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A UTHOR: 
 
 FULLER, ANDREW 
 
 TITLE: 
 
 GOSPEL, ITS OWN 
 WITNESS, OR, THE 
 
 PLACE: 
 
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 DA TE: 
 
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 Fuller, Andrew, 1 754-1815. 
 
 The Gospel its own witness : or, The holy nature, and 
 divine harmony of the Christian religion, contrasted with 
 the immorality and absurdity of deism. By Andrew 
 Fuller . . . Boston, Manning and Loring, 1 803. 
 
 viii, T*>i-23^i). i«>- New York, Davis, 1801. 
 
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 **««**.^»fe,,^5|;i 
 
THE 
 
 GOSPEL 
 
 O R 
 
 THE HOLY NATURE, AND DIVINE HARMONY 
 
 OF TUE 
 
 CHRISTIAN RELIGION, 
 
 Contrafted with the 
 
 JMMORALirr AND ABSURDirT 
 
 O F 
 
 DEIS M. 
 
 *>'>):{'^ 
 
 By ANDREW FULLER, D. D. 
 
 Laying bis hand on the Bibles he tvould fa^^ ** T^here is true philojophy, 
 
 This is the iviJJom that /peaks io the htart. A bad life is the only 
 
 grand ohjeBion to this Book.^^ EARL OF ROCHESTER. 
 
 N E W - Y O R K : 
 
 P 11 I N T E D BY I 6 A A C COLLINS, 
 
 V NO. 189, PEARL-STREET. 
 
 Ur CfyRKELIUS DAVIS, No. 167, JVatcr-Sfr^t. 
 
 iSOL 
 
V • ^ V , 
 
 
 V V, \ 
 
 THE 
 
 
 ».• » 
 
 GOSPEL 
 
 By ANDREW FULLER, D. D. 
 
 To which is annexed 
 
 A SUMMARY 
 
 or THE 
 
 PRINCIPAL EVIDENCES 
 
 FOR THE 
 
 mUTNy AND D I FINE ORIGIN; 
 
 or T K t 
 
 CHRISTIx\N REVELATION. 
 
 Jy BEILBY, Lord Bishop or LONDON. 
 
• t.- 
 
 lus-s^ — ''■^ff-iC^ij\l-li^\,^t)i!^'^uJ3f>:^^i.4Sf'M^^^^!Si^^^^^^^: 
 
 CONTENTS. 
 
 
 I 
 
 •f 
 
 i 
 
 I 
 
 NTRODUCTION 
 
 IX. 
 
 PART THE FIRST; 
 
 In which the Holy nature of the Chrif- 
 tian Religion is contrafted with the 
 immorality of Deifm. 
 
 r 
 
 ^ CHAP. I. 
 
 "-7 
 
 jj_ Chriftiamty reveals a God, glorious in Holinefs: but 
 . Deifm, though it acknowledges a God, yet denies 
 or overlooks his moral charaifler 10 
 
 eiiAP. II. 
 
 Chrlflianity teaches us to acknowledge God, and to 
 devote ourfelves to his fervice : but Deifm, though 
 it confefles one Supreme Being, yet rcfuks to 
 worfhip hira 16 
 
 CHAP. III. . 
 
 The Chriflian (landard of Morality is enlarged, and 
 free fiom impurity : but Deifm confines our obli- 
 gations to thofe duties which refpeft our own fpe- 
 cies, and greatly palliates vice with regard to a 
 breach even of them • 24, 
 
 CHAP. IV. 
 
 Chriflianlty furniHies motives to a virtuous lifr, 
 which Deifm cither reje<n:s, or attempts to un- 
 dermine 39 
 
 CHAP. V. 
 
 The lives of thofe who reje<5t the Gofpcl will not bear 
 a comparifon with theirs who embrace it . . . 53 
 
 CHAP. VI. 
 
 Chriftianity has not only produced good cffjdls in 
 ihofc who cordially believe it, but hiis given to the 
 morals of fociety ai large a tone, which Deifm, 
 fa far as it operates, gees to counierad * > - %9 
 
 >94615 
 
iv Cotttcfiff. 
 
 CHAP. VII. p^cj:. 
 
 Chriflianity is a lource of Happinefs to individuals 
 and to fociety: but Deifra leaves both the one ** 
 and the other without hope ...••.. 104. 
 
 PART THE SECOND; 
 
 In which the Harmony of the Chriftian 
 Religion is conlidered as an evidence 
 of its Divinity. 
 
 CHAP. I. 
 
 The Harmony of Scripture with Hidoric Fa<a, 
 evinced by the fulfilment of prophecy . . .121 
 
 CHAP. II. 
 
 The Harmony of Scripture with Truth, evinced 
 from its agreement with the di(5lates of an enligh- 
 tened confcience, and the refult of the clofeft ob- 
 fervation 12^ 
 
 CHAP. III. 
 
 The Harmony of Scripture with its own profef- 
 iions, argued from the fpirit and ftyle in which it 
 is written i^^ 
 
 CHAP. IV. 
 
 The confiflency of the Chriftian do<5lrinc, particu- 
 larly that of falvation through a Mediator, with 
 fober Rcafon ........... 160 
 
 CHAP. V. 
 
 The conflllency of the Scripture do<5^rlne of Re- 
 demption with the modern opinion of the magni- 
 tude of Creation 184 
 
 CONCLUDING ADDRESSES. 
 ToDeifls 213 
 
 To the Jews 225 
 
 To Chriftians , 2?i 
 
 PREFACE. 
 
 iHEJlruggU hetween religion and ir- 
 religion has exijled in the world in all ages: and if 
 there be two oppoftte inter ejls which divide its inhahi" 
 tants^ the kingdom of Satan and the kingdom of Gody 
 it is reafonable to expeSl that the contefl will continue 
 till one of them he exterminated. The peaceful nature 
 of Chriflianity does not require that we fhoiild make 
 peace with its adverfarieSy or ceafe to repel their attacks^ 
 or even that we fhould aEl merely on the defenftve : On 
 the contrary, we are required to make ufe of thofe wea- 
 pons of the divine warfare with which we are furnifj^ 
 ed for the pulling down ofjlrong holds y cafiing down 
 imaginationsy and every high thing that exalteth itfelf 
 againfl the knowledge of Gody and bringing into cap- 
 tivity every thought to the obedience of Chrifl. 
 
 The oppofttion of the prefent age has not been confin^ 
 ed to the lefs important points of Chriflianity y nor even 
 to its firfl principles : Chrijlianity itfelf is treated as 
 jmpoflurc. The fame things it is true have been fre- 
 
 B 
 
■■^H^^v, 
 
 VI 
 
 PREFACE. 
 
 PREFACE. 
 
 Ml 
 
 » 
 
 i* 
 
 i 
 
 queritly advanccdy and as frequently repelledy in for^ 
 mer ages : but the adverfartes of the gofpel of late^ en' 
 CGuraged it fjjould feetn by the temper of the times y have 
 renewed the attack with redoubled vigour. One of their 
 mof popular writers j hoping to avail himfelf of this 
 circumfl(tncey is pleofcd to entitle his performance The 
 Age of Reafon. ^his writer is aware that flattery 
 is one of the mofl fuccefsful means of gaining admijjion 
 to the human mind ; fuch a compliment therefore to the 
 pnfcnt Age was doubtlefs conftdered as a tnajler-flroke 
 of policy. Nor is Air, Paine lefs obliging to himfelf 
 than to his readers ^ but takes it for granted that the 
 caufe for which he pleads is that of reafon and truth. 
 The conftderate reader^ hcwevery may remark, that 
 thofe writers who are net afhamed to beg the quejtion 
 in the title-page^ arc feldom the mojl liberal or impar^ 
 tial in the execution of the work. 
 
 One thing which has contributed to the advantage of 
 Infidelity is, the height to which political difputes have 
 arifeny and tlye degree in which they have inter efied the 
 pafftons arid prejudices of mankind, Thofe who favour 
 tlie fentiments of a ft of men in one thingy will be in 
 danger of thinking favourably of them in others ; at 
 leajl they will not be apt to view them in fo bad a light 
 as JfArJl had been advanced by perfons of different fen^ 
 timents in other things as well as in religion. It is 
 true there may be nothing more friendly to infidelity in 
 the nature of one political fyflem than another, nothing 
 
 that can jufiify prof effing chri/lians in accufing one ano- 
 ther, merely on account of a difference of this kindy of 
 
 favouring the interefis of atheifm and irreligion : never- 
 thelcfs it becomes thofe who think favour abh cf the po- 
 litical principles of infidels y to take heed lefi they be in- 
 
 fenfibly drawn away to think lightly of religion. All the 
 nations of the earthy and all the difputes on the kfi cr 
 worfi mode of governmenty compared with thisy ere 
 lefs than nothi?ig and vanity. 
 
 To this it may be addedy that the eagerncfi with 
 which men engage in political difputes, take which fide 
 they mayy is Ufjfavourable to a zealous adherence to the 
 .. gofpel. Any mere worldly ohjecl, if it become the prin- 
 , €ipal thing which occupies our thoughts and nffeaions, 
 I ivill weaken our attachmcfjt to religion : and if once we 
 I become cool and indifferent to this, we are in the high 
 j road to infidelity. There are cafes no doubt relating to 
 \ civil government, in which it is cur duty to aa, end 
 \ that withfirmnefs : but to make fuch things the chief 
 ohjea ofour^ attention y or the principal topic of our con^ 
 verfationy is both ftnful and injurious. Many a pro^ 
 tnifing charaaer in the religious world has by theft 
 things been utterly rumed. 
 
 The writer of the following pages is not^^^ced to 
 fffer them to the public eye from an apprche^on that 
 the Church of Chrift is in danger. Neither the 
 downfall of popery, nor the tfumph of infidels, as 
 
 B 2 
 
VI II 
 
 PREFACE. 
 
 il 
 
 though they had hereby overturned Chryilanity^ have^ 
 ever been to him the caufe of a moments uneajtnefs. If 
 Chrijliamty be of Gody as he verily believes it to be, 
 they cannot ovet throiu it. He mujl be pojfejfed of but 
 little faith ivho can trembhy though in a fiorviy for the 
 
 ffety of the v:Jfcl ivh'ich contains his Lord and Mafler, 
 There 'would he one argument lefsfor the divinity of the 
 Scriptures y if the fame powers which gave exiflence t9 
 the Anti-Chri/lian dominion had not been employed in 
 taking it away,* But though truth has nothing t9 
 
 feary k d:et not follow that its friends fhould be inac^ 
 tive, The Lord coffers an honour upon his fervants in 
 ccndefcending to make ufe of their humble efforts pi pre-- 
 
 ferving and promoting his interefl in the world. If tht 
 
 prefent attempt may be thus accepted and honoured by 
 Him /5 whofe name it is humbly dedicated y the writer 
 will receive a rich reward. 
 
 III 
 
 Kettering, 
 October 10, 1799* 
 
 • The powers of Europe, fipnlfied by the Ten Horns, or Kings, 
 into which the Roman empire (hould be divided, were to gi-vc their 
 kingdoms to the Beaft. They did fo ; and France particularly fook 
 the lead. The fame powers, it is predided, (hall hate the Whore, 
 and burn her flelh with fire. They have begun to do fo ; and in 
 this bufincfs alfo France has taken the lead. Rev. xvii. 12, 13, 16, 
 
 ^-» i ■ ^ 
 
 H#lll »| 
 
 INTRODUCTION. 
 
 T 
 
 HE controverfies between believers and" 
 unbelievers are confined to a narrower ground than 
 thofe of profefTed believers with one another. Scrip- 
 ture teftiniony, any farther than as it bears the cha- 
 raaer of truth, and approves itfelf to the confcl- 
 ence, or is produced for the purpofe of explaining 
 the nature of genuine Chriftianlty, is here out of 
 the queftion. Rafn is the common ground on 
 which they mufi: meet to decide their contefcs. On 
 this ground Chriftian writers have fuccefsfully cloi'l^ 
 ed.with their antngonifts : ^o much fo, that of late 
 ages, notwithaanding all their boaft of reafon, no6 
 one in ten of them can be kept to the fair and ho- 
 nourable ufe of this weapon. On the contrary, 
 they are driven to fubftitute dark infmuation, low 
 wif, profane ridicule, and^rofs abufe. Such were 
 the weapons of Shaftfburyy Tmdaly Morgany Boling. 
 broke y Voltaire y Hume, and Gibbon ; and fijch are the 
 weapons of the author of The Age of Reafon,. 
 . Amongft various well-written performan^^n an- 
 Av6r to their feveral produftions, the mm majr 
 fee a concife and able refutation of die greater part 
 of them in Leland's Review of the Deiftical writers. 
 It is not my defign to go over the various topks. 
 
 ^ 3 
 
 f 
 

 -f, *n~ 
 
 Jl 
 
 n 
 
 1 INT'RODUCl'ION. 
 
 ufually difcuffcd in this controv^rfy, but to {c\e£t a 
 fingle one, which I conceive has not been fo fully 
 attended to but that it may yet be confidercd with 
 advantage. The internal evidence which Chriflianity 
 poflefles, particularly in refpe<St of its holy nature, 
 and divine harmony, will be the fubjedt of the pre- 
 fent inquiry. 
 
 Mr. Paine, after the example of many others, 
 endeavours to difcredit the Scriptures by reprefent- 
 ing the number of hands through which they have 
 pafled, and the uncertainty of the hiftorical evi- 
 dence by which they are fupported. " It is a mat- 
 " ter altogether of uncertainty to us, he fays, whe- 
 " ther fuch of the writings as now appear under 
 " the names of the Old and New Teftament, are 
 " in the fame (late in which thofe collectors fay 
 ** they found them ; or whether they added, alter- 
 " ed, abridged, or drefled them up."* It is a good 
 work which many writers have undertaken, to prove 
 the validity of the Chriftian hiftory; and tofliow that 
 we hate as good evidence for the truth of the great 
 facts which it relates as w^have for the truth of any 
 ancient eventsf whatever. But if in addition to 
 this it can be proved that the Scriptures contain in- 
 ternal chara£leriftics of divinity, or that they carry 
 in them the evidence of their authenticity, this 
 will at once anfwer all objedkions from the fuppofed 
 uncertainty of hiflorical evidence. 
 
 Hifrorians inform us of a certain valuable medi- 
 V .».., called Mithridatey anWtidote to poifon, and 
 '^^hiciy«Ml in reputation. It is faid to have been 
 " In^^Blf by MithricTates, king of Pontus ; that 
 
 ♦ A^e of Rcafun^ Part I. p. 10, II. 
 t LarJnery Sltnpfun., ;\nd oflicrs. 
 
 « 
 
 C( 
 
 INTRODUCTION. ^ 
 
 *^ the receipt of it was found in a cabinet, written 
 ** with his own hand, and was carried to Rome by 
 Pompcy ; that it was tranflated into verfe by De- 
 mocrates, a famous phyfician ; and that it was 
 " afterwards tranflated by Galen, from whom we 
 " have it."* A modern caviller might take it into 
 his head to objeiSl to the authenticity of this hifto- 
 ry ; he might alledge that the preparation has paf- 
 fed through fo many hands, and that there is fo 
 much hear-fay and uncertainty attending it, that 
 no dependance can be placed upon it, and that it 
 had better be rejected from our Materia Medica. 
 But of what account would fuch an objection be in 
 the elHmation of mankind ? They would afk, Has 
 it not been tried, and found to le effeElual ; and thai 
 in a great variety of injlances ? Such are Mr. Paine's 
 objeaions to the Bible; and fuch is the anfwer that 
 may be given him. 
 
 This language is not confined to infidel writers. 
 Mr. Locke fpeaks of what he calls " Traditional 
 Revelation," or Revelation as we have it, in fuch a 
 manner as to convey the idea, that we have no evi- 
 dence of the Scriptures being the Word of God 
 but from a fucceffion of witnefies having told us fo.f 
 But I conceive thefe facred writings may contain 
 fuch internal evidence of their being what they pro- 
 fefs to- be, as that it might with equal reafon be 
 doubted whether the world was created by the pow- 
 er of God, as whether they were written by the in- 
 fpiration of his Spirit : and if fo, our dependence 
 is not* upon mere tradition. ^^^ 
 
 It is true, the fcriptures having beeflBReyed 
 
 * Chambers's DiSi, Mithridate. 
 t Human Und. B. IV. Chap, xviii. 
 
 t 
 

 4 INTRODUCTION. 
 
 to US through the medium of man, the work muft 
 neceffarily in fome refpe<Sls have been humanized ; 
 yet there may be fufficient marks of divinity upon 
 it to render it evident to every candid mind that it 
 is of God. 
 
 We may call tlie Mofaic account of the Creation^ 
 a tradition, and may be faid to know through this 
 medium that the heavens and the earth are the pro- 
 ductions of divine power. But it is not through 
 this medium only that we know it: The heavens 
 and the earth carry in them evident marks of their 
 divine original. Thefe works of the Almighty 
 fpeak for themfelves ; and in language which none 
 but thofe who are wilfully deaf can mifundcrftand. 
 Their found is gone firth throughout all the earthy and 
 their ivords to the end of the ivorld. Were any man 
 to pretend that its being a matter of Revelation, 
 and to us merely traditional Revelation, that God 
 made the heavens and the earth, and therefore that 
 a degree of uncertainty muft necefTarily attend it ; 
 he would be reminded that the thing itfelf carried 
 in it its own evidence. Let it be candidly confider- 
 cd whether the fame may not be faid of the Holy 
 Scriptures. They will admit of hiflorical defence ; 
 but they do not require it. Their contents, come 
 through whofe hands they may, prove them to be 
 of God. It was on this principle that the gofpel 
 was proclaimed in the form of a tcflimony. The pri-. 
 mitive preachers were not required by him who fent 
 them to prove their do<flrine in the manner that 
 philofojij^s were wont to eftablifh a propofition ; 
 but t(^Hr^ the counfel of Gody and leave it. In 
 delivering their meflage, they commended themfelves 
 to every mans confeiencey in the ftght of God, 
 
 It is no objei^ion to this ftatement of tSings that 
 
 INTRODUCTION. ^ 
 
 the Scriptures are not embraced by every man, what- 
 ever be the difpofition of his mind. This is a pro- 
 berty that no divine production whatever poficfles \ 
 and to require it is equally unreafonable as to infift 
 that for a book to be perfeClly legible it muft be ca- 
 pable of being read by thofe who fhut their eyes 
 upon it. Mr. Paine holds up the advantages of 
 the book of nature in order to difparage that of 
 Scripture, and informs us that " No deift can doubt 
 " whether the works of nature be God's works.'* 
 An admirable proof this that we have arrived at 
 The age of reafon ! Can no Atheijl doubt it ? I 
 might as well fay, no Chriflian doubts the truth of 
 the Scriptures : the one proves jufl as much as the 
 other. A prejudiced mind difcerns nothing of di- 
 vine beauty either in nature or fcripture •, yet each 
 may include the mod indubitable evidence of being 
 wrought by the finger of God. 
 
 If Chriftianity can be proved to be a religion that 
 infpires the love of God and man, yea and the only 
 religion in the world that does fo ; if it endues the 
 mind of him that embraces it with a principle of 
 juftice, meeknefs, chaftity, and goodnefs, and even 
 gives a tone to the morals of fociety at large, it will 
 then appear to carry its evidence along with it. 
 The effects which it produces will be its letters of 
 recommendation ; written not with inky but ivith thi- 
 \ Spirit of the living God ; not in tables offloncy but in 
 I fleply tables of the heart, Moreover, If Chriftia- 
 nity can be proved to be in harmony with itfelf, 
 correfpondent with obfervation and experience, and 
 confiftent with the cleareft dictates of foblUfeifon, 
 it will further appear to carry in it its own evidence : 
 Come through whofe hands it may, it will evinco 
 
 ^ 
 
4 INTRODUCTION. 
 
 to US through the medium of man, the work muft 
 neceflarily in fome refpcdls have been humanized ; 
 yet there may be fufficicnt marks of divinity upon 
 it to render it evident to every candid mind that it 
 is of God. 
 
 We may call tlie Mofaic account of the Creation, 
 a tradition, and may be faid to know through this 
 medium that the heavens and the earth are the pro- 
 ductions of divine jK>wer. But it is not through 
 this medium only that we know it: The heavens 
 and the earth carry in them evident marks of their 
 divine original. Thefe works of the Almighty 
 fpeak for themfelves ; and in language which none 
 but thofe who are wilfully deaf can mifunderftand. 
 Their found is gone forth throughout all the earthy and 
 their words to the end of the world. Were any man 
 to pretend that its being a matter of Revelation, 
 and to us merely traditional Revelation, that God 
 made the heavens and the earth, and therefore that 
 a degree of uncertainty muft neceflarily attend it ; 
 he would be reminded that the thing itfelf carried 
 in it its own evidence. Let it be candidly confider- 
 cd whether the fame may not be faid of the Holy 
 Scriptures. They will admit of hiflorical defence ; 
 but they do not require it. Their contents, come 
 through whofe hands they may, prove them to be 
 of God. It was on this principle that the gofpel 
 was proclaimed in the form of a tcfimony. The pri^ 
 mitive preachers were not required by him who Tent 
 them to prove their do(Strine in the manner that 
 philofiij^s were wont to eftablilh a propofition ; 
 but i^/flkre the counfel of God, and leave it. In 
 delivering their meflage, they commended themfelves 
 to every man's confcienc^y in the ftght of God, 
 
 It is no obje^lon to this fiatement of tSings that 
 
 INTRODUCTION. ^ 
 
 the Scriptures are not embraced by every man, what- 
 ever be the difpofition of his mind. This is a pro- 
 Jperty that no divine produ£lion whatever poficires \ 
 and to require it is equally unreafonable as to infift 
 that for a book to be perfedlly legible it muft be ca- 
 pable of being read by thofe who fliut their eyes 
 upon it. Mr. Paine holds up the advantages of 
 the book of nature in order to difparage that of 
 Scripture, and informs us that " No deift can doubt 
 " whether the works of nature be God's works.'* 
 An admirable proof this that we have arrived at 
 The age of reafon ! Can no Atheifl doubt it ? I 
 might as well fay, no Chriftian doubts the truth of 
 the Scriptures : the one proves juft as much as the 
 other. A prejudiced mind difcerns nothing of di- 
 vine beauty either in nature or fcripture ; yet each 
 may include the mofl indubitable evidence of being 
 wrought by the finger of God. 
 
 If Chriftianity can be proved to be a religion that 
 infpires the love of God and man, yea and the only 
 religion in the world that does fo ; if it endues the 
 mind of him that embraces it with a principle of 
 juftice, meeknefs, chaftity, and goodnefs, and even 
 gives a tone to the morals of fociety at large, it will 
 then appear to carry its evidence along with it. 
 The effe<5ls which it produces will be its letters of 
 , recommendation ; written not with inky hut with tht^ 
 ' Spirit of the living God ; not in tables offloney but in 
 fiefldy tables of the heart, Moreover, If Chriftia- 
 nity can be proved to be in harmony with itfelf, 
 correfpondent with obfervation and experience, and 
 confiftent with the cleareft dilates of foblllbfon, 
 it will further appear to carry in it its own evidence ; 
 Come through whofe hands it may, it will evince 
 
 <r 
 
%is^4«^r*«^=^-^ « 
 
 
 6 INTRODUCTION. 
 
 jtfelf to be what it profefles to be, a religion from 
 God. 
 
 I will only add in this place, that the Chriftiani- 
 ty here defended is not Chriftianlty as it is cor- 
 rupted by popifh fuperftition, lowered by philofo- 
 phical ingenuity, or as interwoven with national cfta- 
 blifliments, for the accomplifhment of fecular pur- 
 pofes ; but as it is taught in the New Teftament, 
 and pra^ifed by fmcere Chriflians. There is no 
 doubt but that in many inftances Chriftianity has 
 been adopted by worldly men, even by infidels 
 themfelves, for the purpofes of promoting their po- 
 litical deCgns. Finding the bulk of the people in- 
 clined to the chriftian religion under fome particu- 
 lar form, and attached to certain leading perfons 
 amongft them who fuftained the chara^er of teach- 
 ers ; they have confldered it as a piece of good po- 
 licy to give this religion an eftabllfhmcnt, and thefc 
 teachers a (hare in the government. It is thus that 
 - fellglon, to its great diflionour, has been converted 
 into an engine of flate. The politician may be 
 pleafed with his fucccfs, and the teacher v/ith his 
 honours, and even the people be fo far mifled as to 
 love to have it fo ; but the mifchief refultlng from 
 it to religion is incalculable. Even where fuch efta- 
 bllfhments have arifen from piety, they have not 
 failed to corrupt the minds of Chriftians from the 
 fimplicity which is in Chrift. It was by thefe means 
 that the church at an early period, from being the 
 bride of Chrift, gradually degenerated to a harlot, 
 and in the end became the mother of harlots, and 
 abomSiations of the earth. The good that is done 
 in fuch communities is not in confequence of their 
 peculiar ecclefiaftical conftitution, but in fpitc of it; 
 
 INTRODUCTION. ^ 
 
 it arlfes from the virtue of individuals which operates 
 notwithllanding the difadvantages of their fituation. 
 Thefe are the things that afford a handle to un- 
 believers. They fddom chufe to attack Chriftia- 
 nity as it is drawn in the facred writings, and ex- 
 emplified in the lives of real chriftians, who ftand 
 at a diftance from worldly parade, political ftrug- 
 gles, or ftate intrigues ; but as it is corrupted and 
 abufed by worldly men. Mr. Paine racks his imagi- 
 nation to make out a refemblance betwixt the hea- 
 then mythology and Chriftianlty. While he is going 
 over the ground of Chriftianity as inftituted by 
 Chrift and his apoftles, the refemblance is faint in- 
 deed. There are only two points in which he even 
 pretends to find an agreement ; and thefe are form- 
 ed by his mifreprefenting the fcriptures. The hea- 
 then deities were faid to be ce/e/ii^//y begotten ; and 
 Chrift is caUed the San nf God,^ The heathens had 
 a plurality of deities, even twenty or thirty thou- 
 fand 5 and Chriftianity has reduced them to three \ 
 It is eafy to fee that this is ground not fuited to Mr! 
 Paine's purpofe : he therefore haftens to corrupted 
 Chriftianity 5 and here he finds plenty of materials. 
 " The ftatue of Mary, he fays, fuccceded the ftatuc 
 1^^ of Diana of Epliefus. The deification of heroes 
 " changed into the canonization of faints. The 
 mythologlfts had gods for every thing. The 
 Chriftian mythologlfts had faints for every thing. 
 The Church became as crowded with the one, 
 as the Pantheon had with the, other ; and Rome 
 
 CC 
 
 (C 
 
 f< 
 
 was the place of both.^'f Very true, Mr. Paine; 
 
 • To give a colour to this ftatement, he is obliged to affirm thrc 
 •nly gentile, Uirv.d Jsfus U be the Son of Cod. What a palpable falfc 
 hood. 
 
 t Ag: of Reafoft, Part I. p. 5, 
 
i 
 
 8 
 
 INTRODUCTION. 
 
 liiHl 
 
 but you are not fo ignorant as to miftake this for 
 Chriilianity. Had you been born and educated in 
 Italy, or Spain, you might have been excufed in 
 calhng this " The Chriaian theory ;" but to write 
 hi this manner with your advantages is difingenuous. 
 Such conduft would have difgraced any caufe but 
 yours. It is capable however of fome improvement. 
 It teaches us to defend nothing but the truth as it 
 is in Jefus. It alfo affords prefumptive evidence in 
 its favour : for if Chriftianity itfelf were falfe, there 
 is little doubts but that you, or fome of your fel- 
 low-labourers, would be able to prove it fo ; and 
 this would turn greatly to your account. Your ne- 
 gledling this, and direding your artillery chiefly 
 againft its corruptions and abufes, betrays a confci- 
 oufncfs that the thing itfelf is, if not invulnerable, 
 yet not fo eafy of attack. If Chriftianity had really 
 been a relic of heathenifm, as you fuggeft, there is 
 little reafon to think that you would have fo ftrenu- 
 oufly oppofed it. 
 
 T/ie Gosjiel its own Witness: 
 
 PART I. 
 
 IN WHICH THE HOLY NATURE OF THE CHRIS- 
 TIAN RELIGION IS CONTRASTED WITH 
 THE IMMORALITY OF OEISM. 
 
 T 
 
 H E greateft enemies of Chriftianity would 
 ftill be thought friendly to morality, and will plead 
 for It as neceffary to the well-being of mankind. 
 However immoral men may be in their praftice, and 
 to whatever lengths they may proceed in rxtenuat- 
 ing particular vices ; yet they cannot plead for im- 
 niorality in the grofs. A fober, upright, humble, 
 chafte, and generous charac1:er is allowed on all 
 hands to be preferable to one that is profligate, 
 treacherous, proud, unchafte, or cruel. Such indeed 
 is the fenfe which men poffefs of right and wrong, 
 that whenever they attempt to difparage the for- 
 mer, or vindicate the latter, they are reduced to 
 the necelTity of covering each with a falfc difguife. 
 They cannot traduce good as good, or juftify evil as 
 evil. The love of God muft be called fanaticifm, 
 and benevolence to men methodlfm, or fome fuch 
 opprobrious name, before they can run them down. 
 Theft, cruelty, and murder, on the other hand, 
 muft affume the names of w'^fdom, and good policy^ 
 
 % 
 
10 
 
 The Moral CharaBer [Part I. 
 
 Chap. L] 
 
 of God. 
 
 II 
 
 
 ere a plea can be fet up in their defence. Thus were 
 the arguments for the abolition of the Slave-trade 
 anfwered, and in this manner was that iniquitous 
 traffic defended in tlie Britifh Parliament. Doubt- 
 lefs there is a ivoe hanging over the heads of thofc 
 men who thus called evil good and good evil ; never- 
 thelefs we fee even in their condu<^ the amiablenefs 
 of righteoufncfs, and the impoilibility of fairly op- 
 pofing it. 
 
 CHAP. I. 
 
 Chrijliamty reveals a Gody glorious in Holinefs : but 
 DeifiHy though it acknowledges a Gody yet denies or 
 Bverlooks his Moral CharaBer. 
 
 T 
 
 JL HERE are certain pcrfecSlions which all 
 who acknowledge a God agree in attributing to 
 him : fuch are thofe of wifdom, power, immutabi- 
 lity, &c. Thefe by Chriftian divines are ufually 
 termed his natural perfections. There are others 
 which no lefs evidently belong to deity, fuch as 
 goodnefs, juftice, veracity, &c. all which may be 
 exprefled in one word, holinefs ; and thefe are ufual- 
 ly termed his moral pcrfciHiions. Both natural and 
 moral attributes tend to difplay the glory of the di- 
 vine charaClcr, but efpecially the latter. Wifdom 
 and power in the Supreme Being render him a pro- 
 per objc6l of admiration j but juftice, veracity, and 
 goodnefi attraCl: our love. No being is beloved for 
 his grcatnefs, but for his goodncfs. Moral excellence 
 is the higheft glory of any intelligent bein*;, created 
 or uncreated. Witl\out this, wifdom would be fub- 
 
 tilty, power tyranny, and immutability the fame 
 thing as being unchangeably wicked. 
 
 We account it the glory of Revelation, that 
 while it difplays the natural perfe^ions of God in a 
 way fuperior to any thing that has been called re- 
 ligion, it exhibits his moral excellencies in a man- 
 ner peculiar to itfelf. It was with good reafon that 
 Mofes afTirmed in behalf of Ifrael, Their rock is not 
 as our Rocky our enemies themfdves being judges. The 
 God or Rock of Ifrael is conftantly defcribcd as a 
 Being glorious in holinefs, and as requiring pure 
 and holy worlliip. The Lord, the Lord Godywcni^ 
 ful and gracious y long fnffcringy and abundant in good-- 
 nefs and in truth ^The Lord our God is holy-^Hdy 
 and reverend is his name— Glory ye in his hvly name 
 --^nd one cried to another y and faidy Hdyy holy, holy 
 is the Lord of Hofls ; the whole earth is full of Ik 
 glory-^He is of purer eyes than to behold evil t ami can^ 
 not look on iniquity-^ J God of truth, a!ul without int. 
 quity ; jujl and right is he. Is any thing like this 
 to be found in the writings of the ancient heathens ? 
 No. The generality of their deities were the patrons 
 of vice, and their worfliip was accompanied with 
 the foulcft abominations that could difgrace the na- 
 ture of man. Juftice, benevolence, and veracity 
 were not confidered as necefTary in any part of llHrir 
 religion; and a large proportion of it contlftcd in 
 drunkennefs, lewdnefs, and the uBTcring up of hu- 
 man facrifices. 
 
 The objea of Chriftian adoration is Jmioviir, 
 the God of Ifrael ; whofe character for holiftcfs 
 juftice, and goodnefs is difplayed it. the doarincf 
 and precepts of the gofpel in a more affc^mg light 
 than by any of the preceding difjicnfations. But 
 who or what is the God of deifts > It b tnic thcr 
 
 C 2 
 
.f»^- 
 
 f 
 
 \ 
 
 ^ 
 
 lil 
 
 f 
 
 I 
 
 <( 
 
 (( 
 
 li The Moral Ckaraaer [Part I. 
 
 liave been Hiamed out of the polytheifm of the hea- 
 thens. They have reduced their thirty thoufand 
 tlcities into one : but what is his character? What 
 iittributes do they afcribe to him ? For any thing 
 that appears in their writings, he is as far from the 
 holy, the juft and the good, as thofe of their hea- 
 then predecefTors. They enjoy a pleafurc, it is al- 
 lowed, in contemplating the produ^ions of wifdom 
 Tind power ; but as to holinefs, it is foreign from 
 their enquiries : A holy God does not appear to be 
 fuited to their wifhes. 
 
 Lord Bolingbrokc acknowledges a God, but is for 
 reducing all his attributes to nvifdcm and poiver ; 
 blaming divines for diftinguifhing between his phy- 
 fical and moral attributes; aiTerting that " we can- 
 not afcribe goodncfs and jufticc to God, accord- 
 ing to our ideas of them, nor argue with any 
 ** certainty about them ; and that it is abfurd to 
 ^* deduce moral obligations from the moral- at tri- 
 " butcs of God, or to pretend to imitate him in 
 " tliofc attributes."* 
 
 Foltiiire admits " A fupreme, eternal, incompre- 
 henfiblc intelligence ;" but pafTcs over his moral 
 characlLT.f 
 
 Mr. Paine fays, " I believe in one God, and no 
 more ;"| and in the courfe of his work afcribes to 
 him the natural perfections of ivifdom and poiver ; 
 but is very fparing in what he fays of his moral ex- 
 cellence, of his being the moral governor of the 
 world, and of man's being an accountable creature. 
 He affects indeed to be fliocked at the impurity of 
 
 • S€e I.dands Rcvinv^ Let, xxiii. 
 
 t Ignor. Pbilts. Nos. XV, xvi, x^iii. 
 
 I Age of Rcafon, Part I. p. i. * 
 
 Chap. I.] 
 
 cf God. 
 
 Ill 
 
 I 
 
 the ideas and expreffions of the Bible, and to feel 
 for " the honour of his Creator in having fuch a 
 book called after his name."* This is the only paf- 
 fage, that I recoiled, in which- he exprefles any con- 
 cern for the moral character of God ; and whether 
 this would have appeared but for the fake of giving 
 an cdgQ to reproach, let the reader judge. 
 
 How are we to account for thefc writers thus de- 
 nying or overlooking the moral chara^cr of the 
 Deity, but by fuppofing that a holy God is not fuit- 
 ed to their inclinations ? If we bear a fincere re- 
 gard to moral excellence, we fliall regard every 
 being in proportion as he appears to pofiefs it ; and 
 if we confider the Divine Being as poiTeiling it fu- 
 premely, and as the fource of it to 2II other ! ;, 
 it will be natural for us to love him v?Iih fuprcmc 
 affeaion, and all other beings in fubfcrvicncy co 
 him. And if we love him fuprcjuclj on accotjut 
 of his moral charader, it will be no Icfs naturd to 
 take pleafure in contemplating him tinder thai du- 
 racter. 
 
 On the other hand, if we be ciicm:os to morjil' 
 excellence, it will render every being tfbo poflclfe 
 it unlovely in our eyes. Virtuoujj or holv charjc- 
 tcrs may indeed comm.and our re/^t^, ana'c\TD /;//- 
 miration; but will not attra<rt our .' /" "*j, Wli^t- 
 ever regard wc may bear to them \l r.iii not be on 
 account of their virtue, but of other qiujaics of 
 which they may be pofTefTcJ. Viriuotis charaaers 
 may be alfo wife and mighty ; and wc may admijc 
 their ingenuity, be delighted v/ith thcfx fplcn!'.;T, 
 and take pleafure in vifiting them thiit wc m»y jn- 
 fpec^ their curiofities : but in fuch cafci t]u; niora 
 
 * Age of Rcufon, Part I. p. i^ 
 
 ; c 3 
 
14 
 
 *The Moral Character [Part L 
 
 Chap, t.] 
 
 of God. 
 
 ^i 
 
 I 
 
 i 
 
 things of a moral nature are kept at a diflance, the 
 more agreeable will be our vifit. Much the fame 
 may be faid of the Supreme Being. If wc be ene- 
 mies to moral excellence, God, as a holy Being, 
 will pofTcfs no lovelinefs in our eyes. We may ad- 
 mire him with that kind of admiration which is 
 paid to a great genius, and may feel a pleafure in 
 tracing the grandeur and ingenuity of his opera- 
 tions: but the farther his moral character is kept 
 out of fight, the more agreeable it will be to us. 
 
 Lord Shaftejburyy not contented with overlooking, 
 attempts to fatirize the fcripture reprcfentations of 
 the divine charadler. " One would think, he fays, 
 ** it were eafy to underfland that provocation and 
 " offence, anger, revenge, jcaloufy in point of ho- 
 ** nour or power, love of fame, glory, and the like, 
 ** belong only to limited beings, and are ncceiTi- 
 ** rily excluded a Being which is perfefl and uni- 
 " verfal."* That many things are attributed to 
 the divine Being in a figurative ftyle, fpeaking 
 merely after the manner of men, and that they arc 
 fo undcrftoodby Chriftians, Lord Shaftcfbury muft 
 have well known. We do not think it lawful, how- 
 ever, fo to cxphjn away thefe exprcfTions as to con- 
 fider the Great Supreme as incapable of bcinr of- 
 fended with fin and finncrs, as dcflltutc of pic.ifiirc 
 or difpleafure, or as unconcerned about his own glo- 
 ry, the exercile of which involveit the general good 
 of the univcrfe. A Being of this dcfcription would 
 be neither loved nor feared, but would become the 
 objcdl of univerlal contempt. 
 
 It is no part of the imperfe£lion of our nature 
 that we are fufceptiblt of provocation aiul olTcHce, 
 
 ♦ ChuraStrlfru,^ Vol. I. ^ V. 
 
 of anger, of jealoufy, and of a juft regard to our 
 own honour. Lord Shaftefbury himfelf would have 
 ridiculed the man, and flill more the magiftrate 
 that fhould have been incapable of thefe properties 
 on certain occafions. They are planted in our na- 
 ture by the Divine Being, and are a<lapted to an- 
 fwer valuable purpofes. If they be perverted and 
 abufed to fordid ends, which is too frequently the 
 cafe, this does not alter their nature or leflljn their 
 utility. What would Lord Shaftefbury have thought 
 of a magiftrate, who fhould have witnefled a train 
 of aflaflinations and murders without being in the 
 leaft offended at them, or angry with the perpetra- 
 tors, or inclined to take vengeance on them for the 
 public good ? What would he think of a Briliib 
 lioufe of Commons, who fhould cxcrdfc noy>rf/,\v- 
 fy over the encroachments of a miniilcr, or of a 
 king of Great Britain who fhould fuflcr, with per- 
 fe<St indifference, his jufl authority to be treated with 
 contempt? 
 
 But wc arc limited beings, and arc therefore in 
 danger of having our juft riglus invaded. Tnic ; 
 and though Ciod be unlimited, and fo in no danger 
 of being deprived of his cffential glory, yet he may 
 lofe his jufl authority /;/ the tjleem cf <rtc1ures ; and 
 were this to take place univcrfally, chc whole crea- 
 tion would be a fccnc of anarchy and mifcry. But 
 wc undcrfiand Lord Shaftefbury. He wifhoi to com- 
 plinunt his Maker out of all his moral excellencies. 
 He has no objcc^tlon to a Cod, provided he be one 
 after his own hcort, one who fliall pay no fuch re- 
 gard to human affairs as to call men to accovnc for 
 their ungodly deeds. If he thought the Creator of 
 the world to bear fuch a char.uncr, it is no trondcr 
 that he fliould fpcak of him with what he calU 
 
i6 
 
 On the tuorJJjip 
 
 [Part I. 
 
 Chap. II.] 
 
 of God. 
 
 17 
 
 1 
 
 fii 
 
 I-.. 
 
 11 
 
 % 
 
 ^' good humour, or pleafantry."* In fpeaking of 
 fuch a God, he can, as Mr. Hume expreiTes it, " feel 
 more at eafe" than if he conceived of him as he is 
 chara^lerized in the Holy Scriptures. But let men 
 beware how they play with fuch fubjedls. Their 
 conceptions do not alter the nature of God : and 
 however they futFer themfelvcs to trifle now, they 
 may find in the end that there is not only a God,. 
 but a God that jiidgeth in the earth, 
 
 C H A P. II. 
 
 Chriflianity teaches us to acknowledge Gody and to de- 
 vote ourf elves to his fervice : but Deifniy though it 
 confejjes One Supreme Beings yet refufcs to ijuorjljip 
 him. 
 
 I 
 
 F there be a God, he ought to be worfhip- 
 ped. This is a principle which no man will be able 
 to eradicate from his bofom ; or even to fupprefs, 
 but at great labour and expence. The Scriptures, 
 it is well known, both inculcate and infpire the wor- 
 fhip of God. Their language is, O, come let us 
 fmg unto the Lord: let us ^mahe a joyful noife to the 
 Rock of our falvation. Let us come before his pr fence 
 with thankjgivingy and mcke a joyful ttoife unto him 
 with pfalms — come^ let us ivarjhip and bow down r 
 let us kneel before the Lord cur maker — Give unto the 
 Lord glory andjlrength : give unto the Lord the glo- 
 ry due to his Name, Bring an offerings and come into 
 his courts — worfiip the Lord in the beauty of hi^ 
 nefs : fear before him all the earth — Give thanki unt9 
 
 * Charaa^rijlki^ VoL I. § III. 
 
 the Lordy call upon his Name ; make known his deeds 
 among the people — glory ye in his holy Name ; let tJje 
 heart of them rejoice that feek the Lord, Seek the Lord, 
 and his flrength ; feek his face continually. 
 
 The Jpirit alfo which the Scriptures infpire is fa- 
 vourable to divine worfhip. The grand lefibn which 
 they teach is love; and love to God delights to ex- 
 prefs itfelf in adls of obedience, adoration, fupplica- 
 tion, and praife. The natural language of a heart 
 well afFedled to God, is, / will call upon him as long 
 as I live — Blefs the Lordy my foul ; and all that is 
 within me blefs his holy Name — Be careful for nothing; 
 but in every thing by prayer, and fupplication, with 
 thankfgivingy let your requefs be made known unto God, 
 
 Is it thus with our adverfaries ? They fpeak in- 
 deed of " true and fabulous theology," and of" true 
 and falfe religion j" and often talk of " adoring" 
 the Supreme Being. But if there be no true reli- 
 gion amongft Chriftians, where are we to look for 
 it ? Surely not amongft deifts. Their " adorations" 
 feem to be a kind of exercifes much rcfembling the 
 benevolent atHis of certain perfons, who are fo ex- 
 tremely averfe to oftcntation, that nobody knows 
 of their being charitable but themfelves. 
 
 Mr. Paine profefTes to " believe in the equality 
 of man, and that religious duties confill in doing 
 
 jujliccy loving mercy, and'' and what ? I thought 
 
 to be fure he had been going to add, walking hum' 
 bly with God, But I was miftaken^ Mr. Paine 
 fupplies the place of walking humbly with God, by 
 adding, " and endeavouring to make our fellow- 
 creatures happy."* Some people would have thought 
 ^at this was included in doing jufice^ and loving mer* 
 
 * ^gf of ReafoHy Part I. p. 2. 
 
iS 
 
 J • 
 
 1 :■! 
 
 On the worjhlp 
 
 [Part I. 
 
 Chap. 11.] 
 
 of Gol 
 
 ^9 
 
 
 iy : but Mr. Paine had rather ufe words without 
 meaning than write in favour of godlinefs. Walk- 
 ing humbly ivith God is not comprehended in the 
 lift of his " religious duties." The very phrafe o£. 
 fends him. It is that to him, in quoting fcripture, 
 which a noncondudlor is to the cle6lrical fluid : it 
 caufes him to fly oflf in an oblique direction ; and, 
 rather than fay any thing on fo ofFenfive a fubjecl, 
 to deal in unmeaning tautology. 
 
 Mr. Paine not only avoids the mention of ivalh-- 
 ing humbly 'with Cody but attempts to load the prac- 
 tice itfelf with the fouleft abufe.* He does not con- 
 fider himfelf as " an out-caft, a beggar, or a worm ;" 
 he does not approach his Maker through a Media- 
 tor ; he conliders "Redemption as a fable," and him- 
 felf as ftanding in an honourable fituation with regard 
 to his relation to the Deity. Some of this may be 
 true J but not the whole. The latter part is only 
 a piece of religious gafconade. If Mr. Pain€ really 
 think fo well of his fituation as he pretends^ the be- 
 lief of a hereafter would not render him " the flave 
 of terror."! But allowing the whole to be true, it 
 proves nothing. A high conceit of one's felf is no 
 proof of excellence. If he chufe to reft upon this 
 foundation, he muft abide the confequence : but he 
 had better have forborne to calumniate others. What 
 is it that has tranfported this child of reafon into a 
 paroxifm of fury again ft devout people ? By what 
 fpirit is he infpired in pouring forth fuch a torrent 
 of flander ? Why is it that he muft accufe their hu- 
 mility of " ingratitude," their grief of " afl^eaatlon^' 
 »nd their prayers of being " diaatorial" to the al- 
 
 * r- 
 
 * ^£e of Rc-afony Part I. p. %1, 
 
 t Part U. near the end.. 
 
 mighty ? Cain hated his brother ; and wherefore hated 
 he him ^ hecaufe his own works were evily and his 
 brother's righteous^ Prayer and devotion are things 
 that Mr. Paine fhould have let alone, as being out 
 of his province. By attempting however to run 
 them down, he has borne witnefs to the devotion 
 of Chriftians, and fulfilled what is written in a book 
 which he afi^e^ls to defpifc, Speaking evil of the things 
 which he underjlands not. 
 
 To admit a God, and yet refufe to worfliip him, 
 is a modern and inconfiftent pradice. It is a dic- 
 tate of reafon as well as of Revelation, If the Lord 
 he Cody worfAp hint; and if Baaly worJJjip him. It 
 never was made a queftion whether the God in 
 whom we believe fliould receive our adorations. All 
 nations in all ages paid religious homage to the rcf- 
 peaive deities or fuppofed deities, in which they be- 
 lieved. Modern unbelievers are the only men who 
 have deviated from this praci:ice. How this is to be 
 accounted for is a fubje«St worthy of enquiry. To 
 me it appears as follows — 
 
 In former times, when men were weary of the 
 worfhip of the true God, they exchanged it for 
 that of idols. I know of no account of the origin 
 of idolatry fo rational as that which is given by Re- 
 velation. Men did not like to retain God in their 
 knowledge : therefore they were given up to a mind 
 void of judgment ; to change the glory of the u?Jcorrup- 
 tible God into an image made like to corruptible man^ and 
 to birds y a?id four footed beafsy and creeping things ; 
 and to defile their bodies by every fpecies of lewd- 
 nefs, and wickednefs.* It was thus with the peo- 
 ple who came to inhabit the country of Samaria af- 
 
 • Rom. I 
 
 •14' 
 
1 . 
 
 %o 
 
 On the 'worjfnp 
 
 [Part I. 
 
 Chap. IL] 
 
 ill 
 
 tcr the Ifradites were carried captives into Aflyria. 
 At firfl they feemed defirous to know and fear the 
 God of Ifrael : but when they came to be informed 
 of his holy character, and what kind of worfhip he 
 required, they prefently difcovered their diflike. 
 They pretended to fear him ; but it was mere pre- 
 tence ; for every nation made gcds of their oivn.\ 
 Now gods of their own making would doubtlefs be 
 chara6terized according to their own mind \ they 
 would be patrons of fuch vices as their makers wilh- 
 ed to indulge ; gods whom they could approach 
 without fear, and in addreiling them be *' more at 
 cafe," as 'Mr. Hume fays, than in addrcffing the one 
 living and true God \ gods, in fine, the worfliip of 
 whom might be accompanied with banquetings, re- 
 vellings, drunkennefs, and lewdnefs. Thefe, I con- 
 ceive, were the exercifes, rather than the mere fal- 
 ling down to an idol, that interefted the paflions of 
 the worihippers. Thefe were the exercifes that fe- 
 duced the ungodly part of the Ifraelitifh nation to 
 an imitation of the heathens. They found it extreme- 
 ly difagreeable to be conftantly employed in the 
 worfliip of a holy God. Such worlhip would awe 
 their fpirlts, damp their plcafures, and reftrain their 
 inclinations. It is not furprifing therefore that they 
 fhould be continually departing from the worfhip 
 of Jehovah, and leaning towards that which was 
 more congenial with their propenfities. But the fitu- 
 ation of modern unbelievers is flngular. Things are 
 fo circumflanced with them that they cannot wor- 
 fhip the {»ods which they prefer. They never fail to 
 difcover a ftrong partiality in favour of heathens ; 
 but they have not the face to practife or defend their 
 
 * i Kings, xvii. 
 
 of God, 
 
 21 
 
 abfurd idolatries. The docHrine of one living and 
 true God has appeared in the world, by means of 
 the preaching of the gofpel, with fuch a blaze of 
 evidence, that it has forced itfclf into the minds of 
 men, whatever has been the temper of their hearts. 
 The ftupid idolatry of paft ages is exploded. Chrif- 
 tianity has driven it out of Europe. The confe- 
 •quence is, great numbers are obliged to acknow- 
 ledge a God whom they cannot find in their hearts 
 to worfhip. 
 
 If the light that is gone abroad in the earth 
 would permit the rearing of temples to Venus or 
 Bacchus, or any of the rabble of heathen deities, 
 there is little doubt but that modern unbelievers 
 would in great numbers become their devotees : but 
 feeing they cannot have a god whofe worfliip fliall ac- 
 cord with their inclinations, they feem determined 
 not to worfhip at all. And to come off with as good a 
 grace as the affair will admit, they compliment the 
 Deity out of his fovercign prerogatives; profcfTmg to 
 " love him for his giving them exiflence, and^'all 
 their proi>erties, without IntereJI, and without fub- 
 jeaing them to any thing but their own nature."* 
 The introduction of fo large a portion of heathen 
 mythology into the fongs, and other entertainments 
 of the flage, fufHciently fhews the bias of people's 
 hearts. The houfe of God gives them no plcafure : 
 but the refurreaion of the obfcenities, intrigues, ?nd 
 Bacchanalian revels of the old heathens affords them 
 exquifite delight. In a country where Chrlflian wor- 
 fhip abounds, this is plainly faying, « What a wea- 
 
 * rincfs is it ! O that it were no more ! Since how- 
 
 * ever we cannot introduce the worfliip of the gods, 
 
 * 
 
 • I^tor, Philos. Nc. XXIV. 
 
 D 
 
%o 
 
 On the tuorpAp 
 
 [Part I. 
 
 Chap. II.] 
 
 Igt jra 
 
 ■1 ■■{ 
 
 "^«i 
 
 f' 
 
 tcr the Ifraelites were carried captives into Aflyria. 
 At firft they feemed defirous to know and fear the 
 God of Ifrael : but when they came to be informed 
 of his holy character, and what kind of worfhip he 
 required, they prefently difcovered their diflike. 
 They pretended to fear him ; but it was mere pre- 
 tence *, for every nation made gcds of their own.\ 
 Now gods of their own making would doubtlefs be 
 charadterized according to their own mind \ they 
 would be patrons of fuch vices as their makers wilh- 
 ed to indulge ; gods whom they could approach 
 without fear, and in addreffing them be " more at 
 cafe," as 'Mr. Hume fays, than in addreffing the one 
 living and true God \ gods, in fine, the worfliip of 
 whom might be accompanied with banquetings, re- 
 vellings, drunkennefs, and lewdnefs. Thefe, I con- 
 ceive, were the exercifes, rather than the mere fal- 
 ling down to an idol, that interefted the paffions of 
 the worfhippers. Thefe were the exercifes tl>at fe- 
 duced the ungodly part of the Ifraelitifh nation to 
 an imitation of the heathens. They found it extreme- 
 ly difagreeable to be conftantly employed in the 
 worfliip of a holy God. Such worlhip would awe 
 their fpirits, damp their plcafures, and reftrain their 
 inclinations. It is not furprifing therefore that they 
 ihould be continually departing from the worfliip 
 of Jehovah, and leaning towards that which was 
 more congenial with their propenfities. But the fltu- 
 ation of modern unbelievers is Angular. Things are 
 fo circumflanced with them that they cannot wor- 
 fhip the i»ods which they prefer. They never fail to 
 difcovcr a flrong partiality in favour of heathens ; 
 but they have not the face to pradife or defend their 
 
 • i Kiugs, rrii. 
 
 of God. 
 
 s 
 
 21 
 
 abfurd idolatries. The do^rine of one I'vlng and 
 true God has appeared in the world, by means of 
 the preaching of the gofpel, with fuch a blaze of 
 evidence, that it has forced itfclf into the minds of 
 men, whatever has been the temper of their hearts. 
 The ftupid idolatry of paft ages is exploded. ChriA 
 tianity has driven it out of Europe. The confe- 
 •quence is, great numbers are obliged to acknow- 
 ledge a God whom they cannot find in their hearts 
 to worfliip. 
 
 If the light that is gone abroad in the earth 
 would permit the rearing of temples to Venus or 
 Bacchus, or any of the rabble of heathen deities, 
 there is little doubt but that modern unbelievers 
 would in great numbers become their devotees : but 
 feeing they cannot have a god whofe worfliip fliall ar- 
 cord with their inclinations, they feem determined 
 not to worfliip at all. And to come ofFwith as good a 
 grace as the afl^air will admit, they compliment the 
 Deity out of his fovercign prerogatives; profefllng to 
 '' love him for his giving them exiftence, and^all 
 their proi:>erties, without R'teref, and without fub- 
 jcaing them to any thing but their own nature."* 
 The iutrodu^ion of fo large a portion of heathen 
 niytFiology into the fongs, and other entertainments 
 of the ftage, fufliciently fliews the bias of people's 
 hearts. The houfe of God gives them no pleafure • 
 but the refurreaion of the obfcenities, intrigues, ?nd 
 Bacchanalian revels of the old heathens affords them 
 exquifite delight. In a country where Chriflian wor- 
 fliip abounds, this Is plainly faying, « What a vrea- 
 
 * rinefs is it ! O that it were no mere ! Since hmv- 
 
 * ever we cannot introduce the worfliip of the gods, 
 
 • I^nor. Pbilos, No. XXIV. 
 
 D 
 
 
22 
 
 On ilit ^uorjlj'ip 
 
 [Part I. 
 
 Chap. II.] 
 
 of God. 
 
 23 
 
 
 |,. 
 
 ii-i 
 
 1% 
 
 II 
 
 * wc will ncgkcl all worfliip, and celebrate the 
 
 * praifes of our favourite deities in another form.'" — 
 In a country where deifm has gained the afcenden- 
 cy, this principk is carried ftill farther. Its lan- 
 guage there is, * Seeing we cannot, for fhame, wor- 
 
 * fhip any other than the one living and true God, 
 
 * let us abollfh the day of worfhip, and fubftitute 
 
 * in its place one day in ten, which Ihail be devo- 
 
 * ted chieily to theatrical entertainments, in which 
 
 * we can introduce as much hcathcnifm as wc 
 
 * pleafe.' 
 
 Mr. HiifTje acknowledges the j/zjlice of coniider- 
 ing the Deity as infinitely fuperior to mankind*, but 
 he reprcfents it at the fame time as very generally 
 attended with unpleafant efledts, and magnifies the 
 advantages of having gods which are only a little 
 fuperior to ourfclves. " While the Deity, he fays, 
 *' is reprefented as infinitely fuperior to mankind, 
 *' this belief, though altogether juft, is apt when 
 *' joined with fupcrftitious terrors, to iink the hu- 
 *' man mind into the loweft fabmillion and abafc- 
 *' ment, and to reprefent the monkifh virtues of 
 *' mortification, penance, humility and pafllve fuf- 
 •' fering, as the only qualities which are accepta- 
 *' blc to him. But where the gods are conceived 
 *' to be only a little fuperior to mankind, and to 
 •' have been many of them advanced from that in- 
 *' ferior rank, we are more at cur eafe in our ad- 
 *' drellcs to them, and may even without profane- 
 " nefi afpire fomctimes to a rivalflilp and emulation 
 *• of them. Hence a^^ivity, fpirit, courage, mag- 
 *^ nanimity, love of liberty, and all the virtues 
 ** which aggrandize a people.' 
 
 »»♦ 
 
 It is eafy to perceive from this pafTage, that 
 though Mr. Hume acknowledges they/^/^/vJof con- 
 ceiving of a God infinitely fuperior to us, yet hi^ 
 mclinaikn is the other way. In a nation at Icafi-, 
 the bulk of which will be fuppofed to be inclined to 
 fuperftition, it is better, according to his reafoninr, 
 and more friendly to virtue, to promote the worihr^ 
 of a number of imaginary deities, than of the one 
 only living and true God. Thus the fool faith in hU 
 hearty no God! 
 
 The film of the whole is this, modern unbeliev- 
 ers are deifls in theorj^, pagans in inclination, and 
 athelfts in practice. 
 
 If deifls loved the one only living and true God, 
 they would delight in worlhlpping him : for lo^e 
 cannot be inoperative ; and the only pofHble way 
 for it to operate towards an infinitely glorioiTs and 
 all-perfea Being Is by worfliipping his name, and 
 obeying his will. If Mr. Paine really felt fljr " Th- 
 honour of his Creator," as he aHlds to do,* he 
 would mourn in fccrct for all the great wickednefs 
 which he has committed againft him; he would lie 
 In the duft before him, not merely as " an out-ct^n-, 
 a beggiir, and a worm," but as a finner, defcrvln?^ 
 his eternal difpleafure. He would be glad of a Me- 
 diator, through whom he might approach his of- 
 fended Creator ; and would confider Redemption 
 by his blood not as " a fable," but a divine reality, 
 including all his falvatlon, and all his defire. Yes, 
 he himfelf would " turn devout ;" and it would be 
 fald of him as of Saul of Tarfus, Behold he prayeik ! 
 Nor would his prayers, though importunate, be 
 " diaatonal," or his grief " a^caed." Ou the 
 
 * DiJ.fs on f!v Nat. rj}. y R'!. § X, 
 
 * A^f of Rcnfon, Part I. p. 16.. 
 
 D 2 
 
 
24. 
 
 ^he Jlandard 
 
 [Part I. 
 
 . 1 
 
 II 
 
 If?- 
 
 f!" 
 
 pa 
 
 contrary, he would look on Him whom he hath 
 pierced, and mouru, as one mourncth for an only 
 i'on -y and be in bitternefs, as one that is in bitter- 
 Xiefs for his firft-born. But thefe are things per- 
 taining to gcdlimfs ; things, alas for him, the men- 
 tion of which is fufScient to inflame his mind with 
 malignity, and provoke hmi to the moil outrageous 
 and abufive language. 
 
 CHAP. in. 
 
 27;t' Chr'ijlian Jlandard of tnsralUy is enlarged^ and 
 
 free from impurity : hut di'ifm confims our oblisa- 
 
 tioHi to thofe duties iihuh nfpiSt our oivn fpectes^ 
 
 and greatly palliates vice luith regard to a breai,b 
 
 (tven cf them. 
 
 P 
 
 ERSONS who profefs the ftriiftefl regard 
 to the rule of duty, and carry the extent of it to 
 the higheft pitch, may, it is allowed, be infincere, 
 and contradiiTt by their practice what they advance 
 in their profcffions. But thofe whofe ideas of vir- 
 tue are low and contra£led, and who embrace every 
 opportunity to reconcile the vices of the world with 
 its facred precepts, cannot pofTibly be accounted any 
 other than its enemies. 
 
 That which the Scriptures call holinefsy fpiritua^ 
 Htyy ^c, as much furpafles every thing that goes 
 under the names of morality and virtue amongft un- 
 believers, as a living man furpalTes a painting, or 
 even a rude and imperfect daubing. If in this con* 
 troverfy I have ufed thefe terms to exprefs the fcrip- 
 tural ideas, it is not becaufc in their ordinary ac« 
 
 ^ 
 
 %. 
 
 Chap. III.] of morality, . j^ 
 
 ceptation they are equal to the pnrpofe, but for the 
 fake of meeting unbelievers upon their own ground. 
 I have a right however to underftand by them, thofe 
 difpofitions of the mind, whatever they be, which 
 are rig/jt, //, or amiable ; and fo explained, I un- 
 dertake to prove that the morality and virtue in- 
 culcated by the gofpel, is enlarged, and free from 
 impurity, while that which is taught by its adver- 
 faries is the reverfc. 
 
 It is a diftinguifhing property of the Bible that 
 all its precepts aim diredbly at the heart. It never 
 goes about to form the mere exterior of man. To 
 merely external duties it is a ftranger. It forms the 
 lives of men no otherwife than by forming their 
 difpofitions. It never addreiTes itfelf to their vani- 
 ty, felfilhnefs, or any other corrupt propenfity. 
 You are not prcfied to confidcr v/hat men will think 
 of you, or how it will atjedt your temporal inter- 
 eft i but what is right, and what is necelTary to 
 your eternal well-being. If you comply with its 
 l^reccpts, you muft he^ and not merely /d'^//; to be. 
 It is the heart that is required ; and all the differ- 
 ent prefcribcd forms of worliiip and obedience, are 
 
 but fo many modifications, or varied expreifions of 
 it. 
 
 Is any thing like this to be found in tlie writings 
 of delfts ? No. Their deity does not feem to take 
 cognizance of the heart. Accordirg to them "There 
 is no merit or crime in intention."* Their morality 
 only goes to form tiic exterior of man. It allows the 
 utmoft fcope for wicked defires, provided they he 
 not c^ried into execution to the injury of fociety. 
 
 The morality which the Scriptures inculcate is 
 • 
 
 • Volii<y*s Lait^ of Naiure, p. i8. 
 
 iU 
 
2<5 
 
 TU Jlandard 
 
 [Part L 
 
 C^kv. III.] 
 
 ■f J 
 
 
 £/" morality. 
 
 ni 
 
 fl 
 
 fummcd up in thefe few words, Thou JJmlt love 
 the Lord thy Cod ivith all thy hearty 'with all thy fouly 
 ivlth all thy mlnd^ nvith all thy Jlrerigth ; and thy 
 ne'ighhour as thy ft If, This fingle principle is com- 
 petent to the government of all intelligent nature. 
 It is a band that would hold together the whole ra- 
 tional creation •, and diffufe peace, order, and hap-^ 
 plnefs wherever it exlfted. 
 
 If mankind loved God fuprcmely, there would 
 be no idolatry upon earth, nor any of its attendant 
 abominations ; no profaning the name of God, nor 
 making a gain of godlinefs; no oppollng, corrupting, 
 perverting, nor abufing the truth •, no perjuries, nor 
 hypocrilics ; no dv^fpillng oi* thofe that are good ; 
 no arrogance, ingratitude, pride, nor fclf-complr.- 
 ccncy under the fmilcs of providence; and no mur- 
 muring, heart-riiing, fuUennefs, nor fuicide under 
 its frowns. Love would render it their meat and 
 drink to fear, honour, and obey him, and induce 
 them to take every thing well at his hands. — 
 
 And if thev loved their fellow-creatures as thcni- 
 felvcs, for his fake, there would be no wars, rival- 
 fhips, antipathies, ncr breach of treaties between na- 
 tions ; no envyings, ilrifes, wrongs, flandeis, duels, 
 litigations, nor intrigues between neighbours ; no 
 flattering complaifance, nor perfccuting bitternefs in 
 rvfligion ; no deceit, fraud, nor over-reaching in 
 trade ; no tyrai'iny,. venality, haughtinefs, nor op- 
 'prtfTion amongfr the great ; no envy, difcontcnt, 
 difaSlCtion, cubals, nor evil-dcvinngs among com- 
 mon people ; no murders, robberies, thefts, burgla- 
 ries, nor brothels, in city or country ; no cruelty 
 in parents or maimers ; no ingratitude nor difobedi- 
 ence in children or fcrvants ; no unkindrefs, trcn- 
 thcry, nor implacable rcfentmcnts between friends \ 
 
 27 
 
 no illicit connexions between the fexes ; no infide- 
 lities, jealoufies, nor bitter contentions in fami* 
 lies ; in ihort, none of thofe llreams of death, 
 one or more of which flow through every vein of 
 fociety, and poifon its enjoyments. 
 
 Such is the principle and rule of Chnftian mora^ 
 Illy ; and what has deifm to fubftitute in its place ? 
 Can it find a fuccedancum for love .? No, but it pro- 
 pofes the love oi ourfelves inftead of the love of God. 
 Lord Bolwgbroke refolves all morality into fclf-love 
 as its firft principle. " We love ourfelves,'' he fays, 
 1^' we love our families^ we love the particular fo' 
 " cieties to which we belong ; and our benevolence 
 *| extends at laft to the whole race of mankind. 
 " Like fo many different vortices, the centre of all 
 " is felf-love."* Such alfo are the principles of Vol^ 
 ncy. 
 
 Could this difpofition be admitted as a proper 
 fource of moral a^ion, the world, would certainly 
 not be wanting in morality. All men pofTefs at 
 leaft the principle of it, whether they carry it to the 
 extent which Lord Bolingbroke propofes, or not : 
 for though fome may err in the choice of their end* 
 and others in the means of obtaining it ; yet no ' 
 man was ever fo wanting in regard to himfelf as in- 
 tentionally to purfue his own injury. But if it 
 ihould prove that to render felf-love the fource of 
 moral a^ion is the fame thing as for every indivi- 
 dual to treat himfelf as the Supreme Being ; and 
 therefore that this faid felf-love, inftead of being a 
 fource of virtue, is of the very elTencc of vice, and 
 the fource of all the mifchief in (he univerfe, confe- 
 ^iicnccs may follow of a very diUlrent complexion*. 
 
 ♦ PoflIit:m-. V/orls, Vol.. Y. p. %7^ 
 
,,> •( ""Tn #Sm.i L^i- JifSr ',., 
 
 28 
 
 ST/^f" Jlandard 
 
 [Part L 
 
 To fubordinate felf-love I have no objedlion. It 
 occupies a place in the Chriftian ftandard of mora- 
 lity, being the meafure of that love which we owe 
 to our fellow-creatures. And as the univerfal love 
 which we owe to them does not hinder but that 
 fome of them, by reafon of their fituation, or pe- 
 culiar relation to us, may require a larger portion 
 of our regard than others, it is the fame witli ref- 
 pe6t to ourfelves. Our own concerns are our own 
 immediate charge; and thole which are of the 
 greateft importance, fuch as the concerns of our 
 fouls, undoubtedly require a proportionate degree 
 of attention. But all this does not aifect the pre- 
 fent fubje£t of inquiry. It is owe fupremcy and not 
 our fubordinate regard, that will ever be the fource 
 of a£lion. 
 
 I take it for granted that it is the intention of 
 every good government, human or divine, to utilte 
 its fubje6ls, and not to fet them at variance. 'But 
 there can be no union without a common obje<ft of 
 Tegard. Either a character whom all love and ve- 
 nerate, or an end which all purfue, or both, is that 
 to a community which a head ftone is to an arch ; 
 nor can they keep together without it. It is thus 
 that the love of God holds creation together : He is 
 that lovely character to whom all holy intelligences 
 bear fupreme affection 5 and the difplay of his glory, 
 in the univerfal triumph of truth and righteoufnefs, 
 is that end which they all purfue. Thus united in 
 their grand objecSt, they cannot but feel a union of 
 heart with one another, arifing from, what is com- 
 mon to every other voluntary union, a congeniality 
 of fentiments and purfuits. 
 
 But if our fupreme affe^lion terminate on our- 
 felves, and no being, created or uncreated, be rc- 
 
 Chap. III.] 
 
 of morallt^^: 
 
 *s» 
 
 
 garded but for our own fakes, it is manifeft there 
 can be no union beyond the fphere in which other 
 beings become voluntarily fubfervient to our wifhes. 
 The Supreme Being, if our plan do not comport 
 with his, will be continually thwarting us ; and fq 
 we fhall be always at variance with h'lm. And as to 
 created -beings, thofe individuals whom we defire to 
 be fubfervient to our wifhes, having the fame right, 
 and the fame inclination to require that we fhould 
 be fubfervient to theirs, will alfo be continually 
 thwarting us; and fo we ihall always be at variance 
 with them. In iliort, nothing but an endlefs fuc- 
 ceflion of difcord and confufion can be the confe- 
 quence. Every one fetting up for pre-eminence, eve- 
 ry one mufl: of courfe contribute to the general ftatc 
 of anarchy and mifery which will pervade the com- 
 munity. Such is in fa^ the ftate of this apoftatc 
 world ; and, but for divine providence, which for 
 wife ends balances all human affairs, by caufing one 
 fet of evils to counteraa: the influence of another, 
 it* mufl be overfet by its own diforders. 
 
 To regard every other being, created or uncrea- 
 ted, only for our own fakes, is fupreme felf-love ; 
 and inftead of being a fource of virtue, is itfelf abo- 
 minable, and the fource of all the mifchief and mife- 
 ^•y in the univerfe. All the eVils jufl enumerated 
 are to be traced to this principle as their common 
 parent : nor is there any ground of hope that it will 
 ever produce effefts of a diderent nature. Some 
 perfons have talked much of " felf-love ripening in- 
 to benevolence." Had it been faid malevolence it 
 had been nearer the truth : for it is contrary to all 
 experience that any thing fhould change its nature 
 by becoming more mature. No, a child in know- 
 ledge may difcern, that jf ever genuine benevolence 
 
If 
 
 t n 
 * J 
 
 3<=> 
 
 T^f Jfa/jdard 
 
 [Part I. 
 
 ! 
 
 cxift in the bread of an individual, or extend its 
 healing wings over a bleeding world, it muft be by 
 the fubverfion of this principle, and by the preva- 
 lence of that religion which teaches us to love God 
 fuprcmcly, ourfclvcs fubordinatciy, and ourfellow* 
 creatures as our Pelves. 
 
 To furniOi a ftandard of morality, Tome of our 
 adverfarics have had recourfe to t/:e Laws of the 
 State ; avowing them to be the rule or meafure of 
 "virtue. Mr. Hobhes maintained that Ihe civil laia 
 was ihe fole foundation of right and wrongs and that 
 religion had no ohligiitlon but as enjoined by the magif- 
 trati : and Lord Bollngbroke often writes in a flraln 
 nearly fimilar, difowning any other fan(Stion or pe- 
 nalty by which obedience to the law of nature is en- 
 forced, than thofe which are provided by the lawj 
 of the land.* 
 
 But this rule is defective, abfurd, contradi<flory, 
 and fubverfive of all true morality. Firft:, It is grofs- 
 ly defective. Tliis is juftly reprefcntcd by a prophet 
 of their own. " It is a narrow notion of innocence, 
 ^* fays Seneca, to meafure a man's goodnefs only by 
 " the law. Of how much larger extent is the rule 
 of duty, or of good offices, than that of legal 
 right ? How mapy things are there which piety, 
 humanity, liberality, julUce, and fidelity require, 
 " which yet are not within the compafs of the pub- 
 " lie Aatutcs f"f Secondly, It is abfurd : for if the 
 public llatutes be the only llandard of right and 
 wrong, legiflators In framing them could be under 
 no law ; nor is it pofiible that in any inllance they 
 
 * IVorls, Vol V. p. 90. 
 
 f Leland*8 Alvaita^e and Necefflly of Revzlulkat 
 YoL II. Pt. II. Ch. HI. p. <*. 
 
 (C 
 
 
 CHiP. III.] of morality. 
 
 fiiould have cnaacd injuftice. Thirdly, It is contra- 
 diaory. Human laws, we all know, require differ- 
 ent, and oppofite things in different nations ; and 
 in the fame nation at different times. If this prin- 
 ciple be right, it is right for deifts to be perfecuted 
 for their opinions at one period, and to perfecutc 
 ethers for theirs at another. 
 
 Finally, It K fuhverjive of all true morality. «' The 
 « civil laws, as Dr. L,la„d has obferved, take no 
 cogmzance of fccrct crimes, and provide no pun- 
 ilhment for internal bad difpofitions, or corrupt 
 ^^ affeftions. A man may be fafely as wicked as he 
 pleafes, on this principle, provided he can ma- 
 nage fo as to efcapc punilhment from the laws of 
 his country, which very bad men, and thofe that 
 arc guilty of great vices eafily may, and frequent- 
 ly do evade." 
 
 Rouffeau has recourfe to>%, as his fiandard. 
 
 ^^ 1 have only to confult myfelf, he fays, concern- 
 
 .ng xvhat I ought to do. All that I>/ to be 
 
 right IS right. Whatever \feel to be wrona is 
 
 « r°"^; ^" '''" '""'■''''y °^ ""■• ^'^'•o"' lies in 
 the judgment we ourfclvcs form of them "* Et 
 
 th.s rule his conduct through life appears t; have 
 been dirc^ed, as we flwll hereafter perceive. 
 
 But that on which our opponents infift the moft. 
 and with the greateft fl,ew of argument, is the U 
 
 Z ;f 1 "-^ "T'- ^'^'^ '' ''^"^'^ l"-°f'-'fl'^d rule on 
 a moll all occafions ; and its praifes they are continu- 
 ally founding. I have no defire to depreciate the 
 ^gI^ of nature, or to difparage its value as a rule. 
 On the contrary, I confider it as occupyinc an ftn- 
 Portant place in the divine government. V/hatevcr 
 
 * £mU,u, Vol. I. pp. 1^6—16?, 
 
 S- 
 
 ima^iiiililitilllk 
 

 32 
 
 iThe JIandard 
 
 [Part I. 
 
 Chap. III.] 
 
 1 
 
 I 
 
 jnay be faid of the light pofTefTed by the heathen 
 as being derived from revelation, I feel no difncul- 
 tj in ackiK)wledging, that the grand law which 
 ihey are under is that of nature. Revelation itfelf 
 appears to me fo to reprefent it-, holding it up ag 
 the rule by which they ihall be judged, and declar- 
 ing its dictates to be fo clear as to leave them avii/^- 
 €ut excufe* Nature and Scripture appear to me to 
 be as nuich in harmony as Mofes and Chrill \ both 
 are celebrated in the fame Pfalm.f 
 
 By the light of nature ^ however, I do not mean 
 thofe ideas which heathens have actually entertain- 
 ed, many of which have been darknefs \ but thofe 
 which were prefented to them by the works of crea- 
 tion, and which they might have pofTefTed had they 
 been defirous of retaining God in their knowledge. 
 And by the dilates of nature^ with regard to right 
 and wrong, I underhand thofe things which appear 
 to the mind of a pcrfon iincerely difpofed to' under- 
 hand and pra<Stife his duty, to be natural, ft^ or 
 reafonable. There is doubtlefs an eternal difference 
 between right and wrong ; and this difference, in a 
 vaft variety of inftances, is manifeft to every man 
 who fmcerely and impartially confjders it. So mani- 
 feft have the p.ower and Godhead of the Creator 
 been rendered in every age, that no perfon of an 
 upright difpofition could, through mere miftake, 
 fall into idolatry or impiety ; and every one who 
 has continued in thcfe abominations is ivkhout ex-- 
 cuft\ The deiire alfo which every human being feels 
 of having juftice done to him from all other perfons 
 muff render it fuiHcicntly manifeft to his judgment 
 that he ought to do the fame to them \ and where- 
 
 tf morality. 
 
 M 
 
 ♦ Rom. ii. I a— 16. I. 20. 
 
 t rf. six. 
 
 m he a<fls otherwife, his confciencc, unlefs it be 
 feared as with a hot iron, muft accufe him. 
 
 But does it follow from hence that Revelation is 
 unneceffary. I trow not. It is one thing for na- 
 ture to afford fo much light, in matters of right 
 and wrong, as to leave the fmner without cxcuTe ; 
 and another to aftbrd him any well-grounded hope, 
 of forgivcnefs, or to anfwer his difficulties concern- 
 ing the account which fomething within him fays he 
 muft hereafter give of his prefent condudl. 
 
 Farther, It is one thing to leave Tinners without 
 excufe in fin, and another thing to recover them 
 from it. That the light of nature is infufficient for 
 the latter, is demonftrated by melancholy fad. In- 
 ftead of returning to God and virtue, thofe nations 
 which have poffeffed the higheft degrees of it have 
 gone farther and farther into immorality. There is 
 not a Tmgle example of a people, of their own ac- 
 cord, returning to the acknowledgment of the true 
 God, or extricating themfclves from the moft irra- 
 tional fpecies of idolatry, or defifting from the moft 
 odious kinds of vice. Thofe nations where fcience 
 diftufed a more than ordinary laftre, were as fuper- 
 ftitious, and as wicked as the moft barbarous -, and 
 in many inftances exceeded them. It was, I doubt 
 not, from a clofe obfervation of the different effi- 
 cacy of nature and fcripturc, that the writer of the 
 Nineteenth Pfalm (a Pfalm wliich Mr. Paine pretends 
 to admire) after having given a juft tribute of praife 
 to the former, affirmed of the latter, The Law of 
 Jehovah ij perfeEl cojivertinpr the foul. 
 
 Again, It is one thing for that T/hich is natural, 
 ^t, or reafonable, in matters of duty, to approve 
 itfelf ^ to a mind fmcerely difpofd to widerfland and 
 praBife it, and another to approve itfelf to a mind 
 
 
:..f. 
 
 ^- t 
 
 m\ 
 
 m 
 
 mmr 
 
 34 
 
 TJ:e Jlandard 
 
 CPart L 
 
 Chap. III.] 
 
 cf morality, 
 
 of an oppofite defcription. The judgments of men 
 concerning the di^lates of nature are greatly influ- 
 enced by their prevailing inclinations. If under 
 certain circumftances they feel prompted to a parti- 
 cular courfe of conduct, they will be apt to confi- 
 dcr that promptitude as a di<Slate of nature, though 
 it may be no other than corrupt propenfity : and 
 thus, while the law of nature is continually in their 
 mouth, their principles, as well as their conduct, 
 are a continual violation of it. How was it that, 
 xiotwithAanding the light of nature flione round the 
 old philofophers, their minds, in matters of mora- 
 lity, were dark as night, and their precepts in ma- 
 ny inftances full of impurity ? Did nature infpire 
 Plato to teach the dcdlrine of a community of wives; 
 l.ycurgus to tolerate dextrous thieving ; ^olon to al- 
 low of Sodomy ; Sefieca to encourage drunkennefs, 
 and fuicide ; and almoft all of them to declare in 
 favour of lewdnefs ?* No, verily; it is a perverfion 
 of language to call the principles of fuch men the 
 di<flates of nature : they are unnatural and abomi- 
 nable ; as contrary to reafon as to religion. 
 
 It is true, what is called nature by modern infi- 
 dels, is not quite fo grofs as the above ; but it falls 
 very little Ihort of it. So fur as relates to the encou- 
 ragement of theft, and perhaps of unnatural crimes, 
 they would difavow ; and for this we arc indebted 
 to Chriflianity : but as to fornicatioK and adultery, 
 they are not a whit behind their prcdeceiTors. 
 
 Lord Hi'rberty the father of the Englifli dcifts, 
 and whofe writings are far more fober than the ge- 
 nerality of thofe who have come after him, apolo- 
 
 *■ Sec Ije!anJ's AJv^ntaar and Nec-'JJ'iiy cf Iifvelai':oitt 
 
 Vol. II. pp. 147, 50, j;, 210, 213. 
 
 35 
 
 gizes for lewdnefs, in certain cafes, as refembling 
 thirfl in a dropfy, and inadivlty in a lethargy.* 
 Lord BoUnghrohe unblufliingly infmuates, that^he 
 only confideration that can reconcile a man to con- 
 fine himfelf by marriage to one woman, and a wo- 
 man to one man, is this, that nothing hinders but 
 that they may indulge their defires with others.f 
 This is the fame as accufing the whole human race 
 of incontincncy, and denying that there is any fuch 
 thing as conjugal fidelity ; a plain proof that whoe- 
 ver was clear of this indecent charge, Lord Boling- 
 broke was not. Mr. Hume, who has written a vo- 
 lume on the principles of morality, fcruples not to 
 fiigmatize felf-denial as " a monkiili virtue ;" and 
 adopts the opinion of a French writer, that " adul- 
 *| tery muft be pradlfed if we would obtain all the 
 I* advantages of life; that female infidelity when 
 " known is a fmall thing, and when unknown 
 " nothing.'* 
 
 It is true thefe writers will on fome occafions d-- 
 fcant in favour of chaftity, as being conducive to 
 health and reputation ; but on others they feldora 
 fad to apologize for the contrary, and>that under 
 llie pretence of indulging the dilates of nature. 
 Yet the fame things might be alleged in behalf of 
 oppreffion, revenge, theft, duelling, ambitious war, 
 and a thoufand other vices which defolate the earth • 
 they are praftices which men, placed in certain cir- 
 cumftances, will feel themfclves prompted to com- 
 mit ; nor is there a vice that cnn be named but wha* 
 would admit of fuch an apology. 
 
 Finally, It is one thing for die light of nature to 
 
 ♦ Leland's Re^ieiv, \^c. Vol. T. Lett. I. 
 t Works, Vol. V. p. 167. 
 

 1 1 
 
 3^ 
 
 72t JarJard 
 
 [Part L 
 
 
 -1 t 
 
 iHI 
 
 be fo clear ns to render idolatry, impiety, and injuf- 
 tice inexcufable ; and another thing to render the 
 *ivhoI:f It'/// of our Creator evident, and in the moll 
 advnntagectis manner. If a perfon, pofTefTed of only 
 the light cf nature, were ever fo finccrely defirous 
 cf knowing God, or grieved for the fin^ of which 
 his confcience accufed him, or attached to the holy, 
 the jul>, and the gcod -, or difpofed to obey his 
 Creator's will if be did but under (land it *, though 
 heilioiild be in no danger of confounding the dictates 
 <>f nature with thofe of corrupt propenlity, yet he 
 inuft labour uzider great difadvantages ; which, al- 
 lowing they might not aOecl his eternal flate, yet 
 would greatly injure his prefent peace and ufeful- 
 pefs. 
 
 To illuftrate this remark, let us fuppofe the in- 
 habitants of a province to throw off the government 
 of a juft and lawful prince. Being once engaged, 
 thev mav feel themfelves impelled to go forward. 
 They may chuf: new rulers, and ufe all poflible 
 means to cl^acc every fign and memorial of the au- 
 thority cf their ancient fovereign. They may even 
 labour to forget, and teach their children to forget, 
 if poffible, that there ever was fuch a charaftcr in 
 being, to whom they owed allegiance. Yet, after 
 all, there may be certain traces and memorials of his 
 government which it is not in their power to efface. 
 Yea, there may be continued inftances of forbear- 
 ance and clemency, which in fpite of all their efforts, 
 will bear witnefs of his goodnefs and juft authority 
 over them. 
 
 Thus it was that God, while he fuffered all na- 
 tions to ivalk hi their oivn tuaySy neverthekfs left 
 KOT HIMSELF WITHOUT A WITNESS, in that 
 
 he did good, and gave them rain fr$m heaven^ and 
 
 Chap. III. J of morality. ^ j 
 
 fruitful feafonsy filling their hearts with food and glad- 
 nefs. But as the memorials of juft authority in 
 the one cafe, though fufficient to leave the rebelli- 
 ous without excufe, would not contain a///// expref- 
 fion of the prince's will, nor be conveyed in fo 
 advantageous a manner as that in which he treated 
 his profeffed fubje^s ; {q the light afforded by the 
 works of nature, and the continued goodnefs of 
 God, in the other, though fufficient to leave the 
 world without excufe, does not exprefs his luhole 
 will, nor convey what it docs exprefs fo advantage^ 
 oujly as by Revelation. And as an individual re- 
 iiding in the midft of the rebellious province, 
 whofc heart might relent, and who might long to 
 return to his allegiance, would be under inexpreili- 
 ble difadvantages, fo it muft neceffarily be with a 
 heathen whofe defire fhould be towards the God: 
 againft whom he had fmned. 
 
 The amount is, that modern unbelievers have 
 no ftandard of morals, except it be their own in- 
 clination. Morality with them is any thing, or 
 nothing, as conveniency requires. On fome occa- 
 fions they will praife that of Jefus Chrift : but ere 
 we can have time to afk them. Why then do you- 
 not fubmit to it, they are employed in oppofmg it. 
 Attend to their general declamations in favour of 
 virtue, and you will be ready to imagine they are 
 its warmeft friends : but follow them' up, and oh- 
 fcrve their expofition of particular precepts, and 
 you will be convinced that they are its deciJed 
 cnem.ies ; applauding in the grofs that which tLcy 
 are ever undermining in detail. 
 
 By the fooliih and difcordant account which thefe 
 writers give of morality, it fliould feem that they 
 know not what it is. Every new fpeculator is dii^- 
 
 E 3 
 
38 
 
 The jlaniard 
 
 pART T. 
 
 fatisfiecl with the definition of his predcceflbr, and 
 endeavours to mend it. " Virtue," fays Lord 
 Shnftejhnry^ " is a fenfe of beauty, of harmony, 
 ** of order, and proportion, an affedion towards 
 " the whole of our kind, or fpecies." " It is," 
 fays Lord Bolirigbrohcy " only the love of ourfelves:^ 
 " It is every thing that tends to preferve and per- 
 " fea man," fays Volney j and as " good reputa- 
 tion" has this tendency, it is in his account " a 
 " moral good."* " It is whatever is ufeful in 
 fociety," fays Mr. Hume ; and as " health, cleanli- 
 ncfs, facility of expreffion, broad fhoulders, and 
 taper legs," are of ufe, tliey are to be reckoned 
 amongft the virtues. To this might have been ad- 
 ded, a large portion of effrontery^ as the laft named 
 writer afTures us, it may be from his own experi- 
 ence, that " Nothing carries a man through the 
 " world like a true, genuine, natural impudence."f 
 Mr. "Paine brings up the rear, and informs us, ** It 
 " is doing jnjlice^ loving mtrrv, and ...» endea* 
 " vouring to make cur fellow creatures happy." 
 O Paine, had you but for once fuifered yourfelf to 
 be taught by a Prophet, and have quoted his words 
 2s they ftand, you would undoubtedly have borne 
 away the palm : but you had rather write norr- 
 fenie than fay any thing in favour of godlinefs. 
 
 It is worthy of notice that amidft all the dif- 
 cordance of thcfe writers, they agree in excluding 
 the Divine Being from their theory of morals. 
 They think after their manner ; but God is not in alt 
 their thoughts. In comparing the Chriftian doe- 
 
 • Laiu of Nature^ p. 1 7* 
 
 f Enquiry ttnctrtii/tg fit pr'itid^Us tj" motwlsy § 6, 7, t. 
 tjfay Mtrul and J'alituJ, Ef. IH. p. ij. 
 
 Chap. TIL] 
 
 of tmralk^. 
 
 39 
 
 trine of morality, the fum of which is love^ with 
 their atheiftical jargon, one feems to hear the voice 
 of the Almighty, faying, Who is this that darheneth 
 counfel ivith words luiihout knowledge P Fear God^ 
 and keep his commandments ; for this is the whole of 
 man. 
 
 The words of Scripture are fpirit and life. They 
 are the language of love. Every exhortation of 
 Chrift and his apoftles is impregnated with this 
 fpirit. Let the reader turn to the twelfth chapter 
 of the epiftle to the Romans, for an example, and 
 read it carefully ; let him find, if he can, any 
 thing in the purcft part of the writings of deifts 
 that is worthy of being compared with it. No 5 
 virtue itfelf is no longer virtue in their hands. It 
 lofes its charms when they afFedl to embrace it. 
 Their touch is that of the cold hand of death. 
 The moft lovely objedl is deprived by it of life and 
 beauty, and reduced to a fhrivelled mafs of inadive 
 formality. 
 
 CHAP. iv. 
 
 Chri/lianity furnifjjes motives to a virtuous life^ which 
 Deifm either rejcBs^ or attempts to undermine. 
 
 S, 
 
 O long as our adverfaries profefs a regard 
 to virtue, and acknowledge with Lord Bolingbrokc 
 that " the gofpel is in all cafes one continued lefibn 
 of tlie ftriaeft morality ; of jidlice, of benevolence, 
 and of univerfal charity,"* they muft allow thofe 
 
 • IVorh, Vol. V. p. 188. 
 
 ^ 
 
Motives to a 
 
 [PiRT L 
 
 Chap. IV.] Virtuous Life, 
 
 41 
 
 to be the beft principles which fumifh the moft 
 cffc<flual motives for reducing it to pradlice. 
 
 Now there is not a doctrine in the whole conv- 
 pafs of Chriftlanity but what is improvable to this 
 purpofe. It is a grand peculiarity of the gofpel, 
 that none of its principles are merely fpeculativc : 
 each is pregnant with a practical ufe. Nor docs 
 the difcovery of it require any extraordinary de- 
 gree of ingenuity : real Chriftians, however weak 
 as to their natural capacities, have always been 
 taught by the gofpel of Chrift, that denying ungodlt- 
 linefsy and worldly lujls, they jhculd live foherly^ right- 
 eoujlyy and godly^ in the prefent luorld. 
 
 Ancient philofophers have taught many things 
 in favour of morality, fo far at leaft as refpedl juf- 
 ticc and goodnefs towards our fellow-creatures ; 
 but where are the motives by which the minds of 
 the people, or even their own minds, have been 
 moved to a compliance with them ? They framed 
 H curious machine -, but who amongfl: them could 
 difcover a power to work it? What principles have 
 appeared in the world under the names either of 
 philofophy or religion, that can bear a comparifon 
 with the following r — 
 
 Godfo loved the worlds that he gave his cnly-hegot- 
 ten Sony that luhojoever htlieveth in him Jhould net pe- 
 ri/by but have everlujling life^Herein is love : not 
 that ive loved God, but that he loved uj^ and fent his 
 Son to be a propitiation for our fins. Beloved y Jf God 
 fo loved usy ive ought alfo to love one another— Let 
 all bitternefsy and wrath, and anger, and clamour^ 
 find evil fpeahingy be put away from yoUy with all ma- 
 itce: and be ye kind one to another, tender-hearted, for- 
 giving one another, even as God for Chrif'sfike hath 
 forgiven you --Be ye followers y or imitators of Gody as 
 
 dear children ; and walk in love, as Chrijl alfo hath 
 loved us, and given himfelf for us, an offerifjg, and a 
 facrifce to God of a fweet-fmelling favour — Te are m 
 chofn generation, a royal prieflhood, a holy nation, a 
 peculiar people ; that ye fjould Jhew forth the praifet 
 of him who hath called you out of darhnefs into his 
 marvellous light — Co77je out from amongst them, and 
 be ye feparate, faith the Lord, and touch not the un^ 
 clean thing, and I will receive you ; and will be a 
 Father unto you, and ye Jha II be my fons and daughters y 
 faith the Lord Almighty, Having therefore thefe pro- 
 mifes, dearly beloved, let us cleanfe ourfelves from all 
 filthinefs of the fefj and fpirit, perfcHing holinefs in 
 the fear of God — If there he therefore any conflation 
 in ChriJ}, if any comfort of love, if any fcllcwflnp of 
 the Spirit, if any bowels and mercies ; fulfil ye my joy^ 
 — be of one accord, of one mind : let nothing be done 
 through frife, or vain glory, but in lowlinefs of mind 
 let each efleem other better than themfelves — Dearly 
 beloved, I befeech you as JI rangers and pilgrims, abflain 
 from flefljjy lujls which war againji the foul ; having 
 your converfation honejl among the gentiles, that where- 
 as they fpeak againJl you as evil doers, they meiy by 
 your good works which they fhall behold, glorify God 
 in the day of vifitation — Te are bought with a price : 
 therefore glorify God in your body, and in your fpirit, 
 which are God's — The love of Chrijl confraineth us, 
 becaufe we thus judge, that if one died for all, then 
 were all dead : and that he died for all, that they who 
 live Jhould not henceforth live unto themfelves, but un- 
 to him who died for them, and rofe again — The day of 
 the Lord will come as a thief in the night, in the which 
 the heavens JJjall pafs away with a great noife, and the 
 elements JJjall melt with fervent heat : the earth alfoy 
 and the works that are thereiuyjhall be burfit up. Seeing 
 
42 
 
 Motives to a 
 
 [Part L 
 
 then that all thefe things Jh all he dijfolved^ What man- 
 ner of perfons ought ye to be^ in all holy converfation 
 mnd godlinefsy looking for ^ and hajling imto the coming 
 of the day of God ! — Hold fajl that which thou hafl ; 
 let no man take thy crown ! — 51? him that overccnieth 
 will I grant to fit down with me in my throne^ even 
 OS I alfo overcame y and am ft doivn with my Father 
 in his throne,* 
 
 Thefe are motives by which Chriftians in every 
 age have been induced to pra^iife that morality 
 which Bolingbroke, Paine, and many others, while 
 writing again ft Chriftianity have been compelled 
 to applaud : but the far greater part of them are 
 rejecled by deifts •, and what will they fubftitute of 
 equal efficacy in their place ? The love of Chrifl 
 conftraineth us ; but what have they to conftrain 
 them ? Will fclf-love, or the beauty or utility of 
 .virtue anfwer the purpofe ? Let hiftory and obfer- 
 vation determine. 
 
 It may be alleged, however, that delfts do not 
 reject the whole of thefe important motives •, for 
 that fome of them at leaft admit the doclrine of a 
 future lifcy which, with the acknowledgement of 
 one living and true God, may be thought fufficient 
 for all the purpofcs of morality. 
 
 That the do&ine of a future life is of great im- 
 portance in the moral fyftem, is allowed ; but the 
 greateft truth, if diftevered from other truths of 
 equal importance, will be divefted of its energy. 
 A hand diftevered from the body might as well be 
 reprefcnted as fufficient for the purpofes of labour, 
 
 * John, iii. i8. i John, iii. lo, II. Eph. Iv. 31, 32. v. i, a. Pc* 
 11. 9. a Cor. tI. 17, 18. vii. i. Phil. ii. r, a, 3. i Pet. ii. 11, 12. 
 I Cor. vi. 20. 2 Cor. v. 14, 15. a Pet. iii ic— 12. Rev. iii. 11, 21. 
 
 Chap. IV.] Virtuous Life. ^^ 
 
 as one or two unconneaed principles for the purpofc 
 of morality. This is aftually the cafe in the pre- 
 fent inftance. The dodrine of a future life, as 
 held by Chriftians, has ftimulated them to Jabotfr 
 and fuffcr without intermiffion. From a refpeB to 
 this recompenfe of reward^ a kingdom has been rc- 
 fufed, where the acceptance of it would have in- 
 terfered with a good confcicnce. Yea, life itfelf 
 has been facrificed, and that not in a few, but in 
 innumerable inftances, where it could not be retain- 
 ed but at the expence of truth and uprightnefs. 
 But is it thus amongft deifts ? Does the do<nTinc 
 of a future life, as held by them, produce any fuch 
 cfFeas ? When was it known, or heard of, that 
 they facrificed any thing for this, or any other prin- 
 ciple of a moral nature ? Who amongft them ever 
 thought of fuch a thing ; or who expeded it at 
 their hands } 
 
 But this is not all : There is fuch a connexion 
 m truth, that if one part of it be given up, it will 
 render us lefs friendly towards other parts, and fo 
 deftroy tlieir efticacy. This alfo is adlually the 
 cafe in the prefent inftance. Our adverfaries do 
 not cordially embrace even this truth : but on the 
 contrary are continually undermining it, and ren- 
 dering it of no efi^edt. Lord Herbert, it is true, 
 confidercd it as an eftbntial article of natural reli- 
 gion ; and it was his opinion that he could fcarce- 
 }y be accounted a reafonable creature who denied 
 It : but this is far from being the cafe with later 
 deiftical writers ; the greater part of whom either 
 cieny it, or reprefont it as a matter of doubt. Some 
 of them difown every principle by which it is fup- 
 ported, and others go fo far as to hold it up to ri- 
 
re 
 t 
 1 
 
 44 
 
 Motives to a 
 
 [Part I. 
 
 I 
 
 % 
 
 0* 
 
 ■ tl 
 
 if! 
 
 aiculc, labouring withal to prove the hope of it 
 nnfriendly to the difinterefted love of virtue. 
 
 Volney in his Law of Nature, or Catechifm for 
 French Citizens, fays nothing about it- Faine 
 nift touches upon It in the outfet of his Jge of 
 Reafon, by informing us that " He hopes for hap- 
 pinefs beyond this life :" but as happinefs has its 
 counterpart, and ftands upon the general dcarine 
 of retribution, he is afraid to fay he believes it. It 
 niuft be reduced to a mere matter of " probabili- 
 ty " left the thoughts of it fhould damp him m his 
 prefent purfuits, and render him " the flave of 
 
 terror."* ... 
 
 Bolingbrokiy though he acknowledges its antiqui- 
 ty, and great utility in promoting virtue, yet re- 
 prefents it as a " mere invention of philofophers, 
 and legiflators," and as being " originally an hy- 
 « pothefis, and which may therefore be a vulgar 
 « error." " Reafon," he fays, " will neither af- 
 firm nor deny a future ftatc." By this the reader 
 might be led to expect that this writer was neither 
 for it, nor againft it -, yet the whole of his reafon- 
 ings are dircaed to undermine it.f 
 
 Humey like the writer laft mentioned, acknow- 
 kdges the utility of the do^rine, but queftions its 
 truth. He would not have people difabufed, or 
 delivered from fuch a prejudice, becaufe it would 
 free them fi-om one reftraint upon their paffions. 
 Any pcrfon who fhould undertake this work, he 
 allows, would be a bad citizen ; yet he might for 
 ought he knows be a good reafoner.t 
 
 ♦ Age of Reafon, Pt. I. p. I. Pt- H- P- IOC, lOI. 
 f IVofLs, Vol. V. 
 \ Flilcfphkdl EJay, p. 231. 
 
 Chap. IV.] Virtuous Life. ^- 
 
 Shaftejbury goes farther : he employs all his wit 
 and fatire in endeavouring to raife a laugh at the 
 very idea, reprefenting the heathen world as very 
 happy till Chriftianity arofe, and teazed them about 
 a hereafter. " A new fort of policy," he fays, 
 " which extends itfelf to another world, and con- 
 " fiders the future lives and happinefs of men ra- 
 " ther than the prefent, has made us leap beyond 
 " the bounds of natural humanity, and out of a 
 " fupernatural charity has taught us the way of 
 " plaguing one another moft devoutly."* 
 
 Lord Shaftejbury s wit may very well be paiTed 
 by as beings what it is : it fuffices, In connexion 
 with the foregoing quotations, to fliew us what effi- 
 cacy the do^rine of a future life, as held by deifts, 
 may be expeded to polTefs. But this writer is not 
 contented with raillery ; he muft alfo attempt to 
 reafcn againft the doftrine, contending that it has a 
 pernicious influence on the morals of men ; that it 
 is a mercenary principle, and Oppofed to the difin- 
 terefted Icve of virtue for its own fake. « The 
 " principle of felf-love," he obferves, " which is 
 naturally fo prevailing in us, is improved, and 
 made ftronger by the exercife of the paffions on 
 a fubjea of more extended intereft : and there 
 may be reafon to apprehend that a temper of this 
 ^" kind will extend hfelf through all the parts of 
 " life. And this has a tendency to create a ftrid- 
 I' er attention to felf-good and private intereft, and 
 '* muft infenfibly diminifh the affcaion towards" 
 ";public good, or the intereft of fociety, and intro- 
 duce a certain narrownefs of fpirit, which is ob- 
 
 • ClaraSlcnfiicls, Vol. I. p. 18. 
 
 F 
 
 (( 
 
 (( 
 
 a 
 
 C( 
 
 4C 
 
 ii 
 
 « 
 
 '■ li 
 
 i 
 
,>..r 
 
 46 
 
 Motives to a 
 
 [Part I. 
 
 Chap. IV.] 
 
 Virtuous Life, 
 
 47 
 
 « fervable in the devout perfons and zealots of al- 
 « moft every religious perluafion."* ,, ^ . . 
 
 This objcaion, the reader will recolka, is in 
 direa contradiaion to the principles oi Boln.gbroke 
 and it may be added, of Vohey, and other dciftical 
 writers, who maintained fdf-love to be the or.gm 
 of virtuous aftiaion. Some chriftian ^vnters m 
 anfwering it, have Jiven up the doarme of difin- 
 terefted love, allowing that all religious afiea.on is 
 to be traced to the love which we bear to ourfelves 
 as its HrfV principle. To me this j^PP^ars no other 
 than betraying the truth, and ranking Chriftianity 
 ^^.ith every fpecies of apoftacy, and falfe religion, 
 which have at any time prevailed in the world A 
 clear idea of the nature of felf-love, if I xmftake not, 
 will enable us to determine this queftion •, and to 
 anfsvcr the deiiTical objeaion without rendermg 
 Chriftianity a mercenary fyftem. 
 
 Every man may be confidered either fmgly, or 
 conneaedly -, either as a being by himfelf, or as a 
 link in a certain chain of beings. Under one or 
 other of thcfc views every man confiders himielt 
 while purfuing his own intereft. If the former, 
 this is to make himfelf the uUimate end of his ac 
 tions, and to love all other beings, created or un- 
 created, only as they fubferve his intereft or h.s 
 pleafure : this is private fclf-love ; this is mean 
 and mercenary, and what we commonly und.crftand 
 by the term >/#-/- But if the 1^"-, there |3 
 nothing mean or felRih in it. He who feeks b. 
 own well-being in conncaion with the general 
 good, fceks it as he ought to do. No man is re- 
 quired dircaiy to oppofc his own welfare, though 
 
 • Ch*:rja<r>P.ks, Vol IT. p. 5^- 
 
 ill fome inftances he may be required to facrifice 
 it for the general good. Neither is it neccfiary 
 that he fliould be indifferent towards it. Reafon, 
 as well as fcripture, requires us to love ourfelves as 
 we love our neighbour. To this may be added, 
 every man is not only a link in the chain of intelli- 
 gent beings, and fo deferving of fome regard from 
 himfelf, as well as from others ; but every man's 
 perfon, family and connexions, and ftill more the 
 concerns of his foul, are, as it were, his own vine- 
 yard, over the intertfts of which it is his peculiar 
 province to cxercife a watchful care. Only let the 
 care of himfelf and his immediate connexions be in 
 fubferviency to the general good, and there is no- 
 thing mercenary in it. 
 
 I need not multiply arguments to prove that the 
 doarine of rewards does not necefTarily tend to en- 
 courage a mercenary fpirit, or that it i:; coniiftcnt 
 with the difinterefted love of virtue. Lord Shnftrf- 
 hury himfelf has acknowledged this. ** If by the 
 hope of reward," he fays, ** be underftood the love 
 " and defire of virtuous enjoyment, or of the very 
 " praaice or exercife of virtue in another life, the 
 " cxpeaation or hope of this kind is fo far from 
 *• being derogatory to virtue, that it is an evidence 
 " of our loving it the more finccrely, and for its 
 " own fake."* This fingle conceflion contains an 
 anfwer to all which his lordfhip has advanced on 
 the fubjea : for the rewards promifed in the gofpcl 
 are all exaaiy of the defcription which he mentions. 
 It is true they are often reprefented under the ima- 
 ges of earthly things ; but this does not prove that 
 in themfelves they are not pure and fpirilu^l. That 
 
 • CharaHfnJiicty Vol. 11. p. 65, 66. 
 
 F 2 
 
48 
 
 Malves to a 
 
 [Part L 
 
 Chap. IV.] 
 
 Virtuous Life* 
 
 4P 
 
 there is nothing in them adapted to gratify a mer- 
 cenary fpirit, the following obfervations will render- 
 plain to the me:ineft capacity. 
 
 Firft, The nature of heavenly enjoyments is fuch 
 as to admit of no monopoly, and confequehtly to 
 leave no room for the exercife of ^rrivate fclf-lovc. 
 Like the beams of the fun, they are equally adapted 
 to give joy to a v/orld as to an individual ; Nay, fo 
 far is an increafe in the number of the participants 
 from diminifliing the quantum of happinefs pofTcf- 
 fcd by each individual, that it has a tendency to in- 
 creafe if. The intereft of one is the intereft of all} 
 and the intereil of all extends to every one. 
 
 Secondly, The fum of heavenly enjoyments con- 
 fifts ill a holy likenefs to God, and in the eternal 
 enjoyment of his favour.* But holy likenefs to God 
 is the fame thing as " the very praclice or exercife 
 of virtue,'* the hope of which Lord Shaftcfbury ac- 
 knowledges ** is fo far from being derogatory to it, 
 that it is an evidence of our loving it the more ^\\\- 
 cerely, and for its own fake." And as to the en- 
 joyment of the divine favour, a proper purfuit of 
 this objecb, inflead of being at variance with diiin- 
 terefted affection, clearly implies it : for no man can 
 truly deflre the favour of God as his chief good, 
 without a proportionate efteem of his character, and 
 that for its own excellency. It is impojQlble that the 
 favour of any being whofe character we difapprove 
 fhould be fought as our chief good, in preference 
 to every other obje£l in the univerfe. But a cordial 
 approbation of the divine character is the fame thing 
 as a difinterefhed affe<Slion to virtue. 
 
 Thirdly, The only method by which the rewards 
 
 • \ John, iii. 2. Rev. xxi. 3, 4- 
 
 of the gofpel are attainable, faith in Chrift, fecures 
 the exercife of difmtereftcd and enlarged virtue. 
 No man has any warrant from the fcriptures to ex- 
 pca an intereft in the promifes of the gofpel, unlefs 
 he cordially acquiefce in his Mediation. But to ac- 
 quiefce in this, is to acquiefce in the holy govern- 
 ment of God, which it was defigned to glorify; to 
 feel and acknowledge that we deferved to have been 
 made facrifices to divine difpleafure-, to forego all 
 claim or hope of mercy from every filfi{h confide- 
 ration ; and to be wiUing to receive forgivenefs as 
 an aft of mere grace, and along with the chief of 
 fmners. In fine, to acquiefce in this is to be of one 
 heart with the Saviour of finners, which, our adver- 
 faries themfelves being judges, is the fame thing as 
 to be filled with devotednefs to God and benevo- 
 lence to men ; and this, if any thing deferves that 
 name, is true, difinterefted, and enlarged virtue. 
 
 It is very pofllble that the objeaions which are 
 made by this writer, as well as Mr. Paine and others^ 
 ngainft the doarine of rewards, as being fervile and 
 mercenary, may after all in reality, be againft their 
 counterpart. It does not appear to be " the hope of 
 happinefs beyond this life" that excites their difau ft, 
 though the nature of the Chriftian's happinefs might 
 be difagrceable to them ; but the fear of bein^ 
 " called to account for the manner in which they 
 have lived in this world." This it is which even the 
 daring author of "The Age of Reafin cannot endure 
 to confider as a certainty, as the thought of it 
 would render him " the flave of terror."" Yet as 
 though he would not have it thought that the dread 
 of futurity rendered him afraid of believing it, he 
 alledges another reafon : « Our belief, on this prin- 
 "ple," he fays, « would have no merit, and our 
 
 F 3 
 

 50 
 
 Motives to a 
 
 [Part I. 
 
 
 1 3^ 
 
 K'il 
 
 bcft ad^ions no virtue."* In order then to our ac- 
 tions being virtuous, It is necefTary, it feems, that 
 we be under no law but that of our own inclination ; 
 and this will be loving virtue /or its oivn fake. 
 This is at once fliaking off the divine authority ; 
 which if it could be accompliflied, might be very 
 agreeable to fome men -, and if with this they could 
 get fairly rid of a judgment to come, it might be 
 ftill more agreeable : but alas, if they fliould be 
 xniftaken I 
 
 It is a fa<El: that the pallions of hope and fear are 
 planted in our nature by Him who made us 5 and 
 it may be prefumed they are not planted there in 
 vain. The proper cxerciie of the former has I con- 
 ceive been proved to be conflftent with the pureft, 
 and moft diiinterefted love j and the fame thing is 
 proveable of the latter. The hope and fear againft 
 which thefe writers declaim are thofe of a Have ; 
 and where love is abfent, thefe it is granted are the 
 only effe£ls which the doflrine of rewards and pun- 
 ifhmcnts will produce. But even here they have 
 their ufe. Terror is the grand principle by which 
 vicious minds are kept in awe. Without this their 
 licentioufnefs would be intolerable to fociety. It is 
 not howevei' for the mere purpofe of reftraint that 
 threatenings are exhibited, but to exprcfs the dif^ 
 pleafure of God againfi: all unrighteoufnefs and un- 
 godlinefs of men, and his refolution to punifli it. 
 Some are hereby taught the evil of their ways to a 
 good purpofe, and all are fairly warned, and their 
 perfeverance in fin is rendered inexcufable. 
 
 Before our adverfaries object to this, they fliould 
 fiiew the impropriety of human laws being accom* 
 
 * -^i'* «/" Rf'^foriy Part II. f . ioc> loi. 
 
 Chap. IV,] Viriims Life. 
 
 B% 
 
 panied with penalties. Let them furnifh us with a 
 fyftem of government in which men may be guilty 
 of crimes without fear of being called to account for 
 them j and in which thofe who are enemies to vir- 
 tue are to be governed merely by the love of it. If 
 it be improper to threaten finners ; it is improper 
 to punifli them ; and if it be improper to punifh 
 them, it is improper for moral government to be 
 exercifed. But if it be thus in the government of 
 God, there is no good reafon to be given why it 
 fliould not be the fame in human governments ; 
 that is, there is no good reafon why fervants, un- 
 lefs they chufe to do otherwife, fliould not difobey 
 their mafters, children their parents, and private 
 individuals in a ftate be continually rifing up to def^ 
 troy all juft authority. 
 
 The above may fuffice to afcertain the weight of 
 Lord Shaftefburfs objetflions to the dodbine of re- 
 wards ; and now I fliall take the liberty to retort 
 the charge, and attempt to prove that the epithets 
 " narrow and felfifli," which he applies to the 
 Chriftian fyftem, properly belong 'to his own. 
 
 In his Inquiry concernifig Virtue^ contained in the 
 Second Volume of his CharaElerifiicSy though he al- 
 lows it to confift in our being proportionably affect- 
 ed towards the whole fyftem to which we bear a re- 
 lation •,* and that this world may be only a part of 
 a more extended fyftem ;f yet he ftudioufly leaves 
 out God as the head of it. Amongft all the rela^ 
 tions which he enumerates, there is no mention of 
 that between the creature and his Creator. His en- 
 larged and difinterefted fcheme of morality is at laft 
 nothing more than for a creature to regard thofe 
 
 Page 17. 
 
 t p- a<x 
 
5^ 
 
 Motives to a 
 
 [Part I;. 
 
 f # -' 
 t*-. 
 
 \\}i 
 
 ** of its own kind or fpecies." Not only is all 
 gentlenefs, kindnefs, and compaffion to inferior 
 creatures left out, but the love of God is not in it; 
 On the contrary, it is the profefTed obje6l of his 
 Inquiry to prove that virtue, goodnefs, or moral ex- 
 cellency^ may exift without religion, and even " in 
 an atheift."* In fhort it is manifefl that it is the 
 love of God, and not felf-love, to which his love 
 of virtue y^^r its oivn fake (lands oppofed. That for 
 which he pleads is the impious fpirit of a child, who 
 difregarding his father's favour, pays no attention 
 to his commands, as his cotnniands ; but complies 
 with them only on account of their approving them- 
 felves to his own mind. But this is no other than 
 felf-will, which, inftead of being oppofed to felf- 
 love, is one of its genuine exercifes. 
 
 *' Our holy religion," fays this fncering writer, 
 " takes but little notice of the moft heroic virtues, 
 *' fuch as zeal for the public, and our country."f 
 That Chriftianity takes but little notice of what is 
 commonly czUcd pat ri^ti/my is admitted; and if 
 Lord Shaftefbury had been free from that " narrow- 
 nefs of mind" which it is his intention here to cen- 
 fure ; yea if he had only kept to his own definition 
 of virtue, " A regard to thofe of our own kind, or 
 fpecies," he would have taken as little. By the pub- 
 lic good he evidently means no more than the tem- 
 poral profperity of a particular country ; which is 
 to be fought at the expcnce of all other countries 
 with whom it happens, juftly or unjuftly, to be at 
 variance. Chriftianity, we acknowledge, knows 
 nothing of this fpirit. It is fuperior to it. It is not 
 natural for a Chriftian to enter into the antipathies^ 
 
 • p. 6. t Cbaraa.f'Jliii, Vol. I. p. 98, 99. 
 
 Chap. V.] Virtuous Life. 
 
 53 
 
 1 
 
 or embroil himfelf in the contentions of a nation, 
 however he may be occafionally drawn into them. 
 His foul is much more in its element when breath- 
 ing after the prefent and fjture happinefs of a world. 
 In undertakings, both public and private, which 
 tend to alleviate the miferies, and enlarge the com- 
 forts of human life, Chriftians have ever been fore- 
 mofl: : and when they have conceived themfelves 
 lawfully called even into the field of battle, they 
 have not been wanting in valour. But the heroifm 
 to which they principally afpire is of another kind r 
 it is that of fubduing their own fpirit, doing good 
 againfl evil, feeking the prefent and eternal well- 
 being of thofe who hate them, and laying down 
 their lives if required for the name of the Lord 
 Jefus. 
 
 Such is the " narrow fpirit" of Chriftians ; and 
 fuch have been their ** feJfifh purfuits." But thefe 
 are things which do not emblazon their names in 
 the account of unbelievers. The murderers of man- 
 kind will be applauded before them. But they have 
 enough : their blood is precious in the fight of the 
 Lord, and their names are embalmed in the memo- 
 ry of the upright. 
 
 CHAP. V. 
 
 ^he lives of thofe ivho rejeEi the Gofpcl will not bear 
 a comparifon with theirs who embrace it. 
 
 N, 
 
 O books are fo plain as the lives of men; 
 no characters are fo legible as their moral conduct. 
 If the principles of a body of men will not bear thi& 
 
 V 
 k 
 
 

 't^ 
 
 m 
 
 f I 
 
 % ■- 
 
 ,r 
 
 
 ^4 Conducf cf Btlievet's [PaRT L 
 
 criterion, we may expe<n to hear them exclaim 
 againfi: it as unfair, and uncertain ; but when they 
 have faid all, they will endeavour to avail them- 
 felves of it if poilible. It is thus that the virtues of 
 idolaters are the conftant theme of deiftical pane- 
 gyric ; and all the corruptions, intrigues, perfecu- 
 tions, wars, and mifchiefs, which of late ages have 
 affli(5led the earth, are charged to the account of 
 Chriliians. It is thus that Chriftian minifters, un- 
 der the name of priefls, are defcribed as mercena- 
 ry, defigning, and hypocritical ; and the hves of 
 hcifloring profligates pralfedin comparlfon to them.* 
 In fhort, it is thus that Chriftians are accufed of 
 fanaticifm, atfe(ftation, ingratitude, prefumptlon, and 
 almoft every thing elfe that is mean and bafe; and 
 men are perfuaded to become delfts, with an aiTur- 
 ance that by fo doing they will " live more confid- 
 ently, and morally, than by any other fyftem.^f 
 
 But let us examine whether thcfc reprefentations 
 accord with fa^t. Is it fa^l that the ancient philo- 
 fophers of Greece and Rome were virtuous charac- 
 ters ? It is true that, like the delfts, they talked 
 and wrote much about virtue, and if the latter may 
 be believed, they were very virtuous. " They op- 
 pofed each other," fays Voltaire^ " in their dog- 
 mas ; but in morality they were all agreed." After 
 loading each of them with encomiums, he fums it 
 up by affirming, " There has been no phllofopher 
 in all antiquity who has not been defirous of makin^r 
 men better.":]: This is a very favourable report ; 
 and if well founded, the writer of the firft chapter 
 
 * Humes Epys Moral and Policlcal, EfTay XXIV. 
 t ^g"* of Reafon^ Part I. p. 21. 
 \ Ignorant Pbihfopber^ p. 6o. 
 
 ! 
 
 ! 
 
 Chap. V.] 
 
 and Ufibelievers. 
 
 ss 
 
 of the epiftle to the Romans muft not only have dealt 
 largely in calumny, but have pofTeiTed the moft con- 
 fummatc efirontery, to addrefs fuch an epiftle to 
 the citizens of Rome, who from their own know- 
 ledge muft have been able to contradi(n: him. There 
 are other reports, however, of a very different com- 
 plexion. 
 
 It is no part of my dcftgn to enter minutely into 
 this fubjedt ; nor is it necelTary. Many able writers 
 have proved, from the moft authentic fources of 
 information, that the account given of the heathens 
 by the apoftle is not exaggerated. An cxtradl or 
 two from their writings will be fufficient for my 
 purpofe. 
 
 " Eplcietits bids you temporize^ and worjhlp the 
 gods lifter the fajhion of your country.* Pythagoras 
 forbids you to pray to God, hecaufe you hioiv Hot 
 what is convefiient,\ Plutarch commends Cato Uti- 
 ccnfis for killing himfelfamidftphilofophic thoughts, 
 with refolution, and deliberation, after reading 
 Plato on the immortality of the foul.f Cicero pleads 
 for felf-murder. Herein he was feconded by Bru- 
 tusy CaJJiusy and others, who pra(fllfed it. Many 
 of their learned men applauded their opinion and 
 prafllce. Seneca thus pleads for it : " If thy mind 
 be melancholy and in mifery, thou mayeft put a 
 period to this wretched condition : wherever thou 
 ^' lookeft, there is an end to it. See that precipice; 
 there thou mayeft have liberty. Seeft thou that 
 fea, that river, that well ? Liberty is at the bot- 
 *' torn of It : that little tree ? freedom hangs upon 
 
 * EncbiriJion Cap. 38. paj;. m. s^' 
 \ Dlog. JLaertlus. 
 
 \ Plutarch's IJfe of CaiOf near the end. 
 
 {( 
 
 (C 
 
 (C 
 
 cc 
 
 h 
 
 r 
 
 ^<. , 
 
55 
 
 ConiuEl of Believers [Part L 
 
 Chap. V.] 
 
 and Unbelievers, 
 
 57 
 
 *^ it : thy own neck, thy own throat may be a re- 
 " fuge to thee from fuch fervitude j yea, every 
 " vein of thy body."* 
 
 " We may find in the heathen philofophers cuf- 
 tomary fwearing commended, if not by their pre- 
 cepts, yet by the examples of their bed morah'fts, 
 Plato^ SocrateSy Senecdy and Julian the Emperor, 
 in whofe works numerous oaths by Jupiter, Hercu- 
 les, the Sun, Serapis, and the hke, do occur. In 
 the fame manner we fee the unnptural love of boys 
 recommended. f Arijhppns maintained that it ivas 
 la^vful for a ivife man to Jleal, commit adultery^ and 
 facrilegey ivken opportunity offered ; for that none of 
 thefe aFlinnx luere naturally evil, fitting afide the viiU 
 gar opinion, which was introduced into the world iy 
 filly and illiterate people — that a wife man might puh^ 
 liclyy without Jhame or fcandaly keep company with 
 common harlots y if his inclinations led him to it, " May 
 *' not a beautiful woman be made ufe of, he aiks, 
 " becaufe fhe is fair ; or a youth bccaufe he is love- 
 " ly ? Certainly they 7nay,"X 
 
 If, as Voltaire afferts, it was the defirc of thefe 
 philofophers to make men better, afluredly they 
 employed very extraordinary means to accomplifh 
 their defire. 
 
 What are the lives recorded by Plutarch ? Many 
 of them no doubt entertained a high fenfe of ho- 
 nour, and poflefTed a large portion of patriotifm. 
 But were either of thefe morality ? If by this term 
 be meant fuch difpolltions of the mind as are right, 
 
 * De tray Lib. 3. Cap. i^. pag. m, 319. 
 t Juvenal Satyr II. Ver. 10. 
 \ DIog. Laerius, Vol. I. pag. m. 165, 166. See In Millar < 7/^- 
 
 •f#rjr of the Propagatiim of Chrjjii unity ^ Vol. I. p. (il^(),^. 
 
 \ 
 
 fit, and amiable, it was not. Their fenfe of honour 
 was not of that kind which made them fcorn to do 
 evil ; but like the falfe honour of modern daellifts, 
 confilled merely in a dread of difgrace. It indu- 
 ced many of them to carry about them the fatal 
 means of felf-deftru6lIon ; and rather than fall into 
 the hands of an adverfary, to make ufe of them. 
 And as to their patriotifm, generally fpeaking,, it 
 operated not merely in the prefervation of tlLEir 
 country, but in endeavours to extend and aggran- 
 dize it at the expence of other nations. It was a 
 patriotifm inconfiftent with juftice, and good will 
 to men. Add to this, that fornication, adultery, 
 and unnatural crimes were common amongft them. 
 As to the moral ftate of focicty among heathens, 
 both ancient and modern, wt may have occaiion 
 to confider this a little more particularly hereafter. 
 At prefent I would inquire. Is it fa<^ that the 
 perfecutions, intrigues, wars, and mifchicfs of late 
 ages are to be charged to the account of Chriftia- 
 nity ? 
 
 With regard to perfecutiony nothing is more com- 
 mon with our adverfaries than to lay it wholly at 
 our door. They are continually alledging that the 
 heathens all agreed to tolerate each other till Chrifli- 
 anity arofe. Thus writes Shaftefbury,* Hume,t Vol- 
 taire, J Gibbon,§ and Paine. || That the heathens 
 tolerated each other before the introducSiion: of 
 Chriftianity, is allowed ; and they did the fame af- 
 ter it. It was not againft each other that their en- 
 raity was direded. In the diverfity of their idols, 
 
 * Charsacrl/lics, Vol. I. p. 18. 
 t ^Jf'^y on Partus, | Igftor, Philos. p. 83. 
 
 •S Hjp. of De<k Ch. II. p. 29. II Age of Rcafon, Part II. Pref* 
 
58 
 
 CondtiB of Believers X^AVlT L 
 
 Chap. V.J and U/Mii^'vers. 
 
 S9 
 
 Iff ^ 
 
 :j:^ 
 
 and modes of worfhip, there were indeed different 
 adminijirationsy but it was the fame lord : whereas 
 in the religion of Jefus Chrift there was nothing 
 that could afTociate with heathenifm, but every 
 thing that threatened its utter fubveriion. 
 
 It is allowed alfo that individual perfecution, ex- 
 cept in a few inftances, commenced with Chriftia- 
 nity : but who began the practice ? Was it Jefus 
 that perfecuted Herod and Pontius Pilate *, or they 
 him ? Did Peter and James, and John, and Paul 
 fet up for inquifitors, and perfecute the Jews and 
 Romans \ or the Jews and Romans them ? Did 
 the primitive Chriftians difcover any difpofltion to 
 perfecute ? By whom was Europe deluged with 
 blood in ten fucceflive perfecutions during the three 
 firft centuries ? Were Chriftians the authors of 
 this ? When the church had fo far degenerated as 
 to imbibe many of the principles and Aiperftitions 
 of the heathen, then indeed it began to imitate their 
 perfecuting fpirit ; but not before. When Chrift's 
 kingdom was transformed into a kingdom of this 
 world, the weapons of its warfare might be expect- 
 ed to become carnal, and to be no longer, as for- 
 merly, mighty through God, 
 
 The religious perfecutions among chriftians have 
 been compared to the maflacres attending the French 
 Revolution in the times of Robefpierre. The horrid 
 barbarities of the latter, it has been faid, by way of 
 apology, " have not even been equal to thofe of the 
 former.'* If deifts may be allowed to confound 
 Chriftianity and Popery, I fhall not difpute the 
 juftnefs of the comparifon. There is no doubt si 
 great refemblance between the papal and the infidel 
 fpirit ; or rather they are one. Both are the fpirit 
 ui this world, which is averfe to true religion. The 
 
 
 i 
 
 difference between them is but as that between the 
 wolf and the tiger.* But thofe who reafon thus' 
 fhould prove that the Reformers in religion have beert 
 guilty of as great excefles as the deiftical Refor- 
 mers in politics. Were there any fuch affa^na- 
 tions amongft: the proteftants towards one another^ 
 or towards the papifts, as have been wantonly com- 
 mitted by infidels ? It is true there were examples 
 of perfecution amongft proteftants, and fuch as will 
 ever remain a difhonour to the parties concerned ; 
 but thofe which affcCbed the lives of men were few 
 in number compared with the other, a(nd thofe few^ 
 cenfurable as they are, were not performed by alTaf- 
 £nation«^ 
 
 Mr. p-nine afiTrms that *^ all feOs of Chriftians^ 
 except the Quakers, have perfecuted in their turn."" 
 That much of this fpirit has prevailed is too true ^ 
 but this affertion is unfounded. I could name more 
 denominations than- one, whofe hands I believe were 
 never ftained with blood, and whofe avowed prin- 
 ciples have always been in favour of univerfal liber« 
 ty of confcience. 
 
 But let us inquire into the principles and fpirit 
 of our adverfaries on this fubjeCl. It is true that 
 almoft all their writers have defended the caufe of 
 liberty, and levelled their cenfures agaiiift perfecu- 
 tion. But where is the man that is not an enemy 
 to this practice when it is direO:ed againft himfelf ? 
 Have they difcovered a proper regard to the rights 
 of confcience among Chriftians ? This is the quef- 
 
 * The refemblance between Popery and Infidelity is pointed out 
 with great beauty and energy in a piece which has appeared in fomc 
 of the periodical publications, entitled ^he progrefi of the Modc-nu in 
 iito-wledge^ refmmenty and virtue. See Tieek Ala^. Vol. I. No. V. p.. 
 34+ ^v. Mag. VoL IV. p. 40 ^ 
 
 G 2 
 

 
 60 CorduB of BeHevfrs [Part I. 
 
 tlon. There may be individuals among them who 
 have ; but the generality of their writers diicover a 
 fhaaieful partiality in favour of their own fide, and 
 a contemptuous difregard of all who have fuffered 
 for the name of Chrift. While they exhibit perfe- 
 cution in its defervedly Infamous colours, they as 
 conflantly hold up the perlecuted, if found among 
 ChriftianSy in a difadvantageous point of view^ 
 ^Tr. Hume allows that " the perfecutions of Chrif- 
 tians in the early ages were cruel ;" but lays the 
 blame chiefly on themfclves :* and all through hii 
 Hifcry of England he palliates the conduit of the 
 pcrfccutors, and reprefents the pcrfecutcd in an un- 
 favourable light. The lame may be faid of Gibbon in 
 his Hijhry of the Decline of the Roman Empire ; of 
 Skaftejhitry in his CharaElerifiies^ and indeed of the 
 generality of deillical writers. Voltaire^ boafling of 
 the wifdom and moderation of the ancient Romans, 
 fays, *' they never perfecuted a iingle philofopheF 
 for his opinions, from the time of Romulus till the 
 popes got poiTellion of their pouter."! But did they 
 not perfecute Chriftians ? The millions of lives that 
 fell a facriiice in the flrft three centuries after the 
 Chriftian TEra, are confidered as nothing by Vol- 
 taire. The benevolence of this apoftle of dcifm feels 
 not for men if they happen to be believers in Chrift. 
 If an Ariftotle, a Pythagoras, or a Galileo fufFer for 
 their opinions, they are " martyrs :" but if a million 
 of French Proteftants " from a deiire to bring back 
 things to the primitive inftitutes of the Church,** 
 endure the moft cruel treatment, or quit their coun^ 
 try to efcape it, they, according to this writer, are 
 
 * B.Jjay on Parties in general. 
 
 •[• ignorant FhiUfopher^ p. 82, 83. 
 
 I' 
 
 Chap. V.] and Unbelievers, 
 
 61 
 
 i 
 
 ^ weak and obftinate men." Say, reader, are thefe 
 men friends to religious liberty ? What does all 
 their declamation againft perfecution amount to but 
 this, that fuch of them who refide in chriftianizedi 
 countries wifh to enjoy their opinions without be- 
 ing expofed to it ? 
 
 Till of late, deifts have been in the minority in' 
 all the nations of Europe, and have therefore felt 
 the neceflity of a free enjoyment of opinion. It is- 
 not what they have pleaded under thofe circumftan- 
 ces, but their condudl when in power, that mufl 
 prove them friends to religious liberty. Few men 
 are known to be what they are till they are tried. 
 They and Proteftant DilTenters have in fon>e ref- 
 pedls been in a fimilar fituation. Of late, each, in- 
 a different country, have become the majority, and- 
 the civil power has been entrufted in their hands. 
 The defcendants of the Puritans in the weftern 
 world, by difpenfing the bleffings of liberty even 
 to Epifcopalians, by whofe perfecutions their an- 
 ceftors vrere driven from their native fhoresj have 
 ihewn thcmfelves worthy of the truft. But have 
 the deifts acled thus in France, and other countries 
 which have fallen into their hands ? It is true we' 
 believe them to have been the inftruments in the 
 hand of God of deftroying the papal antichrift ; and 
 in this view we rejoice : hmvbclt they meant not 
 fo. If we judge of their proceedings towards the 
 Catholics in the ordinary way of judging of human 
 p.iSblons, which undoubtedly wc ought, I fear it willi 
 be found not only perfecuting, but perfidious and 
 bloody in the extreme. 
 
 I am not without hope that liberty of confcience 
 will be preferved in France; and if -it fhould, it 
 will be feen whether the fubverlion of the national 
 
 G 3 
 
62 
 
 ConduH of Believers [Part F. 
 
 Chap. V.] ond Unbe^evets. 
 
 ^i 
 
 
 r- 
 
 te 
 
 
 eftabllfliment will prove, what the advifers of that 
 meafure without doubt expedled, and what others 
 who abhorred it apprehended, the extindlion of 
 Chriftianity. It may prove the reverfe, and ilTue in 
 things which will more than balance all the ills at- 
 tending the Revolution. Thefe hopes however are 
 not founded on an idea of the juft or tolerant fpirit 
 of infidelity; but, fo far as human motives are con* 
 cerned, on that regard to conjijlency which is known 
 to influence all mankind. If the leading men i» 
 France, after having fo liberally declaimed againft 
 perfecution, fhould ever enad: laws in favour of it, 
 or in violation of the laws encourage it, they muft 
 appear in a moft difgraceful light in the opinion of 
 the whole civilized world. 
 
 Not only perfecution, but unjufl ivarsy intrigues ^ 
 ;md other mifchiefs, are placed to the account of 
 Chriftianity. That fuch things have exifted, and 
 that men who are called Chriftians have been deep- 
 ly concerned in them, is true. Wicked men will adV 
 wickedly by whatever name they are called. Whe- 
 ther thefe things be fairly attributable to the Chrif- 
 tian Religion, may be determined by a few plarti 
 enquiries. 
 
 Firft, Did thefe evils commence with Chriftiani- 
 ty, or have they increafed under its influence ? Has 
 not the world in every age with which hiftory ac- 
 quaints us been a fcene of corruption, intrigue, tu- 
 mult, and flaughter ? All that can with any face 
 be objei^ed to Chriftianity is, that thefe things have 
 continued in the world noHvithJlanding its influence; 
 smd that they have been pradlifed in as great a de- 
 gree by men calling themfelves Chriftians as by any 
 other perfons. 
 
 Secondly, Arc thofe who ordinarily engage in'^ 
 tlicfe pra(rticcs real Chriftians \ and do our advcrfa- 1^. 
 
 ries themfelves account them fo } They can diftin- 
 guifti, when they pleafe, between fincere and mere- 
 ly nominal Chriftians. They need not be told that 
 great numbers in every nation are of that religion 
 which happens to prevail at the time ; or rather 
 that they are of no religion. 
 
 Thirdly, Have not the courts of princes, not- 
 withftanding Chriftianity may have been the profef- 
 fed religion of the land, been generally attended by 
 a far greater proportion of deifts, than of fcrious 
 Chriftians ; and have not public meafures been di- 
 rected by the counfels of the former much more 
 than by thofe of the latter ? It is well known that 
 great numbers amongft the nobility and gentry of 
 every nation confider religion as fuited only to vul- 
 gar minds •, and therefore either wholly abfent them- 
 felves from worftiip, or attend but feldom, and then 
 only to fave appearances towards a national efta- 
 bliftiment, by which provifion is made for the young- 
 er branches of their families. In other words they 
 are unbelievers. This is the defcription of men by 
 which public afi*airs are commonly managed ; and 
 to which the good or the evil pertaining to them, 
 fo far as human agency is concerned, is to be at- 
 tributed. 
 
 Finally, Great as have been the evils abounding 
 in nations profefling Chriftianity, (and great they 
 have been, and ought greatly to be deplored) can 
 unbelievers pretend to have given us any hope at 
 prefent of the ftatc of things being meliorated ? It 
 is true they have talked and written much in this 
 way ; and many well-wiftiers to the human race 
 have been difpofed to give them credit. But it is not 
 words that will prove any thing. Have they done 
 any thing that juftifies a hope of reformation .'' No, 
 
<J4 
 
 ConduB of Believers ^Part L 
 
 1%^ ' 
 
 
 
 
 tLemfelves muft firft be reformed ; or rather, to 
 ufe an appropriate term of their own, regenerated. 
 Far be it from me that in fuch a caufe as this I 
 fliould write under the influence of national preju- 
 dice, or fide with the enemies of civil and religious 
 freedom : but I muft fay, there never was a repre- 
 (entation more neceflary than that which was given 
 in an addrefs from the Executive Dire(^ory of France 
 to the Council of Five Hundred, about the begin- 
 ning of the year 1796. In this addrefs they " re- 
 *^ queft the moft earneil attention of the Council 
 ** towards adopting fome meafure for the regenera" 
 ** t'ton of the public morals^." This is the regenera- 
 tion wanted, and which, having rejected Chriftia- 
 nity, they may be ever feeking, but will never be 
 able to obtain. They may continue to revolution- 
 ize as long as a party fhall be found that wifhes for 
 an increafe of power, and perceives an opportuni- 
 ty of gaining it •, and every party in its turn may 
 talk of " faving liberty :" but never will they htfree 
 indeed until they are emancipated in fome good de- 
 gree from the dominion of vice *, and never will this- 
 be effected but by a knowledge of evangelical truth. 
 The friends of legitimate liberty have deeply to 
 jegret, that under that revered name has been per- 
 petrated almoft every fpecies of atrocity : and that 
 not only towards individuals, but nations, and na- 
 tions the moft peaceable and inoffenfive, whofe on- 
 ly crime was that of being unable to refift. Liberty 
 has fufFered more from the hands of infidels, amid ft 
 all their fuccefl!es and declamations, than from its 
 profefTed enemies ; and ftill it bleeds beneath their 
 wounds. Without entering into political difputes, I 
 may fafely affirm, that if ever the nations of the 
 eai'th be blefled with equal liberty, it will be by the 
 
 Chap. V.] *f^d UnMievers. 
 
 ^f 
 
 prevalence, not of the pretended illuminations of 
 infidel philofophy, but of that doftrine which teach- 
 es us to do unto others as we wmid that others Jhould 
 
 do unto us. 
 
 Finally, Mr. Paine affirms, that men by becom-' 
 ing deifts would " live more confiftently and mo- 
 raUy than by any other fyftem." As to living more 
 conjijlentlyy it is pofllble there may be fome truth in 
 it : for the bcft chriftians, it muft be allowed, have 
 many imperfedions, which are but fo many incon-* 
 fiftencies ; whereas by complying with this advice, 
 they would be uniformly wicked. And as ta their 
 living more morally, if Mr. Paine could coin a new 
 fyftem of morals, from which the love of God 
 {hould be excluded, and intemperance, incontincn* 
 cy, pride, profane fwearing, curfing, lying, and hy* 
 pocrify exalted to the rank of virtues, he might 
 very probably make good his afiTertion. 
 
 Mr. Paine profefies to " deteft the Bible on ac- 
 count of its obfcene ftories, voluptuous debauche- 
 ries, cruel executions, and unrelenting vindiaive-* 
 nefs."* That the Bible relates fuch things, is true ; 
 and every impartial hiftory of mankind muft do the 
 fame. The queftion is. Whether they be fo related 
 as to leave a favourable imprcfiion of them upon 
 the mind of a ferious reader. If fo, and if the Bible 
 be that immoral book which Mr. Paine reprefents 
 it to be, how is it that the reading of it (hould 
 have reclaimed millions from immorality ? Whether 
 he will acknowledge this, or not, it is a faft too no- 
 torious to be denied by impartial obfervers. Every 
 man refiding in a chriftian country will acknow- 
 ledge, unlefs he have an end to anfwcr in faying 
 
 ♦ A^e of Reaf'jti^ Part I. p. 12. 
 
 il 
 

 ^ Condua of Believers [Part I. 
 
 otherwife, that thofc people who read the Bible, be- 
 lieve its do<fbrines, and endeavour to form their 
 Kves by its precepts, are the moft fober, upright 
 and ufeful members of the community : and that 
 thofe on the other hand, who discredit the Bible, 
 and renounce it as the rule of their lives, are gene^ 
 rally fpeaking, addi^ed to the gro/Teft vices ; fuch 
 as profane fwearing, lying, drunkennefs, andlewd- 
 ncfs. It IS very fingular, I repeat it, that men by 
 regardmg an immoral book fhouJd learn to praftife 
 morality ; and that others by difregarding it fhould 
 leam the contrary. 
 
 How is it that in countries where Chriftianit^r 
 has made progrefs, men have almoft univerfally 
 agreed m reckoning a true Chriftian, and an amia- 
 We, open, modeft, chafte, confcientious, and bene- 
 ijolent chara^er, as the fame thing ? How Is it al- 
 io that to fay of a man « he rejects the Bible,' is 
 nearly the fame thing, in the account of people in 
 general, as to fay, he is a man of a difToIute life? If 
 there were not a general connexion between thefe 
 thmgs, public opinion would not fo generally afTo- 
 ciate them. Individuals, and even parties, may be 
 governed by prejudice ; but public opinion of eha- 
 raaer is feldom far from the truth. Befides, the 
 prejudices of merely nominal Chriftians, fo far as 
 my obfervation extends, are equally ftrong, if not 
 ftronger, againft thofe Chriftianswhoare diftintruifh- 
 ed by their devout and ferious regard to the Scrip, 
 tures, than againft profefTed infidels. How is it then 
 to be accounted for that ahhough they will call 
 them fanatics, cnthufiafts, and other unpleafant 
 names, yet it is very rare that they reckon them 
 immoral ? If, as is fometimes the cafe, they accufc 
 tiiem of unworthy aiotives, and iniinuate that in fc^ 
 
 1 
 
 •Chap. V.] 
 
 and Unhelievirs. 
 
 (^7 
 
 crct they are as wicked as others, either fuch inii- 
 nuations are not ferioufly believed, or, if they be, 
 the party is confidered as infincere in his profeffiom 
 No man thinks that genuine Chriftianity confifts 
 with a wicked life, open or fecret. But the ideas 
 of infidelity and immorality are aflbciated in the 
 public mind; and the aflbciation is clear and ftrong; 
 fo much fo, as to become a ground of a£lion. Whom 
 do men ordinarily choofe for Umpires, Truftees, 
 Guardians, and the like ? Doubtlefs they endea- 
 vour to feletSt perfons of intelligence : but if to this 
 be added chrijltan principle^ is it not of weight in 
 thefe cafes ? It is feldom known, I believe, but 
 that a ferious intelligent Chriftian, whofe fituation in 
 the world renders him converfant with its concerns, 
 will have his hands full of employment. Afk ban- 
 kers, merchants, tradefmen, and others, who are 
 frequently looking out for perfons of probity whom 
 they may place in (ituations of truft, in whofe 
 hands they would chufe to confide their property ? 
 They might object, and with good reafon, to per- 
 fons whofe religion rendered them pert, conceited, 
 and idle ; but would th-ey not prefer one who real- 
 ly makes the Bible the rule of his life, to one who 
 profefiedly reJ6(fts it ? The common pra<^ice in thefe 
 cafes affords a fufiicient anfwer. 
 
 How is it that the principles and reafonings of 
 infidels, though frequently accompanied with great 
 natural and acquired abilities, are feldom known to 
 make any impreflion on fober people .^ Is it not be- 
 caufethemen and their communications are known?* 
 
 * It is fakl of a tJentleman lately <leGeafcd, who was eminent in 
 the literary world, that in early life he drank deeply into the free- 
 thinking Ichc^me. He and one of his companions, of the fame turn 
 of tniiidf oftea carried oa th^ coaverfatioas in the hearing of a reli-* 
 
 lit 
 
t ■ 
 
 68 Con^u8 of Unb£li€Vifs £Part L 
 
 How is it that fo much is made of the falls of Noah, 
 Lot, David, Jonah, Peter, and others? The fame 
 things in heathen philofophers, or modern unbe- 
 Ueycrs, would be pafTed over without notice. AH 
 the declamation? of our adverfaries on thele fubjcdls 
 plainly prove that fuch inftance? with us are more 
 Jingular than with them. With us they are occa- 
 sional, and afford matter for deep repentance; with 
 them they are habitual, and furniih employment in 
 the work of pallration. The fpots on the garments 
 of a child attrad attention ; but the filthy condition 
 of the animal that wallows in the mire is difregard- 
 ^, as being a thing of courfe. 
 
 The morality, fuch as it is, which is found 
 among deifls, amounts to nothing more than a lit- 
 tle exterior decorum. The criminality oi intention is 
 «xprefsly difowned.* The great body of thefe wri- 
 ters pretend to no higher motives than a regard to 
 their fafety, inter eft, or reputation. Anions pro- 
 ceeding from thefe principles muft not only be def- 
 titute of virtue, but wretchedly defedlive as to their 
 influence on the well-being of fociety. If the heart 
 be towards God, a fober, righteous, and godly life 
 becomes a matter of choice : but that which is per- 
 formed, not for its own fake, but from fear, inter- 
 
 gious but illiterate countryman. Tlxis gentleman, afterwards be- 
 coming a ferious Chriftian, was concerned for the countryman, left 
 his faith in the Chriftian Religion fliould have been Ihaken. One day 
 |ie took tlie liberty to aflc him Whether what had fo frequently been 
 advanced in his hearing had not j>roduced this eifedl upon him ? By 
 no means, anfwered the countryman, it never made the leaft impref- 
 fion upon me. No impreffion upon you, faid the gentleman ! Why, 
 you muft know that we had read and thought on thefe things m.uch 
 more than you had any opportunity of doing. O yes, laid the other, but 
 I knew alfo your manner of living : I knew that to maintain ftich a 
 courfe of condud, you found it necejfary to renounce Chriiliauity. 
 
 * Vol«ey'» Law of Nature^ p. xS. 
 
 Chap. V.] and Unhellevers. 
 
 «9 
 
 .cfl, or ambition, will extend no farther than the 
 eye of man can follow it. In domeftic life it will be 
 -but little regarded \ and in retirement not at all. 
 Such in faa is the chara£ler of infidels. " Will you 
 " dare to afTert," fays Linguety a French writer, in 
 an addrefs to Foltaire, " that it is in philofopluc 
 " families we are to look for models of filial ref- 
 " pe6l:, conjugal love, fmcerity in friendiliip, or 
 ** fidelity among domeftlcs ? Were you difpofed to 
 do fo, would not your own confcience, your own 
 experience, fupprefs the faliehood, even before 
 your lips could utter it ?* 
 " Wherever fociety is eftabliflied there it is ne- 
 ceflary to have religion : for religion, which 
 watches over the crimes that are fecret, is, in 
 fa6t, the only law which a man carries about with 
 him ; the only one which places the punilhment 
 at the fide of the guilt •, and which operates as 
 forcibly in folitude and darknefs as in the broad 
 and open face of day." Would the reader have 
 thought it ? Thefe are the words of Voltaire !f 
 
 Nothing is more common than for deiftical wri- 
 ters to level their artillery againft the chrljTian mi- 
 mfry. Under the appellation oi priejls^ they feem 
 to think themfelves at liberty to load them with 
 every fpecies of abufe. That there are great num- 
 bers of worldly men who have engaged in the 
 cliriftian niiniflry, as other worldly men engage in 
 other employments, for the fake of profit, is true ; 
 and where this is the cafe, it may be expected that 
 hunting, gaming, and fuch kind of amufements, 
 
 • L'ln^uet wa« an admirer of Voltaire ; but dlfapproved of his op- 
 pofition to Chriftianity. See his Rcvinv of that author's Works, p. 
 264. 
 
 f la 3 alii van's Si/rv:y of Nature. 
 
 H 
 
 C( 
 
 C( 
 
 <( 
 
 €t 
 
 <c 
 
 u 
 
 « 
 
 C( 
 
 « 
 
 it 
 
 ,M. 
 
'■it 
 
 r "*- 
 
 r^'' 
 
 70 Conduct cf Believers [Part I. 
 
 will be their favourite purfuits, while religious cx- 
 ercifes will be performed as a piece of necelFary 
 drudgery. Where this is the cafe, " their devo- 
 " tion muft be feigned, and their ferioufnefs mere 
 ** hypocrify and grimace." But that this fhould be 
 reprefented as a general cafe, and tL. t the mlniftry 
 itfelf fhould be reproached on account of the hypo- 
 crify of worldly men who intrude themfelves into 
 it, can only be owing to malignity. Let the fullcft 
 fubtra£lion be made of chara£lers of the above dc- 
 fcriptlon, and I appeal to impartial obfervation, 
 Whether there will not ftill remain in only this par- 
 ticular order of Chriftians, and at almoft any period, 
 a greater number of ferious, upright, difmterefted, 
 and benevolent perfons, than could be found 
 amongft the whole body of delfts in a fucceilion of 
 centuries. 
 
 It is worthy of notice that Mr. Hume^ in attempt- 
 ing to plunge chriftian minifters into the mire of 
 reproach, Is obliged to defcend himfelf, and to drag 
 ;all mankind with him, into the fame fituation. He 
 reprefents minifters as " drawn from the common 
 *' m.afs of mankind, as people are to other employ- 
 ** ments by the views of profit •," and fuggcfts that 
 therefore they are obliged on many ocraftons to 
 feign more devotion than they poflefs," which is 
 friendly to hypocrify.* The leading motives of all 
 public ofiicers, it feems, is to aggrandize themfelves. 
 If Mr. Huvie had accepted of a ftation under go- 
 vernment, we can be at no lofs, therefore, in judg- 
 ing what would have been his predominant princi- 
 ple. How weak as well as wicked muft that man 
 have been, who, in order to wound the reputation 
 
 Chap. V.] 
 
 and Unbelievers* 
 
 71 
 
 *i 
 
 « 
 
 of one defcrlptlon of men, could point his arrows 
 againft the integrity of all ! But the world muft for- 
 give him. He had no ill defign againft them, any 
 more than againft himfelf. It was for the purpofe 
 of deftroying thefe Phlliftines, that he has aimed 
 to demolifti the temple of human virtue. 
 
 Nor is his antipathy, or that of his brethren, at 
 all to be wondered at : Thefe are the men who in 
 every age have expofcd the fophlftry of delfts, and 
 vindicated Chrlftianity from their malicious afpcr- 
 fions. It is reafonable to fuppofe, therefore, that 
 they will always be confidered as their natural ene- 
 mies. It is no more a matter of furprif;; that they 
 fhould be the objects of their lnve6\ive, than that 
 the w^eapons of nightly depredators lliould be point- 
 ed againft the watchmen, vvhofe bufinefs it is to de- 
 tect them, and expofe their nefarious prr-clices. 
 
 After all, Mr. Hume pretends to refpecl " CAr- 
 " gymeny who are fet apart by the lav/s to the care 
 ** of ficred matters ,*' and w^ifties to be underftood 
 as direcfling his cenfures only againft pricfis^ or thofe 
 who pretend to power and dominion, and to a fu- 
 perior fanjftity of chara<5ler, diftiniSl from virtue 
 and good morals.* It fliould feem then that they 
 are d'ljfcnting minifters only that incur Mr. Hume's 
 difpleafure ; but if, as he reprefents them, they be 
 " drawn to their employment by the views of pro- 
 fit," they certainly cannot polTefs the common un- 
 derftanding of men, fince they could fcarcely pur- 
 fue an occupation lefs likely to accomphfli their de- 
 fign. The truth is, Mr. Hume did not mean to cen- 
 fure diflenting minifters only ; nor did he feel any 
 refpe<St to clergymen fet apart by the laws. Thofe 
 
 
 hTt^^ HI KtUlo4uil G''jrciS}£>-Tj Notf. 
 
 * £f^yi Mor. and PJit. TS. XII. p. 107, 108. Note. 
 
 H 2 
 
rt 
 
 1^- 
 
 1i 
 
 >j2 Conducl of Believers fTART I. 
 
 \v'hom he mennt to fpare were fuch clergymen as 
 were men after his own heart *, and the obje£ls of 
 his diflike were truly evangelical minifters, whether 
 churchmen or diflentcrs, who were not fatisfied 
 with his kind of morality, but were men of holy 
 lives, and confequently were refpevS^cd by the peo- 
 ple. Thelc are the men againft whom the enmity 
 of deifts has ever been diredled. As to other prieAs, 
 they have no other difference with them than that 
 of rivalfliip, wishing to polTefs their wealth and in- 
 f.uence, which the others are not always the mofh 
 willing to relinquifli. Li profefllng, however, to "ref- 
 pe«5t" fuch clergymen, Mr. Hume only means to flat- 
 ter them, and draw them on to a little nearer alliance 
 with his views. Rcfpea is excited only by confiften- 
 cy of charueler, and is frequently involuntary. A 
 cleravman of looie morals may be preferred, and his 
 company courted, but refpccfed he cannot be. 
 
 As to thofe miniikrs againft whom JMr. Hume 
 levels his artillery, and againft whom the real enmi- 
 tv of his partv has alwavs been dire<5led, there is 
 not a body of men in the world, of equal talents 
 and Induftry, who receive lefs, if fo little, for their 
 labours. If thofe who have fo liberally accufed them 
 of intercfted motives gained no more by their exer- 
 tions than the accufed, they would not be fo weal- 
 thy as many of them are. 
 
 Compare the conduct of the leading men among 
 delfts with that of the body of ferious chriftian di- 
 vines. Amidft their declamations againft prieftly 
 hypocrlfy, are they honeft men.? Where is their 
 ingenuoufnefs in continually confounding Chriftia- 
 nity and popery .? Have thefe workers of iniquity 
 no knowledge .? * No,' fay fome, ' they do not un- 
 « derftand the difference between genuine and cor- 
 
 Chap. v.] 
 
 and Unbelievers. 
 
 73 
 
 P TO 
 
 I 
 
 * rupted Chriftlanity. They have never had op- 
 
 * portunity of viewing the religion of Jefus in its 
 
 * native drefs. It is popifti fuperftition againft which 
 
 * their efforts are directed. If they underftood 
 
 * Chriftlanity they would embrace it.' Indeed ? 
 And was this the cafe with Shafteft)ury, Boling- 
 broke, Hume, or Gibbon ? or is this the cafe with 
 Paine ? No, they have both feen and hated the light j 
 nor will they come to it, left their deeds fliould be 
 
 made manifeft. 
 
 It may be thought, however, that fome excufe 
 may be made for infidels refiding in a popifh coun- 
 try j and this I fhall not difpute, as it refpe^ls the 
 ignorant populace, who may be carried away by 
 their leaders : but as it refpedls the leaders them- 
 selves, it is otherwife. The National Affembly of 
 France, when they wiflied to countera6t the priefts, 
 and to reject the adoption of the Roman Catholic 
 faith as the eftablilhed Religion, could clearly dif^ 
 tinguifti between genuine and corrupted Chriftlani- 
 ty.* Deifts can diftinguifli between Chriftianity and 
 its abufes, v/hen an end is to be anfwered by it ;. 
 and when an end is to be anfwered by it, they can: 
 with equal facility confound them. 
 
 " H-erbert, Hobbes, Shaftefi)ury, "Woolfton, 
 " Tindal, Chubb, and Bolingbroke are all guilty 
 " of the vile hypocrify of profefting to love and re- 
 verence "tllhriftianity, while they are employed in- 
 no other defign than to deftroy it. Such faithlefs 
 profeffions, fuch grofs violations of truth, in 
 Chriftians, would have been proclaimed to the 
 univerfe by thefe very writers as in£imous defer- 
 tions of principle and decency. Is it lefs infamous 
 
 * Miraknuj . Sj>efchf.u Vol 11. p. 269—274, 
 
 H 3 
 
 (i 
 
 u 
 
 €< 
 
 (t 
 
 (i 
 
 6( 
 
 -V- 
 
^2 
 
 
 11 
 
 CondtiH of Believers [Part I. 
 
 ^'hom he meant to fpare were fuch clergymen as 
 were men after his own heart ; and the objedls of 
 his diflike were truly CYangelical minifters, whether 
 churchmen or diflenters, who were not fatisficd 
 with his kind of morality, but were men of holy 
 lives, and confequently were refpec^cd by the peo- 
 ple. Thefe arc the men againft whom the enmity 
 of deifts has ever been direded. As to other priefts, 
 they have no other difference with them than that 
 of rivalfliip, wifhing to poiTefs their wcaUh and in- 
 f uence, which the others are not always the moft 
 willing to rclinquiili. In profefling, however, to "ref- 
 pe(St" luch clergymen, Mr. Hume only means to flat- 
 ter them, and draw them on to a little nearer alliance 
 with his views. Rcfpca is excited only by confiften- 
 cy of chanitler, and is frequently involuntary. A 
 clcravm.an of looic morals may be preferred, and his 
 company courted, but refpe^ed he cannot be. 
 
 As to thofe miniAers againft whom Mr. Hume 
 levels his artillery, and againft whom the real enmi- 
 ty of his party has always been directed, there is 
 not a body of men in the world, of equal talents 
 :\n-d Induftry, who receive lefs, if fo little, for their 
 labours. If thofe who have fo liberally accufed them 
 of interefted motives gained no more by their exer- 
 tions than the accufed, they would not be fo weal- 
 thy as many of them are. 
 
 Compare the conducl of the leading men among 
 dtifts with that of the body of ferious chriftian di- 
 vines. Amidfc their declamations againft prieftly 
 hypocrlfy, are they honeft m.en? Where is their 
 ingenuoufnefs in continually confounding Chriftia- 
 nity and popery ? Have thefe workers of iniquity 
 no knowledge ? * No/ fay fome, ' they do not un- 
 « derftand the difference between genuine and cor- 
 
 Chap. v.] 
 
 and Unbelievers. 
 
 73 
 
 I 
 
 ' rupted Chriftlanity. They have never had op- 
 ' portunity of viewing the religion of Jefus in its 
 
 * native drefs. It is popifh fuperftition againft which 
 
 * their efforts are dire^ed. If they underftood 
 
 * Chriftlanity they would embrace it.' Indeed ? 
 And was this the cafe with Shaftefbury, Boling- 
 broke, Hume, or Gibbon ? or is this the cafe with 
 Paine? No, they have both feen and hated the light j 
 nor will they come to it, left their deeds fliould be 
 made manifeft. 
 
 It may be thought, however, that fome excufe 
 may be made for infidels reftding in a popifh coun- 
 try •, and this I fhall not difpute, as it refpe^ls the 
 Ignorant populace, who may be carried away by 
 their leaders : but as it refpe£ls the leaders them- 
 felves, it is otherwife. The National Affcmbly of 
 France, when they wiflied to counteradt the priefts, 
 and to reje6l the adoption of the Roman Catholic 
 faith as the eftablifhed Religion, could clearly dif^ 
 tinguifh between genuine and corrupted Chriftiani- 
 ly.* Deifts can diftinguifli between Chriftianity and 
 its abufes, v/hen an end is to be anfwered by it \, 
 and when an end is to be anfwered by it, they can: 
 with equal facility confound them. 
 
 " H-erbert, Hobbes, Shaftefi)ury, Woolfton, 
 " Tindal, Chubb, and Bolingbroke are all guilty 
 of the vile hypocrify of profefling to love and re- 
 verence X^hriftianity, while they are employed in 
 no other defign than to deftroy it. Such faithlefs 
 profeffions, fuch grofs violations of truth, in 
 Chriftians, would have been proclaimed to the 
 univerfe by thefe very writers as infamous defer- 
 tions of principle and decency. Is it lefs infamous 
 
 * Mhabenus.Speechn, Vol. 11. p. 269—274, 
 
 H 3 
 
 « 
 
 ii 
 
 U 
 
 €< 
 
 ti 
 
 IS, 
 
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 iji 
 
 Is* 
 
 74 Conduct of Believers [Part I. 
 
 " in thcmfelves ? All hypocrify is deteftable •, but 
 ** I know of none fo deteftable as that which is 
 coolly written, with frill premeditation, by a man 
 of talents, afi'uming the character of a moral and 
 religious inftru<^er. Truth is a virtue perfe«5tly 
 defined, mathematically clear, and compleatly 
 under ftood by all men of common fenfe. There 
 can be no baitings between uttering truth and 
 fallehood, no doubt, no miftakes, as between 
 piety and enthufiafm, frugality and parlimony, 
 generolity and profulion. Tranfgrefnon therefore 
 is always a known, definite, deliberate villany. 
 In the ludden moment of ftrong temptation, in 
 the hour of unguarded attack, in the flutter and 
 trepidation of unexpecSled alarm, the beft man 
 may, perhaps, be furprifed into any fin; but he 
 who can coolly, of fteady defign, and with no 
 unufual impullc, utter fallehood, and vend hy- 
 pocrify, is not far from fmifhed depravity." 
 " The morals of Rochejler and Wharton need no 
 " comment. Wooljhn was a grofs blafphemer. 
 " Blount folicited his fifter-in-law to marry him, 
 " and being refufed, fliot himfelf. Tindal was ori- 
 ginally a proteftant, then turned papift, then pro- 
 teftant again, merely to fuit the times *, and was 
 ** at the fame time infamous for vice in general, 
 ** and the total want of principle. He is faid to 
 " have died with this prayer in his mouth, * If 
 thore be a God, I defire that he may have mer- 
 cy on me.* Hobhcs wrote his Leviathan to ferve 
 the caufe of Charles I.-, but finding him fail of 
 " fuccefs, he turned it to the defence of Cromwell, 
 " and made a merit of this fact to the ufurper: as 
 " Hohbes himfelf unblufhingly declared to Lord 
 " Clareiidou. Mcrgan had IK) regard to truth, as 
 
 Chap. V.] 
 
 and Unbelievers* 
 
 rj 
 
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 is evident from his numerous falfifications of 
 fcripfcure, as well as from the vile hypocrify of 
 profeffing himfelf a Chriftian in thofe very writ- 
 ings in which he labours to deftroy Chriftianity. 
 Voltaire in a Letter now remaining, requefled his 
 friend D'Alembert to tell for him a diredl and 
 palpable lie, by denying that he was the author 
 of the Philofophical Didlionary. D'Alembert in 
 his anfwer informed him that he had told the 
 lie. Voltaire has indeed exprefled his own moral 
 charadler perfe<Slly in the following words, 'Mon- 
 fieur Abbe, I muft be read, no matter whether 
 I am believed or not.' He alfo folemnly profef- 
 fed to believe the Catholic Religion, although at 
 ^ the fame time he doubted the exiftence of a God. 
 Hume died as a fool dieth. The day before his 
 death he fpent in a pitiful and afFedled unconcern 
 about this tremendous fubjc£l, playing at whif^, 
 reading Lucian's Dialogues, and making filly at- 
 tempts at wit, concerning his interview with. 
 Charon the heathen ferry-man of hades."* 
 Colli/iSy though he had no belief in Chriftianity, 
 yet quahfied himfelf for civil office by partaking of 
 the Lord's Supper. Shafte/hury did the fame ; and 
 the fame is done by hundreds of infidels to this day. 
 Yet thefe are the men who are continually declaim- 
 ing againft the hypocrify of priefts ! Godwin is not 
 only a lewd« chara^er, by his own confeffion ; but 
 the unblufhing advocate of lewdnefs. And as to^ 
 Painey he is well known to have been a profane 
 fwearer, and a drunkard. We have evidence upon 
 oath that " Religion was his favourite topic when 
 
 * The two laft paragraphs are taken from Dr. Divight't excellent 
 DifcourftS on The nature and danger of Jnfd<l Philojo^hy^ p. 45—47. 
 
76 
 
 ConduB of Believers [Part L 
 
 Chap. V.] 
 
 and Utthel'ievers* 
 
 77 
 
 i 
 
 h 
 
 %^ 
 
 A\ 
 
 intoxicated;* and, from the fcurrility of the per- 
 formance, it is not improbable that he was fre- 
 quently in this fituation while writing his jige of 
 Reafon, 
 
 I fhall conclude this catalogue of worthies with 
 a brief abftradl of the Confefftons of J, J, Roujfeau, 
 After a good education, in the proteftant religion, 
 he was put apprentice. Finding his fituation difa- 
 grecable to him, he felt a ftrong propenfity to vice \ 
 inclining him to covet, difTemble, lie, and at length 
 to fteal y a propenfity of which he was never able 
 afterwards to diveft himfelf. " I have been a Rogue, 
 fays he, and am fo ftill fometimes, for trifles whicli 
 I had rather take than afk for."f 
 
 He abjured the proteftant religion, and entered" 
 the hofpital of the Catechumens at Ti/rhiy to be in- 
 ftru(Sled in that of the Catholics ; " For which in 
 return, fays he, I was to receive fubfiftence. From 
 this interefted converfion he adds, nothing remain- 
 ed but the remembrance of my liaving been both a 
 dupe and an apoftate."J: 
 
 After this he rcflded with a Madame de Warrens^ 
 with whom " he lived in the greateft poflible fami- 
 liarity." This lady often fuggefted that there would- 
 be no juftice in the Supreme Being, fhould he be 
 ftridtly juft to us ; becaufe, not having beftowed 
 what was necefiary to render us efTentially good, it 
 would be requiring more than he had given. She- 
 was neverthelefs a very good Catholic, or pretend- 
 ed at lead to be one, and certainly defired to be 
 fuch. If there had been no Chriftian morality efta- 
 
 • Sec Trial of 7*. Paine at Guild- Hall for a Libily IS^c. p. 43. 
 f Coifjfi^nrj London Ed. 1 796, VoL I. pp. ja, 5$^ 68. 
 
 blifhcd, RoufTeau fuppofes fhe would have lived as 
 though regulated by its principles. All her morali- 
 ty however was fubordinate to the principles of M. 
 Tavely (who firfl feduccd her from conjugal fideli- 
 ty by urging, in ctFea, that expofure was the only 
 crime) or rather fhe faw nothing in religion that 
 contradidled them. Roufleau was far enough from 
 being of this opinion ; yet he confefTed he dared not 
 combat the arguments of the lady : nor is it fup- 
 pofcable he could, as he appears to have been aft- 
 ing on the fame principles at the time. " Finding 
 in hery he adds, all thofe ideas / had occafion for to 
 fecure me from the fears of death, and its future 
 confequences, I drew confidence and fecurity from 
 
 this fource."* 
 
 The writings of Port Royal, and thofe of the 
 Oratory, made him half a Janfenill: •, and notwith- 
 {landing all his confidence, their harfh theory fome- 
 times alarmed him. A dread of hell, which till then 
 he had never much apprehended, by little and lit- 
 tle difturbed his fecurity, and had not Madame de 
 Warrens tranquilizcd his foul, would at length have 
 been too much for him. His Confeffor alfo, a Je- 
 fuit, contributed all in his power to keep up hi» 
 
 hopes.f 
 
 After this he became familiar with another fe- 
 male, There/a. He began by declaring to her that 
 he would never either abandon or marry her. Find- 
 ing her pregnant with her firfl child, and hearing 
 it obferved in an eating-houfe that he nvho had hefh 
 filled the Foundling Hofpital <was always the mojl ap^ 
 plaudedy " I faid to myfelf, quoth he, fince it is the 
 " cuflom of the country, they who live here may 
 
 • Vol. II. pp. 88, 89, 103—106. t VoL II. p. 127. 
 
 Ri' 
 
»•' 
 
 78 
 
 ConduB of Bflievers [Part I. 
 
 Chap. VI. ] and Unbelievers. 
 
 7> 
 
 !{ 
 
 lil 
 
 " adopt It. I cheerfully determined upon it without 
 ** the lead fcruple ; and the only one I had to ovcr- 
 " come was that of Therefa •, whom, with the 
 ** greateft imaginable difficulty, I perfuaded to 
 " comply." Th': year following a fimilar inconve- 
 nience was remedied by the fame expedient : no 
 more reflection on his part, nor approbation on 
 that of the mother. " She obliged with trembling. 
 My fault, fays he, was great ; but it was an er- 
 ror."* 
 
 He refolved on fettling at Geneva; and on going 
 thither, and being mortified at his exclufion from 
 the rights of a citizen by the profeffion of a religion 
 different from his forefathers, he determined open- 
 ly to return to the latter. " I thought, fays he, 
 the gofpel being the fame for every Chriflian ; 
 and the only difference m religious opinions the 
 refult of the explanations given by men to that 
 which they did not underftand, it was the'cxclu- 
 ^vt right of the fovereign power in every coun- 
 try to fix the mode of worfhip, and thefe unin- 
 telligible opinions ; and that confequently it was 
 the duty of a citizen to admit the one, and con- 
 form to the other, in the manner prefer ibed by 
 " the law." Accordingly at Geneva he renounced 
 popery, f 
 
 After pafiing twenty years with Therefa, he made 
 her his wife. He appears to have intrigued with a 
 
 Madame de H . Of his defires after that lady 
 
 he fays, " Guilty without remorfe, I foon became 
 fo without meafure.":(: 
 Such according to his own account was the Kfc 
 
 * Part II. Vol. I. pp. 123, 154, 155. 183, 187, 315. 
 t Part II. Vol. I. pp. 263, 264. I pp. 311, Zl^- 
 
 «c 
 
 ti 
 
 €i 
 
 ii 
 
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 i( 
 
 n 
 
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 <( 
 
 it 
 
 
 of uprightnefs and honour which was to expiate for 
 a theft which he had committed when a young man^ 
 and laid it to a female fervant, by which fhe loft 
 her place and chara<fter.* Such was Rouffeau, the 
 man whom the rulers of the French nation have de- 
 lighted to honour ; and who for writing this account 
 had the vanity and prefumption to cxpedl the ap- 
 plaufe of his Creator. " Whenever the laft trum- 
 " pet fhall found, faith he, I will prefent myfelf 
 *^ before the fovereign Judge, with this book in 
 " my hand, and loudly proclaim. Thus have I a£l- 
 ** ed — thefe were my thoughts —fuch was I. Pow- 
 ** er eternal ! Affemble round thy throne the in- 
 numerable throng of my fellow-mortals. Let 
 them liften to my Confeffions, let them blufh at 
 my depravity, let them tremble at my fufferings, 
 let each in his turn expofe with equal fincerity 
 the failings, the wanderings of his heart ; and 
 " if he dare, aver, I was better than that man."f 
 
 CHAP. VI. 
 
 Chrijltafiity has not only produced good effecls In thofe 
 who cordially believe it^ hut has given to the morals 
 of fociety at large a totie^ which Deifm fo far as it 
 operates^ goes to counteracl. 
 
 a 
 
 a 
 
 tc 
 
 cc 
 
 t< 
 
 N, 
 
 O man walks through life without a rule 
 of fome kind, by which his condu6l is dire<n:ed, 
 and his inclinations reftrained. They who fear not 
 God are influenced by a reg:\rd to the opinions of 
 
 • Vol L pp. 155, 160. 
 
 f Vol. p. I. 
 
n: 
 
 m 
 
 m 
 
 N". 
 
 So Efecls of Chnjliamty [ParT T. 
 
 men. To avoid the cenfure, and gam the applaufc 
 of the public, is the fummit of their ambition. 
 
 Public opinion has an influence not only on the 
 xondua of individuals in a community, but on the 
 •formation of its laws. Legiflators will not only con- 
 form their fyftems to what the humours of the peo- 
 •ple will bear, but will themfelves incline to omit 
 thofe virtues which are the moft ungrateful, and to 
 fpare thofe vices which are moft agreeable. 
 
 Nor is this all : fo great is the influence of public 
 opinion, that it will dircft the conduft of a com- 
 tnunity againft its own laws. There are obfolete fta- 
 ^utcs, as we all know, the breach of which cannot 
 be punifhed : and even ftatutes which are not obfo- 
 lete, where they operate againft this principle, have 
 but little efFca-, witnefs the connivance at the 
 atrocious praftice of duelling. 
 
 Now if public opinion be fo potent a principle, 
 whatever has a prevailing influence in forming it, 
 muft give a decided tone to what are confldered as 
 the morals of a nation. I fay to ivhat are confdered 
 as the morals of a nation : for ftriaiy fpeaklng, fo 
 much of the love of God and man, as prevails in a 
 nation, fo much morality is there in it, and no 
 more. But as we can judge of love only by its ex- 
 preffions, we call thofe aftions moral, though it is 
 poffible their morality may be only counterfeit, by 
 which the love of God-and man is ordinarily ex- 
 prefied. If we perform thofe adions which are the 
 ordinary exprefllons of love, from fome other mo- 
 tive, our good deeds are thereby rendered evil in 
 the fight of him who views things as they arc : 
 neverthelefs what we do may be equally beneficial 
 to focietv as though we a^ed from the pureft mo- 
 tive. In'this indirca way Chriftianity has operated 
 
 Chap. VI.] on the fate of Soaefy, gx 
 
 more than any thing that has been called by the 
 name of religion, or by any other name, towards 
 meliorating the ftate of mankind. 
 
 It has been obferved, and with great propriety, 
 that in order to know what religion has done for 
 an individual, we muft confider what he would hav^ 
 been without it. The fame may be faid of a nation, 
 or of the world. What would the nations of Eu- 
 rope have been at this tim.c, if it had not been for 
 the introdu(flion of Chriftianity ? It cannot reafona- 
 bly be pretended that they would have been in any 
 better fituation, as to morality, than that which 
 they were in previous to this event : for there is no 
 inftance of any people having by their own efforts 
 emerged from idolatry, and the immoralities which 
 attend it. Now as to what that ftate was, fome 
 notice has been taken already, fo far as relates to 
 the principles and lives of the old* philofophers. To 
 this I fliall add a brief review of the ftate of focie- 
 ty amongft them. 
 
 Great praifes are bcftowed by Plutarch on the 
 cuftoms and manners of the Lacedetnoniam, Yet the 
 fame writer acknowledges that theft was encourag- 
 ed in their children by a law ; and that to " fliarp- 
 cn their wits, to render them crafty and fubtle, 
 and to train them up in all forts of wiles and 
 cunning, watchfulnefs and circumfpe<5lion, where- 
 by they were more apt to ferve them in their 
 wars, which was upon the matter the whole 
 profcfiion of this Commonwealth. And if at any 
 time they were taken in the adl of ftealing, they 
 were moft certainly puniflied with rods, and the 
 penance of fafting ; not becaufc they cfteemed 
 the ftcalth criminal, but becaufe they wanted 
 Ikill and cunning in the management and conduct 
 
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 8t Ef,:B! of Chrijllatuty [rART L 
 
 « of it."* Hence, as migbt be expefted, and as 
 Herodotus obferves, their aaions were generally 
 contrary to their words ; and there was no depen- 
 dance upon them in any matter. 
 
 As to their ckq/lity, there were common baths 
 in which the men and women bathed together : 
 and it was ordered that the young maidens fliould 
 appear naked in the public exercifes, as well as th« 
 young men, and that they Q.ould dance naked with 
 thcm^at the folemn feftivals and facrifices. Huf- 
 bands alfo were allowed to impart the ufe of their 
 wives to handfome and deferving men, in order to 
 the producing of healthy and vigorous children for 
 th(i Commonwealth. 
 
 Children which were deformed, or of a bad con- 
 ftltution were m„rd,red. This inhuman cuftom 
 was common all over Greece i fo much fo that it 
 was reckoned a Angular thing among the Ihebans, 
 that the law forbad any Theban to expofe his in- 
 fant, under pain of death. This praftice, with 
 that of procuring aix-rtion, were encouraged by 
 Plato and Ariftotle. 
 
 The unnatural /w cf hoys was fo common in 
 Greece, that in many places it was fanftioned by 
 tlie public laws, of which Ariftotlc gives the rcafon : 
 viz. to prcTcnt their having too many ch.lcren. 
 Ma^imus Tyrius, celebrates it as a moft Angular he- 
 roic aft of Agef.laus, that being in love with a beau- 
 tiful barbarian boy, he fuffered it to go no farther 
 tl»..n looking at him, and admiring him. Epulcfus 
 alfo praifcs Socrates in this manner : Go to bo. 
 «« crates, and fee h:m tying by Akibiadcs, yet fl.g .t- 
 " in? his vouth and beauty. Confidcr what a vivlo- 
 
 • FluUrSi Mur^lfi Vol L p. 9* 
 
 Chap. VI.] on the fate of Societ>^u 85 
 
 ** ryhe was confcious of obtaining! What an Olym- 
 « pic prize ! So that, by heaven, one might juftly 
 " falute him, Hail incredibly great, univerfal vic- 
 " tor !" What an implication does fuch language 
 contain of the manners of thofe times f 
 
 The Romans were allowed by Romulus to deftroy 
 all their female children, except the eldeft : and 
 even with regard to their male children if they were 
 deformed, or monllrous, he permitted the parents 
 to expofe them, after having ilicwn them to five of 
 their neareft neighbours. Such things were in com- 
 mon ufe amongft them, and v.cre cekbratcd upoiv 
 their theatres. 
 
 Such was their cruelty to their flaves, tliat it wa^ 
 not unufual for the mafters 10 pat fuch of than ?i 
 were old, fick, and infirm, into an itUiwI in :hc 'H- 
 ber, where they left them to pLrilh. iio tvt UJd 
 fome of them carry their luxury and 'u*;intonnwr> as 
 to drown them in the rilh-p;>nJ5, thit they mi:;ht 
 be devoured by the llili, to aiiks the fldh nioic de- 
 licate ! 
 
 Gladlatory JIjj^ws were coraciwn afncnj;{l tbcm; 
 in which a number of flavcs were cnf^agc*! to i3j»ht 
 for the diverfion of the mulritiidc, till each 011c Hew 
 or was flain by his antagonift. Of theft: brutiili ex- 
 ercifes the people were extremely fond \ ctcii i!ic 
 women ran eagerly after them, taking plcoAirc in 
 feeinj; the combatants kill one iinotlicr, dcHrous on- 
 ly that they fhould fall gentecly, <>r in an agtvwLbU; 
 attitude ! They were exhilVitcd at the funcr;;l5 of 
 great and rich men, and on many other occafiofis : 
 So frequent did they become, that do war> it n 
 faid, caufed fuch fiaughter of mankind as did ihcfe 
 fports of pleafure, throughout thcfcrvcral province* 
 ef the Roman empire. 
 
 I z 
 
If 
 
 EffcS?s of Chnjliiinity [^PaRT I. 
 
 Chap. VI.] on the JI ate of Society . 
 
 8> 
 
 
 
 
 
 That odious and unnatural vice, which prevailed 
 aniongft the Greeks, was alfo common amongft the 
 Romans. Cicero introduces, without any mark of 
 difapprobation, Cotta, a man of the firft rank and 
 genius, freely and familiarly owning to other Romans 
 cf the fame quality, that worfe than beaftly vice as 
 pracllfed by himfelf, and quoting the authorities of 
 ancient philofophcrs in vindication of it. It appears 
 alfo from Seneca, that in his time it was praftif* 
 ed at Rome openly and without fliame. He fpcaks 
 of flocks and troops of boys, diftinguiflicd hj their 
 colours and nations, and that great care was ta- 
 ken to train them up for that deteftable employ- 
 ment. 
 
 The religious rites performed in honour of Venus 
 in Cyprusy and at Aphac on Mount Libanus, con- 
 fined in lewdnefs of the groflcft kinds. The young 
 people of both fcxts crowded from all parts to thofe 
 fmks of pollution, and lilling the groves and tem- 
 ples with their fhamelefs practices, committed whore- 
 dom by thoufands, out of pure devotion. 
 
 All the Babylonian women were obliged to prof- 
 titute themfelves once in their lives, at the temple 
 of Venus or Mylltta, to the firft man that afked 
 them ; and the money earned by this means was al- 
 wavs efteemed facred. 
 
 Human facrijices were offered up in almoft: all 
 heathen countries. Children were burnt alive by 
 their own parents to Baaly Moloch, and other dei- 
 ties. The Carthaginians, in times of public calami- 
 ty, not only burnt alive the children of the beft fa- 
 milies to Saturn, and that by hundreds, but fome- 
 times facrificed themfelves in the fame manner in 
 great munbers. Here in Britain, and in Gaul, it 
 was a common praiRiice to furround a man with ^ 
 
 
 kind of wicker-work, and burn him to death in ho- 
 nour of their gods.* 
 
 In addition to the above, Mr. Hume has writ- 
 ten as follows : " What cruel tyrants were the Ro- 
 " mans over the world during the time of their 
 " Commonwealth! It is true they had laws, to pre- 
 " vent opprefilon in their provincial magiftrates 5 
 " but Cicero informs us that the Romans could not 
 " better confult the intereft of the provinces than 
 by repealing rhefe very laws. For in that cafe,, 
 fays he, our Magiftrates having entire impunity 
 would plunder no more than would fatisfy their 
 own rapacioufnefs -, whereas at prefent they muft: 
 alfo fatisfy that of their judges, and of all the great 
 men of Rome, of whcfe protection they ftand'- 
 " in need." 
 
 The fame writer, who certainly w^as not preju- 
 diced againil them, fpeaking of their Common- 
 wealth, in its more early times, farther obfervcs, 
 " The mod illuftrious period of the Roman hiflo- 
 " ry, confidered in a political view, is that between 
 " the beginning of the firft, and end of the laiT 
 " Punic war; yet at this very time the horrid 
 practice of />5//i7//V;j was fo common, that during 
 part of a fcafon a Prjetor puniilied capitally for 
 this crime Tnhosc three thohfdnd persons, in apart 
 " of Italv ; and found informations of this nature 
 flill multiplying upon him ! So depraved in pri- 
 vate life,'' adds Mr. Hume, " were that people, 
 whom in their hiftory we fo much admlre."f 
 
 (( 
 
 (( 
 
 
 * 'Ilie authorities on wlLh this brief ftatcnvnt of fads is founded 
 may be ften in Dr. LelnnV: A.ivnt!ii'fes ani Nccpjf.ty of tie Chrijl'tan 
 
 KcvfUthn, Vol. II. Part If. Chap. Ill, IV. where the fubjedl it 
 mere piiticuLrly hiuulled. Se.! lIFo D^;ftfi li^vealaij Vol I. p. 7 7,78- • 
 
11 
 
 11 _. 
 
 n-3- 
 
 # 
 
 <( 
 
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 (( 
 
 (C 
 
 86 ^f^^^ of Chrifian'ity [Part I. 
 
 From the foregoing fa£ls we may form fome 
 judgment of the juftnefs of Mr. Paine*s remarks, 
 " We know nothing," fays he, " of what the an- 
 " cient gentile world was before the time of the 
 " Jews, whofe practice has been to calumniate and 
 " blacken the charaaer of all other nations.— As 
 far as we know to the contrary, they were a juft 
 and moral people, and not addi(Sted like the Jews, 
 " to cruelty and revenge, but of whofe profeffion 
 of faith we are unacquainted. It appears to have 
 " been their cuftom to perfonify both virtue and 
 vice by ftatues and images, as is done now-a-days 
 by flatuary and painting : but it docs not follow 
 from this that they worlhipped them any more 
 
 " than we do."* 
 
 Unlefs heathens before the time of the Jews were 
 totally different from what they were in all after 
 ages, there can be no reafonable doubt of their wor- 
 Ihipping a plurality of deities, of which images were 
 fuppofcd to be the reprcfcntations. INTr. Paine him- 
 felf allows, and that in the fame performance, that 
 prior to the Chriftian icra they were " Idolaters, 
 and had twenty or thirty thoufand gods."t Yet by 
 his manner of fpeaking in this place, he manifcftly 
 wiHies to infmuatc, in behp.lf of all the heathen na- 
 tions, that they might worfhip idols no more than 
 we do. It might be worth while for this writer, me- 
 thinks, to bt'ftow a little more attention to the im- 
 provement of his memory. 
 
 With refpea to their being " jufl and moral peo- 
 ple,'' unlefs they were extrcm.cly different before 
 the time of the Jews from what they v/ere in all after 
 ages, there can be no reafonable doubt of their be- 
 
 * ^s' */ -^'■'Z'"' ^^' ^^* P" ^9' ^^ ^ ^*^^ ^* 
 
 Chap. VI.] on the Jlate of Society. 
 
 87 
 
 ing what the facred writers have reprefented them. 
 If thofe writers have faid nothing worfe of them 
 than has been faid by the mofl early and authentic 
 hillorians from amongft themfelves, it will be eafy 
 for an impartial reader to decide whether heathens 
 have been " calumniated and blackened" by the 
 Jewifh writers, or the Jewilh writers by Mr. Paine. 
 
 But it is not by the ftate of the ancient heathens 
 only that we difcover the importance of Chriftiani- 
 ty. A large part of the world is ftill in the fame 
 condition 5 and the fame immoralities abound 
 amongft them which are reported to have abound- 
 ed amongft the Greeks and Romans. 
 
 I am aware that deiftical writers have laboured 
 to hold up the modern as well as the ancient hea- 
 thens in a very favourable light. In various anony- 
 mous publications much is faid of their iimplicity 
 and virtue. One of them fuggefts, that the Chinefe 
 are fo " fuperior to Chriftians in relation to moral 
 " virtues, that it may feem neccflary that they 
 " fhould fend miflionaries to teach us the ufe and 
 " pra<Si:ice of Natural Theology, as we fend mif- 
 " fionaries to them to teach them Revealed Reli- 
 *' olon."* Yea, and fome whowifli to rank as Chrif- 
 tians, have on this ground objcdled to all miffiona- 
 ry undertakings among the heathen. Let us exa- 
 mine this matter a little clofely. 
 
 Almoft all the accounts which are favourable to 
 heathen virtue are either written by the adveiTaries 
 of Chriftianity, Tind with a defign to difparage it ; 
 or by navigators, and travellers, who have touched 
 at particular places, and made their rcpcrte • word- 
 ing to the treatment they have met with, r<;tlicr rhan 
 
 Cbrijiiaitity es eU as tl'Q Creation, p. 36 v, 367. 
 
 jK. 
 
" ~4^t^*'iteii&l"IFt...a^ ^^ - 
 
 .1 
 
 i I 
 
 2S Ef'^s of Chry}tar.::j EPaSLT L 
 
 {rom a regard to univerfal righteoufnefs. An au- 
 thentic report of the morals of a people requires to 
 be given, not from a tranfient vifit, but from a 
 continued relidencc amongfk them 5 not from their 
 occafional treatment of a ftranger, but from their 
 general charader -, and not from having an end ta 
 anfwer, but with a rigid regard to truth. 
 
 It is worthy of notice, that the far greater part 
 of thefe reprefentations refpea people with whom 
 we have little or no acquaintance •, and therefore 
 are lefs liable to contradiaion, whatever the truth 
 may be. As to China, Hindoftan, and fome other 
 parts of the world, with whofe moral ftate we have 
 had the means of acquiring fome confiderable de- 
 gree of knowledge, the praifes beftowed on them 
 by our adverfaries have proved to be unfounded. 
 From the accounts of thofe who have refided in 
 China, there docs not feem to be much reafon to 
 boaft of their virtue. On the contrary, their morals 
 appear to be full as bad as thofe of the ancient hea- 
 thens. It is allowed they take great care of their 
 outward behaviour, more than perhaps is taken in 
 any other part of the world befides ; that whatever 
 they do or fay is fo contrived that it may have a 
 good appearance, pleafe all, and offend none ; and 
 that they excel in outward modeily, gravity, good 
 words, courtefy, and civility. But notwithiland- 
 ing this, it is faid that the fin againft nature is ex- 
 tremely common— that drunkenncfs is confidcred 
 as no crime— that every one takes as many concu- 
 bines as he can keep-that many of the common 
 people pawn their wives in time of need •, and Tome 
 knd them for a month, or more or lefs, acccrdmg 
 as they agree— that marriage is diiTolved on the 
 moft trifiing occafions— that fons and daughters are 
 
 Chap. VI.] on the fate of Society. ^ 
 
 8f 
 
 (C 
 
 (( 
 
 C( 
 
 (C 
 
 cc 
 
 cc 
 
 fold whenever their parents pleafe, and that is fre- 
 quently — that many of the rich as well as the poor, 
 when they are delivered of daughter.^, fliflc and 
 kill them — that thofe who are more tender-hearted 
 will leave them under a vefTel, where they expire 
 in great mifery — and finally, that notwithftanding 
 this, they all, except the learned, plead humanity 
 and companion againft killing other hving creatures, 
 thinking it a cruel thing to take that life which they 
 cannot give. Montefquieu fays, " The Chinefe, 
 whofe whole life is governed by the eftablilhed 
 rites, are the moft void of common hpnefty of 
 any people upon earth ; and that the laws, 
 though they do not allow them to rob or to fpoil 
 by violence, yet permit them to cheat and de- 
 fraud." With this agrees the account given of 
 them in Lord Anfons Voyages, and by other navi- 
 gators, that lying, cheating, ftealing, and all the 
 little arts of chicanery abound amongft them •, and 
 that if you detect them in a fraud, they calmly 
 plead the cujlom of the country."^ Such are the people 
 by whom we are to be taught the ufe and pradticc 
 of natural theology ! 
 
 If credit could be given to what feme writers 
 have advanced, we might fuppofe the moral philo- 
 fophy and virtuous condudl of the Hindoos to be 
 worthy of being a pattern to the world. The rules 
 by which they govern their condu6l are, as we have 
 been told, " Not to tell falfe tales, nor to utter any 
 ** thing that is untrue*, not to fteal anything from 
 *' others, be it ever fo little ; not to defraud any 
 " by their cunning in bargains, or contracts \ not 
 
 * See Leland's Ad-^antage and NeceJJtiy cf RiVilatlotty 
 Vol II. Part II. Chap. IV. 
 
 JK. 
 
■> i 
 
 
 l?« 
 
 i 
 
 n 
 
 m 
 
 90 
 
 EJcm of Chriftianity [Part L 
 
 ** to opprefs any when they have power to do 
 
 (( 
 
 it. 
 
 >»# 
 
 u 
 
 Very op^oflte accounts however are given by nu- 
 merous and refpedlable witnelTes, and who do not 
 appear to have written under the influence of pre- 
 judice. I fliall fclecl but two or tlirec — 
 
 Francis Bcrnitr, an intelligent French Traveller, 
 fpeaking of the Hindoos, fays, " 1 know not whc- 
 ** ther there be in the world a more covetous and 
 fordid nation. — Tlie Brahmins keep thefe peo- 
 ple in their errors and fuperilitions, TLnd/crupk 
 not to commit trichs and v'lll antes Jo infamcuSy that 
 I could never have believed them, if I had not 
 made an ample inquiry into them."f 
 Governor Holivell thus charaiflerizes them : " A 
 race of people, w^ho from their infancy are utter 
 " Grangers to the idea of common fai;h and honef- 
 " ty." 
 
 " This is the fituation of the bulk of the people 
 of Indoftan, as well as of the modern Brahmins; 
 amongft the latter, if we except one in a thou- 
 ** fand, w^e pive them over meafurc." 
 
 " The Gentoos in general are as degenerate, fu- 
 perftitious, litigious, and wicked a people, as any 
 race of people in the knov;n world, if not emi- 
 ** nentlymore fo, efpecially the common runof Brah- 
 *' minsj and we can truly aver that during almoflfive 
 years that we prefided in the Judicial Cutchery 
 Court of Calcutta, never any murder or other 
 atrocious crime came before us, but it was proved 
 " in the end a Brahmin was at the bottom of it.":): 
 
 * Harris's Vojages and Travels^ Vol. I. Ch. II. § xi, xii. 
 
 t ^oy^g" de Fran9oi8 Ecmicr, Tome I. p. ijo, 163. et Tome 
 
 n. p. iQj. 
 
 \ Holwell's Hj/Iqricul Events ^ Vol I. p. 2,%%. and VoL 11. £• IJI* 
 
 a 
 cc 
 
 cc 
 
 cc 
 cc 
 
 Chap. VI.] on the Jlate of Socu'^y, 
 
 9^ 
 
 Mr. afterwards Sir John ShorCy and Governor 
 General of Bengal, fpeaking of the fame people, 
 fays, " A man mud be long acquainted with them 
 " before he can believe them capable of that bare- 
 " faced falfehood, fervile adulation, and deliberate 
 '^ deception, which they daily practice. — It is the 
 ** builnefs of all, from the Ryott to the Dewan, 
 *' to conceal and deceive ; the limpleft matters of 
 ** fadl are defignedly covered with a veil, through 
 ** which no human underftanding can penetrate."* 
 In perfedl agreement with thefe accounts are 
 others which are conftantly received from perfons 
 of obfervation and probity, now refiding in India. 
 Of thefe the following are extraifts — " hy\ng^ theft^ 
 " whoredom, and deceit are fins for which the 
 *' Hindoos are notorious. There is not one man in 
 a thoufand, w'ho does not make lying his con* 
 ftant praclice. Their thoughts of God are fo ve- 
 ry light, that they only confidcr him as a fort of 
 play-thing. Avarice and fervility are fo united 
 in almoft every individual, that cheating, jug- 
 gling, and lying, are efteemed no fins with 
 them : and the bell: among them, though they 
 fpeak ever fo great a falfehood, yet it is not con- 
 fidered as an evil, unlefs you firft charge them 
 to fpeak the truth. When they defraud you ever 
 fo much, and you charge them with it, they 
 coolly anfwer, // is the cuflom of the country P 
 *' III England the poor receive the benefit of the 
 gofpel in being fed and clothed by thofe who 
 *' know not by what principles they are moved. 
 For when the gofpel is generally acknowledged 
 in a land, it puts fome to fear, and others to 
 
 C( 
 
 cc 
 
 cc 
 
 «c 
 
 C( 
 
 ii 
 
 cc 
 
 cc 
 
 ii 
 
 cc 
 
 C( 
 
 cc 
 
 cc 
 
 C( 
 
 cc 
 
 * Pjrltjvu^ntarv Proc::edhg^ ^goi 'J Mr. HnpUigs, Appendix to 
 
 V«l. II. p. 65. 
 
92 
 
 EffeEfs of Chrijianiij [Part I. 
 
 
 i 
 
 > 
 
 fl 
 
 «< 
 
 <( 
 
 *' fhame ; fo that to relieve their own fmnrt they 
 ** provide for the poor: but here,0 miferable ftatel 
 *' I have found the pathway flopped up by fick and 
 ** wounded people, perifhing with hunger ; and 
 ** that in a populous neighbourhood, where num- 
 bers pafs by, fome finging, others talking, but 
 none fhewing mercy ; as though they were dy- 
 •' ing weeds, and not dying men."* 
 
 Comparing thefe accounts, a reader might be 
 apt to fuppofe that the people muft have greatly 
 degenerated fincc their laws were framed 5 but the 
 truth is, the laws are nearly as corrupt as the 
 people. Thofe who examine the Hindoo Ccdtyf 
 will find them fo ; and will perceive that there is 
 fcarcely a fpecies of wickedncis which they do not 
 tolerate, efpecially in favour of the Brammhans, of 
 which order of men, it may be prefumed, were the 
 firil framers of the conftitution. 
 
 Let the reader judge from tliis example of the 
 Hindoos, what degree of credit is due to anti- 
 chriftian hiftorians, when they undertake to de- 
 fcribe the virtues of heathens. 
 
 From this brief ftatcment of fa^s it is not %rery 
 diflicult to perceive fomewhat of that which Chrif- 
 tianity has accomplilhed with regard to the gene- 
 ral (late of focicty. It is by no means denied that 
 the natural difpoiitlons of heathens, as well M 
 other men, arc various. The Scriptures ihcmfclvcs 
 record inftanccs of their amiable deportment to- 
 wards their fellow creatures. | Neither is it dc- 
 
 • Pfrkdical AetcunU of the BapUfi Mijlcn, No. II. p. 1%^, No, III. 
 p. 191, 230. No. IV. p. 191. 
 
 f Tranilatcd from the Shanfcrlt, and pubUnicU in X?;^. 
 
 \ Gen. XXIII. 
 
 Chap. VI.] en thejlate of Society, gn 
 
 nied that tliere are chara(flers in chriftianized na- 
 tions, and that in great numbers, whofe wickcdnefs 
 cannot be exceeded, nor equalled, by any who arc 
 deftitute of their advantages. There is no doubt 
 but that the general moral character of heathens 
 is far lefs atrocious than that of deifts, who rejed 
 the light of Revelation, and of muhitudes of no- 
 minal Chriftians who abufe it. The ftate of both 
 thefe defcriptions of men with refpe^t to unen- 
 lightened pagans, is as that of Chorazin and Beth- 
 faida with refpedt to Sodom and Gomorrah. 
 
 But that for which I contend is the effeiH: of 
 Chriftianity upon the general Jlate of foclety. It is 
 an indifputable fa^l, that it has banifhed grofs 
 idolatry from every nation in Europe. It j$ grant- 
 ed that where whole nations were concerned^ thif 
 effea might be at firft accomplifhcd, not by pwfua- 
 fion, but by force of arms. In this manner mafiy 
 Icgiflators of former times thought they did Go:! 
 fervice. But whatever were the means by which 
 the worfliip of the one living ami tmc God was 
 at firft introduced, it is a £»a that the principle 
 is now fo fully cftablllhed in the minds ntid con- 
 fcienccs of men, that there needs no force to pre- 
 vent the return of the old f. . of polythcifm. 
 There needs no greater proof of this than has been 
 afforded by unbelievers of a neighbouring iiaikuu 
 Such evidently has been their predllcaion for pa- 
 gan manners, that, if the llglit that i$ gone abroftd 
 amongd mankind permitted it, they would at once 
 have pliu^gcd into grofs idolatry, as into their na- 
 tivc clement. But this is rendered morally impoT- 
 fible. They muft be ihcifts or athcifts ; polythcifts 
 tliey cannot be. 
 
 By accounts which from time to time have been 
 
 K 
 

 Hr 
 
 fcii 
 
 
 ^ Efcas of Chri/ianity [ParT I. 
 
 received, it appears that the prevailing party in 
 France have not only laboured to eradicate every 
 principle of Chriftianity, but, in one inftance, ac- 
 tually made the experiment for reftoring fomething 
 like the old idolatry. A refpeaable Magiftrate of 
 the United States,* in his Addrefs to the Grand 
 Jury in Luzerne County, has ftated a few of thefc 
 fa(Sts to the public. 
 
 " IniideUty, fays he, having got poflefTion of 
 " the power of the State, every nerve was exerted 
 « to efface from the mind all ideas of religion and 
 « morality. The do(Strine of the immortality of 
 ** the foul, or a future ftate of rewards and pu- 
 nKhments, fo eflential to the prefervation of or- 
 der in fociety, and to the prevention of crimes, 
 was publicly ridiculed, and the people taught to 
 believe that death was an everlafliing fleep." 
 " They ordered the words * Temple of E-eafon' 
 " to be infcribed on the churches in contempt of 
 " the do6lrinc of Revelation. Atheiftical and li- 
 " centious Homilies have been publifhed in the 
 " churches inftead of the old fcrvice, and a ludi- 
 «* crous imitation of the Greek mythology exhibit- 
 «* ed under the title of * The Religion of Reafon.* 
 " Nav, they have gone fo far as to drefs up a com- 
 " mo'n ftrumpet with the mofl: fantaftic decora- 
 " tions, whom they blaiphemoufly ftyled * The 
 " Goddefs of Reafon,' and who was carried to 
 " church on the flioulders of fome Jacobins felet^- 
 ** ed for the purpofe, efcorted by the National 
 •^ Guards and the conftltuted authorities. When 
 " they got to the church, the ftrumpet was placed 
 « on the altar eredled for the purpofe, and ha- 
 
 ' * Judge Riifh. * 
 
 C H A P . VI. ] on thefixite of Society, 
 
 9S 
 
 C( 
 
 u 
 
 €1 
 
 U 
 
 
 
 rangued the people, who in return profefled the 
 deepeft adoration to her, and fung the Carviag- 
 " tiole and other fongs, by way of worfhipping her, 
 " This horrid fcene — almoft too horrid to relate — 
 was concluded by burning the prayer-book, con- 
 feffional, and every thing appropriated to the 
 ufe of public worfhip ; numbers in the mean 
 " time danced round the flames with every ap- 
 " pearance of frantic and infernal mirth." 
 
 Thefe things fufficiently exprefs the inclinations 
 of the parties concerned, and what kind of blef- 
 fings the world is to expedt from Atheiftical phi- 
 lofophy j but all attempts of this kind are vain. 
 The minds of men throughout Europe, if I may 
 for once ufe a cant term of their own, are too en^ 
 lightened to ftoop to the praftice of fuch fooleries. 
 We have a gentleman in our own country who 
 appears to be a fincere devotee to the pagan wor- 
 fhip, and who it feems would willi to ijitroduce it; 
 but as far as I can learn, all the fuccefs which he has 
 met with, is to have obtained from the public the 
 honourable appellation of the gentile prlejf. 
 
 Whatever we are, and whatever we may be, 
 grofs idolatry I prefume may be confidered as ba- 
 niflied from Europe j and thanks be to God, a 
 number of its attendant abominations, with various 
 ^ther immoral cuftoms of the heathen, are in a 
 good meafure banifhed with it. V/c have no hu- 
 man facrifices ; no gladiatory combats ; no public 
 indecencies between the fexes ; no law that re- 
 quires proftitution ; no plurality or community of 
 wives ; no diilblving of marriages on trifling occa- 
 fions ; nor any legal murdering of children, or of 
 the aged and infirm. If unnatural crimes be com- 
 mitted amongft us, they are not common 5 much 
 
 Kz 
 
^|ggll!^WggBii|gi4M»li"i|)*»)^^'''i^^ -T'-'^fe'sr-se^ 'lt¥S.*^i*dMs« ri 
 
 ■"■'«nr-'s^aafeSs«!Wt»*iil6U:J'^ 
 
 96 
 
 EffeEls of Chnfianit^ [P A R T L 
 
 iK 
 
 
 IK 
 
 I? 
 
 Illiill 
 
 lefs are they tolerated by the laws or countenanced 
 by public opinion. On the contrary, the odium 
 which follows fuch practices is fufficient to ilamp 
 with perpetual infamy the lirtl character in the 
 land. Rapes, incefts, and adulteries, are not only 
 puniihable by law, but odious in the cftlmation of 
 the public. It is with us, at leaft In a conGdera- 
 -bie degree, as it was in Judea, where he that was 
 guilty of fuch vices was confidercd as a fool in If 
 raeL The fame, in lefs degrees, may be fa Id of 
 fornication, drunkcnnefs, lying, theft, fraud, and 
 cruelty *, no one can live in the known practice of 
 thefe vices, and retain his character. It cannot be 
 pleaded in cxcufe with us, as it is in China, Ilin- 
 doftan, and Otaheite, that such things are 
 
 THE CUSTOM OF THE COUNTRY. 
 
 We freely acknowledge that if we turn our eyes 
 wpon the great evils which ftill cxiit, even in thofe 
 nations where Cbriftianlty has had the greateft in- 
 fluence, we iind abundant reafon for lamentation : 
 but while we lament the evil, there is no reafon 
 that we (liould overlook the good. Comparing our 
 ftatc with that of former times, we cannot but 
 with thankfulncfs acknowledge, What hath God 
 wrought ! 
 
 I can conceive of but one queftlon that can have 
 ^ny tendency to v;eaken the argument arifing from 
 the foregoing fa^fts j viz. Are they the cffeBs of Chrif 
 tiantty F If they be not, and can be fairly account- 
 ed for on other principles, the argument falls to the 
 ground : but if they be, though. Shaftesbury fati- 
 rize, Hume doubt, Voltaire laugh, Gibbon infinu- 
 ate, and Paine pour forth fcurrility like a torrent, 
 yet honeft men will fay, An evil tree bringeth not 
 
 Chap. VI.] on the fate of Society. ^y 
 
 forth good fruit : If this religion were not of Gody it 
 could do nothing. 
 
 If there be any adequate caufe diftinift from 
 Chrhtianity to which thefe elJcc^s may be afcribed, 
 it becomes our adverfaries to ftate it. Meanwhile, I 
 may obferve. They are not afcribable to any thing 
 befides Chriftianity that has borne the name of Re>- 
 ligion. As to that of the ancient heathens, it had 
 no manner of relation to morality. The priefts, as 
 Dr. Leland has proved, " made it not their bufi- 
 nefs to teach men virtue."* 
 
 It is the fame with modern heathens. Their re- 
 ligion has nothing of morality pertaining to it. They 
 perform' a round of fuperftitious obilrvances v.^hich 
 produce no good effea whatever upon their lives.- 
 What they were yefterday, they are to-day, no man 
 repenteth himfclf of his wickednefs, faying. What 
 have I done ! Nor is it materially different with Ma-- 
 homedans. Their religion, though it includes the 
 acknowledgment of one living and true God, yet,, 
 rejeaing the Meffiah as the Son of God, and at' 
 taching them to a bloody and lafcivious impoftor, 
 produces no good cffca upon their morals, but 
 leaves them under the dominion of barbarity and 
 voluptuoufnefs. In fhort there is no religion but 
 that of Jefus Chrift thfit fo njuch as profcfTcs to hkfs 
 men by turning them from their iniquities,. 
 
 Neither can thefe cficas be attributed to phikf^^ 
 phy, A few great minds defpifed the idolatries 'of 
 their countrymen ; but they did not reform them : 
 and no wonder, for they praftifed what they them- 
 fflves defpifed. Nor did all their harangues in favour 
 of virtue produce any fubftantial effea, either on 
 
 ♦ Advantag: and Xicrjfh of Revelation^ Vol. II. p. 38^-. 
 
 K 3 
 
wsa!i»««wiw!W''ffi' sss' if«?»sw^«»««»>»%'*<»«"**'-*** 
 
 98 
 
 EffeEis of ChnflanUy [Part L 
 
 Chap. VI.] on the Jlate of Society. 
 
 99 
 
 w 
 
 
 ft- 
 
 Kir 
 
 ■4 
 
 themfelves or others. The heathen nations were 
 never more enlightened as to philofophy, than at 
 the time of our Saviour's appearance; yet as to mo- 
 rality, they never were more depraved. 
 
 It is Chriftianity then, and nothing elfe, which 
 has deftroyed the odious idolatry of many nations, 
 and greatlv contra^St^ its attendant immoralities. It 
 was in this way that the gofpel operated in the pri- 
 mitive ages, wherever it was received-, and it is in 
 the fame way that it continues Lo operate to the pre- 
 fent time. Real Chriftians muft needs be adverfe to 
 thefe things ; and they are the only men living who 
 cordially fet themfelves againft them. 
 
 This truth will receive additional evidence from 
 an obfervation of the dififcrent degrees of morality 
 produced in different places, according to the de- 
 gree of purity with which the Chriftian religion has 
 been taught, and liberty given it to operate. In fe- 
 deral nations of Europe popery has long been efta- 
 bliOied, and fupported by fanguinary laws. By thefe 
 means the Bibk has been kept from the common 
 people, Chriftian dodrine and worfliip corrupted, 
 and the confciences of men fubdued to aufurper of 
 ChriiVs authority. Chriftianity is there in prifon ; 
 and anti-chrilVianifm exalted in its place.— In other 
 nations this yoke is broken. Every true Chriftian 
 has a Bible in his family, and meafiires his religion 
 by it. The rights of confcience alfo being refpeded, 
 men are allowed to judge and aft in religious mat- 
 ters for themfelves, and Chriftian churches arc 
 formed according to the primitive model. Chriftia- 
 nity is here at liberty : here therefore it may be ex- 
 pcaed to produce its greateft effeas. Whether this 
 doea not correfpoiid with fa^^ let thofe who arc ac- 
 
 cuftomed to obfcrve men and things with an impar- 
 tial eye, determine. 
 
 In Italy, France, and various other countries, 
 where the Chriftian religion has been fo far cor- 
 rupted as to lofe nearly all its influence, illicit con- 
 nexions may be formed, adulterous intrigues pur- 
 fued, and even crimes againft nature committed, with 
 but little diflionour. Roufleau could here lend his 
 illegitimate offspring to the Foundling Hofpital, and 
 lay his accounts with being applauded for it, as be- 
 ing the cujlom of the country. It is not fo in Britain, 
 and various other nations, where the gofpel has had 
 a freer courfe : for though the fame difpofttions are 
 difcovered in great numbers of perfons, yet the 
 fear of the public frown holds them in awe. If we 
 except a few abandoned characters, who have near- 
 ly loft all fenfe of Ihame, and who by means either 
 of their titles and fortunes on the one hand, or their 
 well-known bafenefs on the other, have almoft bid 
 defiance to the opinion of mankind, this obferva- 
 tion will hold good, I believe, as to the bulk of the 
 inhabitants of proteftant countries. 
 
 And it is worthy of notice, that in thofe circles 
 or connexions where Chriftianity has had the great- 
 eft influence, a fobriety of character is carried to a 
 much higher degree than in any other. V/here 
 there is one divorce from amongft proteftant diffen- 
 ters, and other ferious profeffors of Chriftianity, 
 there are I believe a hundred from amongft thofe 
 whofe pradlice it is to frequent the amufcments of 
 the theatre, and to negle^ the worfliip of God. 
 And in proportion to the Angularity of fuch cafes, 
 fuch is the furprife, indignation, and difgrace which 
 accompany them. Similar obfervations might be 
 made on public executions for robbery^ forgery, tit- 
 
arft 
 
 98 
 
 Bft'SJs of Chrifllanlty [Part L 
 
 Chap. VI.] on the fate of Society, 
 
 9P 
 
 \u 
 
 ni 
 
 
 tit; 
 
 4 
 
 •IS 
 
 i 
 
 f( 
 
 themfelves or others. The heathen nations were 
 never more enlightened as to philofophy, than at 
 the time of our Saviour's appearance •, yet as to mo- 
 rality, they never were more depraved. 
 
 It is Chriftianity then, and nothing elfe, which 
 has deftroyed the odious idolatry of many nations, 
 and greatly contra^Sljid its attendant immoralities. It 
 was in this way that the gofpel operated in the pri- 
 mitive ages, wherever it was received; and it is in 
 the fame way that it continues Lo operate to the pre- 
 fent time. Real Chriftians muft needs be adverfe to 
 thcfe things ; and they are the only men living who 
 cordially fet themfelves againft them. 
 
 This truth will receive additional evidence from 
 an obiervation of the difterent degrees of morality 
 produced in different places, according to the de- 
 gree of purity with which the Cliriftian religion has 
 been taught, and liberty given it to operate. In fe- 
 deral nations of Europe popery has long been efta- 
 blilhed, and fupported by fanguinary laws. By thcfe 
 means the Bible has been kept from the common 
 people, Chriftian doctrine and worfliip corrupted, 
 and the confciences of men fubdued to aufurperof 
 ChriiVs authority. Chriftianity is there in prifon ; 
 and anti-chriftlanifm exalted in its place.— - In other 
 nations this yoke is broken. Every true Chriftian 
 has a Bible in his family, and meafiires his religion 
 by it. The rights of confcience alfo being refpeded, 
 men are allowed to judge and aa in religious mat- 
 ters for themfelves, and Chriftian churches arc 
 formed according to the primitive model. Chriftia- 
 nity is here at liberty : here therefore it may be ex- 
 pected to produce its greateft effe^s. V^hetker this 
 doea aox correfpond with fa^j, let thofe who ar€ ac- 
 
 cuftomed to obfcrve men and things with an impar- 
 tial eye, determine. 
 
 In Italy, France, and various other countries, 
 where the Chriftian religion has been fo far cor- 
 rupted as to lofe nearly all its influence, illicit con- 
 nexions may be formed, adulterous intrigues pur- 
 fued, and even crimes againft nature committed, with 
 but little diflionour. Rouffeau could here fend his 
 illegitimate offspring to the Foundling Hofpital, and 
 lay his accounts with being applauded for it, as be- 
 ing the cufom of the country. It is not fo in Britain, 
 and various other nations, where the gofpel has had 
 a freer courfe : for though the fame difpoiitions are 
 difcovered in great numbers of perfons, yet the 
 fear of the public frown holds them in awe. If we 
 except a few abandoned characters, who have n':ar- 
 ly loft all fenfe of fhame, and who by means either 
 of their titles and fortunes on the Oiie hand, or their 
 well-known bafenefs on the other, have almoft bid 
 defiance to the opinion of mankind, this obferva- 
 tion will hold good, I believe, as to the bulk of the 
 inhabitants of proteftant countries. 
 
 And it is worthy of notice, that in tliofe circles 
 or connexions where Chriftianity has had the great- 
 eft influence, a fobriety of charaiTter is carried to a 
 much higher degree than in any other. V/here 
 there is one divorce from amongft proteftant difl^en- 
 ters, and other ferious profefTors of Chriftianity, 
 there are I believe a hundred from amongft thofe 
 whofe. pracStice it is to frequent the amufements of 
 the theatre, and to neglc(St the worftiip of God. 
 And in proportion to the fingularity of fuch cafes, 
 fuch is the furprife, indignation, and difgrace which 
 accompany them. Similar obfervations might be 
 aaade on public executions for robbery^ forgery, tU"- 
 
 •i.p!;| 
 
flii^^^r^j^^n^^Sw^ 
 
 i * ■ 
 
 
 i 
 
 ! 
 
 
 
 
 
 
 1 
 
 
 i 
 
 
 ■) '* 
 
 
 1 
 
 1 
 
 ' 'S 
 
 
 ' 'm 
 
 
 1 
 
 i 
 
 
 
 t«o 4i^«^-^ £/* Chrijianity [Part L 
 
 mults, afiiiflinatlons, murders, &c. It is not amongft 
 the circles profefling a ferious regard to Chriftia- 
 nity, but amongft its adverfaries, that thefe prac- 
 tices ordinarily prevail. 
 
 Some have been inclined to attribute various dif- 
 ferences in thefe' things to a difference in national 
 character : but national chara£ler, as it refpe(5ls mo- 
 rality, is formed very much from the ftate of foci- 
 cty in different nations. A number of painful obfcr- 
 vations would arife from a view of the conduct and 
 chara^f^er of Engliflimen on foreign fliores. To fay 
 nothing of the rapacities committed in the Eaft, 
 whither is our boafted humanity fled when we land; 
 upon the coafts of Guinea ? The brutality with 
 which millions of our fellow-creatures have been. 
 torn from their connexions, bound in irons, thrown: 
 into a floating dungeon, fold in the public markets,, 
 beaten, maimed, and many of them murdered, for 
 trivial offences, and all this without any effectual 
 f eftraint from the laws, muft load our national cha- 
 racter with everlafting infamy. The fame perfons,. 
 however, who can be guilty of thefe crimes at a dif- 
 tance, are as apparently humane as other people 
 when they re-enter their native country. And- 
 wherefore ? Bccaufe in their native country the ftate 
 of fociety is fach as will not admit of a contrary be- 
 haviour. A man who fliould violate the principles 
 of jviftice ' and humanity here, would not only be 
 cxpofed to the cenfure of the laws^ but, fuppofing 
 he could evade this, his chara<^er would be loft. 
 The ftate of fociety in Guinea impofes no fuch re- 
 ftraints; in that fituation therefore wicked men will 
 indulge in wickednefs. Nor is it much otherwife in 
 our Weft-India Iflands. So little is there of Chrif- 
 tianity in thofe quarters, that it has hitherto had 
 
 Chap. VL] on the Jlate of Society. joi 
 
 fcareely any influence in the framing of their laws, 
 or the forming of the public opinion. There are, 
 doubtlefs, juft and humane individuals in thofe 
 iflands ; but the far greater part of them, it is to be 
 feared, are devot'ees to avarice ; to which, as to a 
 Moloch, one or other of them arc continually offer- 
 ing up human vi(Sl:ims. 
 
 Vicious pra<Slices are commonly more prevalent 
 in large and populous cities than in other places. 
 Hither the worft charadters commonly refort, as 
 noxious animals to a covert from their purfuers. In 
 places but thinly inhabited, the condudl: of indivi- 
 duals is confpicuous to the community : but here 
 they can aflemble with others of their own defcrip- 
 tion, and ftrengthen each others hands in evil, with- 
 out much fear of being dcte<Sted. Chriftianity, there- 
 fore, may be fuppofed to have kfs effedl in the w^ay 
 of reftraining immoral charadlers in the city, than 
 in the country. Yet even here it is fenflbly felt. 
 The metropolis of our own nation, though it abounds 
 whh almoft every fpecies of vice, yet what refle<n:- 
 ing citizen will deny that it would be much worfe 
 but for the influence of the gofpel ? As it is, there 
 are numbers of different religious denominations, 
 who conftantly attend to public and family worfliip j 
 who arc as honourable in their dealings as they are 
 amiable in domeftic life ; and as liberal in their be- 
 nefadtions as they are afliduous to find out defcrving 
 cafes. The influence which this body of men have 
 upon the citizens at large, in reftraining vice, pro- 
 moting fchemes of benevolence, and preferving* 
 peace and good order in fociety, is beyond calcula- 
 tion. But for their examples and unremitted exer- 
 tions, London would be a Sodom in its guilt, and 
 might expeft to refemble it in its punifhment. 
 
 m 
 
 
 r 
 
 I 
 
 '7i 
 
 .f 
 
 i:.--. 
 
^^p jss^*, V '^i^ ^^a^^^ 
 
 p. 
 
 
 
 tr 
 
 102 4/^^J- / Chrijlamty [ParT I. 
 
 In country towns and villages it is eafy to per- 
 ceive the influence which a number of ferious 
 Chriftians will have upon the manners of the peo- 
 ple at large. A few families in which the Bible is 
 daily read, the worfhip of God performed, and a 
 Chriftian converfation exemplified, will have a pow- 
 erful t&t£t* Whether chara<fters of an oppofitc 
 defcription regard their condu6l, or not, their con- 
 fcienccs favour it. Hence it is that one upright 
 man, in a queftion of right and wrong, will often 
 put to filence a company of the advocates of un- 
 righteoufnefs ; and that three or four Chriftian 
 families have been known to give a turn to the 
 manners of a whole neighbourhood. 
 
 In fine, let it be clofely confidered whether a 
 great part of that fobriety which is to be found 
 among de'ijls themfelves (as there are, doubtlefs, fober 
 characters among deifts, and even among atheifts) 
 be not owing to Chriftianity. It has often been 
 remarked, and juftly too, that much of the hioiv- 
 ledge which our adverfaries pofTefs, is derived from 
 this fource. To fay nothing of the beft ideas of 
 the old philofophers on moral fubje(Sts being de- 
 rived from Revelation, of which there is conlidera- 
 ble evidence, it is manifeft that fo far as the mo- 
 derns exceed them, it is principally if not entirely 
 owing to this medium of inftru61:ion. The Scrip- 
 tures having difFufed the light, they have infenfibly 
 imbibed it ; and finding it to accord with reafon, 
 they flatter themfelves that their reafon has dif- 
 covered it. " After grazing," as one expreflies it, 
 " in the paftures of Revelation, they boaft of hav- 
 *' ing grown fat by nature." And it is the fame 
 with regard to their fobriety. So long as they re- 
 fide amon^ people whofe ideas of right and wrongs 
 
 Chap. VI.] on thcjlate of Society. 
 
 103 
 
 are formed by the morality of the gofpel, they 
 muft, unlefs they wifli to be ftigmatized as pro- 
 fligates, behave with fome degree of decorum. 
 Where the conduiSl is uniform and confiflent, cha- 
 rity, I allow, and even jufliice will lead us to put 
 the befl conftruftion upon the motive : but when 
 we fee men uneafy under reftraints, and continually 
 writing in favour of vices which they dare not 
 openly pra<Si:ife, we are jufl:ified in imputing their 
 fobriety not to principle, but to the circumflances 
 attending their fltuation. If fome of thofe gentle- 
 men who have deferted the Chriftian miniftry, and 
 commenced profefled infidels, had a^led years ago 
 as licentioufly as they have done of late, they muft 
 have quitted their fituation fooner, and were they 
 now to leave their country and connexions, and 
 enter into fuch a ftate of fociety as would comport 
 with their prefent wifhes, their condudt would be 
 more licentious than it is. 
 
 On thefe principles that great and excellent 
 man, Prefident Washington, in his farewel ad- 
 drefs to the people of the United States, acknow- 
 ledges the neceflity of religion to the well-being of 
 a nation. " Of all the difpofitions and habits 
 " which lead to political profperity," he fays, 
 Religion and morality are indifpenfable fupports. 
 In vain would that man claim the tribute of pa- 
 " triotifm, who fliould labour to fubvert thefe great 
 pillars of human happinefs, thefe firmefl: props 
 of men and citizens. The mere politician, equal- 
 ly with the pious man, ought to refpedl and to 
 ** cherifli them. A volume could not trace all 
 " their connexions with private and public felicity. 
 " Let it be fimply afked, where is the fecurity for 
 property, for reputation, for life, if the fenfe of 
 
 (( 
 
 (( 
 
 C( 
 
 C( 
 
 Ci 
 
 tc 
 
gwe W tt i af awBaiRrtWw 
 
 
 
 
 
 ti* 
 
 IP4 
 
 Chrljltanity 
 
 [Part L 
 
 " religious obligation defert the oaths, which are 
 ♦' the inftruments of inveftigation in the courts of 
 ** juftice ? And let us with caution indulge the 
 ** fuppofition, that morality can be maintained 
 " without religion. — Whatever may be conceded 
 " to the influence of refined education on minds 
 ** of peculiar ftrudlure -, reafon and experience. 
 ** both forbid us to expe<f^, that national morality 
 " can prevail in exclufion of religious principle." 
 
 Upon the whole, the evidence of this chapter 
 proves that Chriftianity is not only a living princi- 
 ple of virtue in good men, but affords this farther 
 blefling to fociety, that it reftrains the vices of the 
 bad. It is a tree of life whofe fruit is immortal- 
 ity, and whofe very leaves are for the healing of 
 the nations. 
 
 CHAP. VII. 
 
 Chriftianity is a Jource of happinefs to individuals and 
 fociety : but Deifm leaves both the one and the other 
 ^without hope. 
 
 T 
 
 HOUGH the happinefs of creatures be 
 not admitted to be the final end of God's moral 
 government, yet it is freely allowed to occupy an 
 important place in the fyftem. God is good ; and 
 his goodnefs appears in his having (o blended the 
 honour of his name with the felicity of his crea- 
 tures, that in feeking the one they fhould find the 
 other. In fo important a light do we confidcr bus- 
 man happinefs as to be willing to allow that to be 
 the true religion which is mofl adapted to pro* 
 mote it. 
 
 Chap. VII. ] a fource of Happinefs. 
 
 105 
 
 To form an accurate judgment on this riibj€£l, 
 it is neccflary to afcertain wherein happinefs con- 
 fifls. We ought neither to expe<^ nor deiire in 
 the prefent life fuch a flate of mind as wholly ex- 
 cludes painful fenfations. Had we Icfs of the ex- 
 crcifes of godly forrow, our facred pleafures would 
 be fewer than they are ; or were we unacquainted 
 with the afflictions common to men, we fliould be 
 lefs able to fympathize with them •, which would 
 be injurious not only to fociety, but to ourfelves, 
 as it would deprive us of one of the richeft fources 
 of enjoyment. ^^^ 
 
 Mr. Humcy in one of his cfTays, very properly 
 called l^he Scepticy feems to think that happinefs 
 lies in having one's inclinations gratified •, and as 
 different men have different inclinations, and even 
 the fame men at different times, that may be hap- 
 pinefs in one cafe which is mifery in another. This 
 fceptical writer, however, would hardly deny that 
 in happinefs, as in other things, there is a falfc 
 and a true, an imaginary and a real ; or that a 
 ftudied indulgence of the appetites and pafllons, 
 though it fhould promote the one, would deflroy 
 the other. The light of nature, as acknowledged 
 even by deifts, teaches that felf-denial, in many ca- 
 fes, is neceffary to felf-prefervation ; and that to 
 adt a contrary part would be to ruin our peace and 
 deflroy our health.*" I prefume it will be granted 
 that no definition of happinefs can be complete, 
 which includes not peace of mind, which admits 
 not of perpetuity, or which anfwers not the necet- 
 fities and mifcrics of human life. 
 
 But if nothing deferve the name of happmefs 
 
 • Volney's Laiv of Katurf^ p. la. 
 
 
S^i'Wgl^^^^;..?!^^''^^^'®^-^'''^''^-*^^-^ 
 
 t 
 
 106 
 
 Chrlftianity 
 
 [Part I. 
 
 !»• 
 
 
 4 
 
 which does not include peace of mlndy all criminal 
 pleafure is at once excluded. Could a life of un- 
 chaftity, intrigue, difhonour and difappointed pride, 
 like that of Rcujfeauy be a happy life ? No, amidft 
 the brilliancy of his talents, remorfe, fhame, con- 
 fcious meannefs, and the dread of a hereafter, 
 mufl corrode his heart, and render him a Gran- 
 ger to peace. Contrafk with the life of this man 
 that of Hoiuard. Pious, temperate, juft, and be- 
 nevolent, he lived for the good of mankind. His 
 . happinefs confiftcd in ferving his generation by the 
 nvill of God. If all men wert; like Roufleau, the 
 world would be much more miferable than it is : 
 If all were like Hov/ard, it would be much more 
 happy. Roufleau, governed by the love of fame, 
 is fretful, and peevifh, and never fatisfied with the 
 treatment he receives : Howard, governed by 
 the love of mercy, flirinks from applaufe, with 
 this modeft and juft refleaion, " Alas, our beft 
 performances have fuch a mixture of fm and folly, 
 that praife is vanity, and prefumption, and pain to 
 a thinking mind." Roufleau, after a life of de- 
 bauchery and (hame, confefles it to the world, and 
 makes a merit of his confefTion, and even pre- 
 fumptuoufly fuppofes that it will avail him before 
 the Judge of all : Howard, after a life of lingular 
 devotednefs to God, and benevolence to men, ac- 
 counted himfclf an unprofitable fervant, leaving 
 this for his motto, his laft teftimony, Christ is 
 MY HOPE. Can there be any doubt which of the 
 two was the happiefl: man ? 
 
 Further, if nothing amounts to real hnppincfs 
 which admits not o^ perpetuity y all natural pleafure, 
 when weighed agalnfi: the hopes and joys of the 
 fiofpel, will be found wanting. It is an expreflivc 
 
 Chap. VII. ] a fource of Happinefs, i o y 
 
 charadleriftic of the good things of this life, that 
 they all perl/Jj with the uftng. The charms of youth 
 and beauty quickly fade. The power of relifliing 
 natural enjoyments is foon gone. The plcafures of 
 adive life, of building, planting, forming fchcmes, 
 and achieving enterprizes foon follow. In old age 
 none of them will flourifh ; and in death they are 
 exterminated, ^he mighty many and the man of 
 ivary the judge and the prophet y and the prudenty and 
 the ancient y the captain of fifty y and the honourable 
 many and the ccunfdlory and the cimnhig artificer y 
 and the eloquent oratory all defcend in one undif- 
 tinguiihed mafs into oblivion. And as this is a 
 truth which no man can difpute ; thofe who have 
 no profpefls of a higher nature muft often feel 
 themfelves unhappy. Contraft with this the joys 
 of the gofpel. Thefe, inftead of being diminiihed 
 by time, are often encreafed. To them the foil 
 of age is friendly. While nature has been fading, 
 and pcrifhing by flow degrees, how often have we 
 feen faith, hope, love, patience, and refignation to 
 God in full bloom. Who but Chriftians can con- 
 template the lofs of all prefent enjoyments with 
 fatisfaaion ? Who elfe can view death, judgment, 
 and eternity with defire ? I appeal to the hearts 
 of unbelievers. Whether they have not many mif- 
 givings and revoltings within them ; and whether 
 in the hour of folitary refleaion they have not 
 fighed the wiih of Balaam, Let me die the death of 
 the rlghteousy and let my lafi end be like his I 
 
 It is obfervablc that even Rouffeau himfelf, 
 though the language certainly did not become his 
 lips, afFe^ed to derive confclation in advanced life 
 from ChrilHan principles. In a Letter to Voltaire 
 ke fays, " I cannot help remarking, Sir, a very 
 
 L2 
 
ro8 
 
 ChrtJIuimty 
 
 [Part I. 
 
 «c 
 
 €( 
 
 »( 
 
 «C 
 
 •* (ingular contraft between you and mc. Sated 
 with glory, and undeceived with the inanity of 
 worldly grandeur, you live at freedom, in the 
 '* mid ft of plenty, certain of immortality ; you 
 peaceably philofophife on the nature of the fouU 
 and if the body, or the heart are indifpofed, you 
 " have Tronchin for your phyfician and friend. 
 " Yet with all this you find nothing but evil on 
 " the face of the earth. I, on the other hand, 
 •^ obfcure, indigent, tormented with an incurable 
 *^ diforder, meditate with pleafure in my folitude, 
 " and find every thing to be good. Whence arife 
 ** thefe apparent contradictions ? You have your- 
 " felf explained them. You live in a ftate of en- 
 " joyment, I in a ftate of hope 5 and hope gives 
 ** charms to every thing."* 
 
 Finally, If nothing defcrves the name of happi- 
 ncfs which meets not the necejjitiesy nor relieves the 
 miferies of human Vtfey Chriftianity alone can claim 
 it. Every one who looks into his own heart, and 
 makes proper obfervations on the difpofitions of 
 others, will perceive that man is poficfied of a de- 
 fire after fomcthing which is not to be found un- 
 der the fun — after a good which has no li- 
 mits. We may imagine our defires are mode- 
 rate, and fet boundaries beyond which we may 
 flatter ourfelves we fliould never wifh to pafs ; 
 but this is fclf-deception. He that fets his heart 
 on an eftate, if he gain it, will wifh for fomething 
 more. It would be the fame if it were a kingdom; 
 or even if all the kingdoms of the world were 
 united in one. Nor is this defire to be attributed 
 merely to human depravity ; for it is the fame 
 
 • Worhy VoL IX. p. iih. 
 
 CHitP.VIL] a fource of Happinefs, \ 00 
 
 with regard to knowledge : the mind is never fa- 
 tisfied with its prefent acquifitions. It is depravity 
 that dire^s us to feck fatisfa<ftion in fomething 
 fliort of God ; but it is owing to the nature of the 
 foul that we are never able to find it. It is not 
 pofllble that a being created immortal, and with a 
 mind capable of continual enlargement, fliould ob- 
 tain fatisfaOion in a limited good. Men may fpend 
 their time and ftrength, and even facrifice their 
 fouls in ftriving to grafp it, but it will elude their 
 purfuit. It is only from an uncreated fource thaf 
 the mind can drink its fill. Here it is that the 
 gofpel meets our necefiities. Its language is, Ho^ 
 every one that thirflethy come ye to the luaiersy and 
 he that hath no money ; come ye^ buy and eaty yea 
 comey buy wine and milk without mi^fny^ and fi^s/h^t 
 price. Wherefore do ye fpend money fr that ^buh 
 is not bread; and your labour for that wlichf 'h 
 
 not ? Hearken diligently unto mey ond tat y< that 
 which is goody and let your foul deliikt uftlf in fai^ 
 nefs» Incline your ear^ and come unt9 me: hfor^ and 
 your foul fhall live.— In the lafl day^ that grmt 1^ 
 cfthefeafly J ef us flood and criedy faying^ ^f ^^ «»<W 
 thirfly let him come unto me and drink.-^Hf that 
 Cometh to mejhall nen^er hunger, and he that hilic^Ktb 
 in me pall never thirfl* How this language has 
 been verified, all who have made the tri.il <aii tcf- 
 tify. To them, as to the only competent witncf' 
 fes,' I appeal. 
 
 It is not merely the nature of the Anil liovrcTcr^ 
 but its depravity, from whence our xiecdBtits aiilc. 
 We are finners. Every man who believes there b 
 a God, and a future ftate, or even only aKiiuiu llic 
 
 * Ifai. Iv. I— J. Jolin rii. 37, tL jj. 
 
no 
 
 ChriJ^iamty 
 
 Part L} 
 
 poflibility of them, feels the want of mercy. The 
 firft inquiries of a mind awakened to refledlion 
 will be, how he may efcape the wrath to come \ 
 how he fhall get over his everlafting ruin ? A hea- 
 then, previous to any Chriftian inftrudtion, ex- 
 claimed, in the moment of alarm, What mujl I do 
 to be faved ?* And feveral Mahomedans, being 
 lately warned by a Chriftian miniftcr of their finful 
 ftate, came the next morning to him with this very 
 fcrious queftion, Keman par hoibo — " How fliall 
 we get over ?"f To anfwer thefe inquiries is be- 
 yond the power of any principles but thofe of the 
 gofpel. Philofophy may conje^ure, fuperftition 
 may deceive, and even a falfe fyftem of Chriftianity 
 may be aiding and abetting 5 each may labour to 
 lay the confcience afleep, birt none of thefe ca» 
 yield it fatisfa£lion. It is only by believing in Jefus 
 Chrift, the great facrifice that taketh away the fia 
 of the world, that the finner obtains a relief which 
 will bear reflection ; a relief which at the fame 
 time gives peace to the mind, and purity to the 
 heart. For the truth of this alio I appeal to all 
 who have made the trial. 
 
 Where, but in the gofpel, will you find relief 
 under the innumerable ills of the prefent ftate ? 
 This is the well-known refuge of Chriftians. Arc 
 they poor, afl[li(fled, perfecuted, or reproached } 
 Thev are led to confider Him who endured the 
 contradi<5\ion of finners, who lived a life of poverty 
 and ignominy, who endured perfecution and re- 
 proach, and death itfclf for them ; and to realize 
 a blcfted immortality in profpe<fl. By a view of 
 fuch things tlieir hearts are cheered, and their af- 
 
 • A^% xvi. 30. 
 f PnioJlcal auwnts tftlc Ba^t'f M-Jponary Scdcty^ No. IV. p. Jlfiw 
 
 Chap. VII.] afource of Happinefs, \\x 
 
 fliCtions become tolerable. Looking to Jefus, who 
 for the joy fet before him, endured the crofs, de- 
 fpifing the fliame, and is now fet down at the right 
 hand of the throne of God, they run with patience 
 the race that is fet before them. 
 
 But what is the coipfort of unbelievers ? Life 
 being fhort, and having no ground to hope for 
 any thing beyond it, if they be crofted here, they 
 become inconfolable. Hence it is not uncommon 
 for perfons of this defer iption, after the example 
 of the philofophers and ftatefmen of Greece and 
 Rome, when they find themfelves deprefted by ad- 
 verfity, and have no profpe6l of recovering their 
 fortunes, to put a period to their lives ! Unhap- 
 py men ! Is this the felicity to which ye would 
 introduce us ? Is it in guilt, ftiamc, rcnvorfe^ and 
 defperation that ye defcry fuch charms ? Admit- 
 ting that our liope of immortality is rifiouar}', 
 where is the injury ? If it be a dream, is ic not 
 a pleafant one i^ To fay the leaft, it beguiles many 
 a melancholy hour, and can do no mifchkf : but 
 if it be a reality, what will become of you \ 
 
 I may be told, that if many put a period to their 
 lives through unbelief, there is an equal numbes 
 who fall facrifices to religious melancholy. But 10 
 render this objection of force, it fhould be prxiTcd 
 that' the religion of Jefus Chrift is the ci:uft of this 
 melancholy. Reafon may convince us of the being 
 of a God, and confcience bear ^v^tnc^5 that wc are 
 cxpofed to his difpleafure. Now if in this ftate of 
 mind tlie heart refufe to acquiefce in the gofpel way 
 of falvr.tion, we ftiall of courfe cither reft in fomc 
 dclufivc hope, or fink into defpair. But l^cre, ic is 
 not religion, but the want of it th.it geiKrttcx the 
 evil. It is unbelief, and not faith that iiiiks the fin. 
 
 
 ^ 
 
 \\ 
 
112 
 
 Chrlfltanity 
 
 [Parip L 
 
 ner into defpondency. Chriftianity difowns fuch 
 characters. It records fome few examples, fuch as 
 Saul, Ahithopliel, and Judas ; but they are all 
 branded as apoflates from God and true religion. 
 On the contrary, the writings of imbelievers, both 
 ancient and modern, are known to plead for fuicide, 
 as an expedient in extremity. RoufTeau, Hume, and 
 others hate written in defence of it. The principles 
 of fuch men both produce and require it. It is the 
 natural offspring of unbelief, and the lafl refort of 
 difappointed pride. 
 
 Whether Chriftianity or the want of it, be bed 
 adapted to relieve the heart under its various pref- 
 fur£s, let thofe teftify who have been in the habit 
 of vifiting the afHi£led poor. On this fubjcCl the 
 writer of thefe flieets can fpeak from his own know- 
 ledge. In this fituation characters of very oppofitc 
 defcriptions are found. Some are ferious and fin- 
 cere Chriftians : others, even among thofe who have 
 attended the preaching of the gofpel, appear nei- 
 ther to underftand nor to feel it. The tale of 
 woe is told perhaps by both : but the one is unac- 
 companied with that difcontent, that wretchednefs 
 of mind, and that inclination to defpair, which is 
 manifefk in the other. Often have I feen the 
 cheerful fmile of contentment under circumftances 
 the mod abjeCt and afflictive. Amidft tears of 
 forrow, which a full heart has rendered it impof- 
 ilble to fupprefs, a mixture of hope and joy has 
 gliftened. '* The cup which my Father hath 
 ** given me to drink, fhall I not drink it ?" Such 
 have been their feelings, and fuch their expref- 
 lions *, and where this has been the cafe, death has 
 generally been embraced as the meflenger of peace. 
 H^re, I have faid, participating of their fenfations. 
 
 Ch a P . VII.] a fource of Happmefs, 
 
 "3 
 
 here is the patience^ and the faith of the faints. Here 
 are they that keep the commandments of God, and the 
 faith of Jefus, This is the viSfory that overcomcth 
 the worldy even our faith. Who is he that ovsr^ 
 Cometh the ivorldy hut he that belicveth that ffus is 
 th(Lfon of God ? 
 
 From individual happinefs let us proceed to 
 examine that oi fociety. Let us enquire whether 
 there be any well-grounded hope of the future 
 melioration of the fiate of mankind befides that 
 which is afforded by the gofpel. Great expecta- 
 tions have been raifed of an end being put to 
 wars, and of univerfal good-will pervading the 
 earth in confequence of philofophical illumination, 
 and the prevalence of certain modes of civil go- 
 vernment. But thefe fpeculations proceed upon 
 falfe data. They fuppofe that the caufe of thefe 
 evils is to be looked for in the ignorance rather 
 than in the depravity of men : or if depravity be 
 allowed to have any influence, it is confined to the 
 precin<Sts of a court. Without taking upon me to 
 decide which is the beft form of civil government, 
 or what mode is moft adapted to promote the 
 peace and happinefs of mankind, it is fuificient in 
 this cafe to fiiew that wars generally originate, as 
 the apofl:le James fays, in the lufis, or corrupt paf 
 ftons of mankind. If this be proved, it will fol- 
 low, that however fome forms of government may 
 be more friendly to peace and happinefs than 
 others, yet no radical cure can be effe(Sted till the 
 difpofitions of men are changed. Let power be 
 placed where it may, with one, or with many, fi:ill 
 it mufi: be in the hands of men. If all govern- 
 ments were fo framed as that every national a(ft 
 ihould be exprefiive of the real will of the people, 
 
114 
 
 Chri/Iiamty 
 
 [Part I. 
 
 ftill if the preponderating part of them be govern- 
 ed by pride and felf-iove rather than equity, wc 
 are not much the nearer. Governors taken from 
 the common mafs of fociety, muft needs refemble 
 it. If there be any difference at the time of their 
 firfl elevation to office, owing, as may be fuppofed, 
 to the preference which all men give to an upright 
 character for the management of their concernS| 
 yet this advantage will be balanced, if not over- 
 balanced, by the fubfequent temptations to injus- 
 tice which are afforded by fituations of wealth and 
 power. 
 
 What is the fource of contentions in common 
 life ? Obferve the difcords in neighbourhoods, and 
 famihes *, which, notwithftanding all the reftraints 
 of relationfhip, interell, honour, law, and reafon, 
 are a fire that never ceafes to burn ; and which, 
 were they no more controlled by the laws than in- 
 dependent nations from each other, would in thou- 
 fands of inftances break forth into affaffinations and 
 murders. From whence fpring thefe wars ? Are 
 they the refult of ignorance P If fo, they would 
 chiefly be confined to the rude, or uninformed part 
 of the community. But is it fo ? There may, it is 
 true, be more pretences to peace and good will, and 
 fewer burfls of open refentment in the higher, than 
 in the lower orders of people : but their difpofitions 
 are much the fame. The laws of politenefs can on- 
 ly polifh the furface •, and there are fome parts of 
 the human characHier which ftill appear very rough. 
 Even politenefs has its regulations for ftrife and 
 murder, and eftablifhes iniquity by a law. The evil 
 difpofition is a kind of fubterraneous fire ; and it 
 will have vent in fome form. Are they the refult of 
 €ourt'inJiuenc6 ? No. The truth is, if civil govera- 
 
 Chap. VII.] a fource of Happinefs, jn- 
 
 ment in fome form did not influence the fears of 
 the unjuft and contentious part of the community, 
 there would be no fecurity to thofe who are peace- 
 ably inclined and efpecially to thofe who are withal 
 religious, and whofe pious condua:, like that of 
 N^h, condemns the world. Now the fame difpofi- 
 tioll which in perfons whofe power extends only to 
 a cottage, will operate in away of domeftic difcord ; 
 in others, whofe influence extends to the affairs of 
 nations, will operate on a more enlarged fcale; pro- 
 ducing war and all the dire calamities which attend 
 it. The fum of the whole is this : when the prepon- 
 derating part of the world fliall ceafe to be proud, 
 nmbitious, envious, covetous, lovers of their own 
 felves, falfe, malignant, and intriguing ; when they 
 fhall love God and one another out of a pure heart ; 
 then, and not till then may we expe^: wars to ceafe, 
 and the ftate of mankind to be effentially meliora- 
 ted. While thefe difpofitions remain, they will be 
 certain to ihew themfelves. If the beft laws or con- 
 ftitution in the world ftand in their way, they will, 
 on certain occafions, bear down all before them. 
 
 An anonymous writer in the Monthly Magazine* 
 (a work which without avowing it, is pretty evi- 
 dently devoted to the caufe of infidelity) has in- 
 ftituted an inquiry into " The probability of the 
 future melioration of the ftate of mankind." A 
 difmal profpea indeed it is which he holds up to 
 his fellow-creatures ; yet were I an infidel, like 
 him, I fhould acquiefce in many things which he 
 advances. The anchor of his hopes is an increafe 
 of knowledge, and the effe(5Vs of this are circum- 
 icribed within a very narrow boundary. With 
 
 ^ For Feb* 1799, P- 9- 
 
 tk 
 
 aiMfa«v >.*.flS.aaMf^i«>sa. 
 
11(5 
 
 Chrlfltanlty 
 
 Part L 
 
 i 
 
 V 
 
 refpeft to what we call civilization y he reckons it 
 to have undergone all the vicilfitudes of which it 
 is capable. Scietitijic refinement may contribute to 
 the happinefs of a few individuals \ but he fears 
 cannot be made a ground of much advantage to 
 the mafs of mankind. Great fcope indeed remains 
 for the operation of increafed knowledge in to- 
 proveitient in government : but even here it can 
 only cure thofe evils which arife from ignorance, 
 and not thofe which proceed from intention, which, 
 •* while the propenfity to prefer our own intcrefts 
 ** above that of the community is, as he acknow- 
 ** ledges, interwoven into our very nature," will 
 always form the mafs of exlfting ills. If indeed 
 the majority of a community, he fays, became fo 
 enlightened concerning their interefls, and fo wife, 
 ftcady, and unanimous in the purfuit of them, as 
 to overcome all that rcfiftancc which the pofleiTors 
 of undue advantages will always make to a change 
 unfavourable to themfelves, fomething might be 
 hoped for. But this, while they are under their 
 old mafters, he reckons as next to impoffible. As 
 to political revolutionsy he did form high expecta- 
 tions from them ; but his hopes are at an end. 
 <* 1 have only the wiih left, fays he, the confidence 
 is gone.** As to improved f ^11 ems of moralityy which 
 he confidcrs as the art of living happy, though it 
 might fecm promifing, yet hiftory, he very juftly 
 remarks, does not allow us to expedl that men in 
 proportion as they advance in this fpecies of know- 
 ledge will become more juft, more temperate, or 
 more benevolent. Of the extifitlion of wars, he 
 has no hope. The new order of things which 
 feemed opening in Europe, and to bid fair for it, 
 has rather increafed the evil : and as to Chrijliani* 
 
 4 
 
 Ch A P . Vil.] « fourc^ of Happinefs, i j ^ 
 
 ^', it has been tried, it feems, and' found to be in- 
 fiifficient for the purpofe. Commerce^ Inftead of 
 binding the nations in a golden chain of mutual 
 peace and friendfliip, feems only to have given ad- 
 ditional motives for war. 
 
 The amount is, there is little or no hope of 
 the Aate -of mankind being meliorated on public 
 principles. Ail the improvement he can difcern 
 in this way confifls in there being a little mere 
 lenity in the government of fome countries than 
 formerly : and as to this, it is balanced by the pro- 
 digious increafe of Handing armies, and other na- 
 tional burdens. 
 
 The only way in which an increafe in kncu^kdge 
 is to operate to the melioration of the (late of man- 
 kind is in private life, it is to foften and human- 
 ize men's manners, and emancipate their minds 
 from the fliackles of fuperftltion and bigotry, 
 names which writers of this clafs commonly beftow 
 upon Chriftianity. This is the boundary beyond 
 which, whatever be his v/ifhes, the hopes of this 
 MTiter will not fuffer himjto pafs : and even this 
 refpedls only Europe and her immediate connexi- 
 ons, and not the whole of them. The great mafs 
 of mankind are In an abfolutely hopelefs condition: 
 for there arc no means of carrying our improve- 
 ments among them but by conqueft, and conquefl 
 is a Pandora's box, at the mention of which he 
 fhudders. 
 
 Such are the profpca:s of unbelievers ; fuch 
 is the horrid defpondency under which they 
 iink when Providence counteraas their favourite 
 fchemes -, and fuch the fpirit which they take pains 
 to infufe into the minds of men in order to make 
 them happy ! ChriHian reader, Have you no bet- 
 
 M 
 
 i« 
 
 Mi 
 
!l8 
 
 Chrijllariity 
 
 [Part I. 
 
 .ter hopes than thefe ? Are you not acquainted 
 with a principle, which like the machine of Ar- 
 chimedes, will remove this mighty mafs of evils ? 
 JBe they as great and as numerous as they may, if 
 all can be reduced to a fmgle caufe, and that caufe 
 removed, the work is done. All the evils of 
 which this writer complains are reducible to that 
 one principle, which he fays, (and 'tis well he fays 
 h) " is interwoven into our very nature •, namely, 
 " The propenfity to prefer our own interefts above 
 ** that of the community." It is this propenfity 
 that operates in the great, and induces them to 
 *^ oppofe every thing that would he unfafourablc 
 " to their power and advantage ;" and the fame 
 thing operates ^mong common people, great num- 
 bers of whom, it is well known, would fell their 
 country for a piece of bread. If this principle 
 cannot be removed, I fliall, with this writer, for 
 ever defpair of any cfiential changes for the better 
 in the ftate of mankind, and will content myfdf 
 with cultivating private and domcftic happinefs, 
 and hoping for the bleflfcdnefs of a future life : but 
 if it can, I mufl: leave him to defpair alone. 
 
 My hopes are not founded on forms of govern- 
 ynent, nor even on an increafe of knowledge, tho' 
 each may have its value ; but on the fpirlt by nuhich 
 both the rulers and the people luill be governed. All 
 forms of government have hitherto refted on the 
 bafis oi f elf 'love. The wifeft and befl: ftatefmen 
 have been obliged to take it for granted that the 
 mafs of every people will be governed by this prin- 
 ciple; and conlequently all their fchemes have been 
 directed to the balancing cf things in fuch a man- 
 ner as thai people in purfuing their own intereft 
 Ihould promote that of the public. If in any cafe 
 
 Chap. VII. ] a fource of Happhicfs, i j n 
 
 they have prefumed on the contrary, experience 
 has foon taught them that all their fchemes are 
 vifionary, and inapplicable to real life. But if the 
 mafs of the people, compofed of all the different 
 orders of fociety, were governed by a fplrit of juf- 
 tice and difmterefted benevolence, fyftems of go- 
 vernment might fafely be formed on this bails. It 
 would then be fufficient for Statefmen to afcertain 
 what was right, and beft adapted to promote the 
 good of the community, and the people would 
 cheerfully purfue it; and purfuing this, would find 
 their own good more effcaually promoted than by 
 all the little difcordant arts of a felfilh mind. 
 
 The excellence of the moO: admired conftitu- 
 tions which have hitherto appeared in the world 
 has chiefly confified in the balance of power be- 
 ing fo diftributed amongft the difi'erent orders of 
 fociety as that no one fhould materially opprefs or 
 injure the other. They have endeavoured to fct 
 boundaries to each others encroachments, and con- 
 trived in fome degree to counteraifi: venality, cor-^ 
 Fuption and tumult. But all this fuppofes a cor- 
 rupt ftate of fociety, and amounts to no more than 
 making the beft of things, taking them as thev 
 are. Locks, and keys, and bolts, and bars are 
 necefl'ary in our houfes as things are ; but it were 
 better if there were no occafion for them. I do 
 not take upon me to fay that things will ever be. 
 in fuch a firate as that there iliall be no need of 
 thefe political precautions ; but I believe they will 
 be far lefs necefiary than they now are. 
 
 If the Bible be true, the knowledge of the Lord 
 will cover the earth as the waters cover the lea ; the 
 kingdoms of this world will become the kingdoms- 
 «f our Lord and of his Chrift ; idolatry, and every. 
 
 M 2 
 
120 
 
 ChnJJiafiity 
 
 [Part L 
 
 t' 
 
 ■^ 
 
 fpecies of falfc religion fliall be no more *, the art 
 and inftruments of war fliall be laid afide, and ex- 
 changed for thofe of husbandry ; the diftcrcnt 
 tribes of man Ihall be united in one common band 
 cf brotherly love; flavery and opprcfiion will ccafc*, 
 righteoufnefs will be eftabliflied in the eafth 5 and 
 .the work of righteoufnefs fliall be peace, and the 
 cftect of righteoufnefs quictncfs and afliirance for 
 ever. 
 
 But ** Chrifrianity has been tried, it fecms, and 
 found infuflicient." That it has not been as yet 
 AiiScicnt to banifh unjuft wars from the earth, is 
 true ; and It were more than wxnderfiil if it had, 
 feeing It has never yet been cordially embraced by 
 the majority, nor perhaps by the preponderating 
 part of any nation. Ncverthelefs it has had its 
 influence. This gloomy writer himfelf acknow- 
 ledges that the flate of fociety in Europe and 
 Amcricn, that is to fay in Chrillendom, is far pre- 
 ferable to what it is in other parts of the earth. 
 Of the reft of the world he has no hope. Has 
 Chriftianity done nothing in this cafe ? That thou- 
 fands in different nations are by a cordial behef of 
 it rendered fober, juft, difinterefted, and peaceable; 
 and that the ftate of fociety at large is greatly me- 
 liorated, has been proved, I hope, already :* to be- 
 lieve then in the future accomplifliment of the 
 foregoing prophecies is only to believe that what 
 is already eftedled in individuals will be extended 
 to the general body of mankind, or at lead, to 
 fiich a proportion of them as fliall be fufficient to 
 give a preponderance in human affairs. 
 
 Moreover, the fame book which declares thai 
 
 ♦ Chap. V. VI. 
 
 Ch A Pr VIL] a fource of Happ'mtfs, 1 2 p 
 
 the kingdoms of this world fhall become the hirtgdoms- 
 9f our Lord and of his Chrifl^ has foretold in a great 
 variety of language, the downfal of the Papal Anti- 
 chrifl, and that by means of the fame powers from 
 which its dominion was firft derived. We have 
 in part feen the fulfilment of the one, and live in 
 expeflatioti of the other. Wc are not ignorant of 
 tlie evil defigns of inlldcis, but we believe that 
 God is above them, and that tliey arc only inflru- 
 ments in his hand in the fulfilment of his word. 
 While therefore we feel for the miferies of man- 
 kind, occafioned by the dreadful devaflations of 
 war, we forrow not as thofe wlio have no hope ; 
 but are perfuaded that all things, even now, are 
 working together for good : and while wc pity in- 
 dividual fufferers, wc cannot join the whining la- 
 mentations of intcrefled men, Alas^ ALu^ thi! gre.it 
 city ! On the contrary, wc feel difpofcd 10 join the 
 fong of the heavenly hoil-, Amctiy JIL-hi^i ' Saiws- 
 tiony and honour ^ and ghrvy and pr.-ivJr »V Ufit^ tht 
 Lord our God : for true and righteout are his Ju<f^ 
 ments — Lvt us he glady and rejoice^ end give h'Sttci/r 
 to^ him : for the marriage of the Latnh u «/w/, ^tnd: 
 his bride hath made herfelf ready. 
 
 If, according to the dodlrine of iLiKv^i^r^l^y /V- 
 neyy and other dcifrs, w»c knew no other fource of 
 virtue and happinefs ihwn fe/f /ove, trc (liould often 
 be lefs happy than we arc. Oisr blc^cdncft h 
 bound up with that of Chrift, arul his followers 
 throughout the world. His friends arc our frictids, 
 and his enemies our enemies. They that fcek his 
 life feek ours. The profperity of hi$ kingdom is 
 our profperity ; and we prefer it above Our chief 
 joy. From the public flock of blclTcdncfs, being 
 thus confidercd as the common property of cverv 
 
 M3 
 
 
1^22 
 
 Chrlflianltyj ^c. 
 
 [Part L 
 
 t 
 
 individual, arifes a great and conftant influx of en- 
 joyment. Hence it is that in times when tempos 
 ral comforts fail us, or family troubles deprefs us, 
 or a cloud hangs over our particular connexions, or 
 death threatens to arreft us in a courfe of pleafing 
 labour, we have flill our refources of confolation. 
 
 * Afi:airs with me are linking ; but he mujl increafe* 
 — ' My houfe is not fo with God ; but the king- 
 dom of my Lord fliall be eftablifhed for ever.'— 
 
 * His intereft finks in this congregation ; but it 
 rifes elfewherc' — * I die ; but God will furely viiit 
 you ! * Such is the heritage of the fervants of the 
 Lord ; and fuch the bleflednefs of thofe whofe 
 chief defire it is, that they may fee the good of his 
 chofen^ that they may rejoice in the gladnefs of his na^ 
 tion^ and that they may glory with his inheritance » 
 
 s=5cr 
 
 The Gospel its own Witness: 
 
 V'\ 
 
 PART IL 
 
 iiil 
 
 IN WHICH THE HARMONY OF THE CHRISTIAN 
 RELIGION IS CONSIDERED AS AN EVIDENCE 
 OF ITS DIVINITY. 
 
 I 
 
 F Chrlftianity be an impoflure, it maf, 
 like all other impoflures, be detected. Falfehood 
 may always be proved to clafli with fa6l, with rea- 
 fon or with itfclf, and often with them all. If on 
 the contrary, its origin be divine, it may be expert- 
 cd to bear the character of confiftency, which difi 
 tinguifhes every other divine production. If the 
 Scriptures can be proved to harmonize with hiftoric 
 fa(fb, with truth, with themfelves, and with fober 
 reafon ; they muft, confidering what they profefs, 
 be divinely infpired, and Chriflianity muil be of 
 God. 
 
 
 CHAP. L 
 
 The harmony of Scripture with hijloric faEl^ evinced 
 by the fulfilment of prophecy. 
 
 I 
 
 F the pretence which the Scriptures make 
 to divine infpiration be unfounded, it can be no 
 
if 
 
 124 
 
 Fulfilment 
 
 [Part IL 
 
 
 •I 
 '-1 
 
 very dlfiicult undertaking to prove it fo. The 
 facrcd writers, befides abounding in hiftory, doc- 
 trine, and morality, have dealt largely in prophecy ; 
 and this not in the manner of the heathen priefts, 
 who made ufe of dark and dubious language. Their 
 meaning in general is capable of being underflood, 
 even at this diftance of time ; and in many in- 
 ftances cannot be miftaken. The difpute, there- 
 fore, between believers and unbelievers is reducible 
 to a Ihort iflue. If Scripture prophecy be divinely 
 infpired, it will be accompliihed : but if it be im- 
 pofture, it will not. 
 
 Let us fuppofe that, by digging in the earthy a 
 cheft were difcovered, containing a number of an- 
 cient curioflties ; and among other things a tablet, 
 infcribed with calculations of the mod remarkable 
 cclipfes that fhould take place for a great while to 
 come. Thefe calculations are examined, and found 
 to corrcfpond with fa<Sl: for more than two thou- 
 fand years paft. The infpeclors cannot agree per- 
 haps in deciding who was the author, whether it 
 had not gone through feveral hands when it was 
 depofited in the cheft, and various other c^ueftions : 
 but does this invalidate the truth of the calcula- 
 tions, or diminifli the value of the tablet ? 
 
 It cannot be objected that events have been pre- 
 didled from mere political forefight, which have ac- 
 tually come to pafs : for though this may have been 
 the cafe in a few inftances, wherein caufes have al- 
 ready exifted which afforded ground for the conclur 
 fion ; yet it is impofUblc that the fuccellive changes 
 and revolutions of empires, fome of which were 
 more than a thoufand years dillant, and depended 
 on ten thoufand unknown incidents, iliould be the 
 ob]e<fts of human fpeculatioiu ' 
 
 Chap. I.] 
 
 of Prophecy, 
 
 12 
 
 Mr. Paine feems to feel the difficulty attending 
 his caufe on this fubjedl. His method of meeting it 
 is not by foberly examining the agreement or difa- 
 grcement of prophecy and hiftary : that would not 
 have fuited his purpofe ; but, as though he had made 
 a wonderful difcovery, he in the firft place goes 
 about to prove that the prophets wrote poetry ; and 
 from hence would perfuade us that a prophet was no 
 other than an ancient Jewifh bard. That the pro- 
 phecies are what is now called poetic, Mr. Paine 
 need not have given himfelf the trouble to prove, 
 as no perfon of common underflanding can doubt 
 it : but the queftion is, did not thefe writings, in 
 whatever kind of language they were written, con- 
 tain prediBions of future events ; yea and of the 
 moft notorious and remarkable events, fuch as 
 fliould form the grand outlines of hiftory in the 
 following ages ? Mr. Paine v/ill not deny this y nor 
 will he foberly undertake to difprove that many of 
 thofc events have already come to pafs. He will, 
 however, take a fhorter method ; a method more 
 fuited to his turn of mind. He will call the prophets 
 ** impoftors and liars ;" he will roundly afiert \^ith- 
 out a fhadow of proof, and in defiance of hifloric 
 evidence, that the predi<^ion concerning Cyrus was 
 written after the event took place j he will labour 
 to pervert and explain away fome few of the prophe- 
 cies, and get rid of the reft by calling the writer 
 ** a falfe prophet," and his produ<5lion ^* a book of 
 falfehoods."* Thefe are weapons worthy of Mr, 
 Paine's warfare. But why all this rage againft an 
 ancient bard ? Juft now a prophet was only a poet, 
 and the idea of a predi<^or of future events was not 
 
 #1 
 
 I 
 
 m 
 
 n\ 
 
 n 
 
 M 
 
 * ^^e of Reafon^ Part II. p. 53, 44, 47.. 
 
124 
 
 Fulfilment 
 
 [Part IL 
 
 very dLfficult undertaking to prove It fo. The 
 facrcd writers, befides abounding in hiftory, doc- 
 trine, and morality, have dealt largely in prophecy j 
 and this not in the manner of the heathen priefts, 
 who made ufe of dark and dubious language. Their 
 meaning in general is capable of being underftood, 
 even at this diflance of time ; and in many in- 
 ftances cannot be miftaken. The difpute, there- 
 fore, between believers and unbelievers is reducible 
 to a Ihort iflue. If Scripture prophecy be divinely 
 infpired, It will be accomplilhed : but if it be im- 
 pofture, it will not. 
 
 Let us fuppofe that, by digging In the earthy a 
 chefi: were difcovered, containing a number of an- 
 cient curioflties j and among other things a tablet, 
 infcribed with calculations of the m©{l remarkable 
 ccllpfes that fhould take place for a great while, to 
 come. Thefe calculations are examined, and found 
 to correfpond with fa(51: for more than two thou- 
 fand years paft. The infpeclors cannot agree per- 
 haps in deciding who was the author, whether it 
 had not gone through feveral hands when it was 
 depofited in the cheft, and various other (jueftions : 
 but does this invalidate the truth of the calcula- 
 tions, or diminlfli the value of the tablet ? 
 
 It cannot be objected that events have been pre- 
 di£led from mere political forefight, which have ac- 
 tually come to pafs : for though this may have been 
 the cafe in a few inftances, wherein caufes have al- 
 ready exlfted which afforded ground for the conclu^ 
 fion; yet it is Impoflible that the fucceflive changes 
 and revolutions of empires, fome of which were 
 more than a thoufand years diftant, and depended 
 on ten thoufand unknown incidents^ fliould be the 
 obje^s of human fpeculatioiu » 
 
 Chap. I.] 
 
 of Prophecy, 
 
 IT 
 
 Mr. Paine feems to feel the dliHculty attending 
 his caufe on this fubjecSl. His method of meeting it 
 is not by foberly examining the agreement or difa- 
 grcement of prophecy and hiftory : that would not 
 have fulted his purpofe ; but, as though he had made 
 a wonderful difcovery, he in the firft place goes 
 about to prove that the prophets wrote poetry ; and 
 from hence would perfuade us that a prophet was no 
 other than an ancient Jewifh bard. That the pro- 
 phecies are what is now called poetic, Mr. Paine 
 need not have given himfelf the trouble to prove, 
 as no perfon of common underflanding can doubt 
 it : but the queftion is, did not thefe writings, in 
 whatever kind of language they were written, con- 
 tain prediElions of future events ; yea and of the 
 moft notorious and remarkable events, fuch as 
 lliould form the grand outlines of hiftory in the 
 following ages .? Mr. Paine v/ill not deny this \ nor 
 will he foberly undertake to difprove that many of 
 thofe events have already come to pafs. He will, 
 however, take a fhorter method \ a method more 
 fulted to his turn of mind. He will call the prophets 
 *' impoftors and liars ;" he will roundly afiert vt^ith- 
 out a fhadow of proof, and in defiance of hifloric 
 evidence, that the predi<Slion concerning Cyrus was 
 written after the event took place \ he will labour 
 to pervert and explain away fome few of the prophe- 
 cies, and get rid of the reft by calling the writer 
 *' a falfe prophet," and his produ<Stion ^* a book of 
 falfehoods."* Thefe are weapons worthy of Mr» 
 Paine's warfare. But why all this rage agalnfl an 
 ancient bard ? Juft now a prophet was only a poet, 
 and the idea of a predictor of future events was not 
 
 1^ 
 
 •II 
 
 ♦ A^t of Reafon^ Part II. p. 53, 44, 47^ 
 
3 26 
 
 Fulfihrunt 
 
 [Part IT. 
 
 
 included in the meaning of the term. It feems, 
 however, by this time, tliat Mr. Paine has found 
 a number oi prediElions in the prophetic writings, to 
 get rid of which he is obliged, as is ufual with him 
 in cafes of emergency, to fummon all his talents 
 for mifreprcfentation and abufe. 
 
 I take no particular notice of this writer's at- 
 tempts to 'explain away a few of the prcdidlions of 
 Ifaiah, and other prophets. Thofc who have un- 
 dertaken to anfwer him have performed this part 
 of the bufmefs. I Ihall only notice that he ha» not 
 dared to meet the great body of fcripture prophecy, 
 or fairly to look it in the face. 
 
 To fay nothing of the predictions of the dcftruc- 
 tion of mankind by a flood ; of that of Sodom and 
 Gomorrah by fire ; of the defcendants of Abrahant 
 being put in pofTeflion of Canaan within a limited 
 period ; and of various other events, the hiftory as 
 well as the prophecy of which is confined to the 
 Scriptures ; let us review thofe predidlions the ful- 
 filment of which has been recorded bv hiftorians 
 who knew nothing of them, and confequently 
 could have no defign in their favour. 
 
 It is worthy of noticc> that facrcd hiflory ends 
 where profane hiflory, that part of it at leaft which 
 is commonly reckoned authentic, begins. Prior to 
 the Babylonifh Captivity, the fcriptural writers were 
 hi the habit of narrating the leading events of their 
 country, and of incidentally introducing thofe of 
 the furrounding nations-, but fliortly after this time 
 the great changes in the world began to be record- 
 ed by other hands, as Herodotus y Xenopkon^ and 
 others. From this period they dealt chiefly in pro- 
 phecy, leaving it to common hiflorians to record its, 
 fulfilment. 
 
 Chap. I.l 
 
 of Prophecy, 
 
 t^r 
 
 Mr. Paine fays the fcripture prophecies are ■*' a 
 book of falfehoods." Let us examine this charge. 
 Ifaiah, above a hundred years before the Captivity, 
 predi<!led the deflru^tion of the Babylonifh empire 
 by the Medes and Periians, and Judah's confequent 
 deliverance, ^e plunderer is plundered^ and the def" 
 troyer is dejlroyed: Go up^ O Elam; hefiege^ O Media ; 
 oil the crying thereof have I made to ceafe.^ Afk He^ 
 rodotus and Xenophon ; Was this a falfehood ? 
 
 Daniel, fourteen years before the eflablifhment 
 of the Medo-Perfian dominion by the taking of Ba- 
 bylon, defcribed that dominion, with its conquefls, 
 and the fuperiorlty of the Perfian influence to that 
 of the Median, under the fymbol of a Ram with 
 two horns. / Vfted up mine eyes and fcnv^ and behold 
 iJjere flood by the river a ram^ which had two horns s 
 ^nd the tnvo horns nvere highy and the higher came up 
 lafl, Ifaw the ram pufJnng weflward and northward^ 
 and fouthward ; fo that ns h£afls might fiand before 
 hiniy neither was there any that could deliver out of 
 his hand ; but he did according to his willy and became 
 great. This is expounded as follows: T^he ram which 
 thou fawefl having two horns are the kings of Media 
 and Pnffa.\ Afk the afore-mentioned hiftorians \ 
 Was this a falfehood ? 
 
 The fame Daniel, at the fame time, two hun- 
 dred and twejity-three years before the event, pre- 
 dicted the overthrow of this Medo-Perfian domi- 
 nion, by the arms of Greece, under the command 
 of Alexander; and defcribed the latter government 
 
 ^1 
 
 * I.owtK's tranflatlon of Ifai. txi. 2. Other prophecies of the 
 fame event miy be feen in Ifai. xiii. xiv. xxi.xliiu 14—17. xilv. 28. 
 xlv. I — 4. xivii. Jer. rxv. 12—16. 1. li. Hab. 
 
 f Dan. Tul. ;;, 4, 20. See alfo on the {Wiie fubjeiSl, Cbap vii. j. 
 

 nS 
 
 Fh'ljllment 
 
 [Part IL 
 
 Chap. I.] 
 
 tinder the fymbol of a he-goat, with a notable horn 
 between his eyes. As I ivas conjidermg^ behold a 
 he-goat came from the nvejiy on the face of the ivholc 
 earthy and touched not the ground. And the goat had 
 a notable horn hetiveen his eyes. And he came to the 
 ram that had two horns, nvh'ich I had feen fiandittg by 
 the river, and ran unto him in the. fury of his power. 
 Aful Ifaiv him come clofe unto the ram, and he nvas mov- 
 cd with choler cgainfl him, andfmote the ram, and hr ale 
 his two horns. And there was no power in the ram to 
 J} and before him ; but he ccfl him down to the ground, 
 and flamped upon him ; and there was none that could 
 deliver the ram out of his hand. The cxpofition of this 
 vifion follows : The rough gcat is the kingdom or pow- 
 er of Grecia ; and the great horn that is between his 
 eyes is the firfl king,*" A Ik Diodorus Siculus, Plu- 
 tarch, and other hiftorians of thofe times -, Was 
 this a falfehood ? 
 
 The fame Daniel, at the fame time, two hun- 
 dred and thirty years before the event, predidled 
 the death of Alexander, and the divifion of his 
 empire amongft four of his principal Commanders, 
 each of whom had an cxtenfive dominion. The 
 he-o-oat waxed very great : and when he was flrong 
 the great horn was broken ; and for it came up four 
 notable ones towards the four winds of heaven. The 
 interpretation of this was as follows : Now the great 
 horn being broken y whereas fur flood up for it, four 
 kingdoms fiall fand up cut of the station y but not in 
 his power, -f Aflc the afore-m.cntioncd hiftorians 
 of thofe times ; Was this a falfehood ? 
 
 The fame Daniel, at the fame time, three hun- 
 
 * Dai^. vul. 5--7, 21. See alfo on the fame fubjctft, Chap. xl. 2, ;„ 4* 
 f Dan. viii. 8. 12. Set alfo on the fame fubjed, Chap, vil 6. ► 
 
 of Prophecy, 
 
 129 
 
 dred and eighty years before the event, foretold 
 the outrageous reign, and fudden death of Antio- 
 chus Epiphanes, king of Syria : particularly, tliat 
 by flattery and treachery he fliouM accomplilh his 
 end ; and, on account of the degeneracy of the 
 Jews, fliould be permitted for a time to ravage 
 their country, interrupt their ordinary courfe of 
 worfliip, profane their temple, and perfecutc even 
 to death thofe who refufed to comply with his hea- 
 then abominations ; but that in the midft of his 
 career he fhould be cut off by a fudden vifitation 
 from heaven. And out of one of them (the four 
 branches of the Grecian empire) came forth a little 
 horn, which waited exceeding great, toward the fouth, 
 and toward the eajl, and toward the pleafant land. 
 And it waxed great, even to the hojl of heaven ; and 
 it caf down fame of the hojl, and of the flars to the 
 ground, and flampcd upon them. Tea, he magnified 
 himfelf even to the prince of the hofl, and by him the 
 daily facrifice was taken away, and the place of his 
 fanBuary was cajl down. And a hoj was given him 
 againfl the daily facrifce, by rcafon of tranfgrejfmi, 
 and it cafl down the truth to the ground ; and it 
 pnSnfed and profpered. Of this the following is the 
 expofition : In the latter time of their kingdom, when 
 the tranfgrejors are come to the full, a king of feres 
 countenance, and underflandlng dark fcntences jhall 
 fland up. And his power fijall be mighty, but not by 
 his own power : and hefhall deflroy wonderfully ^ and 
 fjall prof per and pra^ife, and fJjall deflroy the mighty 
 and the holy people. And through his policy alfo he 
 fjall caufe craft to prof per in his hand ; and he fjjall 
 magnify himfelf in his heart, and by peace fljall diflroy 
 many : he fhall alfo fland up againfl the prince of 
 princes ;• hut he fl jail be broken without hand, 
 
 N 
 
 II 
 
 ;« 
 
'%■ 
 
 i 1 1 
 
 4 l' 
 
 f - 
 
 !■.# 
 
 
 130 
 
 Fulfilment 
 
 [Part II. 
 
 Daniel alfo foretels, in the eleventh Chapter of 
 his prophecies, the wars between this king of Sy- 
 ria and Ptolemy Philomcier, king of Egypt ; with 
 the interpofition of the Romans, whofe ambafTadors 
 fhould come over in JJjips from Chittlm^ and com- 
 pel him to defift : alfo that being thus difappoint- 
 ed of his objea in Egypt, he fhould return full of 
 wrath and indignation to his own land, and wreak 
 his vengeance upon the Jews, whofe country lay 
 in his way, though they had done nothing to of- 
 fend him. I will not fay, afk Jofephusy Diodorus 
 Siculusy and Pohbius, if thefe were falfehoods •, alk 
 Porphyry^ a profefled enemy to the Holy Scriptures, 
 both of the Old and New Teftament, and who 
 wrote againft them about the middle of the third 
 Century. He has proved from the teftimony of 
 fix or feven hiftorians of thofe times, that thefe 
 prediaions were all exa£lly fulfilled : and like Mr. 
 Talne by the prophecies concerning Cyrus, is dri- 
 ven, merely m account of their being true^ to fly in 
 the face of hiftoric evidence, and maintain that 
 they could not be the produdlion of Daniel, but 
 mufl have been written by ibme Jew after the 
 events took place.*' 
 
 As in the eighth and eleventh chapters of his 
 prophecies Daniel has foretold the Terllan and 
 Grecian governments, with the fubdivifions of the 
 latter, and how they fliould affecl the Jewifh peo- 
 ple ; fo in the ieventh chapter he has, in connexion 
 with them, foretold the government of Rome, 
 This fingnlar empire he reprefents as exceeding all 
 
 
 • See TA:^auy:s Ccnmylcn, Part I. Boo'x II. Vlll. Part If. Booh 
 III. where the accoinplilhmcnt of all tlic foregoing e^'cnt3 ii clevly 
 narrated, and the av-thprities citt?d. 
 
 %3 
 
 Chap. I.] 
 
 of Prophecy, 
 
 131 
 
 I 
 
 that had gone before it in power and terror •, and 
 as that of Greece, Toon after the death of Alexan- 
 der, fhould be divided into four kingdoms, figni- 
 lied by the four heads of the third beafl, fo this, 
 it is foretold, fhould be, at the time of its difTolu- 
 tion, divided into ten kingdoms, which are figni- 
 fied by the ten horns of the fourth beafl. Afk 
 univerfal hiftory. Is this a falfehood } Thofe who 
 adopt the caufe of Porphyry mufl in this inllancc 
 defert his hypothefis : they cannot fay that this 
 part of the prophecy was written by fome Jew af- 
 ter the event took place, feeing Porphyry himfclf 
 has acknowledged its exiftence fome hundreds of 
 years before it was accomplifhed. 
 
 The predidlions of this prophet did not end here: 
 he at the fame time foretold that there fhould arife 
 among the ten kingdoms into which the Roman em- 
 pire fliould be broken, a pov/er diverfe from all the 
 refl 5 a little horn which fhould ^^-j/C' ^r.^j/ 7t?i?r^/ 
 againji the Mojl Highy and ivear out the faints of the 
 Mofl High ; and that this power fhould continue 
 until a iimcy and times y and the dividing of time. At 
 the end of this period, he adds, the judgment f jail 
 fity and they fl: all tale aivay his dominion y to ccnfume 
 and to deflroy unto the end. Are thefe falfehoods } Let 
 the hiftory of the lafh twelve hundred years, and 
 the prefent flate of the Papal hierarchy, determine* 
 
 Pafling over the predictions of the Mefliah, 
 whofe birth, place of nativity, time of appearance, 
 manner of life, doClrine, miracles, death, and refur- 
 re£lion, were each particularly pointed out,**^ let us 
 examine a few examples from the New Teflnment. 
 Our Lord Jefus Chrifl foretold the deflru<ftion of 
 
 * Ifai. ix. 6. Mic. v. %, Dan. ix. ao.— 27* IfoL ilii. a. xxxv. 5* 
 6. liii. Pf. xvi. 10, IX. 
 
 N 2 
 
J3« 
 
 Fulfilm^t 
 
 [Tart IL 
 
 } ; 
 
 m- 
 
 Terufalem bv the Romans, and limited the time of 
 hs accompliflimcilt to the then prefcnt generation,'^ 
 A{k Jofephu?, the Jewilh hiftorian, Is this a falfe- 
 hood ? 
 
 It was intimated at the fame time that the Jewifh 
 people ihould not only fall by the edge of the fword, 
 but that great numbers of them fhould be led away 
 fnptive into all nations ; and that Jervfolem Jhould he 
 trodden doivn of the Gentiles ^ until the times of the gen* 
 tiles Jhould be fulfilled.\ Afk the prefent defcendants 
 of that unhnppy people, Is this a falfehood ? 
 
 The apoftic of the Gentiles foretold that there 
 
 fliould be a falling aivn\y cr a grand apoflacy in 
 
 the Chriftian church ; wherein the man cffin JJjould 
 
 te revealed i even the fen of perdition ; who ivould op^ 
 
 f-ifey and exalt himfelf above all that is called God, or 
 
 that is ivorfhipped ; and who as God would fit in the 
 
 temple of Gody JJjewing himfelf to be God.\ Alfo ill 
 
 his eoiftlc to Timothv : Now the f^irit fheoheth ex^ 
 
 prefjly, that in the latter times feme fhc.ll give heed to 
 
 feducing fpiritSy and doHrines of jicvik ; f peaking lies 
 
 in hspocrifyy having their confeience feared with a hot 
 
 iron; forbidding to marryy and commanding to ahflain 
 
 from meets which God hath created to he received with 
 
 thanlfgiving of them who believe and know the truth. ^ 
 
 A large proportion of the Apocalypfe of John 
 refpecls this grand apoftacy, and the corrupt com- 
 munity in which it was accompliflied. He defcribcs 
 it with great variety of expreflion. Onfome accounts 
 it is reprefcnted under the form of a cityy on others 
 gf a heajly and on others of a woman fitting upon a 
 
 'T: 
 
 • Matt. xxiv. 1—35. I.ukc xxi. 
 f Luke xxi. 14. \ % Thcf, ii. 3, 4. 
 
 § % Tim. iv. I, 2, 3. 
 
 Chip. IJ 
 
 of Prophecy, 
 
 '33' 
 
 bcafl. That we might be at no lofs to diftinguifli it 
 on its appearance, it is intimated that it fhould not 
 be fo much a civil as an apoftate ecclefiaftical pow- 
 er : It is a harloty cppofed to the bride the Lamb's 
 wife : — that it lliould greatly abound in wealth, and 
 worldly grandeur : The w^man ivas arrayed in purple 
 andfcarlety and decked with gold, and precious flonssy 
 and pearls : — that its dominion Hiould not be con- 
 fined to its own immediate territories : Fewer was 
 given it ever all kingdoms and tongues and nations : — - 
 that its authority Ihould not be derived from its Qwn 
 conquefts, but from the voluntary confent of a 
 number of independent kingdoms to come under 
 its yoke ; The kings of the earth have one mindy and 
 fjall give their power and fire ngth unh th%' Ucfl : — 
 tliat it iliould be didinguiihcd by its blafphcinks^ 
 idolatries, and perfecuting fpirit : Upon her were the' 
 names of blafphemy* They fjould make em image cf ihr 
 heajly and as many as would not SfKrfitf the image tf^ 
 the benfl were to be killed. And the \txman ti<jtti drunk 
 with the blood of the faints : — that lit pcrfccutlon» 
 fliould extend to fuch a length as for no man to be 
 allowed the common rights of men, tuilcfs he be- 
 came fubjecl to it : iVi? num might buy or ftliy fav* 
 he that had the marky cr the name if the he-jl-y cr iJye 
 number of his name : — that hs pc»wcr nuHiUi con- 
 tinue for a timcy times, and half a time^ /^^f ^"^ 
 two monthsy or one thoufand tu^ hundred /tr;d Jtxty 
 days ; during which long periixl G<xl*5 nitnefic^ 
 fhould prophcfy in iackcloth, be driven aij into x 
 wilderncfs, and, as it were, flain, ziui their bodice- 
 lie unburied : — finally, that they v/ho gave it an ex- 
 igence fhould be the inftruments of tstkuig it away : 
 The kitigSy or powers, of ike earfb J^wJi heiie the 
 
 N 
 
-Mi 
 
 J 34 
 
 Fuljilment 
 
 [Part II. 
 
 ! » 
 I • 
 
 
 K >. 
 
 .* 
 
 ^hore, and burn her fiefb with fire.* Whether all, 
 or any part of this be falfehood, let hiftory and 
 obfervation determine. 
 
 It has often been obferved that the prophecies 
 of the Meffiah were fo numerous and explicit, that 
 at the time of his appearance there was a general 
 expectation of it, not only in Judea, but in all the 
 neighbouring nations : and is not the fame thing 
 obfervable at this time of the fall of antichrift, the 
 converfion of the Jews, and the general fpread of 
 the.gofpel ? 
 
 Once more. The facred writers hare predi£led 
 
 the oppofition which Chriftianity fhould meet with, 
 
 and delcribed the characters from whom it lliould 
 
 proceed. In the lajl days^ fay they, perilous times 
 
 will comey for men pall he lovers of thtir ownfehes^ 
 
 covetous^ bcajlersy proudy blnfphemerSy difobedient to 
 
 parents^ unthanhfuly unholy^ ivithout natural affeciion^ 
 
 iruce-breakersy falft accufcrsy incontinenty fiercey def^ 
 
 fifers of thofi that are good, iraitorsy hcadyy high^ 
 
 mindedy lovers of pleafures more than Jsvers of God, 
 
 Again, There fhall be mockers in the lafi timey who 
 
 fhall walk after their own ungodly lufis ; filthy dream^ 
 
 ersy who difilc the fiefijy defpife dominiony and fpeak 
 
 evil of dignities ; raging waves of the feay foaming out- 
 
 their own fhame ; wandering fiarSy to whom is re^ 
 
 ferved the blacknefs of darhnefs for e%*er,\ Let Mr. 
 
 Taine, and other iniidels confider well the abov^ 
 
 pic'lure, and alk their own confciences,, Is this a 
 
 falfehood ? 
 
 Bifhop Newton in his Dijjertations has clearly 
 evinced the fulfilment of feveral of thcfe and other 
 fcripturc prophecies *, and has ihewu that fome of 
 
 • l^r;'. X!, xJii. anU xvii. Cfc-i^ tcr* \ a Tim. iU. i— ^. Tudsi. 
 
 
 Chap. I.] 
 
 of Prophecy. 
 
 ^35 
 
 them are fulfilling at this day. To thofe Dijferta- 
 tions I refer the reader. Enough has been faid to 
 enable us to determine which production it is that 
 defer ves to be called " a book of falfehoods," the 
 prophecies of Scripture, or the jige of Reafon. 
 
 CHAP. II. 
 
 The harmony of Scripture with truthy evinced from 
 its agreement with the dictates of an enlightened 
 confciencey and the refult of the clofefi obfervation. 
 
 I 
 
 F a brazen mirror were found on fome re- 
 mote uninhabited ifland, it might be a doubtful 
 matter how it came thither ; but if it properly re- 
 flected objects, there could be no doubt of its be- 
 ing a real mirror. 
 
 The Bible was written with the profcfled defign 
 of being profitable for reproof; nor was there ever 
 a book fo adapted to the purpofe, or fo efi^eCtual in 
 its operation in difclofing the inward workings of the 
 human mind. Thoufands can bear witnefs from ex- 
 perience that it is quick and powerful yfharper than any 
 two-edged fwordy piercing even to the dividing afundef^^ 
 of foul and fpirity and a difcerner of the thoughts and 
 intents of the heart. Its entrance into the mind 
 giveth light j and light which difcovers the works 
 of darknefs. Far from flattering the vices of man- 
 kind, it charges without ceremony every fon of 
 Adam with poflefling the heart of an apoftate. 
 This charge it brings home to the confcience, not 
 only by its pure precepts, and awful threatenings, 
 but oftentimes by the very invitations and promifest 
 
 
r3(5 
 
 Correfpc/ttdence of 
 
 [Part IL 
 
 c 
 
 Jit 
 
 of mercy ; which, while they cheer the heart with 
 lively hope, carry conviBion by their ii?iport to the 
 very foul. In reading other books you may ad- 
 mire the ingenuity of the writer ; but here your 
 attention is turned inward. Read it but ferioufly, 
 and your heart will anfwer to its defcriptions. It 
 will touch the fecret fprings of fenfibility, and if 
 you have any ingenuoufnefs of mind towards God, 
 the tears of grief, mingled with thofe of hope and 
 gratitude, will, ere you are aware, trickle from 
 your eyes. 
 
 Whatever particular vices you may have been- 
 addi(fted to, here you will difcover your likenefs ; 
 and that not as by a comic reprefentation on the 
 theatre, which, where it reclaims one perfon by 
 fhaming him out of his follies, corrupts a thou- 
 fand -, but in a way that will bring conviction to 
 
 your bofom. 
 
 Come fee a man that told me all things that ever I 
 didy is not this the Chrijl P Such was the reafon- 
 ing of the woman of Samaria ; and who could 
 have reafoned better ? That which makes manifeft 
 muft be light- But this reafoning is applicable to 
 other things as well as the Meiliahfhip of Jefus. 
 No man can forbear faying of that book, that doc- 
 trine, or that preaching which tells him all things 
 that ever he did. Is not this the truth ? The 
 fatisfaCtion afforded by fuch evidence approaches 
 near to intuitive certfciinty : It is having the witnefs 
 in ourfelvcs. 
 
 Should it be obje£lcd that though this may fatis- 
 fy our own minds, yet it can afford no evidence 
 to others — I anfwer, It is true that they who Ihun 
 the light cannot be fuppofed to poffefs that evi- 
 dence of its being \fhat it is, as thofc who have 
 
 Chap. II.] Scripture with truth. 
 
 137 
 
 come to it that their deeds may be made manifeft : 
 yet even they, if at all acquainted with the Bible, 
 muft be aware that the likeneffes which it draws 
 are in a confiderable degree their own. It is not 
 to ferious Chriftians only that the gofpel is a mir- 
 ror. Many who never look into that perfefl laW 
 of liberty from choice and delight, fo as to be blef- 
 fed in their work, but only glance at it in a tran- 
 fient and occafional way, yet perceive fo much of 
 their own character in it, as to be convinced that 
 it is right, and that they are wrong. The fecret 
 convidlion of thoufands who hear the word, and 
 do it not, refembles that of Pharaoh, The Lord 
 is righteoKSy and I and my people are ivicked. The 
 impreffions of fuch people, it is true, are frequent- 
 ly fhort in their duration : like a man who feeth his 
 natural face in a glafs, they go away, and ftraight- 
 way forget what manner of perfons they are : but 
 the averfion which they difcover to a ferious re* 
 fumption of the fubjedl, places it beyond all rea- 
 fonable doubt, that, let their hearts be as they 
 may, the Scriptures h?.ve commended themfelves 
 to their confciences. They have felt the point of 
 this two-edged fword, and are not difpofed to re* 
 new the encounter. That this is the cafe not only 
 with nominal Chriftians, but with great numbers 
 of profeffed deifts, is manifeft from the acknow- 
 ledgments of fuch men as The Earl of Roche/ler^ 
 and many others who have relented on the near 
 approach of death. '^Tli is is often a time in which 
 confcience muft and will be heard ; and, too often 
 for the liking of furvi^^ir.g acquaintances, it pro^ 
 claims to the world, that the grand fource of their 
 hatred to the Bible has been that for which Ahab 
 
 "^^'Ss*,-- 
 
i 
 
 138 
 
 Correfpondence of 
 
 [Part n. 
 
 m\ 
 
 W 
 
 i'l 
 
 hated Micaiah, its prophefying no good concern- 
 ing them. 
 
 The Scriptures are a mirror in which we fee 
 not only individual chara<Slers, our own and others, 
 but the ftate of things as they move on in the great 
 world. They fhew us the fpring-head whence all 
 the malignant ftreams of idolatry, athcifm, corrup- 
 tion, perfccution, war, and every other evil origi- 
 nate ; and by (hewing us the origin of thefe de- 
 ftrudlive maladies, clearly inftrudt us wherein muft 
 confill their cure. 
 
 It has already been obferved * that Chriftian 
 morality is fummed up in the love of God and our 
 neighbour, and that thefe principles, carried to 
 their full extent, would render the world a para- 
 dife. But the Scriptures teach us that man is a 
 rebel againft his Maker ; that his carnal mind is 
 enmity againft God, and is not fubjefl to the law 
 of God, neither indeed can be 5 that inftead of 
 loving God, or even man in the order which is re- 
 quired, men are become lovers of their own f elves y 
 and neither God nor man are regarded but as they 
 are found necefTary to fubferve their wifhes. 
 
 This fingle principle of human apoftacy, fup- 
 pofing it to be true, will fully account for all the 
 moral diforders in the world j and the actual cxii^ 
 tence of thofe diforders, unlefs they can be better 
 accounted for, muft go to prove the truth of this 
 principle, and, by confequencc, of the Chriftian 
 fyftem which refts upon it. 
 
 We are affe<Eled in confidering the idolatry of ^o 
 great a part of the human race ; but we are not 
 furprifed at it. If men be deftitute of the love of 
 
 Part I. Chap. III. 
 
 Chap. II.] Scripture with truth. 
 
 ^Z9 
 
 God, it is natural to fuppofe they will endeavour 
 to banifh him from their thoughts, and, provided 
 the ftate of focicty will admit of it, from their 
 worfhip ; fubftituting gods more congenial with 
 their inclinations, and in the worfhip of which 
 they can indulge thcmfelves without fear or con- 
 troul. 
 
 Neither are we furprifed at the praElical atheifm 
 which abounds among unbelievers, and even among 
 nominal Chriftians, in European nations. If the 
 ftate of things be fuch that grofs idolatry is inad- 
 mifliblc, ftill, if averfion to God predominate, it 
 will fhew itfelf in a negle6l of all worfhip, and of 
 all ferious converfation, or devout exercifes ; in a 
 wifh to think there is no God, and no hereafter ; 
 and in endeavours to baniili every thing of a re- 
 ligious nature from focicty. Or, if this cannot be, 
 and any thing relating to fuch fubjedls become 
 matter of difcufTion, they will be fo explained away 
 as that nothing fliall be left which can approve 
 itfelf to an upright heart. The holinefs of the 
 divine character will be kept out of fight, his pre- 
 cepts difregarded, and morality jtfelf made to con- 
 lift in fomething deftitute of all true virtue. 
 
 We are not furprifed at the corruptions which 
 Chriftianity has undergone. Chriftianity itfelf, as 
 we have already feen, foretold it, and the do^lrine 
 of human depravity fully accounts for it. When 
 the Chriftian religion was adopted by the ftate, it 
 is natural to fuppofe there would be great numbers 
 of unprincipled men who would profefs it ; and 
 where its leading characters in any age are of this 
 description, it will certainly be corrupted. The 
 pure doi^rine of Chrlft is given up in favour of 
 fomc flefli-pleafing fyftem, the holy precepts of 
 
 k 
 
140 
 
 Correfpondence of [Part IL 
 
 Chip. II.] Scripture with truth. 
 
 t4i 
 
 rife 
 
 Chriilian morality are lowered to the flandard of 
 ordinary pradlice, and the worfhip and ordinances 
 of Chrift mingled with fuperftition, and modelled 
 to a worldly temper. It was thus that Judaifm 
 was corrupted by the old pharifees, and Chriftiani- 
 ty by the papal hierarchy. 
 
 The fuccefs which evil nun and feducers meet 
 with in propagating falfc doftrine, is no more than 
 may be expelled from the prefcnt ftate of things. 
 So long as a large proportion of the profefTors of 
 Chriftianity receive not the love of the truth, eiTor 
 will be certain to meet with a welcome reception* 
 The grofTeft impoftor has only to advance a fyilera 
 fuited to corrupt nature, to aflert it with effronte- 
 ry, and to flatter his adherents with being the fa- 
 vourites of heaven, and he will be followed.* 
 
 The perfecutions which have been carried on 
 againft religion are grievous to humanity, and 
 equally repugnant to juftice and to good policy : 
 but they are not in the leaft furprifing. There 
 was not a truth more prominent in our Saviour's 
 addrefles to his followers than this, that havmg re- 
 
 * Men are much more eafily deceived in thefe matten than in the 
 ordinary concerns of life. If a London merchant were to open a 
 warehoufc in different parts of the city, and make it his bufmefi to 
 traduce the charaifiers and commodities of all other merchants ; if 
 his oppofition were direded efpecially againfl men of probity and 
 eminence, whofe lituations were contiguous to his own ; in fine, if 
 the only traders in the kingdom who could obtain his good word 
 were certain agents whom he had ftationed in different parts of the 
 country for the purpofc of retailing his wares, Would not his defigns 
 be evident ? He might puff, and pretend to hr.ve the good of the 
 public much at heart ; but the public would defpife him as a man 
 whofe objedl was a fortune, and whole pra«5iices evinced that he 
 would hefitatc at no means to accomplifh hia end. Yet fuch dc« 
 ceptlons may be pra(51:ifcd in religion with fuccef*. 
 
 
 <tivedhis wordy the world would hate tl^em I becaufe 
 they were not of the worldy as he was not of the world. 
 Wlien he fent them forth to preach the gofpel, it 
 iras as fyeep among wolves ,• and ihcy were treated 
 accordingly. When he took leave of them pre- 
 vious to his death, he left them his peace as know- 
 ing that in the worki they Should have tribulation* 
 All this was no more than might be expe£led : for 
 if it be the char after of true religion that it fets 
 itfelf againft every vicious propenfity of the human 
 heart, it is natural to fuppofe that every one who 
 is under the dominion of fuch propenfity will fed 
 averfe to true religion, and to thofe who adhere to it. 
 The manner in which mankind have ftood affect- 
 ed towards godly men has been nearly uniform 
 from the beginning. Cain flew his brother. And 
 wherefore flew he him ? becaufe his own works 
 were evil, and his brother's righteous. Sarah faw 
 the fon of Hagar the Egyptian mocking : As then 
 he that was born after the flefli perfccuted him 
 that was born after the Spirit, even fo it is now. 
 Why was Jerufalem a burdenfome ftonc to the na- 
 tions ? Why were they continually forming leagues 
 to root out its remembrance from the earth ? The 
 fame fpirit that was difcovcred by Edom, Moab, 
 and the children of Ammon towards IfracI, was 
 apparent in Sanballat, Tobiah, Gefliem, and their 
 companions, towards Judah \ and the part afted 
 by the Horonitc, the Ammonite, and the Arabian, 
 was afterwards re-afted with additional zeal by 
 Herod and Pontius Pilate, and the governors and 
 people of Ifrael. Thofe who could agree in no- 
 thing elfe could agree in this. The perfecutions 
 of pagan and papal Rome, and of all who have 
 fymbolized with her, have been only a continuation 
 
 O 
 

 142 
 
 Correfpondence of 
 
 [Part II. 
 
 »4 
 
 * ' » 
 
 I* 
 
 ■ -^ 
 
 'J. 
 
 1} 
 
 ■ i.'. 
 
 ir* 
 
 \%. 
 
 of the fame fyftem : and the defcriptions which 
 deiftical hiftorians give of thefe works of darknefs, 
 notwithftanding their pretended regard to rcHgions 
 liberty, bear witnefs that they allow the deeds of 
 their fathers, and inherit their difpofitions. The 
 fame malignant fpirit which was difcovered by the 
 heathens towards the ancient Ifraelites, is difcover- 
 able in all the writings of unbelievers towards that 
 people to this day. It is true they are more re- 
 conciled to the modern Jews •, and for a very plain 
 reafon : they feel them to be near a-kin to thcm- 
 felvcs. Herod and Pilate were made friends by 
 the crucifixion of Chrift. Since that time the old 
 enmity has been transferred to believing gentiles, 
 who, being grafted into the Jewifli olive, and par- 
 taking of its advantages, partake alfo of its perfe- 
 cutions : and by how much the Chriftian church 
 at any period has exceeded the Jewifh in purity 
 and fpirituality, by fo much more fierce has the 
 wrath of a wicked world burned againfl: it. 
 
 After all the pains which unbelievers take to 
 fhift the charge of pcrfecution, and to lay it at the 
 door of Chridianity, it is manifeft to an obfervant 
 eye that there is a deep-rooted enmity in all wick- 
 ed men, whether they be pagans, fapifts, protcft- 
 ants or deifts, towards all godly men, of every na- 
 tion, name and denomination. This enmity, it is 
 true, is not fuffcred to operate according to its na- 
 tive tendency. He who holdeth the winds in his 
 hand, reftrains it. Men are withheld by laws, by 
 policy, by interefls, by education, by refpect, by 
 regard founded on other than religious qualities, 
 and by various other things. Tlicre are certain 
 conjunctions of intcrcfts, efpecially, which occa- 
 fionally require a temporary celTation of hoftilities^ 
 
 mA' 
 
 Chap. II.] Scripture with truth, 1^3 
 
 and it may feem on fuch occafions ns if wicked 
 men were afhamed of their animofities, and were 
 all on a fudden become friendly to the followers 
 of Chrift. Thus at the Revolution in 1688, thofe 
 who for more than twenty years had treated the 
 nonconformifts with unrelenting feverity, when 
 they found themfelves in danger of being deprived 
 of their places by a popiHi prince, courted their 
 friendfhip, and promifed not to perfecute them 
 any more. And thus at the commencement of 
 the French Revolution, deifts, catholics, and pro- 
 teftants, who were engaged in one political caufe, 
 feemed to have forgotten their refentments, all 
 amicably uniting together in the opening of a place 
 for proteftant worihip. But let not the fervants 
 of Chrift imagine that any temporary conjun(Sl:ion 
 of interefts will extinguifti the ancient enmity. It 
 may fcem to be fo for a time ; and all things being 
 under the controul of providence, fuch a time may- 
 be defigned as a feafon of refpite for the faithful : 
 but when felf-intercft hath gained its end, if other 
 worldly confiderations do not interpofe, things will 
 return t^their former channel. The enmity is 
 not (ka^Aft^eepeth. 
 
 J. luars which from the earlleft period 
 of hlWry have defolated the earth, grievous as 
 they aro, to a feeling mind, contain in them no- 
 thing furprifing. The Scriptures with fingular 
 propriety defcribe the world as a great Sea, which 
 is ever cafting up its mire and dirt ; and great 
 conquerors as fo many lui/d heajlsy which in fuc- 
 cefliion rife from its troubled waters and devour 
 the inhabitants of the earth.* Nor is this all: 
 
 * Ban. vU. 
 
 O a 
 

 '•i : 
 
 1^ 'Correfpondctice of [Part II. 
 
 they defcrlbc not only the fa<n:, but the caufe of it» 
 Wars among men, as hath been already ftated,"^ 
 have their immediate caufes in the iujis ivbich ivar 
 in their members : but befides this, the Scripture 
 leads us to a caufe more remote, and of ftill great- 
 er importance. They denominate the fword of 
 war, the fivord of the Lord^ and conflantly intimate 
 that it is one of thofe means by which he pleadctb 
 with all flep. A part of the curfe entailed en men 
 for their departure from the living God confifts in 
 this, that, till they return to him, they fliall not 
 be able for any length of time to maintain amity 
 among themfelves. It appears to be one of thofe 
 laws by which God governs the world, that peo- 
 ple ENGAGED IN AN EVIL CAUSE, HOWEVER 
 HARMONIOUS THEY MAY BE IN THE OUTSET, 
 SHALL PRESENTLY BE AT VARIANCE. ThuS it 
 
 vas between Abimelech and the men of Shechem, 
 as Jotham had forewarned them in his parable. 
 Though at firft they appeared to rejoice in each 
 other •, yet in a little time fire came out from Mi- 
 melt'ch and itevoured the men of Shahtm^ and fire 
 came out from the men of Shechem and devoured Abi- 
 meleih.\ Such is commonly the. '^ 
 principled confederacies, traitoroui 
 legal combinations, and illicit amoi 
 order to be lafting, requires to ' 
 
 honour. Where this is wanting, Ik -jr — 
 
 ances may for a while be flattering, all^^prprove 
 tranfitory: mutual jealoufies will prot!mc mt>tual 
 enmities, which arc certaS|i to ifluc ui confufjoii 
 and every evil work. Thefl* remarks 'apc no lc& 
 applicable to the whole human race, than to par- 
 
 • Part L Chap. VIL 
 
 I Judjoi uu 
 
 Chap. II.] Scripture with trut/:. 
 
 MJ 
 
 ticular parts of it. Men have revolted from God •; 
 and yet think to live in harmony amongft them- 
 felves. God in juft judgment appears to have de-- 
 termined the contrary ; and that till they return 
 to him, they fhall be given up to an evil fpirit to- 
 wards each other, and to the ravages of a fuccef- 
 fion of ambitious leaders, who fliall deflroy them 
 in great numbers from the face of the earth. It 
 is morally impollible indeed that it fliould be other- 
 wife : for the fame principle which induces them- 
 to renounce the divine government, difTolves the 
 bands of human fociety. Supreme felf-love is the 
 origin of both ; and is fufficient to account for 
 all the diforder in the univerfe. 
 
 Candid Reader, review the fubjeJb of this Chap- 
 ter. In the laft we traced the agreement of tlie 
 Holy Scriptures with hiftoric fa^^ 5 in this wc have 
 feen their correfpondence with livrfsg tmihf or with 
 things as they aSlually exifi in //y mtnd^ and in rZv 
 worfd. Similar argiunents ml;',ht alfo have been- 
 drawn from the charu<^ers of believers ai>d uiibe* 
 J levers. Not many wife, not many mighty, not 
 many noble were called in the cw!y ngej of Cfirif^ 
 tianity i *s^d it has been the fame in txtry age. 
 To ^ptTfcWi? the ji;orpcl was from the firO a I'bm- 
 hling^lof k, and to philof()i>her^ fooliJhncfs ; nnd 
 fuch it continue!^ to this day. The cxiilciK'e of 
 the |cws as u dlllin<fl people— •their di(j)crrion — 
 thciqtfm^chment to the Old Tcftan>ent, zrA rejec- 
 tion oWic New — their expe^cioii of a MclTlih — 
 their acknowledgment of the truth of the hlltoriral 
 faifls concerning our Lord — the ni. ^ ry of ihca* 
 fpirit — in a word, their cxadl rcfcmMsnce, even at 
 this remote period, to the piOiirc drawn of them 
 in the New Tcftamcnt, arc facts wbkh caknnot be 
 
 03 
 
 « 
 
 I 
 
146 
 
 "The Spirit and Styfe^ [Part IT. 
 
 U.I 
 
 in 
 
 
 li 
 
 controverted. Judge impartially : Is there any 
 thing in all this that bears the marks of impof- 
 ture ? A connoifleur will diftinguiih between 
 paintings taken from life, and fuch as are the mere 
 work of imagination. An accurate judge of moral 
 painting will do the fame. If the Scriptures gave 
 i falfe defcriptions of men and things *, if they flat- 
 tered the vices of mankind, or exhibited the moral 
 ftate of the world contrary to well-known fa6t, 
 you would conclude them to be a work of falfe- 
 hood. On the other hand. If they fpeak of things 
 as they are j if confcience echo to their charges, 
 and fa£l comport w^ith their reprcfentations, they 
 i muft have been taken from life ; and you muft 
 ' conclude them to be, what they profefs to be, a 
 *Lu:rk of truth. And fince the objcifts dcfcribed 
 are many of them beyond the ken of human ob- 
 fervation, you muft conclude that they are not 
 only a work of truth, but, what they alfo profefs 
 to'bCj fhe true fijyings of Gcd* 
 
 CHAP. III. 
 
 Tke^ harmony of Scripture iviih its own P^'^fiffionSy 
 argued from tlie fpirii and fyle in ivhic^ it is 
 nvritten* 
 
 
 Af the Scriptures be what they profiB to be, 
 the word of God, it may be prefumed that th« 
 fpirit which they breathe, and even the ftyle in 
 which they are compofed, will be diflferent from 
 what are found in any other productions. It is 
 true, that, having been communicated through hu- 
 
 Chap. III.] 
 
 of Scripture, 
 
 147 
 
 man mediums, we may expedl them in a meafure 
 to be humanized ; the peculiar turn and talents off 
 each writer will be vifible, and this will give them 
 the charadler of variety; but amidft all this variety, 
 a mind capable of difceming the divine excellence, 
 will plainly perceive in them the finger of God. 
 ' With refpedt to Jlyle, though it is not on the 
 natural, but the moral, or rather the holy beauties 
 of Scripture that I would lay the principal flrefs ; 
 yet fomething may be obferved of the other. So 
 far as the beauty of language confifts in its free- 
 dom from affectation, and in its conformity to the 
 nature of the fubjedV, it may be expeCled that a 
 book written by holy men, infpired of God, will 
 be pofTefled of this excellence. A divinely infpired 
 produdlion will not only be free from fuch ble- 
 mifhes as arife from vanity, and other evil difpo- 
 fitions of the mind, but will abound in thofe beau- 
 ties which never fail to attend the genuine exer- 
 cifes of modefty, fenfibility, and godly frmplicity. 
 It will reje<St the meretricious ornaments of art : 
 but it will pofTefs the more fubftantial beauties of 
 nature. That this is true of the Scriptures has 
 been proved by fevcral able writers.* 
 
 Mr. Paine, however, can fee nothing great, ma*- 
 jeftic, or worthy of God, in any part of the Bible. 
 Among the numerous terms of reproach with 
 which he honours it, he is pleafed to cenfure the 
 writings of Ifaiah as ** bombaft, beneath the genius 
 of a fchoolboy ;" and to compare the command of 
 the great Creator, in the firft chapter of GeneHs, 
 
 it 
 
 III 
 
 iii 
 
 * See Blackwall's Sacred Clajpcs: Melmoth's Sublime and Bcaut'fitl 
 ef Scripture : to lobicb is adikd DiviglCs DiJTcrtutlon 0r, tie Ptjtry^mf-^ 
 tarji and Eloquence of the £iblu 
 
 H 
 
14^ 
 
 The Spirit and Style [PaRT IT. 
 
 
 [Is- 
 
 Ift. 
 
 
 
 I % •g 
 
 Iff " 
 
 Let there he lights to the ** imperative manner of 
 fpeaking ufed by a conjurer/** This writer has 
 given us no example of the bombaft from Ifaiah. 
 Bombaft is that fpecies of writing in which great 
 fwclling words are ufed to convey little ideas. But 
 is it thus in the writings of Ifaiah ? And one cried 
 to another^ fayingy Holy^ holy^ holy is the Lord of hojlsr 
 the nuhole earth is full of his glory. Who hath mea^ 
 fured the waters in the hollow of his handy and meted 
 out heaven with the fpan^ and comprehended the dufl 
 cf the earth in a meafurey and weighed the mountains 
 in fcalesy and the hills in a balance ? Who hath di^ 
 reBed the Spirit of the Lord, or, being his coiinfellor, 
 jkath taught him F With whom took he counfely and 
 who injlruSled him, and taught him in the path of 
 judgment, and taught him knowledge, and Jhewed to 
 him the way of underflanding ? Behold, the nations 
 are as a drop of a bucket, and are counted as the fmall 
 dufi of the balance : behold, he taketh up the ifles as 
 a very little thing. And Lebanon is not f efficient to 
 burn, nor the beajls thereof fufficient for a burnt^ 
 offering. All nations before him are as nothing ; and 
 they are counted to him lefs than nothing and vanity. 
 Arc the ideas too little in thefe inftances for the 
 words ? The prophets wrote in a poetic ftyle ; 
 and how could they write otherwife ? Poetry is 
 the language of pafllon ; and fuch as theirs, of 
 paflion raifed and inflamed by great and affcifling 
 ©bjedts. Their language is not that of common 
 poetry, but, as an elegant writer exprcfTes it, ** It 
 is the burft of infpiration." 
 
 As to the objection againft the fublimity of the 
 palTage in the firft chapter of Genefis, it is fuffi- 
 
 * ^i' "f Ricfofij Part II. p. 105. Note 
 
 Chap. III.] 
 
 of Scripture^. 
 
 Mf 
 
 cient to obfcrve that there is nothing, be it ever 
 {o majeftic, and worthy of God, but a profane and 
 ludicrous imagination may diftort it. A rainbow 
 may be compared to a iiddleftick : but it does not 
 follow that it is an obje£l of equal inilgnificance. 
 Thunder and lightning may be imitated by a charac- 
 ter not lefs contemptible than a conjurer 5 but fhould 
 any one infer that there is nothing more grand, 
 more awful, or more worthy of God, in thefe di(^ 
 plays of nature, than in the exhibitions of a coun- 
 try fhow, he would prove himfelf to be pofTefTed of 
 but a fmall portion of either wit or good fenfe. 
 
 I do not pretend to any great judgment in the 
 beauties of compofition : but there are perfpns of 
 far fuperior judgment to this writer who have ex- 
 preflcd themfelves in a very different language. The 
 late Sir Wm. Jones, who foi' learning, and taft«, 
 as well as chara<fVer, has left but few equals, thos 
 exprefles himfelf : " I have regularly and atten^ 
 tively read thefe Holy Scriptures, and am of opi- 
 nion that this Volume, independent of its divine 
 origin, contains more fublimity and beauty, more 
 pure morality, more important hiftory, and finer 
 drains of poetry and eloquence, than can be 
 collected from all other books, in whatever age 
 or language they may have been compofed." 
 The acknowledgments of Rousseau, likewife, 
 whofe tafte for fine writing, and whofe freedom 
 from prejudice in favour of Chriftianity, none will 
 call in queftion, will ferve to confront the affertions 
 of Mr. Paine. After declaring that as there were 
 fome proofs in favour of Revelation which he could 
 not invalidate, fo there were many obje£lions againft 
 it which he could not refolve -, that he neither ad- 
 mitted, nor reje^ed it j and that he rejcCled only 
 
 « 
 
 (( 
 
 *i 
 
 a 
 
 (C 
 
 €€ 
 
 u 
 
IJO 
 
 The Spirit and Style [ParT II. 
 
 IT i. 
 
 li " 
 
 fa ■" 
 
 If K 
 
 i 
 
 \%\ 
 
 ^ 
 
 the obligaticn of fubmitting to it ; he goes on to ac- 
 knowledge as follows. " I will confefs to you far- 
 ** ther, that the majefty of the Scripture ftrikes mc 
 ** with admiration, as the purity of the gofpel hath 
 " its influence on my heart. Perufe the works of 
 ** our philofophers, with all their pomp of didtioa 
 ** — how mean — how contemptible- — are they, com- 
 ** pared with the Scripture ! Is it poflible that a 
 ** book at once fo fimple and fublime, fhould be 
 " merely the work of man ? Is it poflible that the 
 " facred perfonage whofe hiftory it contains fhould 
 " be himfelf a mtre man ? Do we find that he af- 
 ** fumed the air of an enthufiafk or ambitious fe<5ta- 
 •* ry ? What fweetnefs, what purity in his man- 
 ** ners ! What an affed\ing gracefulnefs in his deii- 
 " very ! What fublimity in his maxims ! What 
 " profound wifdom in his difcourfes ! What pre- 
 ** fence of mind ! What fubtilty ! What truth in 
 " his replies ! How great the command over his 
 ** paflions ! Where is the man, where the philo- 
 ** fopher, who could fo live and die, without weak- 
 ** nefs, and without oftentation ? — Shall we fuppofe 
 ** the Evangelic Hiftory a mere fi<flion ? Indeed, my 
 ** friend, it bears not the marks of ficlion. On the 
 ** contrary, the hiftory of Socrates, which nobody 
 •* prefumes to doubt, is not fo well attcfted as that 
 ** of Jefus Chrift. The Jewifh authors were inca- 
 " pable of the diiftion, and ftrangers to the mora- 
 ** lity contained in the gofpels; the marks of whofe 
 ** truth are fo ftriking and invincible, that the in- 
 " ventor would be a more aftonifhing character 
 " than the hero."* 
 
 RouiTcau's praifes of the Scriptures remind us of 
 
 » Work* Vol V. pp. 215—218. 
 
 Chap. III.] 
 
 «/* Scripture, 
 
 15^ 
 
 ■i^ 
 
 the high encomiums beftowed by Balaam on the 
 Tabernacles of Ifrael. It is no unufual thing for 
 men to admire that which they do not love. 
 
 Let us examine a little more minutely the fpirit 
 in which the Scriptures are written. It is this which 
 conftitutes their ho/y beauty, that diftinguifhes them 
 from all other writings, and that affords the flrong- 
 eft evidence of their being written by infpiration of 
 God. 
 
 In recording hiftorical events the facred writers 
 
 invariably eye the hand of God : in fome inftances 
 
 they entirely overlook fecond caufes ; and in others, 
 
 where they are mentioned, it is only as inftruments, 
 
 fulfilling the divine will. Events that came to pafs 
 
 according to the ufual courfe of things, and in 
 
 which an ordinary hiftorian would have feen nothing 
 
 divine, are recorded by them amongft the works of 
 
 the Lord. The Lord ivas very angry with Ifrael, and 
 
 removed them out of his fight-- And the Lord Jent 
 
 againjl Jehoiakim bands of the Chaldees^ and bands of 
 
 the Syrians, and bands of the Moabites, and bands of 
 
 the children of Amnion, and fent them againfl Judah 
 
 to deflroy it, according to the word of the Lord which 
 
 he fpake by his fervants the prophets. Surely at the 
 
 commandment of the Lord came this upon Judah, te 
 
 remove them out of his ftght, for the fins of Manajfeh, 
 
 according to all that he did, and alfo for the innocent 
 
 blood that he fjed : for he filed Jerufalem with inno- 
 
 cent blocd which the Lord would not pardon* 
 
 In their prophecies, while they foretold the hea- 
 vieft calamities upon nations, their own and others, 
 and viewing the hand of God in all, acquiefced in 
 them ; as men they felt tenderly for their feUow. 
 
 f* 
 
 ♦ % Kings rvii. 18. xxir. l, 3, 4, 
 
-150 
 
 The Spirit and Style [ParT II. 
 
 
 
 
 l"^^ 
 
 ^.^ 
 
 If; 
 
 
 «( 
 
 ii 
 
 u 
 
 <( 
 
 it 
 
 it 
 
 <( 
 
 ti 
 
 the obligaticn of fubmitting to it *, he goes on to ac- 
 knowledge as follows. " I will confefs to you far- 
 ther, that the majefty of the Scripture ftrikes mc 
 with admiration, as the purity of the gofpel hath 
 its influence on my heart. Perufe the works of 
 our philofbphers, with all their pomp of diction 
 — how mean — how contemptible- — are they, com- 
 pared with the Scripture ! Is it poflible that a 
 book at once fo fimple and fublime, fhould be 
 merely the work of man ? Is it poflible that the 
 *^ facred perfonage whofe hiftory it contains fhould 
 " be himfelf a m«re man ? Do we find that he af- 
 •* fumed the air of an enthufiafl or ambitious fe^Sla- 
 ** ry ? What fweetnefs, what purity in his man- 
 ners ! What an affe<Sting gracefulnefs in his deli- 
 very ! What fublimity in his maxims ! What 
 profound wifdom in his difcourfes ! What pre- 
 fence of mind ! What fubtilty ! What truth in 
 his replies ! How great the command over his 
 paffions ! Where is the man, where the philo- 
 fopher, who could fo live and die, without weak- 
 nefs, and without oftentation ? — Shall we fuppofe 
 the Evangelic Hiftory a mere fi^lion ? Indeed, my 
 ** friend, it bears not the marks of ficlion. On the 
 ** contrary, the hiftory of Socrates, which nobody 
 prefumes to doubt, is not fo well attcfted as that 
 of Jefus Chrift. The Jewifh authors were inca- 
 pable of the diction, and ftrangers to the mora- 
 lity contained in the gofpels; the marks of whofe 
 truth are fo ftriking and invincible, that the in- 
 ventor would be a more aftonifhing charaiSler 
 than the hero."* 
 Roufleau*s praifes of the Scriptures remind us of 
 
 u 
 
 €€ 
 
 t€ 
 
 ti 
 
 ii 
 
 ti 
 
 ii 
 
 ii 
 
 ti 
 
 it 
 
 €i 
 
 ti 
 
 ti 
 
 ti 
 
 it 
 
 it 
 
 * Work. Vol V. pp. 215— ai8. 
 
 Chap. III.] 
 
 cf Scripture. 
 
 »5^ 
 
 the high encomiums beftowed by Balaam on the 
 Tabernacles of Ifrael. It is no unufual thing for 
 men to admire that which they do not love. 
 
 Let us examine a little more minutely the Jpirit 
 in which the Scriptures are written. It is this which 
 conftitutes their ho/y beauty, that diflinguifhes them 
 from all other writings, and that affords the fb-ong- 
 efl: evidence of their being written by infpiration of 
 God. 
 
 In recording hiflorical events the facred writers 
 invarmbly eye the hand of God : in fomc inftances 
 they entirely overlook fecond caufes ; and in others, 
 where they are mentioned, it is only as inftruments, 
 fulfilling the divine will. Events that came to pafs 
 according to the ufual courfe of things, and in 
 which an ordinary hiftorian would have feen nothing 
 divine, are recorded by them amongft the works of 
 the Lord. The Lord ivoj very angry ivith Ifraely and 
 removed them out of his fght—And the Lord Jent 
 againfl Jehoiakim bands of the Chaldees^ and bands of 
 the Syrians, and bands of the Moabites, and bands of 
 the children of Amnion, and fent them againfl Jttdah 
 to dcjlroy it, according to the word of the Lord which 
 he /pake by his fervants the prophets. Surely at the 
 commandment of the Lord came this upon Judah, to 
 remove them out of his ftght, for the fms of Manajfeh, 
 according to all that he did, and olfo for the innocent 
 blood that hefjjed : for he filed Jerufalem with inno^ 
 cent blood which the Lord would not pardon,* 
 
 In their prophecies, while they foretold the hca- 
 vieft calamities upon nations, their own and others, 
 and viewing the hand of God in all, acquiefced in 
 them ; as ra^n they felt tenderly for their fellow- 
 
 * % Kings xvil. 1 8. xxir. a, 3, 4, 
 

 iM 
 
 
 
 IH 
 
 n t 
 
 f^l The Spirit and Styh {Tart II. 
 
 creatures, even for their enemies. My bowelsj mf 
 hcweU ; I am pained at my very heart ; my heart 
 tnaketh a noife in me ; I cannot hold my peace^ becmtfi 
 thou hajl heard O my foul ^ the found of the trumpet y 
 the alarm of nnar, — O thou f word of the Lordy bow 
 kng will it be ere thou be quiet ? Put up thyfelf into thy 
 fiabbardy refl and be fiill^ When Ifrael was expof- 
 cd to calamities, all the neighbouring nations, who 
 hated them on account of their religion, exulted 
 over them : but when the cup went round to them, 
 the prophets vho foretold it were tenderly affeded 
 by it. / will bewail with the weeping of Jazer the 
 vine of Sibmah : I will water thee with my tears, O 
 HefJjbon, and Elealeh : for the fheuting for thy fum^ 
 mer-fruitsy and for thy harvejly is fallen. And glad- 
 nefi is taken away^ and joy oid of the plentiful field ; 
 and in the vineyards there fhall he noftngingy neither 
 Jball there be fhouting : the treaders fhall tread out na 
 wine in their preffes ; I have made fhouting to ceafe^ 
 nvherefore my bowels /hall found like an harp for Mo- 
 nby and mine i/i ward parts for Kir-harefh.f 
 
 The miracles which they record are diftinguifhed 
 from the figns and lying wonders of following ages, 
 in that there is always to be ken in them an end 
 worthy of God. The far greater part of them were 
 •works of pure compafiion to the parties ; and the 
 whole of them of benevolence to Society. 
 
 There is nothing in the fcriptures adapted to gra- 
 tifj prefumptuous fpecalation or idle curt oftty. Such a 
 fpirit, on the contrary, is frequently checked, and 
 every thing is directed to the renovation or improve- 
 ment of the heart. The account given of the crea- 
 tion of the fun, moon and ftars, is no t intended, 
 
 ♦ Jer. IT. .19. xlvik 6. 
 
 f Lfai. «vi. 9>^li. 
 
 Chap. III.] 
 
 of Scripture. 
 
 ] 
 
 153 
 
 i( 
 
 €S 
 
 ii 
 
 i( 
 
 as Mr. Henry obferves, to defcribe things '^ as they 
 are in themfelves, and in their own nature, to 
 fatisfy the curious j but as they are in relation 
 to this earth, to which they ferve as lights; and 
 this is enough to furnifh us with matter for praife 
 and thankfgiving." The miracles of Jefus were 
 never performed to gratify curiofity. If the afflia:- 
 ed, or any on their behalf, prefent their petition, 
 it is invariably heard and anfwered : but if the pha- 
 rifees come and fay, Majer, we would fee a ftgn 
 from thee ,- or if Herod hope to fee a tniracle done h^ 
 himy it is refufed.* When one faid to him. Lord 
 ere there few that be faved ? he anfwered, Strinje to 
 enter in at the fir ait gate: for manyy I fay unto yoUy 
 willfeek to enter iriy and fhall not be able.f 
 
 There is nothing in the Scriptures tending In its 
 own nature to excite levity or folly. They fometimes 
 deal in the mod: cutting irony ; but it is never for 
 the fake of difplaying wit, or raifing a laugh, but 
 invariably for the accomplKhment of a ferious and 
 important end. A ferious mind finds every thing 
 to gratify it, and nothing to offend it: and even the 
 moll profligate '-tharaaer, unlefs he read them in 
 fearch of fomething which he may convert into ri- 
 dicule, is imprefied with awe by the pointed and fo- 
 lemn m^anner in which they addrefs him. 
 
 It may be faid of the fcriptures, and of them on- 
 ly, that they are fr^e from affeaation and vanity. 
 You may fometimes find things of this fort defcrlb- 
 ed by the facred writers ; but you will never dif- 
 cern any fuch fpirit in the defcriptions themfelves. 
 Yet were they as men fubjeft to human imperfec- 
 
 * Matt. xii. 38. Luke xxiil. \ 9. 
 t Luke xiii. 24. Sec alio xxi. 5—1 p. 
 
 im 
 
n-r- 
 
 1 «^ 
 
 
 154 The Spirit end Style [PART IL 
 
 tions: if therefore they had not been influenced by 
 divine infpiration, blemiflies of this kind muft have 
 appeared in their writings as well as in thofe of other 
 men. But in what inftance have they aflumed a 
 charaaer which docs not belong to them ; or dif- 
 covered a wifh to be thought more religious, more 
 learned, or more accomplifhcd in any way than 
 they were ? Nor were they lefs free from vanity 
 than from afleaation. They were as far from mak- 
 ing the moft of what they were, as from aiming to 
 appear what they were not. Inftead of trumpeting 
 their own praife, or aiming to tranfmit their fame 
 to poflerity, feveral of them have not fo much as 
 put their names to their writings -, and thofe who 
 have arc generally out of fight. As you read their 
 hiftory, they feldom occur to your thoughts. Who 
 thinks of the Evangelifts when reading the four go/- 
 pels; or of Luke while reading the J^s of the Apof 
 ties '? Mr. Paine weaves the laurel on his own brows, 
 vainly boafting that he has " written a book under 
 the greateft difadvantages, which no Bible believer 
 can anfwer •," and that with his axe upon his Ihoul- 
 der,like another Sennacherib, he has pafled through, 
 and cut down the tall cedars of our Lebanon.* But 
 thus did not the facred writers, even with regard 
 to heathenifm, becaufc of the fear of God. Paul 
 in one inftance, for the fake of anfvvering an im- 
 portant end, was compelled to fpeak the truth of 
 himfelf, and to appear to boafl: -, yet it is cafy to 
 perceive how much it was againft his inclination. A 
 hoajler and a fool were in his account fynonymous 
 terms.f 
 
 • A-i of Reafr, Part II. Prcf. p. vi. and p. 64* 
 I 2 Cor, xii. 
 
 •* ™-*^'ieiei*BS''^*rf"^B*S.if^'^^T '^■•ii -f"^ *^<-f!t'-<^ J^J*<?" -i 
 
 'JT %*s -i- fc^^fi^^-l^iS^^Jg! 
 
 Chap. III.] f Scripture. , 
 
 The facred writers, while they refpcft tnagiftra- 
 cy, and frown upon faftion, tumult, and fedition 
 ^tt never km-wn to flatter the great. Compare the 
 hiftian eloquence of Tertullus with the manly 
 fpeeches of Paul. Did he flatter Felix ? No • he 
 renfomd of righteoufnefs, temperance, and jud-^mcnt to 
 come, and Felu trembled. Did he flatter Fcftus or 
 even Agrippa .? No; the higheft compliment which 
 proceeded from him was that he knew the latter to 
 be expert m all cufloms and queflhns among the 'Jeivs 
 and to maintain the divine infpiration of the pro- 
 phets, which declaration, with the whole of this 
 admirable apology, contained only the words of 
 truth and fobernels. 
 
 They difcover no anxiety to guard agaUfl feemin^ 
 .nconjyiencu,, either with themfelves, or one ano- 
 ther. In works of impofture, efpecldly «here u 
 number of pcrfons are concerned, there is neccj 
 of great care and caution, left one part fliould con- 
 tradia another; and fuch caution is cafily per- 
 ce.ved. But the facred writers appear to have 
 had no fuch concern about them. Confcious that 
 all they wrote was true, they left it to prove its own 
 confiftency. fheir produdllons poiFefs confiftency ; 
 but u IS not a ftudied one. nor always apparent a 
 firft fight : u IS that confiftency which ^ certaia 
 to accompany truth.* 
 
 • " There k one argument," fays Mr. mii,rfirce, in his late ei 
 ceU™. Treatd-e, " «hich in.prefl-e. n.y .ind „4 particuL L:; 
 
 " add 'V ^"V ?™'^ °' ""^ '■'"' °' "'<•»« -Wch have been 
 dduced .n proof of Chriftianity, and the eonfirmation thereby i! 
 
 " Cre tf t"d r •'" ''T7"°'" '"" "' "'' =Po«'e-fron! ihe 
 nature of the doflnnes of ChrifHanity-from the nature and ex- 
 
 ctUcnce of her praaical precept^rom tl.e aceordance wc Jve 
 
 Pa 
 

 156 
 
 The Spirit and Style [Part II. 
 
 There is an inimitable fnnplicity in all their ivrit^ 
 ingSy and a feeling fenfe of ivhat they write. They 
 come to the point without ceremony or preamble; 
 and having told the truth, leave it without min- 
 gling their own reflections. This remark is par- 
 ticularly exemplified by the four evangelilb in nar- 
 rating the treatment of their Lord. Writers who 
 had felt lefs would have faid more. 
 
 There is fomething in all they fay which leaves 
 behind it a fenfation produced by no other writ- 
 ings ; fomething peculiarly fuited to the mind when 
 in its mofl: ferious frames, opprefled by afilidion, 
 or thoughtful about a future life; fomething which 
 
 rvf: 
 
 1; 
 
 'I 
 'J 
 
 " lately pointed out between the clo(flnnal and pradical fyftem of 
 
 " Chriftianity, whether confidered each in itfelf, or in their mutual 
 
 •• rehtioa to each othtr— from other fpecies cf internal evidence, 
 
 " afforded in the more abundance «8 the facred records have been 
 
 " fcrutiulzcd with greater core — from the accounts of cotemporary, 
 
 « or nearly cotemporary v/riters — from the impofllbillty of account- 
 
 •* ing on any other fuppofition, than that of the truth of Chriftianlty, 
 
 " for its promulgation, and early prevalence : thcfe and other lines 
 
 « of argument have all been brought forward, and urged by dif- 
 
 " fercnt writers, in proportion as they have ftruck the minds of dif- 
 
 »' ferent obfervers more or leis forcibly. Now granting that fome 
 
 " obfcure and illiterate m^n, refiding in a dillant province of the 
 
 " Roman empire, had p](>ttcd to impofe a forgery upon the world ; 
 
 ** though fome foundation for the impofture might, and indeed 
 
 " muft, have been attempted to be laid ; it feems, at leaft to my un- 
 
 *' dcrftanding, morally impoflible that fo many fpecies of proofs, and 
 
 « all fo ftrong, (hould have lent their concurrent aid, and have 
 
 " united their joint force in the eflabhfliment of the fulfehood. It 
 
 « may aflifc the reader in eftimating the value of this argument, to 
 
 " confider upon how different a footing, in this refpcd, has reftcd 
 
 " every other religious fyftem, without exception, which was ever 
 
 " propofed to the world ; and indeed every other hiilorical fa«5t, of 
 
 ** which the truUi has been at all contcfted." 
 
 Fruilical Hew, is'e. pp. 3OI — 368, 3d. Ed. 
 
 S' °'%__!r*W^(rf.'Ti4n 
 
 t^- "■ is«*a^^«^f^'^-W%*^'^?tH*_ 
 
 Ch A P . m. ] cf Scripture, j ^ ^ 
 
 gives melancholy itfelf a charm, and produces tears 
 more delicious to the mind than the moft high- 
 flavoured earthly enjoyments. By what name fhall 
 I cxprefs it .? It is a favour of life, a favour of God, 
 an unSlion from the Holy One. 
 
 Mr. Paine can fee no beauty in the New Te/la- 
 ment narratives i to him there appears nothing but 
 impofure, filly, contradicTion, falfehood, and every 
 thing that marks an evil caufe. And I fuppofc 
 he could fay the fame of the things narrated ; of 
 the labours, tears, temptations, and fufferings of 
 the Lord Jefus, and of every thing elfe in the Nc^v 
 Teftament. Mr. Paine, however, is not the only 
 inftance wherein men have lacked undcrflandin^. 
 The Jews faw no beauty in the Saviour that they 
 fiiould defire him : and there are perfons who can 
 fee no beauty in any of the works of God. Cre- 
 ation is to them a blank. But though the eyes of 
 a fool are at the ends of the earth, for want of ob- 
 jects to attraa them, yet ivfdom is before him that 
 underfiandeth.^ \i Mr. Paine can fee'no beauty in 
 the facred pages, it docs not follow that there is 
 no beauty to be feen. Let any pcrfon of candour 
 and difcernment read over the four Evanadifts 
 and judge whether they bear the marks of hnpof- 
 ture. If he have any diSculty, it will be in prc- 
 ferving the charaaer of a critic Unlefs he be 
 perpetually on Ids guard, he will infenfibly lojb 
 ilght of the writers, and be all enamoured of the 
 great objert concerning which thcv write. hx 
 reading the nine laft chapters of John, he will 
 perceive the writer to be deeply affedted. Though 
 a- long time had elapfed lince the events had taken^ 
 
 * Prov. xvii. 24, 
 
 P3 
 
 ifl 
 
$ iJvisfe-'W^Mtsf -t 'ii*4rtaC^3*i>^«r.. ' 
 
 -i-iff^-SS-fT" ^.fflBaSPt -^ 
 
 158 
 
 T*^ ^/V/V and Style [Part II. 
 
 ^•r> ■ 
 
 
 place, and he was far advanced in years ; yet his 
 heart was manifcftly overwhelmed with his fub- 
 je<ft. There is realbn to think that the things 
 which Mr. Paine attempts to ridicule, drew tears 
 from his eyes while he narrated them ; as an in- 
 genuous mind will find it difficult to review the 
 narrative without ilmilar fenfations. 
 
 Mr. Paine is pleafed to fay, " Any pcrfon that 
 ** could read and write might have written fuch a 
 ** book as the Bible i" but nothing can be farther 
 from the truth. It were faying but little, to affirm 
 that ^e could not produce a (ingle page or fentence 
 that would have a fimilar cffc€t. Stranger, as he 
 has proved himfelf to be, to the love of God and 
 righteoufnefs, he could not communicate what he 
 tloes not feel. The croaking raven might as well 
 endeavour to imitate the voice of the dove, or the 
 fong of the nightingale, as he attempt to emulate 
 the Holy Scriptures. Mr. Paine's fpirit is fuffi- 
 ciently apparent in his page, and that of the fa- 
 ^•ed writers in theirs. So far from writing as 
 ihey wrote, he cannot underftand their writii>gs* 
 That which the Scriptures teach on this fubjc<n: is 
 fufficiently verified in him, and all others of his 
 Ipirit : T/^e natural man recc'tvcth not the things of 
 the Spirit of Gcdy neither can he knonu them, for thet 
 are fpiritually dijcerned. As eafily might the love- 
 lincfs of chaftity be perceived, or the pleafures of 
 a good confcience appreciated by a debauchee, as 
 the things of God be received by a mind like that 
 of Mr. Paine. 
 
 Finally, If the Bible be the word of God, it 
 may be expefted that fuch an authoritf^ and divine 
 fnnElion fiould accompany it, that while a candid 
 miiid iliall prefently perceive its evidence^ tliofe 
 
 fl 
 
 Chap, in.] of Scripture. ,- 
 
 who read it either with negligence or prejudice, 
 fhall only be confirmed in their unbelief. It is fit 
 that God's word fhould not be trifled with. When 
 the pharifees captioufly demanded a fign, or mi- 
 racle, they were fent away without one. They 
 might go, if they pleafed, and report the inabihty; 
 of Jefus to work a miracle. The evidence attend- 
 ing the refurreaion of Chrift is of this defcription. 
 He had exhibited proofs enow of his divine mif- 
 fion publicly, and before the eyes of all men j but 
 feeing they were obftinately reje^ed, he told his ene- 
 mies that they ffiould fee him no more till he ihould 
 come on a different occafion :* and they faw him 
 no more. They might infift, if they pleafed, that 
 the teftimony of his difciples, who witnefied his 
 refurreaion, was infufficient. It is thus that he- 
 refies, ofi^ences, and fcandals are permitted in the 
 Chriftian church, that they who arc approved may 
 be made manifeft ; and that occafion may be fur- 
 nifhed for them who feek occafion, to reproach 
 religion, and perfift in their unbelief. If men 
 dioofe delufion, God alfo will choofe to give them 
 up to 'it. The fcorner fhall feck wifdom, and fi all 
 mtfind it; and the word of life fhall be a favour 
 rf death unto death to them that perifi. Mr. Paine 
 when he wrote the Firfi part of his Age of Reafon[ 
 was without a BiWe. Afterwards, he tells us, he 
 procured one; or to ufe his own fchoolboy hn- 
 guage, " a Bible and a Tefiament 5 and I have 
 " found them, he adds, to be much worfe books 
 " than 1 had conceived."f In all this there is 
 nothing furprifing. On the contrary, if fuch a 
 
 r 
 
 * Matt, ixlii. 59. 
 i Age ofj^cafan^ Part II. Pref. p, aril 
 
.**■ 
 
 r(fo The Mediation of Chrijl [TaRT IL 
 
 fcorner had found wifdom, the Scriptures thcm- 
 felves had not been fulfilled.* 
 
 If an infolent coxcomb had been of opinion that 
 Sir Ifaac Newton was a mere ignoramus in philofo* 
 phy, and had gone into his company that he might 
 catechize, and afterwards, as occafion fhould offer, 
 expofe him ; it is not unlikely that this great wrr- 
 ter, perceiving his arrogance, would have fuffered 
 him to depart without anfwering his queftions, even 
 though he might know at the time that his unfavour- 
 able opinion of him would thereby be the more 
 confirmed. Let us but come to the Scriptures in a 
 proper fpirit, and we (hall know of the dodVrine, 
 whether it be of God ; but if we approach them in 
 a cavilling humour, we may expevSl not only to re- 
 main in ignorance, but to be hardened more and 
 more in unbelief. 
 
 CHAP IV. 
 
 ,% 
 
 Iff ^- 
 it 
 
 The confijlefity of the Chrifmn doBrine^ particularly^ 
 that of falvaticn through a Mediatory ivith foher 
 Reafon, 
 
 I, 
 
 .F there be a God who created us ; if we 
 have all finned againft him ; and if there be rea- 
 fon to believe that he will call us to account for our 
 condufV, all which principles are admitted by Mr. 
 Paine ;f a gloomy profpect muft needs prcfent it- 
 fclf, fufTicient indeed to render man *• the flave of 
 
 • Prov. xlv. 6. 
 t -^ir^ «/" Riijfon^ Part I. p. I. Part II. p. roc. 
 
 !*=s.^ ^v si s'S^^^^&^'^S^i 
 
 Chip. IV.] Confifent with Reafon. 
 
 i6i 
 
 y 
 
 terror." It is not in the power of this writer, nor of 
 any man living who rejeas the Bible, to aflure us 
 that pardon will have any place in the divine go- 
 vernment ; and however light he may make of the 
 fcripturc dotlrine of hell. He that calls men to ac- 
 count for their deeds will be at no lofs how or where 
 to punifh them. But allowing that God is difpofed 
 to fhew mercy to the guilty, the queflion is. Whe- 
 ther his doing fo by or without a Mediator be mofl 
 confident with what we know of fitnefs or pro- 
 priety ? 
 
 That pardon is beftowed through a mediator in 
 a vafl variety of inftances among men, cannot be 
 denied ; and that it is proper it fliould be fo mufl 
 be evident to every thinking mind. All who are ac- 
 quainted with the common affairs of life muft be 
 aware of the neceffity of fuch proceedings, and the 
 good effects of them upon fociety.* 
 
 It is far lefs humbling for an offender to be par- 
 doned at his own requefV, than through the inter- 
 pofition of a third perfon : for in the one cafe he 
 may be led to think that it was his virtue and peni- 
 tence which influenced the decifion ; whereas in the 
 other he is compelled to feci his own unworthinefs : 
 and this may be one reafon why the mediation of 
 Chrift is fo offenfive. It is no wonder indeed that 
 thofe who deny humility to be a virtue,f fliould be 
 difgufted with a doaHne, the profeffed objea of 
 which is to abafe the pride of man. 
 
 As forgivenefs without a mediator is lefs hum- 
 bling to the offender, fo it provides lefs for the ho^ 
 nour of the offended, than a contrary proceeding. 
 
 • Sec Pres. Edward's Remarh on important l^beoU<Tical Control 
 /«, Chap. VI. 
 
 f Volney's Zaw of Nature^ p. 49, 
 
 ver* 
 
ifi^^^f^iy ^ » " -^ 
 
 1 52 
 
 The Mediation of Chr'ijl [Part IL 
 
 I 
 
 r 
 
 Chap. IV.] Conjiflent nuith Reafon, 
 
 i6i 
 
 if,' 
 *% 
 
 .t 
 
 
 Many a compailionate heart has longed to go forth, 
 like David towards Abfalom ; but, from a juft fenfe 
 of wounded authority, could not tell how to effecSt 
 it ; and has greatly defired that fome common friend 
 would interpofe, and fave his honour. He has wifli- 
 cd to remit the fentence ; but has feU the want of 
 a mediator, at the inftance of wh©m he might give 
 cffe£t to his defires, and exercife mercy without 
 feeming to be regardlefs of jufticc. An offender who 
 fhould object to a mediator would be juftly conli- 
 dered as hardened in impenitence, and regardlefs of 
 the honour of the offended : and it is diificult to 
 fay what other conftrudtion can be put upon the ob- 
 jc<Slions of finners to the Mediation of Chrift^ 
 
 Again, To exercife pardon without a mediator, 
 would be fixing no {uchjiigma uptm the evil of the 
 offence^ as is done by a contrary mode of proceeding. 
 Every man feels that thofe faults which may be 
 overlooked on a mere acknowledgment, are not of 
 a very heinous nature : they are fuch as arife from 
 inadvertence rather than from ill defign ; and in»- 
 clude little more than an error of the judgment. 
 On the other hand, every man feels that the calling 
 in of a third perfon is making much of the offence, 
 treating it as a ferious affair, a breach that is not to 
 be lightly paffed over. This may be another rcafon 
 why the Mediation of Chrift is fo offenfive to the 
 adverfaries of the Gofpel. It is no wonder that men 
 who are continually fpeaking of moral evil under the 
 palliating names of error y frailtyy imperfeElioriy and 
 the like, fhould fpurn at a dodlrine, the implica- 
 tion of which condemns*' it to everlafting infamy. 
 
 Finally, To beftow pardon without a mediator 
 
 * Rom. viii. x. 
 
 would be treating the offence as private^ or pafling 
 over it as a matter unknown, an affair which does 
 not affe<fl the well-being of fociety, and which 
 therefore requires no public manifeflation of difplea- 
 fure againft it. Many a notorious offender would 
 doubtlefs wifh matters to be thus conducted, and 
 from an averfion to public expofure, would feel 
 ffrong objedlions to the formal interpofition of a 
 third perfon. Whether this may not be another rea- 
 fon of diflike to the mediation of Chrift, I fhall not 
 decide ; but of this I am fully fatisiied, that the 
 want of a proper fenfe of the great evil of fin as it 
 affe£ls the moral government of the univerfe is a 
 reafon why its adverfaries fee no neceffity for it, nor 
 fitnefs in it. They prove by all their writings that 
 they have no delight in the moral excellency of the 
 divine nature, no juft fenfe of the glory of moral 
 government, and no proper views of the pernicious 
 and wide extended influence of fm upon the moral 
 fyftem : Is it any wonder therefore that they fliould 
 be unconcerned about the plague being ftayed by a 
 facrifice ? Such views are too enlarged for their fel- 
 iifti and contracted minds. The only objedl of their 
 care, even in their moft ferious moments, is to ef- 
 cape puniftiment : for the honour of God, and the 
 real good of creation, they difcover no concern. 
 The amount is this : If it be indeed improper for a 
 guilty creature to lie low before its Creator ; if it be 
 unfit that any regard fhould be paid to the honour 
 of his chara<Sler ; if the offence committed againft 
 him be of fo fmall account that it is unneccffary for 
 him to exprefs any difpleafure againft it ; and if it 
 have been fo private, and infulated in its operations 
 as in no way to affedl the well-being of the moral 
 fyftem, the doClrine of forgivenefs through a medi- 
 
1^4 
 
 ne Mediaihn of Chrtfl [Part II. 
 
 
 ator is unreafonable. But if the contrary be true; if 
 it be proper for a guilty creature to lie in the duft 
 before his offended Creator ; if the honour of the 
 divine charaaer deferve the firll and higheft regard ; 
 if moral evil be the greateft of aU evils, and require,' 
 even where It is forgiven, a ftrong expreffion of di* 
 Tine difpleafure againft it ; and if its pernicious in- 
 fluence be fuch that if fuffered to operate according 
 to its native tendency, it would dethrone the Al- 
 mighty, and defolate the univerfe, the dodlrine in 
 queftion muft accord with the plaineft didlates of 
 reafon. 
 
 The fenfe of mankind, with regard to the neccf- 
 fity of a mediator, may be illuftrated by the follow- 
 ing fimilitude. Let us fuppofe a divifion in the ar- 
 my of one of the wifeft and beft of kings, through 
 the evil council of a foreign enemy, to have been 
 difaffeaed to his government; and that without 
 any provocation on his part, they traitoroufl^ con- 
 fpired againft his crown and life. The attempt 
 failed ; and the offenders were feized, difarmed, 
 tried by the laws of their country, and condemned 
 to die. A refpite however was granted them, dur- 
 ing his majefty's pleafure. At this folemn period, 
 while every part of the army, and of the empire, 
 was expcaing the fatal order for execution, the king 
 was employed in meditating mercy. But how could 
 mercy be Ihewn ? « To make light of a confpiracy, 
 
 * faid he to his friends, would loofen the bands of 
 
 * good government : other divifions of the army 
 
 * might be tempted to follow their example ; and 
 
 * the nation at large might be in danger of imputing 
 It to tamenefs, fear, or fome unworthy motive.' 
 
 Every one felt in this cafe the neceffity of a me- 
 diator, and agreed as to the generalline ofcoudua 
 
 CHiP. IV.] Cofiftft.nt -with Re.ifori. 
 
 proper for him to purfue. 'He muft not attempt' 
 faid they, to compromife the difference by divid 
 * mg the blame : That would make thinrs worfe 
 He muft juftify the king, and condemn^he ou^* 
 rage committed againft him; he muft offer if 
 poffiblc, fome honourable expedient, bv means of 
 which the bcftowmcnt of pardon IhaU'not relax 
 but ftrengthen juft authority; he muft convince 
 the confpirators of their crime, and introduce 
 them m the charader of fupplicants ; and mercy 
 muft be riiewn them out of refpea to him, or for 
 his fake.* 
 
 But who could be found to mediate in fuch a 
 
 ,v .'• J '.' *^' "" ""P°'-f=»"t queftion. A v^-ork of 
 th,s kind, ,t was allowed on all hands, required 
 Cngular quali/ications. ' He muft be perfiah^ dear 
 of any parUcipation in the off,nce,' faid one, ♦ or 
 . '"^^''-^t'"" yo favour it : for to pardon confpira- 
 ^ tors at the mterceffion of one who is friendly to 
 ^ their caufe, would be not only making lijjUt of tie 
 
 crime, but giving a fanclion to it.' 
 ^ • He muft' faid another, « be one who on ae- 
 count of his character and fervices>W. hi.h in 
 'he fee„,.f^he kin, and of the publL for tot ! 
 . d,ate m fuch a caufe is to become, in a fort, ref- 
 ^iponfible for the IfTue. A mediator in effeft pledg- 
 ^■.cs hi* honour that no evil will rcfult to the ftaw 
 from the granting of his requeft. But if a mean 
 ^ opm.on be entertained of him. no truft can be 
 placed m h,m, and confequently no good impref- 
 fion wou d be made by his mediation on the pub- 
 liC mmd. ^ 
 
 ' I conceive it is neceiTary,' faid a third. ' th?t 
 the we.ght of the mediation fhould bear a pro- 
 portion to the magnitude of the crime, and to 
 
i| 
 
 i> 
 
 
 If 
 
 I S" ■ 
 
 •ft 
 
 
 € 
 
 € 
 
 € 
 
 € 
 
 € 
 t 
 t 
 
 •M ^bt Mediation of Chrijl [Pa^T II. 
 
 * the value of the favour requefted ; and that for 
 this end it is proper he fliould be a perfon o{ great 
 dignity. For his majefty to pardon a company of 
 confplrators .at the intercefllon of one of their for- 
 mer comrades, or of any other obfcure character, 
 even though he might be a worthy man, would 
 convey a very diminutive idea of the evil of the 
 ofrence.* 
 
 A fourth remarked, that ' he muA pofllfs a tai^ 
 der compnjfton towards the unhappy offenders, or 
 he would not cordially intereft himfelf on their 
 behalf.' 
 
 Finally, It was fuggefted by a fifth, that ' for the 
 
 * greater £tnefs of the proceeding, it would be pro- 
 per that fome relation or connexion fhould fubfift 
 
 * between the parties. We feel the propriety,' faid 
 he, ^ of forgiving an offence at the interceffion of 
 
 a father, or a brother 5 or if it be committed by 
 a foldier, of his comm.anding officer. Without 
 fome kind of previous relation or connexion, a 
 mediation would have the appearance of an arbi- 
 trary and formal procefs, and prove but little in- 
 tcrefting to the hearts of the community.' 
 Such were the reafonings of the king's friends ; 
 but where to find the charafter in whom thcfc qua- 
 lifications were united, and what particular expedi- 
 cnt could be devifed by means of which, pardon, 
 inftead o{ relaxing, (hould ftrcngthen jufl authori- 
 ty, were fubje^s too difficult for them to refolve. 
 
 Meanwhile the king and his fon, whom he great- 
 ly loved, and whom he had appointed Generalifllmo 
 of all his forces, had retired from the company, 
 and were converfing about the matter which a't- 
 tracled the general attention. 
 
 'My fon r faid the benevolent Sovereign, 'what 
 
 Chip. IV.] Conjljlent with R&afon. 
 
 
 c 
 
 c 
 c 
 ( 
 ( 
 < 
 
 16^ 
 
 can be done in behalf of thefe unhappy men? To 
 order them for execution, violates every feellnf^ 
 of my heart : Yet to pardon them is dangerous! 
 The army, and even the empire would be under 
 a ftrong temptation to think lightly of rebellion. 
 If mercy be cxercifed, it muft be through a me- 
 diator 5 and^who is qualified to mediate in fuch a 
 
 * caufe .? And what expedient can be devifed by 
 ' means of which pardon ihall not relax, but 
 ' ftrengthen juft authority? Speak, my fon," and 
 
 * fay what meafures can be purfued ?' 
 
 ' My Father!' faid the prince, ' I feci the in- 
 
 * fult offered to your perfon and government, and 
 
 * the injury thereby aimed at the ^empire at large. 
 
 * They have tranfgreffed without caufe, and deferve 
 ' to die without mercy. Yet I alfo fed for them. 
 
 * I have the heart of a foldier. I cannot endure to 
 
 * witnefs their execution. What fhall I £iy ? On 
 *^ me be this wrong ! Let me fuffcr in their fteaJ. 
 
 * Inflia on me as much as is neceffary to imprefi 
 ' the army and the nation with a juft fenfe of the 
 
 * evil, and of the importance of good order, and 
 
 * faithful allegiance. Let it be in their prcfcncc, 
 -' and in the prefence of all aiTcmblcd. When this 
 
 * is done, let them be permitted to Implore and re- 
 
 * ceive your majefty's pardon in my nr.me. If any 
 ' man refufe fo to implore, and fo to receive it, let 
 ^ him die the death ! ' 
 
 ' My Son !' replied the king, ' You have ex- 
 I preffcd my heart ! The fame things have occu- 
 ^' pied my mind ; but it was my defire that you 
 ' fliould be voluntary in the undertaking. It ihall 
 ' be as you have faid. I fhall be fatisficd j juftice 
 ' itfelf will be fatisfied ; and I pledge my honour 
 ' that you alfo fliall be fatisfied, in feeing the hap- 
 
 

 i6S 
 
 '! 
 
 1( 
 
 ' ••':¥ 
 
 
 € 
 
 C 
 
 i 
 
 € 
 € 
 
 € 
 
 TBe Mediatlcn of Chrijl [PaIit IT. 
 
 the value of the favour requefted ; and that for 
 this end it is proper he fliould be a perfon q{ great 
 dignity. For his majefty to pardon a company of 
 confpirators ,at the interccfllon of one of their for- 
 mer comrades, or of any other obfcure character, 
 even though he might be a worthy man, would 
 convey a very diminutive idea of the evil of the 
 oirence.' 
 
 A fourth remarked, that * he mufl: pofTcfs a tai^ 
 der nmpnjftcn towards the unhappy offenders, or 
 he would not cordially mtereft himfelf on their 
 behalf.' 
 
 Finally, It was fuggefted by a fifth, that ' for the 
 greater fitnefs of the proceeding, it would be pro- 
 per that fome relation or connexion fhould fubfift 
 between the parties. We feel the propriety,* faid 
 he, ' of forgiving an offence at the interceilion of 
 
 * a father, or a brother ; or if it be committed by 
 
 * a foldier, of his com.manding officer. Without 
 iome kind of previous relation or connexion, a 
 
 * mediation would have the appearance of an arbi- 
 
 * trary and formal procefs, and prove but little in- 
 « tcrcfting to the hearts of the community.' 
 
 Such were the reafonings of the king's friends j 
 but where to find the charaaer in vvhom thcfc qua- 
 lifications wer;^ united, and what particular expedi* 
 cnt could be dcvifed by means of which, pardon, 
 infler.d oi relaxing, fhould flrcngthen jufl autliori- 
 ty, were fubjecls too difficult for them to refolve. 
 
 IMeanwhile the kir.g and his fon, whom he great- 
 ly loved, and whom he had appointed Generaliffimo 
 of all his forces, had retired from the company, 
 and were converfing about the matter which at- 
 tracted the general attention. 
 
 'My fon !' faid the benevolent Sovereign, * what 
 
 < 
 
 c 
 
 € 
 
 -Ch A P . IV. ] Conjijlent with Riafon. j ^^ 
 
 * can be done in behalf of thefe unhappy men? To 
 order them for execution, violates every feelinrr 
 
 ' of my heart : Yet to pardon them is dangeroust 
 The army, and even the empire would be under 
 a ftrong temptation to think lightly of rebellion. 
 If mercy be cxercifed, it mufl be through a me- 
 diator ; and- who is qualified to mediate in fuch a 
 caule ? And what expedient can be deviled by 
 means of which pardon ihall not relax, but 
 flrengthen juft authority? Speak, my fon," and 
 fay what meafures can be puriued V 
 ' My Father!' faid the prince, ' I feci the in- 
 
 * fult offered to your perfon and government, and 
 
 * the injury thereby aimed at the "empire at large. 
 
 * They have tranfgrefied without caufe, and dcferve 
 ' to die without mercy. Yet I alfo feci for them. 
 
 * I have the heart of a foldier. I cannot endure to 
 
 * witnefs their execution. What fhall I h^ ? On 
 '^ me be this wrong ! Let mc fuffcr in their ftead. 
 
 * Inflia on me as much as is neceffary to imprefj 
 ' the army and the nation with a jufi: {tn^c of the 
 
 * evil, and of the importance of good order, and 
 
 * faithful allegiance. Let it be in their prcfcncc, 
 -' and in the prcfence of all affcmblcd. When ihi:I 
 ' is done, let them be permitted to implore and re- 
 ' ceive your majefty's pardon in my n?.me. If any 
 
 * man refufe fo to implore, and fo to receive it, let 
 ' him die the death ! ' 
 
 * My Son !' replied the king, * You have cx- 
 I preffed my heart ! The fame things have occu- 
 ^' pied my mind ; but it was my defire that you 
 ' fhould be voluntary in the undertaking. It fhall 
 ' be as you have faid. I fhall be fatisficd ; juflice 
 ' itfelf will be fatisfied ; and I pledge my honour 
 ' that you alfo fliall be fatisfied, in feeing the hap- 
 
 liiiilliriiifit rtHiilBiiliMmitllM 
 
I<58 ^he Mediation cf Chrlfl [Part IL 
 
 * P7 effe«fls of your difintcrefted condu^. Pro- 
 
 • pnety requires that I ftand aloof in the dav of 
 your affliaion ; but I will not leave vou utterly, 
 
 ^' nor iuto the beloved of my foul xo remain in 
 ^ that condition. A temporary afHi^ion on your 
 ^ part will be more than equivalent to death on 
 ^ theirs. The dignity of your perfon and charac- 
 ter will render the fufferings of an hour of great- 
 ^ cr account as to the imprcffion of the public 
 ^ mmd, than if all the rebellious had been exccu- 
 
 • ted : and by how much I am known to have 
 ^ Joved you, by fo much will my compafTion to 
 ^ tiiem, and my dilpleafurc agalnft their wicked 
 ^ condua be made manifcft. Go, my Ton, afTumc 
 
 tne ])kenefs of a criminal, and fuffcr in their 
 
 * place ! ' 
 
 The gracious defign being communicated at 
 court, all were flruck with it. Thofe who had 
 reafoned on the qualifications of a mediator faw 
 that m the prince all were united, and were filled 
 with admiration : but tliat he fhould be willing to 
 fuffer in the place of rebels was beyond all that 
 could have been aiked or thought. Yet feeing 
 he himielf had gencroufly propofed it, would fur^ 
 Mve his fuSerings, and reap the reward of them 
 they cordially acquiefced. The only difficulty that 
 was ftarted was amongft the Judges of the realm. 
 '1 hey, at firfl, queftioncd whether the proceeding 
 were admiffible. ^ The law,' faid they, ^ makes 
 
 * provifion for the transfer of debts, but not of 
 I crimes. Its language is. The foul that fifweth fiatl 
 
 • die: But when they came to view things on a 
 more enlarged fcale, confidering it as an expedient 
 on an extraordinary occafion, and perceived that 
 the ffirlt of the law would be preferved, and all 
 
 Chap. IV.] Conjlpnt with Reafin. i^ 
 
 the ends of good government anfwered, they were 
 Satisfied. « It is not a meafure,' faid .they, < for 
 
 * which the law provides : yet it is not contrary to 
 
 * the law, but above it.* 
 
 The day appointed arrived. The prince appear- 
 ed, and futFered as a criminal. The hearts of the 
 king's friends bled at every ftroke, and burned with 
 indignation againft the condu^: which rendered it 
 neccfTary. His enemies however, even fome of 
 thofe for whom he fufFered, continuing to be dif- 
 affe^ed, added to the afiliaion, by deriding and 
 infulting him all the time. At a proper period, he* 
 was refcued from their outrage. Returning to the 
 palace, amidft the tears and fliouts of the loyal 
 fpeftators, the fuffering hero was embraced by his 
 royal Father ; who, in addition to the natural af- 
 f^ftion which he bore to him as a fon, loved him 
 for his fingular Interpofition at fuch a crifis. « Sit 
 
 * thou,' faid he, « at my right hand ! Though 
 ' the threatenings of the law be not literally accom- 
 
 * plilhed, yet the fpirit of them is preferved. The 
 
 * honour of good government is fecured, and the 
 
 * end of punidiment more eirea:ually anfwered than 
 
 * if all the rebels had been facriflced. Afk of me 
 ^' what I iliall give thee ! No favour can be too 
 
 * great to be beftowed, even upon the unworthiefl:, 
 
 * nor any crime too aggravated to be forgiven, in 
 ' thy name. I will grant thee according to thine 
 ' own heart ! Alk of me my Son, what I fliall 
 
 * give thee ! ' 
 
 He afked for the offenders to be introduced as 
 fupplicants at the feet of his Father, for the for- 
 givenefs of their crimes, and for the direction of 
 affairs till order and happincfs fhould be perfedllv 
 reflored. 
 
 0.3 
 
170 
 
 The Mcdiathn of Chrijl [Pa rt IL 
 
 
 14 
 
 |,*fi*r 
 
 
 A proclamation addrefTed to the confpiratora 
 was now ilTued, ftating what had been their con- 
 duct, wiiat the condu£l of the King, and what of 
 the prince. MeiTengcrs alfo were appointed tcx 
 carry it, with orders to read it publickly, and to 
 expoftulate with them individually, befceching them 
 to be reconciled to their offended Sovereign, and 
 to alTure them that if they rejecfted this, there rc» 
 mained no more hope of mercy. 
 
 A fpe^lator would fuppofe that in mercy fo free- 
 ly offered, and fo honourably communicated, every 
 one would have acquiefced ; and if reafon had go- 
 verned the offenders, it had been fo : but many 
 amongft them continued under the influence of 
 difaffe£lion, and difaffed^ion gives a falfe colouring 
 to every thing. 
 
 The time of the refpite having proved longer 
 than was at firft expe£led, fome had begun to amufc 
 themfelvcs with idle fpeculations, flattering thcm- 
 felves that their fault was a mere trifle, and that 
 it would certainly be paffed over. Indeed the 
 greater pnrt of them had turned their attention to 
 other things, concluding that the king was not in 
 good earneft. 
 
 When the proclamation was read, many paid no 
 manner of attention to it ; feme infinuatcd that 
 the meffengers were interefted men, and that there 
 might be no truth in what they faid j and fomc 
 even abufed them . as impoftors. So, having de- 
 livered their meffage, they withdrew : and the re- 
 bels finding themfelvcs alone, fuch of them as paid 
 any attention to the fubject exprefled their minds 
 as follows — 
 
 * My heart,' fays one, * rlfes againff every part 
 • of this proceeding. Why all this ado about a. 
 
 Chap. IV.] Conftjlent nvlth Reafon, 171 
 
 few words fpokcn one to another 1 Can fuch a 
 meffage as this have proceeded from the King > 
 What have we done fo much againfl: him, that fo 
 much fhould be made of it ? No petition of 
 ours, it feems, would avail any thing ; and no- 
 thing that we could fay or do could be regarded,, 
 unlcfs prefented in the name of a third perfon.^ 
 Surely if we prefent a petition in our own names,. 
 in which we beg pardon, and promife not to re- 
 peat the offence, this might fuffice. Even this 
 is more than I can find in my heart to comply 
 with ; but every thing beyond it is unreafonable ; 
 and who can believe that the king can defire it ?' 
 
 * If a third perfon,' fays another, * mufl: be con- 
 cerned in the affair, what occafion is there for 
 one fo high in rank and dignity } To fl:and in 
 need oi fuch a mediator mufl ftamp our charadlers 
 with everlafting infamy. It is very unreafonable : 
 who can believe it ? If the king be juft and good, 
 as they fay he is, bow can he wifh thus publicly 
 to expofe us } 
 
 ' I obferve,* fays a third, * that the mediator is 
 wholly on the kin^s fide ; and one whom, though 
 he affe£ls to pity us, we have from the outfet 
 confldered as no lefs our enemy than the king 
 himfelf. If indeed he could compromife mat- 
 ters, and would allow that we had our provoca- 
 tions, and would promife us redrcfs, and an ea- 
 fler yoke, in future, I fhould feel inclined t«> 
 hearken : but if he have no conceffions to offer, 
 I can never be reconciled.' 
 
 • I believe,' fays a fourth, * that the king knows 
 very well that we have not had juftice done us, 
 and therefore this mediation bufinefs is intro- 
 duced to make us amends for the injury. It is 
 

 H' 
 
 17* ^^^ Mediation of Chrifl [Part IL 
 
 * an affair fettled fomehow betwixt him and his 
 ^ fon. They call it grace; and I am not much 
 ' concerned what they call it, {o that my life is 
 
 * fpared : but this I {7,^, If he had not made this 
 
 * or fome kind of provifion, I ihould have thought 
 
 * him a tyrant/ 
 
 ' You are all wrong,' fays a fifth : ' I compre- 
 ' hend the defign, and am well pleafcd with it. 
 
 * I hate the government as much as any of you : 
 
 * but I love the mediator ; for I underftand it is 
 
 * his intention to deliver me from its tyranny. 
 I He has paid the debt, the king is fatisfied, and 
 
 * I am free. I will fue out my right, and demand' 
 
 * my liberty 1* 
 
 In addition to this, one of the company ob^ 
 ferved, he did not fee what the greater part of 
 them had to do with the proclamation, unlefs it 
 were to give it a hearing, which they had done 
 ah-eady. « For,' faid he, « pardon is promifed 
 
 * only to them who are ^viUing to fubmit, and it 
 
 * is well known that many of us are unwillincr 5 
 
 * nor can we alter our minds on this fubje(St.' 
 
 After a while, however, fome of them were 
 brought to relent. They thought upon the fub- 
 je(5t matter of the proclamation, were convinced' 
 of the juftnefs of hs ftatcments, rcfleacd upon 
 their evil condu^:, and were fincercly forry'on 
 account of it. And now the mediation of the 
 prince appeared in a very diSlrent light. They 
 cordially faid Amen to every part of the proceed- 
 ing. The very things which gave fuch offence 
 while their hearts were difaffefted, now appeared 
 to them fit, and right, and glorious. * It is fit,* 
 fay they, ' that the king fl.ould be honoured, and 
 ! that we ihould be humbled 5 for we have tranf^ 
 
 Chap. IV.] Conftjient 'with Reafon» 1^ 
 
 ' ^''#^^ 'without caufe. It is right that no regard 
 
 * fliould be paid to any petition of ours for it» 
 
 * own fake ; for we have done deeds worthy of 
 
 * death. It is glorious that we fhould be faved 
 
 * at the intcrcefiion of fo honourable a perfonage. 
 
 * The dignity of his charadler, together with his 
 ' furprifing condefcenfion and goodnefs, impreffcs 
 
 * us more than any thing elfe, and fills our hearts 
 
 * with penitence, confidence, and love. That 
 
 * which in the proclamation is called grace is 
 
 * grace ; for we are utterly unworthy of it ; and 
 
 * if we had all fuffered according to our fentence, 
 
 * the king and his throne had been guiltlefs. We 
 
 * embrace the mediation of the prince, not as sd 
 
 * reparation for an injury, but as a fingular iito- 
 
 * fiance of mercy. And far be it from us that 
 
 * we fhould confider it as defigncd to deliver us 
 
 * from our original and juft allegiance to hi«: ma- 
 
 * jefty's government ! No, rather it is inten.^lcd to 
 
 * reftore us to it. We love our interce^or, and 
 
 * will implore forgivenefs in his name ; hut we alio 
 ' love our fovereign, and long to proflrate our- 
 
 * felves at his feet. We rejoice in the fatisfa(Slion 
 which the prince has made, and all our hopes of 
 mercy are founded upon it : but we have no no- 
 tion of being freed by it previoufly to our acqui- 
 efcence in it. Nor do we defire any other kind 
 of freedom than that which, while it remits the 
 
 ' jufl fentence of the law, reftores us to his majef- 
 
 * ty's government. O that we were once clear of 
 this hateful and horrid confpiracy, and might be 
 permitted to ferve him with affe^Ion and fidelily 
 
 * all the days of our life ! We cannot fufped the 
 ftncerity of the invitation, or acquit our compa- 
 nions on the fcore of unwillingnejs. Why ihcmld 
 
.1 
 
 I 
 
 174 T/^'e Mediation of Ckrijl [Part IL 
 
 * we ? We do not on this account acquit ourfelves. 
 ' On the contrary, it is the remembrance of our un- 
 
 * wiHingnefs that now cuts us to the heart. Wc well 
 ' remember to what it was owing that we could not 
 
 * be fatisfied with the juH: government of the king, 
 
 * and afterwards could not comply with the invita- 
 
 * tions of mercy : it was becaufe we were under the 
 ' dominion of a difaffeaed fpirit ; a fpirit which, 
 ' wicked as it is in itfelf, it would be more wicked 
 
 J to juftify. Our counfel is, therefore, the fame 
 f as that of his majefty^s mefTengers, with whom 
 ^ we now take our fland. Let us lay afide this 
 I cavilling humour, repent, and fuc for mercy in 
 '' the way prefcribcd, ere mercy be hid from our 
 yeyes !* 
 
 ^he reader, in applying this fuppofed cafe to 
 the ijMediation of Chrift, will do me the juftice to 
 remernbcr that I do not pretend to have perfec"l!y 
 repreKmted it. Probably there is no fimilitude ixiWj 
 adequat&^to the purpofe. The diftinftion between 
 the Father and the ?>ox\. is not the fame as that 
 which fubfifts between a father and a fon amongft 
 men : the latter are two feparate beings ; but to af- 
 fert this of the formrr would be inconfiftcnt with 
 the divine unity. And \vith rcfpca: to the innocent 
 voluntarily fufFering for vhe guilty, in a few extra- 
 ordinary inftances this print.-ple may be adopted ; 
 but the management and application of it generally 
 require more wifdom and more power than mortals 
 pofTefs. We may by the help of a machine collet a 
 few fpnrks of the ele^rical fluid, and produce an 
 cfiea fomewhat refembling that of lightning : but 
 we cannot caufe it to blaze like the Almighty, nor 
 thunder with a voice like Him. 
 
 Impcrfedl, however, as the foregoing HmUitudc 
 
 it 
 « 
 
 Chap. Hf ] Confijlent with Reafon^ , ^ - 
 
 may appear In fomc refpe^s, it is fufficicnt to fliew 
 the fallacy of Mr. Paine's rcafoning. " The doc- 
 *♦ trine of Redemption," fays this writer, " has 
 " for its bafis an idea of pecuniary juftice, and not 
 ** that of moral juftice. If I owe a perfon money, 
 ** and cannot pay him, and he threatens to put 
 " me in prifon, another perfon can take the debt 
 upon himfelf, and pay it for me. But if I have 
 committed a cvimey every circumftance of the cafe 
 is changed. Moral juftice cannot take the inno- 
 cent for the guilty, even if the innocent would 
 offer itfelf. To fuppofs juftice to do this, is to 
 deftroy the principle of its exiftence, which is 
 the thing itfelf. It is then no longer juftice : but 
 " is indifcriminate revenge.*" This objedHon, 
 which is the fame for fubftancc ^s has biTn frc- 
 qucntly urged by Socinians at well at dcifts, \t 
 founded in mifreprefentation. It h doc true that 
 Redemption has for its bafls the idea Q^ pecuniary 
 juftice, and not that of moral juftice. That Cn is 
 called a debt, and the death of Chrift ^ price, a raf}- 
 fim ^c, is true \ but it is no unufual thing for 
 iiioral obligations and deliverances to be cxprciTcd 
 in language borrowed from pecuniary trAnfaaioiw* 
 The obligations of a fon to a father arc commonly 
 cxprcfTcd by fuch terms as oiring ar.J jming : he 
 owes a debt of obedience, and ir yielding it lie pays 
 a debt of gratitude. The fame may be faid of an 
 obligation to punifluncnt. A murderer ^tir/ his 
 life to the juftice of his country \ and when he luf^ 
 fcrs, he is fiid to pny the awful debt. So alio if a 
 great charafber by fuflering dz%\\\ coiild deliver hi« 
 country, fudi deliverance would be fpokcn of ^ ob- 
 
 41 
 
 iA 
 
 i 
 
 • ^^c y Ji .tf/jfl, Part I, f», a* 
 
 I 
 

 I'' 
 
 hi 
 
 Jj6 ^he Mediation of Chr'ijl [Fart II. 
 
 tamed by the /n'tv of blood. No one miftakes thcfc 
 things by underftanding them of pecuniary tranfac- 
 tions. In fuch connexions, every one perceives that 
 the terms arc ufed not literally but metaphorically; 
 and it is thus that they are to be under ftood with re- 
 ference to the death of thrift. As fin is not a pecu- 
 niary, but a moral debt ; fo the atonement for it is 
 not a pecuniary, but a moral ranfom. 
 
 There is doubtlefs a fufficient analogy between 
 pccuniaiy and moral proceedings to jufti'fy the ufc 
 of fuch language, both in fcripture and in common 
 life: and it is cafy to perceive the advantages which 
 anfc from it \ as befidcs conveying much important 
 truth, it renders it peculiarly imprefUvc to the 
 mind. But it is not always fafe to rcafon from the 
 former to the latter; much lef^ is it juft to amrm 
 that the latter has for its bafis every principle which 
 pertains to the former. The deliverance cffc^cd by 
 the prince in the cafe before ftatcd might with pro- 
 pricty be called a redemption ; and the rccol]c<ftion 
 of it under this idea would be very imprcflivc to the 
 minds of thofe who were delivered. They would 
 fcarcely be able to fee or think of their Commander 
 in Chief, even though it might be years after the 
 event, without being reminded of the price -xX which 
 their pardon was obtained, and dropping a tC;u- of 
 ingenuous grief over their unworthy condis^l OQ 
 this account. Yet it would not be juft lo fay that 
 this redemption had for its balls an idea of pecunia- 
 ry juftlce, and not that of moral jurticc. It was mo- 
 ral juftice which in this cafe was rali!>bed j not bow- 
 ever in its ordinary form, but as cxacifcd on an 
 extraordinary occafion ; not the letter, btit tlic fw- 
 rit of It. 
 
 The fcripture doOrinc of atonement bring con- 
 
 C( 
 
 <i 
 
 XI 
 
 <c 
 
 <c 
 
 C( 
 
 Chap. IV.] Conjtjfenl ivlth Rea/cn. i*i^ 
 
 *Tcycd in language borrowed from pecuniary tranfl 
 «£lions, is not only improved by unbelievers into aa 
 argument againft the truth of the gofpel, but has 
 been the occafion of many errors amongft the pro- 
 feflbrs of Chriftianity. Socinus on this ground at* 
 tempts to explain away the neceflity of a fatisfaclion. 
 God," fays he, " is our Creditor. Our fins arc 
 deks which we have contra^ed with him ; but 
 every one may yield up his right, and more ef. 
 pecially God, who is the fupreme Lord of all, 
 and extolled in the fcriptures for his liberality 
 and goodnefs. Hence then it is evident that God 
 can pardon fins without any fatisfadion receiv. 
 ed."* Ot/jerSf who profefs to embrace the doc- 
 trine of fatisfaftion, have on the fame grouixl ptr^ 
 verted and abufcd it ; objcaing to the propriety of 
 humble and continued applkatiom for mercy, and 
 prefuming to claim the forgivcncfs of their fins, 
 paft, prcfcnt, and to come, as their legal right, and 
 what it wot'ld be unjuft in the Supreme Being, hav- 
 tug received complete iatisfii^lion, to withhold. 
 
 To the reafoning of Socinus, Dr, Owen judfcci- 
 oufly replies by diftinguifiiing between right as it rcf- 
 pcOs delftsy and as it rcfpccts gowrfimr$:j. The for- 
 mer he allows may be given up without a fatufac- 
 ' tion, but not the latter. " Our fins," U adds, 
 •* arc called debts, not properly, but metaphon- 
 cally."t This ani\rer equally applies to ihofc who 
 pervert the doariftc, as to thoTc who deny it : for 
 though in mmctf, of debt sind credit a foil fatisfac- 
 • tk>n from a forcty excludes the kiesi ot/rer pardon 
 <ni the part of tJie creditor, and admiu of a c/oim 
 
 M 
 
 • Tnatitc rf y.^ Ch.f a, Sniwr. R, 111. Ch. t 
 
 R 
 
 k 
 
Ml 
 
 ^■P 
 
 |5, 
 
 tyS The Mediation of Chri/I [Part II. 
 
 on the part of the debtor, yet it is othcrwife in 
 relation to crimes. In the interpofition of the 
 prince as flated above, an honourable expedient 
 was adopted, by means of which the fovereign was 
 fatisfied, and the exercife of mercy rendered con- 
 nnent with juft authority : but there was no lefs 
 grace in the adt of forgivenefs than if it had been 
 without a fatisfadlion. However well pleafed the 
 king might be with the condudt of his Ton, the 
 freenefs of pardon was not at all diminifhed by it 5 
 nor mufl the criminals come before him as claim- 
 ants, but as fupplicants, imploring mercy in the 
 mediator's name. 
 
 ^ Such are the leading ideas which the fcriptures 
 give us of Redemption by Jefus Chrift. The 
 Apoftle Paul efpecially teaches this doftrine with 
 great precifion — Being jujlijied freely by his grace ^ 
 through the redemption that is in Jefus Chrifl : JVhom 
 God hath ft forth to be a propitiation^ through faith 
 in his bloody to declare his righteotfnefs for the remif 
 fion of ftns that are pajl^ through the forbearance of 
 God; to declare^ I fay, at this time his right eoufnefs^ 
 that he might be jufl, and the jufifer of him that be^ 
 lleveth in Jefus* From this paflage we may re- 
 mark, Firfl, That the grace of God, as taught in 
 the fcriptures, is not that kind of liberality which 
 Socinians and deifts afcribe to him, which fets afide 
 the neceflity of a fatisfaftion. Free grace accord- 
 ing to Paul, requires a propitiation ^ even the flied- 
 ding of the Saviour's bloody as a medium through 
 which it may be honourably communicated. Se- 
 condly, Redemption by Jefus Chrift was accom- 
 plifhed, not h^ a fatisfac^ion tliat fliould prcclud« 
 
 ♦ Rom. iii. 24 — 2d. 
 
 Chap. IV.] Confflent with Reafon, 
 
 119 
 
 V'- 
 
 the exercife of grace in forgivenefs, but in which 
 the difpleafure of God againft fin being manifcfted, 
 mercy to the finner might be exercifed without any 
 fufpicion of his having relinquillied his regards for 
 righteoufnefs. In fctting forth Jefus Chrifl to be 
 a propitiationy he declared his righteoufnefs for the 
 remiffion of ftns. Thirdly, The righteoufnefs of 
 God was not only declared when Chrifl was made 
 a propitiatory facrifice j but continues to be mani- 
 fefled in the acceptance of believers through his 
 name. He appears as Jufl while ailing the part 
 of a juffifer towards every one that bcUevcth in 
 Jefus. Fourthly, that which is here applied to the 
 blefllngs of forgivenefs and acceptance with God, 
 is applicable to all other fpiritual blefUngs : all, ac- 
 cording to the fcriptures, are freely communica- 
 ted through the fame diflinguiflied medium. See 
 Ephef. !.♦ 
 
 * The Chrift ian reader, it is prefumed, may from hence obtain 
 « clear view of the ends anfwered by the death of Chrift, a fubjedt 
 •which has occupied much attention amongft divines.- Some have 
 afferted that Chrift by his fatisfacSlion accomplifhed this only, « tliat 
 God now, confiftently with the honour of his juftice, may pardon 
 (returning) finners if he willeth fo to do." This is doubtlefs true 
 as far as it goes : but it makes no provifion for the return of the fin- 
 ner. This fcheme therefore leaves the finner to perifh in impenitence 
 and unbelief, and the Saviour without any fecurity of feeing of the 
 travail of his foul. For how can a fmner return without the power 
 of the Holy Spirit ? , And the Holy Spirit, equally with every 
 other fpiritual blefllng, is given in confideration of the death of 
 
 Chrift. Others, to remedy this dcfedl, have confidered the death 
 
 cf Chrift as furcbafwg repentance and faith, ^as well as all other 
 fpiritual bleffings, on behalf of the eledl ; and upon this ground 
 have maintained that « God is bound in ftrid juftice, in refped of 
 Jefus Chrift, to confer grace and glory on all thofe for whom he 
 died."* The writer of thcfe pages acknowledges he never could 
 
 « See Ur. Owen's I>iirotatiDn on Divine Juftice, Ch. XII. Sec. v, ri, vii, 
 
 R 2 
 
1 
 
 It. 
 
 \t1 '■ 
 
 
 ^«0 The Medhtion of Chrijf [Part H. 
 
 Thefe remarks may fuffice to fhew, not onl^ 
 that Mr. Paine's a/Tcrtion has no truth in it, but 
 that all thofc profefTors of Chriftianity who ha^ 
 adopted his principle, have fo for deviated from 
 the do^rine of Redemption as it is taught in the 
 Scriptures^ ^ 
 
 Perceive that any clear or determinate idea was convrj-cd by the 
 term purchafe in this connexion, nor does it appear to him to be a 
 do<5lrme taught in the fcriptures. The notion of grace being beftow- 
 ed on account of -oaluc r.cci-v.J appears to him inconCilcnt wi^Ii the free- 
 Bcfs of grace itfelf, and with the ftrfedion of the Divine Being, to 
 whom nothing can be added or given which can lay him under 
 obligation. If the falvation of fanners h; V. been a commercial tranf. 
 av.ion, he m.ght poffibly have been bound in find right, with rcf- 
 ped to Chrifl, to beflow grace and glory ; but in that cafe there 
 wou.d have been no room for free remiflion, with rcfpcd to the 
 Father. If fin be what Dr. Owen very juilly contends it is, not a 
 <Ut, but a crime; and if the fatisfadlion of Chrift was not a reim- 
 burfcment of loft property, but an expedient devifed for the pre- 
 Xervmg of the divine -chaiaaer in the exercife of mercy, no fuch 
 confecpcnce will follow. God will be mider no ether objigation to 
 •live any finncr than that which fpontaneoully arifes from his own 
 nature, and the promiie made to his Son. 
 
 If we lay, A wav was opened by the death of Christ 
 
 FOR THE FREE AND CONSISTENT EXERCISE OF MERCT, IN ALL 
 THE METHODS WUICU SOVEREIGN WISDOM SAW PIT TO ADOPT, 
 
 perhaps we Ihall include every material idea which the Scripturw 
 give us of that important event. 
 
 There are three kinds of bklSng* in particular, which God out of 
 regard to tlie death of his Son bcftows upon men. Firft, Ho fends 
 forth the gofpel of falvation, accompanied with a free and indefinite 
 invitation to embrace' it, and an alTurance that whofoever compliea 
 with the invitation, (for which there is no ability wanting in any 
 man who poffcfTes an honeft heart) Ihall have evcrlafling life. This 
 favour is beflowed on Sinners as sinners. God glvttb the true 
 bread from heaven in this way to many who never receive it. He 
 mviteth thofe to the gofpel fuppcr who rciiife and make light of it, 
 John vi. 32, 36. Matt. xxiL 4, 5. 
 
 Secondly, He beflows hia Holy Spirit to renew and iandify the 
 
 ^ 
 
 *»•• 
 
 CHiP. IV.] Conjiflent with Reafon. |8r 
 
 As to what Mr. Paine alledges, that the inpo- 
 cent fuffering for the guilty, even though it be 
 with his own confent, is contrary to every princi- 
 ple of moral juftice, he affirms the fame of God's 
 vifiting the iniquities of the fathers upon the children,* 
 Jut this is a truth evident by univerfal experience^. 
 It is feen every day, in every part of the world ► 
 If Mr. Paine indulge in intemperance, and leave 
 children behind him, they may feel the confe- 
 quences of his mifcondu^^ when lie is in his grave. 
 The fins of the father may thus be vifited upon 
 the children to the third and fourth generation. 
 It would however be their afjliciion only, and not 
 their punifliment. Yet fuch vifitations are wifely 
 ordered as a motive to fobriety. Nor is it be- 
 tween parents and children only that fuch a con- 
 nexion exifts, as that the happinefs of one depends 
 upon the condudl of others : a flight furvey of fo- 
 ciety, in its various relations, muft convince us 
 that the fame principle pervades creation. To call 
 this injuftice, is to fly in the face of the Creator... 
 
 foul : gives a new heart, and a right fpirit, and takes away the heart 
 of flone. CLriJl is exalted to give repentance^ A^%\. 2)'i' Unto us it 
 is giien in bchulf cf Chrifl io Llleve in him, Phil. i. 29. Jf^e have 
 tbiuined Ule preiitus faith through the right. -cvf.icfs if God, and our Sa- 
 viour ffus Chrf, 2 Pet. i. I. This favour is conferred on elect 
 3JNNERS. See Ac^s vJiL 43. Rmr.. viii. 28 — 30. 
 
 Thirdly, Through the fame medium is given thij free pardon of 
 &11 oiu- fin$, acceptance with God, power to become the fons of God, 
 and the promifc of everlafting;; life. Tour fms are forgiven \»u for 
 kit name's fake^ I John ii. 12. God fur Chrifs Jake hath forgiven yrty 
 Ephcf iv. 52. We are accepted in the beloved, Eph. L 6. By means 
 mfhis d.ath "u-e receive the prwnife of eternal inhttitance, Heb. ix. .\.\. 
 This kind of bleflings is conferred en belie-ving sinners. 
 
 * 4Z' e/Reafn, Part I. p. 4. Not«.. . 
 
i' 
 
 182 The Mediation cf Chriji [Part It 
 
 With fuch an objector I have nothing to do : He 
 that reproveth Gody let kim atifwer it. ^ 
 
 If the idea of the innocent fuffering in the room 
 of the guilty were in all cafes inadmiilible, and ut- 
 terly repugnant to the human underftanding, how 
 came the ufe of expiatory facrifices to prevail as it 
 has, in every age and nation ? Whether the idea 
 flrft proceeded from a divine command, as Chrif- 
 tians generally believe, or whatever was its origin, 
 it has approved itfelf to the minds of men ; and 
 not of the raoft uncultivated part of mankind only, 
 but of the moft learned and polite. The facrifices 
 of the Gentiles it is true were full of fuperflition, 
 and widely different, as might be expefted, from 
 thofe which were regulated by the Scriptures ; but 
 the general principle is the fame : All agree in the 
 idea of the difpleafure of Deity being appeafablc 
 by an innocent vidlim being facrificed in the place 
 of the guilty. The idea of expiatory facrifices, 
 and of a mediation founded upon them, is beauti- 
 fully exprcfTed in the book of Job ; a book not 
 only of great antiquity, but which feems to have 
 obtained the approbation of Mr. Paine, having, as 
 he fuppofes, been written by a Gentile.— ^W ;/ nvas 
 foy that, after the Lord had fpohen thefe words unto 
 Johy the Lord /aid to Eliphaz the Temanitey My 
 tvrath is kindled againjl theey and againji thy two 
 friends : for ye have not fpohen of me the thing that 
 is right, as my fervant Job hath, Therefore tait 
 unta you now fcven bullocks and feven ramsy and go 
 to my fervant Joby and offer up for yourfelves a 
 hurnt'offeringy and my fervant Job fhall pray for 
 you ; fop him will I accept : lefi I deal with you af- 
 ter your follyy in that ye have not fpohen of me the 
 thing which is right, like my fervant Job. So £11- 
 
 Chip. IV.] Confflent with Reafon. 
 
 183 
 
 phaz the TemanitCy and Bildad the Shuhitey and Zo-- 
 phar the Naamathitey wenty and did according as the 
 Lord commanded them : the Lord alfo accepted Job J* 
 The objedlions which are now made to the facri- 
 fice of Chrift, equally apply to all expiatory facri- 
 fices ; the offering up of which, had not the for- 
 mer fuperfeded them, would have continued to 
 this day. 
 
 If an innocent character offer to die in the room 
 of a guilty fellow-creature, it is not ordinarily ac- 
 cepted, nor would it be proper that it fhould. For 
 he may have no juft right to difpofe of his life j 
 or if he have, he has no power to refume it : 
 there may likewife be no fuch relation between 
 the parties, as that the fuffering of the one fhould 
 cxprefs difpleafure againft the condu£l of the other. 
 Befides this, there may be no great and good end 
 accomplifhed by fuch a fubftitution, to fociety : 
 the lofs fuftained by the death of the one might 
 be equal if not fuperior to the gain from the life 
 of the other. If the evil to be endured might be 
 furvived ; if the relation between the parties were 
 fuch, that in the fufferings of the one mankind 
 would be impreffed with the evil of the other ; 
 and if by fuch a proceeding great advantage would 
 accrue to fociety, inflead of being accounted inad- 
 miffible, it would be reckoned right, and wife, and 
 good. If a dignified individual, by enduring fomc 
 temporary feverity from an offended nation, could 
 appeafe their difpleafure, and thereby fave his 
 country from the deftroying fword, who would 
 not admire his difinterefted cpndudk ^ And if the 
 offended, from motives of humanity, were con- 
 
 ^ • Chap. xlii. 7-»-9. 
 
 \k i 
 
^3 
 
 
 PJ 
 
 182 The Mediation cf Chnjt [Part It 
 
 With fuch an objedlor I have nothing to do : He 
 that reproveth Gody let him anfwer it, - 
 
 If the idea of the innocent fufFering in the room 
 of the guiltjr were in all cafes inadmiffible, and ut- 
 terly repugnant to the human underftanding, how 
 came the ufe of expiatory facrifices to prevail as it 
 has, in every age and nation ? Whether the idea 
 firft proceeded from a divine command, as Chrif- 
 tians generally believe, or whatever was its origin, 
 it has approved itfelf to the minds of men ; and 
 not of the moft uncultivated part of mankind only, 
 but of the moft learned and polite. The facrifices 
 of the Gentiles it is true were full of fuperftition, 
 and widely different, as might be expefted, from 
 thofe which were regulated by the Scriptures ; but 
 the general principle is the fame : AH agree in the 
 idea of the difpleafurc of Deity being appeafable 
 by an innocent viiflim being facrificed in the place 
 of the guilty. The idea of expiatory facrifices, 
 and of a mediation founded upon them, is beauti- 
 fully exprefTed in the book of Job ; a book not 
 only of great antiquity, but which feems to have 
 obtained the approbation of Mr. Paine, having, a» 
 he fuppofes, been written by a Gentile.— u^/z^/ // nvas 
 foy thaty after the Lord had fpohen thefe njuords unto 
 Johy the Lord /aid to Eliphaz the Temanitey My 
 ivrath is kindled againjl theCy and againjl thy two 
 friends : for ye have not fpohen of me the thing that 
 is right y as my fervant Job hath. Therefore tah 
 unto yoH nonv /even bullocks and feven ramsy and go 
 to my fervant Job, and offer up for yourfclves a 
 hurnt'offeringy and my fervant Job fhall pray for 
 you ; for him will I accept : lef I deal with you af- 
 ier your follyy in that ye have not fpohen of me the 
 thing which is right, like my ftrvant Job. So £li' 
 
 Chap. IV.] Confflent with Reafon. 
 
 183 
 
 phaz the TemanitCy and Bildad the Shuhitey and Zo^ 
 phar the Naamathitey wenty and did according as ike 
 Lord commanded them : the Lord alfo accepted Job,* 
 The objections which are now made to the facri- 
 fice of Chrift, equally apply to all expiatory facri- 
 fices ; the offering up of which, had not the for- 
 mer fuperfeded them, would have continued- to 
 this day. 
 
 If an innocent chara(n:er offer to die in the room 
 of a guilty fellow-creature, it is not ordinarily ac- 
 cepted, nor would it be proper that it ihould. For 
 he may have no juft right to difpofe of his life j 
 or if he have, he has no power to refume it : 
 there may likewife be no fuch relation between 
 the parties, as that the fuffering of the one fhould 
 cxprefs difpleafure againft the condu(Sl of the other. 
 Befides this, there may be no great and good end 
 accomplifhed by fuch a fubftitution, to fociety : 
 the lofs fuftained by the death of the one might 
 be equal if not fuperior to the gain from the life 
 of the other. If the evil to be endured might be 
 furvived ; if the relation between the parties were 
 fuch, that in the fufferings of the one mankind 
 would be impreffed with the evil of the other ; 
 and if by fuch a proceeding great advantage would 
 accrue to fociety, inflead of being accounted inad- 
 miffible, it would be reckoned right, and wife, and 
 good. If a dignified individual, by enduring fome 
 temporary feverity from an offended nation, could 
 appeafe their difpleafure, and thereby fave his 
 country from the deftroying fword, who would 
 not admire his difinterefted cpnduCl ? And if the 
 offended, from motives of humanity, were con- 
 
 ,. • Cbap. xlii. 7— ^. 
 
 

 I®' 
 
 .1 
 
 t^4 
 
 Redem^ion conj^eni 'with [Pakt It 
 
 tented with exprefEng their difpleafure by tranf- 
 fcrring the cffcd of it from a whole nation to 2Xk 
 individual who thus ftepped forward on their bev- 
 half, would their conducEl be cenfured as " indif- 
 criminate revenge V' The truth is, the atonement 
 of Chrift affords a difplay of jufticc on too large 
 % fcalc, and on too humbling a principle, to ap- 
 prove itfelf to a contraaed, felfifh, and haughtji 
 SDind. 
 
 CHAP. V. 
 
 the cottjtflency of the Scripture DoBritie of Redcmp^. 
 . tion with thd modern opinisn of the Magtiitude of 
 Creation* 
 
 I 
 
 .T is common for Deifls to impute the pro*- 
 grcfs of their principles to ike prevalence of true phi^. 
 iofophy. The world, they fay, is more enlightened v 
 and a great number of difcoveries are progreflively 
 making, which render the credibility of the fcrip* 
 rures more and more fufpicious. It is now a com- 
 monly-received opinion, for inftance, among men 
 ef fcience, that this world is but a point in creation ; 
 that every planet is a world, and all the fixed ftars 
 fb many funs in the centres of fo many fyftcms of 
 worlds ; and that as every part of creation within 
 «ur knowledge teems with life, and as God hath 
 made nothing in vain, it is highly probable that all 
 thefe worlds are inhabited by intelligent beings, who 
 »re capable of knowing and adoring their Creator* 
 But if this be true, how incredible is it that fo great 
 a portion of regard Ihould hz exercifed by the Su/- 
 
 Chap. V.] The Magnitude of Creation, 
 
 iV; 
 
 preme Being towards man as the fcriptures repre- 
 fent; how incredible efpecially it muft appear to a 
 thinking mind that Deity fhould become incarnate, 
 fhould take human nature into the moft intimate 
 union with himfelf, and thereby raife it to fuch fin- 
 gular eroinency in the fcale of being, though com- 
 pared with the whole of creation, if vre comprehend 
 even the whole fpecies, it be lefs than a neft of in- 
 fers compared with the unnumbered millions oi 
 animated beings which inhabit the earth. 
 
 This objedlion, there is reafon to think has had 
 a very confiderable influence on the fpeculating part 
 of mankind. INIr. Paine in the Firft part of his 
 -^g^ ^f Reafon* has laboured after his manner to 
 make the moft of it, and thereby to difparage 
 Chriftianity. " Though it is not a diredl article of 
 " the Chriftian fyftem, he fays, that this world 
 " which we inhabit is the whole of the habitable 
 ** creation ; yet it is fo worked up therewith from 
 ** what is called the Mofaic account of the creation, 
 the ftory of Eve and the apple, and the counter- 
 part of that ftory, the death of the Son of God, 
 •' that to believe otherwife, that is, to believe that 
 ** God created a plurality of worlds, at leaft as nu- 
 " merous as what we call ftars, renders the Chrif- 
 " tian fyftem of faith at once little and ridiculous, 
 ** and fcattcrs it in the mind like feathers in the 
 '* air. The two beliefs cannot be held together in 
 " the fame mind ; and he who thinks he believes 
 " both has thought but little of either."^ 
 
 Again, Having difcourfed on the vaft extent of 
 creation, he a(ks, " But in tlie midft of thefe re- 
 " fledlions, what are we to thmk of the ChriftiaB 
 
 a 
 
 n 
 
 >'SS 
 
 
 p. 40- 
 
 -47. 
 
 i p. 4fi, 
 

 iZ6 
 
 Redemption conjijient with [Part II, 
 
 tc 
 
 €1 
 
 €( 
 
 [4 » 
 
 " fyftem of faith, that forms itfelf upon the idea cxf 
 only one world, and that of no greater extent than 
 twenty-five thoufand miles r" " From whence 
 could arife the folitary and ftrange conceit that 
 the Almighty, who had millions of worlds equal- 
 " ly dependant on his protection, fhould quit the 
 care of all the reft, and come to die in our 
 world, becaufe they fay one man, and one wo- 
 man had eaten an apple ? And on the other 
 hand, are we to fuppofe that every world in the 
 boundlefs creation had an Eve, an apple, a fer- 
 " pent, and a Redeemer? In this cafe, the perfon 
 who is irreverently called the Son of God, and 
 " fometimes God himfelf, would have nothing elfe 
 to do than to travel from world to world, in an 
 endlefs fucceilion of death, with fcarcely a mo- 
 " mentary interval of life."* 
 
 To animadvert upon all the extravagant and of- 
 fenfive things even in fo fmall a part of Mr. Paine's 
 performance as the above quotation, would be an 
 irkfome taik. A few remarks however may not be 
 improper. 
 
 Firft, Though Mr. Paine is pleafed to fay in his 
 ufual ftyle^of naked aflTertion, that " the two beliefs 
 
 cannot be held together; and that he who thinks 
 ** he believes both, has thought but little of either ;" 
 yet he cannot be ignorant that many who have ad- 
 mitted the one, have at the fame time held faft the 
 other. Mr. Paine is certainly not overlqaded with 
 modefty when comparing his own abilities and ac- 
 quifitions with thofe of other men ; but I am in- 
 clined to think, that, with all his afTurance, he will 
 »ot pretend that Bacon, or Boyle, or Newton, 
 
 • P A<. 
 
 Chap. V.] Tbe Magnitude of Creation. 
 
 1S7 
 
 tt> mention no more, had thought but little of phi- 
 ^ lofophy or Chriftianity. I imagine it would be with- 
 in the compafs of truth were I to fay, they beftow- 
 cd twenty times more thought upon both thefe fub- 
 jcfts than ever Mr. Paine did. His extreme igno^ 
 ranee of Chriftianity, at leaft, is manifeft, by the 
 numerous grofs blunders of which he has been de- 
 teCled. 
 
 Secondly, Suppofing the fcripture account of the 
 Creation to be inconfiftent with the ideas which 
 modern philofophers entertain of its extent ; yet it 
 is not what Mr. Paine reprefents it. It certainly 
 does not teach " that this world which we inhabit 
 " is the whole of the habitable creation." JVIr. 
 Paine will not deny that it exhibits a world of hap- 
 pinefs, and a world of mifery, though in the career 
 of his extravagance he feems to have overlooked it. 
 
 Thirdly, If the two beliefs, as Mr. Paine calls 
 them, cannot be confiftently held together, we need 
 not be at a lofs to determine which to relinquifh. 
 All the reafoning in favour of a multiplicity of 
 w-orlds, inhabited by intelligent beings, amounts to 
 no more than a Jlrong probability. No man can pro- | 
 perly be faid to believe it : it is not a matter of I 
 
 faith, but of opinion. It is an opinion too that has 
 taken place of other opinions, which in their day 
 were admired by the philofophical part of mankind 
 as much as this is in ours. Mr. Paine feems to wifh 
 to have it thought, that the dodlrine of a multipli- 
 city of inhabited worlds is a matter of demorjlration: 
 hut the exiftence of a number of heavenly bodies, 
 whofe revolutions ai*e under the dircdlion of certain 
 laws, and whofe returns therefore are the obje(5ls of 
 human calculation, does not prove that they are all 
 inhabited by iatelligent beings. I do not deny that 
 
l8S 
 
 Redemption consent with [Part IL 
 
 C H A P . V. ] The Magnitude of Creation, 
 
 189 
 
 IT ' 
 
 from other con£derations the thing may be highly 
 probable ; but it is no more than a probability. Now 
 before we give up a do^ftrine, which, if it were even 
 to prove fallacious, has no dangerous confequences 
 attending it \ and which, if it {hould be found a 
 truth, involves our eternal falvation, we ihould en- 
 deavour to have a more folid ground than mere opi- 
 nion on which to take our ftand. 
 
 But I do not wifh to avail myfelf of thefe obfer- 
 vations, as I am under no apprehenfions that the 
 caufe in which I engage requires them. Admit- 
 ting THAT THE INTELLIGENT CREATION IS 
 AS EXTENSIVE AS MODERN PHILOSOPHY SUPPO- 
 SES, THE CREDIBILITY OF REDEMPTION IS NOT 
 THEREBY WEAKENED; BUT ON THE CONTRA- 
 RY, IN MANY RESPECTS IS STRENGTHENED 
 
 AND AGGRANDIZED. I fhall offer a few obfcrva- 
 tions on each of the branches of the above poiition. 
 The fcripttu*e do£lrine of Redemption, it is ac- 
 knowledged, fuppofes that man, mean and little as 
 he is in the fcale of being, has occupied a peculiar 
 portion of the divine regard. It requires to be no- 
 ticed, however, that the enemies of revelation, in 
 order, it fhould fecm, to give the greater force to 
 their objedlion, diminifh the importance of man as 
 a creature of God beyond what its friends can admit. 
 Though Mr. Paine exprefieth his " hope of happi- 
 nefs beyond this life ;" and though fome other dc- 
 iftical writers have admitted the immortality of the 
 foul ; yet this is more than others of them will al- 
 low. The hope of a future (late, as we have feen, is 
 objected to by many of them as 'i^ feljijh principle ; 
 and others of them have attempted to hold it up to 
 ridicule. But the immortality of man is a do^inc 
 which Redemption fuppofes *, and if this be allow- 
 
 ed, man is not fo inflgniiicant a being as they might 
 wifh to confider him. A being that pofTefles an im- 
 mortal mind, a mind capable of increafing know- 
 ledge, and confequently of increafing happinefs, or 
 mifery, in an er.dlefs duration, cannot be infignifl- 
 cant. It is no exaggeration to fay that the falvation 
 of one foul, according to the fcriptural account of 
 things, is of inconceivably greater moment than the 
 temporal falvation of a nation, or of all the nations 
 in the world, for ten thoufand ages. The eternal 
 falvation, therefore, of a number of loft finners, 
 which no man can number, however it may be a mat- 
 ter of infinite condefcenfion in the great Supreme 
 to accomplifli, is not an obje£t for creatures, even 
 the moft exalted, to confider as of fmall account. 
 
 Having premifed thus much, I fhall proceed, in 
 the Firfl place, to offer a few obfervatlons in proof 
 
 that THERE IS NOTHING IN THE SCRIPTURE 
 DOCTRINE OF REDEMPTION WHICH IS INCON- 
 SISTENT WITH THE MODERN OPINION OF THE 
 MAGNITUDE OF CREATION. 
 
 I. Let creation he as exterif :e as it may^ and the 
 
 TJumher of worlds be multiplied to the utmoft boundary 
 
 to nvhich imagination can reachy there is no proof that 
 
 any of the my except men and angels y have apojlatized 
 
 from God. — 
 
 If our world be only a fmall province, fo to fpcak, 
 of God's vafl empire, there is reafon to hope that 
 it is the only part of it where fin has entered, ex- 
 cept among the fallen angels ; and that the endlefs 
 myriads of intelligent beings in other worlds are all 
 the hearty friends of virtue, of order, and of God. 
 
 If this be true, (and there is nothing in piiilofo- 
 phy or divinity, I believe to dlfcredit it,) then Mr. 
 Paine need not have fuppofed, if he could have 
 
 S 
 

 ( 
 
 Jg9 Redemption conjifent 'with [Part II. 
 
 fupprefled the pleafure of the witticlfm, that the 
 Son of God fhould have to travel from world to 
 world in the chara<5ter of a Redeemer. 
 
 II. Let creatiofi be ever fo extenftve, there is nothing 
 
 inco?ififtent with reafon infuppofmg that fame one par- 
 
 ticular part of it Jhould be chofcn out of the refl, as a 
 
 theatre on which the great author of all things would 
 
 perform his mofl glorious works. — 
 
 Every empire that has been founded in this world 
 has had fome one particular fpot where thofe aaions 
 were performed from whence its glory has arifen. 
 The glory of the Cefars was founded on the event 
 of a battle fought near a very inconfiderable city : 
 and why might not this world, though lefs than 
 *' twenty-five thoufand miles in circumference," be 
 chofen as the theatre on which God would bring 
 about events that (hould fill his whole empire with 
 glory and joy ? It would be as reafonable to plead 
 the infigniiicance of Aaium or Agincourt as an ob- 
 jedlion to the competency of the victories there ob- 
 tained (fuppofmg them to have been on the fide of 
 righteoufnefs) to fill the refpciStive empires of Rome 
 and Britain with glory, as that of our world to fill 
 the whole empire of God with matter of joy and 
 icyerlafting praife. The truth is, the comparative 
 dimenfion of our world is of no account. If it be 
 large enough for the accompliihment of events which 
 arc fufilclent to occupy the minds of all intelligen- 
 ces, that is all that is required. 
 
 III. If any one part of God's creation rather than 
 another poffcffcd a fupericr ftnefs to become a theatre on 
 which he might difplay his glory, it frndd fern to be 
 that part where the grcaicjl tfforts had been made to 
 difhcnour him, — 
 
 A rebellious province in an empire would be the. 
 
 I**- 
 
 1^. 
 
 Chap, v.] The Magnitude of Creation. j^i 
 
 1 frtteft place in it to- difplay the juftice, goodnefs, 
 I and benignity of a government. Here would natu- 
 I rally be ere^ed the banner of righteoufnefs ; here 
 I the war would be carried on ; liere pardons and 
 ' punifhments to difi'erent charaaers would be award- 
 ed ; and here the honours of the government would 
 be eftablifhed on fuch a bafis, that the remoteft 
 parts of the empire might hear and fear, and Icam 
 obedience. The part that is difeafed whether in the 
 body natural or the body politic, is the part to which 
 the remedy is dire^ed. Let there be what number 
 of worlds there may, full of intelligent creatures ; 
 yet if there be but one world which is guilty and 
 miferable, thither will be dire^cd the operations of 
 mercy. The good fhepherd of the fheep will leave 
 the ninety and nine in the wildernefs, andfeekand 
 feve that which is loft. 
 
 IV. The events brought to pafs in this world, little 
 and inftgnificant as it may be, are competent to fill all, 
 and every part of God's dojninions with everlafiing ami 
 increafing joy, — 
 
 Mental enjoyment differs widely from corporeal r 
 the beftowment of the one upon a great number of, 
 objeas is neceffarily attended with a divifion of it 
 into parts ; and thofe who come in for a fhare of it 
 diminifli the quantity remaining for others that 
 come after them; but noffo the other. An intel- 
 leaual objea requires only to be known, and it is 
 equally capable of affording enjoyment to a million as 
 to an individual, to a world as to a million, and ta 
 the whole univerfe, be it ever fo extenfive, as to a 
 world. If as the Scriptures inform us, God was ma^ 
 nifefl in the flefij, jufiified in the fpirit, feen of angels^ 
 preached unto the Gentiles, believed on in the world, and 
 received up i/ito glory j if there be enough in this 
 
 S 2 
 
»9^ Redemption cotiftflent with [Part II. 
 
 tn\J}ertous tranfa(flIon to fill with joy the hearts of 
 all who believe it ; if it be fo interefling that the 
 moll exalted intelligences become comparatively in- 
 different to every bther objedl, defiring to Icok into it ; 
 then is it fufficient to /// all things^ and to exhibit 
 the divine glory //; all places of his dominion* 
 
 Mr. Paine allows that it is not a direft article of 
 the Chriftian fyftem that there is not a plurality of 
 inhabited worlds j yet he affirms it is fo worked up 
 with the fcripture account, that to believe the latter, 
 we mufl relinquifh the former, as little and ridicu- 
 lous. 
 
 The fcriptures, it is true, do not teach the doc- 
 trine of a multitude of inhabited worlds \ but nei- 
 ther do they teach the contrary. Neither the One 
 nor the other forms any part of their defign. The 
 ohyz€t they keep in view, though Mr. Paine may 
 term it " little and ridiculous," is infinitely fupe- 
 . rior to this, both as to utility and magnitude. They 
 I were not given to teach us aftronomy, or geography, 
 or civil government, or any fcience which relates 
 to the prefcnt life only ; therefore they do not de- 
 / termine upon any fyftem of any of thefe fciences. 
 Tliefe are things upon which reafon is competent to 
 judge, fufficiently at leaft for all the purpofes of hu- 
 man life, without a revelation from heaven. The 
 great objcdl of Re\'elation is, to inftrudl us in things 
 which pertain to our everlafting peace ; and as to 
 other things, even the rife and fall of the mightieft 
 empires, they are only touched in an incidental 
 manner, as the mention of them might be necefla- 
 ry to higher purpofes. The great empires of Baby- 
 Ion, Perfia, Greece, and Rome are predicted and 
 
 * I Pet. i. 12. Ephcf. iv, 10. PfaL ciii. ai. 
 
 .-fii^ 
 
 t 
 
 i\ 
 
 Chap. V.] The Magnitude of Creation, 1^3 
 
 defcribed in the fcriptures by the rifing and ravag- 
 ing of fo many beajls of prey. Speaking of the Eu- 
 ropean part of the earth, which was inhabited by 
 the pofterity of Japhet, they do not go iibout to give 
 an exadl, geographical defer ipt ion of it ; but, by a 
 fynecdoche, call it the ifes of the Gentiles ;* and this^, 
 as I fuppofe, becaufe its eaftern boundary, the Ar- 
 chipelago, or Grecian IJlands^ were fituated conti- 
 guous to the Holy Land. And thus when fpeaking 
 of the whole creation, they call it the heavens and 
 the earthy as being the whole that comes within the- 
 reach of our fenfes.. 
 
 It is no dlilionour to the fcriptures that they keep^ 
 to their profeiTed end. Though they give us no fyf- 
 tem of aflronomy ; yet they urge us to ftudy the 
 works of God, and teach us to adore him upon eve- 
 ry difcovery. Though they give us no fyftem of ge- 
 ography ; yet they encourage us to avail ourfelves 
 of obfervation and experience to obtain one, feeing 
 the whole earth is given in prophecy to the Meffiah, 
 and is marked out as the field in which his fcrvants 
 are to labour. Though they determine not upon any 
 mode or fyftem of civil government j yet they teach 
 obedience, in civil matters, to all. And though their 
 attention be ma>qly directed to things which per- 
 tain to the life to come ; yet by attending to their 
 inftru(flions, we are alfo fitted for the labours and 
 fufferings of the prefcnt life. 
 
 The fcriptures are written in a popular ftyle, as 
 beft adapted to their great end. If the falvatioa 
 of philofophers only had been their object, the lan- 
 guage might poflibly have been fomewhat different ; 
 though even this ma/ be a matter of doubt, fincc 
 
 ♦ Gen. X. 5. Ifal. xHx. i, 
 
 s 3 
 
194 Redemption conjljhnt with [Part II. 
 
 the flyle is fuited to the fubjea, and to the great 
 end which they had in view : But being addreffed 
 to men of every degree, it was highly proper that 
 the language Ihould be fitted to every capacity, 
 and fuited to their common modes of conception. 
 They fpeak of the foundations of the earth, the ends 
 of the earthy the greater ami lejfer lights in the hea- 
 vens, the fun riftng, ftanding flill, and going doivn^ 
 and many other things in the fame way. U deifts 
 objcc't to thcfe modes of fpeaking as conveying 
 ideas which are inconfjllent with the true theory 
 of the heavens and the earth, let them, if they can, 
 fubftitute others which are confident : let them in 
 their common converfation, when defcribing the 
 revolutions of evening and morning, fpeak of the 
 earth as rifing and going down inftead of the Sun, 
 and the fame with regard to the revolutions of the 
 planets, and fee if men in common will better un- 
 derlland them, or whether they would be able even 
 to underftand one another. The conftant ufe of 
 'fuch language, even by philofophers thcmfelves, in 
 common converfation, fufficiently proves the futi- 
 lity and unfairnefs of their objecting to Revelation 
 on this account. The popular ideas on thefe fub- 
 jears arc as much " worked up'' in the commot> 
 converfation of philofophers as they are in the 
 icriptures. 
 
 By the drift of Mr. Paine's writing he feems to 
 wifh to convey the idea, that fo contra^flcd were 
 the views of the fcriptural writers, that even the 
 glohularity of the earth was unknov*-n to them. If,. 
 however, fuch a fentence as that of Job, He hang^ 
 €th the earth upon nothing* had been found io any 
 
 ♦ Chap. UTi. 7. 
 
 U' 
 
 \ 
 
 Ghap. v.] The Magnitude of Creation. jar 
 
 of the old heathen writers, he would readily have 
 concluded that " this idea was familiar to the an- 
 cients." Or if a heathen poet had uttered fuch 
 language as that of Ifaiah, Behold, the nations are at 
 a drop of a bucket, and are counted as the f mall du^ 
 of the balance : behold, he taketh up the i/les as a very 
 little thing. All nations before Him ^r^ as nothing ; 
 and they are counted to Hi U lefs than nothing and 
 vanity, he might have been applauded as pofTeffing 
 a mind as large, and nearly as well informed as 
 the geniufes of modern times. But; the truth is, 
 the fcriptural writers were not intent on difplay- 
 ing the greatnefs of their own conception, nor even 
 of creation itfclf; but rather of the glory of Him 
 who fillet h all in all. 
 
 The foregoing obfertations may fuffice to re- 
 move Mr. Paine's objeftion ; but if in addition to 
 them it can be proved that upon the fuppofition 
 of a great number of inhabited worids, Chriftiani- 
 ty, inftead of appearing " little and ridiculous,' is 
 the more enlarged, and that fome of its diificulties 
 are the more eafily accounted for, this will be ftill 
 more fatisfadlory. Let us therefore proceed. Se- 
 condly, to offer evidence that the christian 
 
 DOCTRINE OF REDEMPTION IS STRENGTHEN- 
 ED AND AGGRANDIZED BY THE SUPPOSED 
 MAGNITUDE OF CREATION. 
 
 I. Thefcripture teaches that God's regard to man 
 is an aflonifhing inflance of condefcenfton, and that vn 
 account of the disparity between him and the celeflial 
 treation. — 
 
 When I confider thy heavens, faith David, the 
 
 work of thy fingers, the moon and the flars which 
 
 thou hafl ordained ; what is man, that thou art mind-^ 
 
 ful of him ; and the fon of man that thou viftej 
 
19^ Redemption conjifient with [Part H 
 
 him ? Will God in very deed, faith Solomon, dwell 
 with men upon the earth P* 
 
 The divine condefceniion towards man is a truth 
 upon any fyftem ; but upon the fuppofition of the 
 heavenly bodies being fo many inhabited worlds, 
 it is a truth full of amazement, and the foregoing 
 language of David and Solomon is forcible beyond 
 all conception. The idea of Him, who upholds a 
 Univerfe of fuch extent 6y the word of his power, 
 becoming incarnate, reflding with men, and fetting 
 up his kingdom amongft them, that he might raife 
 them to eternal glory, as much furpafleth all that 
 philofophy calls great and noble, as the Creator 
 furpafleth the work, of his hands. 
 
 II. The fcriptures inform us that before creaticn 
 was begun, our world was marked out by Eternal 
 Wifdom as the theatre of its joyful operations.--- 
 
 This idea is forcibly exprefled in the eighth 
 chapter of Proverbs : Before the mountains werefet^ 
 tied ; before the hills was I brought forth— while as 
 yet he had not made the earth, nor the fields, nor the 
 highefl part of the duf of the world. When he pre- 
 pared the heavens, I ivas there ; when he ft a com. 
 pafs upon the face of the depth : when he ejabli/hed 
 the clouds above ; when he frengthened the fountains 
 of the deep : when he gave to the fea his decree, that 
 the waters fhould not pafs his commandment : when 
 he appointed the foundations of the earth : then I was 
 by him, as one brought up with him : and I was dai- 
 
 * Pf. vin. 3, 4. 2 Chr. vi. 18. In this part of the fubjea confider- 
 able ufe is made of the fcriptures ; but it is only for the purpofe of 
 afccrtaining ivLat the Cbrlfian d$S2rine of redemption is : and this is 
 undoubtedly confiftent with every rule of juft reafoning, as, whe- 
 ther they be true or falfe, they are the ftandard by which tliis doc- 
 Uiue li to b€ meafuied. 
 
 Chap. V.] The Magnitude of Creation. 'jpj 
 
 ly his delight, rejoicing always before him ; rejoicing 
 in the habitable part of his earth ; and my delights 
 were with the fons of men. 
 
 On this interefting pafl'age I fhall offer a few 
 remarks. Firfl, Amongft the variety of objeds 
 which are here fpecified as the works of God, the 
 earth is mentioned as being in a fort his peculiar 
 property. Doubtlefs the whole creation is the 
 Lord's; but none of his other works are here claim- 
 ed as his own, in the manner that the earth is. It 
 is called his earth. And this feems to intimate a 
 ddign of rendering it the grand theatre on which 
 his greateft work fhould be performed ; a work 
 that fhould fill all creation with joy and wonder. 
 Secondly, The wifdom of God is defcribed as re- 
 joicing in the contemplation of this part of the 
 creation. Whether wifdom in this palTage be un- 
 derftood of the promifed Mefliah, or of a divine 
 attribute perfonified, it makes no difference as to 
 the argument. Allow it to mean the latter ; and 
 that the rejoicing of wifdom is a figurative mode 
 of fpeaking, like that of mercy rejoicing againfl 
 judgment ;* ftill Redemption by Jefus Chrift is the 
 objedt concerning which it was exercifed. No- 
 thing Icfs can be intimated than this, that the 
 earth was the place marked out by Eternal Wif- 
 dom as the theatre of its joyful operations. 
 Thirdly, The habitable part of the earth was more 
 efpecially the obje^: of wifdom's joyful contempla- 
 tion. The abodes of men, which through fm had 
 become fcenes of abomination, by the interpofition 
 of the Mediator, were to become the abodes of 
 righteoufnefs. Here the Serpent's head was to be 
 
 * James ii. 13, 
 
ipS 
 
 Redemption confijient wiih [Part H. 
 
 11 
 
 brulfed, his fchemes confounded, and his works 
 deftroyed : and that by the Woman^s feedy the hu- 
 man nature, which he had defpifed and degraded. 
 Here a trophy was to be raifed to the glory of fo- 
 vereign grace, and millions of fouls, delivered from 
 cverlafting deftruaion, were to prefent an offering 
 of praife to Him that loved therriy and wajhcd them 
 from their ftns in his oivn blood. Here, in a word 
 the peculiar glory of the Godhead was to be dii^ 
 played in fuch a manner as to afford a leffon of 
 joyful amazement to the whole creation, throughout 
 all ages of time, yea ivorld ivithout end /* Laftlv, 
 Not only were the abodes of man contemplated 
 with rejoicings but the fans of men themfelves re- 
 garded with delight. The operations of Eternal 
 Wifdom were dire^ed to their falvation ; and their 
 falvation was appointed to become in return a 
 mirror in which the whole creation fliould behold 
 the operations of Eternal Wifdom. This expref- 
 iive paffage contains a fulnefs of meaning, let the 
 extent of the intelligent creation be what it may : 
 but if it be of that extent which modern philofo- 
 phy fuppofes, it contains a greater fulnefs ft ill. It 
 perfedly accords with all thofc ideas ftTggefted of 
 this earth being the chofen theatre, upon, which 
 events fhould be brought to pafs that fliall fill cre- 
 ation with everlafting joy •, and well they may, if 
 the profpea of them even rejoiced the heart of 
 God! 
 
 III. The mediation of Chrifl is reprefented in 
 Scripture as bringing the whole creation into • union 
 'with the Church or people of God, — 
 
 In the difpenfation of the fulnefs of times, k i» 
 
 * EpheH iii. ji. 
 
 II 
 
 Chap, v.] The Magnitude of Creation, kj^ 
 
 faid that God would gather together in one all 
 things in Chrifl, both which are in heaven, and 
 which are on earth, even in him^ Again, It 
 pleafed the Father that in him fhould all fulnefs. 
 dwell; and (having made peace through the blood 
 of his crofs) by him to reconcile all things unto him. 
 felf by him, I fay, whether things in earthy or 
 things in heaven,^ 
 
 The language here ufed fuppofes that the in- 
 troduaion of fm has effeded a difunion between 
 men and the other parts of God's creation. It is 
 natural to fuppofe it fhould be fo. If a province 
 of a great empire rife up in rebellion againft the 
 lawful government, all communication between 
 the mhabitants of fuch provinces, and the faithful 
 adherents to order and obedience mufl be at an 
 end. A line of feparation would be immediately 
 drawn by the fovereign, and aU intercourfe be- 
 tween the one and the other prohibited. Nor' 
 would it lefs accord with the inclination than 
 With the duty of all the friends of righteoufnefs to 
 withdraw their connexion from thofe who were \vk 
 rebellion againft the fupreme authority, and the 
 general good : It muft have been thus with re- 
 gard to the holy angels on man^s apoftacy. Thofc 
 who at the creation of our world had>/;^ together 
 and even fioutcd for joy, would now retire in dif- 
 guft and lioly indignation. 
 
 ^ But through the mediation of Chrift a re-union 
 is effected. By the blood of the crofs we have 
 peace with God ; and, being reconciled to him 
 arc united to all who love him throughout the 
 whole extent of creation. If Paul could addrefs 
 
 • Ef}v:f. i. 10. 
 
 t Col. I 19, JO. 
 
 H» 
 
^oo 
 
 Redemption confijlent with [Part II. 
 
 the Corinthians concerning one of their excluded 
 members, who had been brought to repentance, 
 jTo whom ye forgive any thing y I alfo ; much more 
 would the friends of righteoufnefs fay in their ad- 
 drefles to the great Supreme, concerning an ex- 
 cluded member from the moral fyftem. To *whom 
 Thou forglvejl any things we alfo I Hence angels 
 acknowledge Chriftians as hrethreny and become 
 miniflering fpirits to them while inhabitants of the 
 prefent world.* 
 
 There is another confideration which muft tend 
 to cement the holy part of God's creation to the 
 church ; which is, their being all united under one 
 head. A central point of union has a great effefl 
 in cementing mankind. We fee this every day in 
 people who fit under the fame miniftry, or fervc 
 under the fame commander, or are fubje£ls of the 
 fame prince : whether minifter, general, or prince, 
 if they love him, they will be more or lefs united 
 together under him. 
 
 Now it is a part of the reward of our Redeem- 
 er, for his great humiliation, that he fliould be 
 exalted as head over the whole creation of God. 
 Being found in faJJjlon as a many he humbled hlmfelf 
 and became obedient unto deaths even the death of the 
 crofs. Wherefore God alfo hath highly exalted him, ar.d 
 given htm a name which Is above every name : that 
 at the name of Jefus every knee fJjould bow, of hea- 
 venly beings, of earthly, and of thofe under the 
 earth. — He Is the head of all prlnctpcllty and power — 
 Gxid ralfed him from the dead, and fit him at his own 
 right hand In the heavenly places^ far above all prln- 
 clpallty ofid power y and mighty and dcmlnhny and 
 
 * Rev. xix. 10. Hebv i. 14. 
 
 C H A P . V. ] The Mag nltude cf Creation. 2 1 
 
 every name that Is named, 72ot only In this world, but 
 alfo In that which Is to come : and put all things un- 
 der his feet ; and gave him to be the head over all 
 things to the Churchy which is his body, the fulncfs 
 tf him that fitleth all In all.* 
 
 Thefe pafTages, it is true, reprefcnt tlie domi- 
 nion of Chrift as extending over tlie whole cre- 
 ation, enemies as well as friends, and things as 
 well as perfons. But if the very enemies of GoJ 
 are caufed to fubferve the purpofes of Redemp- 
 tion, much more his- friends : what the others do 
 by conftraint, thefe do willingly; and the con- 
 fideration of their having cfie head muft make 
 them feel, as it were, nearer akin. And as Chrift 
 is head over all things to the churchy which is his 
 hodyy it is hereby intimated that the happinefs of 
 -the church is by thefe means abundantly enlarged. 
 To what extent creation reaches I do not pre- 
 tend to know : be that however what it may, the 
 •foregoing palTagcs teach us to confider the influ- 
 ence of Redemption as commcnfurate with it ; 
 ^nd in proportion to tiie magnitude of the one, 
 fuch muft be the influence of the other as to the 
 accompliflmient of re-union, and the reftoration of 
 happinefs. 
 
 IV. Through the Mediation of Chrift tjot onh is 
 the whole creation rcprefented as augmenting the blejf. 
 ednefs of the Church; but the Church as augmenting 
 the bleffednefs of the whole creation. — 
 
 As one member, be it ever fo fmall, cannot 
 fufter, without the whole body in fome de-ree 
 fuffering with it ; fo if we confider our world as 
 a member of the great body or fyftem of being, it 
 
 * Phil. ii. 8—10. €oI. ii. 10. EphcC i. 20— 2i. ' 
 

 202 
 
 Redemption conjtjlent ivtth [Part II. 
 
 •i 
 
 
 might naturally be fiippofed that the ill or well- 
 being of the former would in fome meafure affe£l 
 the happinefs of the latter. The fall of a planet 
 from its orbit in the folar fyftem would probably 
 have a lefs efFecl upon the other planets, than that 
 of man from the moral fyftem upon the other 
 parts of God's intelligent creation. And when it 
 is confidered that man is a member of the body 
 dijlingutfued by fovereign favour, as pofTefling a na- 
 ture which the Son of God delighted to honour, 
 by taking it upon himfelf, the intereft which the 
 Univerfe at large may have in his fall and reco- 
 very may be greatly augmented. The leprofy of 
 Miriam was an event that affecled the whole 
 camp of Ifrael ; nor did they proceed on their 
 journies till Ihc was reftored to her fituation : and 
 it is not unnatural to fuppofe, that fomething ana- 
 logous to this would be the effedi: of the fall and 
 recovery of man on the whole creation. 
 
 The happinefs of the redeemed is not the ulti- 
 mate end of R.edemption ; nor the only happinefs 
 which will be produced by it. God is reprefented 
 in the fcriptures as conferring his favours in fuch 
 a way as that no creature fhall be blefTed merely 
 for his own fahey but that he might communicate 
 his bleflednefs to others. With whatever powers, 
 talents, or advantages we arc endued, it is not 
 merely for our gratification, but that we may con- 
 tribute to the general good. God gives dilcern- 
 nient to the eye, fpeech to the tongue, ftrength to 
 the arm, and agility to the feet ; not for the gra- 
 tification of thefe members, but for the accommo- 
 dation of the body. It is the fiime in other things. 
 God blejfed Abraham ; and wherefore ? That he 
 might be a hl^JJing, He blelFcd his poftcrlty afrcr 
 
 
 Chap. V.] The Mag7iitude of Creation. 205 
 
 him ; and for what purpofe ? That in them alt 
 the nations of the earth might he bltjftd.* Thou"h- 
 Ifrael was a nation chofen and beloved of God ; vet 
 it was not for their righteoufnefs, nor merely with 
 a view to their happinefs that they were thus dif- 
 tinguiflied, but that he might perform the oath 
 ivhich he fivare unto their fathers ;\ the fubftance 
 of which was, that the true religion fliould profper 
 amongft: them, and be communicated by them to 
 all other nations. The ungodly part of the Jewilli 
 nation viewed things, it is true, in a dliTcrent h'-ht : 
 they valued themfclves as the favourites of hea\cn, 
 and looked down upon other nations uith con- 
 temptuous dillike. But it was otherwife with the 
 godly : they entered into tijc fpirit of the promif- 
 made to their fatlicrs. Hence they prayed that 
 God would be merciful to thcm^ and blefs them, end 
 caufe his face to fAne upon them ; to the end THAT 
 HIS WAY MIGHT CE KNOWN UPON I-ARTH, 
 AND HIS SAVING HEALTH AMONG ALL NA- 
 TIONS. J 
 
 The fame fpirit was manifcfted by the apoftlcs 
 and primitive Chriftians. They perceived that all 
 that rich meafure of gifts and graces by v/hich 
 they were diftinguiihed, was^given them v/ith the 
 dclign of their communicating it to others ; and 
 this was their conftant aim. Paul felt himfelf a 
 debtor both to Jews and Greeks, and fpent his life 
 in diffufmg the blefllngs of the gofpel, though in 
 return he was continually treated as an evil-doer ; 
 and the fame might be faid of the other apoftles. 
 
 Nor is this focial principle confined to the pre- 
 
 * Gen. xll. 2. xsli. 1%. 
 t Dcui. ix. 5. vii. 7, 8. I PfaL Ixvll. 
 

 204 Rt'cUifiptJon cGnJlfknt ivith [Part IT. 
 
 ient life. According to fcrlpturc rcprefentatlons 
 the happinefs of faints in glory will be conferred 
 on them, not thr.t it may ftop there, but be com- 
 municated to the whole moral fyftem. The re- 
 demption of the church has already added to the 
 bleiTcdnefs of other holy intelligences. It has fur- 
 nifncd a new medium by which the glory of the 
 divine perfections is beheld and admired. To ex- 
 plore the wifdom of God in his works is the con- 
 ilant employment of holy angels, and that in which 
 confiils a larg3 proportion of their felicity. Pnor 
 to the accomplillimcnt of the work of redemption 
 they contemplated the divine character through 
 the medium of creation and providence ; but now 
 unto principal'tties and poivers^ in heavenly places^ is 
 kfiown BY THE CHURCH the manifold ivifdom cf 
 Gcd/* And fo much does this laft difplay of di- 
 vine glory exceed all that have gone before It, that 
 thofe who have once obtained a view of it through 
 this medium, will certainly prefer it to every other : 
 Whicl) things the angels difire to look into,\ They 
 do not however become indililrent to any of the 
 divine operations : Creation and providence con- 
 tinue to attract their attention, and are abundantly 
 more intcrefting : they now l\udy them according 
 to the order in which they exift in the divine 
 mind, that is, in fubferviency to Redemption. ( 
 
 But that which is already accompliflied is but 
 fmall in comparifon of what is in referve. At the 
 final judgment, when all the faithful will be col- 
 lc*5led together, they will become a medium thro' 
 which the Lord Jefus will be glorified and admired 
 
 * Ephef. ill*. 10. f I Pet. I. 12. 
 
 \ Col. i. 16. by him, aiid fur hiin. 
 
 Chap, v.] The Magnitude of Creation » 20 j 
 
 by the whole creation. He fijall come to he glorified 
 IN his faints ; and to be admired in all them that 
 believe — in that day,* It is a truth that the faints 
 of God will themfelves glorify and admire their 
 great Deliverer, but not the truth of this paflage ; 
 the defign of which is to reprefent them as a me- 
 dium through which he fliall be glorified by all 
 the friends of God in the univerfe. The great 
 phyfician will appear with his recovered millions ; 
 every one of whom will afford evidence of his dif- 
 interefted love, and efficacious blood, to the whole 
 admiring Creation* 
 
 Much the fam.e ideas are conveyed to us by thofe 
 reprefentations in which the whole creation are ci- 
 ther called upon to rejoice on account of our Re- 
 demption, or defcribed as adlually rejoicing and 
 praifing the Redeemer. Thus David having fpoken 
 of God's mercy which wzs from everlafiing to ever- 
 lafiing towards the children of men ; addrefles ALL 
 
 HIS WORKS, IN ALL PLACES OF HIS DOMINION, 
 
 to ble/s his name.f John alfo informs us, faying, / 
 heard the voice of many angels round about the throne^ 
 and the living creatures^ and the elders ; and the num- 
 ber of them was ten thoufand times ten thoufand, and 
 thoufands of thoufands ; faying with aloud voice ^ Wor- 
 thy is the Lamb that was fain to receive power ^ and 
 riches, and wifdom andfirength, and honour y and glo- 
 ry, and hleffuig. And every creature which is in hea- 
 ven, and on the earth, and under the earth, and fuch 
 as are in the fea, and all that are in them, heard 
 I, faying, Bleffing, and honour, and glory and povjcr, 
 he unto him that fitteth upon the throncy and unto the 
 Lamb for ever and ever A 
 
 * 2 Thef. i. 10. 
 t Pf. ciii. 17—22. I Rev. v. 11— 13. 
 
 T3 
 
M 
 
 I 
 
 206 Redemption cotifijlent with [Part IL 
 
 The phrafeology of thefc paflages is fuch, that 
 no one can reafonably doubt whether the writers in- 
 tended by it to exprefs the whole upright intelligent 
 creation, be it of what extent it may : and if it be 
 of that extent which philofophy fuppofes, the great- 
 er muft be the influence and importance of the 
 work of Redemption. 
 
 V. T/je fcripiures give us to expeEl that the earth 
 ftfelf^ as ivellas its redeemed inhabitants , f jail at a fit- 
 tare period he purified^ and reunited to the holy empire 
 of God.— 
 
 We arc taught to pray, and confequently to hope, 
 that when the kingdom of God fhall univerfally pre- 
 vail, his will fjjall be dene on earth as it is now in 
 heaven : ^ but if f-, earth itlelf muft become, as 
 it were, a part of Iieavcn. 
 
 That we may form a clear and comprehenfive 
 \iew of our Lord's words, and of this part of the 
 fuhjecV, be it obfcrved, that the fcriprures fometimes 
 ililllnguilh between the hingdcm of God and that of 
 Chrij}, Though the objc(St of both be the triumph 
 Gt truth and rightcouinefs, yet the mode of admi- 
 niibation is ditFerent. The one is natural, the other 
 delegated : the latter is in fublcrviency to the for- 
 mer, and fhall be finally furceeded by it., Chrift is 
 rcprcfented as atfling in our world by delegation : as 
 if a King had commifTioncd his Son to go and re- 
 duce a certain rebellious province, and reftore it to 
 his dominion. The period allotted for this work 
 extends from the time of the revelation of the pro- 
 mifed Seed, to the day of judgment. The opera- 
 tions arc pvogrejjive. If it had feemed good in his 
 fight, he could have ovcnurned the power of Sa- 
 
 \ 
 
 * Matt. vL 10. 
 
 Chip. V.] T!he Magnitude of Creation. 
 
 207 
 
 tan in a fliort pewod ; but his wifdom faw fit to ac- 
 complifli it by degrees. Like the commander of an 
 invading army, he firft takes pofleffion of one poft, 
 then of another, then of a third, and fo on, till 
 by and by the whole country falls into his hands. 
 And as the progrefs of a conqueror would be more 
 rapid after a few of the ftrongell fortrefles had fur- 
 rendered, (inafmuch as things would then approach 
 faft to a crifis, to a breaking up as it were, of the 
 power of the enemy,) fo it has been with the king- 
 dom of Chrift, and fuch will be its progrefs before 
 the end of time. In the early ages of the world but 
 little was done. At one time true religion appears to 
 have exifted only in a few families. Afterwards it 
 afTumed a national appearance. After this it was ad- 
 drefTed to all nations. And before the clofe of time 
 all nations fhall be fubje£led to the obedience of 
 Chrift. This fhall be the breaking up of Satan's em- 
 pire. Now as on the conqueft of a rebellious pro- 
 vince the delegated authority of the conqueror 
 would ceafe, and the natural government of the em- 
 pire rcfume its original form; fo Chrift is reprefent- 
 cd as delivering up the kingdom to the Father^ that God 
 may be All in AIL This is the ultimatum of the 
 Mefiiah's kingdom \ and this appears to be the ob- 
 je(Sl for which he taught his difciples to pray. 
 
 As on the conqueft of a rebellious province, fome 
 would be pardoned, and others punifhed ; as every 
 veftige of rebellion would be eiTaced, and law, 
 peace, and order flow in their ancient channels ; 
 fuch a period might with propriety be termed a ref- 
 tituiion of all things* Such will be the event of the 
 laft judgment, which is defcribed as the concluding 
 exercife of the delegated authority of Chrift. 
 
 And as on the conqueft of a rebellious province, 
 
 * Ads iiL 10, 
 
 ':W4 
 
4o8 Redemption cofiJIJent with [Part IL 
 
 and the reftitutlon of peace and order, that pro- 
 vince, inflead of being any longer feparate from the 
 reft of the empire, would become a component part 
 of it, and the king's will would be done in it as it 
 had been done without interruption in the loyal part 
 of his territories ; fuch is the reprefentation given 
 with refpea to our world, and the holy parts of 
 God's dominions. A period will arrive when the 
 will of God fhall be done on earth as it is now done 
 in heaven. This, however, will never be the cafe 
 while any veftige of moral evil remains. It muft be 
 after the general conflagration ; which, though it 
 will deftroy every kind of evil, root and branch, 
 that now prevails upon the face of the earth, and 
 will terminate the generations of Adam, who have 
 pofTefTed it ; yet will not fo deftroy the earth itfclf 
 but that it Oiall furvive its fiery trial, and, as I ap- 
 prehend, become the everlafting abode of righteouf- 
 nefs -, a part of the holy empire of God. Nor is it 
 perhaps improbable that it may ever continue the 
 refort, if not the frequent abode of thofe who arc 
 redeemed from it. An attachment to place we know 
 is at prefent deeply implanted in our nature. The 
 inhabitants of the moft inhofpitable regions gene- 
 rally love their native country, and would not 
 change it for any other. Certain particular places 
 where fomc of the moft interjfting events have been 
 tranfaacd, when vifitcd at fome diftance of time 
 become a confiderable fource of delight. Such was 
 Bethel to Jacob, and Taboi-y no doubt, to the three 
 difciples. And why may not a view of Bethkhemy 
 of Gethfar.ane, of Calvr.ry, and of a thoufand other 
 places where God has a'pp-ared for us, afford a 
 fource of everlafting enjoyment ? 
 
 However this may be, the fcrlpturcs give us to 
 
 '■•a » J* -4, - 
 
 Chap. V.] The Magnitude of Creation, 
 
 ao^ 
 
 underftand, that though the elements^JJjall melt 
 ivith fervent heat^ and the earthy and the works that 
 are therein^ fall be burnt upy yet, according to pro^ 
 ttilfcy we are to look for neiv heavens ^ and a new 
 earth, wherein dwelleth rlghtcoufnefs * By the new 
 heavens here is plainly to be underftood fo much of 
 the elements as fliall have been aftedled by the gene- 
 ral conflagration ; and by the new earth, the earth 
 after it is purified by it. 
 
 Much to the fame purpofe is the account given 
 towards the clofe of the Revelation of John. After 
 a defcription of the general judgment, it follows, 
 And I faiu a neiv heathen, and a neiu earth : for the 
 firf heaven and the frf earth were pajjed away.—^ 
 And I John faw the Holy City, New Jerufalem, 
 coming down from God out of heaven, prepared as a 
 bride adorned for her hufband. When the earth 
 fhall have become a part of God's holy empire, 
 heaven itfelf may then be faid to be come down 
 upon It j feeing all that is now afcribed to the one 
 will be true of the other. Behold, the tabernacle 
 of God fjall be wit} men, and he will dwell ivlth 
 them ; and they fjall be his people, and God hlmfelf 
 fall be with them, and fall be their God. And Go<l 
 fall wipe away all tears from their eyes : and there 
 fall be no more death, neither forrow, nor crying, nei- 
 ther fall there be any more pain ; for the former 
 things fall be paffed away. And he that fat upon 
 the Throne, fald. Behold I make all things new. And 
 he fald unto me. Write : for thefe words are true 
 and fait hfuL\ 
 
 If the great end of Redemption be the re-union 
 of this world to the holy empire of God j and if 
 
 • 2 Pet. ill I J, 13. 
 
 t Rev. xxi. I — S' 
 
 ^% 
 
1 J 
 
 1 ■ 
 
 h- > 
 
 2IO Redemption conft/Ient with [Part IL 
 
 fuch re-union be accompanied with a mutual aug- 
 mentation of bleiTednefs, then the importance of 
 the one muft bear fome proportion to the magni- 
 tude of the other. Upon any fyftcm oi philofopliy, 
 Redemption is great; but upon that which fo 
 amazingly magnifies intelligent creation, it muft be 
 great beyond cxpreilion. 
 
 VI. The fcriptures reprejlnt the pumfiment of the 
 fnally impemtent as appointed for an example to the 
 ref of the creation. — 
 
 Sodom and Gomorrah, and the cities about them, i,t 
 p-^'ifig them/elves over to fornication, and golnrr after 
 f range Pf},, are fet forth FOR AN EXAMPLE, fuf 
 firing the vengeance of eternal fire. And her f moke 
 (the fmoke of Babylon) rofe up fir ever and ever. 
 And the four and twenty elders, and the four living 
 creatures fell down and worfJjlpped God that fat on 
 the Throne, faying. Amen ; Alleluia,^ 
 
 The miferies of the damned are never reprefent- 
 cd as infliaed upon them from fuch a kind of 
 wrath or vengeance as boars no relation to the ge- 
 neral good. God Is love ; and in none of his pro- 
 ceedings does he violate this principle, or lofe fight 
 of the well-being of creation in general. The 
 manifeftation of his glory is not only infcparably 
 connefed with this objec% but confifts in accom- 
 plifhing it. 
 
 It is nece/Tary for the general good that God's 
 abhorrence of moral evil fhould be marked by 
 fome ftrong and durable exprefllon of it ; fo that 
 no one fubjec^ of his empire can overlook it. Suclv 
 an exprefllon was the death of Chrift, his only- 
 begotten Son ; and this availcth on behalf of all 
 
 Chap. V.] The Magnitude of Creation, 211 
 
 who acquiefce in his falvation : but all who do 
 not, or who profefs not fuch a temper of heart as 
 would acquiefce in it if it were prefented to them, 
 mufl themfelves be made facrifices to his juftice 5 
 and fo, like enemies and traitors to a human go- 
 vernment, muft be made to anfwer fuch an end by 
 their death as fliall counteract the ill example af- 
 forded by their life. What is faid of the barren 
 vine is applicable to the finally impenitent : // is 
 7iot ft for any work — it is good for nothing but to be 
 burned!* The only way in which they promote 
 the general good is by their overthrow : Like the 
 cenfers of Korah and his company which were 
 made into broad plates for a covering to the altar : 
 that they might be a ftgn to the children of Ifrael in 
 future generations ;f or like Lot's wife, who was 
 converted into a pillar of fait, or a lafting monu- 
 jtneiit of divine difpleafure ! 
 
 If the grand end of future punilhment be exam- 
 ple, this mufl fuppofe the exiftence of an intelligent 
 creation, who fhall profit by it ; and it fliould feem 
 of a creation of magnitude ; as it accords v/ith the 
 condua of neither God nor man to punifli a great 
 number for an example to a few. 
 
 This truth afi^ords a fatisfa^ory idea of the divine 
 government, whether there be a multiplicity of in- 
 habited worlds or not : but if there be, it is ftill 
 more fatisfac1:ory ; as on this fuppofition the num- 
 ber of thofe who fhall be finally loll: may bear far 
 lefs proportion to the whole of the intelligent cre- 
 ation, than a fingle execution to the inhabitants of 
 a great empire. It is true, the lofs to thcfe who 
 arc 16ft will be nothing abated by this confidera- 
 
 « 
 
 Jude vii. Rev. xii. 3, 4, 
 
 * Ezck. XV. 2— r. 
 
 f Numb. xvi. j8. 
 
 iHv* 
 
i 9 
 
 
 ( 
 
 212 Redemption confiflent iviih, ^c. 
 
 tion ; perhaps, on the contrary, it may be aug- 
 mented ; and to them the divine government will 
 ever appear gloomy : but to thole who judge of 
 things impartially, and upon an extenfive fcale, it 
 will appear to contain no more of a dilparagement 
 to the government of the univerfe, than the exe- 
 cution of a murderer, once in a hundred years, 
 would be to the government of a nation. 
 
 And now I appeal to the intelligent, the ferious, 
 i and the candid reader, whether there be any truth 
 in what Mr. Paine alTerts, that to admit " that 
 " God created a pluraUty of worlds, at leaft as 
 " numerous as what we call ftars, renders the 
 " Chriftian fyftem of faith at once little and ridi- 
 " culous, and fcattcrs it in the mind like feathers 
 *' in the air.'' On the contrary, it might be prov- 
 ed that every fyftem of philofophy is little in com- 
 parifon of Chriftianity. Philofophy may expand 
 our ideas of creation ; but it neither infpires a love 
 to the moral charafter of the Creator, nor a well- 
 grounded hope of eternal life. Philofophy at moft 
 can only place us upon the top of Pifgah : there, 
 like Mofes, we muft die. It gives us no pofTeffion 
 of the good land : it is the province of Chriftianity 
 to add, ALL IS YOURS ! When you have afcend- 
 ed to the height of human difcovery, there are 
 things, and things of infinite moment too, that are 
 utterly beyond its reach. Revelation is the medi- 
 um, and the only medium, by which, ftanding, as 
 it were, « on nature's Alps," we difcoveV things 
 which eye hath not feen, nor ear heard, and of 
 which it hath never entered into the heart of man 
 to conceive. 
 
 L 213 3 
 
 CONCLUDING ADDRESSES, 
 
 T O 
 
 DeistSy Jews, & Christians. 
 
 JVH ETHER the writer of thefe Jheets can jujily hope 
 that what he advances nvill attraa the attention of unbelievers^ 
 ^e does not pretend to fay. If l^wever it Jhould fall into 
 the hands of individuals amongst them, he earneflly entreats 
 that for their own fakes they would attend to what follows 
 with ferioufnefs. 
 
 TO DEISTS. 
 
 Felloiv-Meny 
 
 I 
 
 •T IS hoped that nothing in the preceding 
 pages can be fairly conftrued into a want of good 
 will towards any of you. If I know my heart, it 
 IS not you, but your mifchievous principles that 
 are the objefts of my diflike. 
 
 In the former part of this performance I have 
 endeavoured to prove, that the fyftem which you 
 embrace overlooks the moral charafter of God 
 refufes to worfhip him, affords no ftandard of right 
 and wrong, undermines the moft efficacious mo- 
 tives to virtuous adion, aclually produces a torrent 
 ot vice, and leaves mankind, under all their mi- 
 fo.es, to perilh without hope ; in fine, that it is 
 
 U 
 
214 
 
 Addrefs to Bei/is. 
 
 
 an immoral fyftem, pregnant with deftruifllon to 
 the human race. Unlefs you be able to overturn 
 what is there advanced, or, at leaft, be confcious 
 that it is not true with regard to yourfelves, you 
 have reafon to be ferioufly alarmed. To embrace 
 a fyftem of immoraKty is the fame thing as to be 
 enemies to all righteoufnefs ; neither to fear God, 
 aor regard man ; and what good fruit can you ex- 
 pe£l to reap from it, in this world or another, it is 
 difficult to conceive. But alas, inftead of being 
 alarmed at the immorality of your principles, is 
 there no reafon to fufpe^l that it is on this very 
 account you cherifh them ? You can occafionally 
 praifc the morality of Jefus Chrift ; but are you 
 iincere ? Why then do you not walk by it ? How- 
 ever you may magnify other difficulties, which 
 you have induflrioufly laboured to difcover in the 
 Bible, your adtions declare that it is the holinefs of 
 its do£lrines and precepts, that more than any 
 thing elfe ofi'cnds you. The manifefl: dbJQ^ at 
 which you aim, both for yourfelves and the world, 
 is an exemption from its reflraints. Your general 
 condudl, if put into words, amounts to this ; Cojne^ 
 let us break his bends, and cajl away his cords from 
 us, 
 
 Circumflances of late years have much favoured 
 your defign. Your party has gained the afcen- 
 dency in a great nation, and has been confequcnt- 
 ly increafing in other nations. IIcnc£ it is, per- 
 haps, that your fpirits are ralfed, and that "a higher 
 tone is affumed in your fpeeches and writings than 
 has been ufual on former occafions. Ycni are 
 greaty you are enlightened; yes, you have found out 
 the fecret, and have onlv to rid the world of 
 Chrifiianity in order to render it happy. But be 
 
 
 Addrefs to Dcijls. 
 
 aij 
 
 
 not too confident. You are not the flrft who 
 have fet themfelves againft the Lord, and againft 
 his anointed. You have overthrown fupcriiition ; 
 but vaunt not againft Chriftianity. Of a truth 
 you have deftroycd the gods of Rome, for they 
 were no gods ; but let this fuffice you. It is hard 
 to kick againft the pricks. 
 
 Whatever fuccefs may attend your caufe, if it 
 be an immoral one, and efpoufed on that very a.- 
 fount, it cannot poffibly ftand. It muft fall, and 
 you may expect to be buried in its ruins. It may 
 be thought fufficicnt for me to reafon on the fyf- 
 tem itfelf, without defcending to the motives of 
 thofe who imbibe it ; but where motives are ma- 
 nifefted by anions, they become objcfts of human 
 cognizance. Nor is there any hope of your unbe- 
 lief being removed, but by fomething that fhall 
 reach the catfe of it. My defire is neither to in- 
 lult nor flatter, but ferioufly to expoftulate with 
 you ; if God peradventure may give you repent- 
 ance to the acknowledgment of the truth. Three 
 things in particular I would earneftly recommend 
 to your ferious confideration. 
 
 How it was that you flrft imbibed your prefent 
 principles ; How it is that almoft all your writers, 
 at one time or other, bear teftimony hi favour of 
 Chriftianity ; and, How it comes to pafs that your 
 principles fail you, as they are frequently known 
 to do, in a dying hour. 
 
 Firft, How WAS IT THAT YOU FIRST RE- 
 
 NOUNCED Christianity, and imbibed your 
 PRESENT PRINCIPLES ? Retrace the procefs of 
 your minds, and afli your confciences as vou pro- 
 ceed whether all was fair and upright. Nothing 
 IS more common than for perfons of relaxed mo- 
 
 V 2 
 
f 
 
 
 2l6 
 
 AdJrefs to Deijh. 
 
 Addrefs to Deijls* 
 
 2lf 
 
 w 
 
 I 
 
 I*; 
 
 rals to attribute their change of conduct to a 
 change of fentiments, or views relative to thofc 
 fubjeas. It is galling to one's own feelings, and 
 mean In the account of others, to aa again/} prm^ 
 ciple: but if a perfon can once perfuade himfelf to 
 think favourably of thofe things which he has 
 formerly accounted finful, and can furnifh a plea 
 for them, which at leaft may ferve to parry the 
 cenfures of mankind, he will feel much more at 
 eafe, and be able to put on a better face when he 
 mingles in fociety. Whatever inward ftings may 
 annoy his peace under certain occafional qualms, 
 yet he has not to reproach himfelf, nor can others 
 reproach him with that inconfiftency of charaaer 
 as in former inftances. Roufeau confefles he 
 found in the rcafonings of a certain lady, with 
 ' whom he lived in the greatcft poflible familiarity, 
 I all thofe ideas ^ivbich he had cccafton for — ; Have 
 you not found the fame in the converfation and 
 writings of deifts ? Did you not, previous to your 
 rcjc<ftion of Chriftlanity, indulge in vicious courfes; 
 and, while indulging in rhefe courfes, did not its 
 holy precepts, and awful threatenings gall your 
 fpirits ? Were you not like perfons gathering for- 
 bidden fruit amidll (howcrs of arrows •, and had 
 i you not recourfe to your prefent principles for a 
 ' ihield againft them ? \i you cannot honcftly an- 
 fwer thefe queftlons in the negative, you are in an 
 evil cafe. You may flatter yourfelves fqr a while 
 that perhaps there may be no hereafter, or at leafk 
 no judgment to come ; but you know the time is 
 not far diftant when you muft go and fee ; and 
 then if you fhould be miftaken. What will you 
 do? 
 
 Many of you have defcended from godly pa- 
 
 rents, and have had a religious education. Has 
 not your infidelity arifen from the diflike which 
 you conceived in early life to religious exercifes ? 
 Family worfhip was a wearinefs to you ; and the 
 cautions, warnings, and counfels, which were given 
 you, inftead of having any proper effedl, only irri- 
 tated your corruptions. You longed to be from 
 under the yoke. Since that time your parents, it 
 may be, have been removed by death ; or if they 
 live, they may have loft their controul over you. 
 So, now you are free. But ftill fomething is want- 
 ing to erafe the prejudices of education, which in 
 fpite of all your efforts, will accompany you, and 
 imbitter your prefent purfuits. For this purpofe 
 a friend puts into your hands The Age of Reafon, 
 or fome produ£lion of the kind. You read it 
 with avidity. This is the very thing you wanted. 
 You have long fufpe(Sled the truth of Chriftianity; 
 but had not courage to oppofe it. Now then you 
 are a philofopher ; yes, r philofopher ! • Our fa- 
 
 * thers, fay you, might be well-meaning people, 
 
 * but they were impofed upon by priefts. The 
 ^ world gets more enlightened now-a-days. There 
 
 * is no need of fuch rigidnefs. The Supreme Bc- 
 ' ing, (if there be one) can never have created 
 
 * the pleafures of life, but for the purpofe of en- 
 'joyment. Avaunt, ye felf-denying cafuifts ! Na- 
 
 * ture is the law of man !* -^ 
 
 Was not this, or fomething nearly refembling 
 it, the procefs of your minds ? And are you now 
 fatisfied ? I do not aik whether you have been 
 able to defend your caufe againft affailants, nor 
 whether you have gained converts to your way of 
 thinking : you may have done both ; but are you 
 fatisfied with yourfelves ? Do you really believe 
 
 Us 
 
pi- 
 rn 
 
 ^l8 MJre/s to Deifs. 
 
 yourfelvcs to be in the right way ? Have you na 
 mifgivings of heart ? Is there not fomething with- 
 in you which occafionally whifpers, * My parents 
 were righteous, and I am wicked : O that my 
 foul were in their fouls ftead !' 
 Ah young m^ ! If fuch be the occafional re- 
 voltmgs of your mind, what are you doing in la- 
 bounng to gain others over to your way of think- 
 ing . Can you from experience honeftly promife 
 them peace of mind ? Can you go about to per- 
 fuade them that there is no hell, when, if you 
 would Ipeak the truth, you muft acknowledge that 
 you have already an earncft of it kindled in your 
 bofoms ? If counfels were not loft upon you, I 
 would mtreat you to be contented with deftroyin? 
 your own fouls. Have pity on your fcllow-crea- 
 tures, if you have none upon vourfelves ' Nay 
 fpare yourfelves fo much, at leaft, as not to incur 
 the everlafting execrations of your moft intimate 
 acquaintance. If Chriftianity Ihould prove, what 
 your confciences in your moft ferious moments 
 tell you It IS, you are doing this every day of your 
 lives. ^ 
 
 Secondly, Confider How it is that al- 
 most ALL YOUR WRITERS, AT ONE TIME 
 OR OTHER, DEAR TESTIMONY IN FAVOUR OF 
 
 Christianity. It were eafy to colled from 
 thofe very writings which were defigncd to under- 
 mine the Chriftian Religion hundreds of teftimo- 
 njcs in its favour. Voltaire and Rouffeau, as we 
 have i^en already,* have in their fits gone far to- 
 wards contradiaing all which they have written 
 againft it. Bolltighrohe has done the fame. Such 
 
 Part II. Ch. in. pp. i4<^, ijq. 
 
 Addrefs to Detfls. 210 
 
 ientences as the following may be found in his 
 publications : '^ Suppofing Chriftianity to have been 
 " a human invention, it has been the moft amia- 
 " ble invention that was ever impofed on man- 
 " kind for their good— -Chriftianity as it came out 
 " of the hand of God, if I may ufe the expref- 
 " fion, was a moft fimple and intelligible rule of 
 " belief, worftiip, and manners, which is the true 
 « notion of a religion— The gofpel is in all cafes 
 " one continued lelTon of the ftricleft morality, of 
 " juftice, of benevolence, and of univerfal chari- 
 " ty."* Paine perhaps has faid as little in this 
 way as any of your writers, yet he has profelTed a 
 refpetl: for the charadler of Jefus Chrift. " Pic 
 " was, fays he, a virtuous and an amiable man. 
 " The morality that he preached and pradifed 
 " was of the moft benevolent kind."f 
 
 In what manner will you go about to account 
 for thefe conccffions ? Chriftian writers, thofe at 
 leaft who are fincerely attached to the caufe, are 
 not feized with thefe fits of inconfiftency. How is 
 it that yours, like the worfhippers of Baal, fhould 
 thus be continually cutting themfclves with knives? 
 You muft either give up your leaders as a fet oiF 
 men, who, while they were labouring to perfuade 
 the world of the hypocrify of priefts, were them- 
 felves the moft infamous of all hypocrites ; or, 
 which will be equally fatal to your caufe, you muft 
 attribute It to occafional conviaions, which they 
 felt and cxprefled, though contrary to the general 
 ftrain of their writings. Is it not an unfavourable 
 character of your caufe, that in this particular it 
 cxaaiy refembles that of vice itfelf } Vicious men 
 • Works, Vol IV. pp. .^94, 39J. Vol. V. pp. i83, 189. 
 
 t -^g^ o/Rcafor,, Part I. p. 5. 
 

 2%0 
 
 Addrefs to DetJIu 
 
 r»? 
 
 will often bear teftimony in favour of virtue, efpe^ 
 cially on the near approach of death ; but virtuous 
 men never return the compliment by bearing tef- 
 timony in favour of vice. We are not afraid of 
 Chriflians thus betraying their caufe ; but neither 
 your writers nor your confciences are to be trufted. 
 in a ferious hour. 
 
 Thirdly, Conilder How it comes to pass 
 
 THAT YOUR PRINCIPLES PAIL YOU, AS THEY 
 ARE FREQUENTLY KNOWN TO DO, IN A DYING 
 
 HOUR ? It is a rule with wife men, fo to live as 
 theyjhall luijb they had ivhen they come to die. How 
 do you fuppofe you fhall wifh you had lived in 
 that day ? Look at the deaths of your greateft 
 men, and fee what their principles have done for 
 them at laft. Mark the end of that apoflle and 
 high pricft of your profcflion Voltaire ; and try if 
 you can find in it either integrity, or hope, or any 
 thing that (hould render it an object of envy.f 
 
 f Tlie following particulars among many others are recorded of 
 this writer by his Biographer Condorcet, a man after his own 
 heart. Firft, That he conceived the dtfign of overturning the Chrif- 
 tian Religion, and that by his own hand. « I am wearied, faid he 
 of hearing it repeated that twelve men were fufficient to eftablilli 
 Chriftianity ; and I wifli to prove there needs but one to deftroy 
 it." Secondly, That in purfuit of this obje<5l he was threatened 
 witJi a perfccution, to avoid which he received the facrament, and 
 pubHcly declared his refpedJ: for the church, and his difdain of his 
 detraaors, namely, thofe who had called in qucftion his Chrifliani- 
 ty ! Thirdly, That in his laft illnefs, in Paris, being dcfirous of 
 obtaining what is called Chriftian burial, he fent for a priefl to 
 whom he declared that he « died in the Catholic faith, in which 
 he was born." Fourthly, That another prieft (Curate of the parifh) 
 troubled him with qucftions. Among other things he aflccd, ** Do 
 you btlleve the divinity of Jefus Chrift ?" « In the name of God, 
 Sir, replied Voltaire, fpeak to me no more of that man, but let mc 
 die in peace." 
 
 Addrefs to Deijls. 
 
 221 
 
 Why is it that fo many of you faint in the day of 
 trial } If your caufe were good, you would defend 
 it with uprightnefs, and die with inward fatisfac- 
 tion. But is it fo ? Mr. Paitie flatters himfclf 
 that his principles will bear him up in the profpe<5l 
 of death ;* and it is poflible that he may brave it 
 out in fome fuch manner as David Hume did.— 
 Such inftances however are rare. For one un- 
 believer that maintains his courage, many might 
 be produced whofe hearts have failed them, and 
 who have trembled for the confequences of their 
 infidelity. 
 
 On the other hand, you cannot produce a finglc 
 inftance of a Chriftian, who at the approach 
 OF death was troubled, or terrified IK 
 HIS conscience for having been a chris- 
 tian. Many have been afraid in that day led 
 their faith in Chrift fhould not prove genuine j 
 but who that has put his truft in him was ever 
 known to be apprehenfive left he fhould at laft de- 
 ceive him ? Can you account for this difi'erence ? 
 If you have difcovered the true religion, and ours 
 be all fable and impofture, how comes it to pafs 
 that the ifTue of things is what it is ? Do gold 
 and filver and precious ftones perifh in the fire ? 
 and do wood and hay and ftubble endure it ? 
 
 I have admitted that Mr. Paine may pofiibly 
 brave it out till the laft ; but if he does, his cou- 
 rage may be merely aflumed. Pride will induce 
 men to difguife the genuine feelings of their hearts, 
 on more occafions than one. We hear much of 
 courage among duellifts ; but little credit is due to 
 what they fay, if while the words proceed from 
 their lips, we fee them approach each other witii 
 
 ♦ Age of Rea/on^ Part II. Pre£ 
 

 12^ 
 
 Addrefs to Deljfs. 
 
 '«ii 
 
 4 
 
 palenefs and trembling.— Yea more, If Mr. Palne's 
 courage in death be not ditFerent from what it al- 
 ready is in the profpedl of it, it certainh will be 
 merely a/Turned. He has given full proof of what 
 his courage amounts to in what he has advanced 
 on the certainty of a future ftate. He acknowledg- 
 es the poffibility of a future judgment : yea, he 
 admits It to be rational to believe that there will 
 be one. « The power, he fays, that called us 
 ^* mto being, can, if he pleafe, and when he plcaf. 
 ^* es, call us to account for the manner in which 
 ^1 we have lived here ; and therefore, without feek- 
 • mg any further motive for the belief, it is ra- 
 •• tional to believe that he will, for we know be- 
 forehand that he can."* I fhall not ftop to en- 
 ^uu-e into the juftnefs of Mr. Paine's reafoning 
 from what God can do to what he will do ; it is 
 fufficient for me that he admits it to be " rational 
 to believe that God will call men to account for 
 the manner in which they have lived here.'' And 
 can he admit this truth, and not tremble ? Mark 
 his firmncfs. After acknowledging that a future 
 judgment is the objea. of rational Mief, he re- 
 tradls what he has faid by reducing it to onlv a 
 probability, which is to have the influence of belief- 
 Yea, and as if that were too terrible an idea, he 
 bnngs it down to a mere poJMity, The reafon 
 which he gives for thefe redudions is, that " If 
 we knew it as a fa(5V, we fhould be the mere>T;., 
 9ftfrrorr Indeed? But wherefore ? Chrirtians 
 believe in a judgment to come, and they are not 
 the flaves of terror. They have an advocate as 
 well as a judge, by believing in whom the terror 
 ot judgment is removed. And though Mr. Paine 
 
 • ^ge o/Rfafon, Part II. p. 100. 
 
 Addrefs to Deijls* 223 
 
 rejetSls this ground of confolation, yet if things be 
 as he has reprefented them, I do not perceive why 
 he fliould be terrified. He writes as though he 
 flood on a very refpcdlable footing with his Cre- 
 ator ; he is not " an outcaft, a beggar, or a 
 worm ;" he needs no mediator : no indeed I He 
 " ftands irj the fame relative condition with his 
 Maker he 'ever did ftand fince man exifted."* 
 Very well ; of what then is he afraid ? ** God is 
 good, and will exceed the very beft of us in good- 
 nefs." On this ground Lord Shaftejhury afTures 
 us, " Deifts can have no dread or fufpicion to 
 render them uneafy : for it is malice only, and not 
 goodnefi, which can make them afraid.^f Very 
 well, I fay again, of what then is Mr. Paine afraid ? 
 If a Being full of goodnefs will not hurt him, he 
 will not be hurt. Why fliould he be terrified at 
 a certain hereafter ? Why not meet his Creator 
 with cheerfulnefs, and confidence ? Inflead of this, 
 he knows of no method by which he may be 
 exempted from terror but that of reducing future 
 judgment to a mere poJTtbility ; leaving room for 
 fome faint hope at leaft that what he profefles to 
 believe as true, may in the end prove falfe. Such 
 is the courage of your blufterlng hero. Unhappy 
 man I Unhappy people I Your principles will not 
 fupport you in death, nor fo mych as in the con- 
 templation of a hereafter. 
 
 Let Mr. Paine's hypothcfis be admitted, and 
 that in its loweft form, that there is only a pcjjl- 
 hility of a judgment to come, this is fufiicient to 
 evince your folly, and if you thought on the fub- 
 jecl, to dcftroy your peace. This alone has in- 
 
 * 4;^' ^/Reafon, Part L p. 21. f Charaa.r-tjlUks, Vol. I. § 5. 
 
t24 
 
 Addrejs to Leijls, 
 
 
 
 duced many of you in your laft moments to wifh 
 that you had lived like Chriftians. If it be poffi- 
 ble that there may be a judgment to come, why 
 fhould it not be equally poffible that Chriftianity 
 itfelf may be true ? And if it fhould, on what 
 ground do you ftand ? If it be otherwife, Chrif- 
 tians have nothing to fear. While they arc 
 taught to deny ungodhnefs, and worldly lufts, 
 and to live foberly, righteoufly, and godly in this 
 prefent world, whatever may prove true with re- 
 fpedt to another, it is prefumed they are fafe : 
 but if that Saviour whom you have defpifed 
 fhould be indeed the Son of God ; if that name 
 which you have blafphemed fhould be the only 
 one given under heaven and among men by which 
 you can be faved ; what a fituation muft you be 
 in ! You may wilh at prefent not to be told of 
 him ; yea, even in death, it may be a vexation, 
 as it was to Voltaire, to hear of him ; but hear of 
 him you muft, and what is more, you muft ap- 
 pear before him. 
 
 I cannot conclude this addrefs without exprefT- 
 Ing my carneft defire for your falvation ; and, 
 whether you will hear, or whether you will for- 
 bear, reminding you that our Redeemer is merci- 
 ful. He can have compafHon on the ignorant, 
 and them who are out of the way. The door of 
 mercy is not yet fhut. At prefent you are in- 
 vited, and even intreated to enter in. But if you 
 ftill continue hardened againft him, you may find 
 to your coft that the abufe of mercy gives an edge 
 to juftice ; and that to be cruflied to atoms by fall- 
 ing rocks, or buried in oblivion at the bottom of 
 mountains, were rather to be chofen than an ex- 
 pofure to the wrath of the Lamb. 
 
 
 I 225 ] 
 
 TO THE JEWS. 
 
 Beloved for the fathers'* fahs ! 
 
 H 
 
 .E whom you have long rejected, look- 
 ed upon Jerufalem and wept over it. With tears he 
 pronounced upon that famous city a doom, which 
 according to your own writer, Jofephus, was foon 
 afterwards accompliftied. In imitation of our 
 Lord and Saviour we alfo could weep over your 
 prefent fituation. There are thoufands in Britain, 
 as well as in other nations, whofe daily prayer is, 
 that you may be faved. Hear me patiently, and 
 candidly. Your prefent and everlafting good i^ 
 the objeft of my defire. 
 
 It is not my defign in this brief addrefs to go 
 over the various topics in difpute between us. 
 Many have engaged in this work, and I hope to 
 fome good purpofe. The late addrefles to you, 
 both from the pulpit and the prefs, us they v/ere 
 dilated by pure benevolence, certainly deferve, 
 nnd I truft have gained in fome degree, your can- 
 did attention. All that I fhall fay will be com- 
 prifed in a few fuggeftions, which I fuppofe to 
 arife from the fubje(St of the preceding pages. 
 
 You have long fojourned among men who have 
 been called Chriftians. You have feen much evil 
 in them ; and they have feen much in you. The 
 hiftory of your own nation, and that of every 
 other, confirms one of the leading doarines of 
 both your and our Scriptures, the depravity of hu^ 
 
 X 
 
 5l'.3 
 
t- * 
 
 226 
 
 AdJrefs to the Jtws. 
 
 man nature. But in your commerce with man- 
 kind, you muft have had opportunity of diftin- 
 guifliing between nominal and ferious Chriftians. 
 Great numbers in your nation, even in its beft 
 days, were wicked men; and great numbers in 
 every nation, at prefent, are the fame. But can 
 you not perceive a people fcattered through vari- 
 ous denominations of Ghriftians, who fear God, 
 and regard man ; who inftcad of treating you with 
 a haughty contempt, as being ftrangers fcattered 
 among the nations, difcover a tender regard to- 
 wards you on that very account •, who, while they 
 are grieved for the hardnefs of your hearts, and 
 hurt at your fcornful rejeaion of Him whom their 
 foul loveth, are neverthelefs ardently defirous of 
 your falvation ? Are you not acquainted with 
 Chrlftians whofe utmoft revenge, if they could 
 hate their will of you, for all your hard fpeeches, 
 would be to be infbrumcntal in turning you from 
 what they believe to be the power of Satan, unto 
 God ? 
 
 Let me further appeal to you. Whether Ghrif- 
 tians of this defcription be not the true children 
 of Abraham, the true fuccefTors of your patriarchs 
 and prophets, rather than thofc of an oppofitc 
 fpirit, though literally dcfcended from their loins. 
 You mud: be aware that even in the times of Da- 
 vid, a genuine Ilraelite was a wan of a pure heart; 
 and in the times of the prophets, apoftate Ifraelites 
 were accounted as Ethiopians* Your anceftors 
 were men of whom thj world was not worthy: 
 but where will you now look for fuch chara<n:ers 
 among you as Abraham^ Ifaac^ and Jacob; as Sa^ 
 muel^ David, Hezeiiah, and Jo^fiah ; as Daniel, £2- 
 
 • Pfal. bxlil. I. ^\aios h. ?. 
 
 Addrefs to the Je'vCs, 127 
 
 ra, Nehemiah, and many others ? While you gar- 
 nilh tV rlr fcpulchres, have you not manifeilly loft 
 their fpirit ? This is a hCt that ought to alarm 
 you, and lead you ferioufly to examine whether 
 you have not forfaken their faith. I'hcre is one 
 thing which has particularly ftruck my mind, and 
 which I would earneftly recommend to your con- 
 fidcration, namely the temper of modern infdtls ts- 
 ivards your fathers, towards you, and tozuards us. 
 
 You need not be told that deiftical writers in- 
 variably treat your fathers with fcorn and diflikc. 
 Jufl: as Appion and other Greek wrifers poured 
 contempt upon your nation ; juft as the more an- 
 cient Ahabites reproached, and proudly magnifcd 
 themfelves againfl the people of the Lord cf IIoCs ;* 
 fo do all our modern infidels. But from the tims 
 that your fathers rcjciStcd Kim in v/hcm v/e be- 
 heve as the Lord Mcfiiah, though you have been 
 expofed to the chaftifements of heaven, and to 
 much injurious treatment from pretended Ghrif- 
 tians ; yet deifts, the common enemies of revela- 
 tion, have been, comparatively fpeaking, reconciled * 
 to you. So however it appears to me. I do not 
 rccolIecT: to have met with a fmgle reflcclion upon 
 you in any of their writings. On the contrary, they 
 fcem to feel thcmfelves near akin to you. Your en- 
 mity to Jefus feems to be the price cf their forgive- 
 nefs : hke Herod and Pontius Pilate, you became 
 friends in the day of his crucifixion. P,Ir. Paine, tho* 
 his writings abound in fnecrs againft your nation, 
 prior to its rejeaion of Ghrift, yet appears to be well 
 reconciled to you, and willing to admit your lame 
 account of the body of Jefus being ftolen away.f 
 Ought you not to be alarmed at thefe things?, 
 
 * Zeph. u. 10. t yfjr^ ofR,af,„^ Part I. p. 6, 7. 
 
 ■% 
 
 ^.-A^. 
 
I 
 
 225 
 
 Adihefs to the Jews. 
 
 I 
 
 Serioufly examine whether you have not forfakcn 
 the God of your fathers, and become the friends 
 and allies of men who hate both Him and thcai. 
 
 The hatred of infidels has long been transferred 
 from you to us. Whether, in the language of the 
 ^ew Teftament, we be the true children of Abra^ 
 ham, or not, we inherit that reproach and difllkc 
 from unbelievers which was heretofore the portion 
 of the godly Ifraelites. On what account were 
 your fathers hated by the pra^Ical atheifts of their 
 day ? Was it not bccaufe of their devotednefs to 
 GodP It Was this in David that provoked the re- 
 icntment of the children of Belial, and rendered 
 them his determined enemies. They were conti- 
 iiually jeering at his prayers, his tears, and his truj} 
 m Jehovah ; turning that which in reality was his 
 g/ory intopame; and aHiaing him in his affliaion 
 by fcornfully enquiring Where is thy God P"^ Such 
 ' is the treatment which the godly part of your 
 nation received in all ages, both from heathens 
 abroad, and impious characters at home ;f and fuch 
 is the treatment which ferious Chriftians continue 
 to receive from ungodly men to this day : but are 
 you hated and reproached on this account ? 
 
 Of late years it lias been frequently pleaded, 
 that the principal objcaions to your embracing the 
 Chriftian religion are found in the dodrines of the 
 trinity, the deity of Chrift, and atonement by his 
 death ; doctrines which the greater part of Chrif- 
 tians hold to be taught in the New Teftament. 
 But thofc wiio impute your conduct to thefe caufes, 
 mull have nearly as mean an opinion of your ra- 
 tionality as they have of ours j with whom they 
 
 • Pfal. xxii. 8. iv. 2. xlii. 3. xxxi. 18. xl. 15. 
 t Plal. Lxxix. 10. cxv. 2. J0.I ii. 17. Mic. vu. 8, 9, lo. Ifa, Uvi. v. 
 
 \-\ 
 
 Addrefs to the Je^*s. ^2^ 
 
 fey " there is no reafoning ; and that we are to 
 " be pitied, and confidered as under debility of 
 *' mind in one refpect, however fenfible and ration- 
 *^ al in others."J What have the principles, which 
 in our judgment are taught in the New Teilament, 
 to do with your acknowledging Jefus to be the 
 Mefliah, and the Chriftian Religion to be of God h 
 Let thefe pofitions be admitted, and examine the 
 New Teftament for yourfelves. If you were not 
 considered as pofTelling a fufiicient degree of good 
 fenfe to diftinguifli between Chrlftianity and the 
 creed of any particular party of Chriftians, it is 
 furprifing that rational Chrijlians ftiould think of 
 writing addreftes to you. For our parts we could* 
 almoft be fatlsfied that you ftiould decide the co:v- 
 troverfy, whether the do(Slrines bcforc-mcntioncd 
 be taught in the New Teftament, or not } An to 
 removing thefe ftumbling-blocks, as fume call thr.m^. 
 out of your way, we have no inclination to attempt 
 it. Only imbibe the fpirit of your anceftois, and 
 they will prcfcntly ceafe to be ftumWing-blocki. 
 Believe I^Iofes, and you will believe Jcius; lind 
 believing Jefus, neither his claiming to Ih: the $sn 
 of God, and confcquently equal u^ith GV/, »or his 
 infifting upon his Jle/h being the life if the worM, 
 will oflend you. Gn the contrary, ..a«.tlcver the 
 fpirit of grace and of fupplicationg is pcmred out 
 upon you, and you come to look on liim vrhom 
 you liave pierced, and mourn, you will join in ihc 
 worfhip of him ; and the do^lriiie of atOlKmcrit 
 by his death will be to you a founuin fcl open fur 
 fin and unclcannefs.*" 
 
 I Lindfcy's Catechrfsy Inqstf** f- 
 • Zech. xii. 10—14. xiii. 2» 
 
 X3 
 
230 
 
 Addrejs to the Jeivs. 
 
 it i^m 
 
 llll 
 
 You live in expeaation of being reftored to your 
 
 -•''"? 'l"^; , y^ ^^P^*^ '1>« ^^^^ tWng, and rejoice 
 m the belief of it. The Old and the New Tcftamcnt 
 agree in predifting it.f But the fame prophets 
 that have foretold your return to Canaan, have al- 
 io foretold that you muft be brought to repent of 
 your f,ns, and to Jeek Jehovah your God, and David 
 y^ur k,ng.% Your holy land will avail you but lit- 
 tie, uulefs you be a holy people. 
 
 Finally, You admit, I fuppofe, that though we 
 Ihould err in believing Jelbs to be the Mcfllah • 
 yet while we deny ungodlinefs and worldly lufts 
 and live fobcrly, righteoufly, and godly in this pre* 
 lent world, it is an error that may not affect our 
 eternal falvation : but if the error be on your fide 
 on what ground do you ftand ? Your fathers, in 
 this cafe, were murderers of the prince of life ; 
 and by adopting their principles, you make the' 
 deed your own. His blood lies upon you, and 
 upon your children. The terrible deftruaion of 
 your city by the Romans, and the hardncfs of 
 heart to which you have been given up, arc fymp- 
 toms of that wrath which is come upon you to the 
 uttermoft. Repent and believe the gofpel, that 
 you may efcapc the wrath to come ! 
 
 t Fzck. xxxvu. Luke xii. 24, | Hof. iil 5. 
 
 I 231 I 
 
 TO CHRISTIANS. 
 
 Beloved 'Brethren / 
 
 I 
 
 T is witneflcd of David that he ferved 
 the will of God in his generation, Evei*y generation 
 has its peculiar work. The prefcnt age is diftin- 
 guiihed you know by the progrefs of infidelity. 
 We have long been exempted from perfecution j 
 and he whofe fan is in his hand, perceiving his 
 floor to ftand in need of purging, feems determin- 
 ed by new trials to purge it. The prefent is a 
 winnowing time. If we wifli to ferve the will of 
 God in it, we muft carefully attend to thofe duties 
 which fuch a ftate of things impofes upon us. 
 
 In the firft place. Let us look well to thefmcerify 
 of our hearts ; and fee to it that our Chri/iianity is 
 vital, pra&icaly and decided. An army called to 
 engage after a long peace, requires to be examined, 
 and every one fhould examine himfelf. Many be- 
 come foldiers when danger is at a diftance. The 
 mighty hoft of Midianitcs were overcome by a fe- 
 Icdled band. A proclamation was ifTucd through 
 the army of IfracI, " Whofoever is fearful and 
 afraid, let him return :*' and after a great diminu- 
 tion from cowardice, the reft muft be brought 
 down to the water, to be tried. Such, or nearly 
 fuch, may be the trials of the Church : tbofe who 
 overcome may be reduced to a fmall company in 
 comparifon of thofe who have borne the Chriftian 
 name. So indeed the Scriptures inform us : They 
 
23© 
 
 Addrejs to the Jeivs. 
 
 r i 
 
 
 You live in expeaation of being reftored to your 
 
 in the behef of it. The Old and the New Teftamenj 
 agree in prediaing it.f But the fame prophets 
 that have foretold your return to Canaan, have al- 
 lo foretold that you muft be brought to repent of 
 your f,ns, and to fiek Jehovah your God, and Da-Ad 
 ycur i,ng4 Your holy land will avail you but lit- 
 tle, unlefs you be a holy people. 
 
 Finally, You admit, I fuppofe, that though we 
 ihould err in believing Jefus to be the Meffiah ; 
 yet while we deny ungodlinefs and worldly lufts 
 and hve foberly, righteoully, and godly in this pre' 
 lent world, it is an error that may not affe<!l our 
 eternal falvation : but if the error be on your fide 
 on what ground do you ftand ? Your fathers, in 
 this cafe, were murderers of the prince of life • 
 and by adopting their principles, you make the' 
 deed your own. His blood lies upon you, and 
 upon your children. The terrible deftruaion of 
 your city by the Romans, and the hardnefs of 
 heart to which you have been given up, arc fymp- 
 toms of that wrath which is come upon you to the 
 iittermoft. Repent and believe the gofpel, that 
 you may efcape the wrath to come ! 
 
 I 
 
 t Tzck. xxxvii. Luke ixr. ^4, | Hof. iil 5. 
 
 Z 231 J 
 
 TO CHRISTIANS. 
 
 Beloved "Brethren / 
 
 I 
 
 T is witneflcd of David that he ferved 
 the will of God in his generation, Evefy generation 
 has its peculiar work. The prefent age is diftin- 
 guifhed you know by the progrefs of infidelity. 
 We have long been exempted from perfecution j 
 and he whofe fan is in his hand, perceiving liis 
 floor to ftand in need of purging, feems determin- 
 ed by new trials to purge it. The prefent is a 
 winnowing time. If we wifli to ferve the will of 
 God in it, we muft carefully attend to thofe duties 
 which fuch a ftate of things impofes upon us. 
 
 In the firft place. Let us look well to thefincerky 
 of our hearts ; arid fee to it that our Chriflianity is 
 vital, praHieal, and decided. An army called to 
 engage after a long peace, requires to be examined, 
 and every one fhould examine himfelf. Many be- 
 come foldiers when danger is at a diftance. The 
 mighty hoft of Midianites were overcome by a fe- 
 ledled band. A proclamation was ifTued throufrh 
 the army of Ifrael, " Whofoever is fearful and 
 afraid, let him return :" and after a great diminu- 
 tion from cowardice, the reft muft be brought 
 down to the water, to be tried. Such, or nearly 
 fuch, may be the trials of the Church : tbofc who 
 overcome may be reduced to a fmall company in 
 comparifon of thofe who have borne the Chriftian 
 name. So indeed the Scriptures inform us : They 
 
 [* 
 
•^K. 
 ^^^ 
 
 232 
 
 Mdrf/s to Chrijiam. 
 
 I 
 
 
 that obtain the vicSlory with Chrift are callvd, and 
 chofen, and faithful * 
 
 The manner in which things of late ages have 
 moved on in the religious world has been fuch as 
 to admit of a large outer-court, if I may fo fpeak,. 
 for a fort of half-wor/liippers. A general religious 
 reputation has been hitherto obtained at a fmall 
 expenfe. But fliould infidelity prevail throughout 
 Chriftendom, as it has in France, the nominal ex- 
 tent of the Chriftian Church will be greatly re- 
 duced. In taking its dimenfions, the outer-court 
 will, as it were, be left out, and given to the gen- 
 tiles. In this cafe, you muft come in, or keep 
 out ; be one thing, or anotlicr ; a decided friend 
 of Chrift, or an avowed infidel. It is pofTible that 
 the time may come when all parties will be redu- 
 ced, in cffea, to two, believers and unbelievers, 
 
 " Never," fays a late mafterly and moving wri- 
 ter " were times more eventful and critical," than 
 at prefent ; « never were appearances more fingu- 
 " lar and interefring, in the political or in the reli- 
 " gious world. You behold on the one hand, infi- 
 delity, with dreadful irruption, extending its ra- 
 vages far and wide -, and on the other, an amaf- 
 fing accefTion of zeal and a^ivitv to the caufe of 
 Chriftianity. Error in aU its forms is .iffiduoufly 
 and fuccefsfully propagated ; but the progrefs of 
 evangelical truth is r^lfo great. The number of 
 the apparently neutral party daily diminifiies ; 
 ^^ and men are now cither becoming worfliippers 
 *| of the God and Father of our Lf^rd Jefus Chriil, 
 " or receding fafl through the mifts of fcepticifm' 
 into the dreary regions of fpeculative and prac^ti- 
 " cal athelfm. It feems as if Chriftianity and infi- 
 
 * Rev. xvii. 14. 
 
 « 
 
 ii 
 
 ii 
 
 ii 
 
 ii 
 
 ii 
 
 a 
 
 ii 
 
 ii 
 
 Addrefs to Chrifians-, 
 
 2> 
 
 r» 
 
 
 *' delity were muftering each the hofl of the battle, 
 ** and preparing for fome great day of God. The 
 '* enemy is come in like a flood : But the fpirit of 
 ** the Lord hath lifted up a ftandard againft him- 
 " Who, then, is on the Lord's fide ? Who ? — Let 
 ** him come forth to the help of the Lord, to the 
 " help of the Lord againft: the mighty !"* 
 
 Secondly, Let a good underjlanding be cultivated 
 etnong ftncere Chrifians of different denominations. 
 Let the friends of Chrift: know one another; and let 
 not {lighter fliades of difference keep them at vari- 
 ance. The enemies of Chrift:ianity know how to 
 avail themfelves of our difcords. The union which 
 is here recommended, however, is not a merely no- 
 minal one, much lefs one that requires a facrificc 
 of principle. Let us unite fo far as we can a<rt in 
 concert, in promoting the intereft of Chrift ; and 
 hold ourfelves open to convi£lion with regard to 
 other things. Let not the free difcuflion of our dif- 
 ferences be laid afide, or any fuch connexion form- 
 ed as fliall require it : only let them be conducted 
 with modefty, franknefs, and candour, and the 
 godly will find their account in them. Let it be the 
 great concern of all, not fo much to maintain their- 
 own peculiarities, as to know and pra<^ife the truth ; 
 not fo much to yield, and come nearer to other de- 
 nominations, as to approximate towards the mind 
 of Chrift. The mind of Chrift as expreft^ed in his 
 doflrines and precepts, muft be the central point in 
 which we meet : as we approach this, we fhall 
 come nearer to each other. So much agreement as 
 there is amongft us, fo much is there of union ; and 
 fo much agreement as there is in the mind of Chrift, 
 fo much of Chriftian union. 
 
 * FarUrs Two Dfcourfes at Paifley In June 1 79S. 
 
 I; 
 
liW 
 
 
 ft- 
 
 i 
 
 
 234 
 
 Aditrefs to ChrijVians. 
 
 Finally, Let not the heart of any man fall him, 0, 
 mcco„nt of the high tone and feornful airs affumcd b* 
 tnfidels. The reign of infidelity mav be extenfive", 
 but It muft be fliort. It carries in it the feeds of its 
 own diflblution. Its immoralities are fuch, that the 
 world cannot long fuftain them. Scripture prophe- 
 cy has clearly foretold all the great governments of 
 the world, from the time of the Jewifli Captivity to 
 this day : the Babylonian, Perfian, Macedonian, 
 and Roman ; together with the ten kingdoms into 
 which the laft of thcfc empires has been divided, 
 and the papal government which fprang up from 
 amongft them ; but it makes no explicit mention 
 ot this. It has no individual fubfiftence given it in 
 the fv-ftcm of prophecy. It is not a beajt ; but a mere 
 putnd cxcrefceuce of the papal beaft ; an excrc- 
 Icence which, though it may diffufe death through 
 every vein of the body on which it grew, yet fhall 
 die along with it. The beaft and all xvhich pertains 
 to him goeth into perdition* There is no fpace of 
 tune allowed for this government : no fooner is it 
 faul, Babylon is fallen, than voices are heard in hea- 
 ven declaring that the marriage of the Lamb is come.\ 
 J^o fooner does the judgment ft, to take aivaj the domi- 
 man oj the little horn, to confume and to d.flroy it unto 
 the end, than it follows. And the kingdom and doml. 
 mon, and tie great nefs of the kingdom under the whole 
 h»avenfball be given to the people of the faints of the 
 
 Moft High.% ■^ ■> J 
 
 • Rev. Xvii 8, IJ. I R„ jj^y; ^ 
 
 t Dam vii. j6, 17. The writer has Cnce read a very able dlf- 
 Tl ^l f '• ''^'''"" ''™"S. of Hertford, Conn.aicut, entitled 
 J"».,W n,Jlrumon from It,, fr.pkcU. of GoJ-, «■.„/; in.whid, tht 
 above fcctmients are ftated with great force of evidcaec. 
 
 Addrejs to Chrijlians* 
 
 235 
 
 Popery IS not yet deftroyed, though it has re- 
 ceived a deadly blow ; and from what is faid of the 
 little horn, that they fliall take away his dominion, 
 I0 confumsy and to, dejiroy it imto the etidy it fhould 
 feem that its overthrow will be gradual. While 
 this is accomplifhing, the reign of infidelity may 
 continue, with various fuccefs ; but no longer. 
 Only let us watchy aud hep our garments clean^ a 
 caution given, it is probable, with immediate re- 
 ference to the prefent times,f and we have nothing 
 to fear. It is a fource of great confolation that the 
 laft of the four Bcafts, which for more than two 
 thoufand years have perfecuted the Church, and 
 opprefTed mankind, is drawing near to its end. 
 The government that fliall next prevail will be 
 that of Chrift, nvhofe kingdom is an everlajling hing" 
 domy and all dotninions Jimll ferve and obey him* 
 Even foy amen. BleJJed be his glorious name for ever; 
 and let the whole earth be Jilled with his glory; amen^ 
 and amen ! 
 
 I Rev. xvi. ij. 
 
 FINIS. 
 
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