 
SERMON III. 8 
 
 J 
 
 t)f this Inftitution, avoid taking fome notice of his 
 treacherous and infiduous endeavours to undermine 
 this important argument for the truth of our faith : 
 ncr could I negleO fo favourable an opportunity as 
 the prefent, of cautioning the younger part of my 
 audience, againft being \m\varily feduced into an ap- 
 probation of his fentiments, by the infinuating arts 
 of his fophiftry, and the captivating graces of his lan- 
 guage. 
 
 We are by no iheans infenfible to the merits of our 
 hiflorian ; but at the fame time we know and lament 
 his eagernefs to throw a veil over the deformities of 
 the Heathen theolog}'^ to decorate with all the fplen- 
 dor of panegyric the tolerant fpirit of its votaries, to 
 degrade by difingenuous infmuation, or by farcaftic 
 fatire, the im.portance of revelation, to exhibit in the 
 mofl oiTenfive features of dlftortion the weaknefles 
 ^ and the follies of its friends, and to varnifh over the 
 Cruelties, dnd exalt the wifdom of its mercilefs and 
 Imrelehting enemies. 
 
 I lliali nov/ conclude this difcourfe by briefly enu- 
 rtieratiTig a few particulars, -Vv-hich have been already 
 offered to your confideration, in the courfe of thefe 
 inquiries into the rife: and propagation ofMahome- 
 tifni and chriftianity. 
 
 It has been already fliewn, from the exprefs and 
 univerfal tefdmony of hiflory, that every circum- 
 ftance of the times, every particular in the manners 
 and fituation of mankind, plainly and undeniably 
 concurred to favour the fuccefs of Mahometan im- 
 poflure. 
 
 We have now feen, from the fame undoubted au- 
 thority, that^he religion of Chrift, as its firft appear- 
 imce in the world, (humanly fpeaking) laboured un- 
 der all poffiblc difadvantages ; and that every appar- 
 ent probability was ftrongly and decifively againil its 
 fuccefs. 
 
 Fa The 
 
84 SERMON m. 
 
 The gofpel was not, like the Mahometan impol^ 
 ture, propofed to a people rude and uncivilized, or 
 at a time when univerfal ignorance and barbarifm had 
 prepared mankind to receive, without hefitation, any 
 impreffions from the artful and defigning ; but in an 
 age, which perhaps above all others, was diftinguifli- 
 ed for curious fpeculation, and philofophical refearch. 
 The Roman empire was at that time in its full glory ; 
 and a long and profound peace, together with the 
 patronage and encouragement of authority, had con- 
 tributed to raife the arts and faiences to a height 
 unknown before j and which later ages, with all 
 their boafted improvements, have fcarce been able to 
 exceed. At fuch a period did the religion of Chrifl 
 invite, and endure, the tefl of the feverefl fcrutiny : 
 till, at length, like pure gold, it came forth unfuUied, 
 and undiminifhed from the flames. 
 
 We have obferved that the Arabian impofture ow- 
 ed 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 chafter afped. Far from con- 
 defcending to flatter the appetites and pafTions, it 
 flridly enjoined its followers the hard and unpleafmg. 
 taflc 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 almofl every opinion and every 
 prejudice of thofe to whom it was offered. 
 
 The great and powerful principle of national 
 pride, which pleaded ftrongly in favour of the pre- 
 tentions of Mahomet, formed one of the moft ftub- 
 honi and formidable obflacles that oppofed the pro-*' 
 grefs of the gofpeL 
 
 Called 
 
SERMON III. v^' 
 
 Called forth to fight the battles of the Lord againfl 
 an unbelieving world, and confident of viftory from 
 the promife of a divine afTiftance lor ever at hand, the 
 Arabian beheld in the religion of bis warlike pro- 
 phet the grand and onfy inftrument which could raife 
 his country from obfcurity to glory, from weaknefs 
 and contempt to power and dominion- 
 
 But to the Jewifli people Chriftianity prefented no 
 fuch flattering views. Its grand and fundamental 
 doctrine, faith in an humble, fuffering Melliah, ob- 
 fcured the brigheft profp ds, and overthrew the fair- 
 ed opinions, \yhich a long and uninterrupted tradi- 
 tion, apparently fupported by prophecy, had taught 
 them to entertain. Their firlT: flep towards embrac- 
 ing the gofpei, was founded on the ruin of every 
 hope which ambition had infpired ; and previoufly 
 to their converfion, they were called upon for ever 
 to renounce their dearefl expeclations of brilliant con- 
 quefts and unbounded dominion under the aulpicious 
 guidance of a mighty and triumphant deliverer. 
 They could not therefore but look with indignation 
 on the progrefs of a religion, which tended to deprive 
 them of their peculiar privileges and diftindions ; to 
 confound them again with the mafs of mankind ; 
 and to reduce them from that haughty preeminence 
 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 fullen contempt. 
 
 By an artful intermixture of the favourite cere- 
 monies and fantallic rites of Arabian idolatry with 
 the new modes of worfhip, which he enjoined ; and 
 by a ftudied accommodation of his flyle and manner 
 to the prevailing paflion for the language and orna- 
 ments of poetry, the fagacious im^poHor facilitated 
 the reception of his dodrines among his countrymen. 
 F 3 ^ But 
 
B6 SERMON III. 
 
 But the religion of Jefus Chrifl could boafl no fuch 
 advantages. As it oppofed the pride, and the preju- 
 iA dices of the Jews, fo was it equally hoftile to every 
 prepoffellion of the G entiles. 
 
 To the vulgar, attached as they were to the licen- 
 tious feflivals, the folemn proccflions, and the pomp- 
 ous pageantries of heathenifm, the pure and fpiritual 
 worlhip of chriftianity difplayed no charms : while 
 the more enlightened among them, enamoured of the 
 fubtleties of human wifdom, and bewildered . in the 
 mazes of an abfurd and unintelligible philofophy, 
 were unwilling to believe that the piainnels and fim- 
 plicjty of the gofpel could ever be worthy an omnif- 
 - cient God. 
 
 Laflly, the gofpel was not, like the impoflure of 
 Mahomet, impofed upon the fubjeft nations by the 
 ftern command of a conquering tyrant ; nor \vas it for 
 the {pace of full 300 years, even indireftly counte- 
 nanced by any itifluence of government and authori- 
 ty : on the contrary, we behold with allonifliment, 
 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 artiefs 
 preaching of the poor, the weak, the illitera,te fifher- 
 men of Galilee. 
 
 To fuch flupendous effe£l;s an adequate caufe muil 
 be ailigned. 
 
 A revolution fo aftonifliing, accompliihed, by in- 
 ftruments fo evidently weak and difproportioned, and 
 under circumftances fo adverfe and unfavourable^ 
 naturally teaches us to look higher ; to elevate our 
 views far above the reach of human ftrength and wif- 
 dom, even to tiiat Almighty Being, from lubMi alone, 
 dometh every good and e'uery perjed gift. 
 
 '■ ■ • • ■ SERMON 
 
SERMON IV. 
 
 — «»^J€>H€»H<S)♦^}^<3^t<S^«»*'— 
 J O HN VII. 12. 
 
 SOME SAID, HE IS A GOOD MAN : OTHERS SAID, NAY, BUT 
 HE DECEIVETH THE fEOPLE. 
 
 T 
 
 HERE is a ftrong and active curiofity 
 in the human mind, v/hich ever prompts us to inquire 
 into tlie lives and charadters of men, whofe names 
 have been rendered famous for the extraordinary- 
 events of which they have been the inftruments, and 
 by the important revolutions which they have occa- 
 fioned in the world. From the proper and temperate 
 indulgence of this principle, however its exertions 
 may have been fometimes condemned as ufelefs and 
 unprofitable, many and folid advantages may be de- 
 rived to the caufe of knowledge and of truth, ► The 
 connection which fubfifts between the hiilory of every 
 event, and the character of its author, is obvious ; 
 they refledt reciprocal light on each other ; and it is 
 only by an attentive invefligation of both, that v/e 
 can be enabled to difcover with certainty the motives . 
 which influenced the attempt, and the means by which 
 jt was accomphfhed. 
 
 But in thofe fpeculations of more awful import- 
 ance, which regard the fpirituai and eternal welfare 
 of mankind ; when we are called upon to examine 
 the pretenfions of thofe who have laid claim to divine 
 infpiration, and immediate commifiiou from the 
 Deity ; there is not only a propriety, but alfo a nc-^ 
 <:eflity ior inquiring with minutenefs into the charac^ 
 ^^r of perfo^s, who have ^IJU^ned fg high and venera^ 
 
as S E R M O N IV. 
 
 ble an office. From fuch an inquiry into the life of* 
 the founder may be deduced no mean or indecifive 
 evidence of the truth or falfehood of his rehgion ; 
 and by contemplating his condud in the different fit- 
 Viations and circumftauce? in which he was placed, 
 we may be enabled to trace plain and unequivocal 
 marks of real or pretended infpiration ; and thus to 
 form our judgment, whether it was obedience to the 
 commands of God, or compliance with the diftates 
 of worldly interefl, that influenced and direfted his 
 adions. 
 
 In furveying the life of Mahomet, we cannot but 
 obferve with much furprife, the oppofite and contra- 
 diftory characters under which he has been repre- 
 fented by hiftorians, who from different motives, and 
 with different views, have tranfmitted to pofterity tlie 
 mofl irreconcileable accounts of the fame public and 
 memorable events. In the various writings of his 
 numerous followers the charafter of the prophet is 
 uniformly drawn in the brighteft and moll amiable 
 colours ; he is held up as the unrivalled pattern of 
 every mental and corporeal perfediion ; and as dif- 
 tinguifhed by every quality and virtue which can 
 adorn and elevate human nature. But far different 
 is the portrait which has been generally exhibited of 
 this remarkable perfon by Chriftian hiftorians. 
 Struck with horror at the confequences of his impof- 
 ture, they have thought it incumbent on thern to fet 
 no bounds to their hatred of the impoftor. Hence 
 they have boldly queftioned his inteliedual, as lyeli 
 as his moral faculties : they have reprefented him as 
 not lefs contemptible on account of his abjeft ftupi- 
 dity, than deteftable for his enormous vices ; and 
 language itfelf has feemed to labour under the diffi- 
 culty of exprefling with fufficlent ftrength, their ideas 
 of the complicated guilt and bafenefs of his character. 
 Thus have Chriflian writer? defcribcd the man, 
 
 ' whom 
 
s E It M N iv: $9 
 
 ■whom the greater part of the inhabitants of the 
 Eaflern world, has, for more than eleven hundrect 
 years, blindly revered as th& mofl accompUrned of 
 mortals, and the moft facred of prophets. But if 
 we would obtain juft and true notions of this extra- 
 ordinary character, we muft equally avoid the enthu- 
 fiafm of the one, and the prejudices of the other ; we 
 mull not admit, but with great limitation, either the 
 undiftinguiihing cenfures of his exafperated oppofers, 
 or the exaggerated encomiums of his infatuated ad* 
 herents. 
 
 It may be obferved, that the Immoderate and un- 
 qualified zeal of Chriftian writers has often led them 
 into unjuftifiable extremes, which have injured the 
 caufe they flood forth to defend. Their reprefenta- 
 tions of the impoftor, by the harfli colouring and dif- 
 torted features, evidently betray the pencil of an 
 enemy. They have ftudioufly magnified every vice, 
 and aggravated every circumftance, which tended in. 
 any degree to degrade, or to blacken his character j 
 and where the defcription feemed imperfect, the aid 
 of fidion has been fometimes called in, to give a fliads 
 and colouring to the outlines of reality and truth,. 
 But truth approves not, nor requires fuch diiingen- 
 uous arts for its defence. Even if we admit the mofi: 
 favourable character of the pretended prophet, which. 
 has been drawn by his enthufiaftic foliov/ers, ob- 
 jedions may ftill be raifed to his bold and impious 
 pretenfions ; objections too ftrong, I am confident^ 
 for ingenuity to folve or fophiflry to elude. 
 
 Befides, it was probably forgotten by thefe warm, 
 though miftaken defenders of the Chriflian caufe, 
 that by thus reprefenting Mahomet as a perfect 
 monfter of ignorance and vice, they have in reality 
 rendered his fuccefs little lefs than miraculous ; and 
 very difficult at leall, if not abfolutely impolTible, to 
 be accounted for by any human means. The man 
 who could projecl", and execute with fuccefs, fo bold 
 
 and 
 
^0 SERMON IV. 
 
 Utnd hazardous an enterprize as that of fubverting the 
 reh"gious and civil government of his country, and 
 eftablifhing in their place a fyflem of his own, could 
 never have been defpicable for littlenefs of fpirit, or 
 weaknefs of underftanding. Reafon compels us to 
 fuppofe, that fuch an impoitor, however fovoured by 
 circumftances, muft doubtlefs have poffefied fuperior 
 talents, to enable him to deceive his countrymen, to 
 captivate their affcdions, and to triumph over the 
 external obflacles that oppofed him. Nor is it eafy 
 to conceive, that he could ever have fupported the 
 fevere character of the great reformer of man- 
 kind, whofe morals were not fpecious at lead, ac* 
 cording to thofe ideas of morality which prevailed 
 among the people to whom his pretenfions were im-^ 
 mediately propofed. Whatever his real character 
 might have been, whatever the fecret propenfities of 
 his heart, fome fmall fliare of hypocrify, fome little re- 
 gard to external decorum, muit have been indifpenf-. 
 ably requifite to infure his fuccefs. 
 
 If v/e thus arbitrarily diveft the impoftor of thofe 
 qualities and abilities, which on the fuppofition of or^ 
 dinary and moral caufes, were effentially neceffary to 
 the accomplifhment of his deficjjns, our reafoning is 
 at once reduced to a manifeft abiurdity. For, if the 
 natural means of his fuccefs were wanting, it can, 
 only be afcribed to divine. And thus might the 
 impious, with fome flicw of reafon, accufe the Al- 
 mighty of injufiice, and of caprice : of injufticej 
 in having by his immediate interpofition led mil- 
 lions of his creatures into the mofl deplorable er- 
 ror : of caprice, in having in part deftroyed by vio- 
 lence that revelation, which he had fix hundred years 
 before controled the courfe of nature to eftablifh by 
 many figns, and wonders, and mighty deeds, het 
 us therefore, inftead of ftudying to caft an unnecelTa- 
 ry gloom over the characSler of Mahomet, rather 
 choofc that part to which reafon and probability in- 
 cline i 
 
S E R M O N IV. ^1^, 
 
 cline ; and let us admit without referve his abilities 
 and his virtues, to the utmoft extent that, confident- 
 ly with truth, can pofiibly be allowed to them. Nor 
 let it be from hence imagined, that we are animated 
 by any dcfire to palliate the vices, or to aggrandize 
 the charader of the prophet : fmce under this fair 
 DUtfide, this fpecious difguife, we fhall probably be 
 enabled to point out ftrong, and indifputable marks 
 of the moft infamous impollure. 
 
 Doubtlefs, amidft all the characters of great and 
 extraordinary men, who, in the various ages and na- 
 tions of the world, have raifed themfelves by fuperior 
 talents above the reil of mankind, and by the/orce 
 of genius alone have effeded the moft memorable 
 changes in the 'courfe of human affairs : no one pre- 
 fcnts itfelf to the philofopher as a more curious or 
 interefting fubjeft of inveftigation than that of the 
 pretended prophet of Arabia. 
 
 Animated by an ambition which dared to attempt, 
 and fupported by abiUties which qualihed him to con- 
 dud the moft arduous defigns, we behold him fud- 
 denly ftarting up from the Ihade of obfcurity ; pro- 
 jefting with coijfummate art, and at length accom- 
 piiiliing with brilliant fuccefs a revolution, which 
 from its very nature no lefs that from its import-, 
 ant and extenfive confequences, may be juftiy 
 ranked amongft the moft ftupendous which hiftory 
 has recorded. Vy/'hen we confider the point from 
 which he fet out, and the height to w^high he 
 rofe ; when we contemplate the greatnefs of that 
 empire, and the extent of that religion which he 
 founded ; our aftoniihment is exicited as well by th^ 
 fplendid talents an,d the profound artifice of the im.- 
 poftor, as by the blind compliance and abjefl credul- 
 ity of the multitudes whom he deceived. 
 
 The circumftances which attended the earlier years, 
 of Mahomet were certainly fucli as prefented no flat-? 
 tering profj^eds" of orandeur. and no probable views 
 
 • ' of ' 
 
92 5 E R M O N IV. 
 
 of ambition to his future life.- Though defcended 
 from the moll honourable tribe of Arabia, and from. 
 the nobleft family of that tribe, yet diflrefs and pov- 
 erty were the only portion which he inherited j a 
 diflrefs and poverty unfoftened by the tender cares, 
 <ii'Ld kind indulgence, of parental affedfion. . 
 
 The education which he received, like that of the 
 left of his countrymen, was rough and hardy ; nei- 
 ther tempered by the elegancies of literature, nor evea 
 enlightened 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 ex- 
 quifite endowments with which (lie had fo liberally 
 adorned the future prophet and monarch of Arabia, 
 abundantly compenfated for the unkiudnefs of for- 
 tune. Graceful in his perfon, eafy and infmuating 
 in his manners, and endowed with a greatnefs of 
 mind which could brave the ftorms of adverfityj and 
 rife fuperior to the difadvantages of an illiterate edu- 
 cation ; he was in poffeflion of accomplilhments more 
 valuable in themfelves and capable of producing more 
 illuftrious eft'eds, than all that the influence of wealth, 
 or the authority of hereditary power could have be- 
 llowed. 
 
 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 untu- 
 tored nature ; he, at a more advanced age, enjoyed 
 the moft favourable opportunities of acquiring a fpe- 
 cies of information far more conducive to the fuccefs 
 of his fubfequent defigns, than the maxims of fci- 
 ence or the refinements of philofophy ; the knowl- 
 edge, I mean of men and manners. 
 
 Surrounded by a rough and barren territory, which 
 denied to its inhabitants even the neceffaries of life, 
 the people of Mecca, like the Ilhmaelites their fore-, 
 
 fathgrs, • 
 
S E R M O N IV. 95 
 
 •fathers, depended principally on commerce for fup- 
 port. Thus urged by the call of unavoidable ne- 
 ceflity, and favoured by a fituation peculiarly advan- 
 tageous to fuch purfuits, they carried on a conftant 
 and extenfive intercourfe with Perfia, Syria, Paleftine, 
 and Egypt. In thefe employments the impoltor was 
 early initiated ; and during his travels into the neigh- 
 bouring nations, befides the general improvement 
 and cultivation of his mind, he coUefted thofe partic- 
 lilar obfervations which afterwards induced him to 
 form, and acquired that knowledge which enabled 
 him to execute, his daring and ambitious defigns. 
 
 Whilfl yet engaged intheoccupations of commerce, 
 and difcharging with zeal and fidelity the humble du- 
 ties of fervitude, his ftrong and aftive genius already 
 rofe above the meannefs and obfcurity of his ftation j 
 and from a well grounded confidence in its own pow- 
 ers, infpired him with an opinion, that he was born, 
 to move in a higher and more illuftrious fphere. But 
 when a fudden and uaexpeded change of fortuue 
 had railed him from poverty and dependence to op- 
 tilence and eafe, this opinion returned with augment- 
 ed force*; and he now began to meditate ferioufly on 
 the means of realizing thofe ideas, which had hither- 
 to proceeded rather from the warmth of imagination, 
 than from the deliberate didates of reafon, or even, 
 the impuifes of ferious and habitual hope. 
 
 •From this period to the time when he announced 
 his mifiion as the prophet of the mod High, hiftory 
 has recorded nothing concerning the a£lions and the 
 purfuits of Mahomet. Fifteen years of his life are in- 
 volved in the deepell and moft impenetrable obfcuri- 
 ty. One hiftorian only informs us, that God had in- 
 fpired his prophet with a love of folitude and retire- 
 ment. But in this fingle information we fee a ray of 
 light fufficient to clear up the darknefs of this myfte- 
 
 rious 
 
§4 'Sermon iv. 
 
 tious Interval. In a lonely cave, in the recelTes of 
 Mount Hara, he fiiunned the fociety of men. 
 
 Doubtlefs, it was in this filence of retirement that 
 the artful impollor laid the foundation of his future 
 greatnefs : here he drew the general outlinesj and 
 here he adjulled the feveral particulars of that great 
 and hazardous projed, which was hereafter to raife 
 him to glory and dominion. 
 
 At the time when Mahomet travelled into the 
 neighbouring nations, there were fome peculiar cir- 
 cumftances in their government and manners, which 
 were calculated to flrike the deepefl: impreflion on 
 a vigorous and reilecling mind. The internal dif- 
 tractions of Perfia on the one fide, and the notorious 
 weaknefs of the Roman provinces on the other, to- 
 gether with the univerfal corruption of manners that 
 prevailed amongft the inhabitants of both, were in- 
 dications too flrong to be overlooked of the approach- 
 ing ruin of thefe mighty and unwieldy empifes. 
 
 But the jflate of religion was probably the grand 
 and principal objeft that attracted the attention, and 
 employed the reflections of Mahomet. A little con-^ 
 fideration, and efpecally an acquaintance with the 
 Jevv'ifli and Chriflian do£lrines, muft have convinced 
 him of the abfurdity of that impious idolatry iii which 
 he had been educated, and in all the madnefs of 
 which his countrymen were ftill plunged almoft uni- 
 verfally. 
 
 In the mean time he beheld the Jews, defpifed and 
 detefted by all men, ftill obftinately refufrng to mix 
 with the reft of mankind, and adhering with unfhak- 
 en attachment to the law of Mofes : v/hilft the Chrif- 
 tians, divided in their faith, and degenerate in their 
 pfaftice, had miferably perverted the fpirit of their 
 religion ; and, forgetting the union and love which" 
 it prefcribed, were denouncing anathemas oil each 
 other, Senfible of the advantages which he fhould. 
 
 derive 
 
SERMON IV. 
 
 9^ 
 
 derive from this confufed flate of affairs, and eagerly 
 ambitious of power, the impoilor determined to cov- 
 er his deep and afpiring fchemes under the fpecious 
 vei] of divine revelation. Hence, with a boldnefs of 
 defign which was exceeded only by the cunning that 
 conduced it, he meditated a religion, which by flat- 
 tering the corrupt palTions and prejudices of each, 
 might embrace in its ample and comprehenfive law 
 the Chriftian, the Idolater, and the Jew. The plan 
 was great, and the execution was arduous : but the 
 wily impoflor facilitated its fuccefs by laying the 
 foundation of his whole fyftcm on one plain and ob- 
 vious principle, which had never been difputed by 
 either ; the belief of one only fupreme God, the in- 
 finite creator of the univerfe, the juft rewarder of vir- 
 tue, and the dreadful avenger of guilt. A do6lrine 
 thus fimple, which prefented to reafon no more than 
 it could eafily conceive, was apparently well calculat- 
 ed for the reception of all the nations upon earth. 
 But, in order to flamp the highefl poiTible fanction 
 upon the dodrines which he taught, and (what was 
 of iliil greater confequence) to lay the firmeft foun- 
 dation on which he might build his own greatnefs 
 and power, the impoflor fuperadded the obligation 
 of believing in him as the infpired prophet and mef- 
 fenger of the Almighty. 
 
 Having fixed this bafis, he next proceeded to e- 
 reft upon it a motley and misfhapen fuperftrufture^ 
 compofed of the moft incoherent and heterogenous 
 materials. In order the more effeftftally to accom- 
 plilh the great objecl: which he had in viev/, of ag- 
 grandizing himfeif by cementing in one fyftem the 
 moft difcordant opinions of thofe v/hom he laboured 
 to feduce, he deemed it necelfary to accommodate 
 his plan, as far as pofT.ble, to the preconceived no- 
 tions of all. 
 
 With 
 
9^ S E R M O N iV. 
 
 With this view he artfully fele<5led from the Jev/ii^ti 
 and Chriftian morality, thole parts which feemed befl 
 adapted to the fentiments and manners of the inhab- 
 itants of the warmer climates in particular 5 blq^id- 
 ing them at the fame time with the popular tradi- 
 tions, the fuperftitious ceremonies, and the ruling 
 opinions of his idolatrous countrymen. To haviS 
 laid claim to a revelation totally new, and indepen- 
 dent of any which had preceded it, would have bcert 
 too bold and hazardous a ftep : the profound policy 
 of Mahomet therefore fuggefled to him a fafcr and 
 more practicable plan. He alledged with much plau- 
 fibility, that God had originally given one grand and 
 univerlal religion to all the fons of men : that whea 
 the cares and avocations of life had obliterated, ot 
 the frailty or pervcrfenefs of human nature had cor-* 
 rupted this faith, it had pleafed the Almighty in his 
 mercy to fend forth fucccflive prophets, to inftrudt 
 and to reform mankind, ever prone to wander from 
 the plain and fimple paths of truth : fuch, amongft 
 many others whorn his own creative imagination 
 raifed up and dignified with the prophetic office, fuch 
 was Mofes ; whofe mifllon was by the particular de* 
 fignation of Providence confined within the narrow 
 limits of one people : fuch too was Jefus ; whofe more 
 liberal, and comprchenfive fyftem, proceeding from a 
 fuller and more perfe£t exertion of divine goodnefs, 
 Vvas deftined to confer its benefits without diflinftion^ 
 on all the widely extended race of mankind : finc9 
 time, however, had unhappily corrupted the doc^ 
 trines of chriflianity itfelf, and left men oncd 
 more to wand'er in darknefs and in error, it had at 
 length pleafed the Almighty to eied HIM as the in- 
 ilrument of his gracious defigns : to commrilion hint 
 to refcue religion from the corruptions which ob- 
 f cured its native fplendor j and to place him above" 
 
 Jefu* 
 
SERMON IV. 97 
 
 Jefus himfelf, by making him the lafl great rellorer 
 of truth and virtue to the world. 
 
 This fcheme in itfclf appeared fair and plaufible ; 
 and the circumflances of the times were fuch, as tend- 
 ed in a peculiar degree to countenance and fupport it. 
 For we cannot but acknowledge, that the almoft uni- 
 verfal corruptioil of the opinions and the praftice of 
 Chriftians, the infuperable obltinacy of the Jews, and 
 the impious idolatry of the Arabs, might, to the haf- 
 ty and fuperficial obfcrver, feem to render fuch an 
 interpofition of the Deity not unworthy of his be- 
 nevolence and his juflice. 
 
 As the Arabians were the more immediate objects 
 of Mahomet's impoflure, he deemed it expedient to 
 flatter them In particular with this notion of an early 
 -faith once committed to their ancellors : he bade 
 them recoiled: the facred names of Abraham and of 
 Ifhmael, the venerable founders of their nation ; and 
 taught them to regard the do6lrines which he pro- 
 pofed to their belief, as nothing more than a reftora- 
 tlon of that pure and holy religion, v/hich thofe fa- 
 viourite patriarchs had profefled. 
 
 Having thus far matured his great and ambitious 
 projeft ; having thus determined on the mofl proba- 
 ble means of executing it with fuccefs, he thought 
 that he might now venture to announce his pretend- 
 ed revelation to the world. 
 
 The character of Mahomet, according to Eaftern 
 •hiftoriahs, hiid been hitherto preferved unblemifhed : 
 his moral qualities, no lefs than his other accomplifh- 
 ments, had contributed to ralfe him in the efleem of 
 his fellow citizens ; and his integrity in particular 
 had been honoured with the moft flattering and dif- 
 tingullhed teftim.ony of their approbation. That he 
 might not, however, by too rapid a tranfitlon become 
 a reformer of thofe very errors in which he himfelf 
 had been inVoived ; that he might not too fuddenly 
 Q commence 
 
$3 S JK R M O N IV. 
 
 commence a preacher againft that idolatry which Ki 
 had praS:ired in common with the reft of his count 
 trymen ; and that he might acquire a reputation for 
 ian^lity in Ibme meafure correspondent with the high 
 and venerable office which he was about to affume ; 
 he affeded to pafs a great part of his time in religi- 
 ous retirement, and holy meditation ; he becams 
 more grave in his deportment, more profufe in his 
 charities, and more alfiduous in his devotions. 
 
 When the time which he had chofen to anriounce 
 his milFion, approached j when the night which was 
 to cover him v.ith glory, according t-o the expreffion, 
 of Abulfeda, was at length arrived ; he v/ithdrew in: 
 filence to the folitary cave, which had been the ufual 
 place of his retirement. Here, he pretended, the di- 
 vine commands were firfl communicated to him with 
 the moft awful folemnity ; and here he received his 
 great commiffion as the prophet and apoftle of God, 
 by the hands of Gabriel the glorious melfenger of the 
 moft High. 
 
 The firil efforts of the impoilure were confined 
 to the converlion of his own houfehold. Having 
 fucceeded thus far, he pretended to receive more 
 frequent communications of the divine will ; and 
 proceeded by every fpecies of artifice, and by the 
 force of fuperior talents, to gain over to his party fomc 
 of the moil powerful inhabitants of Mecca. 
 
 After three years thus fpent in fecret, amidft vari- 
 ous machinations and intrio;ues, when he could now 
 repofe full confidence in the blind obedience of his 
 new converts ; he at length feigned an exprefs com- 
 mand from heaven to proclaim to the world at large 
 the important office with which he was invefted, anil 
 to exhort his countrymen in particular to forfake the 
 error of their ways, to embrace with ardour the holy 
 religion which he was commillioned to reveal to them ; 
 And thus to fave themfeves from that vengeance, 
 
 which . 
 
SERMON IV. 99 
 
 ^vhich an offended God would mod afTuredly execute 
 upon a difobedient world. 
 
 , He now began to declaim boldly and openly againft 
 the reigning idolatry ; and that his preaching might 
 produce the greateft pofTible efFe^t, he omitted no op- 
 portunity of awakening the pafllons of his hearers : 
 he roufed their hopes by his 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 dellined to be the portion of un- 
 believers. , • 
 
 The Chriftians, indeed, unmafked the defigns, and 
 expofed the fallacies of the impoflor. The Jews, 
 not perceiving in Mahomet any of thofe charafterif- 
 tic marks which were to diftinguifh the glorious Mef- 
 fiah whom they ftill expected, rejected his preten- 
 fions with difdain. The rulers of Mecca, fenlible of 
 the danger which threatened a worlhip, on which all 
 their >:redit and authority were founded, endeavour- 
 ed to impede his progrefs, firll: by fevere and repeated 
 menaces, and at length by attual violence. Even the 
 multitude, on his firft pubUc appearance in the char- 
 acter of prophet, ridiculed his pretences, and infult- 
 ed him with. the odious appellations of a magician and 
 an impoftor. 
 
 Under circumftances thus difcduraging, amidfl: 
 the clamours of the unthin^cing, the fufpicions of the 
 unprejudiced, and the abhorrence even of the virtu- 
 ous, the bold and determined impoflor remained un- 
 moved. Unfhaken in his purpofes, and regardlefs. 
 of the dangers and difficulties that furrounded him, 
 oppofition, inftead of damping his courage, or repreif- 
 ing his ambition, ferved only to confirm his refolu- 
 tion, and to increafe his activity. Apparently infen- 
 iible to every infult that was offered, he applied him- 
 feif with umvearied affiduity to all ranks and diftin^c- 
 • G 2 tigns 
 
ted SERMON IV. 
 
 tions of men. By the charms of his convcrfation,, 
 and by the elegance of his manners, he obtained the 
 favour of the great : he fought to gain the afieclions 
 of the poor, by condefcending to mix with them in 
 all the habits of familiar intercourfe, and by relieving 
 their diitreffes with a liberal and unfparing hand : 
 by unremitted endeavours to pleafe, and by a con- 
 Itant exertion of thofe arts of infmuation which he fo 
 eminently pofTefied, he gradually conciliated the af-* 
 fedions of all. 
 
 Thus, in defiance of all oppofition, the exalted ge- 
 nius, the manly and perfuafive eloquence, the con- 
 fummate policy, and the alluring doctrines of the new 
 prophet, daily augmented the number of his difci- 
 ples. 
 
 Compelled, however, at length to efcape, by a pre- 
 cipitate flight, the lafh defperate effort of" his exafper- 
 ated foes ; he found a fecure and an advantageous 
 retreat in a place * whither his reputation had alrea- 
 dy reached. Here, by an exertion of the fame dili- 
 gence, and by the pradice of the fame artifice, he 
 ibon found himfelf enabled to collect a confiderable 
 number of followers, whofe belief in his miffion wai 
 firmly eilablifhed, and whofe zeal for the propagatioii 
 of his religion, and the fupport of his clitira£ter as a 
 prophet, was too ftrong to be Ihaken by any threats 
 of danger or of death. 
 
 With increafmg powder the impatience and the 
 ambition of the impollof alfo increafed. The view 
 of empire feems nov/ to have opened more fully and 
 clearly upon him : and, unable to wait for the tedi- 
 ous operation and uncertain effect of argument and 
 of reafon, he now pretended to have received the di- 
 vine command to unflieath the fword of the Almighty, 
 and to fubdue by the violence of arms, thofe who had 
 been obfiinately deaf to the voice of pcrfuafion. 
 
 Mahomed 
 
 * IWcdJra.- 
 
S E R M O N IV. 10 1 
 
 Mahomet had hitherto nfted the darker and more 
 difp"uifed part of the crafty deceiver, and the pro- 
 found poUtician ; but without negleding thefe arts, 
 he now began to affume alfo another charafter, and 
 to difplay the more fplendid talents of a commander 
 and a hero. The firft anions, however, with which 
 he commenced his military career, refemble the irreg- 
 ular exploits of the robber, more than the fyflemat- 
 ical operations of the warrior ; and feem to have 
 been influenced rather by a rapacious defire of plun- 
 der, than by a pious zeal for the converfion of un- 
 believers. But enriched by the fpoils, and aggran- 
 dized by the fame of his fucceffes, he was foon ena- 
 bled to engage in attempts of greater and more ex- 
 tenfive importance. 
 
 The rapidity of his attacks, the fagacity of his 
 ftratagems, and the boldnefs of his defigns, aided by 
 the enthufiailic va,lour VA^th which he had infpired 
 Ilis troops, foon rendered him fuperior to his numer- 
 ous adverfaries. Whilil the flame of fanaticifm, 
 which he himfelf had kindled, burnt furioufly in eve- 
 ry breaft around him., he alone cool and deliberate 
 in the midft of flaughtcr and confulion, marked every 
 movement of the enemy, took advantage of every er- 
 ror, and leftno artifice unemployed to obtain and to 
 fecure the victory. The conduct of Mahomet to- 
 ■Avards thofe whom his arms had conquered, was dif- 
 ferent under different circumftances : according afi 
 interefl. required, or policy directed, we behold it 
 now difliinguiflied by an ofbcntation of the moft he- 
 roic clemency, and now ftained with all the exccfics 
 of fefocious cruelty. When mild and gentle m.ea- 
 fures feemed bell calculated to conciliate the affec- 
 tions of thofe whom defpair might render formidable, 
 we behold him. with an air of affected generoiity dif- 
 jniffmg thoufands of his captives. V/hen afts of fe- 
 yerity appeared expedient, to intijoiida^te the obllinute. 
 
102 S E R M O N IV. 
 
 we behold hini brJely taking vengeance on the falkr, 
 and with every circumllance of deliberate and fav;;rg't 
 barbarity, imbruing his hands in the blood of the 
 concjiwered. ^ 
 
 To the fagacious ftatefman, and even to the candid 
 philofopher, Mahomet has fometimes appeared rather 
 fevere from policy, than cruel by nature. But this 
 apology, in the view of unprejudiced reafon and of 
 genuine philanthropy, aggravates furely the guilt it is 
 meant to extenuate. For the neceflity which ufur- 
 pation creates, the ufurper is always refponfible ; and 
 of him who fteeps his fv/ord in the blood of thoufands, 
 who difdains tamely to facrifice their ancient and 
 moil facred rights to lawlefs ambition, what Ihail we 
 fay, but that he adds barbarity to injuftice ; that he 
 punifhes the fuppofed offence which his own outrages' 
 had provoked ; and executes with calm delibera- 
 tion thofe fchemes of deftrudion, which even the 
 fudden impetuofity of paflion is infufHcient to palliate ? 
 A difpofition naturally cruel may be correfted by 
 time, or controled by circumftances. But when 
 the tender feelings of the heart are overpowered by 
 the fuggeflions of the underflanding ; when thofe 
 fuggeftions are adopted from choice, and confirmed by 
 habit ; when they feize every opportunity, and ruih 
 into every extreme ; when they call in artificial fever- 
 ity to promote artificial utility, and thus purfue a bad 
 end by the very word means ; the enormities of am- 
 bition become more criminal in their motives, and 
 more pernicious in their effetls. Inftinttive cruelty 
 a^us only irregularly and by ftarts ; but a voluntary 
 and fyflematic difregard to the peace of mankind ir, 
 more conftant and more terrible in its operations. 
 The formet cruihes only thofe perfons who with, or 
 "without reafon, are the objefts of refentment : the 
 latter fpares not a friend, who appears in the charac- 
 ter of a rival ; and cruflies everv feeming or real ob- 
 
 ftacle 
 
IV. fo3 
 
 llacle to its reiiioteil views, without difliiiftion and 
 without hefitation. He that is barbarous from na^ 
 ture, may fometimes be overtaken by compunflion, 
 and review his crimes with deteilation and horror. 
 He that deflroys his fellow creatures for the fake of 
 perfonal advantages arifmg from their deftrudion, 
 not only provjdes an excufe for his outrages, but fane- 
 tifies cruelty with the name of wifdom ; and refle6ls, 
 it may be, upon his fuccefs with unfeeHng indiffer- 
 ence, or perhaps with favage exultation. The argu- 
 ment alledged in favour of Mahomet unqueftionably 
 amounts to a full and decifive proof, that Mahomet- 
 ifm itfelf could not have been eflabhfhed without 
 violence. We readily admit the faft ; and we are 
 juitified in drawing from it fuch conclufions as are 
 mod difhonourable to the genius of the religion itfelf, 
 and to the chara6ler of its author. 
 
 We now pafs oa to .another flriking feature in th^ 
 character of Mahomet, 
 
 His numerous and fplendid victories were not on- 
 ly the efficacious means of extending his power, and of 
 realizing the hopes which ambition had infpired ; but 
 they were alfo eventually fubfervient to the gratifica- 
 tion of a paflion lefs generous indeed, though not 
 lefs violent in its impulfes, or lefs forcible in its influ- 
 ence on the human heart. Whilft the vv retched vic- 
 tims of his power were facrlficed to his cruelty or his 
 policy, a ftill feverer fate awaited the female captive ; 
 who v/as compelled to (ubmit to the bafe and inordi- 
 nate defires of a barbarian conqueror, and was forced 
 into thofe arms which were flained with the recent 
 flaughter of a friend, a brother, or a, parent. 
 
 From every view of the life of INTahomet, and even 
 from the partial reprefentations of his zealous und 
 infatuated foUov/ers, it is evident that ambition and, 
 lull were the paflions which divided the empire of his 
 breafl. From the feparate, or united inlluencc of 
 ^ ■ G 4 the'c ■ 
 
I04 S E R M O N IV. 
 
 thefe powerful principles, it would not be difficult ta 
 trace almofh every great defign, and every important 
 aftion of his life. Hence originated the grand and 
 ftupendous fcheme of his impofture ; and hence we 
 obferve each fubordinate part throughout its whole 
 contexture, pointing immediately or ultimately to 
 the gratification of one or both of thefe predominant 
 paffions. 
 
 During his earlier years, indeed, every meafure 
 feems to have been dictated, and every inferior con- 
 fideration utterly abforbed by an unvaried attention 
 to the purfuits and the interefls of ambition. The 
 nature of his undertaking, particularly in its firft 
 ftages, required no common degree of prudence ai),d 
 caution. That policy which formed fo diftinguifliing' 
 a part of his character, doubtlefs compelled him for 
 a while to conceal, if not to reflrain, the indulgence 
 of irregular paffions : left the Iftentioufnefs of his 
 manners (hould give offence to thoie whofe good 
 opinion it was his objeQ: to conciliate ; and the im- 
 morality of his pradice, by betraying the fecret mo- 
 tives and propenfities of his heart, Ihould unravel 
 the web which his hypocrify was weaving, before it 
 had acquired fufficient ftrength and confiftence. 
 Hence, both before, and during the firfl years of his 
 pretended miffion, whilft his daring fchemes were yet 
 immature, and their fuccefs uncertain, the artful im- 
 poftor, as we have reafon to believe, regulated every 
 part of his condud by the flrift rules of external de- 
 corum. But no fooner v/as his reputation as a pro- 
 phet eftabliihed ; 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 pofleffion of power, than another paffion arofe ; 
 and fliaking off the reftraint which had hitherto fup- 
 preffed it, with a violence equally arbitrary, now hur- 
 ried him away into the wildeft extravagancies. 
 
 At 
 
SERMON IV. 105 
 
 At length his attention to the cold and jealous cau- 
 tions of prudence c'eafed with its neceflity ; and iron^ 
 an affectation of exemplary purity of manners, he now 
 rufhed into the mod pubHc and criminal exceffes of 
 fenfual indulgence. That addrefs to the carnal ap- 
 petites, which permitted them fo liberal an indulgence 
 in the prefent Hfe, and promifed their complete and 
 eternal gratification in another, was one of the moft 
 alluring fnares which he fo fuccefsfully fpread to cap- 
 tivate his countrymen. The laws which he prefcrib- 
 ed for the regulation of thefe palTions, were too loofe 
 for the moft compliant moraliil to juftify ; and top 
 favourable to afford the moft abandoned fenfuaHft 
 any probable ground of complaint. 
 
 But the boundlefs luff of Mahomet difdalned to be 
 confined even within the extenfive limits which he 
 had drawn for his followers. It was reafonable that 
 the prophet fiiould be diftinguilhed above the reft of 
 mankind by exclufive privileges ; and that his appe- 
 tites and paffions fiiould be indulged with an appro- 
 priate and pecuHar licence. Sole mafter of the ora- 
 cles of heaven, he ever compelled them to fpeak that 
 language, which was beft adapted to his defigns. 
 Hence he was poffeffed of an unfailing refource under 
 every exigency ; and thus a fatisfaClory anfwer was 
 always prepared to folve every objedion, and to re- 
 move every fcruple, which the malice of his enemies, 
 or the pious doubts of his friends might raife againft 
 him. Hence we behold the God of purity himfelf 
 introduced to fanctify and approve the fenfual im- 
 moraHties of his prophet, and to filence the murmurs 
 of his profane or fhort fighted followers ; who had 
 been weak enough to imagine, that the fame laws, 
 which were obligatory on the vulgar, likewife ex- 
 tended their fanftion to the facred and venerable 
 charafter of the apoftle. ' 
 
 I will 
 
ic6 SERMON IV. 
 
 I will not prefume to fliock the feelings of this au* 
 dience by a nearer profpect of the chamber of thi? 
 prophet : indeed the mod abandoned Hbertine woukl 
 blulh at the particular reprefentation of the horrid 
 and difgufling fcenes v/nich there unfold themfelves 
 to our aftonilhed view. It is therefore fufiicient to 
 obferve in general, that the retirements of Mahometj 
 frorr^ his firil acquifition of power to his lafl decline 
 of life, were continually difgraced by every excef- 
 five indulgence of that paffion, which has a more 
 particular tendency to degrade the dignity of the hu,- 
 man character even below the brute creation. 
 
 That Qod bearetb not fuincrs, is a diciate of com- 
 mon nature : and doubtlefs to a people who enjoy- 
 ed a higher degree of civilizatibn, or whofe ideas of 
 morality were purer and more refined than thofe of 
 the Arabians at that perjod, thefe ftriking blemiilies 
 in the chara&er of their prophet, wpuld have been 
 fufficient at lead to have excited the firongefl fufpic- 
 jons againft: his fmcerity, if not abfolutely to hiwe 
 overthrov/n his pretenfiqns to a divine comrnunica- . 
 tion. 
 
 But if the decifion of the Arabs had been in any 
 degree influenced by uncorrupt reafon, they would 
 have difcovered objedions equally unanfwerable in 
 other prominent and difiinguifhiiig features of 
 their great legiflator. • 
 
 There is no ftronger or more infallibly criterian of 
 truth and falfehood, than confiilency. To fupport 
 an aifumed character with perfect uniformity, and to 
 preferve a regular confiftency of conduct under eve- 
 ry circumftance, and in every fituation of an adtive 
 and varied life, is a talk perhaps too hard for the fa- 
 gacity of the mod ftvilful impoftor to accompliih. 
 There are moments, in which the propenfitics of na- 
 ture v/ill fhew themfelves, and, with irrefiftiblc vio- 
 lence, break through every artificial reftraint which, 
 
 policy 
 
J^ E R M O N IV. xoji 
 
 policy may impofe, Befides, he vho condufts a plan 
 orinipollure, and confequently wliofe faccefs depends 
 folejy on the machinations of human prudence, is 
 under a neceffity of" accommodating every defign to 
 external circumflaiices : fo that his conduQ: will of 
 courfe, be ever found to v^ry with his fituation. 
 
 Hence the fierce pafTions of Mahomet, u'tiich even 
 in the earlier periods of life, when their influence is 
 moll powerful had been compelled to bend the views 
 of ambition and the diftates of policy, no fooncr felt 
 the immediate danger of indulgence remo'ted, than 
 they impetuoufly tranfgreffed every reftraint of deco- 
 tum, 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 felefling the temple of Jeru- 
 falem, and now that of Mecca, a$ the hallowed fpot 
 tov.'ards which the worfhip and the prayers of his fol- 
 lowers fnould be directed. Hence too, at the com- 
 mencement of his impoflure, we find him humble 
 and yielding, labouring only by the powers of elo- 
 quence and by the fofter arts of infinuation to capti- 
 vate the affections of his countrymen : but in its 
 more advanced flate, we behold on a fudden the 
 preacher, by divine command transformed into 
 the warrior : we fee his fleps every where marked 
 with blood and defolation, and wc hear him with the 
 flern and ferocious afpeft of a conqueror, propofing 
 death or converfion as the only alternative to his fub- 
 ject foes. Thus in order the more effedually to ac- 
 complidi his own bafe and intereiled defigns, the 
 bold impoflor fcrupled not to fubject even the eter- 
 nal and immutable counfels of the Almighty to the 
 imputati(ni of weaknefs and inconftancy. 
 
 But of the various dilguifes under which Mrihomet 
 attempted to veil the myfterious plan of his impoflure, 
 
 none 
 
loa SERMON IV. 
 
 none was more artful in its defign, or more fuccefsr 
 ful in its event, than that profound ignorance, and 
 total want of every kind of literature, to which he 
 conftantly pretended. On this was founded his mod 
 popular and prevailing argument for the truth of 
 that revelation which he profefled to communicate 
 to the world. The elegant flyle of that revelation, 
 the harmony of its fentcnces, and the fubhmity of its 
 conceptions, were univerfally acknowledged. Was 
 it not then abfurd to imagine (as the impoflor fpecl- 
 cufly ar^ed) that a work of fuch extraordinary beau- 
 ty and excellence, could ever have been compofed 
 by a man who was deflitute of every fpecies of ac- 
 quired knowledge, and who by his ignorance even 
 of the common rudiments of early education had 
 been precluded from the perufal of books and the 
 ufe of writing ? 
 
 To an Arab th^ argument was irrelflible ; and ev- 
 en Chriflian writers, in order to evade its force, have 
 attempted to point out particularly the affociatcsof the 
 impoflor, whom they imagine to have compofed that 
 Koran, which he only delivered to the v/orld. That 
 the ignorance of Mahomet was not real, but affumed 
 (confidering the commerce in which he had been en- 
 gaged, and the intercourfe which he had held with 
 the inhabitants of more poliflied ftates) might have 
 been reafonably fufpefted. But it might alfo have 
 been inferred from proofs of a more dircft and pofi- 
 tive nature. Notwithftanding all his cares and cir- 
 cumfpedion, the malk fometimes, dropped off, and 
 difcovered at once his real charafter, and the falfe- 
 hood of his pretences. 
 
 By the confeflion of his own hifhorians, there were 
 moments in which his pretended ignorance was for- 
 gotten, and he not only expreffed a defire to exercife, 
 but aftually pradifed that very art, of which he fol-^ 
 emnly and repeatedly profefled himfelf to be totally 
 ignorant. Thus - 
 
S ]£ R M O N IV. log 
 
 Thiis difficult is it, and I might even fay impofliblej 
 for the moll tinifhed and fagacious hypocrite to pre- 
 ferve an afiumed charafter with pcrfedl and unvaried 
 uniformity. For nothing is permanent but truth, 
 and nothing confiltent but fmcerity. 
 
 If tlie boundlefs ambition of Mahomet had been 
 fatistied with that preeminence to which it might 
 have afpired without a crime ; if he had been con- 
 tent to have ajGTumed only the charaQer of a legifla- 
 tor, and by the fplendid and aftonifhing talents he pof- 
 fefl'ed, to have civilized his barbarous couatrymen, 
 and reclaimed them from idolatry, without the aid of 
 impofture and the impious pretence of divine revela- 
 tion ; if thus glorious had been the object he purfu- 
 ed, and thus innocent the means by which he attain- 
 ed it ; his vices, enormous as they were, might have 
 been overlooked or forgotten amldfi: the fplendor of 
 his virtues ; and we might juftly have ranked him 
 amongfl the mod dlfllngufhed friends and benefac- 
 tors of manldnd. 
 
 But in the prophet of God, the great reformer of 
 the world, it is natural to expect a more exemplary- 
 purity of manners and ftrider adherence to the laws 
 of morahty : every claim to an office thus facred and 
 venerable excites the fevereft attention, and juftifies 
 the mofl rigid examination : but from fuch a tell the 
 character of Mahomet fhrinks with guilty apprehen- 
 fion ; and however we may at firft view admire ths 
 fpecious virtues and fplendid abilities that adorn it, 
 yet this admiration is quickly loft in abhorrence of 
 the bafe and impious purpofe's to w-hich they became 
 fubfervient. 
 
 That the impoftor by the opinions which he intro- 
 duced, really improved the manners of the Arabs, 
 cannot perhaps be denied : the religion w^hich he ef- 
 fabliihed, amidft all its errors and abfurdities, polTetT- 
 es many principles in common with the true, and is 
 
 doubthSs 
 
i:a S E R M O N m 
 
 ifioubtlefs in every refpeft far preferable to that abfurd 
 and monftrous idolatry which was then the prevailing 
 creed of Arabia, But when we confider its more 
 extenfive diffufion and ultimate conl'cqucnces ; \\ hen 
 we refledt on the excellence of that perfed and love- 
 ly fyftem of do£trine and morals which it threaten- 
 ed to deftroy, and whofe. benign influence it Hill con- 
 tinues fatally to obftrufi: ; when we call to mind the 
 immenfe multitudes of our fellow creatures, who are 
 yet involved by its delufions in the moft profound 
 darknef^and error, our opinion concerning him and 
 his impodure is at once determined, and we behold 
 both in their native features of horrid and almoll uii 
 iiiiiced deformity. 
 
 SE?. 
 
SERMON V. 
 
 II. COR. IV. lo. 
 
 THAT THE LIFE ALSO OF JESUS MIGHT BK MADE MANIFESTt 
 
 AVING before viewed the life and char- 
 ufter of Mahomet, let us now turn our eyes to a 
 brighter piilure ; where every grace that can recom- 
 mend religion, and every virtue that can adorn hu- 
 manity, are fo blendid as to excite our admiration, 
 and engage our love. Independently, indeed, of all 
 comparifon, the charafter of Jefus Chriil ftands for- 
 ward as the moil llriking and illuftrious reprefenta- 
 tion of "lv bat ever things ore true, or jujl, or of good re- 
 port ; and claims our praife by its ovvn intrinfic ex- 
 cellence. 
 
 In the life of our blefied Lord we difcover noth- 
 ing that can either create fufpicion, or excite aver- 
 fion ; we fee a thou£md excellencies which the har- 
 diefl enemies of the gofpel are compelled involunta- 
 rily to approve. All that negative virtue can fecure, 
 and all that pofitive merit can attain, appear to have 
 been united with equal luilre in this lovely and ven- 
 erable pattern of Chriftian imitation. 
 
 But before I defcend to the particulars which it 
 may be necelfary to bring forward in contrafling thfe 
 life of*Chriil with that of Mahomet, I beg your per- 
 ■miffion to introduce fome interefting, and, I hope, 
 notimpertinent refledions on the nature of thathiitor- 
 icai form in which the Chrillian revelation has been 
 tranfmitted to us; 
 
 This 
 
112 S E R M O N V. 
 
 This form involves the correftnefs of fyftem wlth^ 
 out its abftrufenefs, and the energy of eloquence 
 without its oftentatibn. It happily unites the bright- 
 nefs of example with the precifion and perfpicui- 
 ty of precept. To the minutenefs of detail which be- 
 longs to biography, it adds much of that regular ar- 
 rangement, and of that vivid colouring, by which the 
 more eminent writers of poetry have endeavoured to 
 mark the diftinguifhing and appropriate qualities of 
 their favourite heroes. Inftead of fdmetimes amuf- 
 ing, and fometimes aftonifliing us, with thofe brilliant, 
 but indiftinft and fleeting impreffions which are ex- 
 cited by general defcriptions, or elaborate panegyric^ 
 it. leads us through a feries of uniform and charader^ 
 iflic actions, 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 in- 
 flances of virtue into one bright affemblage. It tranf- 
 ports the imagination, as it were, into the prefence 
 of the perfon whofe excellencies are recorded, and 
 gives all the finer fenfibilities of the foul an immedi- 
 ate and warm intereft in every word and every ac- 
 tion. Kence, the manner in which the facred writ- 
 ers have defcribed the adions of Chrift, not only irt- 
 creafes the efiicacy of his inftrudions, but conftitutes 
 a new, a ftrikirtg, and peculiar fpecies of evidence 
 for the truth of his religion. 
 
 This pofitiori it may be of ufe for us to illuftrate 
 yet further. 
 
 To compare the charader of Socrates with that of 
 Chrifl, is foreign to our prefent purpofe : but of the 
 manner in which their lives have been rcfpeftively 
 written, we may properly take fome notice. On the 
 hiftory of Socrates then, have been employed the ex- 
 quifite tade of Xcnophon, and the fublime genius of 
 Plato. The virtues of this extraordinary man are" 
 feleded by ihem as the noblefl fubjeds for the fulicft 
 
 difplav 
 
SERMON V. 
 
 II 
 
 dlfplay and mon; adive exertion of their talents ; and 
 they have brought to the tafi<, not merely the fagaci- 
 ty of philofophers, but the aficclion of friends, and the 
 zeal of enthufiafts. 
 
 Now the different ftyle of their writings, and the 
 different tempers as well as capacities of the writers 
 themfelves, have produced fom.e variety both in the 
 fcenes in which they have exhibited their mafter, and 
 in the opinions which they have afcribed to him. 
 But in the compofition of each, Socrates is dillin- 
 guHhed by a noble contempt of popular prejudice, 
 and perverted fcience ; by an ardent admiration and 
 fteady purfuit of virtue ; by an anxious concern for 
 the moral improvement of his hearers ; and by an 
 heroic fupetiority to the pleafures of life, and to the 
 terrors of impending death. What his illuftrious bi- 
 ographers have performed in fuch a manner as to 
 engage the attention, and excite the adtniratlon of 
 fuccelfive ages, has been accom.plifhed 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, mufl: furely be deemed inadequate to the tafk 
 which they undertook. They were by no means 
 diftinguiihed by literary attainments, or by intellec- 
 tual powers. Their education could not beflow on 
 them very exalted or correal ideas of morality ; and 
 their writings were dcftitute of every recommendation 
 from the artificial ornaments of flyie. Yet have thefe 
 four unlearned men effefted by their artlefs fimplicitv 
 a vvork, to which the talents of the two greatelt 
 \vriters of antiquity wete not more than equal. 
 
 They have exhibited a character far more lovely in 
 itfelf, and far more venerable, than httion has ever 
 painted ; and in their mode cf exhibiting it, they fur- 
 pafs the fidelity, the diftinftnefs, and precifion, which 
 two of the mod celebrated writers have been able to 
 preferve, v.licn exerting the whole powers of their 
 H genius. 
 
ii4 S E R M O N v. 
 
 genius, end actuated by the fondeft attachment, the/ 
 were endeavouring to do jultice to the noblefl pattern 
 of real virtue of which antiquity can boafl. In Jelus 
 have \.he Evangeliits defcribed brighter and more 
 numerous virtues, than Socrates is faid even by h^s 
 pro^efled admirers to have pofleiled. In their def- 
 criptions they have without effort, and under the in- 
 fluence, it mull be allowed, of llncere conviction 
 only, maintained a greater uniformity than the moll 
 prejudiced reader can difcover in the beautiful com- 
 pofitions of Plato and Xenophon. 
 
 If the dcfire of communicating their own favour- 
 ite opinions, or the mutual jealoufy of literary fame, 
 be ailigned as a reafoh for the diverfity of reprefenta- 
 tion m the two Greek writers, we allow the proba- 
 bility of both fuppofitions ; but we contend, that 
 each of thefe motives is inconfiltent with that love 
 of truth, which is neceffary to cltablifli the credibility 
 of a biographer, We alfo contend, that the Evan- 
 gelifts v/erc really poffefled of this excellent quality ; 
 that they never deviated from it, in order to indulge 
 their enmity or envy ; and that, v/ith apparent marks 
 of difference in their language, their dilpofitions, and 
 perhaps in their abilities, they have yet exhibited the 
 character of Chriff the moil flriking, if their narra- 
 tives be feparatcly confidered ; and the moll confifl- 
 ent, if they be compared with each other. Be it ob-' 
 ferved too, that the difiiculty of preferving that con- 
 fidence increafes both with the pecuHarity and mag- 
 nitude of the excellencies defcribed, and with the 
 number of the perfons who undertake the otficeofde- 
 fcribing them. 
 
 If it be faid, that the fuperior pretenfions of Ghriff,- 
 as a divine teacher, required more fplendid virtues 
 than what are expe6led from Socrates, who taught, 
 morality upon principles of human reafon only ;■• 
 whence is it that the unpolifhed, uncultivated minds 
 of the evangeliits Ihould even conceive a more mag- 
 
S E R M O N V. 115 
 
 nificent charader than the imaginations of a Plato, 
 or a Xenophon ? What aids did they apparently pof- 
 fefs for reprcfenting it more advantagcoufly ? That 
 thofe four unlettered men lliould have drawn fuch a 
 character, with more uniformity in the whole, and 
 with ttiore fublimity in the parts, is therefore a fadl 
 which can be accounted for only, by admitting the 
 conftant and immediate guidance cf the Holy Spirit, 
 the real cxirLcnccof Chrilt's perfeciions,and the ftrong 
 and lading imprcffion they made upon thofe who con- 
 verfed with him. Thofe pcrf'edions themfelves were, 
 indeed, extraordinary both in kind and in degree. In 
 iheir kind they are admirable patterns for the condud 
 of Chrilt's followers : and in their degree, they are 
 eminently and indifputably proportioned to the tran- 
 scendent and unrivalled dignity of his own mifiion. 
 
 Every reader of difcernment is difgufted at the fic- 
 titious reprefentation of " thofe faultlefs monfters 
 ■which the world ne'er faw : every writer of tafle 
 finds it neceffary to procure credit to his reprefenta- 
 tions, by throwing feme fliadcs of error and infirmi- 
 ty over the wifefl and bed of men : every impartial 
 and profound inquirer into the conftitution of the 
 human mind, is aware that the ruling paflion, by 
 xvhich the mod amiable and venerable of men are 
 didinguifhed, fometimes degenerates into excefs ; that 
 the indifcriminate and eager purfuit of virtue itfelf 
 imperceptibly leads into vice ; that the mod illudri- 
 ous characters are didinguiflied by fome predomi- 
 nant excellence ; that he who furpafles his fellow 
 creatures in forae indanceSj falls belov/ them in oth- 
 ers ; and that, among the fons of men, no one has 
 yet exided, in whom every great and good quality, 
 every religious and focial perfection have been at once 
 united. 
 
 To thefe incontrovertible and general rules, the 
 life of Chrid affords one piorious excention. There 
 \i a variety in his virtues which never {hocks proba- 
 H 2 bility ; . 
 
ii6 S E R M O N V. 
 
 bility ; and at the fame time there is an uniformity 
 which never cieates fatiety. Upon the mod com- 
 mon actions he bellows a novehy in his manner of 
 performing them ; the uncommon he recommends 
 by a fimplicity which adds to their charms, without 
 degrading their dignity. 
 
 Here, indeed, it becomes me to obferve, that in all 
 his aclions, he, without any appearance of defign, 
 preferves that decorum which the ancient philofo- 
 phers have explained with fo much ingenuity, and 
 , which is utterly beyond the reach of affeftation or im- 
 pofture. In abftaining from licentious pleafures he 
 was equally free from oilentatious fmgularity, and 
 churlifli fullennefs. In partaking, as he fomtimes 
 did, the innocent enjoyments of life, he never fell in- 
 to the gaiety of the Epicurian ; in relinquilhing them, 
 when the great ends of his mifnon required it, he 
 was equally free from the aifumed and unnatural in- 
 fenfibility of the Stoic. When he complied with 
 the eftabliflied ceremonies of his countrymen, that 
 compliance was not accompanied by any marks of 
 bigotry or fuperflition : when he oppofed their root- 
 ed prepofldlions, his oppofition was perfedly exempt 
 from the captious petulance of a controverlialift, and 
 the undiftinguifliing zeal of an innovator. 
 
 It is well known, that fome virtues owemuchof theii* 
 luftre to local and temporary circumftances ; and that 
 the fame a-Stions which may be highly, nay even jullly 
 extolled in one age or country, are in others furveyed 
 with lifllefs indiiierence. " In antiquity,*' fays an acute 
 obferver, * " the heroes of philofophy, as well as 
 thofe of war and patriotifm, have a grandeur and 
 force of fentiment which ailonilhes our narrow fouls, 
 and is ralhly confidered as extravagant and fupernat- 
 ural. They, in their turn, I allow, would have equal 
 feafon, to confider as romantic and incredible, the 
 
 degree 
 
 Hume's EfTaysi 
 
SERMON V. 
 
 17 
 
 degree of humanity, clemency, order, tranquillity, 
 and other fecial virtues, to which in the adminiflra- 
 tion of government we have attained 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 feem- 
 ingiy irreconcileable excellencies. It avoids their 
 extravagance, and fupplies their defects. The cour- 
 age of our Lord was adive in encountering the 
 dangers to which he was expofed, and paflive under 
 the aesravated calamities which the malice of his 
 foes heaped upon him. Yet his fortitude was re- 
 mote from every appearance of raflmefs ; and his pa- 
 tience was equally exempt from abjeft pufillanimity 
 and flupid apathy. He was firm without obftinacy, and 
 humble v/ithout meannefs. In the the general tenor 
 of his life he tvas mild and gentle ; the promoter 
 of peace amongfi: other men, and the flricleit obferv- 
 er of it in his own behaviour. But v/hen great and 
 real occafions called for different deportment, he dif- 
 played a noblenefs of mind, a contem.pt of danger 
 and death, fuch as the importance of his miffion re 
 quired from him, and fuch as the confcioufnefs of 
 rectitude could alone infpire. 
 
 To the virtues of Chrift, v/hether we confider them 
 ^s too fublime to excite any fentiments of prefump- 
 tuous emulation, or too rational not to juftify our en- 
 deavours to imitate them ; whether we examine his 
 private or public conduct ; may in ,a nobler feafe be 
 applied the beautiful and animated language, in which 
 a celebrated orator of antiquity has extolled thofe arts, 
 by which he was himfelfdiftinguifhed. " Adolefcen- 
 tiam alunt, feneflutem cbleClant, fecundas res or-, 
 nant, adverfis perfuglum ac folatium prxbcnt, delec- 
 tant domi, non im.pediunt foris, pernodtant nobifcum^ 
 peregrinantuT, ruilicantur.". 
 
 H 3 Thofe 
 
ii8 o L R M O .N \". 
 
 Thofe virtues indeed, will in no age and no coun- 
 try lofe either their ulefulnefs, their beauty, or tlieir 
 merit. They are, in various degrees practicable ; 
 under every form of government, whether free or 
 defpotic ; under every modification of mannero, 
 v/hether barbarou" or refined ; and in every flate ot 
 knowledge, whether it be imperfect or improved. In 
 the loweit condition of the world, they tend to leflen 
 the miferies and diibrders to which the unfearchable 
 providence of God has fubjected our fpecies : they 
 v^ill increafe the flock of our happinefs, and exalt 
 our nature to Hhe higheft perfection, when accompa- 
 nied by every alTiflance which reafon, v/hich philofd- 
 phy and civilization can bellow in forming the moral 
 or the religious chara£ler of man. 
 
 Thefe obfervations will, I trufl, both elucidate and 
 juftiiy the biographical form in which Revelation is 
 conveyed to us. God, it is true, might have made 
 known to us his will, by a fcries of laws, by abilract 
 reafonings, by fnort inftru^ive fentences, by copious 
 and reoular fyflems, or bv anv of the various mode's 
 of human compofition. But chriltianity amis at a 
 nobler end, and purfues it by the moll proper and 
 efficacious methods. We read, indeed, the opinions 
 and the belief of Socrates, and the commands and 
 promifes of Mahomet. But by Jefas Chrifl, virtiie 
 of every kind and in every degree, is exemplified as 
 well as taught. He is the pattern as well as the 
 teacher of the duties we are to perform. His pre- 
 cepts fhew us what we ought to praftife ; his conduel 
 convinces us that it is pradicable ; and the rewards 
 which he has offered, are powerful incentives to us 
 to praclife it from the befb motive?, and in the bed 
 manner. His refurre6tion from the grave confTrms 
 our-faith ; his afcenfion to glory animajies our hope^ ; 
 the actions of his life, and the circumflances ot hi?, 
 death, enlarge and invigorate our charity. By thefc 
 
 means - 
 
SERMON V. - 115 
 
 jneans all the parts of Chriftlanity form one great «:-id 
 conliltcnt whole ; every moral rule is realized, and 
 becomes a proof of religious truth ; whilll every re- 
 ligious truth, in its turn, iiluflrates and enforces every 
 moral rule. The adlions of God himfelf are, indeed, 
 invifible ; thofe of men are imperfecl ; but the ac- 
 tions of Chnll (confidered in his human characlcr) 
 are both vifible and perfect : they are level to our 
 apprehenfions, and mofl: worthy of our imitation. 
 
 Religion is thus made intelligible to all, becaufe 
 all are bound to obey it. It is accompanied by a 
 fpecies of demonftration^ which the meaneil cannot 
 mifunderfland ; it is recommended by fuch an in- 
 ftance of its beauty and its ufefulneis, as is calculated 
 to remove every icruplc, and to fiience every objec- 
 tion. 
 
 To evince the juftnefs of thefe general obfervations 
 I fhall now enter more particularly upon that com- 
 parifon between the charafter of Chrifl and that of 
 Mahomet, to which I am led by the fubjed of thcfc 
 ledures. • 
 
 The fituation and manners of the Jews at the time 
 W'hen our Lord entered upon his public miniilry, and 
 the oppofition to the gofpel, to which they gave birth 
 have already been the fubjeft of our confideration. 
 We have feen, that- of the many falfe and miibaken. 
 notions which then prevailed among that blind and 
 deluded people, the expedation of a temporal Mefliah 
 was the moftextenfive and moil important. Impa- 
 tient under the galling yoke of fervitude, and blind- 
 ly attached to an opinion, which was at onccfupport- 
 c^d by national pride, and in appearance founded on 
 the literal and expref^ authority of divine 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 charader. Tlje 
 peculiar nature, and wide fpread influence of this 
 H 4 prejudice. 
 
120 SERMON V. 
 
 prejudice offered the mofl favourable opportunity, 
 and prefented the faireft prolpeft of temporal autho- 
 rity and dominion, which could have been defired by 
 the mofl fanguine and ambitious impoltor. But of 
 this opportunity no advantage was taken by Jefus 
 Chrifl. ,. The plan which he purfued, was in every 
 refpe£t the reverfe of what an interefted deceiver 
 would have concerted, whofe hopes of fuccefs were 
 founded only in the machinations of human pqlicy. 
 
 His firft public appearance was in the higheft de- 
 gree unpopular, and oppofed to all the prejudices, 
 and all the pride of his countrymen. Inftead of al- 
 luring them by the profpeft of temporal dominion, 
 to which their hopes and expeftations univerfally 
 pointed, he proclaimed the commencement of afpirit- 
 ual and invifible kingdom, little calculated to attract 
 the attention of a people who had never been accuf- 
 tomed to raife their views beyond the objects of fenfe ; 
 and totally inconfiftent with every opinion which had 
 been tranfmitted to them by tradition, and fanctified 
 among them by authority. Inftead of ereQing his 
 vidorious ftandard as the glorious redeemer of Ilrael, 
 their mighty deliverer from the difgraceful bondage 
 of Roman opprcfiion, and from the power of every 
 earthly foe ; he offered them a redemption, more 
 beneficial indeed, though lefr, attradive to the fenfuai 
 mind j a redemption from the dreadful tyranny of 
 death. He Invited them to a deliverance greater in 
 itfelf, though lefs confonant to their wifhes, than ex- 
 emption from fervitude to the Roman power ; a. de- 
 liverance from the yet feverer and more ignominious 
 fiavery of fin. 
 
 Had intereft, or ambition, been the guide of his 
 aclions, he would certainly have affumed that charac- 
 ter, to which the warmeft hopes and the moft rooted 
 prepoffeffions of the Jews univerfally inclined. He 
 would not have oppofed alike the pride of princes, 
 
 and 
 
S E R U O N V. 
 
 121 
 
 nnd the fuperftition of the people : he would have 
 either courted popularity, or graiped at dominion ; 
 he, at leaft, would not have taken every meafurc, that 
 had a natural tendency to alarm the jealoufy of the 
 magiftrate, and to provoke the dilpleaiurc of ;hc mul- 
 titude. 
 
 As ambition had no iliarc in his claims, as his king- 
 dom was neither formed on the policy, nor fupported 
 by the power of the world, he fought not its favour, 
 nor flirunk from its difpleafure. Inftead of labouring 
 to increafe the number of his followers, by an infm- 
 uating flexibility in his ovv'n manners, or by a cor- 
 rupt compliance with their prejudices, he gave oifence 
 by the unaffected plainnefs of the one, and by an un- 
 difguifed oppofition to the other. He difdained to 
 conciliate the affections of any clafs of men, however 
 dignified by their ffation, or formidable for their 
 power, by any bafe or diflionourable conceffions : he 
 did not endeavour to win even their ali'ent by a fur- 
 vile or a treacherous accommodation of his dotlrines 
 to their follies, or their vices. At the fame time he 
 oppofed thofe vices, not with the indifcriminate rage 
 of a blind enthufiafl ; but with the fteady refolution 
 of a wife and upright mind, that mixed zeal with 
 knowledge, and added conviftion to authority. Even 
 by the contcffion of his enemies, * be was trucy and 
 taught the way of God in truths neither cared he for any 
 man : for he regarded not the perfons of men. 
 
 A condud: like this was utterly inconfiflent with 
 the intricate v/iles of policy, or the afpiring views of 
 ambition. Far from engaging in the purfuit of fecu- 
 lar power and authority, the bleffed Jefus repeatedly, 
 and per^ptorily rejefted them when offered to his 
 hands. He difclaimed the office of a ruler or a judge ; 
 be even fled from the infatuated multitude, v/ho ac- 
 H 4 know! edged 
 
 * Matt. xxil. i6. 
 
liiz S E R M O N v. 
 
 knowledged him for their king, and would have ex^ 
 alted him to a throne. 
 
 The impoftor of Arabia feized the fceptre, before 
 it was offered to him ; the didator of Rome reje»^ed 
 a crown, which it was both u.nfafe and diflionourable 
 for him to wear ; and was confcious, that he had al- 
 ready obtained the folid power of monarchy, while 
 he relunftantly, though oitentatioufiy refufed its gau- 
 dy appendages. But far different was the condua of 
 Jefus Chrift. He declined as well the reality of do- 
 minion, v/hich Cgefar poffeffed, as the appearance of 
 it which Mahomet alTamed. He declined them, at a 
 time when, by accepting them, he might have grati- 
 fied the pride of his countrymen, fub hied all the pre- 
 judices which obflructed the belief of his n.iiiion, and 
 averted raany of the dangers which threatened his 
 life. 
 
 Thofe miftaken views of temporal grandeur, whicli 
 the difciples had indulged, their mailer indullrioufiv 
 correfted : 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. 
 
 Men, who fet no value on any interefts but thofe 
 which v/ere connefled with honour, wealth and pleaf- 
 ure, contemned the humility of his appearance ; and 
 derided the plainnefs of his preaching. Their pride 
 difdaincd all affociation with a perfon ignobly born, 
 who purfued no meafurcs to exalt himfelf above the 
 common rank of life. Hence, with an immediate 
 view to that humble appearance which he condefcend- 
 ed to aflume on earth, the prophet Ifaiah thus .beau- 
 tifully delineates his charafter. "^ He Jha/I grow up, 
 as a tender plants and as a root out of a dr-^j ground : be 
 hath no form, nor comcUncfs ; andtvhen ivc jhall fee hin 
 there is no beauty thai ive fljould deftre him. He is def- 
 pifed. and rcjc^kd of:ncn, a man offorrows and acquaint-^ 
 
 ed 
 
 * Ifaiah liii. a, 3. 
 
S E R M O N V. '^^ 
 
 ed iji'ith grife ; ar.d -zue hid tis it were our faces from 
 him. He was dcjyifcd, and we ejieemed bi?n not. 
 
 Even his numerous and ftupendous miracles were 
 not wrought through oflentatlon, or with any view 
 to lerve the purpoils of human glory. On the con- 
 trary, they were ad\s of the purcil and moft' difmter- 
 efted benevolence. They have a kind of ethical ex- 
 cellence, clofe and ftriking conformity to the peculiar 
 temper, as well as the diltinguifhing and important 
 miflion of him, by whom they were performed. 
 
 He often enjoined the (trideil feerecy to thofe who 
 were fpeftators of thefe mighty works ; led he fliould 
 appear to affeft more than to deferve the high cha- 
 rader he fullained. * Go thy way tell no ?iian, was 
 his frequent command to thole whom he had refcucd 
 from the fharp anguilh of difeafe, the gloomy horrors 
 of blindnefs, or the agonizing diilraftions of demons 
 iac phrenzy. 
 
 From a fimilar principle arofe his condefcenfion in 
 admitting little children to his arms, in blelling them 
 and recommending them to the prote&ion of his 
 heavenly Father, and to the tender afFeclion of his 
 difciples. From the fame principle, ho vouchfafed 
 to waih his difciples' feet ; and by fo amiable an in- 
 ilancc of humility inculcated this gracious leiTon, 
 tliat no ofnce of benevolent affiflance ihould be 
 thought CGntemptible, or unworthy even the dignity 
 of the mod exalted character, if thereby a friend rnay 
 be relieved in pain, or a fellow creature extricated 
 from diftrefs. 
 
 Now if his humility had been only affected, in or- 
 der to cover denp^ns of which ambition was the hid- 
 
 O 
 
 den motive, there would have been fome ungu.-^.rded 
 moment when the malk would have dropped off. But 
 the whole hfe of our bleffed Lord, in all its viciffitudes, 
 is marked by the fame calm indifference to worldly 
 
 honours 
 
 * jMatt.viii. 4. Markviil. 3.6. Luke viii. 56. 
 
124 S E R M O N V. 
 
 honours, the fame manly diiiegard oF popular ap^ 
 plaufe, the fame exempiion from the impatience of 
 defire when preeminence was offered to him, and 
 from the anguifh of difappointment when it was rc- 
 fufed. 
 
 As the condud of Chrift was not actuated by am, 
 bition, fo neither was it influenced by any other bufe 
 and inordinate paffion. He did not make his doctrine 
 fubfurvient to the gratification of any darling lulls 
 an.d corrupt affeftions in himfelF, or his difciples : on 
 the contrary, he conftantly enjoined the pradice of 
 the purefl:, the ftrideft, and the mod rcfmed chani- 
 ty ; not only in outward actions, but even in the in- 
 ward imaginations of the heart. He boalted of no 
 cxclufive privileges, nor claimed any invidious ex- 
 ceptions from the laws which he had prefcribed to 
 others. He allowed no licentioufnefs under the pre- 
 tence of religion ; and tranfgrelfed no rules of de- 
 cency or of rectitude, under the arrogated fandion 
 of the Divinity. 
 
 Though poffefied of the moft unbounded power, 
 we behold him living continually in a (late of volun- 
 tary humiliation and poverty ; we fee him daily ex- 
 posed to almoft every fpecies of vrant and diftrefs ; 
 afflicted without a comforter, perfecuted without a 
 protector, and wandering about, according to his 
 own pathetic complaint, bccaufe he bad not 'u.'hcrc to, 
 lay bis bead. 
 
 Though regardlefs of the pleafures, and fomctimes 
 deftitute of the comforts pf life, he never provokes 
 our difguft by the fournefs of the mifantlirope ; or 
 our contempt, by the inadivity of the reclufe. He 
 never aifected gloomy aullerity ; nor fought to be 
 fequeftered from the world, in order to preferve the 
 fpirituality of his mind. But his miniftry was pro- 
 fefledly, and really, deftined to aftive employment ; 
 and engaged in promoting the nobleft interefls of 
 
 mankind. 
 
SERMON V. 125 
 
 mankind. He therefore freely mixed with them in 
 all the habits of focial intercourfe : and in thofe mo- 
 ments, when all the avenues of the heart are open 
 to gaiety and affection, he filently inftrucled his com- 
 panions in the rare, but exquifite art of being chear- 
 i\\\ without levity, and of uniting folid improvement 
 with harmlefs entertainment. Socrates converted 
 familiarly with the impious and the licentious, for 
 the fake of corrcdling more effectually their errors, 
 and reltraining their vices ; but his reafonings are 
 fometimeS unnecellarily abftruce, fometimes paradox- 
 ical, and very often indecifive : and in his behaviour 
 inftances may be found Vv'here his gaiety degenerates 
 into buffoonery, and his irony into bitter and indecent 
 farcafm. Jefus deigned to affociate with publicans and 
 fmners ; but he always preferved an exaft decorum in 
 word and deed ; and even in his mod familiar conver- 
 fations he fteadily kept in view the momentuous end 
 for which he came into the world. 
 
 His attention to their welfare was evidenced not 
 only by his falutary injunftions, vvhich breathed the 
 full and genuine fpirit of compaffion and love ; but 
 by his readinefs to embrace every opportunity of re- 
 lieving their diffreffes, and adminiftering to their 
 wants. He wds, therefore, in a literal, as well as a 
 metaphorical fcnfe, * eyes io the blind ; feet was he to 
 the lame ; and the hlejfmgs of them that 'were ready to 
 penfj^ came upon him. In every period and circum- 
 ftance of his hfe, we thus behold dignity and eleva- 
 tion blended with love arid pity : fomething, which, 
 though it av/akens our admiration, yet attrafts our 
 confidence. We fee power ; but It is a power which 
 is rather our fecurlty than cur dread ; a power foft- 
 ened by tendernefs, and foothing, while it awes. 
 
 And yet with all the gentlenefs of a meek and 
 lowly mind, v/e behold an heroic firmnefs, which no 
 
 terrors 
 
 * Job xiix. 15, tj. 
 
iii S L R i\r O N V. 
 
 terros could {l:iake, and no oppofition could reflraiil; 
 This union of oppofite qualities conflitutea, indeed^ 
 the dillinguilhing beauty of his charafter. It pre- 
 fents us, as it were, with the lights and fliades, which 
 mixed in due proportion, contributes to the finifhing 
 of the pidure. Had his actions been governed only 
 by the foft and yielding influences of gentlenefs and 
 compaflion, he never could have completed a work, 
 which called for the moft determined efforts of adive 
 zeal and fortitude. Befides this deficiency in point 
 of pofitive exertion, his conduct, if v/holly guided by 
 the gentler principles of the human heart, would; 
 have fubjefted him to the fufpicion of a blind and 
 irrational impulfe : it vrould have been imputed to 
 a conipiexional felicity of temper, a mere inilinftive 
 benevolence ; which having no moral motive, could 
 be entitled to no praife ; and which, being deftitute 
 of a fteady principle, v/ould prove of little benefit 
 to mankind. The conduft of our blefl'ed Lord was,* 
 therefore, guided by reafon as well as by affection ; 
 and was diftinguiihed as much by an heroic zeal for 
 the truth, and an unrelenting oppofition to the errors 
 and wickednefs of the times, as by the gentler quali- 
 ties of meeknefs, compaflion, and forbearance. 
 
 That the charafter fuftained by our Lord was not 
 affumedv that he was in reality and truth what he ap- 
 peared to be, is evident from the perfv*ct confiftency 
 of his conduft. 
 
 In the exemplary uniformity of Cato's behaviour, 
 we fee the caufe of that fplendid panegyric which the 
 hifforian has beflovved on him : * " Effe, qnam vide- 
 ri, bonus malebat." Now, on this vefy principle we 
 affert the fmcerity of Chrifl ; becaufe, in every peri- 
 od of his hiftory we find thr.t he never fwerves from 
 tnoral rectitude, nor fmks below the dignity of his 
 religious character?* In the private fcenes of life, 
 * and 
 
 * Salluft. Eel!. Catil. 
 
S i: R M O N V; jr2^ 
 
 jmd in the public occupations oi his miniftry ; wheth- 
 er the objecL of adniiialion or of ridicule, of love or 
 of perfecution ; whether welcomed with hofannas, 
 or infulted with anathemas ; we itill fee him purfu- 
 ing With unwearied conilancy the fame end, and pre- 
 serving the fame integrity of life and manners. 
 
 To exemplify thefe extraordinary qualities and vir- 
 tues in the aftions of that life w hicli they adorned, is 
 a talk from wdiich I retire with awful diifidence. 
 
 Some of the brightefl characters which poetry has 
 feigned, or hifcory has recorded, become more pleaf- 
 ing and more interefcing to us from the contralt of 
 their weakneiTes and excellencies in different fitua- 
 tions, or from the mixture of both in the fame aclion. 
 But the life of Chi ill has none of tholie inequalities, 
 which it is the de|ight of the orator to paint, and of 
 tjie philofcpher to analyze. The natural and unaf- 
 fected deportment which he invaribly preferved, with- 
 out painful exertion, and without infidious defign ; 
 the confiftence between each particular action and 
 each particular lituation ; the conformity of all his 
 adions to one aommon rule, the word of God ; and 
 their tendency to one common end, the falvation of 
 mankind ; may be explored by the profound moral- 
 ill, muil be admired by the pious believer, but can- 
 not be defcribed, fiirely, without a portion of that 
 matchlsfs fimpliciry, with which they are recorded by 
 the infpired evangvsliil:?. Too plain for ornament, 
 and too grand for illuftration, the character of Jefus 
 leaves .at a diilance the ^^owers of language. Sur- 
 rounded with the meanefl circumftances, and at the 
 .lame time difllnguilhed by the molt important and af- 
 t-oniihing events, it feems to baffle equally by its hu- 
 mility, and its majeHv, all the feeble efforts oi human 
 eloquence. 
 
 I'hafbirth of our Saviour, placed in the loweft 
 fcene cf poverty, was firft announced to the fliep- 
 
 herds, 
 
^ 
 
 izS SERMON V. 
 
 herds, watching their flocks : but the mefTags was 
 brought by an angel, and a multitude of the heaven- 
 ly hoit. Though he was laid in a manger in defpif- 
 ed Bethlehem, the Ma^i of the Eaft were conduced 
 by a ftar to vifit the humble fpot. Sprung, as he was, 
 from the meaneft origin, and educated in the meaneft 
 occupation ; yet to him was committed the care of 
 immortal fouls, and the falvation of a corrupt and 
 deluded world. His allbciates he had called from 
 the poorefl and moft ignorant of the people ; them, 
 however, did he commiflion to publifh the doclrines 
 of faith ; and on them the Holy Ghofl defcended. 
 Though a friendlefs wanderer, in his own country 
 an exile and an outcaft, he was diffinguifhed whith- 
 erfoever he went, by figns and miracles. Even in 
 his laft hour, when he was nunifbered with malefac- 
 tors on the crofs ; the darknefs which overfpread the 
 land, the rending of rocks, the opening of graves, 
 and all the convulfions, as it were, of fympathizing 
 nature, gave tokens of the Son of God. 
 
 Confidered then in all its circuniftances, the hifto- 
 ry of Chrift flirinks not from comparifon with the 
 moft partial and lofty reprefentation of the prophet 
 of Arabia. 
 
 Of both we find, that the earlier part of life, before 
 the publication of their refpedive mifTions, paffed 
 avv'ay in filence, private and undiftinguifhed. The 
 firft years of Mahomet were bufied 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 was remarkable only 
 for alfedionate and dutiful fubmiffion to his pareiits : 
 unlefs, indeed, when in the temple, he by his ready 
 • anfwers to the queftions of the Rabbins, and his Ikil- 
 fiil expofition of the fcriptures, aftoniflied thdfe that 
 heard him, and gave an omen of his future greatncfs.. 
 
 Ihe - 
 
S E R M O N V. 129 
 
 The dcfigns of Mahomet were gradually and cau- 
 tioufly unfolded : and in order to prepare the minds 
 of his countrymen for the reception of his faith, he 
 firfi: artfully peifuaded his own relations and domef- 
 tics, and drew to his fide the mod powerful of his 
 neighbours. 
 
 Jefus walked forth by the fca of Galilee, and faw 
 fifliers calling their nets. Thcfe were his firft con- 
 verts and difciples. Thotigh they were deftitute of 
 riches and of power, he found in them v/hat his m'n- 
 iftry required, an honefl and a willing fpirit. He 
 won them neither by fubtle arguments, nor crafty 
 perfuafions ; but bade them forfake 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 Mahom- 
 et to conqueft. 
 
 At their firft appearance they were both compelled 
 to avoid the rage of the multitude, Vv'"ho would have 
 deftroyed them : but Mahomet efcaped by a fecret, 
 ignoniinions flight, and Jefus by a public miracle. 
 
 The revelation of the Arabian prophet was incon- 
 fiftent ; a fyftem. of contradiction, continually Ihifting 
 with the views of his policy, and the neceffities of his 
 impoflure ; now looking towards Mecca, and now 
 to [erufalem. Widelv different was the conduct of 
 Chrift. He did not feek to accommodate his do£l:rine 
 to fortuitous changes in his external circumftances ; 
 he did not at one time revoke what he had aflerted, 
 or contradict what he had enjoined, a:t an other. Eve- 
 ry part of his teaching was regular and confident in. 
 the obje£ts to wiiich it was directed, and the lan- 
 guage in v/hich it was conveyed. 
 
 Mahomet allured his followers with the glories o 
 a vifible monarchy, and the fplendor of temporal do- 
 minion. In him we behold the lord of war, and the 
 I deftrcvcr 
 
:3o 
 
 SERMON V. 
 
 deftroyer of mankind, riding in triumph over th(5 
 fpoils of thoiifands who fell by his defolating fword : 
 laying cities in liames ; carrying mifery and bloodlhed 
 through the earth ; and purfued in his victorious 
 career by the lamentations and curies of its inhabi- 
 tants. In Jefus we fee the adorable prince of peace, 
 the friend and faviour of the world, riding meekly to 
 the holy City, hailed with the acclamations and blefl- 
 ings of much people, whom he had refcued from lin 
 and death, wiping the tears from all eyes, and healing 
 every ficknefs and every difeafe. 
 
 And here the comparifon mud ceafe. The events 
 that followed in our Saviour's life, are too augull to 
 be placed in competition with any mortal power, and 
 can be comprehended only by minds habituated to 
 the contemplation of heavenly objects. Let us con- 
 fider the paflion of our Lord, and the magnificent 
 fcenes of his refurredion and afcenfion ; an then afl\^ 
 in what part of all the hiftory of Mahometifm any 
 parallel or refemblance can be found ? Let us confid- 
 er the iaft days of Chrill's continuance upon earth, 
 and how does the prophet of Mecca fmk in the com- 
 parifon ? Let us in imagination hear and fee the blelT- 
 ed Jefus, v/hen he gives his Apoftles authorityto go- 
 forth and baptize all nations, and preach in his name 
 repentance and remiffion of fms ; when he empow- 
 ers them to call 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 en high ; and when, having bleifed them,- 
 he afcends into heaven, where he is for ever feated 
 in glory on the right hand of God. 
 
 13ut .chiefly, what raifes Chrift and his religion far 
 above' all the fiftions of Mahomet, is that awful alter- 
 native of hopes an ^ fears, that looking for of judg-* 
 mcnt, v/hich our Chriflian faith fcts before us. 
 
 At 
 
SERMON V. 
 
 131 
 
 At that day, when time the great arbiter of truth 
 and falfehood, fhall bring to pais the accompHfhmcnt 
 cf the ages, and the Son of God fhall make his ene- 
 mies his footftool ; tjhen fhall the deluded followers 
 of the great impoftor, difappointed of the expedted 
 interceffion of their prophet, Hand trembling and 
 difmayed at the approach of the glorified Mefliah. 
 
 Then fliall they fay, Yonder cometh in the clouds 
 that JefiiSjWhofe religion we labouredtode(lroy,whofe 
 temples we profaned, whofe fervants and followers we 
 cruelly opprefied ! Behold he cometh : but no lon- 
 ger the humble fon of Mary, no longer a mere mor- 
 tal prophet, the equal of Abraham and of Mofes, as'' 
 that deceiver taught us ; but the everlafting Son of 
 the everlafting Father ! The Judge of mankind ! 
 The Sovereign of Angels ! The Lord of all things 
 both in earth and heaven! 
 
 SERMON 
 
SERMON VL 
 
 I. KINGS. XIIL i8. 
 fiE SAID — I AM A Prophet also — and an Angel spake to 
 
 ME BY THE WORD OF THE LORD. BuT HE LIED— • 
 
 - - XN the days of man's innocence, while he 
 \yas yet but little lower than the angels, he converfed 
 with God, without ihame or terror, face to face. 
 But when, by his fatal tranfgreflion, he had fallen 
 from that happinefs in which he was created, he was 
 excluded from this exalted intercourfe ; and the 
 Deity appointed beings of an intermediate rank be- 
 tween himfelf and mai kind, to difpenfe his favours 
 and to reveal his will to his degraded creature. After 
 the tranfgreffion of Adam, he no longer converfed 
 famiharly vv^ith the fons of men. Mofes only was 
 permitted to approach his prefence, to converfe im- 
 mediately with the Moll 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 fotemn manner in which he chofe to in- 
 ftruft mankind, was by employing the miniflration 
 of angels ; who v/ere occafionally lent to deh'ver the 
 divine commands, and to difclofe the hidden events 
 of futurity to the patriarchs and prophets. 
 
 Of thefe divine meflengers Gabriel alone is exptcfT- 
 ly named in the canonical fcriptures. He was the fa- 
 voured miniller, who v/as commiflioncd to fhew to 
 
 Daniel 
 
♦ S E R M O N VI. 133 
 
 Daniel the reftoration of Jerufalem, the fate of mon- 
 archies, and thofe mighty events that were deRined 
 -to ?nake rcconciliaiion for iniquity^ to bring in cverlajling 
 rigbteoufnefsj and to feat up the vifwn and prophecy. 
 By him the birth of the Baptift was foretold to Ze- 
 charias ; and by him the incarnation of the Mefiiah 
 was announced to the Holy Virgin. 
 
 A name fo diftinguifhed, the impoflor Mahomet 
 juitly conceived, would be propitious to his defigns r, 
 accordingly he pretended that his own revelations 
 were tranfmitted to him fronj heaven by the minif- 
 tration of the fame angel. 
 
 To enter into a philofophical inquiry concerning 
 the interpofition of fpirits in the affairs of men, is on 
 the prefent occafion totally unneceflary. The fail; 
 involves no impolTibility ; and till the relation in 
 which this world may ftand to the great fyftem of 
 the univcrfe be fully and diftinclly known, vyho (hall 
 dare to affirm that the aftions of men are unknown 
 or indifl'erent to moral and rational agents, who are 
 endowed with nobler capacities, and employed in a 
 Z. m.ore extenfive fphere ? 
 
 To metaphyfical fubtleties, which red on gratuitous 
 and arbitrary aiTum.ption, it is fufficient then to op- 
 pofe the general and uniform belief of all ages, whe- 
 ther dark or enlightened, and of all countries, whe- 
 ther barbarous or civilized : but in the pyefent in- 
 quiry we fhall confider the interpofition of angels 
 only in an hiltorical point of view, and fliall difpute 
 the pretentions of Mahom.et on a principle which is 
 equally admitted by the believers both of the Koran 
 and of the Gofpel. 
 
 i^s the pretended intercourfe of Mahomet with the 
 angel Gabriel reds fokly on the fufpicious authority 
 of his own alTertion, his pretcnfions will not admit 
 pf any ferious attack or any plaufible defence. But 
 N,vhen he afiirms that this divine mefi'enger conr.riuni- 
 1 3 cate4 
 
134 - 6 E R M O N Vi.% 
 
 cated to him revelations fo inimitably fublime and, 
 beautiful, that they could not have proceeded from 
 any created being ; when he defies both men and ge- 
 nii to produce any compofition that ihould bear the 
 lead refemblance to his boafted Koran ; when he 
 boldly propofes it to tlie tefl of the fevereft examina- 
 tion, and holds it out to the admiration of the whole 
 world as a tablet infcribed in legible characters by 
 the fingers of the Deity, then we have fome opportu- 
 nity for inquiry and fome foundation for argument. 
 Admitting, what can never be proved, this new 
 hypothefis, that any compofition may be i^o perfect as 
 to tranfcend the powers of man, and rife to our ideas 
 of a miracle ; yet we peremptorily deny the conclu- 
 fion, thus applied from it to the Koran. His infatu- 
 ated followers regarded it as fomething too wonder- 
 ful to be the work of one who profelTed himfelf to be 
 both unlearned and ignorant : and the impollor him- 
 felf declared it fuperior to the utmoil reach of the 
 niojft enlightened and cultivated mind. 
 
 If to confident alTertions 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 Muffelman, 
 or to reecho the boafi:s of the prophet. 
 
 By the advocates of Mahometifm, the Koran has 
 always been held forth as the greateft of miracles, 
 ?ihd equally ftupendous with the a6t of raifing the 
 dead. The miracles of Mofes and Jefus, they fay, 
 were tranfient and temporary ; but that of the Ko- 
 ran is perjnanent and perpetual ; and therefore far 
 furpafles all the miraculous events of preceding ages. 
 We will not detract from the real merit of the Koran : 
 we allow it to be generally elegant, and often fublime ; 
 but at the fame time we rejett vvith difdain its arro- 
 gant 
 
SERMON VI. 
 
 ^35 
 
 gant pretence to any thing fupernatural. As we bc^ 
 fore difcoverd the fuppofed ignorance of the author 
 to be no other than an artful difguife which he af- 
 fumed, to carry on more efieftually his fraudulent 
 defigns ; we Ihiill now as readily be convinced, that 
 all the real excellence of the work is to be referred 
 to natural and vifible caufes. 
 
 When the Arabs adopted the religion of Mahom- 
 et, all fufpicions of his fmcerity were loft in exulta-i 
 lion at his fuccefs, and admiration of his charader. 
 
 They did not paufe to examine any abftract queft- 
 ion on the confiilence of his pretended revelations. 
 A bright and prominent example ftood before them, 
 which overw^helmed them v/ith tumultuous amaze- 
 ment and fafcinat-ed them into the moft implicit con- 
 fidence. His triumphs over enemies were confider- 
 ed 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 fea- 
 tures of the hero of their country. His claims to a 
 divine commiflion, attended v/ith an exterior fanclity 
 of demeanour, and fupported by a long and fplendid 
 feries of victories, confirmed them in their veneration 
 for an inftrudor fo eminently favoured, it fliould 
 feem, by the interpofitjon of Heaven itfelf. 
 
 A confidence thus feemingly dcferved, and thus 
 liberally beftowed would naturally lead the followers 
 of Mahomet, to overlook every imperfection, to en- 
 hance every excellence, to confound the feeming 
 with the real, and to yield to the pretenfions of the 
 prophet the implicit fubmiffion they had already paid 
 to the fuperiority of the v/arrior. 
 
 Under fuch imprefiions of admiration and afton- 
 ifliment, what could the uninformed Arabian oppofe 
 to the claim of divine infpiration ? Or while fliaring 
 i:n the glory of his arms, how paufe to inveftigate the 
 p-lith of thofe pretenfions, which while they exalteci 
 ' U. hh 
 
136 S E R M O N VL 
 
 Hi 
 
 his leader to communion with God, feemed to fhcci 
 a portion of the fame fandity on his followers anci 
 friends. 
 
 In the language of Arabia alfo, a language extreme- 
 ly loved, and diligently cultivated by the people to 
 whom it \yas vernacular, Mahomet found advantages 
 which were never enjoyed by any former or fucceed- 
 ing impoftor. It requires not the eye of a philofo- 
 pher to difcover in every foil and country a principle 
 of national pride : and if we look back for rnany 
 ages on the hillory of the Arabians, we fliall eafily 
 perceive that pride among them, invariably to have 
 confided in the knowledge and improvement of their 
 native language. The Arabic, which has been jull- 
 ly efteemed the nioft copious of the Ealtern tongues ; 
 which had exiiled from the renioteft antiqpity ; 
 which had been embelliihed by numberlefs poets and 
 refined by the conftant exercife of the natives j was 
 the moft fuccefsful inflrumeut which Mahomet em- 
 ployed in planting his new religion among them. Ad- 
 mirably adapted by its u rivalled harmony, and by 
 its endlefs variety, to add painting to expreffioh, and 
 to purfue the imagination in its unbounded flight ; 
 it became in the hands of Mahomet an irrefiliible 
 charm to blind the judgment, and to captivate the 
 fancy of his followers. 
 
 Of that defcription of rnen, who firft compofed 
 the adherents of Mahomet, and to whom the Koran 
 was addreffed, few, probably, were able to pafs a very 
 accurate judgment on the propriety of the fentimentSj 
 or on the beauties of the di^^lion : but all could judge 
 of the military abilities of their leader \ and in the 
 Hiidft of their admiration it is not difficult to con- 
 ceive, that they would afcribe to his compofitions 
 every imaginary beauty of infpired language. 
 
 The Ihepherd and the foldicr, though awake to the 
 charnis of thofe wild but beautiful compofitions,. iu 
 
 which 
 
S E R ]\I O N VL 137 
 
 which were celebrated their favourite occupations cf 
 love or war, were yet little able to criticife any other 
 works, than thofe which were addrelled to the im- 
 agination, or the heart. To abflraft rcafonings on 
 the attributes and the difpenfations of the Deity, to 
 the comparative excellencies of rival religions, to the 
 confiftency of any one religious fyfcem in all its parts, 
 and to the jjprce of its various proofs, they were 
 quite inattentive. In fuch a fituation the appearance 
 of a work, which pofleiTed fomething like wdfdom 
 and confidence ; which prefcribed the rules, and ii- 
 luftrated the duties of life ; and which contained the 
 principles of a new, and comparatively fublime the- 
 ology ; independently of its real and permanent mer- 
 it, was likely to excite their aftonifliment, and to be- 
 come the llandard of future compofition. 
 
 In the firft periods of the literature of every coun- 
 try, fomething of this kind has happened. The fa- 
 ther of Grecian poetry very obvioully influenced the 
 taile and imitation of his countrymen. The modern, 
 nations of Europe all pofTefs fome original author, 
 who rifmg from the darknefs of former ages, has be- 
 gun the career of compofition, and tinclured with 
 the character of his own imagination the dream which 
 has flowed through his poderity. 
 
 But the prophet of Arabia had in this refpecb ad- 
 vantages peculiar to himfelf. His compofitions were 
 not to his followers the works of man, but the gen- 
 uine language of Heaven which had fent him. They 
 were not coniined therefore to that admiration, which 
 is fo liberally beftowed on the earlicd produdions of 
 genius ; or to that fond attaclun'ent with which men 
 every where regard the original compofitions of their 
 country : but with their admiration they blendid 
 their piety. To know and to feel the beauties of 
 the Koran, v/as in fome refped to diare in the temper 
 of Heaven ; and he who was mod aflcded with ad- 
 miration 
 
13.8 S E R M O N VI. 
 
 miration in the perufal of its beauties, feemed jnoit 
 jFitly the objeft of that mercy, v/hich had given it to 
 ignorant man. The Koran, therefore, became natu- 
 rally and neceffarily the liandard of tafte. With a 
 language thus hallowed in their imaginations, they 
 were too well fatisfied, either to difpute its elegance, 
 or improve its ftructure. Ki fucceeding ages the ad- 
 ditional fandion of antiquity, or prefcrjptian, was giv- 
 en to thofe compofitions which theif fathers had ad- 
 mired : and while the belief of its divine original 
 .continues, that admiration which has thus become 
 the tcil and the duty of the faithful, can neither be 
 filtered nor diminifhed. 
 
 ^Vhen therefore we confider thefe peculiar ad van-' 
 tagep of the Koran, we have no reafou to be furprifed 
 at the admiration in which it is held. But, it de,- 
 fcendiiig to ^ more minute invefligation cf it, we 
 confider its perpetual inconfiftence aod abfurdity, we 
 ihall indeed have caufe for aftonifhnient at that weak- 
 nefs of humanity ,~ which could ever have received 
 fuch compofitions as the work of the Deity, 
 
 The firflpraife 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 conceptions, and of formmg new combina- 
 tions of objects the molt diftant and unufual. But 
 the Koran bears little imprclTion of this tranfcendent 
 character. Its materials are wholly borrowed from 
 the Jewilli and Chriflian fcriptures, from the Talmu- 
 dical legends and apocryphal gofpels then current in 
 the Eaft, and from the traditions and fables which 
 abounded in Arabia. The materials collefted from 
 thefe feveral foiarces, are here heaped together, with 
 perpetual and needlefs repetitions, v/ithout any fettled 
 principle or vifible connexion. 
 
 When a great part of the life of Mahomet had 
 been fpent in preparatory meditation on the fyfteni 
 
 he ■ 
 
SERMON VI. 
 
 35 
 
 ne was about to cfliablifli, its chapters were dealt out 
 ilowly and feparately during the long period of three 
 and twenty years. Yet thus defective in its ftructure 
 and not lei's exceptionable in its doctrines, was the 
 >vork which Mahomet delivered to his followers as 
 the oracles of God. 
 
 The moil prominent feature of the Koran, that 
 point of excellence in which the partiality of its ad- 
 mirers has ever delighted to view it, is the fublime 
 notion it generally impreifes of the nature and attri- 
 butes of God. If its author had really derived thefe 
 juft conceptions frorn the infpiration of that Being 
 whom they attempt to defcribc, they would not have 
 been furrounded, as they now are on every fide, with 
 error and abfurdity. But it might eafily be proved, 
 that whatever it judly defines of the divine attributes, 
 was borrowed from our holy fcripture ; which even 
 from its firft prom^ilgation, but erpecially from the 
 completion of the New Tedament, has extended the 
 views, and enlightend the underdandings of man- 
 kind ; and thus- furnifhed them Vv'ith arms, which 
 have too often been ineffectually turned againll itfelf 
 by its ungenerous enemies. 
 
 In this inftance paniculiarly, the copy is far belov/ 
 the great original, both in 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 v/orld, 
 and to behold a ghmpfe of the divine perfedlions. 
 Accordingly, when ttiey would reprefent to us the 
 happinefs of heaven, they defcribe it, not by any 
 thing minute and particular, but by fomething gene- 
 ral and great ; fomething, that v/ithout defcending to 
 any determinate objed, may at once by its beauty 
 and immenfity, excite our wifhes and elevate our 
 affedions. Though in the prophetical and evangeli- 
 cal writings the joys that fliall attend us in a future 
 
 il?/e 
 
J40 SERMON VI. 
 
 flate are often mentioned \vith ardent admiratlonj 
 they are expn^fled rather by allufion than fimilitiide, 
 rather by indihnite and fi^^urative terms, than by any 
 thdng fixed and determinate, * Eye hath not Jec?j, 
 nor ear hccrd^ neither have entered into the heart of 
 7nan, the things which God hath prepared for them that 
 love him. What a reverence and aftonilhment does 
 this paflage excite in every hearer of tade and piety I 
 What energy, and at the fame time what fnnplicity 
 in the exprc'Iion ? How fubhiiie, 2.nd at the fame 
 time, how cbfcure is the imagery ? 
 
 Different was the conduct of Mahomet in his de- 
 fcriptiqns of heayen and of paradife. Unalliiled by 
 the neceflary jniluence of virtuous intentions and di- 
 vine infpiration, he was neither defirous, nor indeed 
 able to exalt the minds of men to fubhme conceptions, 
 or to rational expeftations. By atterjipting to ex- 
 plain v/hat is inconceivable, to defcribe what is inef- 
 fable, and to materialize what in itfelf is fpiritual ; 
 he abfurdly and impioufly aimed to fenfuahze the pu- 
 rity of the divine eifence. Thus he fabricated a fyf- 
 tem of incoherence, a religion of depravity, totally 
 repugnant indeed to the nature of that Being, who, 
 as he pretended, was its objeft ; 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 unreafonable preference, 
 I fhall produce a part of the fecond chapter of the lat-' 
 ter, which is defervedly admired by the Mahometans, 
 v/ho wear it engraved on their ornaments, and recite 
 it in their prayers. 
 
 f " God ! there is no God but he ; the living, the 
 felf-fubfifling : neither flumber nor fleep feizeth him : 
 to him belongeth Vvhatfoever is in heaven, and on 
 earth. Who is he that can intercede with him but 
 
 through - 
 
 • I Cor. ii. 0. ^ f Salt's Kor. ii. p. 30. 410. edit. 
 
SERMON VI. i4i 
 
 through his good pleafure ; He knoweth that whicii 
 is paft, and that which is to come. His throne is ex- 
 tended over heaven and earth, and the prefervation. 
 of both is to him no burden. He is the high, the 
 mighty.'' 
 
 To thl's defcripfion v/ho can refufe the praifo of 
 
 magnihcence ? Part of that magnificence however is 
 
 to be referred to that verfe of the Pfalmift, whence it 
 
 was borrowed, * He thai keepcth Jfrael, p:>all neither 
 
 Jlumher^ norjlcep. 
 
 . But if we compare it with that other pallage of thei 
 lafne infpired Piahnift, all its boalted grandeur is at 
 once oblcured, and loll in the blaze of a greater 
 light. 
 
 f /??K Gad^ take me not awa\> in the midjl cf m-j days ; 
 thj ysars a,re throughout all generations. Of old hajl 
 thou laid the foundations of the earth ; and the heavens 
 are the ivork of thy hands. They foall perijJj, but thou 
 fualt endure ; yea all cf them foail ivax old, as doth a 
 garment ; as a vejiure flyalt thou chcmge thevi, and they, 
 (hall be changed ; but thou art the fame, and thy years 
 Cball not fail. 
 
 The Koran, therefore, upon a retrofpe£live view 
 of thefe feveral circumftances, far from fupporting 
 its arrogant claim to a fupernatural work, fmks be- 
 low the level of manv compofitions coniefledly of 
 human original ; and Hill lower does it fall in ouf 
 edimation, when compared with that pure and per- 
 it&. pattern which we juflly admire, in the Scriptures 
 of truth. 
 
 It being then abundantly apparent, that no mira- 
 cle either was externally performed for the fuppcrt, 
 or is internally involved in the compofition of the 
 Mahometan revelation, we proceed to inquire, whe- 
 ther . it be better attefted by prophecy, that other 
 grand e'vidence of a mifTion from Heaven ? 
 
 The 
 
 ♦ ?i*l. cxxl. 4. f Pi'Ul. cii. 24, 25, 26, 27, 
 
J 44 S E R M O fsT Vt: 
 
 The knowledge of futurity is one of the mofcune'S 
 quivocal and incommunicable charadters of the mofl; 
 High. By this he ftamps a feal on the genuine iilap- 
 fes-of his fpirit; ahd diftinguifhes them from the vif- 
 ions of cnthufiafni and the fables of impofture. Ot 
 this Mahomet was cbrtfcious, and endeavoured to 
 avail himfelf. Senfible of the credibility that arifes 
 from the evidence of prophecy, he appealed to pro- 
 phecy for the authenticity of his miflion. • 
 
 There were no popular prophetic traditions among 
 the Arabians, that might be wrefted to favour his 
 pretenfions. - The Jewiih and Chriftian fcriptures, 
 therefore^ whicli he acknowledged as divine, were 
 the only fources whence he could attempt to derive 
 any predictions of his coming. • • 
 
 Though the later advocates of the Mahometan 
 ctiiife hare laboured to difcover fuch predictions in 
 our Bible in its prefent form, we know that it con- 
 tains nothing to countenance their attempt. So 
 v/sak a claim the great pretender himfelf forebore to 
 alledge ; and more artfully refted his pretenfions on 
 a falfehood, which, though flill more abfurd aud 
 improbable, is, by its very abfurdity, more difficult 
 to be difproved. He frequently a:nd boldly affirmed, 
 that his miflion had been foretold by the prophets 
 in the Hebrev/ Teftament, and more particularly by 
 Chriil in the Gofpei : and that both Jews and Chrif- 
 tians, expecting his coming, and dreading his fuccefs, 
 bad concurred in the atrocious crime of mutilating 
 their fcriptures ; and, to deprive him of the teftimo- 
 ny thofe prophecies afforded, had expunged them 
 from the facred pages. 
 
 But, the idea of this pretended corruption of the 
 facred writings, draws after it a train of the mofl 
 improbable conclulions. That the moft dilcordant 
 feces had united in deilroying an article of ther own- 
 faith, for the unaccountable purpofe of difcrediting a 
 
 perfcn . 
 
S E R M a N Vl. i],j 
 
 ptrffon to be born in a future age ; and that their at- 
 tempt fuccceded 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 authenticity of 
 any compofitions, but what equally attends the books 
 of the Old and New Teiiament. Nay, there are no 
 ancient v/ritings which bear fuch peculiar arid dif- 
 criminating charadteriflics of authenticity. Their 
 importance made them fubjcds of deep attention and 
 confideration ; and their authority occafioned them 
 to be appealed to by chrifcians of every perfuarion. 
 Different fedts watched over them with a jealous eye, 
 lelt they fhould be corrupted ; and as each made 
 them a ifandard, each contributed to preferve their 
 identity. 
 
 To confirm us flill further in this opinion, we have 
 the concurring teilimony of many ancient writers, 
 oi^ the primitive fathers of the church, and of here- 
 tics who maintained the mod clafting and oppofite 
 tenets ; whofe fcriptural quotations, though made 
 v/ith different views from different copies, all uniform- 
 ly refer to one and the fame Bible. The very excep- 
 tions to this general pofition are few, and contribute 
 additional proofs in favour of the facred text : for 
 every mutiJation, however inconfiderable, every de- 
 pravation, however artful, to which the rage of con- 
 troverfy had given birth, were inilantly deteded by 
 the adivity, and expofed by the indignation of the 
 oppofite party. 
 
 There are extant at this day various manufcripts 
 of both Teftaments, much older than the Hejra. 
 Such are the Vatican and Alexandrian manufcripts j- 
 
 the 
 
144 SERMON VI. 
 
 the dates of which are generally afcribed by the crit-* 
 JGS to the fourth, or fifth,' century. Ifi thcfe wc no 
 where find any mention of Mahomet, or any other iil- 
 iiifions to his cominjr, than the general predidion 
 that falfe Chrifts and falje Prophets JJjoidd arife. 
 
 But to enter at. large into this liibjefl: is neither 
 confident with my planj nor indeed neceflary to my 
 argument ; fmce a flight confideration of thefe obvi-, 
 ous proofs will afford the clearcfl conviction, that 
 thofe imaginary prophecies ^thich Mahomet alledged^ 
 if they had ever exiiled in the facred volume, would 
 have exifled flill ; and in truth, that no fuch corrup- 
 tion as he pretended, has ever happened to our fcrip- 
 tures. 
 
 Thus was a man of no common talents, reduced 
 by the very nature of his enterprife to bear record 
 of himfelf, to fupport his own caufe by his own un- 
 fiipported tellimony, and to maintain a weak and de< 
 fencelefs claim by a futile and abfurd appeal to pro- 
 phecies which had no exidence. 
 
 It appears then, that the pretenfions of Mahomet 
 are not accompanied by any of thofe marks of exter- 
 nal evidence, which may always be expected to con- 
 firm and to diftinguiih a divine revelation. The 
 proofs which he adduced in fupport of his claims are, 
 in every point of view, weak, and unfatf-faclory. To 
 miraculous power, that mod infallible and decifive 
 tell of divine interpofition, he openly difclaimed ev- 
 ery pretence ; and even boldly denied its neceffity to 
 confirm the miifion of a prophet. He deemed it 
 ilifficient to appeal toi a fecret and unatteded inter- 
 courfe with an angel ; and above all, to the inimita- 
 ble exceilence and fubiimity of the Koran. To the 
 former of thefe pretences no ferious attention is due : 
 for, indead of affording any evidence in fupport ot 
 the claims of Mahomet, it notorioufly wants proofs- 
 to edablilh its own authenticity. With regard to the 
 
 beaded 
 
SERMON VI. 145 
 
 boafted excellence of the Koran, which, as the im- 
 poltor alledged, bore ftrong and vifible characters of 
 an almighty hand, and was defigned by God to com- 
 penfate the v/ant of miraculous power, and to fupply 
 every defect of external evidence, we have already 
 Teen how ill founded are its haughty and arrogant 
 pretenfions to a divine original. 
 
 From a view of the real merits of that celebrated 
 work, and from a confideration of the peculiar cir- 
 cumftances under which it was written and delivered 
 to the world ; from its want of invention, of order, 
 of confiilency ; from the real character and abilities 
 of its author J and from the fignal advantages which he 
 enjoyed in a language copious and exprellive, harmo- 
 nious and refined ; in the years which were fpent. in 
 previous meditation, and the ftill longer fpace which 
 was afterwards employed m its.compofition ; and 
 above all, in the opinions, the habits, and the preju- 
 dices of his countrymen 5 I fay, from a due confidera- 
 tion of thefe important particulars, we are fully jufti- 
 ned in refolving all its merit and all its fuccefs, into 
 the agency of ordinary and human caufes. 
 
 But the evidence which Mahomet alledged in fup- 
 port of the character he had affumed, was not only in 
 itfclf fallacious and equivocal ; we may alfo trace plain 
 marks of impolture in the manner in which that evi- 
 dence was propofed and enforced. Senfible of the 
 weaknefs of his credentials, and of the fufpicion to 
 v/hich the proofs he had adduced were juftly liable, 
 he anxioufly laboured to miflead the unwary, and to 
 confound the ignorant by the arrogance of his claims, 
 and the confidence of his affertions. 
 
 Thus, inftead of delivering his pretended revela- 
 tion to his followers, and leaving it to (land or fall 
 by the determination of their own cool and difpaf- 
 fionate judgment, he endeavoured to anticipate their 
 opinions, employed every artifice to enhance its mcr- 
 K ' it. 
 
146 S E R M O N VI. 
 
 it, and cnibrciceJ every opportunity to exaggerate iH 
 excellence by the molt pompous and elaborate enco- 
 miums on its perfection. 
 
 Hence arofe his bold and haughty defiance of the 
 united powers of every order of created beings, to 
 produce a work of equal beauty and fiiblimity with 
 the miraculous Koran ; hence too proceeded hh 
 groundlefs, yet oftentatious appeal to the teftimony 
 of the ancient prophets ; from whofe writings he wa!: 
 confeffedly unable to produce a fmgle prcdiftioni 
 which could, with any probability of conffruftion, 
 be wrefted to favour his pretenfions. 
 
 Compelled by the nature of his fitdation and de- 
 fign, to fupport one impious falfehood by another 
 {till more atrocious, the artifice and the audacity of 
 the impoftor carried him yet farther ; and, in order 
 to afford Ibme countenance to his extravagant 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 unfub- 
 ftantiai proofs by which the prophet of Arabia labour- 
 ed to confirm and to authenticate his mifiion. But 
 far different was the conduct, and different the evi- 
 dence, vv'hich was adduced by Jefus Chrift, in fupport 
 of his claim to the charafter and office of the Mefliahv 
 
 Into this contraft, however, the time wiH not at pre^ 
 fent permit me to enter. The confideration of that 
 long and aftonifliing train of Miracles, and of that 
 equally ftupendous chain of prophecies, on whofe 
 colleftive evidence, as on a firm and immoveable ba- 
 fis, our holy religion tiltlmately refts would unavoid>- 
 ably lead me into too wide a field of inveftigation. 
 
 The infinite iniportance of the fubje^l:s naturally 
 demands Our mod ferious and earned attention, and 
 io, I truil, fufficient fully to juftify me in reserving 
 themasobjedsof fulur, aidmcre particular difcuffior?.^ 
 
 SERMON , 
 
SERMON VII. 
 
 JOHN X. 25. 
 
 JESUS AS'SWERED THE WORKS THAT I DO IN MY FATHER'S NAME, 
 
 THEY BEAR WITNESS OF ME. 
 
 H 
 
 .AVING in my laft difcourfe endeavour- 
 ed to expofe that empty ihew of external evidence, 
 by which the Arabian impoftor laboured to fupport 
 his impious pretenfions, I now proceed, in purfuance 
 of my general plan, to examine and ftate the proofs 
 on which Jefus Chrifl: relied his claim to the charac- 
 ter of a divine teacher. In the words which 1 have 
 now read to you, our Lord replies to the captious 
 queftions of the Jews concerning his dignity and of- 
 fice ; and refers them to the Miracles which he 
 wrought as affording plain and undeniable evidence 
 of his milTion. 
 
 Every one knows, what Is meant by a Miracle ; 
 though divines have differed about the preclTe 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 miracu- 
 lous : others, to avoid this extreme, have fo narrowed 
 the definition as to make it Inapplicable even to events 
 which are truly entitled to that denomination. 1 vviil 
 not attempt to give fuch a definition as fhall be exad: 
 without being defedive ; and comprehenfive without 
 being redundant. It is fuificient to fay, that by a Mi- 
 racle 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 
 K 2 laws 
 
148 SERMON Vir. 
 
 laws, or the combination of contingent circum- 
 fiances :'* Or — " An operation performed by any- 
 particular agent, which tranfcends his fkill and pow- 
 er, and which required the aflidance of a fupernatur- 
 al being/' 
 
 * A celebrated champion of infidelity, has infidi- 
 oufly or erroneoufly maintained a Miracle fo be con- 
 trary to experience •, whereas it is in reality only dif- 
 ferent from it. Experience informs us, that one 
 event has happened often — teftimony informs us that 
 another extent has happened once, or more. That dif- 
 eafes fhould be generally cured by the application of 
 external caufes, and fometimes at the mere word of a 
 prophet, and without the vifible application of caufes, 
 are fads not inconfifl'ent with each other in the na- 
 ture of things th^mfelves, or irreconcileable accord- 
 ing to our ideas. Each fad: may arife from its own 
 proper caufe ; each may exifl independently of the 
 Other ; and each is known by its own proper proof, 
 be it of fenfe or teftimony. As fecret caufes often 
 produce events contrary to thofe we do expert froni 
 experience, it is equally conceivable that events 
 fhould fometim.es be produced which we do not ezi- 
 ped:. 
 
 To pronounce therefore a Miracle to be falfe, be- 
 caufe it is different from experience, is only to con- 
 clude againft its general exiflence from the very cir- 
 cumftance which conflitutes its particular nature : 
 for if it were not different from experience, where 
 would be its fmgularity ? Or what particular proof 
 could be drawn from it, if it happened according to 
 the ordinary train of human events, or was includ- 
 ed ill the operation of the general laws of nature.^ 
 We grant that it does differ frpm experience : but 
 we do no prefume to make our experience the flan- 
 dard of the divine condud. He that acknowledges 
 
 a God 
 
 * Mr. HumCt 
 
•S' E R M O N Vir. 
 
 1 49 
 
 a God, mufl at leafl: admit the pofTibility of a Miracle. 
 The Atheift that makes him infeparable from what is 
 called nature, and binds him to its laws by an inlur- 
 mountable neceflity ; that deprives him of will, and 
 wifdom, and power, as a diftindt and independent Be- 
 ing, may deny even the very poffibility of a miracu- 
 lous interpofition, which can in any inftance fufpend 
 or countera^: thofe general laws by which the world 
 is governed. But he who allows of a firll caufe in it- 
 ielf perfect a»d intelligent, abftraftedly from thofe ef- 
 fects which his wifdom and power have produced, 
 piuft at the fame t jme allow, that this caufe can be under 
 no fuch reft|-aints as to be debarred the liberty of con- 
 troling 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 conftitut- 
 ed the very laws by which it is in general conducted, 
 may fufpend the operation of thofe laws in any given 
 inftance ; or imprefs new powers on matter, in order 
 to produce new and extraordinary eife^s. 
 
 Here indeed it is proper for me to obferve, that 
 the force exerted in every Miracle is finite, and 
 may, in many cafes, be in itfelf far lefs than what we 
 fee employed in the ordinary courfe of the world. 
 The fudden fufpenfion of the force, which preferves 
 any one planet in its orbit, is lefs than th e conftant 
 exercife of that force, which preferves all the 
 planets in their refpeclive orbits ; and yet if may 
 be properly miraculous. It is not therefore nee- 
 effary -to fay, that Miracles cannot be performed by 
 a power lefs than infinite. That no beings can change, 
 or counterad, or fuperfede the order of things, as ef- 
 tablilhed by the Deity, without his appointment, is 
 indeed the clear and neceifary confequence of his 
 omnipotence ; but that he may appoint them to 
 change it, involves no contradiction : that purpofes 
 of the higheft moment may be anfv/ered by fuch ap« 
 pointment, implies no abfurdity ; and therefore, in 
 K 3 the 
 
ISO SERMON Vll. 
 
 the cafe of Miracles, whether the Deity performs 
 them immediately by himfelf, or mediately by other 
 agents, the great ends of religion are equally fecur.ed," 
 and the proofs of his interpofition may be equally 
 luminous. 
 
 Miracles may be claiTcd under two heads : thofe 
 which confift in a train or cojnb'Diation of events, which 
 could not have refulted from the ordinary arrange- 
 ments of Providence ; and thofe particular cperatiofis 
 which are performed by inflruments and agents in- 
 competent to effect them without a preternatural 
 power. 
 
 In the conduft of Providence refpefting the Jewiili 
 people, from the earlieft periods of their exiftence, as 
 a diilinft clafs of fociety, to the prefent time, we be- 
 hold a fingularity of circumilance and procedure, 
 which we cannot account for on common principles.. 
 Comparing their condition and fituation with that of 
 other nations, we can meet with nothing fmiilar to it 
 in the hiftoyy of mankind. So remarkable a differ- 
 ence, confpic\ious in every revolution of their hiftorv, 
 could not have fubfilted through mere accident. 
 There muft have been a caufe adequate to fo extraor- 
 dinary an effeft. • Now, what fhould this caufe be, 
 but an interpofition of Providence in a manner dif- 
 ferent from the courfe of its general government ;— r- 
 for the phenomenon cannot be explained by any ap- 
 plication of thofe general caufes and effeds that ope- 
 rate in other cafes. ■ . • 
 
 The griginal propagation of Chriftianity was like- 
 wife an event, which clearly difcovered a miraculous 
 interpofition. The circumftances which attended it 
 were fuch, as cannot rationally be accounted for on 
 any other poftulatum. I have already confidered 
 this fubjeft at large. I would now obfervc, that the 
 inftitutions of the Law and the Gofpel may not only 
 appeal for their confirmation to a train (f events, 
 which, taken in a general and combined vievi^, point 
 
 out 
 
SERMON VII. 
 
 151 
 
 Qixt an extraordinary defignatlon, and vindicate their 
 claim to a divine authority ; but alio to a number of 
 particular operations, which, cdnfidered difiinftly, or 
 in a feparate and detached light, evidently difplay a 
 fupernalural power, immediately exerted on the oc- 
 cafion. 
 
 Since Chrifl: himfelf conflantly appealed to thefe 
 works as the evidences of his divine miflion and char- 
 rafter, we will briefly examine, how far they jullified 
 and confirmed his pretenfions. 
 
 That our Lord laid the greatefl: ftrefs on the evir 
 dence they afforded ; nay, that he confidered that 
 evidence as fuflicient to authenticate his claims to the 
 office of the Mclliah with all reafonable and well dif- 
 pofed inquirers, is manifcft not only from the words 
 of my text, but alfo from a great variety of other paf- 
 fages in the ILvangeHfts. 
 
 Thus, when the difciples of John were fent to Chrifl 
 to receive from his own lips the moft fatisfaclory 
 proofs of his divine mifhon, he referred them to his 
 Miracles. * Go, faid he, andjljew to John again thofc 
 things which ye hear and fee : the blind receive their 
 fight, the lame walk, the lepers are clcanfed, the dccf 
 hear, and the dead are raifed up. Again, \ Jf 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 follow- 
 ing juft and obvious grounds. 
 
 First, that they are vifible proofs of divine appro- 
 bation, as well as of divine power ; for it would have 
 been incon^lufivje to have refted an appeal on the tei- 
 timony of the latter, if it had not at the fame time 
 included an evidence of the former : and it was in- 
 deed a natural inference, that working of Miracles in 
 defence of a particular caufe, was the feal of Heaven 
 {o the truth of th?.t caufe. To fuppofc the contrar v^ 
 "K 4 would 
 
 Mat, li. 4. I^Jchnx. aj. 
 
152 SERMON VU. 
 
 wcJuld be to fuppofe, that God not only permitted his 
 creatures to be deceived ; but that he deviated from 
 the ordinary courfe of his providence, purpofely with 
 a view to deceive them. The conclufion which the 
 man, whom our Saviour reftored to fight, drew from 
 this Miracle, was exceedingly jufl, and founded on 
 the common fentiments and impreffions of the hu- 
 man heart. * We know, fays he, t/jat God hcarctb not 
 Jinners : but if any man be a ivorjhipper of God, and 
 doeth his will, him he heareth. Since the world began 
 was it not heard, that any man opened the eyes of one 
 that was born blind. If this ?nan were not of God, he 
 could do nothing. If the caufe which our Lord was en- 
 gaged in, had not been approved of by God, it 
 would not been honoured with the feal of Miracles : 
 for the divine power can never be fuppofed to coun- 
 teraft the divine wlil. This would be to fet his na- 
 ture at variance with itfelf ; and by deftroying his 
 fimplicity, would deflroy his happinefs, and terminate 
 in confufion and mifery. 
 
 Hence we may jullly rejefl; as Incredible thofe Mi- 
 racles, which have been afcribed to the interpofition 
 of wicked fpirits. The poffibility of their interference 
 is a mere hypothefis, depending upon gratuitous af- 
 fumptron, and leading to veiry dangerous confe- 
 quences : and the particular instances in which cred- 
 ulous fuperflition, or perverted philofophy, has fup- 
 pofed them to interfere, are, as Fadls, deflitute of 
 any clear and folid evidence, or as Effects, often re- 
 folvable into natural caufes. 
 
 Secondly, when our Lord appealed to his Mira- 
 cles as proofs of his divine milTion, it prefuppofed 
 that thofe Miracles were of fuch a nature as would 
 bear the flriftefl examination ; that they had all thofe 
 criteria, which could pofTibly diflinguifh them from 
 the delufions of enthufiafm, and the artifices of im- 
 
 polKire J 
 
 "John ix. 31, 32. 
 

 ^^^ # # ^ l^ 
 
 pofture ; elfe the appeal would have 
 and equivocal. 
 
 He appealed to them with all the*' 
 upright mind, "totally poflefled with a c( 
 their truth and reality. This appeal 
 out into any laboured argument ; nor adors^d by^i 
 of the embellilhments of language. It" Ws^, Ihprt, p 
 fmiple, and decifive. He neither reafoned. ilo,r der^' 
 claimed on their nature, or their defign. IJig Cyarely. 
 pointed to them as plain and indubitable fa6is, fuch' . 
 as fpoke their own meaning, and carriM with ihera 
 their own authority. 
 
 The Miracles which our Lord performed, were too 
 public to be fufpe»5ted of impoftuj-e '; and being.ob- 
 je£ls of fenfe, they were fecured againft the char^ 
 of enthufiafm. An impoflor would not l^rve acled* 
 fo abfurdly, as to have refqued his credit on the per-> - 
 formance of what he mud have known it was not in 
 his power to effedl. And though an enthufiaft, from 
 the warmth of imagination, might have flattened him- 
 felf with a full perfuafion of iiis being able to perform 
 fome miraculous work ; yet when the trial tVas re- 
 ferred to an objeft of fenfe, the event muft foon have 
 expofed the delulion. The impofiior would not have 
 dared to fay to the blind. Receive thy ftght^ to the . 
 deaf. Hear, to the dumb. Speak, to the dead, Arife, to 
 the raging of the fea,- Beji'dl ; left he fliould injure, 
 the credit of his caufe, by imdertaking more than h^ 
 could perform. And though the enthufiaft, under 
 the delufion of his pailions might have confidently 
 commanded difeafe to fly, and the powers of nature 
 to be fubjeci; to his control ; yet their obedience 
 would not have followed his command. 
 
 The Miracles of Chrift then were fuch as an impof- 
 tor would not have attempted ; and fuch as an en- 
 thufiaft could not have eftefted. They had no dif- 
 guife J and were in a variety of inftances of fuch a 
 
 nature, 
 
 ■% 
 
}54 
 
 SERMON VII. 
 
 ijature, as to preclude the very poflibility of collufion. 
 They were performed in the midft of his bittereil ene- 
 mies, ; '^nd were fo palpable and cer).ain as to extort 
 the following aQknowledgement even from perfons 
 who were rr^ofl eager to oppofe his dodrines, and to 
 difcredit his pretenfions : * T/jis ?nan doeth mi^ny Mi- 
 racles. Ifivc let him thus alone ^ all 7nen will believe on 
 
 The Miracles Chrift performed, were indeed fuf- 
 ficient to alarm the fears of thofe whofe downfal was 
 involved in his fuccefs. And it was impoilible for 
 them to deny the fads, which fo many thoufands 
 were ready to atteil on evidence too certain to admit 
 even the poflibility of miftake, delufion, or impof- 
 ture. But his enemies, who admitted their reality 
 and yet refifted their defign, by not acknowledging 
 the perfon who wrought them to be the Melliah, Iiad 
 recourfe to the mod impious and mod abfurd fuppo- 
 fitions, in order to evade their evidence. The hea- 
 then imputed them to fome occult power of magic ; 
 and thus applied vv^hat h^s no exiftence in nature, in 
 order to account for a phenomenon t^at exifted out 
 of its common cqurf^. The (lories of the Jev/s, who 
 confelTed the Miracles, but denied what they were in- 
 tended to eltablilli, are two ridiculous to be mention- 
 ed. I mufl not, however, omit to take notice of the, 
 wicked and biafphemous cavil pf the Pharifees, and 
 the noble reply which our Lord made to it. They 
 conld not deny the faft, but they imputed it to the. 
 agency of an infernal fpirit. f This fellow ^faid they^ 
 doth not caji out devils but by Beelzebub the prince of 
 the devils. A?id Jcfiis knew tlmr thoughts and /aid 
 nnto them^ Every kingdom divided againjl itfelf i^ 
 brought to defolation ; and every city or houfe divided 
 againjl itfelf]ha!l not Jl and : and if Satan cajl out Satan^ 
 be is divided againjl himfelf ; how foall then his kingdo?;^ 
 Jland? The 
 
 * John xi. 47, 48. t Matt. xii. 24. 
 
3 E R M O N Vil. 155 
 
 The purity of the doftrine which was taught by 
 our blefled Lord, was totally adverfe to the kingdom 
 ofdarknefs. It tended to overthrow it, bytheintro- 
 dudion of principles far different from thofe M'hich 
 Satan would infpire ; and by profecuting objeds total- 
 ly oppofite to thofe which that wicked and malignant 
 fpirit would tempt us to purfue : iO that in propor^ 
 tion to the prevalence of the kingdom of Chrift, the 
 kingdom of Satan would of courfe be diminiflicd. 
 Now, fuppofmg Miracles to be in the poAver of an infer- 
 nal fpirit, can it be imagined that he would commu- 
 nicate an ability of performing them to perfons, who 
 were counterading his defigns ? Would he by ihenx 
 give credit to a caufc, that tended to bring his own 
 into difgrace ? 
 
 Thus, as our Saviour appealed to Miracles as 
 proofs of hi's power ; fo he appealed to the inherent 
 worth and purity of the doftrines they were intended 
 to bear witnefs to, as a proof that the power was of 
 God. In this manner do the external and internal 
 evidences give and receive mutual confirmation, ancj 
 mutual luftre. 
 
 ■ The trutk of the Chriftian religion does not, how- 
 ever, wholly depend on the Miracles wrought by its 
 divine founder, though fufficient in themfelves to ef- 
 tablifh his claims : but in order to give the evidence 
 of Miracles the ftrongefi: force they could pollibly ac- 
 quire, that evidence was extended flill farther ; and 
 the fame power that our Lord pofleifed, was commu- 
 nicated to his difciples, and their more immediate 
 iiiccelfors. Vv^hiKl yet on earth, he imparted to them 
 this extraordinary gift, as the feal of their commif- 
 fion, when he fent them to preach the gofpel : and 
 after his glorious rcfurredion and afcenfion into heav- 
 en, they were endowed with powers yet more ftu- 
 pendous. Senfible of the validity of this kind of 
 evidence, the apollles of our Lord, with the fame art- 
 
 ■ le[s 
 
i'5$ SERMON VII. 
 
 lefs fimpHcIty, and the fame boldnefs of confcious 
 integfity, which diftinguifhed their great mafter, co'n- 
 ftantly infilled upon the Miracles they wrought^ 
 as ftrong and^undeniable proofs of the truth of their 
 dodrines. Thus the Miracles of our blefled Lord 
 may be juftly confidered as the evidence of his divine 
 miffion and character. 
 
 If we confider their nature, their greatnefs, and 
 their number ; and if to this confideration we add 
 that which refpedts their end and defign, we mufl acr 
 knowledge, that no one could have performed them^ 
 unlefs God was with him. They were too public to 
 be the artifices of impofture ; too fubltantial and too 
 numerous, to afford the flightefl: fufpicion of un- 
 defigned and fortuitous coincidence. In a word, fup- 
 pofmg that the divine Being fhould in any inftance 
 fo far counteraQ; the common laws of nature, as to 
 produce a Miracle ; and fhould defign that Miracle 
 as a monument to futtire times, of the truth of any 
 particular doftrine, we cannot conceive any mode of 
 communicating it more effeftual than that which hn 
 has chofen. Stronger proofs could not be afforded, 
 confiftently with the defign of the Gofpel, which is 
 not to overpower our underflantiings by an irrefifti-' 
 ble and compulfory light, but to afford us fuch ra- 
 tional evidence as is fufficient to fatisfy moral inquir- 
 ers, who are endowed with faculties to perceive the 
 truth ; bqt at the fame time who alfo have power to- 
 tally to refift it, and finally to forfeit all its bleffings.' 
 
 It v/ould lead me too far to purfue the fubjed of 
 Miracles in detail. What I have to urge, may be, 
 however, comprized under the following heads. 
 
 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 fuggeftions of an- 
 cy concerning what he did. The fads were record- 
 ed - 
 
S E R M O :N Vll. 15^ ji,. 
 
 ■ "'% 
 cd by thofe who mud know whether they were true '' 
 
 br fahe. The pcrlbns who recorded them, were uni 
 der no poffible temptations todeceive the world. ; We 
 <:an only account for their conduct on the fuppofition 
 of their nioft perfeft convidion, and difmterefted 
 zeal. That they Ihould aflert what they luiew to be 
 falfe ; that they fliould publifn it with fo much ar- 
 dour ; that they ftiould refque every thing dear td 
 humanity, in order to maintain it ; and at lafl fub- 
 mit to death, in order to attelt their perfuafion of its 
 truth in thofe moments when impodure ufualiy drops 
 its maft:, and enthufiafm loffes its confidence ; that 
 they fhould act thus' in oppofition to every dictate of 
 common fenfe, and every principle of common hon- 
 cfly, every reftraint of ihame, and every impulfe of 
 felfifnnefs ; is a phenomenon not lefs irreconcileable 
 to the moral ftate of things than Miracles are to the 
 natural conflitution of the world. Falfehood natural- 
 ly entangles men in contradidtion, and confounds 
 them with difmay : but the love of truth invigorates 
 the mind ; the confcioufnefs of integrity anticipates 
 the approbation of God ; and confcience creates a 
 fortitude, to which niere unfupported nature is often, 
 a ftranger."* 
 
 The divine miflion of oiir blefied Lord was not on- 
 ly fupported by a variety of Miracles which carried 
 with them every mark of a fupernatural power, and 
 were immediate and vifible evidences of the concur- 
 rence of the great ruler of nature in that caufe which 
 they were brought to defend ; but it was illuftrated 
 and confirmed by a train of Prophecies, which be- 
 ginning with the fall, opened with greater luftre and 
 with a wider profpeO:, as the fulneis of time drew 
 near, in which they were to receive their accomplifh- 
 <ment. 
 
 To 
 
 For iome furthsr obftryations oa Miracles, fee the Note*. 
 
t^S 
 
 S E R ]M o N nt 
 
 To Prophecies then as well as Miracles, both Clirift 
 and his Apoflles frequently appealed, as proofs of 
 his miirion. But he did not, like Mahomet, build 
 his pretenfions on fome predictions that had no exif- 
 tence ; or on others of which the conveyance was 
 traditionary, and the meaning was equivocal. On 
 the contrary he appealed to thofe that were aftually 
 contained in public and folemn records, and which 
 had been preferved for ages, with the care and rev- 
 erence which was due to their high authority and 
 momentuous import. Thefe records were prderved 
 in the hands of his enemies, v.ho admitted their di- 
 vinity, and were well informed of their contents, fo 
 that he could not be accufed of fupporting his claims 
 by doubtful and difgraceful evidence ; by writings 
 which long neglect had obfcured, or infidious arti- 
 fice had mutilated ; by inferences from preceding 
 records, which could not be contradicted, or by af- 
 fumptions which lay out of the reach of ferious and 
 direft 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 favour ; or thofe which his 
 infatuated followers in later ages aifeded to difcover 
 in the Scriptures, and which they have wrefted with 
 more abfurdity than plaufibility in fupport of their 
 prophet. 
 
 The Prophecies which refpedt the Meffiah, are 
 neither few in number, nor vague and equivocal in 
 their reference ; but numerous, pointed, and partic- 
 tdar. They bear on them thofe difcriminating marks 
 by wliich divine infpiration may be diflinguiflied from 
 the conjeftures of human fagacity ; and a neceffary 
 or probable event, from a cafual and uncertain con- 
 tingency. They are fuch as cannot be referred to 
 the dictates of mere natural penetration, becaufe they 
 are not confmed to general occurrences j but point 
 
SERMON VII. f^5( 
 
 diit with fmgular exadnefs a variety of minute cir- 
 cumltances relating to times, places, and perfons, 
 which were neither objccls ot lore-fight nor conjee- 
 furc, becaufe they were not iieccffariiy connefted with 
 the principal event, or even probable either in them- 
 felves or ill their relation. They were fuch as could 
 only have occurred to a mind that was under the im- 
 mediate influence of the divinity, by which diflant 
 periods were revealed and the ilcrets of unborn ages 
 difclofed. 
 
 The fcheme of Prophecy c-onfidered in its firft o- 
 pening, its gradual advance, and its final and full 
 t'ompletion in the advent, the niiniftry, the death, and 
 refurre^lion of the Melliah, and the eMtenfive prog- 
 reL-; of his gofpel ameng thp Gentiles, together with 
 its bleifed influence on individuals, focieties, coun- 
 tries, and the whole race of mankind ; is an objeft 
 the greateft and mofl fublimc that imagination can 
 conceive ; and the mofl plealing and important that 
 the humah mind c«n contemplate. 
 
 We behold the promife of a Redeemed given to our 
 firfl parents immediately after the fall, in obfcure and 
 general terms. It foretold a vidlory that would be 
 gained over the enemy that had deceived and con- 
 quered them ; a vicliory the mofl illuflrious in its 
 effects and confequences ; and which fliould amply 
 revenge on the ferpcnfs bead the evils and miferies 
 which he had introduced into the world. 
 
 We behold the promife renewed in fomewhat 
 clearer language to the Patriarchs ; particularly to 
 Abraham, the great father of the faithful. 
 
 Here the great purpofes of Pro^nidence begin, to dif-. 
 tlofe themfelves with a fuller and brighter lufter at 
 every iicp. With this venerable patriarch the Al- 
 mighty condefcended to enter into a pecuHar cov^ 
 enant ; and, to excite his obedience, he promifed to 
 raife up from him a great nation ; to take him and 
 his family under his immediate patronage : and to 
 
 make 
 
fr- «..■■'. V 
 
 ^ ■■""■'■ \ 
 
 ' ^^(^^ \ S. y^ R M © N VII. 
 
 make all the nsations of the earth bleffed through him.* 
 -- The latter part of this promife is peculiarly memo- 
 fa^ble, as containing in it the proper end for which 
 God had chofen and feparated him and his poflerity. 
 it is, Very fitly made by the facred writers the founda- 
 tion, of God's difpenfations to him ; and may be re- 
 garded as a mark todiredl the reader to the great ob- 
 ject, to which they ultimately referred. 
 
 The fc?ne opens with on^ man ; and extends itfelf 
 wider and wider, till we Tee the light of divine truth 
 dift'ufmg its influence over>the earth by Jefus Chrift, 
 who according to the ilefh. fprang from his loins ; 
 and fulfilled the promife made unto the father, that 
 in Ifaac Jloould hh feed be called. 
 
 We firft fee the promife of G^d to this ancient Pa- 
 triarch fulfilled by giving him a fon, contrary to all 
 human expedtations. The next grand flep of its ac- 
 complifhment was in the twelve Patriarchs. We fee 
 them through the amazing, and to human view, in- 
 comprehenfible dire£l:ion gf divine Providence, fettled 
 in Egypt : and through the influence of Jofeph, who 
 miraculoufly became a perfon of diftinguifhed credit, 
 and confequence in the court of Pharaoh, treated 
 tvith peeuHar refpe<El ; and indulged with allotments 
 which made their fituation not merely commodious 
 but even fplcndid. 
 
 At length the fcene changes, but the great drama 
 IS ftill carried on. Its intricacies are unravelling, 
 and its defign unfolds itfelf more and more. For 
 what can baffle eternal wifdom ? Or what can coun- 
 teradt the might of omnipotence ? The pofterity of 
 Ifrael are fubjecled to the tyranny of a king, that knew 
 not 'Jofeph. They are oppreflTed, and harrafled, and 
 reduced to the moft abject ftate of penury and lervi- 
 tude. Their cries, however, enter into the ears of 
 the Lord God of Sabaoth ; and a dehverer is fent. 
 
 He 
 
 * Gen. xxii. 17, 18. xxvi. 4, 
 
SERMON VII. i6i 
 
 He firft attempts to deliver them by the voluntary 
 conl'eat of Pharaoh. He endeavours to convince 
 their opprellbr by the mod awful and flupendous 
 miracles, that God was with his people of a truth ; 
 that he would avenge their wrongs ; and that he who 
 oppofed them fought againd Heaven. But the 
 haughty fpirit of Pharaoh difdained fubmiffion : 
 though conicience fonietimes 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 unable to deny, could not fhake him from his 
 purpofe ; when every conceflion was retracted, as 
 foon as it was made ; when (tubbornnefs and irrefo- 
 iution aduated him alternately, and craft was called 
 in to the aid of violence ; Mofes, by the command 
 of the moft h.igh endeavoured to refcue this opprefled 
 people by force. 
 
 In fpite of oppofition, and contrary to all human 
 profped: of fuccefs in the arduous and hazardous en- 
 terprize, he left Egypt ; refolved to refift if purfued, 
 and to die rather than return to the houfe of bondage. 
 Under the greatefl; difadvantages, and amidft appear- 
 ances the moft unpromifing, this great man, fupport- 
 ed by the arm of Omnipotence, conducted his fol- 
 lowers out of the land of Egypt : and that God might 
 Ihev/ his power, and give them the moft undeniable 
 proof of his divine patronage, he led them defigned- 
 ly out of the direct and common path, and brougl^t 
 them to the Hed Sea. There the Lord made bare 
 his arm, opened a paffage in the deep, and guided 
 them throufrh, as on drv land. Miracles were dif- 
 played to animate their hopes, as well as to difpel 
 their fears. Their efcape had the air of a triumph : 
 where they had paiTed through fafely the Egyptian 
 hofts v/ere overwhelmed v/ith deftru0:ion. 
 
 L The 
 
1 62 SERMON VII. 
 
 The difticulties which this people ftruggled vtith 
 in a barren and dangerous wildernefs were pecuUar- 
 ly great : difficuhies which were heightened ftill by 
 their own ingratitude, dilcontent and unbelief. They 
 laboured under all the calamities of pcflilence, of 
 famine, and of war ; they had all the rage of the ele- 
 ments, and all the dcfolation of the earth to contend 
 with. Yet ftill amidlt thefe intricate and perilous 
 Daths, through which they were called to wander, 
 the unerring purpofe of God was neither fruftrated, 
 nor impeded. The plot, viewed only in broken 
 and detached fcenes, was embarrafled and involved ; 
 but there was an Almighty prefider over every fuc* 
 ceilive event who by a gradual evolution of his defigns 
 conferred order and confiftency on the whole. 
 
 When they were parched with thifft, then did 
 Omnipotence caufe even the flinty rock to flow for 
 their refrefliment ; when hungry and faint with the 
 toils of the day, then did Heaven fupply them with 
 its own manna, and fent quails into their camp to 
 fatisfy their extreme neceilities. By the fame power 
 the vs^alls of a fortified city fell to the ground : * and 
 the fun and jnoon Jlood Ji'tll in their habitation at the 
 voice of the leader of Ifrael. 
 
 Armies renowned for battle, and commanded by 
 fldlfui and powerful leaders, '^jcsve driven a/under (to 
 ufe the expreflive language of fcripture) like the foam 
 upon the waters, and cut off as the tops of the ears of 
 corn.-f Surely we may fay, God was with this 
 people. He led on their vi6lorious bands ; con- 
 ducted them over Jordan, and at lall fettled them 
 in the land promifed to their forefathers. Here he 
 eltabliflied his throne, and erefted his temple. Here 
 \ie delivered the great ftatutes of his kingdom, the 
 iavv's of righteoufnefs, and the ordinances of diftinc- 
 tion. Here too, by the mouth of all his holy pro- 
 phets, he gradually difclofed the feveral particulars of 
 
 the 
 
 • Hab. iii. ix. f llof. X, 7. J>\>, iiiv. 24. 
 
SERMON VIL 163 
 
 the grand and myfterious fcheme of man's redemp- 
 tion ; and here he at length accompliflied them in 
 that great event, which included the refult of all. 
 
 The important purpofe for which the Jews i?i general 
 had been thus miraculoufly feparated from the reft of 
 mankind, was evidently to prepare the way for the 
 coming of the Mefiiah, by preferring and tranfmitting 
 the worfhip, the promifes, and the predictions of the 
 Almighty to future generations. The particular fep- 
 aration of one tribe from the great body of the Jew- 
 ifh nation, was plainly an aft of the fame divine pow- 
 er, and became in a manner equally ilriking, fubferv- 
 ient to the accompiiibment 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 Ihould arife out of the tribe of 
 Judah, which was a particular branch of that general 
 ilock. For the fake of preferring a recorded lineage 
 in uninterrupted fucceilion, this tribe was kept diftindt 
 amidft every revolution of the Jewifh nation : and 
 amidft the depreffions and changes of its various 
 Aates, as it had been foretold by Jacob, Judah main- 
 tained within itfelf a peculiar prerogative and dignity, 
 till the great end which was to be efFefted by its fepa- 
 ration from the other tribes of Ifrael, as well as from, 
 the world in general, was accompliflied. The pro- 
 phecy limited the period M-hen thi'* end would be 
 fully anfwered ; even when Shiloh, W the Meffiah, 
 fliould come : and then its authority fliould ceafe, 
 and the very enfigns and badges of its former digni- 
 ty and pre-eminence fhould be no more ; thefceptre 
 fnould depart from Judah ; a:jd its law-giver Iliould 
 lofe all authority to ena^t laws, and ail power to en- 
 force them.* 
 
 The fcene of prophecy opened with a clearer and 
 more majeltic view to David and the Prophets. Da- 
 L 2 vid 
 
 •Gen. xiix. 10. 
 
1 64 SERMON VIl 
 
 vid foretold the change of the order of the priellhood 
 by the Mclliah ; the office he fliould himl'elf fuftain ; 
 the fufFerings he fliould undergo ; and the glorious 
 triumphs he Ihould enjoy from his refurr^iction, his af- 
 cenfion, and the extenfive propagation of his gofpel.*' 
 
 In procefs of time it difclofcu fecrets Itill more in- 
 fcrutable to human penetration ; and unfolded, to 
 the aftoniihed eye, events and circumllances that 
 were beyond the power of imagination to conceive, 
 or of expectation to anticipate : events of which pref- 
 ent appearances gave no intimation ; and circumftan- 
 ces fo totally independent of the general occurrences 
 of the world, that fuppofmg the latter to have been 
 forefeen, yet the former would not have been conjec- 
 tured. 
 
 The Prophets have not only foretold in general 
 terms a great revolution that would take place in the 
 world by the coming of the Mefllah, but they have 
 delineated fome particular circumllances attending it, 
 which only the eye of Omnifcience could have fore- 
 feen. They have marked out the precife -}- time and 
 I place of our Saviour's birth ; they have defcribed 
 with wonderful exa£l:nefs the diilinguifhing features 
 of his office and character : they have difplayed with 
 equal beauty and truth the effeds and confequences 
 of his advent : and through all their predidions fome - 
 thing pointingito the Meffiah either by direft appli- 
 cation, or by fecondary and diflant reference, is fo 
 interwoven with the general contexture, tbe univerfal 
 fcheme of Prophecy, that by keeping it in our eye, we 
 fhall be furnilhed with a clue to trace out their ulti- 
 mate defign and contemplate their mutual connedion 
 with, and dependence on each other : for the Tejri- 
 mony of Jefus is thefpirit of Prophecy. This is its rul- 
 ing and its vital principle. Diverted of this, it lofes 
 its fpirit and its power. We behold no confiftency. 
 
 The 
 
 * PfaJm, ii. 6, &c. ci. i, &;c. fDan. ix. 24, &.c. ^ Mick. t. 1. 
 
SERMON VII. t6s 
 
 The impreflion of its dignity is weakened ; its objeft 
 is debaled ; its end is darkened. But viewed in "this 
 light, we behold in it a harmony which delights ; a 
 grandeur which aftoniflies ; and from the refult of 
 the whole arifes fuch evidence as carries convidion 
 to the underllanding. 
 
 The prophet Ifaiah has particularly foretold, that 
 the Mefliah fhould be born of * a virgin, and that he 
 jhould defcend from the family of f David, which was 
 a particular branch of the tribe of Judah. While he 
 points out his miraculous birth, and deicribes his de- 
 icent, he portrays his charafter in colours fo ftriking 
 and diftinguiftiing, as to render its appropriation to 
 Chrift, obvious to every one who compares the pic- 
 ture with the original. It was this holy Prophet that 
 foretold, that the Meffiah fhould be J deftitute of out- 
 ward power or influence to attrad the efteem, and en- 
 fure the attachment of the world ; that though in the 
 eye of God he fhould be § tbe cbief cor?ter-JIone, ele^y 
 precious ; yet that he fhould be jj afione of ftumhling 
 and a rock of qffeiice to men who were guided by the 
 fprings which in general actuate the human breafl, 
 fuch as intereft, ambition, and the love of fenfual en- 
 joyments : and particularly it was foretold, that the 
 ^ Jews fjouldfall on ihis rock ; fhould refufe to build 
 on him as the only foundation of their hopes ; but 
 fhould in their attempt to fhake and overthrow it, be 
 themfelves fcattered and broken to pieces. The fame 
 Prophet declared, that he fnould ** veil the eyes of 
 the wife and learned, and preach the Gofpel to the 
 poor and illiterate ; that he fhouid f f rellore light to 
 the blind, health to. the difeafed, and light to thofe 
 who had been. opprelTed with darknefs ; that he 
 lliould teach the true and perfect way, and ihould be 
 the great inflruftor of the Gentiles j that || kings 
 L 3 fliould 
 
 *Ifdiah vii. 14. t ix. 6, 7. xi. I, 2. \ liii. T, 2, 3. § xxviii. 1.6, 
 
 Ji,viu. 14, 15. ^ Ibid. ** vi. 9, lo, II. ft xlfi- i, &c. \\ b:. 10. 
 
1 56 SERMON VH. 
 
 Ihould fall down before him, and all nations pay him 
 homage and obedience ; that his reign Ihould be 
 gentle and benevolent ; and that the influence of his 
 gofpel fiiould harmonize the jarring * pallions of man- 
 kind, and I together with the knowledge and worfhip 
 of the true Godi eftablilh peace and purity on the 
 earth. 
 
 In the fifty-third chapter, the Prophet gives a moft 
 flriking and affeding pidure of the temper and be- 
 haviour of the JMefliah amidft the mofl diftreiTmg 
 and humiliating fcenes through which he pafled. His 
 death, confidcrcd as the great propitiation for the fms 
 of the whole world, was an objeft of fuch vail im- 
 portance, that it pleafed the divine Being ftrongly to 
 mark the more diflinguifhing circumftances of it in 
 prophetic language ; to the end that our faith in him 
 might have every evidence to confirm it that was 
 neceifary to give fatisfadion to modefl and impartial 
 inquirers. The fad: in every refped correfponded 
 with the prediction ; and fo far was the prophet in- 
 troduced into the fecret counfels of the divine mind, 
 that when he fpoke of future events, he appears to be 
 relating their pad hiftory : for to that omnifcient 
 God, whofe light direded the prophet's eye through 
 the darkefl receffes of diftant ages, prefcience and 
 accomplifhment are the fame ; and the future and 
 the pall form but one objed. Hence the moll ftrik- 
 ing fcenes of our Lord's paflion are delineated by the 
 prophetic pencil with the fame truth and exadnefs, 
 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 realityj. 
 
 The ancient Prophecies concerning § the rude 
 infults and the ungracious taunts of the people ; their 
 
 calling 
 
 • Ifaiah Iv. 1.3. j Ivi. 6, 7, 8. | Compare Mark, xv. ij, *8. 
 § Pfalm xxii. 7, 18. 
 
SERMON VIL 1^7 
 
 carting lots for his veflure, and parting his garments 
 amongft them ; * the foldier's attack on his dead 
 body ; and his being lodged after death in | the 
 fepulcher of the rich ; literally defcribe thofe circum- 
 ftances which did in fa£t attend the paffion of our . 
 blefled Lord. 
 
 Prophecy became more clear and illufbrious, a:> 
 the day-fpring from on high advanced. Its lall period 
 fucceeded the return of the Jews from the captivity 
 of Babylon : and the three prophets, Haggai, Zech- 
 ariah, and Malachi, give a ftriking account of the 
 charafter and office of the Meffiah ; and of the glo- 
 rious efte6ls of his advent. 
 
 I have not time to enlarge on the particular nature 
 and diflindl: objefts of thofe later Prophecies ; nor to 
 point out their immediate correfpondeiice with the 
 fafts to which they related, and by which they were 
 illuflrated and fulfilled. It will be fufficicnt to fpeak 
 of them with a general reference ; and their applica- 
 tion to our bleifed Lord will be obvious to every one 
 that has the {lighted knowledge of the great end of 
 his million, and of the means wh^ch he made ufe of 
 to accomplifh that end. J 
 
 Thus the completion of diftant and unconnefted 
 Prophecies in the life and charadter, the fufferings 
 and the triumphs of our blelTed Saviour point him 
 out as the Mejjiah ivhich was to come ; and in con- 
 currence with the Miracles he wrought from a fyilem 
 of external evidence, illuilrious, harm.onious, and 
 convincing-. 
 
 The time will not permit me to enlarge on the 
 ftriking Prophecies of our blefled Lord : but they 
 were fuch as gave additional evidence to his divine 
 charaftcr, and clearly proved him to be filled with a 
 fpirit more than human. He uttered numerous Pre- 
 dictions 
 
 * Zcch. xii. 10. f Ifajah liii. 9, t ^<^^ Ha^. 11. 4, &c. ZecK. vL 
 Ji, &c. Mai. iii. i, i, 3. iv. i, z. 
 
i68 S ,4^ K M O N VII. 
 
 dfdions of events altogether improbable on the 
 ground of prefent appearances, and fuch as the moft 
 penetrating mind could neither have forefeen, nor 
 conjedured ; much lefs have defcribed y/ith all their 
 peculiarities, and marked out the feveral incidents 
 that attended them. 
 
 Our blexTed Lord foretold his own death, vvith all 
 Its diftinguifhing circumllances. He foretold the 
 treachery of one difciple, and the cowardice of 
 another. He predicted the perfecutions to which his 
 followers would be expofed ; the oppofition whicli 
 fliould be- made againft the gofpel, and its ex- 
 traordinary and glorious triumph over the power and 
 policy of the world. He foretold the aftonifliing 
 (and to all human views improbable) fate of the tem- 
 ple of Jerufalem, and the fignal deftrudion of the ci- 
 ty. He even foretold the period, when this awful 
 event fliould take place, and defcribed the very en- 
 figns of thofe arms that were to e^e^ the direful ca- 
 taftrophe. He foretold the various calamities that 
 fhould befall the Jewifh natior., and the total ruin in 
 which their church and flate fhould be involved. All 
 that was predifted was fully, clearly, and literally ac- 
 compliflied. The temple was levelled to the ground ; 
 nor could imperial manlEcence, when cxercifed vv-ith 
 a malignant view to confront the Prophecy of our 
 Lord, renew the flrudture, or even remove the ruins 
 of it, for the ere£tion of another edifice. The jews 
 were overtaken by the fevered: inflictions of Heaven, 
 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 hiving totally lofl ihe fcc^irc^ 
 and having no lawgiver independently of a foreigu . 
 tribunal, they afford a vlfible and ftanding proof, that 
 the Shiloh is conic, 1o ivbcm the gathcrin? of the people 
 Jhould he. 
 
 From 
 
S- E R MO N VII. i6cf 
 
 From a revelation thus authenticated by a long and 
 {lupendou3 train of Miracles which bear the very 
 (tamp and feal of omnipotence j and by a ftriking 
 and connected feries of Prophecies, literally and ex- 
 actly accomplifiied in the perfon of its author ; Pro- 
 phecies of events, which the eternal wifdom could 
 alone have forefeen, and the eternal power alone 
 hav« brought to pafs ; from a revelation, I fay, 
 authenticated by fuch overpowering evidence, what 
 rational inquirer can withhold his alTent ? Or where, 
 we may boldly afiv, amidll the numerous varieties of 
 religious opinion, which in all ages of the world 
 have influenced the belief and direded the practice 
 of mankind, where fliall we find a fyitem that can 
 boaft of atteftations in any degree equal, or fmi- 
 ilar to thofe of the gofpel ? Let the adverfaries of our 
 holy faith point out a religion that bears fach vifible 
 impreffions of an Almighty hand ; let them do this, 
 and we are content to renounce our caufe, to forgo 
 for ever, what we now cannot but affert, the exclu- 
 five title of Chriltianity to the venerable character of 
 truth. 
 
 Surely in vain will they feek for fuch a parallel in 
 all the fiftions of Mahometifm. 
 
 We have already examined the lofty jnetenfions 
 of the prophet of Arabia : but inftead of evidence 
 we have found extravagant and confident afl'ertions ; 
 Jnllead of argument we have heard bold and confufed 
 declamation. When called upon by his unbelieving 
 countrymen to produce proofs of his miffion, and to 
 work fome Miracle in atteflation of his title to the 
 Prophetic office, in the evafive language of impofture 
 he Ihrunk from the juft and pertinent requilition ; 
 and with a tone of affe£ted 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 queflions of 
 his enemies, with the fanie majeftic fmiplicity of an 
 
 upright 
 
i-jo SERMON VII. 
 
 upright and elevated mind, appealed to ihe Works, 
 'which he had wrought in his Father^ s ?iame ; to the 
 fick whoni he had healed, the blind who had receiv- 
 ed 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 utmoil ex- 
 tent, that wildeil claim of the impoflor to the boaft- 
 ed miracle of the Koran ; yet weak and equivocal rs 
 the evidence it affords, when compared with thofe 
 mighty works which dignify and confirm the minif- 
 try of Jefus Chrilt. The reality gf this pretended 
 Miracle, and the proof which a'rifes from it, can onlv 
 be determined at the fallible tribunal of tafte and 
 criticifm ; but the works of Jefus, inftead of reflmg 
 on the precarious ground of imagination, derive their 
 credit from the teftimony of the fenfes, of all depo- 
 fitions the moil faithful and unqueftionable. 
 
 Nor is the inferiority of the religion of Mahomet 
 to that of Chrift lefs fa-iking and obvious with refpeft 
 to the atteftation of Prophecy, than it is with regard 
 to Miracles. But to enter into a regular and formal 
 contrait of the two religions, would in either cafe be 
 unneceiTary, and even impofhble. For amidft all the 
 unfubftantial vifions of Mahometifm, amidll all the 
 arrogant pretences of its founder, we are unable to 
 difcover any proofs which can with the leafl fiiadovv- 
 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 impollor to certain prediclions^ 
 which once exilled in our fcriptures ; admitting yet 
 further, the propriety of the interpretation by which 
 his infatuated followers flill labour to wrefl a variety 
 of palVages, in fupport of his pretenfions ; yet ever* 
 on thefe fuppofitions, who can without prefumptioi> 
 <:ompare thefc vague and equivocal telHmonies to 
 
 the 
 
SERMON VII. 171 
 
 the pointed and decifive evidence which arifes from 
 the vafi:, the fplendid fcheme of Chriflian Prophecy ? 
 A fcheme, which, by its magnificence overpowers the 
 imagination, and of whofe grandeur the moft; exalted 
 dercription can convey but faint and inadequate ideas. 
 We behold, with aflonifhment, a fpirit of Prophe- 
 cy pervading all time ; commencing fo early as the 
 fall of man, and extending to the final confummation 
 of all things : we fee it uniformly charafterifmg one 
 perfon ; firfl by dark and obfcure intimations, then 
 gradually unfolding itfelf with brighter and brighter 
 luftre at every ftep, till the appearance of him who 
 was its ultimate end and objeft. In Him and his A- 
 poftles, but particularly in his beloved Difciple, we 
 behold it once more renewed, and predifting with 
 peculiar exaftnefs every important event which fliould 
 befall his church, even from its earlieft eftablifhment 
 down to that period of awful expectation, when the 
 great plan of divine grace Ihall be brought to a glo- 
 rious and confident conclufion, and the myfterious 
 counfels of the Almighty, refpecling the Chriflian 
 difpenfation, fhall be for ever clofed in judgment. 
 
 SERMOiT 
 
SERMON VIIL 
 
 LUKE XIX. 22. 
 
 OUT OF THINE OWN MGUTH WILL I JUDGE THEE. 
 
 W: 
 
 HEN the Koran, by the revelation of 
 its feveral chapters, during the long period of -more 
 than twenty years, \yas at lafl: completed, the Arabian 
 prophet may be conceived (landing forth to public 
 view, and funimoning the contempor??ry world and 
 all pofterity, to hear his unvarying tedimcny to its 
 certainty and truth. With his volume in his hand 
 he comes forv/ard, and in fuch terms as thefe he calls 
 on the living and the unborn to he his judges. " This 
 is the Book of God : it contains his Icill "and feofl 
 inviolable commands ; it proceeded imxAediately from 
 heaven : and was delivered by the mouth of an an- 
 gel : blefled are the faithful that fhall receive its doc- 
 trines, and curfed are thofe that oppofe its author-^ 
 itv." 
 
 But before we yield up our alTent to thefe unqual- 
 ified and peremptory demands, we are naturally led 
 to inquire upon what reafons they are founded. The 
 feeble attempt that was made to fupport them by an 
 empty ^i\tvj of external evidence, has already been 
 fufficiently expofed. We will now proceed to exam- 
 ine, whether this pretended revelation be with greater 
 fuccefs atteiled internally, by the fanctions of natural 
 religion, and the eftablifhed opinions of mankind. 
 
 That we may advance by infallible deduftions to 
 theconclufion v/e fliall form concerning the credibil- 
 ity' 
 
SERMON VIII. 173 
 
 ity of the Koran, let us take care to build nothing on 
 the periihable ground of prefent prejudices •, nothing 
 on the quc;lionable authority of any prevailing fyf- 
 tem ; nothing on any local and temporary maxims, 
 that may be peculiar to age or country. Let us even 
 exceed the meafure of common juflice and common, 
 candour ; and try the Koran by a tefh contrived by 
 one of its moll zealous and fuccefsful champions in 
 that age when it w^as pubhihed, and among the peo- 
 ple to whom it was firft propofed. 
 
 When the Caliph Omar, the contemporary and 
 companion of Mahomet, was foli^ited to fpare the ce- 
 lebrated Library of Alexandria, he replied to this ef- 
 feft : " Either 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 futlicient, and 
 thofe books are ufelefs : if they do not agree, they 
 are pernicious, and mud be dellroyed." 
 
 Nov/, fmce the religion of Mahomet confiantly ad- 
 mits the authority, and appeals to the teilimony of 
 former revelations, tlic Lav/ and the Gofpel ; v/e 
 may, with lome limitation, juilly avail ourfelves of 
 thefe principles in our inquiry into its truth. 
 
 First, if the Koran agrees in hifcorlcal informa- 
 tion and doclrines with prior revelations, without 
 any addition or improvement, it is evidently unnefl'a" 
 i'V ; and, therefore, it feems highly improbable that 
 ;:fhouldhave been revealed. 
 
 Secondly, if the Koran contains facts or doclrines 
 contrary to thofe which have been already revealed^ 
 it (lands felf condemned as an impoflure. 
 
 If, in examining the Koran by the firft of thofe 
 principles which I have aflumed, we exclude fo much 
 of it as its author appears to have borrowed from the 
 jewifii and ChrifLian fcriptures, it can never be al- 
 lowed that the little v.-hich remains after this deduc- 
 tion, is of fufiicient confequence or neceffity to jufti- 
 
174 S E R M O N VIII. 
 
 fy the fuppofition of an immediate interference of 
 the Deity, by a new and folemn revelation. For 
 when the Almighty Governour of the univcrfe, whofa 
 diltinguilhing charafteriftic it is to do nothing in vain, 
 deviates from the ordinary courfe of his providence, 
 and, in companion to the weaknefs and the ignorance 
 of his creatures, gracioufly condefcends to inftrud; 
 them by a particular revelation of his will ; it is na- 
 tural to expedl that the information contained in 
 luch revelation, fhould be, like the manner in which 
 it is conveyed, interefting and extraordinarv. To 
 fuppofe, therefore, that God has thus revealed to 
 mankind what is in itfelf trifling and unimportant ; 
 a: what was before equally known to them, either by 
 former manifellations of himfelf, or by the ufe of 
 their own faculties, is to afcribe to him a conduct in 
 every refpect unworthy his wifdom ; to fuppofe him 
 to do v/hat is evidently unnecelTary to be done ; and 
 thus to aft in diredii contradi£lion to every idea 
 which reafon and experience teach us to form of his 
 moral government. 
 
 Amidft the numerous merits, whether fancied or 
 real, which the enthufiafm of its advocates has afcrib* 
 ed to the Koran, to that of Novelty it has, perhaps, of' 
 all others, the lead claim. Were it conliitent with 
 the decorum of this time and place to enter into fo 
 minute a fpecies of invefligation, it would be no dif- 
 ficult talk to point out the feveral fources from whence 
 the impoftor derived almoft every dodrine, precept, 
 and ceremony, which it prefcribes. But on the pre- 
 fent occafion it will be fufRcicnt to our purpofe, to 
 inftance in fome few of the mofi; important and in- 
 terefting particulars. 
 
 Of the various and incongruous materials which 
 compofe the mif-fnapen ftrufture of Mahometan fu- 
 perftition, the far greater and more valuable part may 
 be traced immediately, or ultimately, to the fcrip- 
 
 tures . 
 
SERMON VIII. 175 
 
 tuies of truth. To them in particular mud we have 
 recourre for the origin of whatever we difcover of 
 lubHmity in the defcriptions, of purity in the doc- 
 trines, or of found morahty in the precepts of the 
 ■ Koran. 
 
 If it fometimes furprifes us with unufual grandeur ; 
 and, quitting the ordinary flyle, magnificently paints 
 the Almighty fitting on the eternal throne, encom- 
 pailed with clouds ajid darknefs, and giving laws to the 
 univorfe ; we inltantly recognize the hallowed man- 
 ner, the ideas, and even the language, of the Hebrew 
 prophets. When it describes the various attributes 
 ol' the Deity, whether phylical or moral j when it re- 
 prefents him as omniprefent, omnifcient, omnipotent j 
 as true, and merciful, and juft ; it conveys no new, 
 no clearer notions of his incomprehenfible eflence 
 than we before poilelTed : it only reechoes the doc- 
 trines, and feebly imitates the expreffions, of the in- 
 fpired penman of the Old and New Tellament. Ev- 
 en that grand and fundamental dodrine of the Unity 
 of the Supreme Bting, the ertablilhment of which was 
 conftantly alledged by the impoftor as the primary 
 caufe of liis pretended million, contains no novel or 
 unknown truth. It is the leading principle of the 
 religion of nature ; and it coniiituted one of the rnoft 
 important and diftinguiihing objects of a former rev- 
 tlation. The manifeftation and prefervation of this 
 momentous truth, was one great end to which the 
 i\Iofaic inilitiition was ordained to be fubfervient : 
 and even the Gofpcl, though it unfolds new fcenes to 
 our Hitonifhed view, and prefents us with a clearer 
 and fuller difcovery of the divine nature, by revealing 
 to us the rnyiLerlous doctrine of the exiftence of 
 three lliltintt I'erlbns in the Godhead ; yet it ftill 
 maintains, and prcfcrvcs inviolate, the Unity of the 
 Supreme Being. 
 
 But 
 
170 3 E R M O N Vm. 
 
 ^ -^ ^^fp^rr^,^ Qj^jy q£ ^ Yude and impcrfeft knowl- 
 ilrines of the Gofpel, and probably de- 
 . ..<.L knowledge from its moil corrupt and he- 
 .^... ^i loliowers, Mahomet feems to have entertained 
 very grofs and miftaken ideas of the Chriflian Trini- 
 ty, and to have been totally ignorant of the perfect 
 confiilence of that opinion with the Unity of the 
 Diety. 
 
 Hence we hear him continually reafoning after this 
 manner — * " Verily Chriil Jeius the fon of Mary is 
 the apodle of God, and his word, and a fpirit pro- 
 ceeding from him. Believe therefore in God, and 
 his apoilles, and fay not, there are three Gods. For- 
 bear this ; it will be better for you : God is but one 
 God. Far be it from him that he (hould have a fon t 
 Unto him belongeth whatfoever is in heaven and on 
 earth : and God is a fufEcient protestor. Chrift 
 doth not proudly difdain to be the fervant of God, 
 neither the Angels who approach near to his pref- 
 ence : and vv^hofo difdaineth his fervice, and is puffed 
 up with pride, God will gather them all to himfef at 
 the iaft day.'' 
 
 Hence too we behold almoft every page of his pre- 
 tended revelation marked with the fierceft inveftive.s, 
 and denouncing the fevered woes on all who impiouf- 
 ly prefume to rob the Almighty of the honour due 
 unto his name, by alfociating other beings with him 
 as his equals, and partakers 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 pcrfei^lions of the Almighty from the 
 view of ihort fighted man ; inftead of enlarging our 
 ideas, and extending our knowledge of the divine na- 
 ture and attributes ; tends to obfcure and weaken 
 our perceptions of them, and to make void that rev- 
 elation of himielf which God had before vouchfafed 
 to the v/orid. 
 
 But . 
 
 * Sale's Koraa, edit. 4tc. p. £o. 
 
SERMON VIII. 
 
 ^n 
 
 But if it be thus exceptionable, as containing no 
 improvement of former revelations, by conveying 
 dearer or more diftinft notions of the Deity ; it is 
 alfo equally liable to objeftion with refpe6l to the wor- 
 ■fliip which it prefcribes. 
 
 It was frequently the triumphant boaft of the great 
 Apoftle of the Gentiles, that the Gofpcl of Jefus 
 Chrift had for ever freed mankind from the intoler- 
 able burden of ceremonial obfervances. But the re- 
 ligion of Mahomet renews and perpetuates the Ilave- 
 ry, by prefcribing to its votaries a ritual flill more 
 oppreliive, and entangling them again in a yoke of 
 bondage yet more fevere than that, of the Law. The 
 Mofaic ceremonies indeed (hov/ever deflitute of merit 
 in tliemfelves) were yet, when confidcred with a ref- 
 erence to the events with which they were connefted, 
 flrikingly ufeful and fignificant. 
 
 But arbitrary and unmeaning are the inftitutions 
 of the prophet of Arabia ; inftitutions, whofe higheft, 
 and indeed only ufe, even in the eftimation of their 
 rnoll zealous advocates, is that of proving the pietv, 
 and exercifmg the • obedience, of the faithful. And 
 even thofe ceremonies which he evidently borrowed 
 from the Jewifh Legiflator, no longer poffefling any 
 relative merit, and being no longer commemorative 
 of part, or typical of future events, ceafe to be ra- 
 tional and exprellive ads of devotion. 
 
 But whatever may be the propriety, and whatever 
 the utility, of thole numerous and irldbme obfervan- 
 ces with which the Mahometan ritual is burthened, 
 fcarcely one can be pointed out which is either new 
 or peculiar to that inftitution. Befides 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 unauthor- 
 ized traditions of the Rabbins, and from the fuperfti-. 
 tious cuftoms of the barbarous and pagan Arabs. 
 M Qi 
 
lyS SERMON VII!. 
 
 Of thofe carnal ordinances, ablutions, and proftfa-* 
 flons, with which the follower of Mahomet is ccm- 
 manded to approach the great Father of fpirits ; and 
 of the rigorous falls, by which he is direded to mor- 
 tify his corrupt afteftions ; the far greater part had 
 been before introduced amongfl the eifentials of re- 
 ligion, and obferved with a fcrupulous exactnefs by 
 the later Jews : and many of them are laid to have 
 prevailed even amongft the idolaters of Arabia. 
 
 It was a command repeatedly and forcibly impreff- 
 ed on the Ifraelites by God himfelf, that they Ihould 
 not, on pain of themoft 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 
 hefitation, the fanciful and fuperititious ceremonies 
 with which his countrymen adored their imaginary 
 deities ; and fcrupled not to fanctify them with the 
 authority, and engraft them on the worfnip, of the 
 one true, eternal, and felf-fubfifting God. Of this 
 kind, amidft a variety of infhances too numerous to 
 be recounted in this place, is that great and meritori- 
 ous ad of Mahometan devotion, the pilgrimage to the 
 holy city ; an aO: which the prophet has enjoined, 
 and the pious MulTulman implicitly performs, as ne- 
 ceffary to the obtaining pardon of his fnis, and quali- 
 fying him to be a partaker of the alluring pleafures 
 and exquifite enjoyments of paradife. 
 
 Even thofe parts of the Koran, which are at firfl 
 viev/ moft captivating by the appearance of Novelty, 
 and in which its author feems to have given the reins 
 to a luxuriant imagination, and to have expatiated 
 at large in the boundlefs regions of fancy, will, upon 
 a clofcr examination, be found to contain as little of 
 , novel, as they do of important information. With 
 
 refped 
 
SERMON VIIT. 
 
 ^7d 
 
 refpCiSt to the great and momentous do£lrIne of a fu- 
 ture Hate, and the condition of the foul after its de- 
 parture from the body, it muft indeed be acknowledg- 
 ed, that the prophet of Arabia has prefented us with 
 a nearer profpedl of the invifible world, and difclofed. 
 to us a thoufand particulars concerning it, which the 
 holy fcriptures had wrapped in the moll profound and 
 myllerious filence. But, in his various reprefenta- 
 tions of another life, he generally defcends to an un- 
 ncceflary minutenefs and particularity, which excites 
 difguft and ridicule, inftead of reverence : and even 
 his mofl 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 in- 
 ferior in point of true fubiimity, and far lefs calculat- 
 ed to promote the interefls of piety by raifmg the 
 hopes and alarming the fears of rational beings, than 
 that degree of obfcurity in which the future life of 
 the gofpel is ftill involved, and thofe more general 
 terms in which tis promifes and threatnings are 
 propofed to mankind. Our holy religion, by the ref- 
 urreftion of its great author, affords an evidence of 
 another life peculiar to itfelf ; an evidence far more 
 conclufive and fatisfadory than any which the Koran, 
 with all its arrogance, can furnilh, in fupport of this 
 interelling and awful truth. It alfo at the fame time 
 reveals to us every thing concerning the mode of our 
 exiftence in that life, which appears to be in any de- 
 gree conducive to our comfort and happinefs in the 
 prefent. Admitting, however, that a more particu- 
 lar and circumftantial knowledge of a future ftate, 
 than the Gofpel contains, was neceifary to the well 
 being of mankind ; admitting alfo that the Koran 
 has fupplied this defeft, and communicated this val- 
 uable information to the world ; yet dill we may with 
 propriety deny the neceffity of the Mahometan rev- 
 elation. Wq know that the impoflor conHantly pre- 
 M 2 tended 
 
iHo S E, R M O N Vllir. 
 
 tended to have received thefe flupendous fecrets, by 
 the miniilry of an angel, from that eternal book in 
 v/hlch the divine decrees have been written by the 
 finger cf the Ahnighty from the foundation of the 
 world : but the learned inquirer will difcover a more 
 accellible, and a far more probable fource from whence 
 they might be derived, partlv in the wild and fanciful 
 opinions of the ancient Arabs, and chiefly in thofe 
 exhaufllefs ftores of marvellous and impi-obable fic- 
 tion, the vvorks of the Rabbins. Hence that roman- 
 tic fable of the Angel of Death, whofe peculiar office 
 it is at the deflined hour to dillblve the union betwixt 
 foul and body, and to free the departing fpirit from 
 its prifon of flefh. Hence that imaginary, yet dread- 
 ed Tribunal, before which, when his body is depofit- 
 ed in the grave, the trembling Muifulman, on the au- 
 thority of his prophet, believes he muft appear, to 
 render an exadl account of his faith and aftions. 
 Hence too the various defcriptions of the general Ref- 
 urredion and final Judgment, with which the Koran 
 every where abounds ; and hence the vaft, but ideal 
 Balance, in which the a6lions of all mankind fhall 
 then be impartially v/eighed, and their eternal doom 
 be afTigned them either in the regions of blifs or mif- 
 ery, according as their good or evil deeds flmll be 
 found to preponderate. Here too may be traced the 
 grand and original outlines of that fenfual Paradife, 
 and thofe luxurious enjoyments, which were fo fuc- 
 cefsfully employed in the Koran to gratify the ardent 
 genius of the Arabs, aiid 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 originahty in the pretended revelation of Mahom- 
 et ; but I forbear to trefpafs on your patience by 
 multiplying unnecefTary examples. Itisfuflicient to. 
 repeat, what I have before obferved, that the Koran 
 dees not contain one fmgle dodrine which may not 
 
 fairly 
 
SERMON VIII. j8, 
 
 fairly be derived either from the Jewifh and ChriRiau 
 fcriptures, from the fpurious and Apocryphal gof- 
 pels current in the Eaft, from the Talmudical legends, 
 or from the traditions, cufloms, and opinions t)f the 
 Arabians. The fame obfervation, which I have ap- 
 phed to the doftrines, may, with fome few limita- 
 tions, be likewife extended to the precepts which the 
 Arabian legiflator has enjoined. That the Koran, 
 amidll a various and confufed heap of ridiculous, 
 and even immoral precepts, contains many intereft- 
 ing and inilruftive leffons of morahty, cannot with 
 truth be denied. Of thefe, however, the merit is to 
 be afcribed, not to the feeble imitation, but to the 
 great and perfe£b original from which they vvere, 
 manifeiUy drawn. Inftead of improving on the 
 Chriilian precepts by a fuperior degree of refinement ; 
 initead of exhibiting a purer and more perfed: fyf- 
 tem of morals than that of the gofpel, the prophet of 
 Arabia has miierably debafed and weakened even 
 what he has borrovy-ed from that fyitem. Every duty 
 which he enjoins, every precept which he enforces, 
 in imitation of Chrift and his Apoflles, though it may 
 ilill command fome regard, has yet loft much of its 
 native beauty and majefty, and bears flrong and evi- 
 dent marks of the impure and corrupt channel 
 through which it has pafTed. Thus, if he fometimes, 
 in a tone of authority, fummons his followers to the 
 practice of the various duties of charity ; if he com- 
 mands them to give alms, to relieve the diftreifed, to 
 forgive injuries ; yet bafe and narrow is the principle 
 on v/hich he enforces thefe amiable virtues ; when 
 compared with the more liberal and beneficient fpir- 
 it of the gofpel of Jefus. Inftead of exercifmg a 
 vague and univcrfal charity, the dii'clple of IMahoraet 
 i^ exprefsly taught to confine his benevolence to the 
 followers of the prophet ; inftead of conferring hi; 
 good offices on thofe whole faith fnall happen to dif- 
 M 3 fer 
 
182 SERMON Vm. 
 
 fer from his own, he is warned againft indulging the 
 tender weaknefs of humanity, he is commanded to 
 wage perpetual war with the guilty race, and to deem 
 it a meritorious act to extirpate thefe enemies of his 
 God from off the face of the earth. 
 
 But if fuch be the inferiority of the Koran to pre- 
 ceding revelations (for the fame inferiority is obferva- 
 ble in every other duty which it enjoins) it alfo la- 
 bours under a difadvantage equally (Iriking, with re- 
 ipect to the motives by which thofe duties are en- 
 forced. 
 
 Though different be the reprefentation of the joys 
 and miferies of another life, which the Gofpel and the 
 Koran propofe to their refpeclive followers, yet the 
 commands of both reft ultimately on the fame gener- 
 <il fanction of future rewards and punifliments. But 
 the religion of Chrift juflly afferts its fuperiority over 
 every other fyilem, whether true or falfe, by the pecu- 
 liar and animating encouragements to. obedience 
 which it offers ; encouragements alike unknown to 
 the difpenfation of Mofes,and to the pr^eteiided rev- 
 elation of Mahomet. 
 
 Under all the dillreffes of hfe, and amidft all the 
 difficulties of his Chriftian warfare, the faithful difci- 
 ple of Chrift polfeffes a refou^ce, of which the Ma- 
 hometan can form no conception, in the comfortable 
 promife of divine grace to corre6i: his errors, affift his 
 frailties, and invigorate his refolutions. 
 
 The pious Mulfulman is induced to comply with 
 the various ordinances of his religion, from a refpeft 
 to the authority, the promifes, and the threatenings of 
 his prophet : but, though poffeffed alfo of the fame 
 incitements, even in a rriuch higher degree, the obe- 
 dience of the Chriftian is dill further fecured by thofe 
 more engaging and endearing motives of love and 
 gratitude to a Redeemer, who died to refcue a guiky 
 world from the double llaverv of fm ai.id death. 
 
 On 
 
S E R IvI O N VIII, 183 
 
 On the whole, then, the Koran, inflead of fupport- 
 ing its arrogant pretence of being the grand clofe and 
 confummation of the divine revelations ; inflead of 
 prefenting us with any improvement of the Law and 
 the Gofpel ; appears in fad to be the grofleft corrup- 
 tion and perverfion of both. 
 
 Under thcfe circumftances, to fuppofe that it pro- 
 ceeded from the wife and benevolent God, would be 
 to fuppofe a manifeil abfurdity ; to invert the known 
 order and conduct of his providences : and to make 
 the fuller, and more clear and perfeft, of the divine 
 difpenfations, prior to and preparatory of the partial, 
 and obfcure, and imperfe£t. 
 
 But in our application of the second Principle, 
 which I have afl'umed, to the Koran, we fhall find 
 charges of a more direft and pofitive nature to ob- 
 jeft againft it : we fliall here remark the plained and 
 the boldefl contradictions to that law and that gof- 
 pel, 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 refpeft to 
 doftrines, various and irreconciieable are the differ- 
 ences M'hich might be pointed out ; yet on thefe, 
 though fufficient at once to confute the pretenfions of 
 Pvlahomet, I at prefent forbear to infift. They were 
 perhaps intentional, and adopted in order to promote 
 more effeftually the plans of interefl and ambition 
 which he had concerted. 
 
 But the Koran not only fpeaks a language contra- 
 ry to the fcriptures, in the fpeculative truths and doc- 
 trines which it profefles to reveal ; it alfo differs ma- 
 terally with regard to fafts. A ftronger or more 
 prominent example, of what I now aflert, cannot be 
 fubmitted to your confideration, than its audaciou'? 
 denial of that phiineft and mofl important event in alt 
 the hiftory of the Gofpel, the death of Jefus Chrifl on 
 tjhe crofs. Hcfir the words of the great impoflor 
 M4 himi>lf 
 
i84 S E R U O N VIIL 
 
 himfelf on this fubjeft, where fpeaking of the Jewg 
 he fays, " They have fpoken agaiiiib Mary a grievous; 
 Calumny ; and have laid, Verily we have flain Chriit 
 Jefus, the fon of Mary, the Apoflleof God ; yet they 
 flew hira not, neither crucified him, but he was re- 
 prefented by one in his likenefs : and verily they 
 who difagreed concerning him, were in a. doubt as 
 to this matter ; and had no fure knowledge thereof, 
 but followed only an uncertain opinion. They did 
 not really kill him y but God took him up unto him- 
 felf: and God is mighty and wife."* 
 
 Mahomet indeed was not the firfl: to propagate thi:? 
 bold and extravagant falfehood. Even in the earliell 
 age of the church, whilft the blood of Chriil had been 
 yet recently fhed at Jernfalem, there arofe a fe6t who 
 with fmgular affrontery maintained, that he had fuf- 
 fered in appearance only, and not in reality ; and that 
 the Jews and officers of Pilate had waifted their inef- 
 fectual rage on any airy phantom, who feemed to 
 endure the' tortures which they inflidled, and at laft 
 to expire on the. crofs. But the apocrypal gofpel of 
 Barnabas, a work which feems to have been original- 
 ly forged by heretical Chriflians, and fmce interpo-^ 
 lated to favour the views of Mahomet and his follow- 
 ers, correfponds more exactly with the reprefentation 
 of the Koran. "We are there told, that in the night 
 in which Jefus was betrayed, at the i nil ant when the 
 Jews were about to apprehend him in the garden, he 
 was miraculouily carried up into heaven by • the 
 miniflry of Angels ; whilft the traitor Judas, taken 
 fuddenly in the fnare which himfelf had laid, was 
 crucified in his likenefs and his ftead. 
 
 But whatever may be the corrupt fourcc from 
 whence the impoftor derived fo palpable and notori- 
 ous a falfehood ; whatever be the caufe which pro- 
 cured its admittance, whether ignorance or defign j 
 
 the ■ 
 
 • Koran, p. 79. 
 
S E R M O N VIIL 1S5 
 
 the argument is ftill equally conclufivc agalnft the 
 veracity of the Koran. 
 
 It' additional proofs were neceflfary to refute the 
 impious claim of the Mahometan impolture to a di- 
 vine original, I might'ftill farther obferve, that it is 
 jiot only inconfiflent with* preceding revelations, but 
 alfo with itfelf. 
 
 The advocates for the Mahometan caufc labour 
 indeed to obviate any obje6lion which may be drawn 
 from thefe glaring ccntradidions, by the dodrine of 
 abrogation. God, fay they, in purfuance of thp great 
 plan of his providence, was pleafed to command ma- 
 ny things in the holy Koran, 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 perfedly clear and explicit in all that it 
 commands ; it is evident that fuch a condu£t, though 
 well accommodated to the lliifting policy of a capri- 
 cious mortal, is totally incompatible with the eternal 
 Vvifdom of the immutable God. 
 '■ Every revelation which profefles to come from 
 God, {hould doubtlefs be fuited to our apprehenfions 
 of his perfections ; but numberlefs are the inflances 
 in which the Koran either com.mands or permits 
 what is plainly contradiftory both to the nature of 
 the Deity, and to that original law of right and wrong 
 which he has univerfally imprefied on mankind. In- 
 deed the general chara(5ler of its precepts is too 
 ftrongly marked, for the moft inattentive obferver to 
 doubt of the origin from whence they flowed. The 
 impure defigns which gave birth to the whole fyftem, 
 may be traced in almoft every fubordinate part ; 
 even its fublimell defcriptions of the Deity, even its 
 mod exalted moral precepts, not infrequently either 
 terminate in, or are interwoven with, fome provifion 
 to- gratify the inordinate cravings of ambition, or 
 
 fomc 
 
1 85 SERMON VIII. 
 
 fome licence for the indulgence of the corrupted paf- 
 fions of the human heart. It has given a fanftion to 
 fornication ; and, if any ^A'eight be due to the exanii 
 pie of its author, it has juitified adultery. It has 
 made war, and rapine, and bloodlhed, provided they 
 be exercifed againll: unbelievers, not only meritorious 
 acts, but even eifentiai duties to the good MufTulman ; 
 duties, by the performance of which he may fecure 
 the conflant favour and protection of God and his 
 prophet in this life, and in the next entitle himfelf to 
 the boundlefs 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 
 perverfenefs of human nature, had unhappily con- 
 fpired to introduce into preceding revelations J And 
 thus fignally has it improved on the pure and fpirit- 
 ual morahty of the gofpel ! 
 
 From the whole then of what has been faid, we are 
 juflified in concluding, that the Koran, when confid- 
 ered by itfelf, independently of other revelations, i^ 
 in every refpect unworthy the God of purity ; and 
 that, when taken on its own principle, as grounded 
 on the law and the gofpel, it is nctorioufly and indif-^ 
 putably falfe. 
 
 If now we apply the fame reafoning to Chriflian- 
 jty, as fubfequent to the law of Mofes, v/hich we have 
 already applied to the Koran, the contrail will be 
 found highly fa"^/ourable to our religion. 
 
 From a view of the nature and qualities of the 
 Mofaic lav/, we fhall be convinced that it was both 
 partial and temporary. The Jews were a diRindt 
 clafs of people, feparated from all nations of the 
 ■world, and prefer ved from mixing with them by 
 means of certain rites and ceremonies, which were 
 evidently defigned to keep this diflindion facred andf 
 inviolable. 
 
 They - 
 
S E- R M O N Vlir. 187 
 
 They flood fingle amongft mankind, and bore on 
 them the vifible marks of a divine and appropriate 
 delignation. The general government of Providence 
 was (if I may fo exprefs myfelf) epitomized in the 
 particular fuperintendence of the Duty over this dif- 
 tinguiflied people : it was reduced to a fcalc more 
 contraded indeed, but more flriking. The Jews 
 ilood forward to the world as a proof that there is a 
 God that judges the earth ; and that he whofe name 
 alone is Jehovah, is the mofl high over all. They 
 were feleded to be the depofitaries of thofe holy rec- 
 ords in which the truths of God are revealed, and his 
 precepts are enforced ; and they were ordained to be 
 the means of tranfmitting his name, his worfliip, his 
 promifes, and his predi<flions, to future generations. 
 
 But as the Mofaic inftitution was of a partial na- 
 ture, fo was it of a limited duration. When its defign 
 was accomplifhed, it was of courfe to ceafe. It was 
 admirablv adapted to anfwer the ends for which it 
 was appointed : to imprefs- the mind with a Ibong 
 fenfe of the divine unity and government ; to preferve 
 feme of thofe fundamental truths of natural religion, 
 which were either wholly denied, or grofsly corrupt- 
 ed, by other nations ; to unfold the great defigns of 
 Providence and grace ; 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 charafteriftical difference between 
 the law of Mofes and that of Chrift, feems to be this : 
 — The former chiefly refpected the profperity and 
 interefts of the prefent life, and the good order of a 
 particular community, governed by laws peculiar to 
 itfelf. The latter principally has in view our fpirit- 
 ual welfare, and the intereil of a future and eternal 
 itate ; founded on the relation in which we all ftand 
 to God, as his creatures j and governed by precepts 
 
 and 
 
i88 SERMON VIIT. 
 
 and motives fuited to our condition, as guiltv and 
 imperfect, but as rational and accountable beings. 
 The one was narrow and confined in its view ; the 
 other large and extenfive as the human race : and as 
 the former was inftituted for one particular people.» 
 fo was it limited to a certain duration : but the lattei 
 as it refpecls all nations, and kindreds, and people, 
 and tongues, fo does it refpedt all time. ^It received 
 its origin in fome degree from the fall ; and it will 
 endure to the final reilitution of all things. The law 
 of Mofes was compofed of ordinances that only fuit- 
 ed one purpofe ; and, v/hen that purpofe was anfwer- 
 ed," its obligation was at an end. But the law of 
 Chrifl 'comprehends principles which iult every pur- 
 pofe of every rational creature upon earth ; and, be- 
 ing adapted to the general interefts of mankind, will 
 continue to" be obligatory upon thofe to whom it is 
 reverded, as long as the world endures. 
 
 The law of Mofes, abflrnfted from the reference 
 which it bori^'to a fuller and more fpiritual dif- 
 penfation, was imperfe^l and defective. Its inftitu- 
 tions were fuperflu'ous and trifling. Some of. them 
 tended rather to ihackleand debafe.,' than to exalt 
 the mind ; and to make religion the burthen 'cF ne- 
 ceflity, rather than the tribute of the will. Perfcns 
 of grofs and low ideas, who were qnwiiting or unable 
 to look beyond the letter of the law, contented them-^ 
 felves with an outward performance of outv;ard cer- 
 emonies : having wafhed their bodies, they thought 
 themfelves pure from their fins ; and, having pre- 
 fented their offerings to the pried, flattered, them- 
 felves with the prefumption of having di^fcharged 
 their duty tovv-ards God. But though the law, was 
 iraperfeft, when confidered by itfelf, yet if we view it 
 in the connection in which it ftands with a fuller and 
 more liberal difpenfation, We fliall fee its relative im- 
 portance ; and fliall adore that wifdom which has fo 
 
 difpofed - 
 
S E R M O N VII. 18^ 
 
 ♦iifpofed the various parts of the one great plan of 
 providence and grace, as to make them illuflrative of 
 the truth, and fubfervient to the ufes, of each other. 
 
 It is evident that the law of Mofes, in its various 
 inllitutions, "had a reference to fome future difpenfa- 
 tion ; and that from the objeft to which they pointed 
 they derived all their coniequence and utility. Ablu- 
 tions of the body were a figiiificant and rehgious 
 exercife, when they were peribrmed with an eye to 
 the fanftification of the heart, and the purifying the 
 affections from natural or acquired pollutions. Sa- 
 crifices and offerings were ufciul and inflruftive rites, 
 when confidered as evidences of the divine difplea- 
 fure againfl fm ; and as bearing a reference to the fa- 
 crifice of the Meffiah, luho^ as the prophet Ifaiah 
 declares, was to he cut oJf\ hut not for himfejf. In him, 
 Hnd the great atonement made by the offering up of 
 his own body on the crofs, ail the facrifices of the 
 law received their completion., It was his death that 
 moft cleariy illuftrated their defign ; aiid, as it ex- 
 plained their nature, it at the fame time abolillied 
 their ul'e. 
 
 The repetition of fncrificcs was a ftrong and de- 
 cifive proof of their imperfection. The apoftle reaf. 
 ons on this fubjed, with great lorce and accuracv, iit 
 the tenth chapt^tr of tlie Epiftle to the Hebrews. 
 T'he law, he obferves, being only typical of a future 
 difpsnfation, could have no efficacy by itfelf. It 
 had no abfolute virtue, no independent merit. It 
 CGuld never ^ 'ivlib th of e facrifices which they offered year 
 by year continually, make the comers thereunto perfect. 
 
 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 the more be- 
 Jiign difpeafation of the Lord Jefus : for the law cams 
 
 i'3 
 
V90 SERMON VIIL 
 
 h'j Mofes, but grace and truth by Jefus Chriji. Re- 
 ligion is generally charaderized in the Old Tefla- 
 ment 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 difciplinc of a fchool 
 majler (as the apollle calls the law) fear prevailed 
 beyond every other principle in their religious ferv- 
 ices. Objedts were darkened 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 propor- 
 tion to their nearer approach to the fulnefs of time, 
 when their ultimate purpofe was to be more illuftri- 
 oufly difplayed in their fulfilment by Chrift. Obfcu- 
 rity always creates dread : and when the Divine Be- 
 ing was feen only through the terrible majefly of the 
 law, his attributes rather excited awful veneration 
 than filial confidence. But when God was manifeil:-. 
 ed in the flefh, v/e beheld the glory of his perfon in 
 the face of his only begotten Son j 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 privileges which were connected with thenl 
 proportionally unfolded. Neverthelefs, in the mofl: 
 enlightened periods of the Jewifh church, we find 
 but very few and very feeble traces of thofe fublime 
 and endearing motives, by which Chriflianity is a- 
 dorned and recommended. 
 
 The law of Mofes was wholly enforced by tempo- 
 ral fanftions ; not that a future flate was unknown 
 to the Jews ; they had fome faint idea, fome obfcure 
 conceptions of it ; but Mofes depending on a partic- 
 ular providence to accomplifh either what he had 
 promifedj or Vv'hat he had threatened, omitted to 
 
 place 
 
3 E R M O N VIII. igi 
 
 Jrlace the dodrine of a future ftate among the dire£l 
 and poritive fanttion of his law. The go/pel, on the 
 contrary, has b?-ought life and iimnortality to light. It 
 has difperfed ail thofe Ihades, which fo hung over it 
 as to render it, to the eye of unalFifted reafon, a fub- 
 je<il of doubtful fpecuiation, rather than of cheerful 
 hope ; and has placed it in a point of view, unknown 
 even to the favoured people of God under the law. 
 It has reduced to a certainty what nature, at the far- 
 thelt llretch of its powers, could barely regard as a 
 conjecture ; and demonllrated as a fad what the Jews 
 v/ere only permitted to behold through the cbfcure 
 medium of types and figures, as a diflant probability. 
 I'he clear diicovery of a futute ftate, and the appli- 
 cation of it as one of the great fanftions of religion, 
 were refcrved for the gofpel. Hence we are taught 
 to regard man in a hijj;her and npbler light, than na- 
 ture, with all her boafted alt'ibutes and moil fplendid 
 a<:compii{hments, 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 
 increafrng capacities both of moral improvement, and 
 of phyfical happinefs. 
 
 Fromthefe particulars it feems clearly to follow,that 
 the gofpel, fo far from being fuperfluous, was in ev- 
 ery view highly expedient. The world ftood in need 
 of it, as a fyftem calculated to give general informa- 
 tion, and diifufe general happinefs : and to the Jews 
 in particular it was neceffary, as the confummation 
 of their law, in all the great purpofes of its inftitu- 
 tion ; and as fupplying its defefts by the doftrines 
 it revealed, by the afTurances it afforded of prefent 
 grace, and by the encouragements it held forth to 
 the attainm^ent of future and eternal glory. 
 
 If we apply the second Rule, we fliall eafily per- 
 ceive that the gofpel is in no refpeft contrary to the 
 law j but that the New Teftament is truly, what it 
 
 profeffes 
 
192 SERMON \n[lt. 
 
 profefTcs to be, the end and accomplilhment of the 
 old. 
 
 The word law is, in the Loly fcrlptures, ufed in a 
 variety of fenfes. In the Old leftament, and alfo in 
 the writings of St. Paul, it frequently denotes the ce- 
 remonies of the law of Mofes, which diftinguifhed 
 the Jewifli religion, and the Jewilh people, from all 
 others. Sometimes it means the moral law ; and ex- 
 prefles particularly that fyftem of precepts relating to 
 our religious and moral conduct, which mark the 
 bounds of our duty to God and man. 
 
 The former was aboliihed, when Jefus came to 
 unite both Jew and Gentile under one comprehen- 
 five and gracious difpenfation : the latter ftill con- 
 tinues in its original force ; for it had not its founda- 
 tion in any partial or occafional reafons, which only 
 apply to a particular community, and are only ordain- 
 cd to anfwer a particular and temporary dcfign : on 
 the contrary, it is clofely conneded with the primi- 
 tive laws of nature, and the unalterable conflitution 
 cf things : it has its foundation in caufes which can 
 never ceafe to operate on rational beings, and which 
 are univerfal and perpetual. Be it, however, obferv- 
 cd, that Chriji came not to dejiroy the lew, but to fulfil 
 :i. He did not deftroy even the ceremonial law, till 
 he had fo fulfilled the defign 6i its inflitution, as to 
 render it totally unnecefiary : when its end was an- 
 Iwered, it of courfe vanifiied av/ay ; the fubilance be- 
 ing come, the fhadow was ufelefs. But the abrogation 
 of the ceremonial law did not imply any contradidion 
 fo its defign, nor did it throw the flighted reflection 
 on the wifdom of that God who inftituted it. It was 
 only a declaration that the law had anfwered every 
 purpofe for which it was appointed ; and that its ob- 
 ligation ceafed when the reafon of its eflablifhrnent 
 was at an end. Our blefled Lord moft flrii5lly con- 
 formed to it, in order to lliew his perfed approbation 
 
 of 
 
SERMON VIII. 
 
 93 
 
 of ft. In him it was complete ; and with him it ceaf- 
 ed for ever. * 
 
 But with refpeO: to the moral law, it \vas the great 
 bufmefs of our Saviour's miniftry to illuftrate and 
 confirm it. He added no precept that oppofed it ; he 
 only cleared it from falfe glofles, and enforced it by 
 {Ironger motives. Hence the apojflle argues, Do 'we 
 make void the law by faith i' God forbid— J'ta^ ive cf- 
 iablifh the law. Every moral precept is as obligatory 
 now as it ever was : and Chriflians have in this re- 
 fpecl the fame rule to walk by as the Jews'had. Thus 
 the lam of the Lord is perfeSl, and his conunaudmcnts 
 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 gofpel 
 brings it forward with additional evidence and force. 
 The grand truths of the gofpel were revealed, though 
 obfcurely, 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 uniform 
 and confident plan, worthy of his unerring wifdom, 
 and entitled at once to our grateful accepta];ice and 
 rational approbation. 
 
 God promifed our firft parents, that the feed of the 
 woman jhould bridfe the fcrpent" s head. He promifed 
 the patriarch Abraham, that in his feed all the families 
 of the earth fhould he blefed. The manner of this 
 divine difpeniation has been different in different pe- 
 riods : but the fame fpirit breathes in all ; and in all 
 the fame objed: is purfued, recovery from the guilt 
 and mifery of fin, through the mercy of God, dif- 
 played in a Mediator. 
 
 This is the bafis of the evangelical covenant : and. 
 this glorious dodrine is coi*:val with revelation. Be- 
 fore the publication of the law, the knowledge of this 
 docirine was, indeed, very confined and obfcure i, 
 N ■ but, ' 
 
194 SERMON VIIL 
 
 but dill there are traces of it in the earlitis: revela- 
 tions : and the patriarchs had undoubtedly liich im- 
 preflions of it on their minds, as laid a foundation for 
 that faith, in confequence of which their names ar'3 
 recorded with fuch honour in the eleventh chapter of 
 tlie Epilfle to the Hebrews. Under the law, the 
 great truths of the gofpel, which were amply to be 
 revealed in future times, were (hadowed forth in fa- 
 crific rites, and other expreffiVe ceremonies, well 
 jidapted to anfwcr the purpofes of a preparatory in- 
 ftitution. * • 
 
 Yet the law of Mofes, confidered in a feparate view 
 made no provifion for the future pardon of moral 
 p;ui!t ; and afforded no promife or hope of future 
 happincfs. But though the covenant made with 
 Mofes for one particular people, and for a determin- 
 ate period of time, contained no gracious promifcs 
 of forgivenefs in another life, yet the patriarchs, and 
 holy men of old, were not deftitute of liich hope-a. 
 From whence could thofe hopes arife ? From whence 
 but from that more general covenant of grace, pub- 
 liihedto Adam immediately after his fall, renewed with 
 Noah, v/ith Abraham, with David ;' the CQVenant 
 which from them was delivered down to future ge- 
 nerations by uninterrupted tradition ; attefted by the 
 concurrent evidence of the prophets ; typified by all 
 the facrifices throughout the world ■, and particularly 
 amongft the jews : and, in the fulnefs oi time, cont- 
 plctely and finally eftabliihed by the coming of jefus 
 Chrii4, who is the great Mediator of this covenant-;' 
 who fulfilled on our account ail its conditions ; died 
 to feal its promifes with his blood ; rofe again to de- 
 monflrate the efficacy of his facrifice ; and ever liveth. 
 to make interceffion for us ? ' 
 ■ If I were to purfue this fubjeft forther, I might fhcv/ 
 you the perfect coincidence of the Old Teftr.ment 
 with the New j but I have no time for a difcullion io 
 
 comprehcnfivc. - 
 
S K R I\l O N VIII. 
 
 '95 
 
 comprehenfivc. It is fufficient to obferve, that the 
 
 gofpel does not run counter to the law, i'o far as to 
 
 render tlic one inconfident with the other. Each 
 
 was brouirbt forward in its natural order, and each 
 , , '-^ . . . 
 
 is linked with the other in ihc moll perfe£t agree- 
 ment. The ceremonial law, though vacated by the 
 golpel, yet was not aboliflied till its own purpofes 
 were liilly anfwered. The moral duties of the law 
 are enforced with additional fanclions, and illuftrated 
 with additional evidence. Its doctrines are confirm- 
 ed, ?.nd explained in their full latitude : v/hat was 
 obfcure, is made clear ; and . what was foretold, has 
 been accompliflie^. From the whole then we infer, 
 that there is no inconfiftency between the Lv/o dif-^ 
 penfations. They coalcfce v/ith each other, as parts 
 of the fame fyllem ; and, with an exact conformity 
 to all the dcfigns of providence in the natural and 
 moral world, the miore obfcure and partial are pre- 
 paratory to the more perfect and illuflrious. 
 
 If we contemplate the gofpel by itfelf, and vievv' it 
 ill its own light, we fhall have abundant reafon to 
 admire it, both for the purity of its nature, and the 
 tendency which it has to promote the interefis and 
 happineis of mankind. It bears on it the (tamp of a 
 divine original ; and there is a fpirit which animates 
 and beautifies it, that mult (froncrlv prepoffeis the pi- 
 OILS mind in its favour. 
 
 The purity of the gofpel is indeed a decifive evi- 
 dence of the origin whence it proceeded ; it is an ev- 
 idence ever p^efent, ever legible ; and which no dif- 
 tance, " whether of time or place, can efface. That 
 purity is fuch as we fhould naturally exped from the 
 lentiment.s which ujicorrupted nature leads us to 
 iorm of the Divine Being. If he had not already 
 youchfafed to grant us a revelation of his will, with 
 refpecl to our duty both to him and to one another ; 
 3:ct. if we. had reafon to expecl that he vvould ^raiJ: 
 N 2 'it. 
 
196 SERMON VIII. 
 
 it, the clearefl didates of our judgment, and the no- 
 bleft fentiments o'^our heart, would lead us to antici- 
 pate the fame difplay of benevolence 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. Whatever is necef- 
 fary for us to know, is difcovered by it ; and dilcov 
 ered too in fuch a manner, as to anfwer all the pur 
 pofes of a revelation defigned for general information 
 Speculations to exercife the ingenuity and wit of men, 
 are by no means efl'entially connected with the great 
 'bufmefs of immortality. A man may be acquainted 
 •with them, and not be the better ; of ignorant of them 
 and not be the worfe. But in the gofpel, we have 
 nothing fuperfluous, and nothing perplexing. Every 
 declaration of fm and duty ; every promife to en- 
 gage us to purfue the one, and every threaten* 
 ing to deter us from the other, are brought forward 
 with a precifion and fimplicity, which leave no roon^i 
 either for the perverfe to cavil, or the impartial to mif- 
 take. There is no vice which it does not detect, ev- 
 en within the darkeft retreats of the mind. There 
 is no duty connefted with the glory of God, the wel- 
 fare of oar neighbour, or the true happinefs of our- 
 felves, but what it unfolds and illuflrates. 
 
 Its precepts are not only clear in their mode of de- 
 livery, and beneficial in their tendency ; but they 
 are enforced by every motive that is calculated to af- 
 fe£t the heart, and to exalt and purify its afFedions. 
 The prumife of divine forgivenefs and companion 
 through Jefus, and of help and fuccour through the 
 divine fpirit, are of the mofl foothing and engaging 
 nature to beings encompaffed with difficulties of va- 
 rious kinds J and expofed to moral weaknefl'es and 
 tranfgreflions, which are degrading to our nature, and 
 deflru6tive of our happinefs. But, to infpire us with 
 the full foul of virtue and religion, it carries our af- 
 
 piring 
 
SERMON VIII. 197 
 
 piring minds beyond the contrrtclcd views of this 
 mortal fcene, to that exalted world of fpirits, where 
 we fliall be for ever advancing in knowledge and per- 
 feftion, where every ofience fmcerely repented of 
 fhall be pardoned, and every virtuous endeavour ac-^ 
 cepted and rewarded, by him who is our mod com- 
 panionate Father, as well as our mofl righteous Judge. 
 
 SERMON 
 
 N 
 
SERMON IX. 
 
 PART I. 
 MATTHEW VII. i6. 
 
 YE SHALL KNOW THEM BY THEIR FRUITS. 
 
 X HE -characters of the religions 'which 
 Chrifl and Mahomet have refpedively founded, are 
 not more different than thofe of the nations which 
 have embraced them. From the period of their pri- 
 mary cftabhrhment to the prefent hour, a different af- 
 pect feems to have belonged to them. Wherever 
 they have fpread themfelves, they have communicated 
 their diflinguiihing properties to the underflandings 
 and affections of the people v^'hom they have convert- 
 ed ; and in oppofiiion to former experience, the in- 
 fluences of climate, of government, and of manners, 
 have yielded to the effefts of relisrious perfuafion. 
 The appearances they nov/ give to thofe great divif- 
 ions of mankind among which they are planted, 
 form a mofl flriking part of the modern hiflory of 
 the world : and tire invefligation of the caufes which 
 produce thofe appearances, would con uitute one of 
 the mofl fplendid fubjefts of political fpeculation, 
 even though it v/ere not at the fame time one of the 
 mo(t important to the intercfts of Chriftianity. 
 
 The view of mankind, as arranged under this dif- 
 tindion of religious opinion, prefent to us very fingu- 
 lar and permanent oppofilions of national charaftcr. 
 
 The 
 
P, A R T I. 199 
 
 The faith of Mahomet, wherevei" it is eflablirneJ, 
 b united with defpotic power. On the banks of the 
 Ganges, and on the Hiores of the Cafpian, under the 
 influence ol" climates the mofl unlike, and manners 
 the molt oppofite, it is ftill found acfcompanied with 
 fcrvitude and fubjeftion : every free, and every gal- 
 lant people whom it has involved in the progrefs of 
 its power, have abandoned their rights when theiy 
 inlifted thcmfelves under the banner of the prophet, 
 and have foro-otten in the title of the faithful, the 
 pride of independence and the fecurity of freedom. 
 
 The relicrion of Chriil, on the contrary, is found 
 to exiil and to flourilh under every variety of politic- 
 al power. In the different periods of its hiitory it 
 has been united with every form of government : and 
 of the nations among whom it is now profeifed, the 
 moft general, and perhaps the mofl dtfcriminating 
 feature is that equal and courteous fyftem of man- 
 ners, which has operated in fo a flriking a manner to 
 limit the progrefs of tyranny ; and which, even in 
 the few countries where defpotifm is eitablifhed, has 
 ferved to foften the auilerity of its adminiftration. 
 
 The nations who have embraced Mahometifm, are 
 diilinguiihed by a fpirit of hoftility and hatred to the 
 reft of mankind. Wherever it has eitablifhed itfelf, 
 the relations of lituation, of language, and of nation- 
 al policy, have been controled by the influence of 
 religious enmity. The regulations which it pre- 
 fcribes for the conduiSl of private life, have a tendency 
 to feparate the Mulfulman from all communion with 
 other men, and all participation of the ollices of human- 
 ity : and in every period of its hiftory, the pride, or 
 the jealouly, which it has infpired, feems to have re- 
 prefented the reft of mankind as enemies with whom, 
 while they oppofed the prophet's power, it were^im- 
 pious to converfe, and whom it v.as even meritorious 
 to deitroY. 
 
 N4 The 
 
200 SERMON IX. 
 
 The characler of Chrlftian nations is, on the colli 
 trary, marked by a fpirit of benevolence and human-. 
 it), as new in the hiflory of mankind, as it is condu- 
 cive to their welfare. The violence of national ani- 
 tnofity, once fo fruitful a fource of difiention, has giv- 
 en way in a great meafure to the didates of more en- 
 larged humanity. Where the religion of Chrift has 
 not always directed the condu£l of men, it has at 
 teaft fecretly influenced their opinions ; and the uni- 
 on of European nations in the faith of the gofpel has 
 produced a general difpofition to courtefy and human- 
 ity, which in oppofition to every diltinftion of lan- 
 guage, of manners, and of national iiitereits, has unit- 
 ed the various people of whom it is compofed, in one 
 lirm and facred bond of brotherhood and affection. 
 
 Of the nations who have embraced IVIahon^etifm 
 another feature equally confpicuous, is a degree of 
 ignorance (Irangely inconfiftent with that inllindive 
 emulation, which the improvement of neighbouring 
 itates ufually excites in the vanity of individuals or 
 the policy of gevernors. Their progrefs in fcience, 
 their capacity to invent, and even their willingnefs to 
 adopt any ufeful or elegant arts, bear no proportion 
 to their zeal and aftivity in the fupport of their re- 
 ligious tenets^ Through eyery country where Ma- 
 hometanifm is profelfed, the fame deep paufe is madd 
 in philofophy : and the fame wide chafm is to be 
 feen between the opportunities of mefi to improve; 
 and their adual improvement. 
 
 Every hearer whofe mind has ever glowed with the 
 love of learning, or melted with the feelings of hu- 
 manity, muit recoil with horror from the favag^ and 
 brutal barbarity of thofe Caliphs, who, not content 
 with difcourging a fpirit of inquiry among their fub- 
 jedls, effaced every vcftige of the knowledge attained 
 by former ages, and waged unnatural war againil the 
 mind, as well as the arms of their fpecies. The fuc-' 
 
 cefs 
 
PART I. sot 
 
 tefs of their efForts is as much to be deplored, as the 
 motives of them are to be detefted. For, as preju- 
 dice took deep root, and ignorance had fpread 
 throur^h a wider extent, we have feen thofe maladies 
 verified in Mahometan countries, which Tacitus fo 
 forcibly defcribes, while impending over his own. — 
 * " Ut corpora lente augefcunt, cito extinguuntur ; 
 fic ingenia ftudlaque opprefleris ; faciiius quam re- 
 vocaveris. Subit quippe etiani ipfius inertias dulcedo : 
 et invifa primo dtrlidia, poflremo amatur." 
 
 Such is precifcly the (late of the intelleftual world 
 anlong the follov/ers of Mahomet : knowledge is not 
 only negleded, but defpifcd ; not only the materials 
 of it are banifncd, but the very defire of recovering 
 land applying them is tctdiy exlinguifhed. Hence 
 the bold failies of invention are checked, the patient 
 efforts of induftry 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 rejeflcd xvlth loathing and contempt : 
 for how can the Mahometans emerge from that ig- 
 norance, which they are accuilomed to confider as 
 meritorious ? What pov/er of reafon wiii be fufficient 
 to break the magic fpell, which now holds them in 
 bondage to» the tyranny of the defpot, the policy of 
 the pried, and the bigotry of the vulgar .? 
 
 If the character of Chriillan nations on the contra- 
 ry were to be portrayed, the feature perhaps the 
 inoil diftinguHhing in it, would be that intelligence 
 which feems in general to pervade them. The fpir- 
 it of fcience, indeed, appears to rcfl folely with them. 
 Though buried for a tnne in the ignorance with 
 which Europe was overfpread by the irruptions of 
 the barbarous nations ; though long opprefl'ed by the 
 '•'iolencc of ecclefiaftical power, and the grofTnefs of 
 
 early 
 
 • Prsfjit. in Vit. Agricf. 
 
>>c^ SERMON IX. 
 
 tarly fupcrftition, its flame was not altogether def- 
 troyed. It burnt in fccret at leaft, even in the re- 
 celfes of monaftic retirement ; and though too feeble 
 of itfelf to difpel the gloom that fuiTounded it, yet 
 vas it preferred from total extindion, amidft: the 
 c\ ^merical conceits of the fanatic, and the frivolous 
 co.iten'tions of the reclufe. Rekindling at laft in ail 
 a?e, in which the human mind feemed to emersfe 
 from the darknefs in which it was involved, in which 
 the fpirit of liberty gave dignity and vigour to its ex- 
 ertions, and which the bounty of providence diflin- 
 guifhed by difcovferies the moil falutary to the human 
 race, it foon attained its former lullre : and no lon- 
 ger 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 illurninate thofe ven- 
 erable forms of truth, of religion, and of freedom, 
 v;hich 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 hidory has 
 recorded, or philofophy invedigatcd, 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 attainment which a- 
 dcrns the mind, and the yet greater improvement of 
 every profound fcielice which im'igorates and en- 
 larges it. The progreliion of knowledge has been 
 Confiant in every country where it began ; the fpirit 
 of inquiry has, in every age, comm.unicated itfelf to 
 furrounding nations ; and while our proficiency is 
 fuch as to juflify us in boafling of difcoverics, to 
 fome of which former generations never reached, 
 and to others to which they never afpired, we have, 
 the confolation to refleft, that a wide and unexplo- 
 red . 
 
P' A R- T-' I. ^.d\ 
 
 J 
 
 red field llill lies open for- ■t?iie"rnorb imv/caried en- 
 Ileavours and the brighteit talents : that our own 
 liftticejfs 'his ifideed been lb -rapid as to animate their 
 Emulation, a«d y^t that our prdgrefs is hitherto fo 
 imperfeQ, as to facilitate, not to preclude their moft 
 vigorous exertions. In a word, from this eventful 
 period the fpirit of fcijnce has been hadening towards 
 peri'ecHon. In eVery country diilinguifhed by the 
 Chriftian naiTle^ its influence has been felt, and it;? 
 emulation has been known. And. when we review 
 mankinil as inhabitants of the fame globe, and mark 
 the revolutions by which as men, or as nations, they 
 are diftinguifiled, the character of Chriftian may be 
 determined by the fuperior degree of intelligence 
 which accompanies and adorns it. 
 
 yach is the extreme diverfitv of character to be 
 found among the nations who have embraced Ma- 
 hometanifm and Chriitianity ; and fuch the appear-^ 
 ancii which thefe great diviiions of mankind affum.e 
 tmder this diilin&ion of religious opinions. In the 
 Eaft, under the inlluence of Mahometan' belief, the 
 human mind appears to have loft fomewhat of its ca* 
 pacity and power ; the natural progrcfs of mankind, 
 whether in government, in manners, or in fcience, 
 has been retarded by fome fecret principle of private 
 indolence or external control ; and over the va- 
 rious nations who have either alTented to the faith, 
 or fubmittcd to the arms of the impoitor, fome uni- 
 verfal, but baleful inlluence feems to have operated, 
 fo as to countcraft every diverfity of national charac- 
 ter, and reftrain every principle of national exertion. 
 In the Weft, under the happy aufpices of Chriftian- 
 ity, men appear to have attained a vigour in their 
 intelleclual exertions, and extent in their i'ntelleclual 
 purfuits, and a fuccefs.in their intelleftual cultiva- 
 tion, utterly unknown in any former period of their 
 hiftory. Their purfuits, whether in fcience, or iri 
 
 art. 
 
204 SERMON IX. 
 
 nrt, have been guided by a bolder fplrit, and rewaf d- 
 ed with more illuflrious fuccefs than in any former 
 age of fpeculaticn. The boundaries wliich before 
 feem to have been impofed to the exertions of the 
 human mind, and to have hmited not only the pro- 
 grefs of genius, but even the profpeds of literary 
 ambition, have been extended or removed. 
 
 The regular motions and compalitive magnitudes 
 of the celellial bodies, the fimple but wonderful laws 
 by which the material world is regulated ; the incon- 
 fiderabie proportion which the earthly and folar fyf- 
 tems bear to the vafl and glorious works of omnipo- 
 tence, hold a diftlnguifhed rank in the fupcriority of 
 modern over ancient philofophy. The origin and 
 combination o, our ideas, the diilind offices and mu- 
 tual connexions of our mental faculties, the primary 
 and unalterable foundations of morality, and the de* 
 pendence of its various modes on collateral and ad- 
 ventitious circumftances, have been invcfligated with 
 unwearied diligence, and explained with the niceft 
 precifion. To thefe abftrnfe and yet fublime fpecu- 
 lations, w-e may add the difcovery of printing ; an 
 event more interefting, perhaps, than any other in« 
 ventions, however profound be their principles, and 
 however extenfive their application ; for by this dif-» 
 covery knowledge is fpread through a wide ex- 
 tent : every ufeful or ingenious eifort of the under* 
 {landing is prefervcd as a model for imitation, or an 
 incentive to improvement : above all, an impregna- 
 ble barrier feems to be fixed acralnfl: the return of 
 
 o 
 
 general ignorance and barbarifm, and thofe dreadful 
 revolutions which have fometlmes fwept av/ay the 
 labours of formel- ages, and plunged even enlightened 
 nations into fudden and hopelefs darknefs. 
 
 But the refearchcs of Chriflian nations have not 
 been confined only to thofe topics vvhich merely ex- 
 ercifc curlofity, or excite admiration ; en the con- 
 trary. 
 
P A R T T. '205 
 
 Trary, utility has been united with truth, as well in 
 the Itudies of the few, as in the experience of the 
 many. To the affairs of men, as well as to the ab- 
 ftraclions of philofophy, the fpirit of fcience has a- 
 mong ourfelves been applyed : the principles of 
 government and the rights of men have been afcer- 
 tained ; the limits of power and obedience have been 
 defined ; and the rights of nations, no longer repof- 
 ed upon the infecure foundation of habit or opinion, 
 have under the influence of philofophy acquired the 
 clearnefs of demonflration, and the firmnefs of prin- 
 ciple. Since the asra of their improvement, the na- 
 tions of Chriflianity have emulated each other in their 
 progrefs towards refinement. The mod honourable 
 triumphs, and the moft favourite fubjects of congratu- 
 lation, have been thofe of learning and fcience ; and 
 the glory moll ardently coveted, and moft readily 
 beflowed, has been that of difl'eminating truth and 
 knowledge amongft mankind. Every fucceeding age 
 has marked the increafe of their acquifitions and the 
 extenfion of their views. The flame of fcience, when 
 once kindled, has pervaded every defcription of men, 
 among whom Ghriftianity 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 diftinftion, 
 and affumed their place among the enlightened divif- 
 ions of mankind. 
 
 Through the whole fcheme of his moral govern- 
 ment the Deity has connefted by fecret ties the fu- 
 ture and prefent interefts of men ; and confequent- 
 ly has made the efforts of human wifdom the inrtru- 
 ments of a wider and moi*e vigorous efficacy to his 
 own extraordinary interpofitions. 
 
 In various degrees, indeed, and under various cir- 
 cumftances, the vices and the virtues, the ignorance 
 and the knowledge of men are fubfervient to his un- 
 
 fearchable 
 
.so6. ■ S E R r.I O N IX. 
 
 fearchable purpofes, they form a part of one p;rcut 
 and folic! chain which our reafon cannot niealure ; 
 and long alter their efficacy is thought by- fuperhcial 
 obfervers to be exhaulkd, we are led to trace their 
 necelTary connexion v/itli events very remote in time, 
 and very difiiniilar in kind. When the gofpel was 
 introduced into the world, the difpenfations cf hea- 
 ven were, moH of them, fupernaturai ; and,- confilU 
 9ntly with the rnode of procedure at this juncture, 
 ihc fooliJJjJ kings of the world -were appointed to confoundi 
 the ivifo. But the^ropri-tv cf this appcintment i:i 
 evinced, und its veiy fuccqls confinued, by a lubfe- 
 quent flate of things, in which extradrciinary mealurea 
 are no longer requinte : and thuti, with a cui:fiitencc 
 which marks every fucceliive (tage of' God's defig^s, 
 us they gradually unfold therafeives to our vic\v, thq 
 gofpel was left to bi^ eltabliihed and diiremina.ted by 
 thofe mciral caufes, b,y. which the vilibie co.urfe oi;' 
 things is regulatt«d., " We therefare not only admit 
 that the I}£ity does, but we infer from every knowu 
 principle of moral htnefs that h - woyjd, fu]>port the. 
 gol^^el ; and draw out the full eiteds vrhich it is ca- 
 pable of producing, by the aid of fecondary and -hu- 
 man means, by learning, by civilization, and govern- 
 ment^ to the improvement cj" \vhich the goi])^l itfeli' 
 has indiredlly contributed, 
 
 From thcfe obfervaticns \ye inay fee the conlVim- 
 mate propriety of thofe different means which Got.!, 
 employs, in different fituations of things, to carry on 
 the fame rcneral defifrn : fometim.es ufnif]: preternat- 
 ural, and fometlm.es natural means ; fometimes 
 working by the weaknefs of man, and fometimes by 
 his flrength ; and always acting for the noblell ends, 
 by means the mod proper. 
 
 Every new religion muil be fuppofed to counteract 
 the reigning prejudice:^ and vices of the times ; and 
 confequently no objeQion arifes agaiult lU credibill, 
 
 tv, - 
 
PART I. 
 
 207 
 
 ty, from the evils to v. hich it for a time expofes thofc 
 perfoiis who have the honefly to profefs, and the 
 courage to diffufe it. But when the fame religion io 
 once ellabliihcd, a fpecies of proof is required, the 
 very reverie of that which was before necellary. 
 
 On the firft appearance of the gofpel, we find the 
 evidence of it in the patience of thofe who incoun- 
 tered every temporal evil for its fake. During the 
 continuence of that gofpel in the world at large, vv^e 
 obtain other evidences of its divine original, by the 
 fiiare it ha«: in nromotintr the temooral ^ood of thofe 
 who profefs it. 
 
 When therefore any religion is, as it were, incor- 
 porated Vv'ith the ordinary povidence of God in hi^ 
 moral government, the credibility of it may in a great 
 meafure be determined by its adual and vifiblc influ- 
 ence on the welfare of mankind. Though ultimate- 
 ly directed to higher ends, it is flill relative to the 
 conditution and civcumltanccs of man ; and, as its 
 bciL evidence mull arife from the conformity it has 
 to the attributes of the Deity, it is difficult to con- 
 ceive how any religion can be fuppofed to derive its 
 origin from him, which is hollils to the temporal 
 happinefs of thofe to whom it is given. The being 
 whom it is the object of his gracious v/ill to blefs in a 
 future exiilence, it feems not confident with his wif- 
 dom to opprefs, or deceive, in the prefent. Much 
 therefore would thofe dodtrines want of their bed 
 evidence, which, while they pretended to miniiler to 
 the future v*eifare of mankind, were inilrumental, 
 now, only in their degradation or their ruin. 
 
 Whether in the nature of the Mahometan and' 
 Chriftian rehgions there be any permanent caufes of 
 this diverfity in their efrecls, affords a fubject of very 
 important and ferious invefti^ation : and if it can be 
 flievv'n that the one is naturally deflrudive of the 
 great pi-inciplec of human welfare, and the other as 
 
 naturally 
 
2o8 S E R M O N IX. 
 
 naturally conducive to them, it is to be prcfumed 
 that no mean confirmation will thus arife of their re- 
 fpeftive falfehood and truth. 
 
 The immediate end of religion, is to prepare man- 
 kind for a future ftate ; but, any in the profecution 
 of this end, there is a collateral eiiecV, which it una- 
 voidably has upon the temporal character of man» 
 The doctrines which it teaches, and the precepts 
 "which it prefcribcs, while they are relative to the di- 
 vifion of his Intellectual and Moral Powers, 
 effect alfo their nature and extent : hence that relig-. 
 ion will moft eflectually conduce to the welfare of 
 man, which moft invigorates and enlarges thefe capa- 
 cities of his mind. 
 
 The influence of religious perfaafio.n mull always 
 be great, either in improving, or contracting,' the Fac- 
 ulties of the Uuderftanding, Opinions which are 
 the firft received, and the laft parted with ; which 
 are united with all the hopes and ail the fears of hu- 
 manity ; which are feldom doubted of by men of 
 common fenfe, and feldom improved by men of com- 
 mon attainments ; cannot be fuppofed to be indiffer- 
 ent in their efte£ts upon the mind. The uuderftand- 
 ing is equally fubjcft to habits with our other powers ; 
 and according to the manner in which it has been 
 exercifed, or to the reach and extent which it has ac- 
 quired in its common exercifes, v.'ill be its exertion 
 and character in every other employinent. The vo- 
 tary of a week or narrow fuperftition, v/hich exhibits 
 its gods in the fliape, and endows them v/ith the paf- 
 fions, 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 affordSj cannot eafily be imag- 
 ined to poffefs an uuderftanding much elevated or 
 improved ; and will not carry to other employments, 
 that liberal and enlightened fpirit which rational. 
 
 fpeculations 
 
P A R T I. 
 
 C09 
 
 fpeculations excite and confirm. So far as the in- 
 fluence of its truths upon his underllanding extends, 
 his relidon will tend to contraft it ; the difficiiKics 
 which oppofe its progrefs will be" fo far incrcafed, as 
 its former habits have blinded or weakened it ; and, 
 ainidd: this general deprefiion, it can only refume its 
 powers, when fpme unLifuai and important concern 
 calls them forth,. and leads them beyond the limits 
 which had been formerly impofed to them. A re- 
 ligion, on the contrary, which exhibits fiibiirae ob- 
 jects of contemplation ; which arrays its Deity in ev- 
 ery pofTible excellence ; and which mingles none of 
 the infirmities of man with the perfeftions of heaven ; 
 may naturally be fuppofed to im.prove and to exalt 
 the. human underftanding. By giving it, in its com- 
 mon and permanent employments, an object of tran- 
 fceiidantal excellence and magnitude ; by accuilomilig 
 it to high ideas of wifdoni and perfection, it mufh ev- 
 en infenhbly have an influence in Tramping a fimilar 
 character on all iis 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 fomev«;hat of the 
 fame extent, and marks with bolder features the ge- 
 neral character. 
 
 But the greater influence of reiigious opinion up- 
 on the powers of the human underftanding, arifes 
 from the information which it gives to man of his na- 
 ture and end. All excellence is vclative to the fitu- 
 ation in which it is fliewn ; and, before any kind of 
 ambition can be excited, it is firft necelTary to knov/ 
 what it is that ambition can attain. 
 
 In the ordinary bufincfs of hfe, the exertions of 
 mankind are proportioned to the probabihty of fuc- 
 cefs. No greater induftry is exerted, and no greater 
 variety of intelligence acquired, than wh,-:it feems ne- 
 ceikiry for the fi.vtion in which it is probably to be 
 O brought 
 
2IO S E R M d N a 
 
 brought into ufe. The diflferences of fortune and 
 condition thus in a very obvious manner affedl the 
 capacities or acquifitions of the mind. The polfef- 
 for 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 accomplifhments than the generality of man- 
 kind : and, if he pofTeffes the common ambition of 
 his ftation, he will proportion his efforts to the op- 
 portunities which are offered to him, and to the ex- 
 peftations which are formed of him. The poor man, 
 on the contrary, concerning whom no fuch expecta- 
 tions are entertained, and whofe life is probably 
 to be palTed in domeflic duties and corporeal labour, 
 as naturally accommodates his mind to the fituation 
 in which he is to aft ; and feldom is folicitous about 
 any acquifitions, either of knowledge or of virtue, 
 "which are not demanded by his condition : and thus 
 the inequalities of rank and of fortune, which ard 
 produced by the improvements of fociety, have a 
 natural and obvious tendency either to exalt or to 
 deprefs the capacities of their pofl'effors, and to adapt 
 all their exertions to the fituation in which they are 
 to be employed. It is in the fame manner that re- 
 ligion operates on the mind of man. From religion 
 only he learns what are the final views and expefta- 
 tions of his being ; for what purpofe his mental pow- 
 ers were given ; to what ends they lead ; and what 
 higher degrees of excellence they may yet receive. 
 He will, therefore, be led to a:ccommodate his am- 
 bition and his defires to the fenfe he poirefTes of his 
 nature. The confcioufnefs of greater capacity for 
 virtue, will be attended with a ilronger fenfe of ob- 
 ligation to become virtuous. 
 
 To the poor native of unenlightened countries, 
 ^hat motives can his religion afford to excite the ar- 
 . dour or the adivity of his mind ? The fervice of dei- 
 ties - 
 
PART I. 
 
 211 
 
 ties little elevated above the rank of man, cannot 
 much improve his opinion of the confequence of his 
 being, or animate his defire of their favour ; and a 
 long Futurity to be pafled in the fame occupations 
 which now engage him, or in the narrow circle of 
 animal enjoyment, cannot produce in him any high- 
 er conceptions of the dignity of his nature, or ani- 
 mate him to the exertion 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 contraded 
 and abjedl in all his hopes. He fees before him an. 
 indiftintt profped of happinefs in corporeal indul- 
 gence, or indolent repofe : he therefore is prompted 
 by inftinft, and direfted even by reafon, to accom- 
 modate himfelf to this defliny 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 uninflrucled in the dignity of his 
 being by thofe religious encouragements and affift- 
 ances, which alone could inllruct him. 
 
 How different is the influence of enlightened re- 
 ligion ! Taught by this, man becomes acquainted 
 with the character of his being. Regarding himfelf 
 no longer as the groveling inhabitant of earth, he 
 extends his hopes beyond the reach of animal en- 
 joyment. He finds himfelf deftined to immortal 
 life ; he feels himfelf endued with the capacity of 
 eternal happinefs. To this fublime end his mind 
 almoft involuntarily endeavours to adapt itfelf. His 
 imagination, his underflanding, his heart, affume 
 new energy and extent, as thev are employed on fo 
 boundlefs a fcene. And while he looks forward to 
 thofe bright profpects which religion unfolds to his 
 O 2 view. 
 
21^ SERMON Ia. 
 
 view, fentinv-RVs of confcious dignity infinuate thcin- 
 felves into liis ininci, fo as to purify his taite, and ex- 
 alt his defires above the grofs and fleeting pleafures 
 of this terreftrial ftate. 
 
 It requires no uncommon effort of fagacity to dif- 
 cover the wide difference that fubfifls between the 
 religions of Mahomet and Chrid, in their influence 
 on the conceptions of the imagination, and the direc- 
 tion of the appetites. The dodrines which the Pro- 
 phet of Arabia has taught concerning the divine per- 
 fections, too frequently accord with the lowell ideas 
 of the human mind ; and though they are at times 
 illuminated by fublime or magnificent images, yet ma- 
 ny of the fuppol'ed beauties of the Koran confdt rather 
 in the brilliancy of the language than in the majeily 
 of the thoutrht. How much Mahomet was indebted 
 
 O 
 
 to the writings of the Prophets and of the Evange- 
 iifts, for the greater part of what is fublime or beau- 
 tiful in his theology, his compofitions declare : but 
 with this facred and hollowed imagery he blended 
 the impure fuperllitions and grofs conceptions of his 
 countrymen. For the wild profufion and incongru- 
 ous mixture of abfurdity and fenfe which pervade his 
 WTitings, it is fcarcely pollible to account on any oth- 
 er fuppcfition than the natural incapacity, even of the 
 wifefl man, to form upon every fubjeti, and to pre- 
 ferve upon every occafion, juft and confident notions 
 of the divine perfeftions. 
 
 In what glowing colours is the greatnefs of the De- 
 ity uifplayed almoil in the commencement of the Ko- 
 ran ! and with what zeal doec; the imagination go 
 along with defcriptions, which fecm {o fuited to the 
 fupreme dignity of his nature, and the glorious ex- 
 cellence of his vv'orks ! Yet hardly is this cnthufiafm 
 excited, before all the ardours of the mind are repref- 
 fed, when we find this fublime Being defcend to the 
 meancft and moil conlemptiblc emplo} mcnts ; prc- 
 
 fcribine 
 
P A R T I. 2*3 
 
 fcrlbing laws which minifler more to the appelilc^? 
 than to the intercfts of men ; and regulating, with 
 the fame care, at one moment the .order of fecret and 
 impure enjoyment, and in the next the difciple in 
 which men are to be trained for eternity. 
 
 In the compofition of the fanatical Impoilor, credul- 
 ity is often intermixed with craft. The fervors which 
 are at firil aflumed voluntarily and infiduoufly, return 
 by a kind of mechanical force ; in procefs of time 
 the glow of his fancy, and the tumult of his palFions, 
 are no longer artifical, but real : and in this lalt 
 ftage of depravity combined with folly, the enthiifiaiL 
 is infeparately blended wdtli" the hypocrite in the whole 
 mafs of charafters ; and in the fame aclion we may 
 difcover the wilinefs of the one, and the w^eaknefs of 
 the other. Hence the inconfiilencies. of Mahomet 
 are to be afcribed partly to cunning, in accommo- 
 dating his doctrines to the prejudices of other men ; 
 and partly to fanaticifm, which prevented him from 
 controling the impetuous but uncertain faliies of 
 his own mind. 
 
 Hence the God of Abraham and of Mofes, tl:c in- 
 comprehenfible Being who, in the language of Ifaiah,, 
 liveth from eternity to eternity, is afibciated with ti'ie 
 grofs and limited attributes of Eaftern idolatry ; and 
 the altar which is erected to the Father of univerfa! 
 nature, is commanded to be approached v/ith the flaV- 
 iili rites of a timorous and abjed fuperifition. 
 
 Of that Eternity, the reprefentation of which fornis 
 fo great a part of every religion, the ideas which 
 IMahomet has given, are not more^pure or more con- 
 fifient. Oi" fuch a fyftem of opinions, fo perplexevl 
 by iiiconfiftcncy, and fb debafed by impurity, the ef- 
 feci; upon the mind is obvious. Though all meU 
 probably can feel the fublimily of I'lole defcriptions 
 which fometimes occur, yet the imprcflion is momen- 
 tary ; but the apprehenlions which are entertained bf 
 O 3 th. 
 
214 SERMON IX. 
 
 the Deity from his agency, and the conceptions 
 which are formed of Futurity from its employments, 
 are permanent. The beauties of the Koran may 
 captivate the fancy ; but its errors at once delude the 
 judgment, degrade the fpirit, and pollute the affec- 
 tions. How can the follower of Mahomet, therefore 
 feel any enlargement given to his underflanding, 
 from reprefentations of a Deity who, though fome- 
 times eloquently or magnificently defcribed, is yet 
 familiarized to his apprehenfion in the charafter 
 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 tliefe powers feem 
 to be unemployed ; in which the enjoyments of ani- 
 mal pleafure form a great part of the reward affign- 
 ed to virtue ; and to the rehfh of which no other 
 preparation feems neceffary, than to aflimilate the 
 mind to an ambition as limited, and to defires as im- 
 pure ? 
 
 Though the exiftence of a Deity has been admit- 
 ted as well in the darkefl as the moft enlightened 
 ages ; and though it is equally fupported by the tef- 
 timony of tradition and the authority of reafon ; yet 
 the ideas entertained of his attributes have been much 
 diverfified by various caufes in the conftitution of 
 men's minds, or in the circumftances of their fitua- 
 tion. The northern nations, fierce and unpolilhed 
 in their manners, affailed by the feverities of an incle- 
 ment fky, and habituated to the contemplation of 
 dreary wafles or rugged mountains, have arrayed 
 their deities in every terrible quality. Among the 
 inhabitants of the Eafl, whofe tempers feem to be 
 cafl in a fofter mould, and whofe fenfes are accuf- 
 tomed to more delicate and mere beautiful profpefts 
 of nature, the characters of their Gods wear a love- 
 lier afpeft. The fame propenfity in the worfhippcr 
 
 to 
 
PART I. 
 
 ^15 
 
 to affimllate the objed of his worfhip to his own rul- 
 ing paffions, or his own favourite tenets, may be tra- 
 ced through individuals and feds. The God of the 
 benevolent man is, in his contemplation, furrounded 
 with the mild luftre of benevolence ; the God of the 
 malignant is feen only with frowns of difpleafure, 
 and armed with the thunderbolt of vengeance. In 
 the Deity of Zeno we perceive much of the fullen 
 dignity, and harfh inflexibility, in which the philofo- 
 pher himfelf placed the fupreme good ; and upon the 
 fame principles Epicurus afcribed to his Gods that 
 exemption from the folicitude of care, and the buftie 
 of adtivity, which he reprefented as eflential to hap- 
 pinefs, both human and divine. But in the God whom 
 Chriilians are commanded to adore, none of thofe 
 imperfections can be difcerned, which are ufually 
 and juftly imputed to the peculiar fentim.ents of in- 
 dividuals, or the general habits of nations. Without 
 the jargon of fcience, and without the rant of enthu- 
 fiafm, he is prefented to us with all the perfections 
 which were ever affigned to the Divinity, by the rea- 
 fon of the contemplative philofopher, or the fancy of 
 the enraptured poet. 
 
 And here it well deferves our notice, that, while the 
 human underftanding has been chiefly employed in 
 invefl:igating the abfolute exifl:ence of God's attributes, 
 divine revelation ufually exhibits them in a relative, 
 and therefore a more intelligible and more interefling 
 point of view. Hs is our Father, by whom, we are 
 proteded ; he is our Counfellor, by v/hom w£ are 
 inftruded in the duties of our ftation ; he is our 
 Judge, by whom we (hall be hereafter exalted to the 
 nobleft enjoyments, or condemned to the moft dread- 
 ful torments. Do not thefe reprefentations of the 
 Deity pafs more eafily into the underftanding, and 
 \york more forcibly on the affedions, than the pro- 
 foundefl refearches of philofophers into the nature 
 O4 . of 
 
2i6 S E R M O 'N IX. 
 
 of infinity, or the mofl fclid chain of argiimenta- oil 
 the conneclion of caiife and effedi ? Indeed thc'^aticd 
 writers are always more intent on fandifyins; our 
 hearts than on amufing our imagination. Hence 
 they abound with fuch reprefentations of our Crea- 
 tor, as are hkely to produce not tranfient and wiKl 
 admiration, but calm and permanent confidence. 
 Hence, too, the attributes of God are fo frequently 
 and fo pertinently united with the duties of man. In- 
 flead of bewildering us in intricate and abftrufe fpecu- 
 lations upon unity, they tell us that we are to ivo)'- 
 Jhip th: Lord oiir God, and him only ive are to Jer-vc. In- 
 ftead of multiplying curious and difputable diflinc- 
 tlons about the abltracl' effence, and the negative or 
 pofidve properties, of fpiritual and corporeal bcingii, 
 they em.phatically pronounce God to he a ffirit : and 
 to this fpeculative dogma they inftantly affix a prac- 
 tical precept ; for we are therefore to ivorfhip him in 
 fpirit and in triith. 
 
 Before this audience it v/ould be unnccciT-iry for 
 me to enlarge on the dotilrinc of tutelary deities, 
 which feems to have prevailed in every country, and 
 of Vv'hich numbcrlefs inftanccs are recorded in facred 
 and profane writings. But the uncontroled, the 
 unrivalled, ^nd the undivided pov^'er ; the univerfal 
 prefence, and unceafmg agency of the true God, are 
 again and again alTerted in the fcriptures. He is Al- 
 pha and 0?7!ega, the beginning and the end. He is the 
 Father of light, zvith 'ivhom there is no variabknefs, nei- 
 ther Jloado^u vf turning. He is the creator and ruler 
 of all things, in whom are hidden all the treafures of . 
 ivifdom ; the patient mailer, who is willing that all 
 Jhould come to repentance ; the juil God, who will j-e- 
 ivard every man according to his works ; the gracious 
 and merciful God, who o-ave his only bc<^-otten Son. thai 
 whqfoe-ver hejieveth in him Jhould not perijh, but have ev- 
 crlajiing life. "What,! bef2ech you, can be more con- 
 
 vincin-r 
 
P A R T 1. 217 
 
 vinci:\^ to our judgment, or more improving to our 
 hearts^ than thefe prefentations of the Deity ? Do 
 they ny)t invite us to confidence, as well as humble 
 us into fear ? Meditation on fuch a Being, fo con- 
 li.antly and fo wonderfully employed in promoting 
 the good of his creatures, tends furely to crufh every 
 felfilh, and to enlarge every generous affection of the 
 ibul. It exalts the dignity of our nature, when we 
 conceive ourfelvescapableofobtaininghis approbation; 
 it foftcns the heart into compaffion, and expands it in- 
 to benevolence, when we confider mankind as framed, 
 and fupported by the fame Almighty power, redeem- 
 ed by the fame goodnefs, and intended together with 
 ourfelves for the fame glorious and incorruptible in- 
 heritance in hca-jen. The pride of knowledge, the 
 fplendor of conqueft, and the pageantry of pov/er, 
 ihrink into obfcurity and infignificance, when we re- 
 reflecl on him 'luhom the heaven, and heaven of heavens 
 cannot contain. All the lurking impurities of our 
 fouls are feen with loathing, and all the fecret crimes 
 of our lives remembered with horror, while we con- 
 sider that he trieth the very heart and reins, and that 
 his eye feeth afar off. All the dark and tempeftuous 
 fcenes of the world ceafe to alarm and deprefs us, ad- 
 verfity lofes her fting, and profperity affumes new 
 and m.ore delightful charms, when we confider that 
 no event takes place without the appointment of our 
 Maker, that not a fpai-rrpu) falleih to the ground with- 
 out his notice, and that in his fight we are of more 
 value than many fparrozvs. 
 
 In refpeft to a Future Life, the belief of it has, v.- 
 know, prevailed alinofl; univerfaliy ; and yet, as to 
 the particular kinds and degrees of enjoyment re- 
 ferved for us, nations and individuals have differed 
 widely from each other. The Indian, enfeebled by 
 age or tortured by ficknefs, gladly rcfigns his kircath, 
 in hopes of receiving again the bow by which he had 
 
 gained 
 
2i8 . S E R M O N IX. 
 
 gained by his fuftenance, and deflroyed his enemies ; 
 and meeting again the dog who had been the faith- 
 ful companion of his dangers and his tpils. The 
 hardy warrior of the North welcomed the hour of 
 death, which was to carry Ivm into the hall of Odin, 
 where, in his imagination, the ghofts of departed he> 
 roes were permitted to remember and to celebrate 
 the exploits performed on earth, and to quaflF the 
 moft delicious Hquor from the Ikulls 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 jn their former exiftcnce.* 
 Mahomet too, as we have feen, in the fenfual para- 
 dife which he announced, prepared for his followers 
 fcenes of the moft alluring voluptuoufnefs. 
 
 Now, whatever allowance the man of deep reflec- 
 tion may make for the ignorance and fuperftitlon of 
 barbarous countries, and whatever entertainment the 
 man of refined tafte may derive from the compofi- 
 tions of more enlightened writers, both furely will 
 agree in approving the filence of the fcriptures as to. 
 the particular (late of things in a future ffe. 
 
 Reafon informs us, that the prefent is a probation- 
 ary flate of difcipHne ; and, in conformity to fuch a 
 ftate, religion adapts all her doftrines to faith, all her 
 encouragements to hope, and all her regulations to 
 pradice. Chriftianity holding up to us the profpect 
 of our future exiftence, bids us now prepare for it by 
 virtuous habits of thought and adion ; and philofo- 
 phy will inform us that thofe habits, in a great fcheme 
 
 of 
 
 * Pars in gramineis exercent membra palsftris, 
 Contendunt ludo, et fulva luclantur arena : 
 Pars pedibus plaudunt choreas, et carmina dicunt. 
 
 -Quae gratia currum 
 
 Armorumque fuit vivis, quse cura nitentes 
 Pafcere equos, eadem fequitur tellure repoftos. 
 
 ^neid. VI. 
 
PART I. 219 
 
 of moral government, are neither recommended by 
 the creator, nor acquired by the creature, in vain. 
 We are therefore to beHeve that a real, an intimate, 
 and mod important connection fubfifts betureen the 
 prefent hfe and that which is to follow it ; though it 
 furpafs our abilities to explain, and perhaps to com- 
 prehend, the particular powers with which we fliall 
 be invelled, and the particular agency in which we 
 are to be employed. Chriftianity may then be ex- 
 cufed for not gratifying our curiofity, on fubjeds to 
 which our apprehenfions are now utterly inadequate : 
 and, even were they more adequate, it would de- 
 ferve our praife for informing us of what is true, 
 that we are deftined for immortality ; and for in- 
 ftrufting us in what is mod important, the duties by 
 which we are to gain it. From fome paiTages in the- 
 fcriptures it may be inferred, that our moral purfuits 
 and our intelleftual endowments will bear fome re- 
 femblance to the prefent ; and on this fuppofition is 
 founded the neceffity of regulating the one by the 
 flrldefl virtue, and of im.proving the other by the 
 fublimcft knowledge. In favour of this inference 
 from the facred writings, analogy certainly pleads. 
 Children are poifeffed of powers and affedlons, which 
 are in procefs of time to be drawn out into adion ; 
 upon the right ufe of which depends their happinefs 
 or their mil'ery ; and 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 act, or to the connection of that end with the 
 means that are now taking to enable them to aft well. 
 In the fame manner we are training up to habits, 
 and exercifing powers, which are to acquire new 
 vigour, and to operate through a wider fphere, when 
 this corruptible Jhall have put on incorruption. Certain- 
 ly we are not juftihed in expecting that indolent re- 
 pofe, in which an Epicurean would place his feUcity ; 
 
 or 
 
2 20 S E R % -O N IX. 
 
 or thofe rapturous and fervent devotions, in which 
 aloiie the Enthufiaft iunpoies the joys of the blefled 
 to confifl : much lefs arc we authorized to look for 
 fenfual gratifications, or the gaudy trappings of 
 wealth and power. 
 
 The policy or the pride of the Greeks and Remans 
 often induced them to confme the rewards of Eterni- 
 ty to ths few whd acted v/ith fplendor on th5 pubhc 
 theatre of life ; to wife le^;ifiators, to valiant heroes, 
 and mighty conquerors. But the gofpel announces 
 " refurre6lion and judgment, together with the happi- 
 nefs or mifery that is to follow them, to men o? all 
 ages and all countries, of all 'capacities and all (la- 
 tions. It oifers the bright rccompence of a croum 
 that fadcih- not away^ as well to the filent and iblid 
 virtues of mxeeknefs and charity, as to the more fhin- 
 ing and exalted excellences of valour in a juft caufc, 
 and the difmterefled love of our country. It doo.s 
 not confound and weary the underllanding, by xq- 
 prefenting the various ftages of our being • as rcfult- 
 ing from a long train of phyfical caufps, which Qod 
 has appointed, and which aS'ecc each other by fscret 
 but unterrupted ties ; but it exliibi'cs the dcfi.ri;:e of 
 Futurity continually and profefledly in a moral, arid 
 therefore a more ufeful, point of vicv\'. It tells us' 
 that the things which are feen^ and are temporal have a 
 reference to thofe things ivhich are not feen^ and arc. 
 eternal ; and that, in both, the fame glorious defign 
 is uniformly carried on. It conneds what we are to 
 praftifc with what v/e are to believe : and thus ex- 
 tends the influence of Futurity over our focial and 
 religious relations, over our conduct in private and 
 public life, and even over our wonis and thoughts. 
 Such is the effeft of Chriflianity with regard to \^\^ 
 dodrine of a judgment to come : arid as to the happi- 
 nefs which is to fucceed that judgment, it flill holds 
 the fame frm but unadorned langur.ge ; and ftill di- 
 rects 
 
P A R T I. 221 
 
 rc3:s all its declaraiions to the fame great and good 
 purpt^le, of making us wife unto falvation. Thus we 
 are told that tJjis mortal Jlmll put on i?nmortality\ we 
 are encouraged to hope for r.dmlxlion into the pref- 
 ence of the /pints ofjujt men made f^er fed: ; we are to 
 fee. the ^verlafting God, face to faa\ and know bini 
 even as we are known. 
 
 hi thefe reprefentations there are iio impure or 
 fantaltic ideas : all is fiinplcj yet majefdc ; all is won- 
 derful, yet credible; all is captivating, and at the 
 fame time inllruftivc. 
 
 When the aftions of every day and every hour 
 have this intimate connection with our eternal doom, 
 is it not to be expected that religion will have a for- 
 cible and conftant influence over cur hves ? That in- 
 fluence, it muft be confelfed, is often G0untera<?ced by 
 our infirmities, our prepoflefiions, and our headftrong 
 appetites. Yet Chriltianity far furpalles 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 inffance of improye- 
 inent wliich this Difcourfc is intended to point out, 
 as refulting from Chriftianity, in government, laws, 
 and fciences, may be confjdercd as a presumptive ar- 
 gumeut of its eificacy in matters purely of a religi- 
 ous nature : the fame commands, and the fame 
 fandion^";, which have quickened the etTorts of men 
 in fecuriiig their fpiritual well being, have been indi- 
 reftly the inilruments of incrcafmg their temporal. 
 The fame expeclation of a righteous judgment which 
 makes us i^ood men, tends at the fame time to make 
 113 ufeful and ornamental mcm.bers of fociety. The 
 fame elevation of mind which aftuates the bofom of 
 a being who reveres himfclf as ths.heir of immortal 
 life, infpires every noble fentiment, and animates to 
 every arduous undertaking, which can adorn and 
 dignify human nature in this (late of mortalitv. 
 
 SERMON 
 
SERMON IX, 
 
 PART II. 
 MATTHEW VII. i6. 
 
 YE SHALL KNOW THEM BY THEIR FRUITS. 
 
 I 
 
 . N the former part of this difcourfe we 
 have endeavoured to contrail the very different effects 
 which the religions of Mahomet and Chrift naturally 
 produce on the human understanding : we now 
 proceed to examine their influence on the moral 
 POWERS of man. 
 
 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 underflianding. 
 Upon the latter it operates only by difl:ant and in- 
 fenfible degrees ; and produces its effect rather by - 
 eft:abHfliing its habits, than by altering its conftitu- 
 tion. But upon the former its influence is immedi- 
 ate. Afliiming an authority which fuperfedes every 
 other law of his nature, and fpeaking to him with a 
 voice which commands his obedience and affent, it is 
 able to mould the opinions and purpofes of his being ; 
 and to fuit every fentiment of his heart to the rules it 
 prefcribes. What is right or wrong, what is fit for 
 him to purfue or proper to avoid, it can eftablifli with 
 higher fanclions than the deduftions of realbn, or the 
 confcioufnefs of feeling, can claim j and the voice of 
 
 nature, 
 
SERMON IX. i2^ 
 
 J 
 
 nature, when oppofed to Its commands, Is either aw- 
 cd into filence, or links into negleft. 
 
 On the nature, therefore, of religion depends in a 
 great meafure the moral charafter of man. The 
 dodrines which it teaches, and the precepts which it 
 enjoins, mufl in every inltance determine his opin- 
 ions and his condud ; and as, when united with the 
 interefls of mankind, they may be fuppofed to give a 
 more powerful motive to his exertions and his hu- 
 manity ; fo, when oppofed to them, they are able to 
 vanquilh every inftind of his nature, and to ftamp 
 with the femblance of virtue whatever is hurtful to 
 his kind. 
 
 The moral influence of any fyflem of opinions de- 
 pends upon their relation to the welfare of mankind ; 
 iind, in judging of them, we determine their utility 
 by the nature of the general fpirit they inculcate, and 
 the particular duties they enjoin. Upon whatever 
 principle the nature of virtue is refted, its end feems 
 uniformly to be fuppofed in the produdion of general 
 good : and whatever may be the charader of any 
 particular duty, the principle upon which it is ap- 
 proved is its relation to this end. Every fyftem of 
 religious opinion, therefore, will improve the moral 
 powers of man, in proportion as the fpirit which It 
 inculcates is that of general humanity ; and as the 
 duties which it enjoins are in themfelves beneficial. 
 
 In reviewing the general hiflory of religion, we 
 obferve a corruption and weaknefs in the nature of 
 man, which has too often rendered both the fpirit 
 which it ellablifhes, and the duties which it prefcribes, 
 prejudicial to the welfare of humanity. 
 
 The pofleiiion of divine favour, and of peculiar in- 
 fpiration, with which fo many nations fo often and fo 
 ialfely have flattered themfelves, inftead of infpiring 
 fentiments of compaflion or humanity for thofe whom 
 heaven had lefs diftinguiflied ; or of exciting that 
 
 pious 
 
:i24 SERMON IX. 
 
 p^us gratitude which naturally unites itfelf with l^e- 
 Xicvolcncc and pity towards the ignorant and the de- 
 ceived J has in general been productive only of arro- 
 gance and inhumanity ; of a fpirit at the lame time 
 prefumptuous in Its eltiniate of its ovv^n claims to fa- 
 vour, and uncharitable in its interpretation of thoie 
 of oiher men. To be the favoured of heaven, is the 
 diilinclion moll grateful to the imaginations of men : 
 and v/hile it infenfibly unites with private and nation- 
 al pride, it fecms to juflify that fenfe of fuperiority, 
 which men are at all times difpofed to entertain of 
 themfelves and of their nation. The reft of mankind, 
 involved in ignorance, or deluded by error, appear 
 the objects' of a pity which borders upon contempt ; 
 and their umviUingnefs to defert fuperftitions which 
 feem fo abfurd, or to receive truths vv^hich feem i^o 
 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 original infe- 
 riority in their nature, or fome acquired depravity 
 which the Deity defigns to punifli : and in either 
 cafe he feems to eftablifli a boundary, by which his 
 choien and favoured people are feparated from thofe 
 impure and corrupted nations, v.ho are the enemies 
 of divine truth, or the objefts of divijie wrath. 
 
 Wherever men have atted, thefe prejudices havo 
 in fome degree influenced their conducl. The fpirit 
 of religious zeal has increafed the ftrength, and fharp- 
 ened the afperity, of national animohty ; and tlic 
 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 cru- 
 elty, and which make us perceive in man on]y the 
 enemy of man. 
 
 Whatever 
 
PART II. 2-5 
 
 Whatever has been the charafter of religion, the 
 fame Spirit of party and holtility feems to have ani- 
 mated its profelfors. Under every different climate, 
 and amidlt every diffimilarity of manners ; in the 
 mild and peaceful doctrines of Brama, as well as in 
 the ruder fyftems of Northern fuperflition ; the tem- 
 poral influence of religion, by the regulations of pri- 
 vate intercourfe, as v/ell as by the injundion of open 
 hoflility, has operated fo as to divide mankind from 
 each other, and to eftablifh permanent barriers to 
 their commerce and their improvement. And if, 
 in any periods of the hiilory of human affairs, mere 
 Hberal principles feem to have counterafted this fa- 
 tal infirmity, they are to be found by broken and in- 
 diftinft traces in the ages of ancient polytheifm, un- 
 der the influence of religions too grofs to intereil the 
 vanity, or to awaken the palTions, of mankind ; and 
 too much diverfified in their objeifls, 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£led 
 the peculiar Duties it prefcribes ; and, by the unac- 
 countable perverfenefs of human nature, even the 
 particular Virtues it has enjoined have too often be- 
 come not lefs adverfe to the welfare of men, than the 
 general Charader which it has eflablifhed. 
 
 That purity of life is the befl tribute which can be 
 offered to the Deity, is the dodrine indeed of reafon, 
 but feems not in general to have influenced the con- 
 rflud of reafonable beings. " The plealures which the 
 conftitution of humanity has annexed to the per- 
 formance of moral duty, appear to conned it too in- 
 timately with our intereil, to render it a voluntary or 
 acceptable offering : and the pious, mind, oppreffed 
 v/ith the fcnfe of divine favour, and animated with 
 the ambition of difplaying its gratitude, feeks natu- 
 rally for furer and feverer proofs of its thankfulnefs 
 P and 
 
226 S £ R M O N IX. 
 
 and its devotion, Amidft aufleritics and mortilicd' 
 tions, it3 piety feems bell to be evinced ; to the fen- 
 fual and impure gratifications of the prefent life, it 
 appears unfeemly for the imagination which is con- 
 verfant in divine meditation, to defcend : and the 
 facrifice of all that minifters to the comfort or enjoy- 
 ment of a temporal being, is confidered as the fit 
 purchafe of the joys of immortality, and as the folc 
 difcipline in which the mind can be trained for its 
 pure enjoyments. 
 
 The mafs of mankind, indeed, feldom fhare In this 
 fublime infirmity. But other pafiions, more fuited 
 to their character and habits, unhappily co-operate 
 with this pious prejudice, and alTift it in the fepara- 
 tion of moral duty from religious obedience. 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 palfion, the denial of 
 appetite, the calm perfevcrance of virtuous conduft, 
 are fevereties which the generality of mankind have 
 neither tempers refolutc enough to praftife, nor ima^ 
 ginations pure enough to comprehend. But the ob* 
 fervance of the forms, and theinflidion of the aufter- 
 ifies of fuperlliition, all men can praftife. They re- 
 quire not a permanent, but a temporary mortifica- 
 tion : they exhauft not the imagination, by demand- 
 ing its conftant employment on thofe high and myf- 
 terious fubjefts to which the mind approaches with 
 dread ; but adapt themfelves to thofe occaftonal fea- 
 fons of defpondence or apprehenfion, when men feek 
 to make their peace with God : and while they per- 
 fuade the finner that, by this voluntary punilhment, 
 he has expiated his errors and his crimes, they feem 
 to bid him return again into the world, and relapfc 
 into the indulgertce of all his defires. 
 
 While mankind are thus difpofed, by fome fecrct 
 kind of infirmity, to the corruption of religion, a fyf- 
 
 tern 
 
PART II. 
 
 127 
 
 tem of religious opinions which falls in with thefe 
 prejudices, and avails itfelf of them, cannot but be 
 hurtful to the moral charafter and capacities of man. 
 With this fatal influence it is eafy to perceive that 
 Mahometanifm is attended : and while it alTumes to 
 itfelf the high pretenfion of divine original, both 
 the Spirit which it inculcates, and the Duties which 
 it prefcribes, are nearly as adverfe to the welfare of 
 humanity, as the rudeft form of barbarous fuper 
 ftition. 
 
 To that religious pride which all men are difpofed 
 to entertain, and which fo often has covered the fcene 
 t)f their tranfadlions with blood, the doctrines 'of 
 Mahomet have afforded an encouragement and per- 
 manency, which is unprecedented even in the hiftory 
 of religious error. To the pious MulTulman the 
 reft of mankind are profcribed, as the objeds of his 
 averfion or contempt : the hand of his Prophet has 
 €ven marked repeatedly, and authoritatively, the 
 limits within which his humanity ought to be em- 
 ployed ; and, to his eye, the various multitudes who 
 ftand without his barrier, are blended under one 
 common colouring of ignorance and oppofition to 
 the truth, and of hopelels exclufion from the know- 
 ledge of the divine 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 effeftually than the boldnefs of his pretenfions, 
 or the wifdom of his Koran, fubdued the obftinate 
 prepofleflions of his countrymen, is left as the mofl 
 precious inheritance to the fucceffors of his power : 
 and, while their piety is united with their ambition 
 and their pride, to the private Muffulman the prof- 
 ped of eternal enjoyment is held out as the reward 
 of his labours in the defolation of humanity. The 
 honour of his country, the fuccefs cf his faith, and 
 the fenfe of the importance and fuperiority of his 
 P 2 own 
 
228 SERMON IX. 
 
 own chara£ler, are connefted with this fpirit of uit* 
 diftinguilhing and uncontroled hoflility to the r.ft 
 of his fpecies : and the fame fatal delufions which 
 occafionally deluged the Eaft for ages in blood> have 
 filently but uniformly operated upon the private fen- 
 timents of men, fo as to narrow their focial affedions 
 within the bounds of their own perfuafion, and to 
 create enemies in all that are not numbered under 
 the banners of the prophet. While the religion of 
 Mahomet thus naturally tends to divide mankind, 
 whether as individuals or nations, from each other j 
 and while it checks the diifufion of humanity, by re- 
 tarding the improvement and happinefs of human 
 kind ; its effects are not lefs malignant upon the 
 moral charader of man, by the rules and precepts k 
 prefcribes. Of that liberal piety which is founded as 
 well in the underftanding as in the heart ; which 
 examines where it approves, and which difplays the 
 fmcerity of its approbation by reditude of intention 
 and purity of conduft ; the generality of mankind, 
 from their contrafted habits of thought, as well as 
 their laborious ftations in life, are in a great meafure 
 incapable. They indeed believe in a moral govern- 
 or 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 auflerities 
 and forms, which require little mental purity, or in- 
 telleftual exertion, to perform. A religion, there- 
 fore, which avails itfelf of this infirmity, mull necef- 
 farily be fuppofed to give a fanction to thefe natural 
 though dellrudive errors, and to be produdive of 
 all the evils that refult from them. 
 
 If it be true, as the enemies of revelation contend, 
 that mankind are often not aduated by their princi- 
 ples ; it is equally true, may the Chriftian fay, that 
 they in few inflances totally and deliberO'tely re- 
 nounce 
 
PART II. 229 
 
 Bounce them. Error gains aflent by the refemblance 
 it bears to truth ; and fuperflition fanftifies its ufur- 
 pations by urging feme of thofe claims, which true 
 religion has ever employed with fuccefs upon the 
 common fenfe of mankind. Hence no religion, be 
 its promifes ever fo alluring, its ceremonies ever fo 
 frequent, and its injunftions ever fo peremptory, can 
 keep any firm hold on the reafon or the imagination 
 of men, unlefs it calls in the aid of the moral fenfe, 
 and recommends fome duties which that fenfe ap- 
 proves. Even the coarfefl and moll defpicable fyf- 
 tems of fuperflition pretend to give a greater or lefs 
 fan£tion to thofe offices which the experience of men 
 found necelTary for the happinefs of that fociety in 
 vv^hich they arofe ; and therefore the diftin^lion which 
 lies between true and falfe religion, is this : That 
 reHgion is falfe, which, profefling to be intended for 
 the ufe of all nations, is diftorted in its dodlrines, 
 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 inquiries, and demanding the 
 obedience, of every age and every country, is calcu- 
 lated to promote their tem.poral as well as eternal 
 interefl ; to co-operate with every ufefui quality in 
 their government, lav/s, and manners ; and gradual- 
 ly to correft whatever is defective or injurious to 
 them. But the general and vague recommendation 
 of virtue forms no part of the peculia?- charaj^er of 
 ayiy religion, fince it is equally common to ail. The 
 intiuence of a religion upon morality is therefore to 
 be determined by the relation which the peculiar 
 duties it prefcribes, have to the general welfare of 
 men; and the motives which of itfelf it afibrds to 
 the difcharge of thofe grand and univerfal duties.^ 
 which time and place may indeed modify in their 
 degree, but without fui'pending their obligatioj^^^ 
 P 3 Confidered 
 
23© SERMON IX. 
 
 Confidered in this light, the religion of Mahomet 
 prefents itfelf to us, as containing precepts more de- 
 ftruftive, perhaps, to the well being of mankind, than 
 are to be found in any other inftance of religious de- 
 lufion. The Muflulman is commanded, indeed, to 
 be juft and charitable ; and this command every other 
 religion, however falfe, would not fail to impofe. 
 But juftice and charity form only a fmall and fubor- 
 dinate part of his obedience. He mufl: abflain from 
 the innocent enjoyment of the bounties of nature, 
 with a rigour v/hich leflens the comforts of focial in- 
 tercourfe, and even in fome degree repreffes the noble 
 emotions of friendfhip and affection. He muft ap- 
 proach the Deity, not at the feafons of his own grati- 
 tude ; but at prefcribed hours, which often arrive 
 without the preparation of his heart ; and which re- 
 turn with fuch frequency, and muft be pradifed with 
 fuch exaclnefs, as tend furely to create cftentatious 
 hypocrify, or abjed pufillanimity j to fiackcn punc- 
 tuality into indifference, or inflame zeal into ianati- 
 cifm. In whatever fituation he is placed, he mult 
 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 g^feverer appellation, when 
 confidered as the evidences of virtue and piety. To 
 fill up the meafure of his devotion, the Mahometan 
 mull leave his friends, his family, and his country, 
 and expofe himfelf to the dangers of a tedious jour- 
 ney, through barren fands and beneath a burning fky, 
 to vifit the Temple of Mecca, vvith ceremonies v/hich 
 alike corrupt the underilanding, and degrade the dig- 
 nity, of a rational and immortal being. 
 
 Such are the duties to which the foliov;ers of Ma- 
 homet are bound ; and little mud the prophet have 
 known of the human heart, if he imagined that the 
 prefcription of fuch a ritual was ferviceable to the 
 
 caufe 
 
PART 11. 
 
 ^31 
 
 caufe of real piety ; if he believed that by the intro- 
 dudion of burthenfome ceremonies he infured the 
 fincerity of rehgion ; or if he ventured to hope that 
 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 profped fo 
 difgufting. 
 
 To the narrow and felfifli views of the Arabian im- 
 poftor, and to the lifelefs and unprofitable ceromonies 
 which he appointed, let us oppofc the fublime and 
 difmterefled philanthropy of our holy religion, the 
 Simplicity of its precepts, and the connexion even of 
 its ceremonial ordinances with the practice of moral 
 virtue. Unlike the confined and narrow inftitutions 
 of the Koran, the gofpel of Chriit breathes a fpirit of 
 benevolence as univerfal as it is pure. Unconnefted. 
 with the machinations of human policy, or the 
 fchemes of human ambition, it propofes to eflabhfh 
 no other kingdom but that of righteoufnefs and p ^ace. 
 No reftriftions of national prejudices, no differences 
 of religious opinion or modes of worfhip, are fuffered 
 to reftrain its operation. The believer and the infi- 
 del, the friend and the enemy, are, by a peculiarity 
 which diflinguifhes Chriflianity from every other re- 
 ligion, equally entitled to our good offices and our 
 prayers. In vain, therefore, will the faithful Muflul- 
 man, the Roman patriot, or the Grecian moralift, 
 contrafl their favourite virtues with that enlarged and 
 comprehcnfive charity, which embraces the whole 
 race of men, and knows no bounds but thofe v>:hich 
 God has prefcribed to his creation. In the delight- 
 ful cxcrcife of thefe tranfcendent virtues, extended ' 
 and exalted as they arc by the religion of Jcfus, the 
 pious Chriftian finds no obflruQj.on from, the obferv- 
 P 4 snce 
 
233 S E R M O N IX. 
 
 ance of ceremonies devoid of ufe, and even of mean- 
 ing. He 15 indeed direfted to keep two ordinances, 
 one of which is the mark of his admilTion into the 
 faith, the other of his continuance in it, yet to neither 
 of them, when unconneded with moral condu6l, does 
 the gofpel afcribe either dignity or ufe. Both, on the 
 contrary, involve a folemn promife of obedience to 
 that law, which, as it v^'as originally imprefled by the 
 Almighty on the heart of man, fo has it been fmce 
 finally ratified and illuflratcd by the revelation of 
 Chrift. 
 
 If fuch is the faith which we profefs ; if it pro- 
 motes every fecial virtue in an extent unknov/n, not 
 only to the Mahometan, but even to every other re- 
 ligious fyftem ; if its ceremonies are fev/ and eafy, 
 and thofe equally produdlive of the fear of God and 
 the love of our fellow creatures ; if it binds together, 
 in the moft powerful manner, the intereft of mankind 
 with the duties of religion ; fhall we hefitate a mo- 
 ment to confefs it a fyftem every way worthy of the 
 infinite wifdom which formed it ; a fvflem which, if 
 adhered to with zeal and fmcerity, would reconcile 
 the views, and calm the animofities, which fubfifl in 
 the world ; would unite all mankind as partners in 
 one common inhered, and teach them to reil their 
 hopes of eternal happinefs in the next life on the 
 practice of piety and moral r£6:itude in the prefent ? 
 
 Such are the influences v.hich Mahometanifm 2nd 
 Chriflianity feverally have upon the human char- 
 acter ; and fuch the difference which thev v/ould of 
 themfelves naturally produce in the appearance of our 
 temporal aflairs, and the exertions of our moral pow- 
 ers. But though this diverfity of operation be cb- 
 vicus, it is neceliary to remark' that this operation 
 may not always be equally prominent, or equally in- 
 tenfe ; that other concurrent and collateral caufes 
 may fis v/eil limit the tendency of the religion of 
 
 Chrilt, 
 
PART II. 233 
 
 ChriR", as diminini the influence of Mahometan fu- 
 perllition. Religion, it is apparent, is not the only 
 employment of the mind of man ; a variety ot other 
 caufes, in government, in climate, and manners, are 
 conftantly acting upon his powers, and falhioning 
 his character : and though a pure and fubhme reli- 
 gion 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 m.anners fo depraved, as 
 to lofe a great part of its influence on the human 
 mind. There are probably circumftances in the con- 
 llitution of European and Afiatic governments, and 
 flill more, it has been faid, in the different influences 
 of their climate and fituation, which prevent the re- 
 ligions by which they are diflinguiflied from produc- 
 ing their full and natural effects upon the aftions of 
 thofe who have embraced them : and if fpeculations 
 of this kind were the proper fubjeds of this place, it 
 might not perhaps be difficult to fliew, what are the 
 caufes which in one fituation have prevented the ra- 
 tional and exalted theology of Chrift from attaining 
 its proper effeft upon the charader 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 doc- 
 trmes. But it is fuilicient for me to have fhewn the 
 different tendency which thefe religions have, from 
 their intrinfic and dftinguifhing properties, to af- 
 fed: our moral agency : and fmce every caufe muft 
 be judged of by its proper effeds, enough, I trufl, 
 has been advanced to prove, that the one is naturally 
 beneficial, and the other as naturally hurtful, to the 
 intelleftual, the fecial, and the religious chara(5ter of 
 man. 
 
 From a (hort review of the fubjeds that have been 
 difculled, and of the arguments that have been ad. 
 
 duced. 
 
S34 S E R M O N IX. 
 
 duced, in the courfe of thefe Lectures, the fuperiori- 
 ty of the rehgion taught by Chrifl over that of Ma- 
 homet, will be fufficientiy apparent to juftify our ap- 
 probation of the one, and our rejedion of the other. 
 We firll endeavoured to flievv, that, as the Mahome- 
 tan impofture was indebted for its fuccefs to caufes 
 vifibly and merely human, fo the rapid propagation 
 of Chriftianity is to be referred chiefiy to the imme- 
 diate interpofition of God ; that the extent of a re- 
 ligion is not fmiply, and independently of circum- 
 flances, a proof of its truth ; and that, upon the ex- 
 clufion of this moft necelTary diftindion, idolatry and 
 heathenifm may boaft of higher triumphs over Ma- 
 hometanifm, than Mahometanifm itfelf can,* from the 
 number of its adherents and the wide difiufipn of 
 its doftrines, claim over Chriftianity. 
 
 When the character of Mahomet was compared 
 With the charafter of Chrift, the contrail v^as moil 
 ftriking. In the pretended Prophet of Arabia we 
 difcovered, under the mallv of religious zeal, the 
 combined vic(?s of lull, cruelty, and worldly ambi- 
 tion in his motives, and of v/orldiy craft in his mea- 
 fures. But in the bleffed redeemer of mankind we 
 contemplated, with reverential love and gratitude, 
 the moil enlarged philanthropy united with the moll 
 fubhme devotion ; a dignity tempered by meeknefs, 
 and a humility quite remote from meannefs ; a con- 
 fiftency, which no variety of fituation could fliake ; 
 a difmtereftednefs, which no temptations of fecular 
 glory could feduce ; a fortitude, calm without in- 
 fenfibiUty, exemplary without oflentation, and equal- 
 ly fuperior to the afRidionsi of life, and to the tor- 
 tures of death* 
 
 Mahometanifm, 
 
 • It has been faid that, if we divide the known regions of the world inlo 
 thirty equal parts, the Chriftiaiis will be found to be in poffeffion of five, 
 the Mahometans of Hi, and the Idolaters of nineteen, — See Brtrtiis-.i, p. 79. 
 
PART II. z^s 
 
 Mahometanifm, we have feen, is totally unfupported 
 by external evidence ; while the credibility of the 
 gofpel is attefled by miracles, which omnipotence 
 alone could have performed ; and by the prediftion 
 of events, which omnifcience alone could have fore- 
 feen. 
 
 We have found that the Koran even refutes 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 condud, and to con- 
 firm our hopes, it was altogether unneceflary ; that 
 it is true fo far only as it adopted the doftrines of a 
 preceding religion, and that where it differs from 
 them it is grofsly improbable, or evidently falfe ; in 
 fnort, that in many inftances it is unworthy of the 
 wifdom, and in fome even irreconcileable to the good- 
 nefs, of God. To errors which our reafon may de- 
 teift, and to deformities w^hich our common fenfe re- 
 coils, we oppofed the purity and fimplicity of the gof- 
 pel ; its confidence with the bed difcoveries of phi- 
 iofophy, and the immutable laws of nature ; its con- 
 formity to the moral precepts and peculiar ceconomy 
 of the Mofaic fyftem ; and, finally, the invariable a- 
 greement in which its commands, its fanftions, and 
 its evidences (land with each other, and with them- 
 felves. 
 
 In the prefent Lefture the comparifon has been 
 clofed by an impartial confideration of the effeds 
 which each religion either is calculated to produce, 
 or adually has produced ; effeds v/hich, on the one 
 fide, are as dcflruftive to the pretenfions of Mahom- 
 etanifm, as on the other they are honourable to the 
 caufe of Chriftianity. Indeed, the more attentively 
 we confider the impofture of Mahomet, the more 
 f.rmly fhall we difbelieve, and the more fmcerely mufl 
 v/e defpife it. But in proportion as the proofs which 
 fupport the gofpel, and the doctrines which it con- 
 veys, 
 
23<J SERMON IX. 
 
 veys, are brought to the tefl of hiftorical or philofoph- 
 icai criticifm, the greater reafon fhall we have to 
 felicitate ourfelves on our profeflion of a religion, fo 
 adapted at once to the frailties and to the nobleft ca- 
 pacities of our nature, and fo friendly both to our 
 temporal and eternal interefts ; a religion which hi- 
 therto has refifted the fullen obftinacy of the Jew, 
 the fierce hoftility of the Mahometan, and the fcep- 
 tical fubtlety of the infidel ; a religion which is more 
 approved as it is more underflood, and againft which 
 the God who founded it has exprefsly promifed that 
 he will not fuffer the gates of hellfinalh to prevail. 
 
 To difcover the credibility of the Chriltian revela- 
 tion, the diligent and honeft ufe of our own under- 
 flanding alone is requifite. May the grace of God 
 fo fanflify our hearts, that we may feel its import- 
 ance in every period of our lives ; that, in the hour 
 of death, we may be fuftained by its comfort* ; and 
 admitted to all its glorious privileges in the day of 
 judgment. 
 
 While, however, we cleave to the truth, with flea- 
 dinefs of judgment, and in fincerity of fpirit, let us 
 be difpofed to lament, rather than to rail at, the op- 
 pofition 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 incompetent judgeaP of the known, 
 as well as of many unknown difficulties, which arif- 
 ing from early prepoffeffion, from habitual perfua- 
 fion, from an honelt dread of change in the awful 
 concerns of religion, or from a reverential and fond 
 attachment io the fuppofed virtues and fandity of 
 their admired Prophet, may have prevented the fol- 
 lovv^ers of Mahomet from yielding to arguments 
 which they are unable to confute. Though bound 
 to accept with thapkfulnefs the gracioi;s offers oi 
 
 falvatiou 
 
P A R T II. 237 
 
 falvation which have been made to ourfelves, we can- 
 not difcern all the wife and excellent purpofes which 
 the moral Governor of the univerfe may ultimately 
 accompliih, by the ignorance or errors in which ma- 
 ny of his creatures are yet involved. In refpedt 
 therefore to the revelation which is calculated to en- 
 lighten that ignorance, and to reform thofe errors, 
 we a6t up to the full meafure of our duty, if we em- 
 brace it without hypocrify, if we defend it without 
 bitternefs, and if, whilft we labour to diffeminate its 
 glorious truths, we lerioufly endeavour to make it 
 the rule of our own conduQ:, no lefs than of our be- 
 lief. By thefe means we fiiall mod efFedually and 
 mofl honourably adorn the religion we profefs ; we 
 fhall recommend it to the approbation of the wife and 
 good ; we fhall prote£t it from the affaults of the per- 
 verfe and profligate ; and fhall gradually become the 
 inflruments of giving complete efi'ed to the benevo- 
 lent ddigns of that Being, who, in his own good 
 time, will alTuredly bring all the various nations of 
 the world into one fold, under one fhepherd, Jefus 
 Chrifl the righteous. 
 
 SERMON 
 
tftr 
 
 SERMON X 
 
 lJO«<o«- 
 
 MARK, XVI. 15. 
 
 yO VE IKTO ALL THE WORLD, AND PREACH THE GOSPEL TO E f- 
 ERY CREATURE. 
 
 VV HEN our Saviour, after the comple- 
 tion cf his earthly miniftry, was preparing to afcend 
 into heaven, this was his great and laft command to 
 the apoflles : Go ye into all the world, and preach the 
 go/pel to every creature. Whilll he pointed out the 
 end, he alfo prepared the means : he fent his Spirit 
 from above, to fortify his apoftles againft danger, to 
 confole them under affliftion, to difpel their fcruples, 
 and to correft their miflakes. 
 
 To thefe operations of the Holy Ghoft on the 
 minds of Chrifl's difciples was added the power of 
 working miracles ; fo that extraordinary and ordina- 
 ry caufes at once confpired in fupporting the efforts 
 of thofe who were friends to the gofpel, and in van- 
 quiihing the oppofition of its fierceit and mofl formid- 
 able enemies. 
 
 But the work of falvation, fo aufpicioufiy begun 
 by the apoftles, was not continued with the fame fpir- 
 it of charity and truth by the fucceeding minifters of 
 Chrift. More labour was exerted to allure thofe 
 who were already followers of his religion, with fome 
 diftindion of fes^ or peculiarity of dodrine, than to 
 
 reform 
 
S E R M O N X. 23^ 
 
 reform the lives of the unconverted by its pure and 
 iitnple precepts ; or to convince their underftandings 
 by the difplay of the genuine and charafteriilic doc- 
 trines which he had taught. 
 
 ' Chriftianity, whether v/e confider the promifes of 
 its founder, or the fpirit of its laws, is calculated for 
 univerfal ufe, and claims univerfal belief. Its influ- 
 ence, however, mull, from the very conflitution of 
 the nicral world, necelTarily be progreflive ; and in 
 different: circumflances the knowledge of it will be in 
 different degrees accelerated or retarded. The rude 
 and uncivilized inhabitants of northern Europe more 
 readily admitted the doftrines of the gofpel than the 
 polifhed and faftidious citizens of Athens and Rome. 
 
 To the impediments which operated in particular 
 counties, may be added other caufes, arifing from 
 the general ftate of the world. The want of a large 
 and liberal intercourfe amcng the inhabitants of the 
 earth, prevented for a time the diffufion of Chriftian 
 knowledge. When nations became knov/n to each 
 other, the objecls to which their attention was gene* 
 rally turned, had but little connexion with the con- 
 cerns of religion. Some were intent upon amaffing 
 wealth, and feme upon grafping dominion. The. 
 traveller was content with gratifying a vacant curi- 
 ofity ; and the philofopher was chiefly employed in 
 exploring the works of nature, without transferring 
 his obfervations to any fubjed of utility ; or in re- 
 marking the diffimllarities of opinion and manners 
 that exift among m.ankind, Vv'ithout the opportunity, 
 or even the wilh, to reform them. 
 
 In fuch times and under fuch circumftances iL 
 would have been vain to expect any plans for religious 
 improvement, or any rational efforts for the difiemi- 
 nation of religious knowledge. Yet we have reafon 
 perhaps, upon the v/hole, to congratulate ourfelves, 
 that the propagation of the gofpel h^s rarely been the 
 
 profeifed 
 
£4d S E R M N X. 
 
 profefled aim of any -nation in the ages which are 
 pad. The wild and romantic objeft of the crufades, 
 and the outrageous exceflfes committed during their 
 continuance, are a proof that the Chriftian religion, 
 even from its own inherent qualities, is incapable of 
 being propagated by the fword : and from the char- 
 afters of the crufaders we may conclude, that the 
 fpirit which begins in a miftaken and religious zeal, 
 pafTes by eal'y and imperceptible tranfition into poUti- 
 cal cunning, or infatiable ambition. Here then we 
 find fome of the caufes, in confequence of which the 
 light has not hitherto fhone with elied among thofe 
 nations which flill remain overlhadowed by igno- 
 rance, or hardened in unbelief. 
 
 In fucceeding times the labours of Chriftian coun- 
 tries have been vigoroufly and fuccefsfully employed 
 rather in the improvement of religion, than in the 
 propagation of it. Its evidences have been collect- 
 ed ; its do6lrines have been elucidated ; the attacks 
 of its enemies have been repelled ; and the morals of 
 its profeffors, upon the whole, have been purified. 
 The powers and views of the human underftanding 
 are limited : and probably to the compreflion of that 
 ftrength which has been exerted upon the proofs and 
 illuflrations of Chriftianity, where it is believed, may 
 be afcribed the juit and ^larged notions which now 
 prevail in the nations of Europe. If more had been 
 attempted, lefs probably would have been performed : 
 if our zeal had been chiefly directed to the diffufion 
 of the Gofpel, our ideas of its ufe might have been 
 lefs correct and lefs comprehenfive. 
 
 From the inattention of the Europeans to the pro- 
 pagation of the gofpel in thefe later ages of civilization, 
 and from the contradcd views or the odious barbar- 
 ities of thofe who profefled to propagate it in lefs en- 
 lightened times, the inhabitants of many countries as 
 yet contini'.? rooted in the ancient abfurdities of Pagan 
 
 fupcrflition. 
 
SERMON X. '^41 
 
 fu'perflitlon, or deluded by the arrogant and impious 
 pretenfions of that faife prophet, who prefumed to go 
 forth, Uke another Mefliah, in the Eaft, and ereded a 
 larger kingdom on earth than the Son of the hving 
 God. 
 
 But to thofe, perhaps, who have a more juft and 
 extenfive view of the fubjedl, the very delay will ul- 
 timately be found accompanied with advantages, 
 which, while they redound to the honour of the mo- 
 ral government of God, ought to give new animation 
 to our own endeavours. Would, for inftance, 
 Chriflianity have been eflabhflied in its original puri- 
 ty, or to any good practical purpofe, by the rapacious 
 conqueror, by the roving adventurer, or by the vif- 
 ionary philofopher ? Where fliould we have feen any 
 traces of Chriftian charity, or of rational piety, in 
 that fyftem of opinions, and that plan of ceremonial 
 worfhip, which the frantic and fanguinary zeal of 
 the crufader would probably have eftabliflied ? 
 Would not the gloom of papal fuperflition, and the 
 feverities of papal domination, have been fpread and 
 exercifed more widely ? Might not the fpirit of fuper- 
 ftition have chained an acceffion of flrength v. ith the 
 change of its objeft, if the gofpel had been firfl in- 
 troduced bv thofe w^ho could not fo far underftand 
 it, as to diftinguifli between its genuine and pretended 
 dodlrines ? We, therefore, who live in thefe enlight- 
 ened times, have peculiar opportunities of doing 
 what has been left undone by our forefathers ; and 
 for planning vvith w^ifdom, and executing with fuc- 
 cefs, what tliev have either neglected, or attempted 
 to do in vain. We have no mifconceptions of Chriit- 
 ianity to fet right, no corruptions of it to purify. 
 As Proteflants, we have only to bear the Bible in 
 our hands ; to expatiate upon its importance and its 
 truth ; to teach what it reveals with fmcerity ; and 
 to enforce what it commands v/ith earneilnefs. 
 
 (^ ChriHianity 
 
242 SERMON X. 
 
 Chriftianity was at firft eftabllflied by extraordina- 
 ry means ; but though we prcfume not to look for 
 the renovation of miracles, or to defire the inftanta- 
 neous gift and utterance of divers tongues, we are 
 ftill enabled to accomphfli the fame convidion in the 
 unbelieving nations, by an indultrious acquifition of 
 their various languages, and an acquaintance with 
 their local prejudices, their manners, and their laws. 
 Thefe are the great duties of our miflion ; and that 
 the talk has been zealoufiy, and in fome degree fuc- 
 cefsfully performed, cannot be denied, without in- 
 gratitude to the piety and fun'erings of many individ- 
 uals, who may juftly be accounted happy ornamenis 
 of ©ur own Chriilian country and truly Chriftian 
 church. 
 
 But it deferves particularly to be remarked, that 
 while our endeavours have been direfted to the in- 
 flruftion of ignorant and favage tribes, the tafk of 
 converting the more enlightened nations, who are 
 led away by the falfe pretenfions of the Arabian im- 
 pollor, has been conilantly declined as impradlicable, 
 or even oppofed as inexpedient and dangerous. 
 
 To eflabliili both the expediency and pradicability 
 of propagating it, is the purpofe of this Difcourfe. I 
 mean not, however, to enter into an elaborate difcuf- 
 fion of the general queftion relating to the duty of 
 baptifing all nations. That this duty is incumbent 
 on Chriftians of every age ; that the command deliv- 
 ered in the words of my text, with a more imme- 
 diate reference to the Apodles, is equally binding up- 
 on ourfelves ; that, under a change of external cir- 
 cumftances, we can effeft by ordinary meafures v/hat 
 they were in veiled with extraordinary powers to 
 perform ; are pofitions which it is unnecefiary for 
 me to eftabliih. They have already been enforced 
 with great ftrength of argument, and great fplendour 
 of eloquence, by feveral eminent writers, whofe learn- 
 
S E R M O N X. 243 
 
 ing and whofe liberal piety have done equal honour 
 to their country, and to that refpcftable fociety to 
 which they belong : lufficient therefore it is for me 
 to declare, that I admit the juftice of their reafoning, 
 and cannot add much to its weight. But the age in 
 which we live is, v/e know, diitinguifiied by meta- 
 phylical refinement. The clearnels of general de- 
 ductions is, in the minds of many perfons, obfcured 
 by the ingenuity with v/hich particular objections 
 are employed to gratify a fondnefs for novelty, and 
 to weaken the authority of prefcription. Detached 
 and hypothetical arguments are fuffered to deftroy 
 the collective force of proofs already methodized, and 
 of fdcts already admitted. It becomes us, therefore, 
 to difcufs the fubjeft Vvith fome kind of accommo- 
 dation to the tempers and prepoffeffions of thofc 
 M'hom we could convince : and with this view 1 (hall 
 in the following Difcourfe first endeavour to re- 
 fute two objections which have been alleged againft 
 the propriety of any attempt to propagate the gofpel ; 
 and SECONDLY I fhall confider at large the pecuhar 
 expediency of propagating it among Eaftern na- 
 tions. 
 
 It has been objected, with fome plaufibiiity, that 
 the Deity delights in the variety of religions v/hich 
 have appeared upon the face of the earth. The pro- 
 pofition is fpecious, but not new : for whatever pre- 
 tenfion philofophers may put up to originality, the 
 fame thing has been faid by one of thofe writers, 
 whom it is the cuftom of thofe fame philofophers to 
 ridicule for narrow conceptions and groveling fuper- 
 ftition.* But as the general propofition carries in it 
 fomething fpecious and impofmg, it is worth our 
 while to anaiyfe it : and here we ihall have reafon to 
 O 2 apprehend, 
 
 • " Forfitan et variet^f hirjv.fmodi, ordJnante Deo, decorem quendam pa- 
 rk in unJTerfo mirabilem,' yiarcMus ficlnus. \n hid TreauK oji the Chrifl- 
 jan Religion, chap, iv, 
 
244 S E R M O N X. 
 
 apprehend, that men have not argued upon folid 
 grounds from themi'elves to the Creator. Variety 
 in man pleafes from fentiment ; from a fentiment 
 fui generis : and perhaps the phyfical fource of it is 
 to be found in the weaknefs of our underllanding, 
 which incapacitates us for the contemplation of good, 
 beyond a certain aggregate ; or from the ficklenefs of 
 cur pafTions, which roam from one objeft to another, 
 without any fettled principle of choice. But neither 
 the fentiment itfelf, nor the caufes from which it 
 probably proceeds, can without impiety be afcribed 
 to the Deity. Here then there is no room for anal- 
 ogy : but there is a point of view in which another 
 kind of analogy does exlft ; fufficient, it fliould ftem, 
 to vindicate the ways of the Creator, and to point 
 out the duty of moral agents. 
 
 In the power of man over the animal and vegetable 
 world, in the arts of civihzation ; in the means of 
 drawing out the peculiar advantages, or counteract- 
 ing the peculiar difadvantages,'^ of climate ; in the 
 various expedients by which exiftence is preferved 
 and made happy j one nation and one age differs 
 from another. Yet we are directed by our reafon, 
 and impelled by our better inftincts, to reform abufes, 
 and extend improvements, both in the phyfical and 
 moral world. We teach the favage the art of heal- 
 ing ; we aflift him in fencing off the inclemency of 
 the weather ; we fhew him the advantages of gov- 
 ernment and laws. In ail thefe exertions the moral 
 principle is inflantly accompanied with a flrong fen- 
 timent of approbation. The government of God was, 
 doubtlefs, wife and righteous before the communica- 
 tion of this knowledge : but, in our apprehenfions, 
 it inevitably and juftly becomes more dcfenfible and 
 illuftrious, when the evils of life are leffened, or its 
 bleffmgs multiplied. The focial principle feems im- 
 planted in us for this very purpofe. The moral a- 
 
 gcncy 
 
S E R M N X. 245 
 
 gency of man h the inftrument by which the good- 
 iiefs of God a<?LS upon man : and in this enlarged 
 view it is that philanthropy puts forth its whole force, 
 and excites the higheft approbation. Now the re- 
 ligious government of God feems perfedly correi- 
 pondent to the natural and moral government of the 
 world : and wherefoever there is a capacity in man- 
 kind to comprehend religious truths more largely, 
 and to pradife rehgious duties more exaftly, that 
 moment there arifes a clear and (Irong obligation 
 upon us to communicate thofe truths, and to en- 
 courage thofe duties, among our fellow creatures. 
 We look with admiration and gratitude upon the ex- 
 traordinary interpofitions, and upon the ordinary 
 blefllngs, which are conveyed to us in the courfe of 
 his providence, independently of our own counfels 
 and our ow:i exertions : but furely his benevolence 
 is not lefs important, and his wiidom is even more 
 confpcuous, in that conflitution of the world which 
 enables us, and in that frame of mind which impels 
 us, to do good one to another. In doing this good, 
 we are effeftually carrying on the gracious defigns of 
 our r*/[aker ; we obtain a more diiiind and comfort- 
 able view of his government ; and, while we fill up 
 the meafure of our own duty as individuals, we com- 
 plete the aggregate of that felicity which the fpecies 
 itfelf is capable of attaining, and which therefore we 
 juflly conclude to be intended for thofe to whom it 
 is in our power to communicate it. By thefe means 
 the fphere of our rational and religious powers is en- 
 larged ; the operation of phyfical and moral caufes 
 confpires to the fame end ; the general liock both of 
 virtue, and of happinefs conne»Sted with it, is aug-. 
 mented ; and in the faccefsful endeavours of thofe 
 who diffufe the knowledge of the truth, and of thofe 
 who embrace it, we fee the higheif confidence and 
 perfetSlion in that fcheme of the divine government, 
 O 3 where 
 
246 S E R M O N X. 
 
 where the interefls of futurity are blended with thofc 
 of the prefent hfe, and where the immediate reward 
 of each man's merit is infeparably united with the in- 
 creafmg welfare of all. 
 
 I now proceed to detedl the fallacy of another fo- 
 phifm, which owes its popularity rather to the confi- 
 dence with which it is maintained, than to the ability 
 with which it is fupported. It is of little import- 
 ance, we are told, what religion men profefs ; whe- 
 ther they admit one God, or more than one ; whe- 
 ther they bow the knee at the altar of an imaginary 
 or a real Deity, while they pradtife good morahty. 
 If then religion be a matter really indifferent and 
 unimportant, let us entreat thofe who bring the ob- 
 jection to be confillent with themfelves, and to 
 fupprefs all the complaints which they have fo often 
 alleged againft the fuperflitious bigot, and to check 
 the raillery in which they have indulged themfelves 
 againft the deluded fanatic. On the contrary, if re- 
 ligion have an immediate and extenfive influence up- 
 on the peace of mankind ; if, by regulating opinion, 
 it even remotely affed practice ; let us not l|allily af- 
 fume that it is always produftive of evil confequenc- 
 es ; and let us diligently endeavour to examine the 
 circumflances in wLich it may be accompanied by 
 fuch as are proper and efficacious. Some of its doc- 
 trines are unqueftionably congenial to the natural 
 fentiments which, hov/ever diverfified by local or 
 temporary caufes, have prevailed in all ages and in 
 all countries ; to thofe fentiments which have their 
 hold upon the wild barbarian, and the polifhed citi- 
 zen J to thofe fentiments which agitate even the fa- 
 vage with wild admiration, and imprefs the philofo- ^ 
 pher with feridus awe. It would be irrational to fup- 
 pofe th-u thefe fentiments have nothing found in their 
 principles ; it would be falfe to affert tha^ they are 
 barren of effect ; it would be daflardly to imagine 
 
 that 
 
SERMON X. 247 
 
 that the truths belonging to them will for ever elude 
 inquiry ; and it would be unjufl to prefumc that, 
 when known, they will not confer fome advantage. 
 But the queltion itlelf is, I am incHnedto think, ufua!* 
 ly ftated in a manner that is both incorrect and invi- 
 dious. As TuUy was led by his enlarged and exact 
 habits of thinking to lament the feparation between 
 philofophy and eloquence, fo will every impartial 
 and diligent inquirer find reafon to be diflatisfied 
 that relieion fliould even in idea be divided from mo- 
 rahty. The fad is, that, under proper diredions, 
 they aft upon each other with an intenfe and incef- 
 fant force ; that they correct the mifconceptions, fup- 
 ply the defedts, and invigorate the proper energy of 
 each other. Both are made for man, and for both 
 man himfelf is made ; if we may argue from the 
 Itate where he is now placed, and from the faculties 
 with which he is now endowed. There are many 
 fituations in which, impelled as he is by various de- 
 fires, and afl'ailed by various temptations, he finds 
 ibmetimes falutary reilraint, and fometimes ufeful di- 
 redlion, in what are called their diftinO: and appro- 
 priate powers. There are many occafions on which 
 he (lands in need of their united aid, either when pref- 
 ent confiderations are too feeble to determine him 
 in the choice of his ultimate interefls ; or when the 
 profped; of futurity is for a moment too clouded, and 
 too remote, to keep him fleady in the path which 
 can alone preferve his innocence. Thefe obferva- 
 tions are ftri£tly true, and deferve our moil recolleO:- 
 ed attention, even when we are reafoning upon the 
 fuppofition that Morality and Religion can with pro- 
 priety be confidered as diilinct in mere fpeculation. 
 But the terms are furcly, upon every principle of 
 profound and impartial examination, contracted, and 
 diftorted from their right meaning. Morality, in its 
 full and jufl fignificntlon, includes all the duties of 
 O 4 which' 
 
248 S E R M O N X. 
 
 which a moral agent is capable, and all the founda- 
 tions of thofe duties which can be difcovered by a 
 rational being. Such it appears not only in the max- 
 ims of the wifefl fages, but in the laws of the bed 
 regulated ftates, where, as in the inftitutions of a So- 
 lon or a Numa, religious as well as civil regulations 
 have been permitted to hold a diftinguiflied rank. 
 Such it was in the Mofaic code ; fuch it is in thofe 
 rules by which the Chinefe, the Hindoos, and the 
 Mahometans, are inftru(5led in the worfhip of their 
 Creator, as well as in their conduft to their fellow- 
 creatures ; fuch it feems to be in the opinions and 
 cufloms which have been eilabliflied in the darkelt 
 and moft uncivilized nations ; and fuch it continued, 
 as they gradually emerged from ignorance and from 
 barbarifm. 
 
 Religion, there we, if we appeal to the common 
 apprehenfions of mankind, forms ^part of morahty : 
 and ftirely it is not the lefs valuable, or the lefs prob- 
 able, becaufe it contains directions and fandlions that 
 relate to the whole. 
 
 Now, if the objector maintains that many religions 
 which have gained credit in the world are falfe, M'C 
 confider the queftion as then fhifted from the point 
 of Importance to the point of Truth. We deny any 
 inferences from the fad alleged, which infmuate that 
 none therefore can be true : we maintian that, if any 
 one rehgion be true, it cannot be wholly unimpor- 
 tant ; and, in eflimating that importance, we have a 
 right to infill that the comparifon be made, not only 
 between the hypothetical confequences of any relig- 
 ion or none, but between the actual confequences 
 of that which we allow with the objeflior to be falfe, 
 and that which, in oppofition to him, we are prepar- 
 ed to defend as the true. 
 
 As fcholars v/e admire the compofition, and, un- 
 der many ufeful reflriclions we may, as phiiofophers, 
 
 admit 
 
SERMON X. 249 
 
 admit the doclrine, of the Univerfal Prayer, in which 
 a writer of our own nation has united the mod beau- 
 tiful poetry with the moil fubHme devotion. He 
 there means to aflirm that Jews, and Heathens, and 
 Chriftians, equally acknowledged the exiftence of a 
 fupreme and intelligent caufe, however they might 
 diftinguifh him by different names, adore him in dif- 
 ferent forms, and even afcribe to him different attri- 
 butes. But from this fad, which we readily admit, 
 he does not draw the hazardous and unfair conclu- 
 fion, which alone I am concerned to refute. He 
 does not fay that the notions entertained of the Deity 
 were equally juft ; that the V\^or{hip they paid him 
 was equally acceptable ; and that either in a fpecula- 
 tive or a practical, in a philofophical or a rehgious 
 light, it was totally indifferent whether our faith was 
 dired to the Olympian Jove, or to the invifible Lord 
 of Heaven and Earth. 
 
 In every country, it is true, God has given fome 
 witnefs of himfelf ; has implanted fome notions of 
 his being and perfections ; has received fome inftanc- 
 es of adoration and obedience from thofe whom he 
 has made. In every country alfo he has given proofs 
 of his creative power and providential care ; has be- 
 llowed fome advantages which deferve the gratitude 
 of mankind ; and expofed them to fome evils, for 
 protedion from which they mud have recourfe to 
 his gracious ailiftance, conveyed to them (as indeed 
 moft of his bleflings are) by intermediate caufes, by 
 human adivity, and human prudence. But in his 
 religious as well as in his temporal difpenfations, 
 there is a great and an inconteftable inequality : and 
 to corred that inequality is often within our power ; 
 and, when in our power, it alTuredly becomes our 
 indifpenfable duty. We relieve, as was before ob- 
 ferved, the didrefied : we are confcious, in relieving 
 them, cf employing the means which God has given 
 
 us 
 
250 SERMON X. 
 
 us to the ends for which he defigned them : and, in 
 the hour of folemn and deep meditation, we are led 
 to admire that conftitution of the univerfe, by which 
 man is qualified and impelled to promote the happi- 
 nefs of man ; and by which alfo phyfical evil becomes 
 fubfervient to the production of moral good. What 
 then, I would afk, are the reafons which prevent our 
 application of the fame principles in the inftruction 
 of the ignorant and the millaken ? We communicate 
 the improvements of law, and the difcoveries of fci- 
 ence : why then are we to be indifferent about im- 
 p :rtir;g jufler notions of religion ? Is truth lefs con- 
 genial to the mind upon thefe fubjeds than error ? 
 Is it fo difficult to be communicated, as always to 
 baffle our endeavours ? or fo infignificant, when com- 
 municated, as in 110 degree to reward them ? I'he 
 capacity of mankind to receive and to profit by re- 
 ligious inflrudtion is, I confefs, different in different 
 circumftances. Great candour, doubtlefs, and great 
 caution, are neceffary in conducting the work. The 
 progrefs of it will be retarded by lluggidi apprehen- 
 fion, by languid attention, or by preverfe oppofition. 
 The effects of it may, for a time, be counteracted by 
 preconceived opinions, by inveterate habits, by the 
 pafTions and propenfities of individuals ; or by pecu- 
 liarities in the manners, and, it may be, the chmates, 
 of a whole people. But thefe caufes operate fureiy 
 in all our attempts to enlighten men by knowledge, 
 and to meliorate them by laws ; and, if the experi- 
 ment be made fuccefsfuUy in the one cafe, why fhould 
 we defpair of fuccefs in the other ? 
 
 Every change that we attempt in the laws and the 
 employments of a people, muft be made, if it be made 
 wifely, with fome reference to their religious tenets 
 and modes of worfhip. The degree and the order 
 in which we endeavour to improve them refpedtively, 
 will depend upon a variety of caufes, which it will 
 
 require 
 
SERMON X. 251 
 
 require our utmoft fagacity to afcertain, and our ut- 
 nioft caution to manage. But all are capable of im- 
 provement : and that fcheme has the faired chance 
 for fpeedy and complete execution, is moft noble in 
 itfelf, and will be mod beneficial in its effects, which, 
 by a well proportioned attention to the parts, bellows 
 harmony and ftability upon the whole. 
 
 We have feen, in a former Difcourfe, that Europe- 
 an nations are indebted for their fuperiority to their 
 religious creed, as well as to their civil inilitutions, 
 or their philofophical attainments ; that each of thefe 
 moral caufes has a wide and vifible influence ; that 
 there is a fphere for their united as weW as for their 
 diftin£t agency ; that they affift in the improvement 
 of each other ; that they have their principles in the 
 common nature of man ; and that in their w^ell di- 
 refted and well exerted energies they confpire to one 
 common end, in enlarging our intelledlual powers, 
 in meliorating our fecial affeftions, and in promoting 
 our true and proper happinefs, as Citizens, as Chrift- 
 ians, and as Men. 
 
 I affume therefore confidently the efficacy of reli- 
 gion ; and I am warranted, by experience, in con- 
 tending for the beneficial efficacy of the Chriftian. 
 In nations already baptized, we condemn the bigot 
 and the fanatic upon principles both of revelation and 
 reafon : I mean upon their fundamental and confid- 
 ent principles ; upon the exprefs precepts of the one, 
 and upon the cleared di£l:ates of the other. We 
 know that the illiberal fpirit of the bigot, and the ab- 
 furd notions of the fanatic, have a direft and unfriend- 
 ly influence upon their moral conduct, and render 
 them unfit for the prefent as well as the future world. 
 Bigots and fanatics are to be found in thofe na- 
 tions whom we wifh to baptize : the fource of their 
 imperfedions lies in the wrong apprehenfions they 
 entertain of the Deity himfelf, of the laws which he 
 
 prefcribes 
 
252 S E R M O NX. 
 
 prefcribes, and of the means by v/hich his fr.vour is 
 to be conciliated. If then Chriilianity, honeflly and 
 rationally taught, be likely to correct their errors, to 
 affaage their groundlefs fears, to foften their unfo- 
 cial tempers, and eventually to open a wider field for 
 their talents and their virtues, we are bound, from a 
 mere regard to its ufefulnefs, to open every ave-r 
 nue bv v/hich the knowiedcre of it mav be conveved 
 to diftant nations. If we are perfuaded of its truth, 
 ive may fafely truft the confequences of its propaga- 
 tion to that omnifcient Beinsj, who has implanted \^ 
 us an inflinftive love of Vv-hat is true, and has prepared 
 our minds for the reception of it from adequate in- 
 ftruments, and upon favourable opiportunities. If 
 we are "imprefied with a fmcere and grate'ul fenfe of 
 its divine original, we fliall manife<l that fmcerity 
 and that gratitude by our ardent wiihes, and our un- 
 wearied endeavours, to make other men partakers of 
 tlK)fe bleilings which we ourfelves enjoy. Truth, we 
 allow, when metaphyfically analj-fed, derives its mo- 
 ral importance from its utility. Bat we contend, in 
 our turn, that utility is, in an abflracl: point of view, 
 naturally connefted with truth ; and therefore, with 
 a reference to both, we infid upon the expediency of 
 propagating the Gofpel. 
 
 As to the obilinacy with v/hich nations adhere to 
 thofe religious tenets which they have imbibed from 
 education, and contemplated with reverence, it fur- 
 niOies no folid argument againft our project : it is in- 
 deed a juft and weighty reafon for an increafe of 
 caution ; and, on the very fame ground of difficulty, 
 it becomes an additional incentive to an increafe of 
 diligence. You diffufe the light of philofophical 
 knowledge, though it mud lay open the fallacy and 
 abfurdity of many opinions which tradition has pre- 
 ierved concerning the origin and ftru^ture of the 
 world. You introduced fuch laws and cufloms aa, 
 
 in 
 
SERMON X. 353, 
 
 in a courfe of time, will bring on a material revolu- 
 tion in the manners of the nations with whom you 
 are conneded ; and militate againft many ritual ob- 
 fervances, and perhaps fome moral precepts, which 
 are now protected by the fuppofed commands of the 
 Almighty. Do you vvifh, then that they fliould de- 
 liberately and habitually difobey the religion they 
 believe to be true ; or, when you have gradually 
 worn away the force of prejudice, and taught them 
 by more comprclicnlive and precife modes of reafon- 
 ing to rejetl it as falfe, do you mean to provide no 
 fabllltute ? When your fecial habits and civil inlli- 
 tu lions are eilabliihed on a firm foundation, and 
 fupported by general approbation and general con- 
 currence, you may furely endeavour to avail your- 
 felves of the prepolieflicn which, in the minds of con- 
 fiderate and impartial men, they cannot fail to excite 
 in favour of your religious code. 
 
 Doubts of a ditrercnt kind from thofe I have examin- 
 ed under a former head, have arifen with fenfible men, 
 how far the propagation of the gofpel, in fome coun- 
 tries,, be upon tlie whole prafticabie or dcfireable ; 
 whether the doctrines of it w^ould not be imperfectly 
 underftood, or grofsly mifconceived, or profelTed to 
 no good purpoi'e ; whether, as Gentilifm and Jada- 
 ifm infeded Chriftianity, fo the favourite and invet- 
 erate fuperftitions of the American idolaters would 
 not foon debafe its purity, and counteract its efficacy. 
 But this objection does not reach with its full force 
 to the Mahometans of the Eaft, who are lifted far a- 
 bove the ignorance of barbarians and the ferocity of 
 favages ; and a wider fcope furely would be here 
 given for inftrufting them fuccefsfully in the fublim- 
 er doctrines of Chrifdanity. The favage, whofe 
 gloomy and confined theology was perhaps the 
 growth of turbulent pail) on and wild fancy, might 
 cafily be perfuaded to aimit the exilience of miracles, 
 
 from 
 
254 S E R IM O N X. 
 
 from the fimilitude they bear to the fuppofed inter- 
 pofitions of his deities from his incapacity to afcer- 
 tain the force of natural caufes, and from a kind of 
 inftinclive propenfity to beHeve in thofe which are 
 extraordinary. But the Mahometans, while they 
 admit the principle of miracles, might be made more 
 diftindly to conceive, and more readily to embrace, 
 the argument from prophecy, in all its nice depend- 
 ances and gradual evolutions. Among them we 
 are not to contend with the boifterous tempers and 
 flubborn habits which charafterife the human fpecies 
 in a ftate of barbarifm : we fhould find them already 
 a race of men and citizens, who by an eafv tranfition 
 might pafs to a full belief of the doftrines of Chrift- 
 ianity. 
 
 For the propagation of the Gofpel in the Eafl ma- 
 ny inducements and advantages are held out to us, 
 which the favage condition of the Indians of America 
 does not alford. The Mahometans are an immenfe 
 body of men, natives of populous and mighty em- 
 pires, greatly exceeding in population the kingdoms 
 of Chriflendom, and almoit entirely occupying one 
 quarter of the habitable globe. They are the fub- 
 jefts of regulated ftates ; they are the obfervers of 
 eitabliflied laws ; civilized by the intercourfe of ag- 
 riculture and commerce, and polilhed by the ufe of 
 letters and of arts. They are neither involved in the 
 impiety of atheifm, nor the darknefs of idolatry; 
 and their religion, falfe as it is, has many articles of 
 belief in common with our own : w^hich will facili- 
 tate our labours in difFufing the true faith, and dif- 
 pofe them to receive it. They believe in one God, 
 creator and Lord of all ; to whom they attribute in- 
 finite power, juflice, and mercy. They hold the 
 immortahty of the foul ; and expeft a future judg- 
 ment, a heaven and a hell ; they acknowledge an 
 univerfai deluge j they honour the patriarch Abra- 
 ham 
 
S E R M O N X. 255 
 
 ham as the firfl author of their religion ; they ac- 
 knowledge Mofes and Chrift to have been great pro- 
 phets, and allow the Pentateuch and the Gofpel to be 
 facred books. 
 
 Since, therefore, by our Holy Scriptures, the duty 
 of attempting the univerfal converfion of mankind is 
 amply alcertained ; and fmce we fmd among the fol- 
 . lowers of Mahomet fuch favourable prepoiTeflions, 
 and eftabliflied doclrincs, as will render eafy the ap- 
 proach to their converfion ; neither force of obliga- 
 tion, nor profpeft of fuccefs, is wanting, to encour- 
 age our progrefs and animate our zeal. By the 
 miniiiers of the Gofpel the examples of thofe mem- 
 orable times fhould never be forgotten, when the rig- 
 id and cruel edifts of Decius and Dioclefian were in- 
 e{ff:clual to fubdue the facred enthuliafm of thofe 
 faithful difciples of Chrift, who, for the fake of gain- 
 m<y one profelyte to heaven, made a voluntary lacri- 
 lice of every temporal enjoyment, and nobly forfeit- 
 ed their liberties and lives. Compared with what 
 they fufiered and performed, hov/ little is our labour, 
 and how mild our obligation ! To contend with the 
 blindnefs and obflinacy of an idolatrous and wicked 
 age, and to groan under the opprcflions of an over- 
 fpreading tyranny, was their fevere but glorious fate. 
 It is ours to propagate the fame religion in countries 
 to which our commerce has extended, when its truths 
 have been confirmed by the revolution of fucceeding 
 centuries, and when its excellence has been illuftrated 
 by the wifdom and experience of m.ore enlightened 
 times. 
 
 If any further inducement be wanting to excite 
 our endeavours and animate our hopes in this work 
 of charity, it is the confjderation that in remote and 
 extenfive provinces, fubjed to our oivn empire.^ and 
 obedient to our own lav.'s, millions of the inhabitants 
 Jlill wander in darknefs r,nd error ; fome deluded by 
 
 the 
 
256 S E R M O N X. 
 
 the Mahometan impoflure, and others bigoted to 
 the more ancient and more abfurd fupcrltition of 
 Brama. 
 
 The relation of a connedled government, hke that 
 of a common country, is a tie that nature has made, 
 and that never fliould be violated, or forgotten. 
 Aduated, I would hope, by this exalted principle, v/e 
 have already extended to our fellow fubjctls in In- 
 doftan many of thofe natural and civil rights, which 
 •we have fo long regarded with an honeil pride, and 
 vindicated with a noble ardour. 
 
 It behoves us, therefore, as Men, as Engliflimen, 
 and as Chriftians, to go farther. Let it not be faid, 
 that even at this boafted period of humanity and fci- 
 ence, when we are diffufing the bleflings of civil free- 
 dom over the remoteft branches of the empire, no 
 attempt is made to emancipate them from the chains 
 of fupcrftition. 
 
 Our fettleraents in India occupy a far greater ex- 
 tent than the Britifli empire in Europe ; yet in no 
 part of thefe wide provinces has one fuigle effort been 
 exerted to introduce the glorious light of the gofpel, 
 and to difpel the gloom which has for ages enveloped 
 the wretched inhabitants. All the diflcrenccs in re- 
 ligion which the native has ever known, are in reality 
 but different modifications of error and impiety ; 
 and though he refufe to fubfcribe to one impofture, 
 he derives from that refufal no other advantage than 
 the unhappy alternative of paying an implicit and 
 fervile reverence to another. 
 
 The grand diftindion, however, is that which fep- 
 arates the Mahometans from the Gcntoos. The lat- 
 ter were the original inhabitants ; and their fuperfti- 
 tion was of high antiquity and dlllinguifhed reputa- 
 tion in the country. The religion of Mahomet 
 found its way into the diflant regions of India, by 
 means fimilar to thofe bv which it had been diflufed 
 
 over 
 
E R M O N Xj 
 
 2SJ 
 
 bvei* the intervening kingdoms. Within a century- 
 after the death of the Impoftorj the enterprifing ca- 
 liphs, amidfl the rage of conqueft by which they were 
 animated, carried their arms into this country j and, 
 though unable to fubjedl: any confidtrable part to 
 their empire and reHgion, yet they continued to ha- 
 rafs it with repeated incurfions through the fucceed- 
 ing ages. At length, however, in the fourteenth 
 century of the Chriltian sera, directed by the fame 
 fpirit of enthufiafm, the bolder genius of Tamerlane 
 prompted him to engage in the conquell of tliefe vaft 
 and populous regions, for the fole and avowed pur- 
 pofe of refcuing the inhabitants from the abfurdities 
 of Paganifm, and diifeminating among them the fav- 
 ing truhts of the holy religion of lilam ! 
 
 In the profecution of this romantic and vifionary 
 project he deluged the plains of Indoflan with the 
 blood of thoufands of idolaters ; and continued his 
 impetuous career till at length oppofition ceafed be- 
 fore him, and the fanguinary doftrines of hhr pre- 
 tended prophet were finally eflabliflied on the ruins 
 of the milder fuperftition of Brama. 
 
 Since the age of Tamerlane, Mahometaniftn has 
 been uniformly the religon of the government of In- 
 dia : the Gentooc, hov/ever, are dill faid to exceed 
 in number the Mahometans, in the proportion of ten 
 to one;* and to retain at this day an originality of 
 character, which neither the fudden violence of con- 
 quell, nor the flow operations of time, have in any 
 confiderable dec^ree effaced. 
 
 The rehgious creed of the Gentoos Is a fyflem of 
 the mofl barbarous idolatry. They acknowledge, 
 indeed, one fupreme God : yet innumerable are the 
 fubordinate deities whom they worfhip ; and innu- 
 merable alfo are the vices and follies which they af- 
 cribe to them. With a blindhefs Vvhich has ever 
 R been 
 
 * See Ormc's lliflory of Indoflan. 
 
>38 S E R M O Ni X. 
 
 been found Infcparable from Polytheifm, they adore^ 
 as the attributes of their gods, the weaknefles and 
 paflions which deform and difgrace human nature ; 
 and their worfliip is in many refpe£ls not unworthy 
 of the deities who arc the objedls of it. The favour 
 of beings which have no exiltence but in the imagi- 
 nation of the fuperftitious enthufiafl, is concihated 
 by fenfelefs ceremonies and unreafonable mortifica- 
 tions ; by ceremonies which confume the tiitie which 
 fhould be dedicated to the a<5live and focial duties ; 
 and by mortifications which flrike at the root of ev- 
 ery lawful and innocent enjoyment. What indeed 
 fhall we think of a rehgion, which fuppofes the ex- 
 piation of fms to confift in penances, than which fan- 
 cy cannot fugged any thing more rigorous and ab- 
 furd ; in fitting or (landing whole years in one un- 
 varied pollure ; in carrying the hcaviefl loads, or 
 dragging the mod weighty chains ; in expofmg the 
 naked body to the fcorching fun ; and in hanging 
 with the head downward before the fiercelt and molt 
 intolerable fire ? . 
 
 But it were endlefs to dwell on all their fiiperfli. 
 tious rites. The following, which has been fi-equent- 
 ly confirmed to us without prejudice and without de- 
 lign, is alone fufficient to awaken every tender feel- 
 ing of our hearts, and to incite us to the exertion of 
 every effort which may tend to wean the minds of 
 this unenlightened people from praftices fo inlpious 
 and inhuman. It will eafily be imagined that I al- 
 lude to that mod cruel cuflom, bv which the wife of 
 the Gentoo is induced to burn herfelf on the pile 
 which confumes the allies of her hufband ; a cuftom, 
 if not abfolutely enjoined by her religion, yet at leaft 
 fo far recommended by it, as to render the breach of 
 it, in fome cafes, fubjeft to the utmoft ignominy and 
 deteflation. 
 
 The facts which I have recited., as well as many 
 
 others 
 
SERMON X. 259 
 
 others of equal importance, are too well known to be 
 deni(?d. From thefe alone every human heart will 
 at once inter the neceflity of endeavouring to fublli- 
 tute the pure and rational religion of Jefus in the 
 place of a creed fo fliocking to our reafon, and to our 
 fmer fenfibilities. 
 
 Happily, however, there are circumflances which 
 feem favourable to fuch an attempt : for that natu- 
 ral fagacity which is the national charafteriftic of the 
 Gentoos, the auitere and abfl'emious life v/hich they 
 lead, the gentlenefs and ferenity of their temper, their 
 belief of a future ftate, and the idea of one fupreme 
 God, Vv'hich mixes even with the worfliip of their 
 fubordinate deities ; all feem to afford a rational 
 ground for us to expeft their converfion. 
 
 But in what manner muft we proceed in this in- 
 terefling and moft arduous projedl ? Have not: 
 fchemes of religious reformation been planned with 
 plaufible appearances in all ages ; and in all 
 have they not been foiled by real and ftubborn dif- 
 ficulties ? Are not the moil approved reafonings, 
 and the moft glowing eloquence, defeated by igno- 
 rance or obftinacy in thofe ^^vho are to be taught ? 
 Has not the indifcretion or raflmefs of the teacher, 
 in too many inilances, entirely counteracted his be- 
 nevolence, however fnicere ; and his aftivity, how- 
 ever unwearied ? — Let us not be difccuraged, bv 
 thefe general complaints, from taking a large and ex- 
 ad view of the particular queftion v/e are novv' called 
 upon to examine. 
 
 The awfpl fubjecls of religion are to be treated 
 differently in different circumftances. Some there 
 are, whofe minds are enlightened by fcience, enlarg- 
 ed by long and extenfive intercourfe with the world, 
 and invigotated by habits of profound and intenfe 
 meditation : the faith of fuch men v;ili be unfl^aken, 
 and their devotion will be ardent ; not from the aid 
 R 2 of 
 
aCo S E R IM O N X. 
 
 of external forms, but by filent and fecret adoratlorv 
 of the Deity, and by deep reflettion upon the moft 
 extenfive and abflra£ted truths of rehgion, both na- 
 tural and revealed. But it would be vifionary and 
 dangerous to expedt thd fame beneficial efl'ecls among 
 perfons of talents lefs cultivated, and of views lefs ex- 
 tenfive. Experience tells us, that with the bulk of 
 mankind fome caution is necelfary in the feledion of 
 topics adapted to their apprehenfion 5 and that much 
 fagaclty mufl be employed in the ufe of all thofe colla- 
 teral and external expedients which are to awaken 
 their attention ; and to dired it, when awakened, to 
 proper objects. When therefore Chrillianity is at- 
 tempted to be propagated among the inhabitants of 
 the Eaft, the attention of thofe to whom we preach it, 
 mull be confined to dodrines fyfhematically inculcat- 
 ed, and to a ritual punctually abferved. We mud 
 not leave the great truths of falvation fluctuating 
 with wild uncertainty in the minds of thofe who em- 
 brace them. To underftandings which have recent- 
 ly emerged from the groffeft fuperftition, v/e muft 
 not commit the talk of appointing for themfel-ves the 
 modes of conciliating^ the divine favour bv humble 
 fuppiication and fervent thankfgiving. There is 
 fomething attractive, we know, in the regularity and 
 decency of prefcribed forms ; there is fomething high- 
 ly inftruftive and perfuafive in the plainnefs and pre- 
 cifion of dodrines methodically propofed to the un- 
 derilanding. But in the ?nanner of preparing thefe 
 doctrines and thefe forms lies the chief difFiculty we 
 have to contend with : and it mufl be confefl'ed that 
 Chriflian churches have often brought difgrace upon 
 the general caufe of Chrillianity, by an extravagant 
 and undiflinguifhing attachment to their own pecul- 
 iar tenets and favourite ceremonies. They have fup- 
 pofed the followers of other fyflems equally able to 
 comprehend what habit ha? familiarized, and equally 
 
 difpofed 
 
S E R M O N X. 261 
 
 difpofed to adopt what convidion has endeared, to 
 themfelves. 
 
 The eiforts of miflionaries, whom the policy or the 
 zeal of the Romiih church may have hitherto em- 
 ployed, have fometimes incurred the contempt of the 
 Infidel, and fometimes provoked the indignation of 
 the Philofopher. They have been marked rather by 
 eagernefs to multiply converts, than by ability to pro- 
 mote the real happincfs of thofe that were converted. 
 They appear to have fubllituted one fpecies of fuper- 
 flition for another ; to have darkened the under- 
 ilanding with error ; and to have poifoned the heart 
 with bigotry. 
 
 But the advocates of found and rational Chriflian- 
 ity will not be expofed to thefe formidable imputa- 
 tions. "Whatever fpecious and refined fpeculations 
 may fugged, upon the natural pliancy of the human 
 mind in receivincr, and on its natural firmnefs in re- 
 taining, religious imprelTions, experience is our fafeft 
 guide in dealing with the mafs of mankind, who arc 
 prone to run into the mofl oppofite extremes ; to be 
 fometimes fickle, and fometimes obftinate ; fluggifli 
 in one moment, andin the next precipitate. Our reg- 
 ulations muft, therefore, be adapted to the real ivcak- 
 neffes as well as capacities of thofe whom we would 
 inllrud. Some fpecific doflrines, as I before obferv- 
 ed, muft be taught, and fome particular ceremonies 
 muft be recommended : we muft interefl the imagina- 
 tion, vv^hilft we convince the judgment. But the taik, 
 arduous as it is, may be properly and effedually per- 
 formed by a ftritl adherence to the genuine and cha- 
 rafteriftic principles of Proteftantifrn. The leading, 
 the alfeniial, the moft indubitable and the moft im- 
 portant doctrines of Chriftianity muft be propofed to 
 the eaftern nations, expreffcd in the cleareft language, 
 and fupported by the moft luminous arguments.. 
 When the errors and prejudices of thofe whom we ir^ 
 R3 , ftrucl 
 
262 S E R M O N X. 
 
 ftrufl: are In fome meafure fubdued, and when their 
 minds have been gradually prepared for a fuller de- 
 lineation of evangelical truth, we may tfjcn, and then 
 only, venture to propofe thofe doctrines which are ot 
 a more myfterioifs and recondite nature. We mud 
 difclofe them gradually, and with a fpirit of the moll 
 enlarged toleration, to thofe perfons, whofe fcruples 
 cannot be entirely vanquiflied, and whofe errors can- 
 not be nt cncc removed. 
 
 In overcoming the rooted and favourite prepoffef- 
 fions of the Gentoos and Mahometans, there doubt- 
 lefs will be room for the moil accurate difcrimination, 
 and for the nicefl delicacy ; their ignorance mud be 
 treated with tendernefs, and their well-meanf though 
 miltaken piety will demand fome portion even of rev- 
 erence. Every truth we communicate, mud be af- 
 iifled and recommended by the method in which it is 
 to be communicated. It mull carry along with it the 
 brightell and mod unequivocal evidence, not only of 
 the firm conviftion it has imprefled upon the judg- 
 ment of the teacher, but of the amiable effe6ls which 
 it has wrought upon his temper, his adtions, and his 
 words. .... . . 
 
 I would have it underflood, that no artifice, howev- 
 er plaufible ; no force, however indireft, fhould be 
 employed by protellant miflionaries ; and that my 
 wifh is rather to have Chriltianity taught as a true 
 revelation, than to fee it ellabliflicd fuddenly upon 
 the ruins of any falfe religion, which may have for- 
 merly prevailed. By thefc means we fhall obtain all 
 the advantages, which the Romans enjoyed, by tol- 
 erating the cullomary worlhip and ancient theology 
 of the nations whom they governed ; and furcly, from 
 the fuperior excellence of the doctrines which we en- 
 deavour to difierainate, and by which we profefs to 
 be ourfelves direfled, v;e fhall fl-and a f^iirer chance' 
 of making converts, than a heathen miHionary ; and 
 
 Ihall 
 
S E R M O N X. 263 
 
 iliall derive greater benefits from thofe who are con- 
 verted, than paganifm could confer on its fincerefl 
 and warmell votaries. 
 
 Similarity in religious perfufions certainly enlarges 
 the fphere of focial intercourfe ; facilitates the pro- 
 grefs of civilization ; and invigorates the operations 
 of lawful government. This fimilarity it will be in 
 our power to effe£l in fome degree by judicious and 
 temperate meafures, in fupporting the claims of Chrif- 
 tianity over the popular fyltems of belief that are now 
 approved in the Eaft. Let it, however, not be faid, 
 that tenets fo oppofite to each other cannot be taught 
 with propriety, or even with fafety in the fame coun- 
 try. Experience informs us that a Mahometan can 
 obey the fame laws, and purfue the fame civil em- 
 ployments with the Gentoo : and doubtlefs, what is 
 adually pra6lifed by the profeilbrs of opinions fo ro- 
 mantic and difcordant, may be yet more prafticable 
 under the mild and aufpicious influence of the gofpcL 
 The energies of a firm and watchful government will 
 reprefs the furious fallies of zeal ; will proteQ: all par- 
 ties indifcriminately in their adherence to what they 
 conceive to be truth ; and at the fam.e time will 
 gradually prepare their minds for an impartial and fe- 
 rious difcufllon of fuch evidence, as may be brought 
 to fupport the religion which really and folely is the 
 true. 
 
 To the fcheme here propofed, there, doubtlefs, is 
 an objedion which a groveling and fordid fpirit of 
 covetoufnefs is too apt to cherifli. " At prefent, ir 
 may be laid, the credulous Mahometan, andfuperfti- 
 tious Gentoo, are unafpiring in their views, and tract- 
 able in their difpofitions. Their opinions do not dif- 
 turb our tranquility, and their ceremonies only pro- 
 voke our contempt. But if they fiiould hereafter fee 
 the fallacy of the one, and the abfurdity of the other : 
 if they lliould catch the manly and adive fpirit which. 
 
 R4 diilinguilh. 
 
 es 
 
264 S E R INI O N X. 
 
 diftinguifiies the inhabitants of ChriRian countries : 
 if the bolder exercife of their intellectual faculties 
 fliould beget a jufler fenfe of their civil and political 
 rights, what may be the effects of fuch a revolution 
 upon us ? Actuated by nobler feelings than they have 
 hitherto experienced, they will quickly exchange con- 
 fidence for diftruft, and fubmilTion for refiftance. 
 They will compel us, in our turn, to drag the yoke of 
 fervitude ; or they will drive us from their fhores as 
 a race of merci lei's ruffians, and infatiable plunder- 
 ers." 
 
 Now on the broad and folid principles of philan- 
 thropy and revelation, 1 fee nothing in this popular 
 objedion which ought to fliake our conviction, or to 
 ilacken our adivity. A religion which enlivens the 
 induftry, and animates the courage of thofe who pro- 
 fefs it ; which awakens in them a more correct ^nd 
 more exquifite fenfe of their duties as men, and their 
 importance as citizens ; fuch a rehgion, I fay, carries 
 with it many bright proofs of its utility and its truth. 
 May we not then expect that the Philofopher will 
 view the fcheme I am propofmg with fixed approba- 
 tion, and that the Chriftian will embrace it with ar- 
 dent fondnefs ? 
 
 However we may attempt to varnilli over the fadt, 
 the fpirit of commerce will often feize, and often cre- 
 ates opportunities of rapacity ; and in regions very 
 diftant from the feat of empire, where the directions 
 of law are frequently indiftinft, and the redraints of 
 Ihame are always feeble, the iron fcourge of oppref- 
 fion v/ill fometimes be lifted up againfb unprotected 
 innocence, and confpicuous merit j againll ignorance 
 which cannot afcertain its privileges, and weaknefs 
 which cannot affert them. But furcly no plan of 
 commerce can be lafling, and upon the whole advan- 
 tageous ; no form ©f government can he venerable 
 or defenfible ; which ejicludcs mutual truft, an.d does 
 
 not 
 
SERMON X. 2^5 
 
 not provide for the mutual benefit of both parties, 
 who are concerned with the one or fubje<^ to the 
 other. On the contrary, if we communicate the arts, 
 the laws, and the religion of Europe to Eaflern na- 
 tions ; if we fliew them by our works, as well as by 
 our words, that we are the difciples of Jefus ; if we . 
 labour both for their fpiritual and their temporal 
 welfare ; there can be no reafon to doubt of an ulti- 
 mate and an adequate reward. They to whom we 
 have given fo fure an earned of our fincerity and of 
 our benevolence, will no longer view us with cold- 
 nefs as ftrangers, or with fufpicion as foes. They 
 will treat us, becaufe they are themfelvcs treated, as 
 fellow citizens and fellow Chriftians ; they will fliare 
 with us in the common danger, and toil with us for 
 the common interefts ; becaufe they will confider 
 themfelves as partakers of the fame blefTmgs here, 
 and heirs of the fame promifes hereafter. 
 
 Such meafures it is true, may prevent individuals 
 from amaffing exhorbitant wealth, from revelling in 
 luxurious voluptuoufnefs, and from grafping at enor- ^ 
 mous dominion. But fuch meafures, even if they 
 tend to the removal of thefe outrageous evils alone^ 
 are not unworthy of our regard ; and they deferve a 
 yet larger fhare of our attention, if, in confequence 
 of our honed and ftrenuous endeavours to execute 
 them, the general harmony of the Europeans and 
 Orientals vv'ould be more eifeftually fecured, and the 
 general hanpinefs of both promoted more fuccefsful- 
 
 Zealous in the recommendation of this purpofe, I 
 regard not the cold miftaken policy of fome, who 
 would feparate our religious from our civil interefts. 
 This country has ever boafted with equal pride and 
 jufticethe purity of its worfliip,and the excellence of 
 its government. The fame happy ssra gave birth to 
 each : out of the afnes of defpctifm and fuperftition 
 
 the 
 
266 S E R M O N X. 
 
 they both arofe ; and if they fall they will fall togeth- 
 er. Narrow, therefore, and falfe is that philanthro- 
 py, which pretends to be folicitoiis for the rights and 
 liberties of mankind, while for their eternal welfare 
 it employs no meafures, and even profefiedly feels no 
 concern. 
 
 In what better purpofe can a wife and virtuous na- 
 tion be employed, than in propagating its religion, 
 wherefoever its laws are obeyed ? If it feeks to pro- 
 tect, and not to impoverilh ; if it defircs to govern 
 and not enflave, it will be equallv intent to diffufe 
 among its fubjeds the rights of freedom, and the 
 privileges of Chriftianity. 
 
 And at what period in the hiflorv of our empire 
 could this attempt be made, with a more favourable 
 profpect of fuccefs than at prefent ? The extreme im- 
 portance of Indian wealth to our commerce, and the 
 growing connexion between the principles of that 
 commerce, and of the government which is to pro- 
 teft it, have awakened the attention of the legifiature 
 to fubjecls equally extenrr/e and iiiterefting. The 
 code which directs the belief and influences the ac- 
 tions of the Hindoos, has been lately tranflated into^ 
 the vernacular language, and fubmitted to the in- 
 fpeftion of public curiofity. Hence we are enabled 
 to trace the long and clofe conneci;ion that fubfifts 
 between the religious and civil laws pf the Hindoos. 
 We can difcern what errors are almofl impregnable 
 to argument, and what may be overcome by cautious 
 and well directed oppofition. We fee in their full, 
 magnitude the futility of their traditions, and the ab- 
 iurdity of their ceremonies. We can mark the flow 
 and imperfect progrefs of civilization and fcience ; 
 and fliould therefore be careful to make their future 
 progrefs in religious knowledge keep a due propor- 
 ,tion to thofe improvements, in the attainment of 
 whicli we are preparing to aflill them in focial life. 
 
 We 
 
S E R M O N X. 267 
 
 We cannot indeed fo far adopt the policy of the Ro- 
 mans as to naturalize* any part of their mythology, 
 becaufe all the parts of it are in all refpeds incompati- 
 ble with our own religion. But we may gradually 
 leffen their reverence for their facred records, by ex- 
 ercifmg their faith on other more undoubted interpo- 
 fitions of the Deity. When European cuftoms have 
 been in fome degree introduced among the Hindoos, 
 we fliall find them lefs foHcitous for the obfervance of 
 Eaftern ceremonies. When European fcience has 
 dawned upon their minds, we may fee them lefs tena- 
 cious of their old opinions. The aufpicious effects of 
 our laws will create fome kind of prejudice in favour 
 of our religion ; and when they find it fo perfectly 
 exempt from the fanguinary and intolerant fpirit of 
 Maliometanifm, they may by degrees be brought to 
 liften to the evidences by which it is fupported, and 
 the fanftions by which it is enforced. For incorpo- 
 rating their laws with our own, we have formed a 
 plan, the completion of which is likely to do honour 
 to our national policy and national magnanimi- 
 ty. Yet if we mean only to exempt the inhabit- 
 ants of the Eaft from temporary inconvenience 
 and opprefTion ; if we do not intend to exalt 
 them gradually in the fcale of fecial creatures ; if we 
 exert no endeavours for enlarging the fphere of their 
 future fpeculation and moral improvement, we fhall 
 leave the work fhamefully imperfedl : and fubftitute, 
 I fear, felfiili cunning for genuine and enlarged wif- 
 dom. It would, indeed, be a refined fpecies of mock- 
 ery to hold out the bleffmgs of a free and equitable 
 government, to thofe who are too ignorant to un- 
 derftand, and too languid to enjoy them. 
 
 Such is the favourable pofture of affairs in the 
 Ealt, and fuch the affiftance which our political fyf- 
 tems may there give to the propagation of religious 
 
 truth. 
 
 * Sec Halhed's Preface to the Code of Gentoo Laws. 
 
268 SERMON X. 
 
 truth. If we turn our eyes towards ourfelves, we 
 •fhall perceive many ftriking difcriminations of the 
 prefent age, which, under judicious direftion, rnay 
 not be diiadvantageous to the caufe of Chrillianity. 
 A fpirit of adventure is gone forth among us ; a fpir- 
 it of experiment : it has infected our philofophy, our 
 religion, and our politics. It has perplexed vulgar 
 minds in the mazes pf error and abfurdity, and hur- 
 ried away men of the brigheft faculties into the dan- 
 gerous extremes of fubtlety and refinement. 
 
 Let us apply this rellleis principle to a labour of 
 more general importance, and more obvious utility : 
 let us prefent a nobler fcheme for its contemplation, 
 and a worthier object for its exertions. No longer 
 bufied in fruitlefs proje6ls, and groundlefs theories, let 
 lis apply it, where it will be attended with practical 
 advantaore, in convertin^r and enliQ-htcnin<T our colo- 
 nies in the Eaft* 
 
 Gratitude, compaflion, patriotifm, and above all, 
 the yet nobler principle of Chriftian charity, call 
 loudly on us to communicate to others the bkffings 
 which we ourfelves enjoy ; to publifh the glad tid- 
 ings of falvation among thofe nations that nov/ fit in 
 darknefs, aliens from Chriit, and ftrangers to the 
 covenant of grace : and while we declare to the fav- 
 age of America the joys and glories of everlafting 
 life, let us lead alfo the difciple of Brama, and the 
 follower of Mahomet, from the error of their ways, 
 into the glorious light of the gofpel of peace. 
 
 To Omnifcience only are known the times and the 
 feafons. We cannot thwart the real purpofes of 
 Heaven by deliberate perverfenefs or prepoftcrous 
 diligence. But the wifli to forward them is always 
 meritorious ; the attempt, if conducted with pru- 
 dence and with firmncfs, will procure us fome re- 
 ward ; and furely, if in the moral government of thd 
 world, the Deity conveys temporal happinefs by the 
 
 agency 
 
S E R M O N X. 269 
 
 agency of his creatures, that agency becomes more 
 fplendid and more important, when it is wifely and 
 geileroufly employed in promoting their eternal wel- 
 fare. Though our powers and our efforts in carry- 
 ing on the fchemc 1 am now recommending to you 
 into execution, fhould be for a time ineffedual, the 
 day will afliiredly come, when others fhall accompliih 
 what we may attempt in vain ; when all the religions 
 of the earth fhall be changed into the worfhip of the 
 one true God ; when not only the Mahometan and 
 Hindoo, but every nation and every kindred fhall bow 
 the knee at the name of Jesus ; and when Chriftian 
 charity, like its almighty Author, fhall finally fubdue 
 ail things unto itfelf. 
 
 NOTES 
 
NOTES. 
 
 *®H<S>^H<5>'^^^}^<SHI iO««^ 
 
 P. 31. 1. 19. The fad ivc cannot difpute, inhere we 
 (ire utterly unable to ajfign the final caufe.~\ There is 
 nothing moremyflerious in this fad:, than in many oth- 
 er occurrences and difpenfations of divine providence; 
 and it reflefts no more diflionour on the moral attri- 
 butes of the Deity, than other evils that infinite wif- 
 dom daily permits to take place in the world. Igno- 
 rant minds are apt to be biafl'ed by outward events, 
 and often decide on the merits of a caufe by the fuc- 
 cefs which attends it, abftradedly from thofe confid- 
 erations which a wife man will always take into the 
 account, in order to determine bn the nature of that 
 fuccefs, its means, and its end. In the cafe of par- 
 ticular perfons, this falfe mode of reafoning is very 
 common. We find it in the mouth of Bildad, wheii 
 he would infer the difpleafure of God againft the pa- 
 triarch of Uz, from the calamities M'hich had befallen 
 him. If thou wert pure ajid upright, furely now he 
 ivould awake for thee, and make the habitaiion of th^ 
 righteoufnefs profpcrous. C^ecilius, in his celebrated 
 difpute with Oftavius, could not conceive that the 
 God, " the folitary God" of the Jews, as he denom- 
 inates 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 di- 
 vine condudby the partial rules cf human judgment 
 
 and 
 
11 
 
 ^f O T E S. 
 
 and experience ; and think God to be fuch a ortd ^A 
 themfelves ; governed by the lame motives^ and pof- 
 felTed of the fame affections ; limited in his views, 
 and partial in his attachments. The providence of 
 God refpefting this people, had an objeft in view of 
 a larger extent and confequence than their particular 
 fortunes ; and the profperity and adverfity of their 
 church and ftate were but means employed by infi- 
 nite wifdom to produce events of more univerfal im- 
 portance. 
 
 P. 33. 1. 4. Baal'] Baal, the Syrian idol, for a 
 time feems to have engrofled the devotions and fa- 
 crifices of the apoflate Ifraelites, after Ahab had mar- 
 ried Jezebel, the daughter of Ethbaal the king of the 
 Zidonians. [i Ki?7gs x\L 30. j The intluence of this 
 pernicious example was fo extenfive and apparent, 
 that the prophet Elijah confidered himfelf as lingle in 
 refilling it, and a folitary worihipper of the true God. 
 He was indeed miltaken : but the degeneracy mud 
 have been almoft univerfal, to have occafioned the 
 exclamation which he made : and thofe v/hom God 
 had preferved from the idolatrous contageon of the 
 times, certainly bore but a very fmall proportion to 
 the bulk of the people^ who were infeCled with the 
 mod inveterate fpecies of it. i Kings xix. 14. 18. 
 
 P. ^^. 1. 24. Nor did theintrodu^lionofChriJiiani- 
 iy into the world, hc.~] The influence of the gofpel is 
 of a moral nature. It does not break in on the con- 
 ftitution of the human mind by any neceffitating and 
 irrefillable power. Men are left to judge of its na- 
 ture and qualities by the common lights of the un- 
 derftanding ; and it is in the power of the will to re- 
 iift its evidence. If the faculties were controled 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 
 
NOTES. 
 
 Ill 
 
 tilan*s own conduft, in order to conftitute him a mor- 
 al agent, a fubjed: of rewards and punifhments, we 
 cannot conceive any fcheme that would neceffarily 
 prevent the admiiTun, and in fome fituations, the 
 prevalence 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 per- 
 verted to a bad one. Divine vv'ifdom from time to 
 time corrects and reftrains the abufes that arife from 
 their mifmanagement : biit to prevent them altogeth- 
 er, would require fuch a perpetual intervention of a 
 miraculous power, and fuch a conftant bias irrefifti- 
 bly 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 ncccff^ efl'ed by a conflraining and irrefiftiblc 
 impulfe. W 
 
 P. 34. 1. 28. T/rus be foretold ; and the event jit/il- 
 Jied the predidio7i.~] That the church was even in the 
 earlieil periods infefted with herefies of the mofl per- 
 nicious kind, cannot be denied. The apoftles them- 
 felves complain of fe£taries who attempted to feduce 
 the ignorant and unwary by various artifices and im- 
 pofitions, fuited to the various humours and preju- 
 dices of thofe whom it was their aim to pervert. The 
 primitive fathers found the fubjefts of complaint and. 
 remonftrance ftill more numerous and alarming : and 
 they increafed with the increafing fortunes of the 
 church. The heretics were fo numerous, and the 
 tenets they laboured to diffeminate Were fo very prej- 
 udicial to the interefts of the gofpel, in the time of 
 Juftin Martyr, that he compofed a fet treatife in an- 
 fwer to them, which unfortunately has fliared the 
 fate of many other excellent treatiies, the names of 
 which only have efcaped the wreck of time. [^Mofh- 
 einif vol. ii./>. 152, 153.] The elaborate work of Ire- 
 nasus experienced a better fate. It is a melancholy 
 S monument 
 
17 NOTES: 
 
 monument of the perverfenefs of the human under- 
 Handing, when it fufi'ers itfelf to be deluded by nov- 
 chies, and, inllead of following the for?n of found 
 words delivered in the holy fcriptures, proudly pur- 
 fucs its own inventions with only fancy for its guide. 
 But the early prevalence of error, fo far from dimin- 
 jfhing the credit of the gofpel, tends rather to eftab- 
 lilh its authority ; as it confirms the predictions of 
 that divine oracle by whom it was delivered to the 
 world. 
 
 P. 35. I. 23. It appears thcn^as tv ell from experience 
 that error often docs^ hc.~\ Errors mull arife as long 
 as men are free. Nor do they only arife from the 
 moral cpnftitution of free agents, but from the par- 
 ticular defignation of divine providence. God makes 
 ufe of evil inftruments to effe^^l a good purpofe. He 
 puts fuch reftraints on wicked and erroneous men ; 
 fo over rules their condudl, fo counteracts and checks 
 their proceedings, that they may not infringe on the 
 itanding laws of his kingdom, and derange the gene- 
 ral 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 inilitution, 
 for the fame reafon that the ApoHle alleges for their 
 permiffion under the Chriliiian. Compare Deut. xiii. 
 I, &c. with I Cor. ii. 19. 
 
 P. 38. 1. 14. Among the bijhops, Bcc] The want e- 
 ven of a knowledge of the common rudiments of hte- 
 rature was fo general amonir the hio-her ecclefiallics 
 of thofc times, that it was fcarcely deemed difgraceful 
 to acknowledge it. In the atts of the councils of 
 Ephefus and Chalcedon, many examples occur, 
 where fubfcriptions are to be found in this form : /, 
 fucb a oncy have fubfcribcd by the band of fuch a oie, be- 
 caufe I cannot ivritc^ And, Such a bijhop halving f aid- 
 that 
 
NOTES. V 
 
 that he could not ivrite, I, whofc name is underwritten, 
 /^ave /uh/cribed for hi?n. 
 
 P. 40. I. 1 6c The 'very e (fence of Chrifi'ianity was loft, 
 hz.~\ No reprefentation can convey ftronger ideas of 
 the mehncholy ftate of religion in the fcventh centu- 
 ry, than the defcription of the character of a good 
 ChrilUan as drawn at that period by St. Eligius, or 
 Eloi, bifhop of Noyon. 
 
 " Bonus Chrifdanus eft qui ad ecclefiam frequen- 
 ter venit, et oblationem, quae in altari Deo offeratur, 
 exhibet ; qui de fruftibus fuis non guftat, nifi prius 
 Deo ahquid offerat ; qui queries fanctas folennitates 
 adveniunt, ante dies plures caftitateiti etiam cum pro- 
 pria uxore cuftodit^ ut fecura confcientia Domini al- 
 tare accedere poflit ; qui poftremo fymbolum, vel 
 orationem dominicam memoriter tenet. Redimite 
 animas veftras de poena dum habet's in poteftate re- 
 media ; oblationes et decimas ecclefiis afferte ; lu- 
 minaria fandis locis, juxta quod habetis, exhibete ^ 
 ad ecclefiam quoque frequentius convenite ; fanfto- 
 rum patrocinia humilitcr expetite : quod '^\ obferva- 
 veritis, fecuri in die judicii ante tribunal se^'erni judi- 
 cis venientes, dicetis, Da, Domine, quia dedimus.'' 
 Mofj. 'vol. ii. p. 11. 
 
 P. 41. 1. 2. E'ven the fancied remains of that crofs.~\ 
 A veneration for the crofs very early poifeffed the 
 minds of the primitive ChriHiians, and v/as afterwards 
 carried into all the extremes of ybfurd and puerile 
 fuperftition. Its allegorical reference was magnified 
 into a real virtue : and what the apoftles fpoke of 
 under the form of a metaphorical fymbol became in 
 lime an objeQ: of devotion, and was made ufe of as 
 an aflual charm. 
 
 Ibid. 1. 4. The images cf the faints ivho had labour- 
 ed to di//'emi7iate~\ The earlier Chriftians reprobated 
 every fpecies of image worfliip in the ftrongcft lan- 
 guage ; and fome of them employed the force of 
 S 2 ridicule 
 
VI N O T i! S. 
 
 ridicule to great advantage, in order to expofe its ab- 
 furdity. When the Emprefs Conftantia defned Eu- 
 febius to fend her the image of Jefus Chrill, he ex- 
 poflulated with her on the impropriety and abfurdity 
 of her requifition in the following very ftriking 
 words : " What kind of image of Chrift does your 
 imperial Majefty wifli to have conveyed to you ? Is 
 it the image of his real and immutable nature ; or 
 is it that which he afiumed for our fakes, when he 
 was veiled in the form of a fervant ? With refpeft to 
 the former, I prefume you are not to learn, that no 
 man hath known the Son, but the Father ; neither hath 
 any man known the Father, but the Son ; and he to 
 whomfoever the Son will reveal him. But you afk for 
 the image of Chriil when he appeared in human 
 form, clothed in a body fimilar to our own. Let me 
 inform you, that the body is now blended with the 
 glory of the Deity j and all that was mortal in it, is 
 abforbed in life." 
 
 P. 43. 1. 21. /;f of courfe admitted an almojl endlefs 
 'uariety of religious opinions.~] Vide Shareftani apud 
 iPoc. Specim. Hill. Arabum, p. 136. 
 
 P. 43. 1. 27. Many of them efcaped hither, as to a 
 ■place of refuge from the dreadful calamities which the 
 jufl vengeance of God inficled on their nation.~] Vide 
 JMillii Differ t. de Mohammedifmo ante Mohamme- 
 dem, p. 43. 
 
 Ibid. 1.33. ThatfcB which was di/iinguijhed by the 
 title of Jacobites. ~\ The Jacobites took their denomi- 
 nation from one Jacob, a Syrian, who began to dif- 
 feminate his dodrines in the Eaft about the clofe of 
 the fixth century. His fed are fometimes diftinguifh- 
 ed by the name of Monophyfites, the progeny of the 
 Eutychians, who afferted the fingle nature of Chrift, 
 in oppcfition to the orthodox, who maintained that 
 his nature was twofold, human and divine. The 
 Neftorians, in avoiding this error, ran into the con- 
 trary 
 
NOTES. n\ 
 
 trary extreme. In order to fupport his twofold na- 
 ture, they alfo divided the per/on of Chrifl into two. 
 The Athanafians guard their creed againfl both thefi^ 
 errors, by maintaining that Chrifl; is in nature two, 
 but in perfon one ; and illufl:rate the union by that of 
 the foul and body in the human confl:itution. The 
 plea of difficuUy, and even incomprehenfibility, may 
 be urged in one cafe as well as in another. The dif- 
 ficulty in the former is greater, becaufe the fubje^Sl is 
 of a higher degree. But if man is a, myftery to man, 
 can lue hy fc arching find out God? 
 
 Ibid. 1. 2)7' Idolatry. ~\ For a full and particular ac- 
 count of the various objeds which fhared the devo- 
 tions of the idolatrous Arabs, fee Poc. Spec. p. 89, 
 &c. Sale's Prelim. Difc. edit. 4to. p. 17. Hottin- 
 ger, Hifl:. Orient, p. 228, &c. 
 
 P. 44. 1. I. The predominant /pedes, appears to have 
 been that of the Sabians'] See Poc. Spec. p. 138 — 143, 
 'Sale's Prelim. Difc. p. 14. Thofe who are defirous 
 of obtaining a more exaft knowledge of the Sabian 
 principles and worfhip, may confult Hyde, Rel. vet. 
 rerf. p. 128. D'Herbelot, Bibl. p. 726. Hettinger, 
 Hifl;. Oriental, lib. i. cap. viii. Prideaux's Conned, 
 part i. book iii. 
 
 Ibid. 1. I o. X^^^ religion of the Magi had likezuife 
 found its ipciy^ and ohiained an ejlahlifhmcnt among fome 
 of their- trlbes.~\ See Poc. Spec. p. 146. Every im- 
 portant particular concerning this religion has been, 
 eiabcrately invefl;igated, and clearly explained, by 
 the learned Hyde in his Rel. vet, Perf. and alfo by 
 ^rideaux. Connect, part i. book iv. 
 
 Ibid. 1. 37. With, the few he nmintained the inf pi- 
 ration of Mofcs.'] Sale's Koran, p. 407. edit. 4to. 
 
 P. 45. 1.2. IVith the Chrijiian he admitted the di- 
 vms miff on of Jefus Chrijl, and the truth of the gofpel.J 
 Koran, p. 30. 2,5' 41- Reland. de Releg. Moham. hb. 
 \, cap. iv. Elmacin, Hifl:. Sarac. p. 3. 
 
Vlll 
 
 NOTE S. 
 
 Ibid. 1. 4. He even attempted to found bis own pre- 
 tenfions on the preceding revelations of Mofes and Chrijf\ 
 Koran, p. 174. 133. 449- 
 
 Ibid. 1. 7. That he %uas fent to purify a religion, 
 ivhich originally came down from heaven \ Vide Millii 
 Differt. de Molyammediimo, &c. p. 5, 6. 
 
 Ibid. 1. II. To clofe the feal of prophecy'] Vide Hot- 
 tinger, Hift. Oriental, p. 418. 
 
 Ibid. 1. 26. The art of writing had been known and 
 pra6lifed by their countryman fob, and by the tribe of 
 Hamyar, &c.]] The Hamyaritic charadter was proba- 
 bly of very high antiquity. It was intricate and per- 
 plexed, making no regular diilindion betwixt the 
 different letters ; from whence perhaps it had the 
 name of Al Mofnad. Moramer Ebn Morra is faid to 
 have been the inventor of the Arabic character, not 
 many years before the birth of Mahomet. The let- 
 ters invented by Moramer were, however, rude and 
 imperfed, fimilar to, or perhaps the fame with, thofe 
 which are called Cufic, and which are often found on 
 ancient monuments in the Eafl. The elegant and beau- 
 tiful character now in ufe amongft theArabs, was form- 
 ed from the invention of Moramer, by Ebn Moklah, 
 almoft 300 years afterMahomet, and finally brought to 
 perfection by Ali Ebn Bowab in the following century. 
 Vide Ebn Chalican apud Poc. Spec. p. 155 — 159. 
 
 Ibid. 1. 30. The refl of the Arabs were totally iinac^ 
 quainted with this if fid art] Ebn Chalican all'erts, 
 that, at the fir ft publication of the Koran, there could 
 not be found in the whole country of Yemen one 
 iingle pcrfon who could read or write Arabic. Vide 
 Poc. Spec. p. 156. 
 
 Ibid. 1. 31. Thcfe of Mecca in particular were peculiar- 
 ly diftinguifhedas ignorant ajidil literate^ cvcii to a proverb. ] 
 The inhabitants of Mecca were called the illiterate, in 
 oppofition to thofe of Medina, who from their ac- 
 quaintance with the arts of reading and writing, not 
 
 Icfs 
 
NOTES. I^ 
 
 lefs than from their being in pofleffion of a written 
 iyftem of religion, were diitingiiilhed by the title of 
 ihc people of the book. 
 
 Medina was principally inhabited by Jews and 
 Chriitians ; and hence Mahomet in his Koran fre- 
 quently applies this title to Jews and Chriftians in 
 general. See Koran, p. 71. 158, &:c. 
 
 P. 46. 1. 16. Many of them ahfolutely denkd the pof- 
 fibility of a future flat c of exiflcnce^ There were fome 
 amonglt the Arabs who denied both the creation of 
 the world, and a future refurreftion ; afcribing the 
 origin of the univerfe to what they call nature, and 
 referring its final diffolution to the effefi: of time. 
 Others, though they admitted a creation, yet totally 
 i-ejected every idea of a refurreftion of the dead. 
 Vide Shareitan. apud Poc. Spec. p. 134. 
 
 Ibid. 1.26. Should again be called into exiftence^hz.^ 
 Vide Poc. Specim. ubi fupra. Millii Differt. i. de Mo- 
 ham, p. 14. 
 
 P. 47. I. 3. And believed-that even the animals, &c.l 
 Pocock, on the authority of Al Jauhari, Kbno'l A- 
 thir, Sharcilani, and other Arabic authors, relates a 
 fmgular cuftom which prevailed among fome of the 
 Arabians, of tving a camel over the grave of the dc- 
 ceafed, where it \v:as left to perifh without food ; lelt 
 its matter ftiould fuffer the difgrace of walking on 
 foot ill another v/orld. 
 
 Ibid. 1. 25. A felicity CGnJlfling cnl^ of pure and fpir- 
 itual fleafure, would have been too refined for the grofi 
 andfcnfial conceptions of the uncivilized tribes of Arabia. 
 Gardens fairer than that of Eden, %vatered by a thoufand 
 jir earns, and enlivened by the blooming, beauties of para- 
 dife, feemed better calculated to excite their dc fires, and 
 to engage their attention.'} Mr. Bayle, with his weli 
 known rage for paradox, and with the difplay of his 
 ufual acutcnefs, controverts this pofition, and aflerts,^* 
 S 4 tliat 
 
 «. Arti.:le Malomd, Note ^L 
 
X 
 
 NOTE S. 
 
 that the Chriftian doctrine of a future (late is far 
 more alluring to the unchaflc and fcnfual than the 
 Mahometan. 
 
 But we reply, that the influence of favourite ob- 
 jects diflindlly conceived as to their reality, their 
 power of pleafmg, and their precife degree of augmen- 
 tation, would in depraved minds certainly overpower 
 the efficacy of thofe indiflind ideas which Chrifiianity 
 excites concerning the joys of futurity. Even the 
 growing and unlimited magnitude of the happinefs 
 propofed by the gofpel, would have lefs luftre in the 
 imagination, and lefs efficacy upon the will, than 
 corporeal pleafures, of which the dcfire is fliarpsned 
 by partial anticipation. 
 
 The experience of every day proves, that the efli- 
 mation we put upon objeds is rarely proportioned to 
 their intrinfic or to their comparative worth. All 
 happinefs is indeed relative, not merely to the capaci- 
 ty of an intelligent being, but to his defires : and 
 thofe defires, it is well known, are influenced by cuf- 
 tom, by education, and by a variety of caufes, vv^hich 
 miflead both our opinions and our choice. Even, 
 good itfelf implies a fuitablenefs between objedls and 
 their appetites : and therefore, in chufmg it, we are 
 governed by thofe defires which are moll ftrong, as 
 by thofe objects which are likely to give them the full- 
 efl; and moft: exquifite gratification. Mr. Lockef 
 has very ably pointed out the abfurdity of the ancient 
 philofophers in their difputes concerning \h& fiaiunum 
 bonum^ as exifliing exclufively and folely in things in- 
 ternal, or external, in wealth or fenfuality, in virtue 
 or contemplation. " For, as pleafant talles depend 
 not on the things ihemfelveSjbut their agreeablenefs 
 to this or that particular palate, wherein there is 
 great variety ; fo the greateil happinefs confifls in the 
 having thofe things which produce the grcatcft pleaf- 
 
 ure, 
 
 f Cn Human Ur.clti/lsni'dno;, book ii. chap. s.\I. fcii:. r^. 
 
NOTES :d 
 
 ure, and in the abfence of thofe which caufe any dif- 
 turbance, any pain : now thefe to different men are 
 very different things." 
 
 Thus we may account for the diverfities of good 
 among beings who are of different fpecies, and thofe 
 who are of the fame. The enjoyments of men have 
 no attrai5lions to a brute, becaufe he cannot attain 
 them ; and becaufe he does not comprehended them. 
 The enjoyments of a virtuous man have fcarcely any 
 attractions among the vicious, becaufe they place 
 their happinefs in gratifications of another kind j and 
 therefore it is to little purpofe that we infifl upon the 
 fuperior pleafure of virtue, till the tendency of a bad 
 man's defires towards fenfual gratification, and the 
 prepoffelTions of his judgment in favour of them, are 
 fully correfted. Otherwife, he confiders the appeal 
 as made from experience to probability : he hears 
 the voice of religion addrefling his weakefl defires, 
 in oppofition to his flrongefl : and under thefe cir- 
 cumllances, Mahometanifm would, in many cafes, 
 prevail over Chriftianity. I am here ftating, not 
 what is mofl/TodcT to be done, but what it is mofl 
 probable that a wicked man would do. Reafon, if its 
 ferious and impartial voice could be heard, would 
 teach even the worfl of men to flrive for that happi- 
 nefs which is mofl adapted to their capacities, as 
 moral agents : but the pafTions of the fenfualifl pre- 
 vent him from hearing that voice, and determine his 
 will to prefer what is mofl agreeable to himfelf. 
 
 Even Mr. Bayle himfelf feems to argue on the 
 principle for which I am contending, that pleafure is 
 relative as to the degree both in which it is perceived 
 and defired. " Make a man feel more pleafure, fays 
 " he, in a geometrical problem than in fenfuality ; 
 *''and he will renounce one for the other." 
 
 Now the pleafurcn of the contemplative geometri- 
 cian arc doubtlefs fuperior to thofe of the licentious 
 
 voluptuary. 
 
xu NOTES. 
 
 voluptuary. Yet as the latter has very confufed and 
 imperfed notions of the enjoyments pofleiVed by the 
 former, he cannot eafily be made to feel them ; and 
 he mull fulTer his impartial reafon to prevail over the 
 fuggeilions of his memory, and the impulfes of his 
 afi'edions, before he can value them properly, or de- 
 fire them fmcerely. Their real fuperiority, even if he 
 could attain them, would be before he attained them 
 doubtful ; and the renunciation of v/hat he has hi- 
 therto purfued, is a condition to which he probably 
 would not accede, for the fai^e of foniething which 
 he is defired by others to purfue. The p'eafures o; 
 fpeculation, oppoied to thofe of fcnfe, are in the eye 
 of calm and unprejudiced reafon fuperior : but the 
 reafon of the fenfualiil is not unprejudiced, and there- 
 lore his choice is imwife. 
 
 It is necelfary to guard foras of the foregoing po- 
 fitions from the mifconceptions of thofe, who, be- 
 caufe defire is neceilary to the exilteuce of good, 
 would make the flrength pf defire the meafure of that 
 good ; and contend that all kinds of good equallv' 
 defired, are when attained really equal, to creatures 
 refpectively capable of enjoying thera. But furely 
 inftincl, the proper good of a brute, (lands below rea- 
 fon, the proper good of man. The enjoyments to 
 which inftinct leads, are inferior to thofe which rea- 
 fon can attain. To a mind capable of enjoying them, 
 moral and intelledual pleafures are fuperior to thofe 
 which arife from the poifeflion of wealth, or the gror 
 tification of fenfc. In the fame manner \ve juftly rea- 
 fon, that the fpiritual fehcity promifed by the gofpel, 
 is far more fuited to the capacity and to th$ dignity 
 of a moral agent, and productive of nobler and more 
 delightful fenfations, than the carnal pleafures which 
 Mahomet holds out to his followers. The dehres ot 
 that Vv-hich the mind apprehends, whether jullly ov 
 unjurily, as good, maybe equally llrong ; theobjecl^ 
 
 may 
 
NOTES. 
 
 xi« 
 
 may be equally proportioned to thofe defircs ; and 
 yet, from the peculiar properties of the objects them- 
 i'elves, and from the greater phy ileal capacity of enjoy- 
 ing them, one fpecies of good will be fuperior to ano- 
 ther. But if this fuperiority is not perceived, it can- 
 not operate as a motive. Hence, when the love of 
 virtue itlelf is not excited ; when its tendency to pro- 
 duce a higher degree of good is uniteadily believed, 
 or coldly felt ; when the affections which prevent us 
 from believing it tirmly, and feeling it ardently, are 
 controled ; a religion which difcountenances vices, 
 will be lefs acceptable than a religion which tolerates 
 them in its precepts, and even cherifhes them by its 
 fandions. Now, Chrillianity endeavours to control 
 thofe afteftions, by ihewing that habitual and unre- 
 llralned gratification will end in mifery. And here 
 furely we have a flrong argument in vindication of 
 the punifiiment denounced by the gofpel ; becaufc 
 the profpeiSt of that punilhment is necefl'ary to the 
 extindion of thofe defires which oblf ru6l us in form- 
 ing a right efcimate of the happinefs God has referv- 
 ed for us, and which check the impulfe of other and 
 better delires, directed to other and better objects. 
 
 We have before obferved the inftin&ive and almoft 
 jrrefiltible propenfity of the mind to form its expec- 
 tations and opinions of another ftate from the ob- 
 jeds which are in this world contemplated with the 
 greatefl fatirfacftion, and purfued wdth the greatefl: 
 earneftnefs. The warrior in many countries again 
 ^xpeds to triumph over his foes. The champion 
 exult.* in the idea of again fnatching the prize from 
 his competitcy. The fenfualilt preffes forvv'ard to the 
 continuance and increafe of corporeal enjoyments ; 
 efpecially, when the authority of religion itfelf is fu- 
 peradded to thofe natural appetites which have gain- 
 ed the llrongelt poifeliion of his foul. So juft, upon 
 the principles ot recondite philofophy, and fo corref- 
 
 pondent 
 
xiv NOTES. 
 
 pondent to the praftice of men, and to the fecrct and 
 ilubborn habits of their minds, is the dechvration of 
 fcripture, that where a ?nans trcafure is, there ivill his 
 heart be alfo. We cannot then be fiirprifed, that the 
 fenfual nian carries on his defires irom the prefent to 
 the future, and prefers known gratifications to the iin- 
 hiown. He does not indeed make a wife and profit- 
 able choice : he does not act as rit';ht reafon would 
 induce him to do, from an unprejudiced and compre- 
 henfive confideration of all his polhble intr^refts, in 
 uU their real circumflances \ but he ads according 
 to that view of good which more immediately and 
 more forcibly prefents itfelf to his dilieinpcred mind. 
 Shall we be afiied then, whether Chriitianity holds 
 forth its purer rewards in vain ? Does it encourage 
 us to feek what cannot be attained, becaufe it cannot 
 be defired ? Does it, with the moll infulting riiock- 
 ery, condemn the vicious man for refufmg what it h 
 altogether, and at all times, out of h),s power to ac- 
 cept ? No furely. He that made us, and knows our 
 infirmities, has not dealt with us thiis treacherouHy 
 and cruelly. On the contrary, he has adapted the 
 rehgion of Jefus to the real conftitution of our na« 
 ture, to its real defers, and its real capacity of im- 
 provement. By its precepts the gofpel firfi endea« 
 vours to correct the irregularity of our appetites ; and 
 then by its promifes operates moft pov/erfully upon 
 our defires thus correfted. In propofmg, indeed^ 
 thofe objeQis which awaken the attention and gratify 
 the wiihes of the libertine, it would have couuteraft- 
 ed one great purpofe for which the Saviour of Man- 
 kind appeared in the world ; the purpofe of making- 
 us better, in order that we may become happier. On 
 the other hand, by refining the afiedions, and by 
 providing fuch enjoyments as are moft fiiitable to 
 them when they are moft refined, it is calculated to 
 exalt us to the greatelt happinefs of which, as mora! 
 
 and 
 
NOTES. 
 
 XV 
 
 and as rational beings, we are capable. But If men 
 perfift In a deliberate and contemptuous difrcgard of 
 the precepts of Chriftianity, they will feel no flrong 
 or regular cff^vEts from its promifes. If they contin- 
 ue in their indulgence of the groffer appetites, they 
 will liiten with reiu<Slance and increduhty to the of- 
 fer of a good, which bears no fnnilitude to the objeds 
 wherein they are accuftomcd to place their happincfs, 
 and which peremptorily requires the immediate re- 
 nunciation of them. Ddubtlefs, the felicity propos- 
 ed by the gofpel is fuch as will be embraced by thofe 
 who cultivate virtue, and follow the duties of reafon. 
 The morality inculcated by it, is fuch as will approve 
 itfelf to reafon, and encourage the love of virtue. 
 Mahometanifm, on the contrary, often meets with a 
 favourable reception from corrupt men, in confe- 
 quence of their corruption ; and, by opening to them 
 the profpecl of thofe enjoyments which are mod fa- 
 miliar and mod dear to them, it eventually gives a 
 fanction to the molt vicious defires of the heart. 
 
 Thus, the very circumftances v/hich would induce 
 a wife and good man to rcjeft the Koran as a revela- 
 tion proceeding from God, become additional mo- 
 tives with perlons of prejudiced and depraved minds 
 to adopt as true what they feel to be pleafrng. But 
 the gofpel purfues a diiferent and a more natural 
 coui-ie. It appTcals to the fears of the wicked, and 
 to the hopes only of the virtuous. It terrifies, in or- 
 der to correft ; and it rewards only thofe who are 
 coiTecled. It makes the dread of punifhment inftru- 
 mental In producing that (late of mind in which 
 alone the defire of happinefs can exlfl with propriety, 
 or with effed:, 
 
 P. 47. 1. 28. Gardens fairer^ S:c.J See Koran, p. 
 204. 410. 433. 
 
 P. 49. 1. 31. Looking forivrd luitb anxious cxpcfta- 
 tion to the joys cf paradifc^ &:c.] Vide Abu'l Fed. Vlt. 
 Moham. p. 43. P. t;o. 
 
XTi NOT E S: 
 
 P. 50. 1. 3. The fcllow-citizcns of the impqftoi'^ kc.l 
 Vide Eimac. Hift. Saracen, p. 3. Abu'l Fed. p. 24, he. 
 
 Ibid. 1. 13. The fuhmijfion of the holy city'] Mecca 
 opened her gates to Mahomet in the 8th year of the 
 Hejra. Vide Abu'l Feda, p. 102. io5. Elmacin. 
 p. 8. 
 
 Ibid. I. 16. The fenfelefs cbjccis of Arabian devotion'] 
 Mahomet found no lefs than three hundred and fixty 
 idols round the Caaba, all of which he deftroyed. 
 Abu'l Fed. p. 107, ic8. and Note ibid. 
 
 Ibid. 1. 34. No longer fcrupled to affume the enfgns 
 cf temporal as well as fpiritual donwiiott] Elmacin. p. 7. 
 and Note in Abu'l Fed. p. 1 1 1. 
 
 .Ibid. 1. 37. The troops of the imperial prophet] Vide 
 Abu'l Fed. ubi fupra. 
 
 P. 51. 1. 5. The ftreets of Medina were crowded 
 Koith ajuhajfadors] From the number of thefe embaf- 
 lies, this year was called the year of emhajjies. Abu'i 
 Fed. p. 128. 
 
 , Ibid. 1. 31. Little remained to be done^ but to fiirfiic 
 the path ivhich he had traced] At this critical period 
 the aiiaflmation of one, and the decifive overthrow of 
 another of the competitors of Mahomet, who had 
 with equal ambition, though with inferior abilities, 
 afpired to the fame pre-eminence, gave new ilrength 
 and authority to the infant government. 
 
 JO 
 
 Al-Afwad* in the fpace of four months had ren- 
 dered himfelf extremely formidable, and fnbdued the 
 greater part of Yemenj befides other provinces, when 
 he was alfafiinated by the contrivance of Mahomet,- 
 on the very day before the death of that impoflor. 
 
 Mofailama-j-, called by the Mahometans ' the lying 
 Mofailama,' had once profeffed the religion of Maho^ 
 met, bat afterwards apoftatizing, aiTumed the cha- 
 racter of prophet himfelf, and colleded a very nu- 
 merous body of followers ; when hia partv was total- 
 
 ♦Abu'l Feci. p. ijg. I Abu'l Fe-i. in Vita Abu-Becri, 
 
zvir 
 
 ly routed by the Mahometan army under the com- 
 mand of Chaled Ebno'l Walid, and himfelf, with ten 
 thouiand of his troops, put to the fword. This fig- 
 nal vicLory was obtained in the firfl: year of the reign 
 oi' Abu Beer, the fiiccelVor of Mahomet. 
 
 Tahha,* another competitor of Mahomet, having 
 raifed a confideral party, was routed and put to flight 
 by the fame commander ; and afterwards returned 
 to his allegiance in the reign of Omar, the fecond 
 Cahph. 
 
 Thefe facts are of fmgular importance, as they tend 
 much to lelfen our wonder at the fuccefs of Mahomet, 
 among his own countrymen at lead, by proving how 
 cafily the Arabians admitted, and how zeaolufly they 
 defended, the groundlefs claims of every daring im- 
 poflor. 
 
 P. 57; 1. 2. By this authority every quejiion cf life 
 and of property is finally decided] During the ni(t cen- 
 tury of Mahometanifm, the followers of the prophet, 
 polfefTed of little fixed property, and engaged folely 
 in the occupations of war, found in the words and 
 letter of the Koran a law fully adequate to the pur- 
 pofe of regulating all their civil affairs. But when 
 their numbers were conficerably encreafed, when 
 their dominion was ellabliihed over opulent and ex- 
 tenfive kingdoms, and when the arts of peace and the 
 employments of commerce had fucceeded to the tu- 
 mult of war, the inftitutions contained in the mere 
 letter of their hw were probably too vague and too 
 general, to preferve the order and well-being of civil 
 Ibciety. It was then that commentators arofe, v/hofe 
 object it was to fupply the defefts, without derogat- 
 ing from the authority of the original law, or aliena- 
 ting any part of that implicit obedience to which it 
 was entitled. With this view numberlefs volumes 
 have been compofed ; on the moll refneftable of 
 
 which 
 
 • F-lmacin. Hift. Saracen, p. 16. 
 
sviii NOTES. 
 
 which every decifion in the Mahometan courts So 
 founded. All of thefe, hoA\'ever, profefledly derive 
 their fole force, and claim to refpeft, from the vene- 
 rable and infallible authority of the Koran. 
 
 P. 58. 1. 7. By the able/i com}ncntofors~\ 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. Leftures, pi 
 3^8. , , 
 
 P. 61. 1. 15. // is even iiecejfary to achwwledgc, that 
 in the finger of God we find the only adequate, and there' 
 fore the real and illnfirious cavfe. 
 
 We are told by a very acute, but nlifchievous wri- 
 ter of Metaphyfics*, that from a finite effeft we can 
 only infer a finite caufe. Now, if this fubtlety be 
 employed to difprove the divine original of the gof- 
 pel, we contend againft the Deift, that it bears equal- 
 ly hard againft the evidences of natural religion, and 
 cannot therefore be confiftently employed by him 
 who adrnits 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 Be- 
 ing from whom all things derive their exiftence may- 
 be in his attributes infinite, though his wofks, in 
 which fubfift the relations of caufe and efiefl, be fi- 
 nite. By this diftinftion we fecure the honour of the 
 divine nature : and, carrying on the fame diftindion 
 to the introdudion and eftablifliment of the gofpel, 
 we firft fhew, that it is not of human original, becaufe 
 all efforts of human agency are unequal to the ef- 
 fe£t ; and we then aifert, that every rule of juft rea- 
 foning authorifes us to admit the divine agency, 
 which is equal. If indeed our enemies be perfuaded 
 that the unaimed power of man could not have efta" 
 bliilied the gofpel, we lliall find little difficulty in con- 
 quering the arguments which lead us to have recourfe 
 
 to 
 
 * Hume's EfTays, vol. ii. p. 153. edit. 1764. 
 
NOTES. x\k 
 
 ,t6 iiij iiiVe^mediat'e c'a\ifc, th'at falls ihort of divine in- 
 terpolition. 
 
 P. 62". 1. 33. The proimfc of a Redeemer ^ &c.] It is 
 tvident from feveral pafiages in the New Teftament, 
 that the Jews were in expefration of the Mefliah at 
 the titne of Chrift's appearance. The woman of Sa- 
 maria, though of a fchifmatical chufch, yet deriving 
 her knowledge from the fame fource of divine proph- 
 ecy, faid to Jefus, / know that the Mejfiah cometh, &c. 
 John iv. 25. in Luke i'ii. 15. we are informed, that 
 J he preaching of John was of fo divine a nature, that 
 all iiieii hiufe.d in their hearts ivhethcr he ivas the Chrijl 
 or not. And when Jefas had performed a variety of 
 miracles, which evidently befpoke a divine interpofi- 
 tion, this aiftual queftion was propofed— fF/j^« Chrijl 
 corneih, zviU'he do ?nore 7niracles than this man hath done ? 
 John vii. 3I. Whether therefore the Jews believed. 
 that Jefus was the Meiliah, or rejeded him under 
 this chara(^er, it is evident that they were in expec- 
 tation of S perfon who fliould fuflain the office- 
 And, indeed, the confirmation which he gave to his 
 claim to this fuperior and diftinguilliing title was fo 
 full and clear, that it is faid in the 40th and 41 ft ver- 
 fes of the forecited chapter, thdt many of the people de- 
 dared of a truths This is that Prophet : others faidy 
 This is the Chrijl. The meflage of the Jews by the 
 Priefts and Levites to John, Art thou the Chrijl ? is a 
 fufficient proof of the expectation which generally 
 prevailed of the advent of a divine oerfon fuftaininc- 
 his character. John i. 19. The Coming of the Mej- 
 fiah made all exprefs article of the Jewifli faith, as we 
 are informed by Maimonidcs and others of that 
 church : and the denial of it was deeaied a danger- 
 ous herefy, and a virtual renunciation of the autho- 
 rity and truth of the lav/ of Mofes. 
 
 P. 74, ht. Here it v/ould net be difficult to multi- 
 ply authorities to fupport what has been advanced in 
 T thi^ 
 
xA N O T E &•. ^ 
 
 this and the following pages refpe£i:ing the Gentile 
 (ihilofophy ; but as the lubjecl is familiar to fcholar.-^, 
 and has been often ably and fully difcufled, I purpofe- 
 ly forbear entering into particulars, and refer my 
 readers in general to Brucker's Hijioria Pbilofophia:. 
 
 P. 91. 1.34. The warm imagination and enthufiaf- 
 tic zeal of Arabian authors have not fuifered the 
 birth, the infancy, and the youth of their prophet to 
 remain undiiiinguifhed by many of thofe prefages of 
 his future greatnefs, with which fuperftition is ever 
 ready to adorn the hiilory of its heroes. 
 
 Even the Ie?.rned and fenfible Abu'l Feda has re- 
 lated at large feveral of the prodigies which are faid 
 to have announced the birth of the infant prophet to 
 the world, together with their explanation by Satih, 
 u. famous diviner of thofe days. Abu'l Feda, p. 112. 
 
 Ibid. 1. 35. The circumjimices which attended the 
 earlier years of Mahomet were certainly fuch as prcfcnt- 
 ed no jlattering prof peels of grandeur^ and no probable, 
 views of ambition, to his future life, hc.~] Abdollah the 
 father of Mahomet died, according to fome authors, 
 when he was two months old. Five camels and an 
 ^Ethiopian female flave comprifed the whole of his 
 property, which remained for the fupport of his wi- 
 dow and orphan fon; See Abu'l Feda. Vit. Moham. 
 p. 2. Abu'i Faraj. de Moribus Arab. p. 6y 
 
 P. 92. 1. I . Though defended from the moft honoura- 
 ble tribe of Arabia r\ The tribe of Koreifh, in which 
 Mahomet was born and educated, was the moft illuf- 
 trious of all the tribes of Arabia. 'I'hey were at that 
 time peculiarly diftinguifhed by their zeal for the an- 
 cient fuperftition, and were entrufted with the imme- 
 diate cuftody of the temple of Mecca. In order to 
 ingratiate himfelf with them, and to induce them the 
 more readily to embrace his religion, Mahomet trans- 
 Itrred many of their inftitutions into his new fyftemv 
 Abu'l Feda, p. 6. Note. Hott. Hift. Orient, p. 206. 
 
NOTES; xxl 
 
 P. 93. 1. 8. During bis travels into the ncighbouri7ig 
 Virions'] Abu'l Feda. Vit. Mohani. p. 10, 11, 12. 
 
 Ibid. 1. 20. But when a fudden and unexpeBed 
 change of fortune had raifcd him from -poverty and de- 
 pendence to opulence^ Mahomet, in the 25th year of 
 his age, was raifed to an equality with the richeft ci- 
 tizens of Mecca by his marriage with an opulent wi- 
 dow, whofe mercantile affairs he had condiided in. 
 Syria highly to her fatisfadion. This event may 
 jiiflly be confidered as the foundation of all the fu-. 
 ture fortune of Mahomet ; who, fenfible of the ad-i 
 vantages he had derived from the favour of Khadi- 
 jah, is faid to have remained ftridly 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 hioll grateful refped. Abu'l Fed. Vit. Moham* 
 p. 12. Note ibid. 
 
 P. 94. 1. I. In a lonely cave^ in the recejfes of Mount 
 Hara he fhunned the fociety of jncn~\ Abu'l Fed. Vit. 
 Moh. p. 15. Note ibid. 
 
 . P. 95. 1. 14. The belief of one only fupreme Godj 
 The former part of that well known fentence which 
 now conftitutes the Mahometan confcllion of faith. 
 There is no God but God, is faid to have been in ufe 
 nmongft the ancient Arabs long before the tirne of 
 Mahomet, and was expreffive of their belief in thr 
 unity of the Supreme Being. Vide Mill, de Moham^ 
 medifmo ante Moham. p. ii^ 
 
 P. 97. 1. 2. The charader of Mahomet^ according to 
 eafiern hijlorians, had been hitherto preferred unblemifh- 
 ed, &c.] Abu'l Fed. Vit. Moham. p. 11. 
 
 P. 98. 1. 10. When the time Avhlch he had chofcn to 
 announce his miffton approached'^ Mahom.et was forty 
 years old when he affumed the prophetic charafter : 
 be probably delayed the commencement of his impof- 
 ture to fo late a period, not merely with a view of 
 more effectually maturing his ambitious projefts, buf 
 T 2 ailb 
 
x:iii NOTES. 
 
 alfo. in compiiance wiih an opinion which feems to 
 have become proverbial amongft the Arabs, that a 
 prophet was never commillicned by God, before he 
 attained his fortieth year. Abu'l Fed. Vit. Moh. p^ 
 14. and Note ibid. Koran, p. 167, 168. 
 
 Ibid. 1. 12. According to the exprejjion of AbiC I Feda]. 
 Vit. Moham. p. i <^. 
 
 P. 98. 1. 28. After three years'^ Abu'l Fed. Vit. 
 Moham. p. 18. 
 
 P. 99. 1. 31. Unfhakcn in his purpofe ^ and regardlep 
 of the dangers and difficulties that furrounded him] Abu'i 
 Fed. Vit. Moh. p. '21. 
 
 P. 100 1. 16. Co)npelled,hoiuever^ to efcape by aprC' 
 cipitate flight'] From this flight of their prophet, the 
 famous ^ra of the Mahometans derives its beginning 
 and its name : the word Hejra in the Arabic lan- 
 guage fignifies a flight. Abu'l Fed. Vit. Moham. p. 
 23-. and Note ibid. 
 
 . P. 1 01. 1. 7. Refemhie the irregular exploits of a rob- 
 ber, &c.] See Abu'l Fed. p. ^^, 
 
 Ibid. 1-. -T,^, DifmiJJing thoufands of his captives] See 
 Ibid. p. 118. 
 
 P. 102.1.3. Imbruing his hands in the Mood of the 
 conquered] Mahomet at one time beheaded near fe- 
 ven hundred Koraidhites, his prifoners, under the 
 moft aggravating circumftances of cruelty. The 
 command was not iiTued in the heat of aftion, when 
 his paflions were inflamed by the oppofition which 
 had been made to his power ; but after his return to 
 Medina, after a confiderable fpace had elapfed, and 
 given time for his refentment to cool,, and for the 
 feelings of humanity to exert their iniiuence in his 
 bread. See Abu'l Feda, p. 79. 
 
 The Deity is afterwards introduced in the Korart 
 giving the fandion of his approbation to this difgrace- 
 ful act of favage barbarity. — " A part of them ye 
 flew, and a part of tlircm ye made captives ; and God 
 
 hath 
 
NOTES. KxiH 
 
 hath cauled you to inherit their, land, and their houfeS 
 and their wealth." Chap, xxxiii. 
 
 P. 103. I. 31. Stained with the recent Jlaughter of a 
 friend, a brother, or a parent~] The fituation of the 
 unfortunate fufferer on this occafion, is exadlv fimi- 
 lar to that of Priam, fo pathetically defcribed by Ho- 
 mer. 
 
 Ta? S* iXaM il(reX^uy UpiatfAOi; yAlxgocfyi S'o^.poc era.,", 
 Xeptriu 'AyiXXnog Xx^b ydvccTX xai hl/cte )(^stpxi; 
 
 Iliad, n. 1. 477. 
 
 P. 105. 1. 15. But the boundlefs h'.Ji of Mahomet, 
 h,zr\ The impoflor limited his followers to the num- 
 ber of four wives [See Koran, chap, iv.] whilft he 
 himfelf, according to Abu'l F.'^da (p. 147.)) ^^^^^-^ ^<-> 
 lefs than fifteen, befides concubines. But this was a 
 pecuHar privilege, founded on the exprefs words of 
 God himfelf. *' O prophet, we have allov/ed thee 
 thy wives, unto whom thou haft given their dower, 
 and alfo the Haves which thy right hand poifell'eth, of 
 the booty which God hath granted thee ; and the 
 daughters of thy uncle, and the daughters of thy 
 aunts, both on thy father's fide and on thy mother's 
 fide, who have fled v/ith thee from Mecca ; and any 
 other believing women, if fhe give herfelf unto the 
 prophet : in cafe the prophet defireth to take her t6 
 wife. This is a peculiar privilege granted unto thee, 
 above the reft of the true believers." Eor. chap, 
 xxxiii. 
 
 P. 107. 1. 17. Now felcd-ing the temple of Jerifcfle?:!^ 
 and nowthat of Mecca^ See Abu'l Fed. p. 54. 
 
 Ibid. 1. 27. We fee his Jieps every where marked iinth 
 hJood and. defolatio7i\ The impetuous courage of Ma- 
 homet, and the cruelty and devaftation with which 
 the progrefs of his impofture was attended, remind 
 us of the chara^(^er which the Roman poet has o^iveA 
 T3 [ ^^' 
 
XXIV NOTES. 
 
 of Cjefar. Nothing furely can be more defcriptive 
 of the Arabian conquerer than the following lines : 
 
 *' Acer et indomitus, quo fpes, quoque ira vocaflet, 
 
 *' Ferre manum, Sc nunquam temerando parcere 
 ** ferro : 
 
 " SuccelTus urgere fuos 
 
 — — — " Impellens, quicquid fibi fumma petcmi 
 
 " Obftaret ; gaudenfq ; viam feciffe ruina." 
 
 Lucan. lib. i. 1. 146. 
 
 P. 108. I. 16. Precluded -from the per vfal of hooks 
 and the ufe cf ivritin^l In the xxixth chapter of the 
 Koran, Mahomet introduces God as thus addrefllng 
 him : " Thou cduldefl not read any book before 
 this ; neither couldeft thou write it with thy right 
 hand : for then had the gainfayers juflly doubted 
 of the divine original thereof." Hence his follow- 
 ers, inftead of being aihamed of this pretended igno- 
 Tance of their mafter, aS'edl to glory in it, as affording 
 a decifive proof of his divine miiTion, and frequently 
 call him (as indeed he ftiles himfelf in the Koran) 
 *' the illiterate prophet." 
 
 Ibid. 1. 35. He ?iot only expre/fed a defire to exercife., 
 hut a^ually pra^ifed that 'very art^ hc.~\ " Narrabat 
 A.nas ex AI-Barao inquiens : " Tylenfe Dhu'l-Ka'ada 
 (anni Hcgira fexti), Apoftolus Dei Vifitationem fa- 
 cram indixerat : Sed Meccevfes nol uerunt ei faculta- 
 lem concedere Meccam intrandi. Poflrriodum vero 
 (pace inita), ftipulatus eft cum illis fe per tres dies 
 tantum Mecct^ (ad Vifitationem compiendani) mora- 
 turum. Ubi autem ad fcribendum Diploma accef- 
 ferunt, fcripfere (Mohammedis Scribas)' : ■ H^ funt 
 conditiones , quas vohfciim ftlpidatus eji Mohammed 
 Apostolus Dei. Ibi {MecceTifs) dixerunt : Hujufmodi 
 •Jiequaquam ralum habcbhmis : Nos en'un fvolumus fcri- 
 bi): IVI o H A M M E D Ab D o ' L L A K ifilius . Tu uc ad j4/i??l 
 dixit : Dclcto ijlud^ Apostolus Dei. At iile, Minimi 
 *v€rdj inquit, Per Deiim ! Non Dclebo ic in ccienium.. 
 
 Mox 
 
NOTES. XXV 
 
 Mox Apoftolus Dei Chirographum accepit, et qnam- 
 vis prorius fcribendi imperitus efl'et, fcriplit : iia:funt 
 conditmcs, quas Jiipidatur Mohammed Abdo'i.lahi 
 ftlius : Nofi ingredietiw Maccam armatus, ?iifi t^ntian 
 cincius gladio, coqiie in vagina recondito : Nemincrn ex 
 ejus civibus fecwn inde cxire compellet^ ft ijie civis i7i cci 
 remaner-e 'uolucrit, $cc." Al-Bochari. 
 
 " Cum autem invaiefceret jEgritudo ejus, dixit, 
 Afferte mibi atra?nentum et charia?n, ut fcribam njobis 
 Librum, quo poji obitwn ineum non erretis in atefnuni.'* 
 Abu'l Feda, p. 136. 
 
 The Mahometans indeed have recourfe to a mira^ 
 cle to account for the former of thcfe inftances, and 
 afcribe the latter to a delirium under which the 
 prophet laboured, from the violence of his difeafe. 
 k is, however, far more probable to fuppoie, that in 
 thefe trying fituations the impoftor for a whik. forgot 
 the ignorance which he had :iflumed, and difcovered 
 his real character. 
 
 P. 112. \. 25. GoJitributesaneiu^ aflriking. and pecul- 
 iar fpecies of coidence for ihe truth of his religion'] In the 
 form of didaftic precept, in which the Koran is writ- 
 ten, and under that authority of a raaftei: which its 
 author affumes, it was not diffiouljL for him to impofe 
 upon the fuiipie and unfufp.e£ling. minds of followers, 
 who were interelled in the fucceli; of his anas, and to 
 \vhom the idea of his divine comraiiTion was welcome, 
 as affording the fpirit and fupport of their party : nor 
 is there a neceffity for recurring to any other caufe 
 for the admiration in which this, compofitioii is ftili' 
 held, than that principle of attachment, vdth which all 
 Eien are difpofed to. reg.2.rd the earlieil productions 
 of their country. 
 
 But different is th,e manner in which the doctrines 
 
 of Chriftianity are communicated to us, and devoid 
 
 of the advantages of which Mahomet availed himfcli, 
 
 i€ the fimple und hiftoricai form. under which the Bi^ 
 
 T 4 _ Vgranhcrs 
 
xxvi N O V E S. 
 
 ographers of Jefus Chrift reprefeut him. Uninvefted 
 with the impofing charader of mailer, unadorned 
 with the fplendour of conquell, his hiltorians bring 
 him forward to our view, only as the apparent broth- 
 er and equal of human kind. It is to the innocence 
 and funpiicity of his life, more perhaps than to the 
 powers with v/hich he was invefted, that they call the 
 attention of men ; and while thus artlefsly, in the 
 common fcenes and amidll the humble duties of life, 
 they difplay the character of their mafier, they leave 
 the truth of his pretenfions to be fupported in every, 
 future age, as it was left in the age which was djllin- 
 guilhed by his appearance, by the unprejudiced rea- 
 loning and inference of mankind. 
 
 In this mode of compofition no arts are employed 
 to excite aftonifhment, or to impofe upom creduhty. 
 The condud of the man is united with the preten- 
 fions of the teacher. The life of him who aifumed 
 to himfelf the title of the Saviour of the world, is re- 
 lated with the fame fimplicity as that of the loweft of 
 our kind ; and no other admiration is claimed from 
 its narration, than what is due to the ftriclefl forrn of 
 hiflorical truth. 
 
 That the manner, therefore, in which the gofpels 
 are written, is not efleemed as grand and unequivo- 
 cal a teftimony of the truth of Chriftianity, as that of 
 the Koran is by the followers of INIahomet, can only, 
 be afcribed to that fplendour of evidence, in which 
 this comparatively meaner one is loll ; being too dif-' 
 tant and refined to all eft the generality of mankind. 
 
 P. 127. 1. 7. To exemplify thefc extraordinary quali- 
 'lies and virtues in the actions of that I:ft\ hc.~\ A more 
 regular and minute difcuilion of Chrift's life and ac- 
 tions does not fall within the defism of thefe Sermons. 
 Eifhop Newcome has indeed exhauiled the fubjeft, 
 in a work which docs equal honour to the piety, taftc 
 and learning of its excellent author. See Ohferva^ 
 
 t'lons 
 
NOTES. ^xy\\ 
 
 lio7n on our Lord's Condiift as a Divine InftruElor^ a?i(i 
 o?i the Excellence of his Moral Charader. 
 
 P. 142. 1. 26. And mor 6 particularly by Chri^/l in 
 the Gofpel~] And when Jelus the Ion of Mary faid, 
 "' O Children of Ifrael, verily I am the apoftle of 
 God fent unto you, confirming the law which was 
 delivered before me, and bringing good tidings of 
 an apoflle who ihall come after me, and whofe name 
 ihall be * Ahmed." Kor. chap. Ixi. 
 
 A fmiilar prediftion is impioufly afcribed to Chrifl 
 in the fpurious Gofpel which bears the name of St. 
 Barnabas ; a work which (as I have already obferv- 
 edf) probably was originally forged by heretical 
 Chriilians, and has fmce been interpolated to fup- 
 port the pretenfions of Mahomet. The Arabic orig- 
 inal ftill exiils in the Eaftj ; and tranflations both 
 into the Italian and Spanilh languages are preferved 
 in Europe, By the obliging comm.unication of the 
 Rev. Dr. Monkhouse of (Queen's College, who has 
 in his pofleflion an ancient MS. containing the v/hole 
 Spanilh verfion, and alfo a tranflation of a confider- 
 able part of the work into literal Englifh, I am ena- 
 bled to give my readers fome fpecimens of this auda- 
 cious forgery, and of the manner in which the gof- 
 pel hiftory has been here corrupted, fo as to accom- 
 ?nodate it to the interefts and aflcrtions of the Koran. 
 
 Chap. 96. 
 
 " And when Jefus had ended his prayer, the High 
 Prieft cried with a loud voice. Stay, Jefus ; we want 
 to know w^ho thou art, for the quiet of our people. 
 He anfwered, I am Jefus of Na5:areth, born of Mary, 
 of the (lock of David, a mortal man, and fear God, 
 
 and 
 
 * Ahmed is derived from the f;;ine root, and figolfies the fame as Mdam- 
 tneJ, or Mabomtt. 
 
 \ Sermon viii. p. 184. 
 
 I See SuL\ Prelim. Difcour. p. 74. 
 
xxvlii NOTES. 
 
 and feek his honour and glory. The High Prieft 
 faid, It is written in the book of Mofes, that God 
 is to fend the Mellias, who will c(5|ne and declare the 
 truths and bring mercy with him ; and therefore we 
 defire thee to tell us, if thou art the Meffias whom 
 we expefl: ? Jefus faid, It is true that God has fo 
 promifed, but I am not he : for he was created be- 
 fore me. The High Prieft faid, By thy words and- 
 figns we know that thou art a prophet and a faint of 
 God ; and therefore I intrcat thee in his name and 
 for hisfake, that thou tell us how the Mefliaswill come. 
 Jefus anfwered, As God liveth, I am not that Meflias 
 which the tribes of the earth wait for, as God prom- 
 ifed by bur father Abraham, faying, In thy family I 
 will blefs all tribes. But when God fhall take me 
 out of the world, Satan will again promote this curf- 
 ed fedition, making the wicked believe that I am the 
 Son of God. My words and doctrines wil! be corrupt- 
 ed, infomuch that fcarce thiriy faithful fhaii be found. 
 Then will God have mercy on his people, and will 
 fend his melTenger into the world, by whom he hath 
 created all thinsjs : and he will come from the fouth 
 with power, and will deftroy idolaters, and take away 
 from Satan the empire that he has over men, and will 
 bring the mercy of God and falvation to thofe that 
 ihall believe him. Blelted arc thofe that ihall believ<i 
 bim. 
 
 Chap. 97, 
 
 " I that am unworthy to loofe his (hoes, have had 
 the favour to fee him. The Prefident, High Priell, 
 and Herod faid, Difturb not thyfelf, Jefus the faint of 
 God, for in our time there will be no more fedition ; 
 for we will write to tlie holy fenate of Rome, that by 
 an imperial decree none may call thee God. Jefus 
 faid, I am not comforted with tlys ; for from whence 
 ye hope for light, darknefs will come. But my con- 
 
 , folatiiDii, 
 
NOTES. XX13C 
 
 folatlon is In the coming of the MefTenger of God, 
 Who will deftroy all falfe opinions concerning me ; 
 and his law (hall run through the whole world ; for 
 fo God promiled our father Abraham. And above 
 all, my comfort is, that his faith fliall have no end, 
 but fhall be inviolable, and preferred by God. The 
 High Pried faid, Will any more prophets appear af- 
 ter the coming of the Meffias ? Jefus anfwered, There 
 will come no more true prophets fent by God : but 
 there will come many falfe prophets, for which 1 
 grieve ; becaufe they will be Ilirred up by Satan, by 
 the juft judgment of God, and they will fhelter them- 
 felves wdth my gofpel. Kerod faid, How is it the juft 
 judgment of God, that fuch wicked men (hould 
 come"? Jefus faid, It is juft, that he that believes not 
 the truth to his falvation fliould 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 Jeremias : for every one loveth his like. The 
 High Prieft faid. What will the Meffias be called, 
 and how fhall his coming and manner of life be 
 known ? Jefus anfwered. The name of the mefi'enger 
 of God is admirable;* for God himfeif gave it 
 him after he had created his foul and placed it in ce- 
 leftial brightnefs. God faid, Obferve Mohammed ; 
 for I will for thy fake create paradife and the world 
 with a great number of creatures, of w^hich 1 make 
 thee a prefent : fo that whofoever {liall blefs thee fhall 
 be blefled, and whofoever fhall curfe thee fhall be 
 curfed. And w^hen I (hall fend thee into the world, I 
 will fend thee for my meifenger of falvation, and thy 
 words fhall be true ; fo that heaven and earth fliall 
 fail, but they^ fhall never fail in thy law. Moham^i- 
 med is his bleffed name. Then the multitude lilt up 
 their voices and faid. Send us, O our God, thy mef- 
 
 fenger j 
 
 r* This is an nllufion to thcnamc of Mohammed, which is a participle 
 paflivt fr«m tht ^\.r»bic verb haviSiU, to ^ruift, to ccmm:,:d. 
 
sxx NOTE S. 
 
 fenger ; come prefently, O Mohammed, for the fal- 
 vation of the world." 
 
 P. 134. 1.28. By the advocates of Mahometanlfm the 
 Koran has beenakvays held forth as thegrcateji of Mir a- 
 cles.~\ " Auftor Celebris AbuMohammedMoitaphaEb- 
 nalfaib Hafan, cognomine Gennabi, aflerit Alcoranum 
 conlinere fexapnta miilia miracica. Ahmed filius Ab- 
 do'l Halim in fua apologia allirmat Alcoranum ejfe ma- 
 jus miracuhim, quamfufdtationcm mortuorum : ct excellen- 
 ter cantincre omnes alios f acres lihros ; et compledi orania 
 iempora, proeterita^ pnsfsntla^ ct fiitura. Algazel in 
 profefiione fidei Pvlalioiiieticse profitetur, Alcoranum 
 Q&Q (Zternum^ fuhfiflentem ejfenud Dei." Maracci de 
 .Alcorano, p. 43, 44. 
 
 P. 136. I. 4. In the language of Arabia alfo'] Of the 
 language of Arabia, in the time of Mahomet, there 
 were feveral diilincl dialects. The grand diltincrion, 
 however, was that which fubfiftcd between the lan- 
 guage of the .tribes of Hamyar and Koreifh. That of 
 Hamyar is faid to have been the mo(t ancient, and to 
 have approached nearefl in its genius and fignifica^ 
 tion to the Hebrew and Syriac. The diaiecl of Ko« 
 reifti was, however, univerfally efteemed the moil 
 elegant, and in oppofition to the other was called the 
 pure Arabic. The fuperior degree of refinement 
 which the tribe of Koreifh had introduced into 
 their language, arofe from yarious caufes ; from their 
 diftinguifhed rank as guardians of the temple of Mec- 
 ca ; from their fituation, almofl in the centre of Ara- 
 bia, which precluded' them, from fuch an intercourfe 
 with foreigners as might have corrupted their lan- 
 guage ; and above all, from the continual rcfort of 
 the feveral tribes to Mecca, which gave them an op- 
 portunity of felecling from iheir difcourfe and com- 
 pofuions fuch words and expreffions as they deemed 
 moll elegant, and thus gradually of transfufing the 
 various beauties of the whole language into their own 
 
 dialeft. 
 
NOTE S. 
 
 XXXI 
 
 dialed. In this dialed the Koran is written ; and of 
 this purity ?.nd pcrl'picuity of his language Mahomet 
 frequently boalts. See Pocock's Specim. p. i 50, 
 151, 152. Koran, p. 223. 
 
 P. 143. I. 9. There is ifidecd no evide?2ce of the au- 
 ihcniicity of any compofitions^ hz.~\ The high venera- 
 tion with which the fcriptures have been refpe£led, 
 and that fufpicious jealoufy with which they have 
 been guarded both by Jews and Chriftians of every 
 fed, even from the earlieft ages, afford a ftrong ar- 
 gument againd the charge of corruption. The Jews 
 in particular, are faid to have carried this regard even, 
 to the excefs of fuperftition. Their laborious zeal 
 has prompted fome among them to number the chap- 
 ters, the fentences, and even the words contained in 
 their fcriptures ; and they have further remarked, 
 hov/often,and in whatform, each word occurs through- 
 out the whole. Their accuracy and caution in tranf- 
 cribing their facred volumes were, if pofTible, (till 
 greater. One of their Rabbins* has enumerated no 
 lefs than twenty precepts concerning this matter, the 
 ftridell and moft cautious which fuperftitious zeal 
 could didate. Their fcriptures were not confined. 
 to the hands of a few interelled individuals, their 
 priefts, or their rulers ; but were difperfed at large 
 throughout the whole body of the Jewifh nation : 
 they were publicly read in the f^'nagogues every fab- 
 bath, where they were likewife depofited under the 
 immediate fandion of public authority, and preferved 
 with an awful veneration, which in the prefent age 
 will, perhaps, with difficulty be conceived or credit- 
 ed. Every, even the moll accidental, mark of dif- 
 refped was deemed a crime, which nothing iefs than 
 rigorous mortification could expiate. 
 
 Ibid. 1. 27. The very exccptiom to this gcr.cral poji- 
 iion are few, and contribute additional proof s in favour of 
 
 the 
 „ * Rabbi Mcfes, la Traclata dc Lib. Leg. cap. :o. 
 
sxx>i N O T £ S»^ 
 
 fbefacred test] Trifling variations are by no rfiein^ 
 fuliicient to deprive any writings of their claim to the 
 characler of purity.. , If this Ihould be admitted, the 
 authenticity of every compofitlon which has pafled, 
 through the hands of trarifcribers, and tranflators, is 
 ^t once deltroyed ; for, fijice all are unavoidably 
 fubject to fuch erros, all muft of cou.rfe be involved 
 in one common cenfure, It may be further obferved, 
 that, on this ground, ftiong objeclions 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 I\^ahometan com- 
 ijientators has been frequently employed. Dif- 
 ferent copies difi'er materially in the titles of the 
 chapters, the number of verfes, the diftinclion of pe- 
 riods, and other particulars which flrongly aifed the 
 fenfe. , 
 
 The Koran of the Perfians and the Shiites differs 
 in many places from that of the Turks and Sonnites, 
 even in effential points. Yet that any argument can 
 be drav/n from hence againft the purity and integrity 
 of their fcriptures,.the followers of Mahomet abfo- 
 lutely and univerfally deny. 
 
 P. 144. 1. 12. That no futh corrupfim as he pre- 
 tended, bits ever happened to our fcripturcs.'] Whilil we 
 defend the integrity of our fcriptures againft the ab- 
 furd and futile objedions of Mahomet and his delud- 
 ed followers, we (liould be careful left by our own in- 
 judicious condufl; v/e give occafion to a fnnilar charge. 
 A ferious and thinking man cannot but be alarmed 
 at that unbounded iicenfe of conjecture, and that ex- 
 travagant rage for correftion and alteration of the 
 facred text, which has been too often indulged by 
 pious, though injudicious commentators. That the 
 text of every edition which we poffefs, ftands fre- 
 quently in need of emendation, ca.nnot perhaps bd 
 denied. But the proper mode of emendation feems 
 
 to 
 
NOTES xxxiil 
 
 to be, not by fanciful fpeculation and conjedure, but 
 by fads ; by a comparifon of ancient MSS. and an- 
 cient verfions. Much too is to be affeded towards 
 the illullration of otfcure and difficult paiTages of 
 fcripture, by an accurate knowledge of the cognate 
 languages, and by an attention to the manners and 
 cuitoms of ealleni nations. 
 
 P. 157. Further Obfervaimis on Miracles i 
 
 In judging of Miracles there are certain criteria, 
 peculiar to the fubjo£t, fufficient to condudl our in- 
 quiries, and warrant our determination. AlTuredly 
 they do not appeal to our ignorance ; for they pre-- 
 fuppofe, not only the exiftence of a general order of 
 things, but our adual knowledge of the appearance 
 that order exhibits, and ,of the fecondary material 
 i-aufes from which it in mofl cafes proceeds. If a 
 miraculous event were effected by the immediate 
 hand of God, and yet bore no mark of diflindiori 
 froin the ordinary effeOs of it3 agency, it would im- 
 prefs no conviftion, and probably awaken no atten- 
 tion. 
 
 Our knowledge of the ordinary courfe of things, 
 tliough limited, is real j ?.nd therefore it is eflential 
 to a Miracle, both that it diller from that courfe, and 
 be accompanied with peculiar and unequivocal fip^ns; 
 of fuch difference. 
 
 But as the term Nature is frequently ufed, and 
 fbmetimes abufed, in the controverfy upon this fub- 
 Jeft,. I beg leave to ftate, in a few words, my own 
 ideas. The courfe of nature is, we are fold, fixed 
 and unalterable ; and therefore it is not confident 
 i?ath the immutability of God, to perform Miracles. 
 
 But 
 
^xxiv N 6 f E b. 
 
 But^ furely, they who reafon in this manner beg the 
 point in queftion. We have no right to allume, that 
 the Deity has ordained fuch general laws as will ex- 
 clude his interpofition, and we cannot fuppofe that he 
 ■ivould forbear to interfere, where any important end 
 could be anfwered. , Th;s interpofition, though it 
 controls, in particular cafes, the energy, does not 
 diminifli the utility, of thofe laws. It leaves them to 
 fulfil their own proper purpofes, and only elTeds a 
 diftincl purpofe for which they were not calculated. 
 . Let us, however, afk what is meant by this fiiabil- 
 ?ty in the order of nattire ? Gravitation is known by 
 experience, and acts according to rules which repeat- 
 ed obfervation has enabled us to afcertain : Yet mag- 
 netifm, of which the rules are doubtlefs equally fixed, 
 though more imperfectly known, fufperids the force 
 of graviation. Js nature then imcertain in her ope- 
 rations ? of fliould we Hot rather fay, that in different 
 circumfi:ances her agency is different ? ilave not 
 both their proper fphere of a6tion ? and does it betray 
 any credulity in admitting the evidence of thofe v/ho 
 have marked their oppofite efTects ? In certain cir- 
 cumfiances v/e may have ftrong reafon to expect, 
 that the one would a6t rather than the other. But 
 by a competent witnefs of the fafl: we Ihould foon be 
 perfuaded to believe, that a Phenomenon, however 
 Extraordinary in itfelf, and however di^Terent froni 
 our preconceived opinions, really exifted. If the 
 courfe of Nature implies the general laws of matter 
 and motion, into which the moil oppofite phenome- 
 na may be refolved, it is certain that we do not yet 
 know them in their full extent ; and therefore that 
 events which are related by judicious and difintereft- 
 ed perfons, and at the fame time imply no grofs con-, 
 tradidion, are pollible in thcmfelves, and capable of 
 a certain degree (>f prcofi 
 
 If 
 
NOTES. xxxtf 
 
 It" the courfe of Nature implies the vs^hole order oi^ 
 events which God has ordained for the government 
 of the world, it includes both his dtdlhary and extra- 
 ordinary difpenfations ; and among them Miracles 
 may have their place, as a part of the univerfal plan- 
 It is, indeed, confident with found philofophy, and 
 not inconfiftent with pure religion, to acknowledge 
 that they were difpoled by the Supreme Being a1: the 
 i'ame time with the more ordinary effc£ls of his pow- 
 er ; that their caufes and occafions were arranged 
 with the fame regularity ; and that in reference chief- 
 ly to their concomitant circumftances of perfons^ 
 and times, to the fpecific ends for which they were 
 employed, and to our idea of the immediate necelTity 
 there is for a divine agent, Miracles diifer from com- 
 mon events, in which the hand of God a£ts as effica- 
 cioully, though iefs vifibly. On this confideration of 
 the fn'bjed, Miracles, inftead of contradi£ling Nature, 
 form a part of it : and all I objeQ: to is, that what 
 our limited reafon and fcanty experience may com- 
 prehend, fhould be reprefented as a full and exact 
 view of the pofhble or a£bual varieties which exiil ia 
 thes^orkof God. 
 
 • Are we then affed, whether Miracles be credi- 
 ble ? we reply, that, abfcracledly confidered, they 
 are not totally incredible ; that they a're capable of 
 indireft proof from analogy, and of dlred: from tef- 
 timony j that, in the common and daily courfe of 
 worldly affairs, the improbability of events, whichj 
 antecedently to all tcflimony, was very great, is over* 
 conle and deilroyed by the- authority of competent 
 and honeft witneiTes ; that the .Chdflian Miracles 
 were objfefts bi real and proper ei^pcrience to thofe 
 who faw them ; and that whatfoever the fenfes of 
 mankind can perceive, their rfeport may fubftantiate. 
 
 Should it be aflxcd, whether Miracles were necls- 
 SAR.Y ? and, v;hcther the end propofed to be elliptl-ed 
 U by 
 
xxxvi NOTES. 
 
 by them could warrant fo immediate and extraordi- 
 nary an interference of the Almighty, as fuch extra* 
 ordinary operations fuppofe ? to this we might an- 
 fwer, that, if the fa6l be eftabliflied, all reafonings ^ 
 priori concerning their neceflity muft be frivolous, 
 and may be falfe. We arc not capable of deciding 
 on a queflion, which, however fmipk in appearance, 
 is yet too complex in its parts and too extenfive in 
 its objeft, to be fully comprehended by the human 
 underftanding. We know not what event is nccef- 
 fary, or what means are requifite to effed it^ Events 
 apparently infignificant are frequently combined with 
 others of the greatefl magnitude and importance, and 
 indeed fo combined as to be infeparable from them 5 
 nay, to have been the conditional caufes without 
 which they could not be produced, and even the ef- 
 ficient caufes which actually produced them. 
 
 Whether God could, or could not, have effedled 
 all the ends defigned to be promoted by the gofpel, 
 without deviating from the common courfe of his 
 providence, and interfering with its general laws, is 
 a fpeculation that a modeft inquirer would carefully 
 avoid ; for it carries on the very face of it a degree 
 of prefumption totally unbecoming the ftate of a mor- 
 tal being. Infinitely fafer is it for us to acquiefce ii> 
 what the Almighty has done, than to embarrafs our 
 minds with fpeculations about what he might have 
 done. Inquiries of this kind are generally inconclu- 
 five, and always' ufeiefs. They reft on no folid prin- 
 ciples, are conducted by no fixed rules, and lead to 
 no clear convidion. They begin from curiofity or 
 vanity ; they are profccuted amidil: ignorance and 
 error ; and they frequently terminate in im.piou^ pre- 
 fumption or univerfal fcepticifm. 
 
 He that arraigns the neceflity of an extraordinary 
 providence, may in the end queflion even the exig- 
 ence of an ordinary one : fof, when the genius of 
 
 wild 
 
1^ O T E S. xxx^ii 
 
 wild and undlflinguifliing Inquiry is once let loofe on 
 ground where there, are no direcl: paths, and no fet- 
 tled limits, who can tell whither the extravagant 
 and impetuous fpirit may be carried ? 
 
 God is the beil, and indeed the only judge how 
 far Miracles are proper to promote any particular de- 
 fign of his providence ; and how far that defign 
 would have been left unaccompliflied, if common 
 and ordinary methods only had been purl"ued. So, 
 from the abfence of Miracles we may conclude, iii. 
 any fuppofed cafe, that they Were not necelTary ^ 
 from Iheir exiftence, fupported by fair teflimony, 
 in any given cafe, we may infer with confidence that 
 they are proper. 
 
 Now we are not only capable of oppofmg one con- 
 jedure to another, and of confronting an objeclion 
 founded on metaphyseal fpeculations by an anfwer 
 of the fame kind ; but we my proceed on grounds 
 yet more folid and fatisfaftory. A view of the ftate 
 of the world in general, and of the Jewiih nation irt 
 particular, and an examination of the nature and 
 tendency of the Chriftian religion, will point out: 
 very clearly the great expediency of a miraculous in- 
 terpofition : and when we refleft on the, gracious 
 and important ends that were to be effected by it, wc 
 Ihall be convinced that it was not an idle and ufelefs 
 difplay of divine power ; but that, while the means 
 eifecled and confirmed the end, the end fully juflified 
 and illuftrated the means. 
 
 If we reflect on the almoft Irrefiftible force of prej- 
 udice, and the flrong oppoHtlon it univerfally made 
 to the eltabllfliment of a new relic-ion on the demoli- 
 tion of rites and ceremonies, which authority had 
 made facred, and cuftom had familiarized ; if we re- 
 fle£t on the extent and importance, as well as the fm- 
 gularity, of the Chriftian plan ; what was its avowed 
 purpofe to effeft, and what difficulties it was neceffa- 
 U 2 riiy 
 
xxxvlii NOTES. 
 
 tily called to flruggle with before that purpofe could 
 be effedled ; how much it was oppofed by the opin- 
 ions and by the pradice of the generality of man- 
 kind ; by philofophy ; by fuperllition ; by corrupt 
 paflions, and by inveterate habits ; by pride^ and fen- 
 fuality J in fhort, by every engine of human influ- 
 ence, whether formed by craft, or aided by power ; 
 if we ferioufly refle£l on thefe things, and give them 
 their due force (and experience inews us that we 
 can fcarcely give them too much) we fliall be in- 
 duced to admit even the neceffity of a miraculous 
 interpofition, at a time when comraon means muft 
 inevitably, in our apprehenfions, have failed of fuc- 
 eefs. 
 
 The revelation of the divine will by infpired per- 
 fons is, as fuch, miraculous 5 and therefore, before 
 the adverfaries of the gofpel can employ with propri-* 
 ety their objections to the particular Miracles on 
 which its credibility is refted, they Ihould ihew the 
 impoflibility of any revelation whatfoever. If they 
 grant, what indeed they cannot difprove, the pofiible 
 exiftence of a revelation, it is abfurd to fay that the 
 Deity can interfere in the act of revealing his will ; 
 and cannot, in fupplying evidences for the reality 
 of his interference. In whatfoever age the revelation 
 be given, fucceeding ages can know it only from 
 teftimony ; and if they admit, on the report of their 
 fellow creatures, that God had infpired any being 
 Vv'ith the preternatural knowledge of his will, why 
 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 direft and confiftent proof of his preternatural 
 commiffion, than by difplaying thofe figns and v^on- 
 ders which mark the finger of God ? 
 
 As then the fa6t itfelf implies no impoHibility, the- 
 credibillty of it will depend upon the character of 
 
 thofe 
 
NOTES. XXXI36 
 
 thofe who report it, and on the end which it profefTes 
 to purfue. 
 
 That the Apoflles could not be deceived, and that 
 they had no temptation to deceive, has been repeat- 
 edly demonftrated ; and fo powerful is the proof ad" 
 duced in fupport of their teflimony, that the infidels 
 of thefe later days have been obliged to abandon the 
 ground on which their predeceflors flood ; to dif- 
 claim all moral evidences arifing from the character 
 and relation of eye witnefles ; and to maintain, upon 
 metaphyfical rather than hiflorical principles, that 
 Miracks are utterly incapable in their own nature of 
 iixiiting in any circumftances, or of being fupported 
 by any evidence. 
 
 To illuftrate thefe general obfervations on the fub- 
 ject of Miracles by an induftion of particular in- 
 ilances, would be unneceflary. Thofe inflances 
 have been frequently adduced, and ably enforced, by 
 feveral eminent writers ; and never more fuccefsfully 
 than by one* whofe long and well fpent life has beeii 
 ufeful to the world, and ornamental to the learned 
 body to which he belongs ; whofe erudition derives 
 frefli luftre from his virtues ; and whofe character is 
 equally venerable as a defender of the Chriftian faith, 
 and as a pattern of Chriftian meekncfs and behevo-; 
 knee. 
 
 P. 173. k II. When the caiipb Omar^ihe contempo-' 
 vary and ccmpanhn of Maho?net, zvas foUcited to /pare 
 the celebrated library of Alexandria^ he replied to this cf- 
 fcd:'] See Abu'l Pharaj. Hift. Dynaft. p. 180. Har- 
 ris's Philolo^^ical. Inquiries, p. 251. Modern Univ. 
 Hift. vol. i. p. 498. 
 
 P. 176. 1.4. M^Jwaetfeems to have e7itertahied 've- 
 ry grofs and ?JiiJiaken ideas of the Chriftian Trinity.'] If 
 we trace the Chriftian religion through the various, 
 tevolutions of the church, we fliall obferve two doc- 
 U 3 trines. 
 
 *. Sec Dr, Adams's juJici<M-.5 Reply to Mr. Hume* 
 
5cl NOTES. 
 
 trines which, beyond all the refl, mark with a diftiii- 
 guifliing luflre, the creed which judly deferves the 
 appellation of Catholic. Explications of thofe doc- 
 trines may vary ; but the grand ellentials of them feem 
 to be interwoven with the original texture of Chrift- 
 jan faith, I mean the do6lrines of the divinity and 
 j\TONEMENT of Chrifl ; dodrines alike unknown tg 
 the Koran of Mahomet and the Creed of Socinus. 
 
 Yet, notwithftanding this remarkable coincidence 
 of opinion, there is fcarceiy any thing which the modr 
 ern Socinian aflefts to regard vath greater abhor- 
 rence and indignation, than the comparifon that aflo- 
 ciates his own tenets with thcXe of Mahomet, To 
 the eye of reafon, however, the fimilar;ty 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 rcje6t the Divinity 
 of our Lord ; ^nd, with a confidence whpUy unbe- 
 coming a being whofe faculties are fo bounded as 
 man's, both of them maintain the iinpofTibility of 4, 
 ihree fold mode of fubfifience in the divine nature, 
 fcecaufe the human intcUeft is incapable of forming 
 any precife ideas of the fubjeft : as if nothing could be 
 3-eal, in the elTence of the divinity, which is not level 
 4o the comprehenfion of man ! The obje^^ions of 
 fcoth to this fublime myftery proceed on the fam^ 
 5)refumptions : I call them prefumptions, for they 
 jnerit no better title. The appeal to reafon will not b$ 
 granted, till reafon is proved to be infaUible. Its objec- 
 tions are brought from an inlp.erfeO: faculty, exercif- 
 ed in a limited fphere, But the doctrine I am now 
 fpeaking of, as it was not of its difcovery, fo neither 
 IS it a fubjeft for its inveftigation. Reafon has no 
 data in itfelf on which to proceed, cither for finding 
 It out independently of a divine revelation, or for 
 fcrutinizing it when it is revealed. 
 
 Isletaphyfical 
 
NOTES. xll 
 
 Metaphyfical arguments and reafonings a priori 
 iTiuft at bed be precarious and unfa£lisfaftory. Be- 
 ings formed as we are mud derive conviftion 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 with our 
 ignorance. But if a revelation is given to fupply the 
 defects of natural knowledge, and unfold fuch doc- 
 trines 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 the Socinian and the Mahometan objeft to our 
 dodrine its inconfiftency with human reafon. The 
 objection fuppofes that man is poflefled of a larger 
 comprehenfion than falls to the lot of mortality y 
 and that what he cannot underftand, cannot 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 gloffes 
 pervert their plain and obvious meaning ; or, when 
 the teftimony is fe diredl and explicit that no forced 
 conftru£lion can evade it, they have recourfe to the 
 laft artifice of abortive zeal, the cry of interpola- 
 tion ! 
 
 If the Mahometan denies, hke the Phantomift of 
 more ancient times, the reality of the fufferings and 
 death of Chrift, as reprefented by the evangelifts ; 
 the Socinian, by denying therr efficacy, fmks them 
 to the level of common martyrdom : and though the 
 fads themfelves be not queftioned, yet their defign 
 and end are totaWy loft in the creed of Socinus. 
 
 " But let God be true, and every man a har." If 
 thefe are the dodrines of the Gofpel, let us receive 
 them, whether Mahom.etans be converted or npt.* 
 ' V4 Let 
 
zYii . NOTES. 
 
 Let us deliver and defend the truth, let the fuccefs of 
 it be what it will. 
 
 There is no period of the Chridian church ,ii^ 
 which the Divinity of Chrift was not adiuitted as a 
 primary article : nor can the eneiuico o^' 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 
 its admijuon into the feveral fymbols of Chriftian 
 faith in the very firft ages, if it was a doctrine un- 
 known to ChriH and his Apoftles. The Socinian 
 hypothefis ftaggers all fpeculation, It is contrary to 
 every maxim of hiiloricai evidence ; and, if purfued 
 to its obvious confequences, includes in it the over- 
 throw of Chriftianity, and renders every record of 
 every age fufpicious and uncertain. It reverfes the 
 common rules by which we judge of pad events ; 
 and, in the flriftefl fenfe of the expreifion, makes the 
 JirJ^ lafl^ and the lajlfirfi ; makes the lefs fuperior to 
 the greater ; and what is doubtfiil and partial, more 
 decifive than what is full, clear, and certain. 
 
 Examine Socinianifm by any rule of hiftory that 
 has been adopted for the tn:jl of any fad, or the de- 
 termination that has been paiTed on any opinion, and 
 "we can fcarcely avoid feeing its utter inconfiftency 
 "with the univerfai creed of the Chriftian church from 
 the eariiefl period of its exigence to. the prefent 
 time. 
 
 Is it then probable that the whole chyrch fnould 
 have formed a wrong idea, not only of a few circiim- 
 ftantial points, but of matters of the highell confe- 
 quence, through every period in which we are capa- 
 ble of tracing the hiftory of its opinions ? If Chrifl 
 was nothing more than a mere man, how can it be 
 accounted for, that his divinity Ihould be the ge- 
 neral and current fentiment of the church in fo earr 
 ly a period as the prefent enemies of the dottrine are 
 obliged to ackn©vvicdge it Vvas ? It was acknowledg- 
 ed 
 
NOTES. xliij 
 
 ed by thofe who were the immediate followers of the 
 apollles : and when heretics who oppofcd the doc- 
 trine arofe, they were anfwered in fet tyeatifes by 
 thofe who may juflly be called the great guardian^ 
 of the church, and whofe particular bufmefs it was to 
 explain, illuilrate, and defend its doctrines. What 
 they delivered on this fubjeft, they delivered not as 
 their ovyn private fpeculations, but as the known and 
 avowed fenfe of the Catholic church. They were 
 only the inllruments of communicating this fenfe of 
 Chriftian 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 efteemed not the fetters forth of 
 flrangc do^r'mes, but the plain aiferters of old and ac- 
 knowledged truths. 
 
 Socinianifm makes every thing doubtfuL And no 
 wonder : while it makes fo little of the mod exprefs 
 declarations of fcripture, we need not be furprifed that 
 it Ihould pay fo little refpeft to the plained evidence 
 of hiftory. 
 
 Some late attempts on the Chriftian fyflem have a- 
 iarmed the fears of more modeft and humble believ- 
 ers. The attempts, however, though artfully con- 
 duced, have defeated their own end. The zeal of 
 innovation has ilretched beyond its own meafure ; 
 and fober Chriflians have been rather fliocked by its 
 daring outrages, than ftaggered in their faith by its 
 fpecioufnefs and fophillry. 
 
 If the attempts had fucceeded, we fnould have had 
 little remaining but the name of Chriflianity : and 
 that in the end would have yielded to a name more 
 grateful to thofe who would rob it of its dift inguiihing 
 honours. 
 
 The gradation from Socinianifm to Deifm is very 
 flight J, and efpecially that fpecies of Socinianifm 
 which has been patronized by a writer, who in order. 
 
 to 
 
isllv NOTES. 
 
 to fupport It has thought proper to abandon the in- 
 fpiration of the fcriptiires, and lias made no fcruple 
 to call the apoflle St. Paul an inconclufivc reafoner.^ 
 On fuch a footing Socinianifm may pofTibly maintain 
 its ground. But on fuch a footing Deifm may 
 maintain its ground much better : and it is rather 
 wonderful, that thofewhohave givenupfo much (liould 
 retain any thing. For what is there in Chriftianity, 
 xvhen all its diftinguifliing doctrines are taken away, 
 that Gouid render it a fubject v/orthy of a particular 
 revelation ? Did the ftupendous Miracles that were 
 wrought to introduce and eftablifh it in the world, 
 and the train of prophecies which were gradually 
 difclofed to point out its high and iiluilrious origin, 
 iind an end fuitable to their, extraordinary nature ? 
 
 Morality and a future ftate, include the whole oi 
 Chriftianity, according to the reprefentation of a So- 
 cinian. But fuppofe a Deift fhould adopt (as many 
 have, and juftly may) the fame morality, and the 
 fame fanftions on the ground of natural evidence, 
 wherein lies the effential and difcriminatincr charac- 
 teriftic of Chriftianity ? Where lies the real differ- 
 ence between a believer in divine revelation and a 
 religious theift ? 
 
 Socinianifm cuts to the very root of all that is dif- 
 tlnguifhing in the gofpel. It deftroy^s the necefTity, 
 and even the importance, of a miraculous interpofi- 
 tion, and gives the infidel too great reafon to exclaim, 
 that all that was extraordinary was fuperfiuous ; and- 
 that the apparatus was too expenfive and too fplen- 
 did for the purpofes to v.hich it was applied. 
 
 This feems to be an argument a priori againfl that 
 fpecies of Chriftianity, which fome, under the pre- 
 tence of refining it from corruption, would reduce to 
 the level of natural religion. 
 
 P. ^8c. 
 
 * Corruptions of Cbriflianity, vpl. U. p. .",70. 
 
NOTES. iW: 
 
 P. 1 80. 1. TO. That romantic fable of the angel of 
 death.'] Vide Koran, p. 339. 1. 9. Mill. Dillert. de 
 Mohammedifmo ante Mpham. p. 82. Hyde in No- 
 tis ad Bobov. de Yifit, iEgrot. p. 19. R. Elias, in. 
 Tiflibi. See alfo Buxtorf. Synag. judaiic. et Lexic* 
 Talmud, 
 
 Jbid. I. 14. The imaginary, yet dreaded tribmial"} 
 Vide Al Gazal. apud. Maracc. Prodr. ad Refut. Alco^ 
 ran. part. iii. p. 90. col. i. Mill. Differt. de Mohamme- 
 difmo, &c. p. y6. et ejufdem Orat. Inaugur. p. 14. 
 
 Ibid. I. 2,1' The vnfi hut ideal balance] Vide Ko- 
 van, p. 286. 1. 10. Mill. Difl'ert, de Mohammedif- 
 1110, &c. p. 81, 82, 83. Sale's Prelim. Dif. p. 89. 
 
 P. 184, 1. 26. We are there told, &c,] 
 
 The whole hiftory is thus related in the Gofpel of 
 Barnabas : and as the reprefentatlon which it gives, 
 though falfe and abi'urd, is yet novel and curious, I 
 make no apology to my readers lor quoting it at 
 large. 
 
 Chap. Gcxvi. 
 
 *' Judas came near to the people with whom Jel'us 
 was ; and when he heard the noife he entered into 
 the houfe where the difciples llept. And God feeing 
 the fear and danger of his fervant, ordered Gabriel 
 and Michael, and Rafael and Azrael to carry him out 
 of the world. And they came in all hafte, and bare 
 him out of the window which looks towards thefouth. 
 And they placed him in the third heaven, where he 
 will remain blefling God, in the company of angels, 
 till near the end of the world." 
 
 Chap, ccxvii. 
 
 *' And Judas the traitor entered before the reft in^ 
 to the place from which Jefus had juft been taken up. 
 And the difciples were fleeping. And the wonderful 
 God aded wonderfully, changing Judas into the 
 
 fame 
 
xlvl NOTE S. 
 
 fame figure and fpeech with Jefus. We believing 
 that it was he, faici to him, Mafter, whom feekelt 
 thou ? And he faid to them, fmiling, Ye have for- 
 gotten yourfclvcs, fmce ye do hot know Tildas Ifcar- 
 lot. 
 
 " At this time the foldiery entered ; and, feeing 
 Judas fo h'ke in every rcfpedt to Jefus, hiid hands up- 
 on him,'* tcc. 
 
 Ciiap. ccxviii. 
 
 Jn which is related the pafflon of Judas the traitor, 
 
 " The foldiers afterwards took Judas, and bound 
 him, notwithftandinfj he fiid v/ith truth to them that 
 he v/as not Jefus. And the foldiers mocked him, 
 faying. Sir, do not be afraid : for vre are come to. 
 make thee King of Ifrael ; and we have bound thee, 
 becaufe we know thou haft refur<;d the kingdom.'" 
 And Judas faid. Ye have lofc your fenfes. 1 came to 
 fhcv/ you Jefus, that ye might take him ; and ye have 
 bound me, who am your guide. The fokiiers loft 
 their patience, hearing this ; and they began to go 
 with him, ftriking and buffeting him, till they reach- 
 ed Jerufiiem," ^:c. hz. 
 
 Chap, ccxix. 
 
 " They carried him to Mount Calvary, where 
 they executed criminals, and crucified him, ftripping 
 him naked for the greater ignominy. Then he did 
 nothing but cry out, O my God, why haft thou for- 
 faken rne, that I fhould die unjuftly, when the real 
 ina!efa£tor hath efcaped ? 
 
 " Ifay in truth * that he ivas fo hie ijiperfo?:^ /^w<?j., 
 
 and gefiure to Jefus , that as_ many as knew him believed 
 
 firmly that it was he., cy.cept Peter : for which reafon 
 
 many left hi^ doftrine, believing that it had been 
 
 falfe ; as he faid that he fhould not die till the end 
 
 of 
 
 * What is here printc4 i'^ Italics, is ujltten in the MS. ia red. char aiSlcrcL. 
 
NOTES. xlvii 
 
 £>f the wodd. But thofe -who Itoocl firm- v/cre oppreffed 
 with grief, feeing him die whom they underllood to be 
 Jefus .} not recoJleding what he had told them. And 
 in company vrith his mother they were prefent at his 
 death, weeping continually. And by means of Jofeph 
 Abarimatheasj they obtained from the prehdent the 
 body of Juda?. And they took, him down from the 
 crofs, burying him with much lamentation in the 
 new fepulchre of jofeph ; haying wrapped him up in 
 linen and precious ointments." 
 
 •r- v> 
 
 Chap, cc 
 
 " 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 difpicles who' 
 did not fear God with truth,. went by night and ftole 
 the body of Judas, and hid it ; fp reading a report 
 that he [i. e. Jeius] had rifen again ; from whence 
 fprung great corifuiion among the people. And the 
 high prieft com.mranded,. under pain of anathema, that 
 no one fhould talk of him 5 and on this account raifed 
 agreat perfecution, banilhl ag fome, tormenting others, 
 and even (loning lome, to death : becaufe it was not 
 in the po\yer of any one to be filent on this fubjed:. 
 And then carhe news to Na>;areth, that Jefus had rif- 
 en again. And lie that- writeth, defired the mother 
 of Jefus to le?ve oif her lamentation. And Mary faid^ 
 Let us go to Jerufalem, to fee if it is truth. If I fee 
 him, I iliaii die content.'* 
 
 Ciiap. ccxxi. 
 
 " The Virgin returned to Jerufalem with him that 
 v/riteth, and James and John.j.tlie fame day that the 
 decree of the high pricfl came out. And a5 Ihe fear- 
 ed God, though file knew the command was unjuft, 
 ihe entreated thofe who talked with her, not tofpeak 
 . , of 
 
 f Itfetlyis written in t'.ic ?.t.5, 
 
hlvili N O t £ ^. 
 
 of her Son. Who can fay, how -we were then affea- 
 ed ? God, who knows the heart of man, knows, thai 
 between thfe grief for the death of Judas, whom we 
 underftood to be Jefus, iind the pleafure of feeing 
 him rifen again, we almoil expired. And the angels 
 who were the guardians of Mary went up to heaven 
 the third day, and told Jefus what was pafling. And 
 he, moved with compaflibn for his mother, entreated 
 of God that he might be feen by his difciples. And 
 the compaffionate God ordered his foUr favourite^ 
 angels to place him within his own houfe, and to 
 guard him three days : that they, and they only, 
 might fee him, who believed in his doctrine. Jefus 
 defcended, furrounded with light, into the houfe of 
 his mother : vvhere were 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 their faces on the earth, as if dead. 
 And Jefus lifted them up ; faying. Fear hot, for I 
 am your Mailer. Lament not from henceforth, for 
 I am alive. They were aftonifhed at feeing Jefus^ 
 becaufe they thought him dead. And Mary v/eep- 
 ing faid. Tell me, my Son, why, if God gave thee 
 power to raife up the dead, did he confent that thou 
 ihouldeft die, with fo miich reproach and fhame to 
 thy relations and friends, and fo much hurt to thy 
 doctrine, leaving us all in defolation ? Jefus replied, 
 embracing his mother. 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 fiying this, he de- 
 fired the Angels to manifeft themfelves, and to tell 
 how he had paiTed through every thing. At the in- 
 ftant they appeared, like four funs : and all prefen& 
 proftrated themfelves on the ground, overcome by 
 the prefence of the Angels. And Jefus gave to all 
 of them fomething to cover themfelves with ; that 
 they miglit be able to hear the Angels fpeak. And 
 
 Jefus 
 
NOTE S. xlix 
 
 Jefus faid to his mother, Thefc are the Minillers of 
 God. Gabriel knows his fecrets ; Michael fights 
 Avith his enemies ; iUratiel will cite all to judgment ; 
 znd Azracl 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 faf- 
 fer the punilhmcnt which he wiflied to bring on 
 JefuSi And he that writeth laid, Is it lawful for me 
 to d.il<L of thee, in the fame manner as when thou 
 \vafl: in the world ? And Jefus anfwered. Speak, 
 Barnabas, what thou wiihelt. And he faid, I wiili 
 thou wouldefl: tell me, how God being fo compaflion- 
 ate, could aHlict us fo much, in giving us to under- 
 ftand that thou wail he that fulfered, for we have 
 been very near dying ? And thou being a prophet, 
 why did he fuller thee to fall under difgrace, by [ap- 
 parently]] placing thee on a crols, and between two 
 robbers ? Jefus anfwered. Believe me, BarnabaSj 
 let the fault be ever fo fuiall,.Gofdchaftifeth it with 
 much piinifhment. And- as my 'mother and faith- 
 ful difciples loved me v/ith a Httle earthly love, 
 God chaftifed that love by this grief: that he might 
 not chaftife.it in the other world. And though I 
 was innocent, yet, as they called me God and his 
 Son';' that the Devils might not mock me on the day 
 of judgment, he has chofen that I fliould be mocked 
 in this world. And thi^ mocking fliall laft till the 
 lioly melfenger of God* fhall come, who Ihall unde- 
 ceive all believers. And then he faid, Juft art thou, 
 O God I and to thee only belongeth the honour and 
 glory, with worfnip, for ever i'^ 
 
 Chap. cGxx li. and the laft. 
 " And then he faid, See, Barnabas, that thou by 
 all mxeaiis M'rite my Gofpel, relating every thing which 
 has happened in the world concerning me ; and let 
 
 it 
 
 * i. e. M:^^.c^3•:l. 
 
I N O T E ^. 
 
 it be done exactly ; in order that the faithful may be 
 undeceived, knowing the truth. He that writeth faid, 
 Mafter, I will do it as thou commanded nie, God 
 willing : but I did not fee all that happened with Ju- 
 das. 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 Vv'ho 
 .were abfcnt, and Nicodemus, and J»feph Abarima- 
 theas, and fome of the 72 difciples. When they were 
 come, they did eat with him j and on the third day 
 he commanded them all to go to the Mount of Ol- 
 ives with his mother : becaufe he was to return to 
 heaven. All the apoitles and difciples wept, except 
 25 of the 72, who had lied to Damafcus, with fear. 
 And exactly at mid day, while they were all in pray- 
 er, Jefus came wdth many Angels (bicffing God) with 
 fo much brightnefs that they all bent their faces to 
 the ground. And Jefus raifed them up, faying. 
 Fear not your Mafter, 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 he difappeared with the 
 Angeis ; all of us remaining amazed at the great 
 brightnefs in which he left Us.'* 
 
 P. 198. Tejhall know them by their fruits..'] There 
 are various tefts of moral truth : and the excellency 
 of a religion may be judged of under diftinct lights^ 
 all of which are calculated to give reciprocal ftrength 
 and evidence to each other ; though doubtlefs fome 
 are better adapted than others to afford convifticn to 
 the generality of inquirers. Few minds are qualified 
 for abltraO: fpeculation ; and fewer Hill are fatisfied 
 with the conclufions which refult from a train of 
 reafoning that is built on it. 
 
 But of that evidence which arifes from fa£ls mofl: 
 perfons are capable of judging : and as the Chriftian 
 religion i* defigned for univerfa.1 benefit, the wifdom 
 
 of 
 
NOTES. fi. 
 
 6f providence has adapted its proofs to the objeft it 
 h-ad in vjcw ; and rendered them clear and open to 
 the fenfes, in order that they might carry more cer- 
 tain conviction to the underftanding. 
 
 Miracles v/cyc open tellimonies of a divine inter- 
 pofition ; and gave a fanction to the doctrines, and 
 an authority to the precepts, in defence of which 
 they were profefledly wrought. 
 
 The perfonal characler of our blefled loDrd, and 
 the. various parts of his conduct, both in the more 
 retired and the mare public fcenes of life, afford a 
 flrong -evidence for the truth of that caufe which he 
 both lived and died to, promote. Nor are the charac- 
 ters and- condud cjf his apoftles deflitute of the fame 
 evidence j for, animated by "the fpirit of their divine 
 mailer, they fdllpwed his example/, .and the conftan- 
 cy with which they ^indicated his religion amidll the 
 fharpefl perfecutions, and the cheerfulnefs with which 
 they fubmitted to death in order to give their lad feal 
 to it§ truth, would not? fail of leaving si very deep 
 impreflion -on the minds of fober and impartial ob- 
 fervers. The ailonifliing triumph of Chriiliianity* 
 over the fuperflition, idolatry, and wickednefs of the 
 world ; over all that philofophy could contrive, and 
 all that povv'er could accompliHi, carried with it a vif- 
 ible token of an Almighty hand : and the effects pro- 
 duced by it on individuals and focieties rendered the 
 interpofition of that hand rdll rriore illuftrious. 
 
 The blameleiTnefs and purity of character for which 
 the primitive Chriftians were fo much diftinguifhed, 
 have been acknowledged even by their enemies. 
 PHny, v/ho was by no means difpofed to treat them 
 with much lenity, or their caufe with much refpeft, 
 confeiies, that the moft rigid fcrutiny into tlieir con- 
 dud turned out in every view favourable to the in- 
 nocence and challity of their morals. It is indeed 
 very remarkable, that the account he gives of the 
 W Chriilians 
 
lii* NOTES. 
 
 Cliriflians was fuch as he had received, not from theif 
 friends and adherents (whofe report of their religion 
 might be liable to the fufpicion of paniality), but 
 from perfons the lead of all men inclined to facrificc 
 truth in order to fave the credit of Chriftianity and 
 its profelTors. He received the accourit from perfons 
 who had been Chriftians, but who either from fear 
 or interefl, or fome other motive unknown but to the 
 Judge of all, had apoflatized from the church, and 
 elapfed iiito idolatry. Such were the" perfons who 
 affirmed (and Pliny does not appear to difbelieve their 
 teftimony) that the highefl fault with which the Chrif- 
 tians were juftly chargeable, was their aflembling on 
 a Hated day before fun-rifing, and fmging a hymn to 
 Chrift, as to a Deity : — in binding themfelves by a 
 facrament to avoid every kind of wickednefs, particu- 
 larly fraud, robbery, and adultery : — not to violate 
 their word, or refufe to yield up whatever had been, 
 entrufted in their hands, when it Ihould be demand- 
 ed : and that it was their cuftom to depatt arid' after- 
 wards to meet again at an innocent meal, where all 
 partook in common of the entertainment that was pro- 
 vided** 
 
 The ancient apologiffs conftantly challenged their 
 enemies to produce any accufations againft them 
 which tended to impeach their morals ; and appeal- 
 ed to their conduft, as an evidence in their favour, 
 with a confidence which nothing but conlcious up. 
 rightnefs could have infpired. Inftead of fhririkirig 
 from the fevereft trial that jealoufy itfelf could make,- 
 they invited their adverfaries to meet them upon a 
 ground, where the merits of the queillon could be 
 afcertained mod e:;taclly ; where fuccefs was to be 
 mod honourable, and defeat moil io-nominious. 
 
 Their meeknefs and forbearance amidft the moft 
 injurious treatment j and their patience and perfever- 
 
 ance. 
 
 * Lib, X. Epjft. 9 7. 
 
NOTES. IfiJ 
 
 srance amidfl; the moft threatening dangers, were ob- 
 je(^:s of admiration even to their perfecutors. But 
 their benevolence was as amiable as their zeal was ar- 
 dent : and while truth gave them courage to brave 
 dillrefs and death, compaflion foftencd their hearts 
 when they beheld the miferies of others ; and the 
 tendereft iympathy was united with the moft inflexi- 
 ble integrity. 
 
 Eufebius has preferved in his Ecclefiaftical Hifto- 
 ry,* a very memorable fragment of an epiftle of Dio- 
 nyfius the Biihop of Alexandria, who fiourifhed at 
 the tirrie when the empire under Gallienus was dif- 
 traded by internal divifions, arifmg from. the inter- 
 fering interefls of contending and jealous competitors 
 for power ; and when the calamities of war were 
 doubled by the more dreadful vifitation of plagues, 
 and famine, and earthquakes. At a crifis fo trying 
 as this the Chriftian religion had an opportunity of 
 {hewing its fuperior influence, by the exemplary con- 
 duct of its profeiTors. Their refignation to God, ^hd 
 their unwearied benevolence towards the dlftreflfed, 
 exerted at the hazard of their ovm lives, and mani- 
 feflied by the mofl: endearing attentions that the ten- 
 derefl: compafllon could diftate, are defcribed in this 
 Epiftle in a manner fo ftriking and pathetic, as necef- 
 farily to imprefs the mind with a deep fenfe of the 
 power of that religion which nouriflies the gentler 
 qualities of the human heart, and fooths its more 
 amiable feelings at the time that it arms the breaft 
 with a more than common fortitude, and enables the 
 Chriftian iojiand in the evil day, and endure hardjhip 
 as a good foldier of Jefus Chriji. The venerable fa- 
 ther at the fame time remarks the different behaviour 
 of the heathen. They abandoned their deareft friends 
 the moment that calamities overtook them ; and 
 
 fceking 
 
 * Lib. vii. cap. 2 2. 
 
liv NOTES. 
 
 feeking their own fafety, left the -vvTetched to perill:i 
 without rehcf. 
 
 Bardefanes, the celebrated Syrian Heretic, obferv- 
 ed in his day, that Chriftianity in a moral and civil 
 view had been wonderfully beneficial ; for that Chris- 
 tians of all countries had retained the good qualities 
 and rejcfted the reigning vices of the feveral nations 
 of which they were natives. " In Parthia (fays he), 
 the Chriflians, though Parthians, are not polyga- 
 mifts : nor in Perfia, though Perfians, do they mar- 
 ry their ov\'n daughters. In Baftria and Gaul they 
 do not violate the marriage bed : and wherever they 
 jrefide, they refift thi^ inlluence of corrupt laws and 
 wicked cufloms*.'^ 
 
 P. 203. 1. 20. In the Eaji, under the influence of 
 jS^ahometan beliefs ibe human mind appears to have hjl 
 fomevjhat of its capacity and povjer.~\ To this torpid in- 
 adiivity nothing perhaps has more efFedually contri- 
 buted than the doftrine of Fate, which, as it is adopt- 
 eU in the creed of the Muifulmanf, is not only dero- 
 gatory from the dignity of human nature, but plain- 
 ly hoftile to the interefts and duties of focial life. It 
 2-enders the reafon of man ufelefs, by deitroying his 
 free agency ; it rellralns and difcourages induftry, 
 checks the flights of genius, and in the place of that 
 aftive and perfevering vigour, which can alone pre- 
 vent or remedy misfortune, fubiUtutes a pafTivencij 
 without piety, and a defpondence without refignation. 
 Taught by his prophet that every human event is ir- 
 revocably pre-ordained by the Deity, and that, not 
 the time only, but even the manner and circumftanc- 
 es of his death have been unalterably fixed from all 
 eternity, the fuperftidous Muilulman deems every at- 
 tempt to change the common order of things a crime 
 not far removed from rebellion a^aind tlie eilabliflied 
 
 lawa 
 
 •Jortin's Remarks, vol. i. n. 357. cdi; 1767. 
 ■j Koran, chap, ♦vi 
 
NOTES, W 
 
 laws of God. Hence he beholds his parents, his chil. 
 drcn, and his friends falling a facrifice to difeafe and 
 death, with a ftupid and inelFedlual concern. Hence 
 he views the peftilence ravaging his country, and de-' 
 Jlroying thoujands and ten tboiifands in his Jireets, with- 
 out exerting one fingle effort to check its baneful 
 progrefs. The arts by which more enlightened na- 
 tions have been enabled to repel, or at lead to miti- 
 gate its rage ; arts which nature, philofophy, and re- 
 ligion unite to recommend, are regarded by the dif- 
 ciple of the Arabian prophet as impious and profane. 
 Blindly and obftinately attached to the principle of 
 abfolute and unqualified predeftination, he fits in a 
 ftate of torpid infenfibility, till the Almighty arrefts 
 the hand of the deftroying Angel, and fufpends for a 
 ■period the work of death and defolation. 
 
 P. 221. 1. 1 8. Tet Chrijiianity far furpaffes every 
 ether religion in its viftble tendency to make m better ?ne7i, 
 mid in its real effects upon the fentiments and the 7nan' 
 ners of mankindJ\ Even from the teftimony of Mr. 
 Gibbon, if we attend to his fads, without affenting 
 implicitly to his opinions, it appears, that Chriftiani- 
 ty had in fome degree contributed to the moral irn^ 
 provement of that empire, which under the inaufpi- 
 cious influence of Paganifm had been plunged in the 
 fouled immoralities. Frailties, abfurdities, and crimes 
 are to be found in thofe who wielded the fceptre after 
 the eilablilhment of CLriftianity ; but the catalogue 
 is not fo numerous, or fo black and portentous, as 
 that which prefents itfelf to the difpailionate inquir- 
 er, in the preceding ages. We are not fhocked with 
 the cold and deliberate inhumanity of a Tiberius, 
 with the outrageous debaucheries, and frantic cruel- 
 ties of a Nero, with the grofs fenfuaUties of a Vitel- 
 iius, with the difgufting puerilities and odious barba- 
 rities cf a Domitian. 
 
 But 
 
Jvi NOTE S. 
 
 But we may be told, that after the introduftion of 
 the Gofpel, this ftiipendous empire feii into ruin. Be 
 It fo. But was not the fuperftructure itfclf much de- 
 faced, and were not the very foundations ioofened, 
 long before, under the dilTolute manners of the peo- 
 ple, the turbulent fpirit of the Praetorian bands, the 
 profligate fervihty of the Pagan fenate, and the enor- 
 mous oppreffions of Pagan emperors ? 
 
 Is extehfive empire, v/e may afr: the obje(9:ors, a 
 bleiTmg to the general intereds'of focicty ? Did the 
 Roman empire, founded as it was upon the violence 
 of conqueli, and fupported by all the arts of cor- 
 ruption and all the rigours of defpotifm, give rife tp 
 inch a political or a mo^al condition of the world, that 
 any mind enlightened' by philofophy and foftened by 
 benevolence, could ferioully wifh for its continuance ? 
 
 To arm the hands of conquerors, or to glut the 
 anibition of kings, rnade no part of th^t Teacher's 
 defign, whofe kingdom was not of this world. It u 
 therefore no folid objedion to his religion, that it did 
 not promote thofe fecular interefts, with which both 
 the founder, and the immediate fupporters of its pre- 
 tenfions difclaimcd even the flighted conneclion. 
 But the Gofpel, be it remembered, even amidit the 
 convulfions and diftra6tions of the Roman empire, 
 gradually infufed juRer notions of virtue and piety 
 into the bofonis of individuals. It tamed the favage 
 fpirits, and enlightened the underftandings, of the 
 barbarians who reduced the fcuttered provinces to 
 fubje6lion, and at lad puflied their arms to the enfee- 
 bled and unrefifting Capital. And let it not be for- 
 gotten, that from the fubverfion of this empire arofe 
 all the improvements in arts, in fcience, in civiliza- 
 tion, and in government, which are now eftablifhed 
 ^n Chriftian countries, and to which Chriftianity it- 
 felf W5LS indiredly inftrumental. The Gofpel, before, 
 
 the. 
 
NOTES. Ivii 
 
 the fall of this empire, firll fpread its influence in pri- 
 vate life, and then it put a partial check on the crimes 
 of thofe who acl:ed on the great theatre of public 
 life. If the fall of the Roman empire was, upon the 
 whole, an evil, Chriftianity was not the fole, or the 
 obvious caufe of that evil. If it was eventually a 
 good, we are indebted for a fliare of that good to the 
 juft notions of their duty, which the Gofpel had im- 
 planted in the rninds of its profcllors, and to the pow- 
 erful motives by v.'hich it encouraged them in the 
 profecution of their true happinefs. 
 
 N I S, 
 
\