I A '-it r^ ¦-V.''fVfe Wi.- tt- ift A+1 'V'A*-4j «n "S. rv ! ^.: \^'~ ,V?'* ..^-' lia&iw ->„ ** /' #¦ A-A ,;i . ../^f/' .- _,.->„ The Truth and Consistency of Divine Revelation ; 'with some Remarks on the contrary extremes of Infidelity and Enthusiasm, IN EIGHT DISCOURSES, DELIVERED BEFOKE THE UNIVERSITY OF OXFORD, AT ST. MARY'S, IN THE YEAR MDCCCXI, AT THE LECTURE FOUNDED BY THE LATE REV. JOHN BAMPTON, CANON OF SALISBURY. BY JOHN BIDLAKE, D. D. OF CHRIST CHURCH, OXFORD. CHAPLAIN TO THEIR ROYAL HIGHNESSES THE PRINCE OF WALES AND DUKE OF CLARENCE. ^econti exritian. LONDON: PUBLISHED FOR THE AUTHOR, BY RICHARD REES, No. 62, PALL MALL, 1813. TO THE RIGHT HONOURABLE WILLIAM WYNDHAM. BARON GRENVILLE, CHANCELLOR OF THE UNIVERSITY OF OXFORD, THE FOLLOWING DISCOURSES ARE DEDICATED WITH THE MOST PROFOUND RESPECT BY HIS LORDSHIFS OBLIGED AND VERY OBEDIENT HUMBLE SERVANT, JOHN BIDLAKE. SUBSCRIBERS. HIS ROYAL HIGHNESS THE PRINCE REGENT Her R. H. THE PRINCESS OF WALES . His R. H. THE DUKE OF CLARENCE . His R. H. THE DUKE OF CUMBERLAND His R. H. THE DUKE OF SUSSEX . . His R. H. THE DUKE OF CAMBRIDGE Her R. H. THE PRINCESS AUGUSTA . Her R. H. THE PRINCESS ELIZABETH Her R. H. THE PRINCESS MARY . . Her R. H;,. THE PRINCESS SOPHIA . . Her R. H. THE PRINCESS CHARLOTTE copie;s 100 10 10 10 10 10 5 5- 5 55 Copies Right Hon. the Earl of Abingdon Right Hon. the Countess of Abingdon Right Hon. Lord Asfon Rev. Mr. Aslmrst, iMl-SouIs Col lege Right Hon. Lord Arden . . . Rev. L. Atliill Sir Tliomas, Acland, Bart. M. P. . The LoKd Bishop of St. Asaph . The Rev. The Dean of St. Asapli Addis Archer, Esq. Samuel Archer, Esq. John Arttiur, Esq. Rev. W. S. Aislabie, Holywell, Hants H. Annesley, Esq. All Souls Col lege, Oxpn Rev. 'W'. Antrobns, Acton Mrs. Antrobus -Rev. J. Applebec, A. M. Rector of Eastliorp, Essex Rev. S. Adams Anonymous Ditto Anonymous , . . C. Allat, Esq, A. B. per Mr. Payne B Copies The Lord Bishop of Bangor _ . . § Right Hon. Lord Braybroolce Right Hon. Lord Bagot .... 2 Right Hon. Lady Bagot Right Hon. Lady Bromley Sir Richard Broolie, Bart. Sir Charles Bnnhury, Bart. Sir Edward BuUer, Bart, Lady BuUer Sir Frederick Baiter, Bart. , . . 5_ Lady Baker Rev. Aiclideacon Barnes Rpv. C. Barter Lieut. Gen. Bright, R. M. Rev. Dr. Bell, Prebendary of "Westminster . . . . i . . 20 Rev. Dr. Barnes, Canon of Christ Chinch .5 Rev. Dr. Bnrtbn, Canon of Christ Church 3 VI LIST OF SUBSCRIBERS. Copies Colonel Bloomfield, M. P. . . . 4 Mrs. Bloomfield 2 Lieut. Col. Birch Rev. Willoughby Bertie Mrs. W. Bertie E. S. Biggs, Esq. Miss Ballard Miss Baker Capt. Blackall Tliomas Bewes, Esq 10 Mrs. Bewes Mr. Bennet Rev. C. Birdwood Rev. J. Shaw Brooke .... 2 J. H. Baverstock, Esq. Alton, Hants Mrs. Baker, Alton, Hants C. Battye, Esq 2 Rev. L. S. Burroughs, Ofiiey, Hants 2 A. B. per Messrs. Rivingtons . . 20 E. H. Barker, Esq. Trinity College Rev. W. Bussel, Portsmouth Rev. J. G. Bussel, Portsmouth Miss Ball, Mevagissy Rev. Edward Balme 2 George Brookes, Esq. Twicken ham Capt. Bond, R. N. Kenton T. I. Lloyd Baker, Esq. Morner House, Dawlish Rev. R. G. Bouyer, Prebendary of Durham 2 Rev. G. Barriugton, Prebendary of Durham Rev. H. V. Bayley, Subdean of Lincoln Rev. E. Berens, Shrivenhara R. Bint, Esq. Rev. T. Blackall, Exeter Coll. Rev. W. Bishop, Oriel Coll. Mrs. Bishop, Oxford Rev. Mr. Barnes, Exeter Coll. Rev. Mr. Birch Rev. Dr. Buchanan Rev. Dr. Burney, Deptford James Bush, Esq. James Byles, Esq. Sliiplake House, Oxon Rev. F. W. Blomberg, Prebendary of Westminster James Bu.Mi, jun. Esq. Rev. W. Barker, Silvevton Rear-Admiral Bedford . . . . 2 Rev. R. P. Beachcroft Rev- Mr. Bromley, Rector of Bishops tone Rev. R. Baxter Rev. H. Bradnige Rev. Mr. Blair, New Coll. Copies J. P. Bastard, Esq. M. P. . . • 6 Rev. H. Baker Rev. R. Bradford Rev. F. Belfield Rev. F. Belfield, Jun. W. Bicknell, Esq. Cadogan Place P. Bremridge, Esq. S. Bremridge, Esq. R. Berens, Esq. All Souls College Lady Bulkeley Miss Briidenell J. H, Browne, Esq 5 Rev. H. Bishop John Bowles, Esq 2 Rev. The Dean of Bristol Rev. Dr. Badham Rev. W. L. Baker, Stouts' Hill, Gloucester His Grace the Archbishop of Can terbury 10 "Viscount Cremome g Lady Cremome The Lord Bishop of Chichester . 5 The Lord Bishop of Carlisle . . 2 Hon. Vice-.Admiral de Courcy Sir Corbet Corbet, Bart. Adderley Hall 2 Sir Foster Cunliffe, Bart. Acton Hall Rev. Dr. Cole, Vice Chancellor of Oxford .5 Rev. the Dean of Christ Church . 10 Rev. G. O. Cambridge, Archdeacon of Middlesex Rev. Dr. Carey, Master of West minster School 3 Rev. Dr Cookson, Canon of Wind sor Rev. Mr. Cummins, Portsmouth Rev. Offley Crewe Rev. W. Cotton, Henstock Rev. E. Copleston, Oriel College A. Chalmei-s, Esq. Mrs. Coles John Coles, Esq. Lieut. Coles, Royal Artillery Mrs. Christian Mr. Clarke, Dock Miss Culme s Rev. Archdeacon Coxe Rev. J. Cregoe, St. Eve, Cornwall Rev. J. Crofts, Rector of Berkham- stead Rev. J. Comyns, Wood, Bishop's Teignton Rev. James Coles, Kenton LIST OF SUBSCRIBERS. vu Copies Rev. Mr. Come, Christ Church . 2 Rev. Mr. Coss?rat, ENeter CoU. — Conybeare, E^q. Cliijst Church Rev. Mr. Cooke, Corpus Christ! Coll. Foster Cunliffe, Esq. Mrs. Croad, Keyham J. Gilbert Cooper, Esq. . . . ' . 2 Rev. W. C'eaver Rev. M. dp Courcy 5 Capt. N. de Conicy Rev. Dr. Coiliuson, Provost of Queen's Coll 2 Rev. W. Clark, Rector of Castle Camps, Cambridgeshire Rt. Hon. Lord Carrington ... 2 Rev, J. Coiiybeare, Poetry Pro fessor, Oxford Rev. L V. Craven, Master of St. John's, Cambridge 2 J. W. Clarke, Esq. Rev. J. Chanter Rev. G. T. Carwithen Rev. the Archdeacon of Chichester 2 Rev. Dr. Curtis, Magdalen Coll. R.v. Mr. Chapman, Mai;dalen Coll. Rev. T. Coombes, Oswaldkirk Viscount Curzon Earl Cowper Conate.ss Cowper Lady Cottqa Miss Cotton Miss Cotton Rev. W Cotton Henrv Cock, Esq. Rev. T. L. Cooke, Magdalen Coll. Oxon. Mrs. Cookworthy Rev. Dr. Cleaver Rev. James Cleaver H. Cowper, Esq 2 C. Cowrper, Ksq. T. C'ipner, Esq. Mr. W. Curtis, Plymouth J. A. r. J. Clutton, Esq. 2 R. W. Coxe, Esq. Mr. Curteis , ., . . . . . . . 3 Miss Curteis 2 Rev. Dr. Coonjbe - Hon. S. Cowper Rev. T Clare . '; 2 Rev. G. Chandler Rev. John Lloyd Crawley, Hay- ford, Northampton Rev. Charles Crawley, Stowe D Copies Lord Bishop of Durham ... 20 Lord Bishop of St. David's ... 3 Sir W. Dolben, Bart. Rev. Whitehall Davies, Broughton Hall 5 J. Duncan, Esq. Rev, J. Davison, Oriel Coll. Rev. Mr. Davies, Jesus Coll. Rev. Mr. Dark, Exeter Coll. W. Deacon, Estj. Portsmouth Frederi<'k Dansey, Esq. Stoke Mrs. Dickinson, Little Court, Bun- tingford Mr. Dyer, Exeter Peregrine Dealtryj Esq. Braden- ham, Bucks 2 Miss Dealtry, Bradenham, Bucks Miss Jane Dealtry, Bradenham, Bucks Rev. W. Douglas, Prebendary of Westminster W. Dalby, Esq. Exeter College Mrs. Dixon, Fell Foot Rev, F. Drael, Magdalen Coll. Rev. C. DaltOD, Vicar of Kel- vedon Mr. Justice Dampier, 10, Mon tague Place Rev, Dr. Deacle, Rector of Stan- way Rev. H. Driffield Mrs. A, Daubiiz Mrs, M, Daiibuz Dr. N. Drake 5 Rev, Dr, Drury C, Derrick, Esq, Mrs. Duppa 2 S. W. A.D. Rev, Mr. Digby, Prebendary of Worcester Hon. and Right Rev. the Lord Bishop ot Exoter 5 Right Hon. Lord Eardley . . . 5 Hon. Miss Elphinstone Sir W. Elfoid, Bart. Rev. Dr. Eveleigh, Provost of Oriel College ...... 3 Lieut. Generai England .... 5 Capt. Eldn-S R. N, Mrs. Ekins Wm. Elliot Elliot, Esq. Gedling Housfe Wm. Eastlake, Esq. G. Eastlake, jun. Esq, VIU LIST OF SUBSCRIBERS. W. Edwards, Escj. W. D, Evans, Esq, C, E, Copies Rev, the Dean of Exeter . . . J, Elfoid, Esq. I Rev. W, Ellicombe, Alphington Rev. Dr. Evans, Aiclideacou of Worcester Rev. H. H. Edwards, Prebendary of Westminster' Rev, Richard Eastcott .... Colonel Eyre Rev, E. Ellerton, Magdalen Coll, Rev, W, Everett, New Coll. Rev. I. Edwards Rev. Dr, Elwyn Lord W, Fitzgerald 2 Rev, Dr, Fisher, Master of the Charterhouse Rev. Dr. Fisher, Archdeacon of Barnstaple Rev. Dr. Fly, Subdean of St. Paul's Mrs. Fryer, Grove, Wrexham . . 5 Rev, J. R. Fletcher 2 R. Fuge, Esq. R, Fuge, jun, Esq. A Friend . 8 R. Fortescne, Esq. Mrs, Fiirzer Rev. Percy Frye, Durham Joseph Farington, Esq. Charlotte- Street Foulston, Esq. Rev. AV, Flamank Lord Viscount Folkestone Literary Fund ....... 30 Hon. and Rev. Mr. Finch ... 2 The Lady Harriet Finch A Friend, per Dr. Badham Right Hon. Lord Grenville . . 20 Right Hon. Lord Glenbervie . . 5 Rev. the Dean of Gfoucester R ;v. Dr. Goodall, Provost of Eton Rev. Dr. Griffith, Master of Uni versity College - . 2 Rev. Dr. Gray, Prebendary of Di rham 2 R. Gurney, Esq. Plymouth James Goss, Esq. Dawlish Mrs. Gartside, Wrexham Mrs. C. Gartside, Wrexliam Mrs. Sidney Greene, Plas Issa . 3 Copies E. H. Gennys, Esq. Whitley House Mrs. Gennys, Whitley House T. Grigg, Esq. Joseph Grote, Esq. Badgemore House, Oxon Miss Grote, Badgemore House, Oxon W. Garrett, Esq. Leigh, Hants G. Garrett, Esq. Portsmouth J. Glubb, Esq. Exeter College, Oxford Rev. Mr. Glubb, Oxford Rev, Mr. Gutch, All Souls, Oxford Rev. T. Gaisford, Christ Church, Oxford .......... 3 Rev. Mr. Griffith, Merton College, Oxford Rev, Dr. Gauntlett, Warden of New College 2 G. Godwin, Esq. Clapham Common J. Grosvenor, Esq. Oxford Rev. Mr. Greene, Magdalen H^U Hon. Mrs. J. Gray Rev. G. Grantham, Magdalen Coll. Rev. W. Gamier, Prebendary of Winchester Rev. G. Gleeds Rev. H, Gauntlett, Alton, Hants Rev. J, Gregory, Preston, lient . 5 Rev, J, G. Gibson, Holyboume S, Oilman, Esq. F.GIanville, Esq, Catchfrend, Corn wall Lady Graves s H Right Hon, the Earl of Hardwicke 2 Rev. the Dean of Hereford , . , 3 Rev, Dr, Hughes, Principal of Jesus Coll. Oxford 5 Rev. Dr, Hodson, Principal of Bra zen Nose, Oxford 2 Rev. Dr. Hall, Master of Pem broke, Oxford 2 Rev. Dr. Hughes, Canon Residen tiary of St. Paul's 10 Rev. J. Howell, Canon Residen tiary of Exeter Rev. Dr. Hey, Passenham J. Hammelt, Esq. Durham ... 2 Rev. H, Hippesley, Lambourn , 2 Mr, G. Harvey John Harris, Esq. Radford . , . 2 Capt, Hunt ^ G, Hunt, Esq g Rev. W. H. Hunt, Bickley . . . 3 Haydou and Co. Plymouth Rev. William Hayne, Plympton LIST OF SUBSCRIBERS. IX Copies Rev. W. Hayes, Minor Canon ot St. Paul's Rev. W. Holmes, Subdean of the Chapel Royal Mrs. Hawker, Gasking-Street, Ply mouth John Hawker, Esq. Plymouth J. Hawker, jun. Esq. Plymouth W. H. Hawker, Esq. Plymouth Capt, Hawker, R. N. Piymontli Eev. Mr. Hebeideen, Canon Re sidentiary, Exeter Rev, R, Hennah, St, Austle Rev. R, Hennah, jun. Chaplain to Plymouth Garrison Rev. Mr. Horndon, Bickton Rev, Dr. Haggett, Prebendary of Durham 2 Christopher Harris* Esq. Rev. Dr. Hewlett Rev, A, E. Howman, Shiplake Mr, Howard Rev, Mr, Hony, All Souls Coll, ' Oxford 2 Rev, Mr. Hony, Exeter Coll. Oxf Rev, Mr. Heyes, Exeter Coll. Oxf. Rev. Mr. Hume, Canon of Salis bury ¦Mr. Hyde 5 Rev. Dr. Howley, Canon of Christ Church 3 Mr. HoUis 2 Rev. R. Holdsworth Mrs. A. Holdsworth Rev. C. Holdsworth , Mr. W. Hawes Rev. Mr. Hudson, Magdalen Coll. Rev. J. Hawtrey, Prebendary of Winchester H. Hatsell, Esq. Rev. Mr. Herringham Miss Howard W. Hooker, Esq, Halesworth A, H, Holdsworth, Esq, J, Hinp, Esq, Capt, in E. J., service Rev. W. Horner Rev, J. Hole, Georgeham, Devon Miss J, B, Harding Miss M. Harding Rev. T, Haverfield J. K. Haberfield, Esq, Rev, J. Hilliard, Cowley, Uxbridge Rev. W, Hussey Rev. Dr. B. Heath . ... 4 Right Hon. Lord Henley Rev. Dr, Hay, Canon of Ch, Church 5 Rev. G, Hulrae, Arley Miss Hawkins, "Twickenham Rev, Dr. Harper, Rector of Step ney Copies Rev. Dr. Isham, Warden of All Souls Coll 5 Rev. L. Treinonger, Prebendary of Winchester Capt. Innes, R. N. E. B. Impey, Esq. Student of Ch. Church Rev. Jefferson, Archdeacon of Colchester Rev. Dr, Jago Rev. J. Bankes Jenkinson, Pre bendary of Worcester H, J. Johns, Esq. Rev. J. H. Jacob, Salisbury Rev. J= Jope, St, Clare Rev. G. Jope, Hospital, Plymouth Rev. W. Judgson, Adderley Rev. W. James, Exeter College, Oxford Rev. J. Jones, Exeter College, Ox ford Mrs. Jenner Rob. Jenner, Esq. Mrs. R. Jenner G. Jenner, Esq. Mrs. G. Jenner Herbert Jenner, Esq. L, L, D, Mrs. H. Jenner Rev. H, Chambers Jones, West Ham, Essex John Jones, Esq, Brunswick Square Rev. T. Johns, Jun. Capt. Jones, R. N. Rev. H, Jenkins, Magdalen Coll. Rev. Mr. Johnson, Magdalen Coll. Rev. A. Jenner, Magdalen Coll. Rev. J, Jenkinson K Right Hon, Lord Keith' Right Hon. Lady Keith Sir Richard King, Bart. Lady King T. Knight, Esq. Saville-Row R. King, Esq. Mrs. King, Fowelscombe . . . Capt. Kynaston, Salop Militia Rev. Mr. KnoUes N. E. Rindersley, Esq. Westrop House Mrs. Kemble LIST OF SUBSCRIBERS. Copies J. King, Esq. Grosvenor Place Kirby, Esq. Wheatley Samuel Kekewick, Esq 2 Mrs. Kennicott Rev. Mr. Kevill, Exeter Coll. ' Rev. Mr. King, Wycombe Rev. Mr. Kerrich, New Coll. Rev. E, A. Kitson Rev. W. Kilson Rev, F, Kitson Rev. Mr. Knatchbull Miss Keene Rev. W. Kinleside Rev. Mr. Kilvert, Prebendary of Worcester His Grace the Duke of Leinster . 3 The late Lord Bishop of London . 10 Lord Bishop of Lincoln Right Hon. Lady Louisa Lennox Right Hon. Lady Mary Lennox Rev. Archdeacon Lovell . .-.10 Rev. Dr. Long, Canon of Windsor 2 Rev. Dr. Lyne, Mevagi.^sy J. Lane, Esq. King's Bromley House .2 Rev. Oswaild Leycester, Stoke Dr. Lind, Portsmouth E. Loveden Loveden, Esq. Buscot Park Miss Loveden, Buscot Park A Lady, Southampton Edward Lyne, Esq. Rear-Admiral Linzee Rear-Admiral Luke Mrs. Luke 5 George Leach, Esq. George Leach, Jun. Esq. Dr. Lpckyer Mrs. Lockyer E. Lockyer, Esq. Rev. Robert Lampen, Plymouth 5 Mrs, Lampen 2 Capt. Leslie Mr. Liddell, Bodmin Rev. Mr. Lloyd E. Lloyd, Esq.Rliagad Stephen Lushington, Esq, L, L. D. Rev. Mr. Lambert, Trinity Col lege, Cambridge Rev. D. Lysons, Hempstead House, Gloucester T, Lawrence, Esq. Rev. Matthew Lowndes, jun. Rev. D, Lownde-s Vice President, Magdalen College Rev, Mr. Loveday, Magdalen Coll. Copies . . 2 Rev. J. Ley Miss Lewij Rev. R. Lane Hon. Adrniral Legge ¦ . . Hon. and;key. A. Legge J. Langmead, Esq. Rev. J, Lane Rev. S. Lane The Lord Bishop of Llandaff Rev. Dr, Law Mr. R. Leete M Right Hon. the Earl of Monnt Edgecnmbe 5 Rear-Admiral Manley Rear-Admiral Martin Rev. Dr, Mitchell, Wadham Col lege, Oxford Rev. J. Meakin, Prebendary of Worcester Major Maxwell C. Marshall, Esq. G. Marshall, Esq. Capt. Maxwell Mrs. Morlaod, Abingdon . . W. W. Martin, Esq, Bath ... 3 OC Manley, Esq. Exeter College, Oxford J. Macbride, Esq. L. L.'D. Oxford Rev, Mr, Moore, Exeter College, Oxford ........ 2 Rev. Mr. Mends, Holbeton Rev. Dr. Mario w, President of St. John's, Oxford 2 Rev. Mr. Marsh, Rector of Win- terston Rev. H. Meen, Rector of St. Ni cholas, Cole Abbey Rev. W. Manley Miss Manley Miss M. Manley Rev. Archdeacon Middleton Rev, Mr, Moore, Minor Canon of St, Paul's Earl Manvers .,..',, 5 Countess Manvers 2 Rev. Mr, Miller, AVorcester Col lege Erasnms Madox, Esq, Rev. J, Morris 2 Rev. A. Marriott 3- Mrs. Marriott 3 Mrs. Hannah More Rev, W, Mulloch, Cockington House Rev, Dr, Morrire Rev, W^ Morrice LIST OF SUBSCRIBERS. XI N Copies The Lord Bishop of Noriivich The Rev. Archdeacon Nares . . 3 Hon. Richard Neville, M. P. Bil- hngbear Rev. Tho. Newcome, Shenlcy Rev. R. Newcome, Warden of Ruthin David Ellis Nanney, Esq. Gwynfryn J. Norris, Esq. Hawley House J. Newton, Esq. J. Norman,! Esq. Dock Rev. George Nugent, Rector of Bygrave, Herts Rev. D. Nott, Prebendary of Win chester Rev. the Dean of Norwich ... 2 J. Netherton, Esq. Rear Admiral Sir H. B. Neale, Bart 2 Rev. A. Neck Mrs. Nott Miss Nott ly. Newman, Esq. W, Newman, jun. Esq. Rev. R. Newman Rev. H. Nicholls, Barnstaple Rev. F. North, Prebendary of Win chester Mr. J. Neild Rev. H. H. Norris 5 Right Hon, Countess Dowager of Normanton 50 O The Lord Bishop of Oxford . . Rear Admiral Osborne, Plymouth Rev. Mr. Owen, Chaplain General Rev. Mr. Ogle, Canon of Salisbury Hon. Philip Pusey 10 Sir C. M. Pole, Bart. M. P. . . 10 Rev. Dr. Pett, Principal of St. Mary Hall 2 Rev. Dr. Price, Prebendary of Durham Rev. Dr, Piosser, Prebendary of Durham 2 Rev. H. Ehilpott, Prebendary of Durham J. Phillimore, Esq. L. L. D. W. Price, Esq. Windsor Barrington Price, Esq, Sparsholt House Copies Rev. W. Page, Second Master of Westminster School Rev. J. Page, Brazen Nose Coll. Rev. Mr. Parsons, Hereford Miss Parlby C. Phillot, Esq. Bath J. Phillot, Esq. Bath Mrs. J. Phillot Mr. S, Prout Miss Porrett .2 Rev. Dr, Perkins, Dawlish J, A. Park, Esq, 2 Rev. J. Priddon, Minor Canon of St. Paul's James Palmer, Esq. Treasurer of Christ's Hospital Mr. Prowse Rev, Archdeacon Pott W. Morton Pitt, Esq. M. P. Vice Admiral Pickmore .... 2 Miss Pickmore Sir W. Paxton, Bart. L. P. T. Phillips, Esq. Rev. Mr. Penrose, New Coll. Rev. E. Poiilter, Prebendary of Westminster Sir Lawrence Palk, Bart. ... 5 E. B. Portman, Esq. M, P. . . . 2 His Grace the Duke of Portland . 5 Rev. J, Papellon, Chawley, Hants E, Poynder, Esq. Rev. H. Palmer 5 L. S.P 2 Rev. Dr. Parkinson 2 J. P. Potter, Esq. Arley Rev. S. Picart, Prebendary of Hereford Right Hon. Lord Rolle .... 8 Rev. Dr. Robertson, Savilian Pro fessor, Oxford 5 Rev. T. Russell, Canon Residen tiary, Hereford 2 Mr. Redding Mrs. Rogers, Stonehonse Dean and Chapter of Rochester . 2 J. D. Rolt, Esq. F. H. Rodd, Esq. Trebartha Hall. 5 Dr. Remmett R. Remmett, Esq. Mr. Remmett Mr. P. Rogers Capt. Rotherham, R. N. Richard Rosdew, Esq 5 Rev. I. Rosdew, Exeter College 2 Mr. R. Rees Miss Routledge R. Richards, Escj. Caerynnych Xll LIST OF SUBSCRIBERS. Copies C. Rashleigh, Esq. Mr. Rowe W. Roberts, Esq 2 Rev. J. Rnssell, A. M. Head Mas ter of Charter-House School Rev. H. Ridley, Hambledon Mrs. H. Ridley, Hambledon Rev. Dr. Routh, President, Mag dalen Coll 2 Rev. E. Rowden, Highworth Mrs. Ruckei , Melrose Hall, Surrey S A. C. Sober, Esq. C. Short, Esq. The Lord Bishop of Salisbury . . 5 Right Hon. Lady Sinclair ... 5 Sir John St. Anbyn, Bart. ... 10 Sir J. G. Sinclair, Bart, R. N. Lady Sinclair Lady Seymour Rev. Dr. Smith, Canon of Christ Church 5 Rev. Dr. St, John, Prebendary of Worcester Rev. J. Stillingfleet, Prebendary of Worcester Lieut. Col. T. Shaw Rev. Dr. Short 2' Capt. Saunders 6 J. Sale, Esq. Rev. Mr. Stackhouse, Modbury T. C. Shiells, Esq. Mrs. Shiells Rev. P. Sleeman, Whitchurch Rev- J. Swete, Oxton House Rev. Mr. Spry, UgborougU Granville Sharp, Esq. Mr, R. Steward G, Soltau, Esq. Rev. S.' Strong, Marchwiel Rpv. Mr. Slbthoi-p, Exeter Col lege, Oxford J. Spurway, Esq. Exeter College, Oxford Miss C. Sharp, Clare Hall, Herts, Oxford Mr. Serjeant Selloii 2 W. Sherbrooke, Esq. R. J. S. Steven.'!, Esq. Charter House Mrs, Stevens, Charter House Rev, Dr. Scobell, Henley Rev. Archdeacon Strachey R. Waldo Siblliorpe, Esq. Rev. the Dean of Salisbury Mrs. Sellon Rev. '!'¦ Swnn, ftlagdaleii (.'oil. Copies N. W. Senior, Esq. S. T. Smith, Esq. Rev. Dr. Shaw, Magdalen Coll. . 2 Rev. Mr. Shuttleworth, New Coll. Rev. Joshua Smith, Jlolt, Norfolk Sir Henry Smyth, Bart. Sir Charles Saxton^ Bart. Rev. W. Stracey Rev. F. Salter Rev. Mr. Sanders, Barnstaple Rev. W. Spurway, Barnstaple Rev. I. Spurway, Pilton J. Sargent, Esq. Mrs. Salmon Rev. J. Simpkinson E. S 5 Right Hon. Countess of Sefton Right Hon. Lord Torrington Hon. Miss Townsend Rev. Dr. Tourriay, Wardin of Wadham College Rev. Dr. Treuchard W. E. Tomline, Esq. M. P. Miss Thayer R. Twining, Esq. J. Tingconibe, Esq. Henry Tolcher, Esq. Mr. Treeby Rev. Mr. "Tarpley — — Treweeke, Esq. Trinity Col lege, Oxford Re-i^. C. E. Twyford, Tratton, Hants J Samuel Tolfrey, Esq. Twickenham 5 P. Tonkin, Esq. Thomas Thornhill, Esq. ... 2 Rev. H, Tremayne, HeUgan Mrs. R. Thome, Barnstaple Mr, Toinpson Rev, B, Tate, Magdalen Coll. Oxon Rev. Trefusis R. Twining, Jun. Esq. Mr. Tozer Right Hon. Nicholas Vansittart . . Miss Vansittart Rev. J. Vander Meulen, Messing and Paul's Belcliainp, Essex Rev. J, W. Vivian, St. Peter, Cornhill Rev. Dr. A''an Mildert, Canon of Christ Church LIST OF SUBSCRIBERS, w Copies Hon. and Right Rev. the Lord Bishop of Winchester .... 10 The Lord Bi,shup of Worcester The Lady Henrietta Wallop, Eg- gesford Hon. and Rev. the Dean of Wind sor , , 5 Hon. and Rev, Dr. Wsllesley, Canon Residentiary of St. Paul's Sir Watkiii Willi^^ms Wyun, Bart. 5 Ch. Williams Wynn, Esq, M. P,, . 2 Sir William Wynne, Mastei of Tri nity Hall 5 Rev, the Dean of Westminster , 2 Rev. the Dean of Worcester . . 2 Rev, Dr, Weston, Canon Residen tiary of St, Paul's Rev, Dr. Wingfield, Prebendary of Worcester Major General WiUiams, R. M. J. Atkyns Wright, Esq. M. P. Crowsley Park 2 Lieut. Col. Whitmore, Salop Militia Dr. Wall, Oxford Rev, Mr. WiUiams, Exeter Coll. Oxford Rev. J. Webber, Christ Church, Oxford ........ 2 Mrs. M. Watts Miss Wykham, Thame Park . . 3 Eev. J. Wells, Boxford Mr. Wills Rev. John Woollcombe Thomas Woollcombe, Esq. Dr. Woollcombe Samuel AVhite, Esq. J. White, Esq. Exeter Rev. Mr. AVheeler J. Whiteford, Esq. H. Welsford, Esq. G. Welsford, Esq. W. H. Welsford, Esq. J. I WiUiams, Esq. Gwersylt Park Rev. H. Wise, Offchurch Copies H. WUliams Wynn, Esq. Rev. J. Wix, M. A, Vicar of St. Bartholomew the Less W. Wix, Esq, Islington Rev, T, J. Walmsley, Rector of St. Martin's, Ludgate Rev, J, Lawcs Willis, Clifton . . 2 D, Pike Watts, Esq, Portland Place Mr. T. H. WiUiams 2 Rear Admiral Wells Mrs. Wameford, Bourton on the Hill Rev. Dr. WiUiams, Uffington . , 2 Rev. R. Watkinson, A. IM. Second Master of Charter-House School John Lloyd Wynne, Esq. Rev. S. Webber Rev. Mr. Ward, New Coll. C. Wetherell, Esq, M, P, . , , 2 Rev, Robert Wetherell, New CoU, Rev. James Wetherell, New Coll, Rev,H, Wetherell, Thornton, Here fordshire Miss Wetherell, Oxford Rev. the Dean of Winchester . . 2 Rev. Richard Wetherell, Westbury on Severn Sir James Hamlyn WUliams, Bart. Clovelly, Devon Rev. P. Williams, Prebendary of Winchester Rev. W, Walford, Rector of St. Runwald, Colchester Rev. Francis Wrangham Lewis Way, Esq, Rev. E, Ward Mrs. Waldo 20 Capt. J. C. White John Watson, Esq, Hackney Joshua Watson, Esq, Hackney . 3 His Grace the Archbishop of York 10 Rev. Duke Yonge 3 CONTENTS. LECTURE L Introductory. On Infidelity in general. LECTURE II. On a particular Providence in the natural -world ; and the perpetual agency of a First ¦Cause. LECTURE III. On the Mosaic Dispensation. LECTURE IV. On the Christian Dispensation. LECTURE V- On some of the evidences of Christianity. LECTURE VL On the errors of Fanaticism. xvi CONTENTS. LECTURE VII. Observations on some of the Articles of our Church which are misrepresented by mis taken zeal. LECTURE VIII. The same subject continued, with additional remarks on some prevailing errors. PREFACE. In the following Discourses the Author has endeavoured, as in former volumes of Sermons which he has had occasion to publish, to ren der them as generally useful as possible. He has not laboured to be abstruse, nor does he profess to claim the praise of originality; being better satisfied to produce arguments, however obvious, which may be serviceable to the cause of true religion. When we consider how much has been written by the early apologists for Christianity ; when we reflect on the numerous controversies which have called forth the abilities and sti mulated the exertions of the most profound inquirers into subjects of divinity ; we cannot hope for much novelty at the present time. Yet perhaps a few observations may be found in this volume,' which may place the subjects under discussion in a light somewhat different b xviii PREFACE. from that in which they have been generally viewed. On those particulars which create a differ ence of opinion among Christians, the Author has endeavoured to express himself, so as to give as little offence as possible. He trusts that his sentiments are unprejudiced, and wishes to respect all who may differ from him on conscientious motives. Thecensures which may be found in these Discourses are not de signed for any particular denomination of (Christians ; they apply only to the presump tuous and self-sufficient, to whatever commu- nion they may belong. While he laments the existence of schism, he is the friend of uni versal toleration ; and while he condemns the arrogance of the illiterate, he cannot but re spect talents and knpwledge, wherever they may be found. But while the Church is as persed by illiberality, however painful contro versy inay be, its true friends must stand for ward in its defence ; and while a spirit exists which is intolerant and uncharitable, and which would prove subversive of sound learn^ ing and dignified religion, caution cannot be too warmly or too frequently recommended. PREFACE. xix For any defects which may appear in the execution of the following work, the Author has to plead, that he has been afflicted with severe illness ; and soon after the commence ment of these Lectures he was incapacitated from the use of books, and consequently from the correction of his own pages ; and for the delivery of some he was indebted to the kind assistance of friends. EXTRACT FROM THE LAST WILL AND TESTAMENT OF THE LATE REV. JOHN BAMPTON, CANON OF SALISBURY. " I give and bequeath my Lands and " Estates to the Chancellor, Masters, and Scholars •* of the University of Oxford for ever, to have and •* to hold all and singular the said Lands or Estates " upon trust, and to the intents and purposes herein- " after mentioned ; that is to say, I will and appoint " that the Vice-Chancellor of the University of Ox- " ford for the time being shall take and receive all " the rents, issues, and profits thereof, and (after all " taxes, reparationsj.and necessary deductions made) " that he pay all the remainder to the endowment "of eight Divinity Lecture Sermons, to be esta- " blished for ever in the said University, and to be " performed in the manner following : " I direct and appoint, that, upon the first Tues- " day in Easter Term, a Lecturer be yearly chosen [ xxii ] " by the Heads of Colleges only, and by no otherS, "in the" room adjoining to Ihe Printing-House, " between the hours of ten in the morning and " two in the afternoon, to preach eight Divinity " Lecture Sermons, the year following, at St.. " Mary's in Oxford, between the commencement " of the last month in Lent Term, and the end of " the third week in Act Term. " Also I direct and appoint, that the eight Di- ¦ " vinity Lecture Sermons shall be preached upon " either of the following Subjects — to confirm and " establish the Christian Faith, and to confute all " heretics and schismatics — -upon the divine autho- " rity of the Holy Scriptures — upon the authority " of the writings of the primitive Fathers, as to " the faith and practice of the primitive Church " — upon the Divinity of our Lord and Saviour " Jesus Christ — upon the Divinity of the Holy " Ghost— upon the Articles of the Christian Faith, " as comprehended in the Apostles' and Nicene " Creeds. " Also I direct, that thirty copies of the eight " Divinity Lecture Sermons shall be always print- " ed, within two months after they are preached, " and one copy shall be given to the Chancellor " of the University, and one copy to the Head of " every College, and one copy to the Mayor of the " city of Oxford, and one copy to be put into the " Bodleian Library ; and the expense of printing " them shall be paid out of the revenue of the [ xxiii ] " Land or Estates given for establishing the Divi- " nity Lecture Sermons; and the Preacher shall " not be paid, nor be entitled to the revenue, be- " fore they are printed. " Also I direct and appoint, that no person shall " be qualified to preach the Divinity Lecture Ser- " mons, unless he hath taken the Degree of Master " of Arts at least, in one of the two Universities " of Oxford or Cambridge; and that the same per- " son shall never preach the Divinity Lecture Ser- " mons twice." NAMES OF LECTURERS, kc\ 1780. James BANDINEL, D. D. of Jesus College; Public Orator of the University. The author first establishes " the truth and authority of the " Scriptures ; — for the authenticity of the his-. " tory being acknowledged, and the facts which " are therein recorded being granted, the testi- " mony of miracles and prophecies, joined to the " excellence of the doctrines, is a clear and com- •' plete demonstration of our Saviour's divine " commission." P. 37. 1781, Timothy Neve, D. D. Chaplain of Merton College. " The great point which the author has prin- " cipally attempted to illustrate is, that well " known, but too much neglected truth, that " Jesus Christ is the Saviour of the world, and " the Redeemer of mankind." 1782. Robert Holmes, M. A. fellow of New College. " On the prophecies and testimony of John the " Baptist, and the parallel prophecies of Jesus " Christ." 1783. John Cobb, D. D. Fellow of St. John's College. The subjects discussed are " An inquiry after " happiness ; natural religion ; the Gospel ; re- " pentance ; faith ; professional faith ; practical " faith ; the Christian's privileges." > This list is taken verbatim from Mr. Falconer's Bampton LectuTes of lait year. xxvi NAMES OF LECTURERS. 1784. Joseph White, B. D. Fellow of Wadham College; " A comparison of Mahometism and Christi- " anity in their history, their evidence, and their " eflfects." 1785. Ralph Churton, M. A. Fellow of Erase Nose Col lege; " On the prophecies respecting the de- " struction of Jerusalem." 1786. George Croft, M. A. late Fellow of University College ; " The use and abuse of reason ; ob- " jections against inspiration considered ; the au- " thority of the ancient Fathers examined ; on " the conduct of the first Reformers ; the charge " of intolerance in the Church of England re- " futed ; objections against the Liturgy an- " swered ; on the evils of separation ; cbnjec- " tural remarks upon prophecies to be fulfilled " hereafter," 1787. WiUiam Hawkins, M. A. late Fellow of Pembroke College ; " On Scripture Mysteries." 1788. Richard Shepherd, D, D, of Corpus Christi Col lege ; " The ground and credibility of the Chris- " tian Religion," 1789. Edward Tatham, D. D. of Lincoln CoUege ; « The « Chart and Scale of Truth," 1790. Henry Kett, M. A, Fellow of Trinity College, " The object" of these Lectures is " to rectify " the misrepresentations of Mr, Gibbon and " Dr. Priestly, with respect to the history of the " primitive Church." NAMES OF LECTURERS. xxvii 1791. Robert Morres, M. A. late FeUow of Erase Nose College ; On " faith in general ; faith in divine " testimony no subject of question ; internal evi- " dence of the Gospel ; effects of faith ; reli- " gious establishments ; heresies," 1792, John Eveleigh, D. D. Provost of Oriel College. " I shall endeavour," says the learned author, " first, to state regularly the substance of our " religion from its earliest declarations in the " Scriptures of both the Old and New Testa- " ment to its complete publication after the re- " surrection of Christ ; secondly, to give a sketch " of the history of our religion from its com- " plete publication after the resurrection of " Christ to the present times, confining however " this sketch, towards the conclusion, to the " particular history of our own Church ; thirdly, " to state in a summary manner the arguments " adducible in proof of the truth of our reli- " gion ; and fourthly, to point out the general " sources of objection against it," 1793. James Williamson, B. D. of Queen's College ; " The truth, inspiration, authority and evidence " of the Scriptures considered and defended." 1794. Thomas Wintle, B. D, of Pembroke College ; " The expediency, prediction, and accomplish- " ment of the Christian redemption illustrated." 1795, Daniel Veysie, B, D. Fellow of Oriel College ; " The doctrine of Atonement illustrated and de- « fended." 1796. Robert Gray, M, A. late of St, Mary HaU ; " On the « principles upon which the reformation of the " Church of England was established," xxviii NAMES OF LECTURERS. 1797. William Finch, LL, D. late Fellow of St. John's College; " The objections of infidel historians " and other writers against Christianity consi- " dered." 1798. Charles Henry Hall, B. D. late Student of Christ Church. " It is the purpose of these discourses " to consider at large what is meant by the " scriptural expression, ,' fulness of time ;' or, in " other words, to point out the previous steps " by which God Almighty gradually prepared " the way for the introduction and promulga- " tion of the Gospel." See the Preface. 1799. WiUiam Barrow, LL, D. of Queen's College. These Lectures contain " answers to some po- " pular objections against the necessity or the " credibility of the Christian revelation." 1800, George Richards, M. A, late Fellow of Oriel Col lege; "The divine origin of prophecy illus- " trated and defended," 1801, George Stanley Faber, M. A. Fellow of Lincoln College; " Horae Mosaics; or, a view of the " Mosaical records with respect to their coin- " cidence with profane antiquity, their internal " credibUity, and their connexion with Chris- " tianity," 1802. George Frederic Nott, B. D, Fellow of All Souls College ; " Religious Enthusiasm considered." 1803. John Farrer, M. A. of Queen's College ; " On the " mission and character of Christ, and on the " Beatitudes." NAMES OF LECTURERS. xxix 1804. Richard Laurence, LL. D. of University CoUege; "An attempt to Ulustrate those Articles of the " Church of England which the Calvinists im.* " properly consider as Calvinistical." 1805, Edward Nares, M. A. late FeUow of Merton Col lege ; " A view of the evidences of Chris- " tianity at the close of the pretended age of " reason," 1S06, John Browne, M, A, late Fellow of Corpus Christi College. In these Lectures the following prin ciple is variously applied in the vindication of religion ; that " there has been an infancy of " the species, analogous to that of the indivi- " duals of whom it is composed, and that the " infancy of human nature required a different " mode of treatment from that which was suit- " able to its advanced state." 1807. Thomas Le Mesurier, M. A, late Fellow of New College ; " The nature and guilt of Schism ton- " sidered with a particular reference to the prin- " ciples of the Reformation." 1808. John Penrose, M. A, of Corpus Christi College ; " An attempt to prove the truth of Christianity " from the wisdom displayed in its original esta- " blishment, and from the history of false and " corrupted systems of religion," , 1809. J. B. S, Carwithen, M. A. of St. Mary Hall ; " A " view of the Brahminical religion in its confir- " mation of the truth of the sacred history, and " in its influence on the moral character." d XXX NAMES OF LECTURERS. 181Q, Thomas Falconer, M. A. of Corpus Christi O lege ; " Certain principles in Evanson's Diss " nance of the four generally received Evang " lists, &c. examined." LECTURE I. Hebrews iii. 12. Take heed, brethren, lest there be in any of you an evil heart of U7ibelief, in departing from tlie living God. 1 HIS exhortation of the Apostle is founded on an assurance that the scheme both of the Mosaic and Christian revelation is the work of God, For every house, says he, is builded by some man ; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after ; bi t Christ as a Son over his own house ; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto ihe end\ And subse quently, in the words of the text. Take heed^ brethren, lest there be in any of you an evil heart of unbelief in departing from the living Cod. • Ver. 4, 5, and 6. t LECTURE L For tliough the origin of our faith be attest ed by a series of the most satisfactory proofs, there have been perverse, disputatious and wicked characters in every period, who have denied and contradicted its authoritv. But our church has not been established by the mere prescriptive ordinances of men ; it has been confirmed by rational inquiry and by solid argument : and, having been purified from the corruption of former ages, and tri umphed over persecution, is at length fixed on such abroad and firm basis, that while it has the fullest confidence and rejoicing of hope in the di vine power that supports it, it shrinks not from examination, but even challenges fair investi gation. Our faith at the same time we trust is sincere ; but not arrogant. We would re commend to those who are in error or in doubt, who are seduced or hardened through the de- ceitf ulness of sin, to endeavour to rectify their misapprehensions, and to confirm their opi nions on the same rational principles ; to prove all things, and to holdfast that which is good. But while we are thus disposed to promote liberal and honest inquiry, we must, we ought to discourage that presumptive and un yielding spirit which disdains instruction ; a spirit, which ever since the publication of LECTURE L 3 Christianity, has been too prevalent. There still exist tempers too proud to submit to con viction, and who entertain no deferejoce for the sentiments of others. When the Saviour^ of mankind condescended to receive and to bless the little children which were brought unto him, how instructive is his observation ! Except, said he to his disciples, except ye be camerted, and became as Utile children, ye shall net enter into the kingdom of heaven^. That docile temper, Avhieh is nepessary for the attainment of human wisdom, can alone qualify us to become wise unto Salvation. From the earlier promulgation of the doctrine of Christ to the present hour, there have been opponents hostile to its sublime and affection ate scheme. Many who have possessed talents, the undeniable gift of God, in the proud con sciousness of that possession have employed them in opposition to the giver. They have converted the light, dispensed to them by di vide grace, into darkness. They have dared, acGording to the allusion of oae of our best divines, to lift the arm once withered, but Qow strengthened, against him, who was gnaciojisly pleasejd to restore it'. Thus, while. " Matth, xyiii, 3. ' Sherloci. b2 4 LECTURE L they pretend to boast of natural reason, they forget how much intellectual light the world has derived from revelation. They judge alone of effects. The waters of Marah have been sweetened ; but the murmuring child ren of disobedience are still unthankful. From period to period, adversaries of the truth have advanced in a guilty succes sion, and have tried to build an impious reputation on profaneness and rebellion to their God, and their Saviour. Has one been subdued? Another, equally proud, in de fiance has entered the lists, assumed the ar-. mour of the vanquished, or tried a new mode of assault. Under the direction however of a di vine Providence, and by the aid of reason and of human learning, truth has still triumphed ; and we confidently trust it will still remain secure, by whatever foes it may be attacked, by whatever species of warfare it may be assailed. in such a state of the Church, left by the appointment of God, but tloubtless under the influence of his holy Spirit, to the co-opera tive powers of man, the necessity of successive and vigilant defenders must be obvious. God having done all for his vineyard, which his in finite wisdom thinks fit, leaves it^ to be fenced LECTURE L 5 and to be cultivated by human means. The utility therefore of institutions similar to this Lecture must be apparent ; and the pious in tention of the Founder will deserve the ap plause and reverence of posterity ; while the extensive field allowed for discussion renders it of more permanent advantage. As new forms of objection are tried, they may meet ready answers, and be confuted before their baneful effects be spread to any extent. Ar guments, which have no novelty in them selves, may acquire new spirit by transfusion through several minds ; and what one defender may not elucidate, another may render more luminous or more perspicuous. We have been told on the highest authority, that it needs must be that offences will come. We have been warned against perpetual enemies and heresies. While such exist, the friends of the church of Christ must employ every effort ; they must be ever watchful ; they must be always clothed in the whole armour of God, the breast- plate of right eousness, the shield of faith, the helmet of sal vation, the sword of the Spirit^, ready to de fend, to combat, and to vanquish. Let us not flatter the adversaries of truth *¦ Ephes. vi. 6 LECTURE L with admitting that their opiliitifiS &re new ; fm it will be ftiund that they have a§ little of novelty as of forte. Ift fact, the tenets of mo dern Unbelievers are the mere echoes of ob jections, long since advanced, and long since silenced. It is remarkable, that the opponents of a diyine revelation hkve never been enabled to offer demonstration of any facts or argtt- ments which militate against it. Their ob jections are all of a negative character, and serve rather to evince their own malice Or pertinacity, than to weaken the evidences of religion. Since then all the objections, of infidels are of this negative quality, in the following dis courses I propose to shew ; that the evidences of revealed religion are capable of a vefy high degree of demonstration ; that the scheme of divine revelation is grand, comprehensive, consistent and harmonious in its genei'al de sign ; agreeable to the attributes of the l>eity, and to the analogies of his ceconomy in his natural and moral world. Ih the cOurse Of this plan I shall take occksiOh tO answer sortie charges of inconsistence, which afe urged against the Clergy, by the two opposite cha racters of unbelievers and fanatics. It must be obvious that such a design opens LECTURE L 7 a very extensive field of discussion. But it will be pursued only with a reference to our limits ; and although the topics of each dis course will be Varied, yet it is to be hoped they will consistently and uniformly tend to the same object. Since ever^ mode of defence has long been successfully employed by the able and inge nious, novelty can scarcely be expected. To bring some arguments into a conspicuous light, to extract or to concentre, is^l which can be hoped ; and therefore is all to which any pretensions can be made. It seems to be permitted by divine Provi dence, that error should be opposed to truth. Perhaps the latter may be elicited and con firmed by the same means which are success ful in human discovery. Its lustre does not indeed burst on us with irresistible power, but sheds on us a milder light, better adapted to our capacity, and so illuminating objects, that they are at Once rendered accessible and dis- tinci Lattientablcy however, is the reflection, that though the invitations of God and a Re- deeriier to mankind are altogether engaging and conciliatory ; that though they propose nothing which can give offence to the rational inquiret ; that though they are calculated to 8 LECTURE L improve the moral state, and, it should seem, to win the affections of the world ; yet they have ever found bitter and prejudiced ene mies ; enemies whose animosity seems even to be sharpened by the benign character of the doctrines of Christianity, This animosity is so inflammatory and obstinate, that no lenient application avails. Charity cannot appease it. Love cannot win it. Mercy is sullenly re jected because gratuitously offered ; and there are even men who are willing to perish with out aid, rather than accept the divine arm that is stretched out to save them. It is im possible that Christianity can give offence on any other account than its opposition to the selfish and depraved passions of mankind. It cannot therefore be rejected but through some infatuation, some attachment to error, some unconquerable prejudice or insensibility. Let me then be permitted to offer some re marks on the several characters and motives of unbelievers. For if it be well ascertained that the designs and principles of the infidel, however candid in appearance, are really un fair and malignant, their arguments will lose much of the force with which they are of fered, and their influence will be considerably diminished. While the unsuspecting are LECTURE L 9 taught to believe that infidelity displays a spi rit of liberality and sentimental freedom, and even of zeal for the good of mankind, they are fascinated by these false pretences. But let the mask be withdrawn ; let it be proved, that the wisdom of man is indeed foolishness, that the design of the infidel is not to lead us to liberty and happiness, but, on the contrary, that his arguments have a tendency to fill the mind with gloom, distrust, and despair; to ruin all present comfort, and infallibly lead to temporal as well as eternal misery; then indeed will the charm of delusion be dissolv ed, and youth and inexperience be preserved from utter perdition. There is a spirit of piresumption which re sents instruction ; and the temper of ingrati tude is often so rancorous, that it derives a malicious satisfaction in repaying bounty with injury, and conciliation with insult. As su perstition is the folly of the gross and ignorant multitude, so infidelity is the crime of the pro fligate of every description; the refuge, the poor but transient consolation, of debauchery. Those who choose to lead a bad life will not be ready to listen to the persuasion or to the dictates of religion. We can therefore easily account for the opposition of carnal minds. Let 10 LECTURE L it not however be supposed that we mean to ac cuse all who unhappily adopt scejitical opini ons, of bad morals. We are nOt so uncharitable. We sincerely grieve that there shoUld some times be found men of exemplary character, who yet are under this melancholy infatuation. But for some, Ivho are better informed, we must account on very different principles. There is, unhappily, too often a pride in letters. Some, who esteem themselves qualified to teach^ he- come uneasy underprescription; and wish to be the dictators of science. Vanity intrudes into the sanctity of the study ; is a powerful sedu cer, and often has become the parent of infideli ty. Since to tread in the accustomed path is to be lost in a crowd, men hope from every devia tion to acquire a degree of pre-eminence, or at least to attract observation. He, who inculcates truth already received can aloile share distinc tion with the multitude. He who contends in the ranks may exhibit courage of the highest degree, but may fail of distinction; but he, who challenges to single combat ensures the notice of every eye. Ambition is seldom content to share its honours : it claims perpetual supe riority, and is insatiate of glory. But should the honours of victory not always be attain able by the disputant, yet even doubt gives an LECTURE L n air of importance^ and is a very easy mode of acquiring reputation. It is a substitute for knowledge ; since to object is easier than to de fend. Very little talent is requisite for distrust. Proof and demonstration demand deep research and considerable acquirement. There is another species of character, either of natural or acquired apathy, which appears incapable of being affected by any thing great or feeling. This insensibility of temper is perhaps the result of habitual indolence. That those should be indifferent to the invitations of religion, who are indifferent to all that is interesting, is what may be expected j but this coldness, though it may not amount to absof- lute infidelity, though it may not produce active enemies, lessens the number of our friends. There are many who are so careless of religion, that they neglect to examine its evidences ; and there are Others, who, hav ing hastily adopted the doctrines of infidelity^ become too prejudiced against revelation tO weigh dispassionately the arguments which ard brought in its support. Thousands read the works of unbelievers, who never tvill consent to peruse theadmirable and able answers which have been written in confutation of them. It is certain that the temper of the mkid 12 LECTURE L materially affects our religious sentiments. A cheerful and easy temper will incline us to look, not only on all the works of the Al mighty with delight, but to love his moral perfections, and to feel an interest in all that relates to him. A good mind easily amalga mates with religion ; but one soured by dis content, or agitated by turbulent passions, will admit nothing exhilarating, and, like deeper colours, will absorb the rays of light. Such characters acquire a distaste for all that is good or excellent, and delight not in any contem plation, which has a tendency lo promote a love and veneration of the divine Being. They look upon all the manifestations of his mercy and goodness with a sullen and a stupid indifierence. In vain the sun cherishes or enlightens : they feel not its warmth, they are not kindled into love or gratitude. They exercise reason, the best gift of Heaven, in searching for arguments against the power and the providence of God. In his perfections they search only for imaginary error : they distrust divine wisdom because it is not com mensurate to their finite scale of reason : in deed they would make human understanding the measure of infinite wisdom, I shall not dwell on another cause of ob- LECTURE L is jection to the doctrines of our blessed Saviour ; their perfect purity, and interdiction of all vicious indulgence. To a religion that recom mends the subjugation of all irregular desire, that preaches denial, mortification, resistance to temptation, there must ever be reluctant hearerl Can the miser be easily persuaded to diffuse in bounty what he has accumulated by long and tedious parsimony ? the rapacious to restitution ? the irascible to patience ? the revengeful to forgiveness ? or the selfish to the love of mankind ? On Atheists we need not enlarge, since it may reasonably be doubted whether such really exist ; for the impious often confess by their fears the weakness of their boast. Pre tensions to such disgusting impiety are the ef fects of mental derangement, and are always accompanied with a total depravity of morals. It is the madness of wickedness, and the last state of corruption. But the manners of the Deist are insinuating and plausible, and by such the unsuspicious are too easily deluded. He who pretends to deny a superintending Providence, immediately alarms a good mind, and he carries in his defiance the same external signs of ferocity, which characterize animals of prey : while he who confines his attacks to 14 LECTURE L revelation, may seem fair while venomous ; mild while subtle ; gentle while treacherous : his words may be enticing, but infuse a slow and a secret poison, which may sap the moral constitution, and vitiate the soul. Scep ticism is fond of admiration, and no zealot is more earnest to make proselytes than the Deist : he must be gratified with bis circle of hearers and admirers. The Infidel never retires to the desert for silent meditation : he must find his converts in society ; that society which he disturbs by a cruel and mischievous zeal, and whose confidence he has shaken bv delusive doubts. The preacher of irreligion endeavours to fascinate by imposing pretences : he even affects a zeal for the service of mankind, and for the advancement of good morals : he assumes the character of virtue : he is clothed in humility : His words are smoother than oil, yet be they vefy swords ; the poison of asps is under his lips\' he talks of the beauty of that virtue whieh he does not practise: he disgmses vice under the specious garb of some excellence, with a pomp of words his boast is of human reason and of human sufficiency, while he is the dupe and the slave of his pas^ ' Eomaas, ciii. v. 13. LECTURE I. 15 sions ; and his life, ever at variance with his professions, proves the fallibility of his system. But though the pretences of Deists, both ancient and modern, may in some respects differ, their object is the same. They affect the title of philosophers, while it is their occupa tion to dissuade us from wisdom ; not to disr cover truth, but to distort it. They have been embodied under various leaders ; but the champions are all subtle, active, and bold. They persevere with constancy worthy of a better cause. They mingle reputation with im piety, -and systematically direct their aim against the Rock of Ages. But the same ambi tion, which induces them to reject revelation, inspires each with the desire of being the au thor of a system ; and, whilst they are at vari ance with each other, for their principles are inconsistent, they are only agreed in enmity against the Gospel. But, to repeat what has been before observed, let not modern unbeliev ers flatter themselves with the idea that their sentiments are novel : all they advance, if it have any variety, is merely amodification of the leading principles of the schools of antiquity. Thus the eternity of matter ; the fortuitous con currence of atoms ; the irresistible influence of fate ; philosophical necessity ; objections to a 16 LECTURE L divine Providence from apparent imperfection in his works and moral government ; doubts of a future existence ; all these various ques tions were agitated by ancient philosophers. That matter proceeded from the substance of a self-existent Deity, and that after a period all things would again be absorbed in him ; that he would then exist alone ; that after another period other beings would be again produced from him, and that these successive revolutions would be perpetual, was and is still the pre vailing doctrine of the East, The Stoics adopt ed this opinion as well as the Gnostics, who perplexed the first preachers of the Gospel. Aristotle, though a naturalist, if he did not ex pressly deny the being of God, yet supposed the universe to have existed from all eternity, independent of his contrivance or wisdom. Epicurus, as he made his motive atoms the ori ginal cause of all created things, conjectured that they would again be resolved into their first principles. His doctrines indeed have been the favourite tenets of the greater part of sub sequent philosophers. Whether sincerely or not, he admitted that there were Gods ; and that there is a God modern sceptics admit. He probably was influenced to this confession by the fear of public censure. It is to be sup- LECTURE L 17 posed that subsequent sceptics have been un der a similar impression ; and, to render their opinions more palatable, grant what they doubt. Yet, while he confessed the existence of popular Gods, he denied that they cared for human affairs. And is not this the argument of those who deny a particular Providence ? He talked of the beauty of virtue, but remov ed all the incentives which alone could give it interest or vigour. Such too are the opinions of those sceptical multitudes, who with a per verse and infatuated ingratitude appear to dis dain the offers of Heaven ; who wish to owe eternal as well as temporal felicity to any cause, rather than to the bounty of their Creator, They will neither be happy in the manner which infinite wisdom condescends to propose, nor submit their understandings to God himself. They attribute excellence to any cause rather than to him. They attribute the effect of creative power rather to the efforts of nature, than to the intentions of the Deity. They grant prescience and contrivance to inac tive matter, rather than to the agency of God ; and, instead of being awakened by the proofs of his wisdom and goodness to sentiments of love and admiration, they receive all this inti mation with coldness, if not with abhorrence. IS LECTURE L Of the origin of evil, the most absurd ideas have been entertained by the Orien tal Philosophers; and yet, however absurd, they form the grounds of all objections which are still made against a particular Providence. Our blessed Lord had himself to contend with the Sadducees, who, following the doctrines of their founder Sadoc, maintained the system of materialism, and denied a resurrection or future state, inferring that there was neither angel or spirit. On the whole, w^e can trace every modern dogma to some ancient source. How humiliating must it then be to the free thinker, to learn, that he cannot arrogate to himself the praise of novelty, which is his chief inducement for objecting to revelation ; that his favourite positions have been anticipat ed, and are at the same time as destitute of originality, as they are void of solid convic tion ! The miracles of our blessed Master could not be denied by those who saw them; but, agree ably to the prejudices of the times, they were ascribed to the cooperation of evil demons. Imposture was not imputed to these effects Of divine power. The proofs were too decisive and public. Such impiety was reserved for subsequent ages, who could suggest it with LECTURE L 19 less danger of confutation. What then is there of variety, what of consistency, for present Infidels? Like those whom Cicero calls minute philosophers, their disposition is to diminish and to measure every thing by a minute scale. They look not at the whole scheme ; they consider not the agreement of the parts, the unity and conibinations by which all becomes great and magrjificent. Thus they cal culate by an inverse ratio and by subdivision, and are incapable of enlarged comprehension. The most interesting sentiment which the human mind can entertain is that of its con nexion with the first and best of Beings, If all Deists do not endeavour to annihilate this hope, they decidedly weaken its foundation. They substitute human instead of divine assur ance ; they reduce that to conjecture which ought to be fixed on some solid basis. Man may, indeed, by the light of nature, entertain this hope, but confidence can only be acquired from revelation ; by the declaration of a Being who is mighty to save. This only can be the ratification of promise, or the realizing of hope. Now what is the sum of all, to which these arrogant pretenders would persuade us, but to surrender the complacence of rational convic tion for scepticism and uncertainty ? to inter- G 2 20 LECTURE L rupt the connexion that religion offers be tween the soul of man and his Maker? to give up the highest authority for visionary and earthly speculation? Faith in revelation is by sceptics branded with the name of superstition. But it may be affirmed, tfi^t if superstition consist in confiding on groundless hope, and trusting in false pretences; no superstition can be more gross than to rely on these erroneous and visionary systems. But let us not be de ceived ; let us not forfeit the source of true happiness to gratify the vanity of those, who, though they may be wise in their own con ceit, bring no assurance to the dispassionate mind. Let us not be cheated of our reason to swell the catalogue of the disciples of the Infidel, and to exchange the soberness of truth for the madness of impiety. Good men expe rience a soothing power in divine trust suffi cient to soften all the evils and the asperities of life. It is this happy state of mental tran quillity that infidels and enthusiasts equally disturb : the one robs the soul of its best sup port, a confidence in the promises of his Sa viour ; the other would persuade us, that God is partial and implacable. Thus the mind, agitated and overwhelmed, shaken with the tempest of doubt, or clouded by the gloom of LECTURE L 21 despair, flies to vice for a refuge, and the scene is at last too frequently closed by horrid self- destruction, or by the slower suicide of intoxi cation. When we calmly weigh all the argu ments of infidelity, they are found light in deed in the balance. Wearied with the con jectural perplexities of sophjsts, and the cla mour of disputants, we sigh for stronger con viction than any which they can afford. Dis gusted with all the pomp and parade of meta physical inquiry, and shaken from all solid ground and hope, we shall perhaps be induced at length to envy the humble acquiescence of the poor woman of Syro-phoenicia, of whoni we read in the Gospel, who entreated to be fed, if it were only with the crumbs which fell from the Master s table". So vain and incon clusive are all the arguments of philosophy ! So consolatory and so soothing the most distant expectation of the promises of the Gospel of Christ ! I have before observed, that a favourite tenet of the Deist is the sufficiency of human , reason for the conduct of life. No assertion can be more false. Before reason can serve for a rule of life, it is necessary that men ¦ Matthew XV. 27. %2 LECTURE L should understand and agree on the principles, the limits, and the extent of duty. But all must be capable of drawing correct conclusions before they can ascertain the rule. Of these some are obvious, but many extremely intri cate; and therefore, before we could under stand our duty, we ought, on their principle, to become adepts in moral science. The im practicability of this is evident ; for life would be exhausted before duty could be understood, and knowledge be gained too late for practice. Vicious habits would be formed, and com pletely established, before we could correct them. It is further obvious, that a sanction would still be wanting for the confirmation of every rule. This cam only be derived from Heaven. Thus, that children should honour their parents may be deduced from natural re ligion ; hut the law of God, which says, Ho nour thy father and thy mother, converts ethi cal excellence into perfect righteousness, and the still voice which breathes in the language of nature is again loudly proclaimed from Heaven. But it is clear, that the ancient philo sophers were desirous of forming schools from an affectation of superior intellect. They Were anxious to gain disciples to flatter natural va nity, but they cared little for the practical LECTURE L ^3 effect of their instructions. Many of them were, beyond contradiction, extremely defec tive in morals, and for the mass of mankind they had little regard. Now if it could be proved that any nation, or even small societies of antiquity, had so far profited by the instruc tions of philosophy as to have exhibited a living testimony of their benefit, and of the efficacy of unassisted reason, the assertion of the sceptic would be established. But as this has never happened; as no nation, no city or society of the world, antecedent to the com ing of Christ, has given such proof, it is evi dent that all the precepts and schools of philo sophy were extremely ineffectual for this pur pose. We have the authority of Cicero to confirm the assertion ; an authority which cannot be reasonably questioned. It may be urged, that the precepts of our blessed Saviour haye not completely ameliorated the practice of man kind, since much vice is still in existence, and the Christian world still deformed with crimes. At present it will be sufficient to deny this ; for we may boldly assert, that the doctrines of Christ have produced considerable effect on society. But admit the contrary, and how would that recommend the light of reason. 24 LECTURE L which has been experimentally defective? But with respect to the mode of instruction adopt ed in the Gospel, there can be no comparison. The moral doctrines of Christ are so gene ralized, that they apply to all descriptions and to all capacities of men. Without minute detail, they afford such comprehensive and applicable rules, that they form a measure and a principle of duty for all possible occasions and 'contingencies. Whereas the ethical sys tems of the Gentile world were full of intri cacy, and, to be understood, required to be deeply studied. One method of calumniating revelation is to call it the invention of priestcraft to esta blish a temporal dominion over the minds of men for the purposes of ambition and in terest. Now though such objects may have been the aim of the selfish and the artful, yet this, as a general assertion, is false and un founded. Will the conduct of more bar barous ages destroy the truth of religion? Or can such a charge now be urged with any ef fect ? The Protestant faith is founded on ra tional inquiry, and the renunciation of error. It is an emancipation from the slavery of su perstition and bigotry. The evidences of the trflth are not confined to the Clergy. Know- LECTURE L 25 ledge of every kind is now universally dif fused in Protestant countries. The established Church claims no exclusive information ; but has opened the Bible for the inspection of all eyes, and for the examination of all who may scrutinize. Free access is given to research. We pretend to no mysteries of evidence. Our arguments are fair, and our discussion candid and liberal. We wish that only to be believed, which may be satisfactorily proved. But though less coarse accusers do not asperse us with so vulgar a calumny, they insinuate that we are influenced by a selfish and. a party spi rit in a common cause. Among the defenders of the fai*;h may be reckoned Christians of various denominations, both at home and abroad, who have been equally diligent, and who have been eminently cooperative in con firming its evidences. It will be found too, in the established Church, that many of its most able and active defenders have not been ac tuated by worldly motives. Of this a Hooker and a Mede are decisive examples. If a few members of the establishment are in possession of high emoluments, let not the illiberal pro pose this as an objection to our cause. That the Church should be supported by some tem poral advantages is highly proper; and a just 26 LECTURE L and well regulated distribution of these, to stimulate literary exertion and industry, is most beneficial to society. There are thou sands of our body who seek no honour but that of giving glory to God, neither eagerly nor un justifiably grasping at preferment, nor affect ing to despise remuneration, if fairly and ho nestly to be obtained ; not repining at the success of others, but content " to eat their " bread in peace and privacy*"," to meditate day and night on the word of God, and to la bour without ceasing to do the will of their Father which is in heaven. To object to a respectable provision for the Clergy betrays a mean and a levelling spirit. There is no possibility of regulating the various orders of society by abstract ideas, and there fore learning and talents are not alone suffi cient to support respect. The worldly-minded would not listen to the doctrines but rather smile at the voluntary poverty of those, who should dedicate their lives solely to unprofit able study. It is a great mistake to compare the pripiitive age of the Gospel with the pre sent. Then God was pleased to support the Church by ocular demonstration. The first " Hooker. LECTURE L 27 Christians saw and believed ; and yet the doc trines of the Apostles were opposed and dis puted by the presumption of their cotempora ries. The prosperity of the church, at present, depends on second causes, under the silent in fluence of divine grace. Another reproach of the Infidel is, that a belief in revelation is the consequence of a blind superstition. This we deny. To look to futurity, and in distress to supplicate a superior power, is a natural sentiment. Man does not alone apply to Heaven because he is under the impression of fear, but because he is also de sirous of good. The whole of life is a struggle between temporal and eternal interests ; and if the former sometimes prevail, it does not therefore follow that we possess no conviction of the superior importance of the other. He may sincerely believe in the truth, who has hot grace sufficient to resist temptation : even all profligate men are not in this sense Infi dels, They may always be promising them selves reformation. But here lies the dis tinction : if we consent to the sacrifice of prin ciple, or if, having no faith, we profess what we do not believe, for interested motives only, this is indeed detestable hypocrisy. If men make ostentatious professions of humility, or 28 LECTURE L or voluntary poverty, to Cover the designs of artifice, and yet betray an eagerness to de ceive; or privately enriching themselves overreach, or take advantage of a neighbour, their religion is indeed vain. Turn over the pages of biographical history : many will be found, who have arrived at dignity by the fair and direct path of learning and virtue. You may read the annals of many who have reluctantly embraced higher stations, and have been induced to sacrifice, what they have preferred, private tranquillity, because they have been persuaded that they must make the sacrifice to public utility, and to the service of God. Let us then hear no more of the charge of priestcraft. If revelation be true, God will no more suffer the sins of men to extinguish its light, than he will suffer an eclipse to produce permanent darkness. To prove our sincerity in the Christian faith; it is not necessary that we should renounce the world ; for that would be to forsake our posts, and to betray the cause : but sincerity rather requires us to shew our light unto men, and to fight the good fight of faitK, that we may be more than conquerors through him that loved us^. Need we recount the sufferings of mar- ' 1 Tim, vi. 12, " Rom. viii. 37. LECTURE L ^gg tyrs ? of a Cranmer, a Latimer, or a Ridley ? No ! But we can appeal to the history of a Berkely, to prove the disinterested conduct of the defenders of religion, and of the pastors of our Church; and we may add, that the Clergy have shewn, and it is humbly presumed still display, a noble and a generous zeal for the cause in which they are engaged. What must be the dying reflections of that man, who has risked eternal happiness for the chance of a profligate reputation, or who from deliberate malice has endeavoured to in jure the cause of religion ? Will he not then be reminded by conscience, that he has contri buted to contaminate innocence, to defile vir tue, to weaken the blissful suggestions of hope, to add pangs to doubt, to sharpen the agonies of despair and the stings of reniorse, to shed darkness over the dawn of inquiry, to indurate the feelings, to nip the blossoms of expecta tion, and to render the whole of present exist ence wretched and inconsolable ? that he has endeavoured to shake the basis of all truth, to injure the best interests of man, to teach chil dren ingratitude, governors tyranny, and sub jects rebellion? that he has endeavoured to disturb social order, and to introduce anarchy and confusion in its place ? How dreadful must so LECTURE L his dying reflection be, who has invented a more efficacious and active poison, who has given occasion to all posterity to bewail the perversion of his talents, and to lament the hour of his birth ; who has contriblited to ac celerate the corruption of youth, and the sor rows of grey hairs ! Such are the fruits of in fidelity ! Such are the thorns which must ren der the bed of death more painful ! Compare this with the departing hour of his life, who can recollect the utility of his days ; who has contrived new modes of reducing the miseries, or of adding to the comforts of existence ; who has enlarged the dominion of goodness, and turned many to righteousness. Finally ; from the contrast, let me be per mitted to caution the younger part of my hear ers against the fallacious and Seductive persua sions Of infidelity. Be assured, that however the unbeliever may be elated with his own imaginary triumphs, yet happily he cannot support his arguments by proof: he has no demonstration : he may irritate our feelings, but cannot confound the hope that is in its: if you hear his objections and his assurances, you will find, on examination, that the first are merely negative, the other groundless. The pretender to Atheism wilj tell you that there LECTURE L 31 is no God, and consequently no hope or fear from futurity. From him your own observa tion will induce you to turn with disdain, be cause every thing within you, and every thing without, confute his assertions. Be assured, that while he would thus rob ) ou of confi dence, he will oast a dismal gloom over the whole of your existence, present and future ; that he will steal the light from you, and con sign you to a depth of tenfold darkness. The Deist chills the soul with a frigid apathy. He will tell you that God is good ; but has not condescended to bestow his attention on his creatures. Thus he will teach you to hunger for the bread of life, but forbid you to expect to taste of it. Cruel and melancholy prospect ! mote embittered by the assurance of the re ality of that goodness, which you are not to expect to share. If then God regard us not, if he have not been pleased to reveal his will to us, if all the expectation on which we have been tajCight to rely be without foundation, in what are you to trust ? In this child of dust and ashes, in this fallible individual, who as sures us that he has a system, which is to sup port and direct us under eVery trial ; a disco very,, which has escaped all penetration but his own ? He recommends to us a distrust of 32 LECTURE L the wisdom of an infinite Being, and invites us to confide in the insect of a day. He takes away the foundation of hope ; he leaves us nothing to cheer the sadness, or to sooth the pains of existence. We are overwhelmed with misfortune; we linger under the tor tures of disease ; we pine under the languor of ill-health. Where is our consolation? Only the help of man ; of a being who, in such cases, often cannot relieve us. We find ourselves sinking into the grave; that grave which he has made for us a place of doubt and of darkness. We are forbidden to trust in the only power which can help. The bitter ness of death is rendered still more bitter. We are to see our dearest connexions and friends dropping around us. Those whom we tender ly love are torn asunder with the distracted fear of eternal separation. Under such circum stances, we are persuaded to reject that divine Comforter who offers and can give a peace of mind which the world can not give. We are to reject the promises of revealed religion, which alone afford rational hope and firm con viction. Virtue struggling to improve in the school of affliction is to sink into forgetfulness, and all moral excellence to perish. Charity and goodness, which, if not immortal, must be al- LECTURE L S3 lowed to merit immortality, are to be scatter ed like the fragrance in the air. When we are solicited by some urgent temptation, we are not to ask grace or assistance of God, but to recal to mind the beauty of virtue ; as if pre sent gratification could be resisted by abstract conceptions. Can this be expected by the sound philosopher ? Does not this betray an igno rance of human nature ? Is not this to forget that men often admire what they cannot love, and that action and speculation are very dis tinct ? That this picture is not overcharged, must be evident to all who think coolly and impartially. Let us then turn from this dreary prospect, to the consolatory invitation of the glorious Gospel of Jesus Christ : Let us hold fast the profession of our faith without waver ing, and take heed that none of us entertain an evil heart of unbelief, in departing from the U-i>ing God. LECTURE II. Romans i, 20. The invisible things of him from the creation of the world- were clearly seen, being understood by the things that are made, even his eternal power and Godhead j so that they are without excuse. 1 HESE words of St. Paul, as well as various other passages of the Scriptures, assert the ma nifestations of an omniscient and omnipotent Creator inthe phenomena of the natural world. The Apostle reprehends the errors of those spe culative men, who, in the vanity of their ima ginations, had lost sight of the most obvious truth, and had neglected to draw such in^- ference from facts as could scarcely even es cape the vulgar ; professing themselves to be wise, they became fools : for even to the vulgar all created things must appear to have their origin from a supreme Being; because that which is known of God is manifest in them, for Cod hath shewed it unto them ; because the in- . visible things of him from the creation of the d2 36 LECTURE IL world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. Before we can entertain any faith in the Christian revelation, it is necessary for us to possess a firm conviction of the doctrine of a particular providence, which constitutes the basis of revelation. It will therefore be requi site, in the following discourse, to shew that the operation of God in the natural world is perpe tual and uninterrupted ; and we must so adjust the statement of facts, that it may be understood how far he employs second causes ; how sub servient, and how extremely limited these are; and that they never ©u^ht to be mistaken for their Author, whose vigilance is ever actively superintendent ; by whom all things live, and move, and have their bein^ ; who made the heaven, and the ^heaven of heavens, wUh all their hosts; the earth, and all things that are therein, and who prestf^eth them all, and whom all the hosts of hedven worship. The grand principle of religion is the being of a God, from which all our obligations and our duties flow. But it is of the highest im portance, as the groUmd of the Christian faith, that we should aoquir«, not only a conviction ' Acts. xvii. 28. LECTURE IL sj of the being, but also of the particular provir dence of the Deity. We must believe that he is immediately concerned in the works of na ture and of grace : for it has been the constant aim of Oeists to lessen our confidence in the immediate interposition of a God ; and since they have not dared to deny his being, they have laboured to represent him as an impassive spectator of all the affairs of the natural world. Suppose the contrary ; admit God to be anx ious for the happiness and welfare of man, and all his works of creation ; and all the sys tems and arguments of the sceptic lose their foundation. The doctrines of pur blessed Lord on this head are so express, that we cannot he sitate to place implicit confidence in the super intendence of a particular providence. For not to insist on all his recommendations of faith and of prayer; his promises of grace, of spiritual aid, and of a divine Comforter; he tells us, that the very hairs of our head are all numbered^ ; that not a sparrow falls to the ground without our Father". And he grounds our trust in the Gospel promises on this prin ciple. When he informs us, that we ought not be over solicitous about temporal affairs, " Matt. X. 3 • Ver. 29. ^8 LECTURE IL he remarks, Behold the fowls of the air, for they sow not, neither do they reap, neither ga ther into barns, yet your heavenly Father feed- eth them. Are ye hot much better than they ? In another place, he says. Are not fve spar rows sold for two farthings ? and not one of them is forgotten before God. Te are of more value than many sparrows'^. In these instances his inference is drawn from this consideration, that if the meaner parts of the creation be not beneath the immediate and constant care of the Creator, we may conclude, that beings who hold a superior rank must be proportion- ably greater objects of heavenly regard. I shall therefore, in the first place, endeavour to support the doctrine of a superintending first Cause, in opposition to those opinions which have a tendency to attribute all the order and beauty of the creation to second causes. I shall then shew, that second causes are not independent of the first, because they exhibit marks of siibordination ; and that there are re lations and analogies throughout nature, which prOve that all effects proceed from one and the same origin, and contribute to promote one grand and complete design. * Luke. xii. 6," 7. LECTURE IL 39 Modern sceptics have attempted to refer the admirable contrivance of the Deity, for the pre servation of all created matter, to voluntary ef forts of nature towards perfection, by gradual advance. But who does not perceive, that to attribute productive powers to second causes, is to render the final cause of less importance ; and if created matter can act by principles that are in themselves efficient and independent of the great Author of nature, then his care be comes less necessary, and the doctrine of a par ticular providence, the first and the best ground of support under adversity, is annihilated or weakened. The doctrine before us is a modi. fication of the atomical system. It supposes certain particles of matter to exist, endowed with peculiar propensities, which, however shapeless at first, yet, by continued appetence and action, acquire organization and forms, though by an almost imperceptible process. It is admitted, that this change may be the work of indefinite ages, as these philosophers believe th)e world to be of a much longer date than revelation assures us, for they regard the wisdom which is from above with perfect in difference. They consider a succession of thou sands of ages as favourable to their plan. They adopt the old opinion of the eternity of matter, 40 LECTURE n. and of a circle of revolving years, in whiqh all things fade ahd revive again and again, HafV- ing advanced the existence of prolific fibres, they suppose them by continual efforts and action to arrive at length tO a state of being continually capable of further perfection. But it is absurd to admit, that matter can become organized by volition. On the contrary, the volition and the power of action would rather naturally succeed organization. True philoso phy, with more pretensions to credit, shews us, that all created beings have come from the hands of their Maker exactly provided with such means of increase and preservation as he intended ; and though by exercise those powers may be developed and expanded, yet that they can no more add of themselves to their capa cities, than the sea can by its own efforts in crease the quantity of its fluid ; or matter, inde pendent of fixed laws or the will of the Crea tor, augment its power of attraction. The advocates of this doctrine have con founded a principle of self-preservation with that of advancement or production. . The Al mighty, for instance, has endowed the whole system of nature with some faculties of renova tion or of restitution, within prescribed limits, but has placed impassable boundaries to the per- LECTURE IL 41 fection of his admirable works. In a mutable state of things, it is impossible but that accident must injure the most perfect ; and to repair these pro bable or possible injuries, nature is undeniably possessed of certain capabilities ; but these are absolutely limited. In the animal world we find provisions for supply in case of injury or loss. If in animals a bone be broken, nature is provided with matter to form a callous, which serves to reunite and strengthen the in jured part. An animal oil is constantly sup plied to lubricate the joints ; and to restore the perpetual waste of the solids or the fluids there is a constant renovating principle. In the ve getable kingdom this principle is variously ex hibited. Plants have other methods of in crease beside that of the seed. Some are in creased by the separation of the root, of the branches, or even buds ; which then become new plants, and in this resemble the inferior tribes of animal life, such as the polypi. Some plants send forth suckers, by which they be come multiplied; some increase by their very leaves, or what may seem to be equivocally leaves or branches ; but it is evident that no animal or vegetable genus, since it came from the hands of its Maker, has increased the number of its parts or faculties. There 42 LECTURE IL can be no truth more clearly established, than that God has fixed to all nature, as to the waves of the ocean, impassable bounds. That the works of the creation are governed by laws impressed on them by the Almighty, and not by any partial faculties of their own, must be apparent from the great frugality, in the whole course of nature. Throughout the system of created things there evidently appears one re gular design; and, however the Deity, in his infinite wisdom may be pleased to make occa sional deviations, yet these are still subservient to a general and uniform simplicity. Were matter capable of self-organization, be sides the deficiencies, which would inevitably be considerable, unless it were possessed both of prescience and supreme power, there would be great incongruity and contrariety in the se veral parts of the same animal or vegetable. Animated forms could not be supported, be cause they would be defective in necessary and indispensable organs ; the process of vegetation would be interrupted in plants from a similar deficiency. Now, though there is much di versity in the corporeal structure of animals,' and great variety in the forms and habits of vegetables, yet these phenomena are all redu cible to evident design. Animals which creep LECTURE II. 43 on the earth are not provided with the means which enable some to ascend into the air, or others to float in the water. Plants again, which inhabit the colder regions, are provided with the means of enduring a tempestuous Cli mate ; those which are to flourish in the parch ing desert are supplied with peculiar means of imbibing the moisture of the atmosphere, and of enduring a long state of aridity. In all creatures, and in all vegetables, there are pro visions peculiar to the habits, the local situa tion, and the purposes of each; infinitely in deed diversified, yet all subservient to one grand and simple design, ,which pervades the whole of nature, and bespeaks the uniform in tention of the benevolent and great Creator. All the parts contribute to a beautiful and ad mirable system, proving, to the unprejudiced mind beyond all possibility of contradiction, the divine M^sdom which animates, which di rects, and which has planned the whole. As in the systems of the heavenly bodies the su perior or subordinate operations are governed by one law, and tend to the same point of gravity, so all the other works of God display harmony and congruity of design. But an argument has been drawn from 44 LECTURE IL an appearance of spontaneous vitality, or, in other words, the facility by which animals of less perfect organization are increased, in favour of a similar process of formation of the more perfect. Thus the various spe cies of polypi, whether larger or micros copic, may be multiplied, like plants, by cut ting or self-dividing. This, however, is only a slight deviation of the order of nature; is at the same time extremely limited, and sub ject to fixed law. It would be absurd from hence to conclude, that more perfect animals or plants ever had such an origin ; that an oak had been produced from a moss, or a lion from an insect. It has often been urged against the doctrine of casual productions, that when we view any complicated machine, we naturally conclude that it had some contriver and maker. It has been further observed, that should such a ma chine by accident be injured or disordered, and in this state should we again view it and find this disorder rectified, we should naturally con clude that this was the effect of some skill simi lar to that by which it was at first formed. This undoubtedly would be the inference of one who had never before seen such an instance LECTURE IL 45 of human contrivance. To this let it be added, that it is perfectly unnatural to imagine, that even a human artist could be indifferent to the effect of any specimen of great ingenuity which was the result of his own contrivance. Now it is highly reasonable to infer, that the Divine Artificer is not regardless of his most admirable works. A difference does indeed exist between the art of man and the wisdom of God. Human capacity being extremely li mited, the works of man are liable to many defects, and require perpetual reparation. The works of God are exquisitely formed, and we may observe in all, that, for the period of du ration to which they are destined to last, there are principles of renovation and repair. This is evident in the human frame, which is so constituted by nature, that lor a limited space of time it is provided with the means of pre servation and renewal. This too is evident in many species of animals^ which, if by acci dent a limb be lost, have that loss supplied by the accession of a new one, in a manner simi lar to vegetation : and, lastly, this is evident in plants, in which there is a regular provi sion for restoring parts that are injured or ^"StmfedL Here the deistical philosopher may assert 46 LECTURE IL that God, having afforded such modes of re novation and supply, may leave the whole process of nature to go on, on those per petuating and renovating principles, inde pendent of any particular interposition. But it is to be observed, that this extraordinary provision carries with it all the appearance of actual interposition. For it may be asked. What are these principles? Whence is the source of that supply ? If that be not des tined for perpetuity, yet it intimates a care and regard in the Creator for the work of his hand. Now care implies affection; it is an attribute of Deity; and, in proportion to the excellence of the source, it will be more ardent and free from defect. God then cannot but be essentially benevolent ; and in the proportion of the superiority of his perfections over every thing human, will be his lOVe of his creatures and his creation. The best object of human affection too is virtue, the result of intellectual perfection, and therefore God cannot but love goodness in man, however imperfect in degree it may be. To suppose the Almighty then not to entertain a peculiar regard for those im provements in the soul of man, which have emanated from his own superior excellence, is impossible. LECTURE IL 47 Could any thing less than divine intellect have adapted a flexible trunk to the ele phant, exquisitely endowed with the sense of feeling; an animal; whose neck is short and un bending, and purposely short to sustain such a weight of tusks ? Who has endowed the ca mel with a stomach sufficiently capacious to contain water for a considerable length of time, and with feet peculiarly adapted to its habits and of utility in traversing immense de serts? What but wise design could have given contractile muscles to enable reptiles to move which are deprived of feet ? What but divine power and boundless wisdom could have given a rigid cornea to the eyes of fish, capable of resisting a fluid denser than the air? or an hard shell to the slothful tortoise, capable of sustaining the weight of bodies, which, by rapidly moving over them, must otherwise crush them ? Why are the viscera of quadru peds, which are prone, differently disposed than those of man, who is destined for an erect pos ture? Why are the lungs of fish so different from other animals, and so exactly suited to their eleiment? But it were endless to multiply such interrogations. The answer to all must be evident, " It is divine, infallible, unerring wisdom. It is the power of an intellieent and 48 LECTURE IL Almighty God which alone could produce such provident variety, and adapt it to the se veral habits and peculiar circumstances of his boundless creation. There is a disposition in some to attribute all the faculties of animals to exercise, which has undoubtedly a powerful effect. But unless an antecedent provision had been made by the design of the great Cremator, ao exertion of the animal could be effective, Aquatic birds would never be able to swim if their feet were not originally webbed. It is here to be observed, that all instances of deviation from the general rule of nature afford us more striking proofs of divine skill ; nor do they in the least destroy the harmony of the works of God, but rather tend to preserve it ; because they evidently prove the complicated, yet uni form intention of the Deity. The conclusion to be drawn from eccentricities is, that while they obviously form a part of the genial sys tem, they are so far from affording argument in support of atheism, or of non-interference of the Creator, that they directly tend to prove more extraordinary care for the welfare of the creation in general, and<)f its several parts. Another proof of the impossibility of atci- dental arrangement of matter, is the wonderful supply for Occasional waste, and iSie exact ba- LECTURE IL 49 lance which seems to be attained in the works of God. Thus many plants afford nourish ment to animals, and at the same time serve for the increase and preservation of the species. They are consequently liable to be completely devoured, and but for the provident care of the Deity would be annihilated. This is pre vented by their multitudinous production, and by various provisions for their preserva tion and facility of growth. The same ana logy, is observable in animals. The more mi nute these are, and for that reason very liable to perish, they are proportionally more nu merous. The seeds of plants are analogous to the eggs of animals. Whatever in nature is most useful is most abundant. Now many of the minute seeds possess a power of vegetation which is very durable, and which seems to be almost inextinguishable. The eggs of animal- culae are capable of remaining a considerable time, without bringing the embryon into life, until they meet with favourable circumstances. The surface of vegetables is covered with the minute and invisible eggs of microscopic ani mals ; but as these animals are of the aquatic species, they cannot be hatched without the application of water. As soon as they are im mersed in this fluid they become productive. 50 LECTURE IL: The harmony which exists in all the various works of God is neVer deranged by the eccen tricity of subordinate parts. If we look to the celestial system, does centrifugal force ever induce such excess, as to elude the general law by which all matter tends to one centre of gra vity ? And is there not one general submission of all to the simple law of nature, which gives motion and direction to the whole? In the va rious chemical processes, numerous attractions, coinbinations,repulsions, and solutions, are per petually in action to produce numerous effects, which are all subject to the first law. If any appetency of nature could by self-combination or arrangement produce an individual species, that species would be at variance with ge neric laws. It is therefore impossible to sup pose this arrangement and subordination could arise from any other cause than one superior Agent ; and. this Agent can only be an omni scient and omnipotent God. If it be asked, whether eternal Prescience has predesigned the : types and figures of things, and so exactly de fined their improvements, as to fix their utmost - boundaries ? our reply is, undoubtedly. The doctrine we mean to advance is that there is . nothing in nature fortuitous ; and that, what- ever variations may arise, they are all subject- LECTURE IL 51 to unchangeable laws and restrictions. Some insects are productive of several generations without the usual process of renovation ; yet these successions are all limited, and never ex ceed the precise number assigned them. Can this be accident ? By attributing to the particles of matter any thing like appetency, if by that term we are to understand more than attractive or chemical affinity, we give volition ; and as the particles of matter possess various affinities or attrac tions, and as some are repulsive, or incapable of affinity, such opposite volitions would pre vent all regular combination, and there would be perpetual conflicts. But if Ave suppose them only to act in conformity to the laws of na ture, or God, by which we mean the same thing, they then act regularly and consistently with the general plan of a superior Agent ; of a divine Mind. To suppose different volitions would be to admit universal confusion. For what contradictions and opposite agency would there not be in volition acting without subor dination ? On this head it is necessary that we should form distinct ideas, that we may not at tribute to matter powers which are foreign to its nature ; for even if we admit that matter by various combinations may acquire thought, 52 LECT'UHE IL yet it would be absurd, and a contradiction, U suppose thought to be antecedent to such com binations. One of the arguments for the ap petential power of nature is that of the in crease of animal life by solitary production But this only proves that nature has variou modes of increase ; for as this succession is ex tremely limited, it can never be an argumen for self-generation, but directly the contrary It is no more than a mode similar to that b] which plants are increased by the offset o sucker. We can readily grant, that particles infinitely minute, by a concretion of affinities may form infinite combinations ; for this is philosophically true ; and for this we need no the work of ages. The whole system of ani mal life is reproduced by these efforts. Th< time of gestation in animals, though various is long in few. Now the particles of the farin; of plants are infinitely minute. The same is ap plicable to animal life. But on this mysterioui subject it is enough to remark, that particle equally minute, by accretion, by accumulatior and expansion, produce a great effect of or ganization, and this without volition. All i; the regular and natural effect of the law o nature, conforming to the model proposed b) the unlimited mind of the Creator ; in con LECTURE IL 53 •mity to that, and to his own invariable plan, ;y can only act. It is not possible for the istituent particles of organized life to pro- ce other effects than God is pleased to de- e. The constituent principles follow the in assigned them. Thus the constituent nciples of an animal can never become a nt, nor of a plant an animal ; n9t can ani ls have their properties mutable, and from ird be converted into a fish : and the same 7 is undoubtedly universal. Tlie volition is ;he divine Mind, and nature acts uniformly that direction, by an imparted energy, der a superintending influence. Let us now proceed in the next place to w, that second causes are not independent the first, because they exhibit marks of •ordination.[f we turn our eyes to the heavens, we see lagnificent apparatus of regular design ; and, ile the secondary planets move round their mary, the whole goes on in subservience to laws of gravity. Nay the very opposite nciples of centrifugal and centripetal force ibine to produce regularity and general ef- : : and this sublime coiicordance is the re- t of great and more minute parts. The le reeularitv is to be observed in the whole 54 LECTURE IL of the natural kingdoms, as they are termec of this our earth. In the structure of anim; bodies, in the moral government of the A mighty, and the political government of mai it seems to be indispensable to the productio of any perfect whole, that there should be subordination and accordance of parts, and i all natur'e subordinate parts act for the benef of superior. In a plant, the root seeks not rishmeiit, not for itself, but for the tree ; th branch swells into bulk to support the mass ( leaves, or the weight of its fruit, and all th: in exact proportions : the leaf expands an breathes, not for itself alone, but to advanc the growth of the whole plant. In the mon system of the universe the same beautiful ai rangement and harmony exists. The passior and appetites of the mind, under due reguh tion, tend to the advancement of the genen good. We love not for ourselves, but for th advantage of others. Virtue cannot be prac tised without conferring a blessing on other Wisdom cannot be employed without bein advantageous to others. Benevolence and cha rity have expansive wishes, and produce exten sive effects. Again, goodness can scarcely b a solitary blessing ; and no individual is happ; but in communicated happiness. Even our ir LECTURE IL 55 regular passions are so often productive of good to mankind, that, like tempests in the atmo sphere, they are, bythe wise disposition of Pro vidence, often made subservient to general be nefit. But as these topics are not immediately connected with the subject before us, to en large on them at present would be foreign to the purpose of this Lecture. Let it suffice to remark, that even here the same consistence is apparent, which is so eminently conspicuous in all created things. All seems to be the effect of one Intelligence, that has contrived, and go verns every part by some principle perpetually active, and never forsaking the care or con duct of the whole, or the inferior parts. Now which is more agreeable to reason? To sup pose all this to be the result of subordination ; to imagine that the atomical parts should pro duce all this general and great effect ; or that some Intelligence governs and directs both the superior and inferior parts to the same great and well regulated purpose ? The answer must be in favour of a divine Providence. It is con trary to every conclusion of reason, to every principle and analogy of the universe, that the parts should be greater than the whole, or that the whole should be governed by the indivi dual parts. Gravity is increased by accumula- 56 LECTURE IL tion ; but the principle of gravity gives action or effect to each of their several particles : and we might as well suppose^ that the principle of gravity resulted from combination of lesser gravities, as that the minute atoms of created matter should govern the whole. Gravity is indeed increased by the union of lesser gravi ties or particles ; but then these particles are all influenced by one and the same principle. It is the governing principle, which is the primary cause, and the parts are only sub ordinate and contributive. Either the parts have intelligence of themselves, or they are directed and influenced by some power, which is the cause of principle or action to all ; and that they are all governed by a principle, and not by any appetencies or volitions of their own, is self-evident : for it is contrary to all ex perience and all analogy to conclude, that the inferior parts can direct the greater. General effect is the result of inferior subordination ; the independence of inferior parts would never produce regularity or general effect. He who contrived the great machine, contrived and di rected the motion of the inferior wheels : else all would be confusion and imperfection. There is throughout creation but one Intelli gence ; that Intelligence must be supreme, and LECTURE II. 57 then it must be God. This must be the first and final cause; from this all must emanate, and to this all again must tend and revert. Whenever we take notice of any thing in na ture, we observe this subordination of parts. If we see an animal, we see a compound of limbs and organs. If we discover some dis united part, we judge that it belongs to an whole ; that it is not perfect by itself we judge from analogy, and we are never mis taken. If we should by chance discover the limb of an unknown animal, we see that it is perfect as a part ; but though we cannot im mediately apply it to a particular species, yet perfection is evident in it, and it has the clear mark of subordination. Thus while every part in itself is perfect, yet that perfection tends to Complete a more aggregate perfec tion. One general law of animal life is instinct ; decisive and instantaneous in its operation, and at the same time so infallible, that were it not limited it would possess all the indications of primary wisdom : but this limitation proving that its powers are so circumscribed, proves at the same time that it is a subordinate agent in nature i that it has no independent influence ; 58 LEGTURE IL and that it is a second cause, under the. direc tion of something superior. Instinct in some instances seems to depend on physical principles : thus we find that ani mals which are destined to feed on putrid substances are provided with the means of scenting their prey at a surprising distance. They are accordingly provided with a greater than ordinary proportion of; olfactory nerves. The vulture, and other carnivorous creatures, whose employment seems to be to clear the earth of putridity, by a voracious, and, we might almost say, depraved - gluttony, lessen the quantity of offensive corruption, and con vert that matter into a vivifying principle, which would else spread contagion. Is this appetence? No, let us rather, admire the wis dom of the Creator, Animal substances de prived of life are subject to putridity. Putri dity is the means of increasing corruption; and, by rendering the air noxious, produces dis ease. But the wise Creator has provided crea tures, which through the medium of the atmo sphere, are enabled to discover their destined prey, and thus preserve its salubrity. Instinct, in other instances, arises from the same exqui site sensibility, of the nerves. Sonie aredoubt- LECTURE IL 59 less not to be explained on any known prin ciples ; but in every instance it looks like su perior agency. It is decidedly no acquired power of the animal. It is a given quality, because creatures which are possessed of the largest proportion in one respect, are remark ably defective in others. Now it must be granted, that in some degree the powers of animals are the effect of experience; but in stinct is an' instantaneous power. Some take time to feed, or to walk, or to fly. Yet others have those faculties immediately on their birth. These are gifts not wholly dependent on experience. There is one distinction between reason and instinct, that the former never can act but by tuition. Instinct, on the contrary, acts imme diately, as it were, by an impulse. Reason is even improvable instinct. The. faculties of animals may, by exercise, be enlarged or in creased ; but their instincts are imrnediately and always alike. Reason is communicable, but instinct is never so. Reason can impart its powers, instinct cannot. Every individual creature of every species has all its experience to acquire, but all ^ those acquirements cease with the individual. While reasonable beings profit by antecedent experience, instinct does 60 LECTURE IL not. Every generation of animals can effect exactly as much as a preceding one, but no more. The impressions of instinct are stamp ed at once. Reason attains all its improve ments by gradual advance. Thus instincts, which are the leading principles gf animal life, are totally different from improvable powers, and never ripen, as some modern philosophers pretend, by gradual process. It is said, why may not God be the cause of causes ? Un doubtedly he may. But he has been pleased to define and limit all the powers he has be stowed in nature. His creatures are to fulfil his will by no irregular or voluntary efforts. They are the instruments of his power. They, like the parts of a machine, are the wheels, or the balance ; but are not wheels, or balance, at their own pleasure. If matter were capa ble of volition, or prospective design, there would be strange confusion. In some all would be sight, in some all would be ear ; they would act for themselves. The result would be, dis cordance. We may say, in the words of the Apostle, If the whole body were an eye, where were the hearing P If the whole were hearing, where were the smelling ? But now has God set the members every one of them in ihe body. LECTURE IL 61 one member, where were the body'? But in considering the variety and the subordination of created matter, we may say, there are di versities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of opera tions, but it is the same God which worketh all in alb. There are indeed occasional variations in nature, which incontestibly prove that they are formed by an intelligence not their own. Thus the bones of animals are placed within the in teguments of the muscles, while the one serves to give strength, and the other to afford mo tion, to the limbs, and the whole body. As all such animals are destined to move in the light atmosphere, and to receive nice impres sions, the flesh, the organs, and the nerves, are exterior. But in the crustaceous tribes the process of nature is in direct opposition to this. The shell is the bone of the animals, which are destined to move in shoals, and to be shaken in the rocks of the tempestuous deep. The muscles, and the softer organs, are enclosed within the less fragile substance, a substance calculated to resist more powerfully the dis- ' 1 Cor. xii. 17, 18, 19. ' Ver. 4, 5,6. 62 LECTURE IL astgrs to which the creatures are liable in a life exposed to continual accident. It is here apparent, that this variation from the general rule and order of nature must arise from the contrivance of a divine Intelligence, and that matter, however disposed to motion , or arrangement, never could be capable of such foresight. We find the same traces of design . in the history of mankind, in all the events occurring, and in all prophecies and dispensa tions which conduced to the great and general plan of the Mosaic and the Gospel ceconomy. An attentive survey of the general and indivi- : dual history of mankind will prove, beyond all question, the particular interference of a divine Providence in the affairs of men ; but as this life is but a part of existence, we must rest in hope, and trust that hereafter, in the final con summation of all events, the great scheme will be rendered manifest and perfect in all its sub ordinate parts, and in its great design. Let us next, in the third place, consider the analogies of nature. Of these we may take such a brief survey as may enable us to eluci date our position ; that they proceed from one and the same origin, and contribute to promote , the same grand and uniform design. Though reasoning by analogy will not in LECTURE IL 63 general serve for complete demonstration, it applies admirably to the present argument.;, for nothing can more decidedly prove that the works of nature have the same origin, than the similarity and congruity of principle which is so constantly apparent throughout the whole. In the productions of art we apply this ar gument as a ground of proof Thus the style of writing is considered a decisive mark of an author. The same criterion is adopted to prove, how- far the books of sacred Scripture are genuine. To pursue the same method of ana logy, suppose in a desert we should discover some ifragments of an ancient edifice ; we in stantly perceive that the broken parts relate to some whole. If again, other parts be disco vered, the congruity and manner of workman ship would convince us, that they also relate to the same structure, and were produced by the same artificer ; and this argument so well applies to the uniform design and concordance of parts in the universe, that it should alone be sufficient to produce conviction. The first analogy I shall mention, for all the works of nature are full of them, which by their relation shew one contriver, is that which exists between man and the vegetable world. A plant is formed of organized parts, similar 64 LECTURE IL in many respects to the human frame. Plants perspire and breathe, and even undergo a sus pension of their powers similar to sleep. They possess great and nice sensibilities. There is altogether such a resemblance, that a plant may be said to be an organized being, only without the power of loco-motion. There is again, in all the process of nature, an almost undefinable gradation ; for the links are so imperceptible, that they are often not to be discovered. Thus the higher species of irra tional beings approach the lower of the ra tional. Animals that move on the surface of the earth are connected with those that mount into the air, for we have quadrupeds with wings. Fish too are provided with organs si milar to these, and the amphibious unite the links of water and land animals. Again, the lower order of animated beings so melt, as it were, into the vegetable, that they become scarcely to be distinguished ; and, lastly, ve getable life is connected by several characters with the animal world. Now the use I would make of these acknowledged and obvious truths is to prove, that there is a M^onderful consent and gradation and harmony in all the creation, which it is impossible to suppose to have been the effect of accident. On the con- LECTURE IL 65 trary we must infer that there is one grand and connected intention in all nature, which eminently displays unity of design in the Crea tor. To pursue these analogies further, we may remark, that they are so adapted to va rious circumstances, that it is impossible that any concurrence of atoms or particles could produce them. For while some are subject to infinite varieties, they conduce to one uniform plan. In the last place I observe, that the indica tions of a particular interference of Provi dence in the works of nature are manifest. It has been demonstrated by the great phi losopher of this nation, that the perturbing powers, which take place in the solar system, must in process of time destroy the planetary motions, unless it shall please the first Mover of all to interfere and oppose this otherwise ine vitable consequence. The operation of heat and cold, the continual action of the atmosphere, the violence of storms, the force that abrades, and the dissolving powers that soften the hard est substances, cannot be resisted, even by rocks and mountains. Rivers too continually convey these dissolved or broken particles into the ocean, and thus have a tendency to reduce the wholeglobe to a level, by filling the cavity 66 LEGTURE IL of waters. These are mechanical causes perpe tually acting. But since the mountainous and interior parts of the globe still retain their ele vation, it is evident, either that the world can endure longer than is commonly supposed, or that some particular interposition of the Deity has preserved, and still preserves its original constitution, in opposition to these potent and mechanical actions. But it is objected by the Sceptic, that if all the appearances of nature require a cause, the existence even of the Author himself requires a cause also. It is certain that we have no con ception of the origin of a first cause ; for our ideas are all limited to time and space ; but we have a decided proof that all the phenomena of nature have some prior origin. To that we refer. Here our inquiries must end. As we are satisfied that all things must have had a be ginning, religion requires no more of us than that we should be content to acquiesce in a cause adequate to all effects. It is the pride of philosophers, in their conjectures, to find a cause for every difficulty or phenomenon ; and when they have arrived at one, as the Prophet says, they offer incense to vanity, and are so elated with imaginary success, that they are willing to rest there. But as every cause must LECTURE IL 67 have another antecedent, the advantage ob^ tained by reaching one point is but a small advance, even if their discoveries be establish ed by the clearest demonstration. Thus that the descent of bodies is the effect of gravity is clearly to be ascertained. Here the cause of effect is discovered. But how small is that discovery ! For Avhen we are asked. What is the cause of gravity? or what is it in itself? we are altogether at a loss for an answer ; and we find ourselves still infinitely remote from the knowledge of a first cause. Animals are destined to prey on each other; the strong on the ^teak. But there is a won derful provision made by the Creator to pre serve a just balance. Did superior strength, or superior cunning, always avail, the weaker kind would be soon altogether destroyed, and many a genus would be entirely lost. To counteract this, God has been pleased to make a balanee of advantages or defects. The stronger creatures have their vulnerable parts, and their vulnerable parts are attacked by those who are far inferior in strength ; the voracious shark, who would make a desert of the sea, is attacked and is subdued by the sword-fish ; some creatures escape death by their minute ness or by -flight, where their larger enemies f2 68 LECTURE IL cannot pursue, both by land, and in the water. Many huge animals are the prey of insects; so that, while one is formed for de struction, it is vulnerable by insignificant creatures : and those which from their helpless state would easily be extirpated, are kept in the catalogue of creation by their wonderful prolific powers. Here are provisions, propor tioned evidently by a just balance, not merely applicable to genus or species, but to the whole creation- Again, the goodness and particular care of Providence is very conspicuous in the provi sion made for several important functions of the body, by which their power is increased by a two-fold provision of the most useful ; the eyes for sight, the ears forbearing, and similar instances. Now in the case of accidental loss of the one organ, the other remains as a sup ply for the defect ; and in the instance of sight, the remaining perfect organ acquires additional strength. Again, in the total privation of sight, the faculties of hearing and of touch, and the mental power of memory, are considerably in creased, It is impossible, when we remark the ingenuity and the increased sensibility of the blind, their hearing, the compound nicety of their feeling, which enables them often to live LECTURE IL 69 and to excel in the practice of the arts of music and others, not to be struck with the goodness of the Almighty in their capacities of improve ment and substitution, by which the miseries of privation are lessened, and compensations are admirably contrived. In such instances, the hand, by increased sensibility, like the antennae of insects, performs the office of the sight, and the memory becomes a substitute for letters. There is a most remarkable instance of the constant superintendence of the Deity in the balance which is ever preserved between the sexes of animals, but especially of the human race. It has been determined from many acr curate registers, that the proportion of male and female, born in given periods of years, is nearly the same. Here there is a proportion continually observable, and never so far de viating but that the proportion is the same in a given number of years. To account for this on any known principle is impossible. It cannot be the result of what we call acci dent. The law is invariable, it is beyond hu man control.' What then can we say? Is there a mind so lost even to common sense, as not to be convinced by this unknown but astonishing influence; this regulation of events, far beyond our limited comprehension ? 10 LECTURE IL Equally astonishing is the proportion of things preserved, not only in the animal, but the vegetable kingdom ; indeed, in all the va rious parts of the creation. Chemical experi ments convince us, that perpetual changes are produced in nature by the operation of mutual attraction or affinities, by repulsion or solution. These combinations and changes of nature are infinite. But are not these sub ject to some invincible control ? It seems as if there were in all bodies certain naturally constituent principles, which preserve them from such mutations as may interfere with the original types. Lastly, From all that has been observed, it appears that the manifestations of the wisdom, the power, and the over-ruling providence of God, are so many, so distinct, and so decisive, that we may here almost be said tO possess ocular demonstration. Thus the invisible things of him from the creation of the world were clearly seen, being understood by the things thai are made, even his eternal power and God head; so that those who will not be convinced of the superintending providence of God, are without excuse. LECTURE III. John i. 17. For the law was given by Moses, but grace and truth came by Jesus Christ. By these words it is not meant that the law only came by Moses, and that grace and truth were not imparted by him; but that they were more clearly revealed through Christ. The ceremonial law of Moses, by the coming of the latter, was abrogated, and the moral law rendered more obligatory ; consequently truth was more fully established, grace or par don only ultimately confirmed and sealed by the atonement through the second covenant ; and therefore, though truth and the promises of grace were given by Moses, they were fi nally confirmed by Christ. In reviewing the Mosaic dispensation, we have now to consider its object and its evi dences principally in one light, a? it tends 72 LECTURE IIL ta elucidate the consistency of the great de sign and disclosure of the scheme of revela tion. The connexion which subsists between the Mosaic and the Christian revelation is intimate and inseparable. With these the prophetic writings, and the history of the Jews ^nd the Gentiles, form a regular chain of agreement, of which every single link is of great import ance ; while the separate parts are so far con nected, that they contribute to complete one grand and comprehensive scheme of provi dence. We find almighty wisdom and goodr ness prospectively employed for the human race, from the instant of creation. We ob serve the same goodness actively and uninter ruptedly extend itself through all the various changes of human existence, and never termi nating, because it promises to be so employed throughout all eternity. , This harmony and connexion between the Old and New Testament is evident in every part. There are numerous analogies and rela tions. The first is full of types and represen tations of the events of the latter. Even those who are not willing to indulge in fan cied images, or double interpretations, cannot deny a frequent resemblance. To mention LECTURE IIL 73 only this, that Moses predicted the intention of God in after-ages to raise up a prophet like unto himself, would be sufficient. But the in stances are very numerous, and the whole law, and indeed all events, were shadows of good things to come. The opponents of truth begin with objec tions to the account of creation. Various theories of the earth have been invented ; some in support of Scripture, others with a view to confound it ; yet it is remarkable, that if those which the pious ingenuity of the friends of religion have hitherto advanced have not been so satisfactory as might be wished, yet our adversaries haVe done nothing which can shake its credibility : while, happily, true philosophy has concurred to confirm, rather than to contradict, the assertions of MOses. The account, for instance, which the sacred historian gives us, that light was created ante cedently to the sun, has caused no 'little triumph to those who are desirous of detect ing improbability. Was light, say they, which emanates from the sun, created on the first day ; and was the sun itself, the great source of it, created only on the fourth ? This im plies absolute contradiction. But if modern conjecture be well founded, and there is every 74 LECTURE IIL reason to confide in it, the body of the sun is not the seat of light ; it is an opake, and, pro bably, habitable globe ; and the light which appears to flow from it proceeds from a sur rounding atmosphere : and thus the matter of light might haVe existed before it was called into action. To dwell further on this is need less ; for perhaps light, like heat, may not be actually resident in the body of the sun, but, being in a latent state dispersed throughout all the system, may be set in action by some prin ciple that emanates from the opake body, and thus rendered perceptible. Scripture is not to be confounded by conjectural philosophy. Let us then confide in that divine word which, in the sublime representation of revelation , spoke. Let there be light, and there was light. But it may be here remarked, that the grand object of revelation was not to teach mankind philosophical, but moral truth. TJiat the writings of Moses were not adapted to the gratification of this sort of curiosity is indeed evident. His account of the formation of the world is too concise and summary for such a purpose. Their more immediate design was of greater importance ; to keep alive a true sense of the unity of the supreme Being, to preserve the world from the total darkness of LECTURE IIL 75 idolatry, and to impress men with practical truths, and with moral obligations founded on divine promises. The improvements of science contribute to the confirmation of his doctrines, and it is highly probable will continue to elu cidate and establish them. Where then is inconsistence? Assuredly notinthe Scriptures; but in objectors. They begin with the first account which Moses affords us of the crea tion, of the fall of man, the origin of evil, and the scheme of redemption. Now all profane history is in its commencement' extremely im perfect. Many have pretended to give us a better and more clear solution of the origin of things, and the introduction of natural and moral evil into the world. They call on us for implicit belief, while they persuade us to distrust the sacred writings. But if they thus demand confidence, we must be satisfied that they have something better to offer before we can be prevailed on to renounce our own faith. Now it has happened, to the honour and cre dit of revealed religion, and to the mortifica tion and shame of theoretical reasoners, that no account has yet been given, no scheme de vised, so rational as that which the sacred wri tings have transmitted to us. The assertions contained in the Mosaic history have survived 76 LECTURE m. in credit all these evanescent systems ; some of which have been grounded on the fashionable principles of the times : but as increased know ledge proved the fallacy of preceding conclu sions, some have instantly sunk into neglect, and others into contempt. Yet the account given us in the sacred writings on these im portant subjects has stood the test of time and of inquiry, and has remained unshaken by all the efforts of human opposition. Again, the various phenomena of nature bear testimony to the consistency of the re lation of Moses respecting the universal de luge, with the truth and probability of circum stances ; since there is no part of the globe where evident marks of great convulsions are not to be traced. The several strata of the earth, disturbed from their natural positions, and not disposed exactly in conformance to their specific gravities, make it evident and un deniable, that great changes must have taken place. By some, these are attributed to the effect of subterraneous fire ; by others, to wa ter ; and yet nothing can be more probable than that both these causes have contributed. For as many existing volcanos, and many now extinct, decidedly prove the ravages of subter. raneous fire, and as the uncontrollable force of LECTURE III. 77 Vapour is now well understood, it must be clear, that both these principles have been em ployed as the grand agents of convulsion. The Bible tells uS, that the fountains of the great deep were broken up, and independent of re velation, the universality of the deluge is self- apparent, and is further confirmed by th'e tra ditions of all nations of the earth, whether bar barous or enlightened. The account transmitted to us of the mo tives which induced the Almighty to destroy the antediluvian world is in itself highly pro bable, and agreeable to experience. When we look on the habits of man we must observe, that longevity has a tendency to corrupt his principles, and to indurate his feelings. In proportion as some vices lose their stimulus by age, others are considerably strengthened. Thus avarice, its parasitical companion, in creases upon the failing limbs. By length of days the more tender affections lose their force : and as age was more slow in its approach in the antediluvian world, there was a longer space for the reign of turbulent passions. Pride and ambition, it is certain, would be considerably more powerful were men con scious of a longer duration of existence. The probability of death, and the sense of natural 78 LECTURE IIL infirmity, serve to mortify those intolerable passions, and to render them less luxuriant ; but were they not subject to these admoni tions, they would be ungovernable. Longe vity then would naturally strengthen bad ha bits, and render those more confirmed in wick edness, who had long been subject to its domi nion. But further, there is a disposition in men to grow careless of reputation, and bolder in sin, by continued practice : and for these pro bable causes we need not wonder that wicked^ ness should have overspread the earth. It was supposed by ancient philosophers, and the same opinion is still maintained by some modern, that the world is of much higher antiquity than Moses asserts ; that, in fact, matter is eternal ; and that both this earth and human events have been subject to many and successive revolutions; but what demon stration is there to support those opinions? None. In opposition to this, it has been well answered, that we have no traces of such pre- existence ; that the uncultivated state Of large portions of the globe, and the erratic life of its earlier inhabitants, prove that it hasi been thinly peopled ; that the lateness of many dis^ coveries, and various other circumstances, cor^ roborate the account given by Moses of the LECTURE IIL ^ 79 age and history of mankind. We have no credible record of more than six thousand years from the present time. The pretensions of the Egyptians, the Chaldeans, the Phoenicians, or the Chinese, are decidedly unfounded. The extravagance of the Hindoo chronology has been shewn by one well qualified to judge. Thus then we have on our side consistence and demonstration. The opposite opinions possess neither. From natural let us proceed to moral philo sophy. The origin of physical evil has occa sioned much inquiry ; and with the Scriptures on this head scepticism is much dissatisfied. That the state of human nature is altogether frail and corrupt is undeniable ; and to ac count for this the most absurd and extravagant systems have been framed, and especially in the various modifications of the oriental philo sophy ; a philosophy, no less productive of confusion to the ancient world, than of injury to the cause of religion. The Scriptures at tribute the depravity of the human heart to original sin, incurred by the transgression of the first man ; but objectors will not admit, that the goodness of God would suffer the transgression of one man to bring misery on the whole of his subsequent race. Such a per- 80 LECTURE IIL mission, according to their ideas, is incompati ble with the acknowledged attributes of divine beneficence. Let us not however attempt to penetrate into those hidden mysteries, which are too intricate foj- human understanding, but which are confirmed by fact and experience. In such speculations men pursue the same er roneous plan which they adopt in all their in quiries concerning revealed religion. - They measure infinity by limited means. The whole may be reduced to a simple statement. Death is the lot of all mankind. Evil does exist. Sin and death have entered into the world toge ther, and reign over our mortal bodies. For the introduction of moral turpitude, reason has never been able to account. Is there then more difficulty in supposing that these existing calamities were produced by the transgression of the first man, than by any other cause ? The facts cannot be disputed ; and if their ori gin be deemed as incompatible with our ideas of the mercy of God, the same objection will be in force in whatever way we attempt to re concile them. It is equally extraordinary and unaccountable to us, that this our present state should be beset by such evils. The objection is to its introduction ; and the doubt can only be, how far such an admission be reconcilable LECTURE m. 81 to the goodness of the Creator* That God is perfect, that he is infinitely wise and merciful, is undeniable. None of the objectors have been yet able to devise any scheme which is so satisfactory as that which we derive from revelation, and we are better pleased to rely on God, than on man ; who, if revelation be not true, has nothing to substitute in its place. To those who busy themselves in unprofitable researches, we must say, Canst thou by search ing find out God? canst thou find out the Al mighty unto perfection ? It is as high as hea ven ; what canst thou do ? deeper than hell ; what canst thou know''? If we proceed to consider the doctrines revealed in the Mosaic dispensation, we find them perfectly agreeable to the best ideas which have ever been entertained of the per- fections of the Deity. All history, all fact, all experience, shew us, that the propensity of mankind to idolatry, originating doubtless frOm natural ignorance and depravity, has been ex cessive, universal, and incorrigible ; and from this extravagant propensity no nation has ever been free ; not even the Jews themselves. For though God Almighty was pleased to work ' Job xi. 7, 8. G 82 LECTURE IIL successive miracles to display his power, and to keep them, if possible, constant to their duty ; yet all those manifestations of power, all threats, all promisesi were often ineffectuaL They could not be restrained from falling occasionally into ithe, universal error j and yet the philosopher has been fond of extolling the dignity of human nature. Nothing is however more probable, and indeed we have a derhon-* stration on our side^ that, had not God been pleased, by revelation to earlier ages, to keep a sense of his perfections alive, mankind never would have entertained wOrthy or true no tions of him and of his attributes, antecedent to the coming of Christ; and had Christ not come, they would not even to the present dayv It is evident, therefore, that whatever degree of knowledge of this kind the world has en- tertained,^ is altogether to be attributed to re velation. To the philosophers of many cen turies before Christ, the suggestions of natural religion were a light ; and some of the prin ciples of revelation were transmitted to the Pagan world by the traditions of the Pa triarchs. Nothing is more difficult than to trace the origin and progress of ideas. Men are often fond of attributing to their own sa gacity, and their own invention, the accidental LECTURE m. 83 acquisitions derived from a foreign stock. The knowledge of a God of infinite goodness and perfection having most probably by some pri mitive revelation gone forth, was easily com municated, and would in an imperfect degree be intermixed with the general sentiment of mankind ; especially as they had, according to the assertion of St. Paul, a law of conscience written in their hearts. Thus it appears to have been the scheme of Providence, that all his discoveries and intimations to men should be gradual. Traditions were indistinctly open ed ; then was proclaimed the first covenant, then succeeded prophecy, by degrees more and more complete and intelligible, till the whole beautiful arrangement was developed ; till the Day Spring from on high gradually increasing, burst forth into the meridian splendour of the Sun of righteousness. None of the ancient systems of philosophy have given a clear or distinct account of the one true God, or his attributes. Now the cer-. tainty of this alone is of the highest import ance to mankind. If we examine the declara tion of the Mosaic dispensation relative to the supreme Being, conveyed in all the instructions to the children of Israel, and all the interpo sitions and revelations of God, we perceive g2 84 LECTURE IIL such exalted intimations, that they fill us at once with admiration and astonishment. It would be superfluous to illustrate these by any extracts, since they abound in the sacred writings. Candour must admit, that nothing comparable to such representations of the divine nature can be found in any of the pro fane authors. The probable existence of a supreme Being, the Creator of all things, was indeed suggested by natural religion, but these suggestions were extremely imperfect. It is not alone the pure conception of the Deity which the Hebrew Scriptures disclose ; but in all the promises proposed to the Jewish nation, as well as in the denunciations of wrath against transgression, we find the best encouragement to virtue, and the greatest discouragement to vice in general. Now idolatry was not only dishonourable to the reason of man, and an affront to the supremacy of God, but waS pro ductive of the most pernicious consequences to morals. In all the rites of Pagan worship we discover not only the grossest absurdity, not only allurements, but every stimulus to vice which sensuality or ignorance could suggest. Therefore the heathen gods in all countries and nations, were propitiated by the commis sion of the most abominable crimes ; for even LECTURE IIL 85 crimes were esteemed acceptable, to the im pure monsters of their worship, created by the profligacy and the superstition of mankind. The nations that bordered on Canaan, as well as its inhabitants, were addicted to religions whose ceremonies were of the most flagitious nature. Some of these worshipped the sun, and therefore thought that their children could neither be prosperous in life, nor acceptable to their idols, unless they were made to pass through fire : They shed innocent blood, even the blood of their sons and daughters, and seduced the credulous children of Israel. As Jeremiah laments, they built the high places of Tophet i which is in the valley of the sons ofHin- nom, io burn their sons and their daughters in the fire. They built also the high places of BaaP. To judge of the cruel nature of these rites, it is to be observed^ that the word To phet in the Hebrew is derived from an in strument by which the priests were accustomed to drown the cries of the victims. Now com pare with this the exalted representations of the divine nature, and of the worship accepta ble to him, every where expressed in the Old Testament : a pure heart and undefiled hands ; * Jer, vii, 31. 86 LECTURE IIL mercy rather than sacrifice. Not only in these barbarous nations and barbarous ages were the worst passions and the most depraved practice encouraged, but eyen in nations who boasted superior knowledge and great refinement, and whom infidels are fond of extolling as worthy of imitation. Whereas the sacrifices instituted by divine appointment, being typical of a fu ture great event, and contrived to intimate and to keep alive an expectation of a fulfilment of the last best sacrifice and satisfaction, were of the most pure an4 innocent nature. Where withal shall I come before the Lord, and bow myself before the high God ? Shall I come be fore him with burnt offerings? with calves of a year old ? Will the Lord be pleased with thou sands of rams, or with ten thousands of fivers of oil? Shall I give my first born for my trans gression, the fruit of my body for the sin of my soul? He hath shewed thee, 0 man, what is good ; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God" ? This sentiment is pre valent throughout the whole, of the Old Tes- tament, and the prophetical writings abound with the same. Thus Isaiah.; Bring no more ' Mipah vi, 6, 7, 8. LECTURE IIL 87 vain oblations : incense is an abomination unto me; the new moons and sabbaths, the tailing of assemblies, I cannot away with". And again^ Wash you., make you clean; put away the evil of your doings from before mine eyes ; cease to do evil ; learn io do well ; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow". And in another place, shewing the absurdity of fast and penance without good practice, Is it such a fast that I have chosen ? a day for a man to afflict his soiil ? is it to bow down his head as a bulrush, and to spread sack cloth and ashes under him ? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen ? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yOke ? Is it not to deal thy bread to the hungry, and lo bring the poor that are cast out to thy house ? when thou seest the nakMj, that thou ^ cover him ; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thy health shall spring forth speedily: and' thy righteousness shall go bef&fe thee; and the glory of the Lord shall be thy fereward'. Again, in the Psalms " Isaiah i. 13. ' Ver. l6, 17. 5 Chap. Iviii. 5, 6, 7, 8. 8$ LECTURE IIL we find morality and purity perpetually incul cated, Thus; JLord, who shall dwell in thy tabernacle, or who shall rest upon, thy holy hill ? Even he that leadeth an uncofrupt life, arid doeth the thing which is right, an,d spedketh the truth from his keartK Then follows the enu meration of many practical acts of justice, and other virtues. It w^ere endless to recite the number of passages in the Old Testament where the true nature of the service which God. expects from his creatures is clearly defined. It is notorious, that in the heathen nations of Greece and of Rome the most, flagrant vices were the necessary rites of initiation into their corrupt mysteries. , Let us then draw the con trast. Did any of the Pagan religions afford sublime representations of the Deity, or pure precepts of virtue ? Yet the precepts of Moses had a tendency not only to give to men ex alted and clear conceptions of the la^ature of the Peily, but to ameliorate the heart, and to denounce the vengeance of the Almighty on every species of moral transgression, Did the heathen offer human sacrifices ; shed the blood of their captives, and their slaves ; nay, even of their own children? The law of Moses LECTURE IIL 89 required only the blood of the lamb, because the type of him in whom was no sin, the im maculate and holy one. Did the heathens pollute their temples with scenes of guilt and riot, and make even a traffic of debauchery ? for this was their common practice ; — in the Mosaic law, the temple of the Most High was, on the contrary, declared to be dedicated to purity. It was the residence of the holy of holies, and all pollution, all abomination was considered defilement to the sacred place. Did the law of Moses prescribe or permit immora lity? Were not all the flagitioUs practices of the Gentiles represented as the objects of de testation, and the means of defilement ? Is not the infatuation of those astonishing, who look on the religion of the old covenant with aver sion, while no resentment is felt at the absurd and disgusting institutions of Polytheism ? It is even probable, that idolatry was not in itself so offensive to God because it robbed him of his worships but because it corrupted morals. The worship of imperfect beings can add to the glory of God in no other way than by the promotion of universal righteousness. The Jews have been called a barbarous and ignorant people, unskilled in art, avaritious, and addicted to the most gross superstition. 90 LECTURE IIL That they were not without skill in the arts of life, is apparent from the various circum stances of their history ; the building of the ark and the temple. Of Solomon it is declared, he was well versed in natural knowledge ; and the acquisition of the Jews in art or science was perhaps nearly, if hot equally, advanced with that of the nations of the same age. For, after all, to what did the knowledge of the ancient world amount? Some arts seem to have .flourished,, which subsequent ages have lost; but natural knowledge was always in a very confined state ; it was the superstition of philosophy, grounded on conjecture, not on experiment. What was the astronomy of Egypt or Chaldea formed on? Systems now well known to be absolutely false. It is there fore a great mistake to consider the Israelites as comparatively barbarous, or ignorant. But if it be granted, that the children of Israel were a barbarous race, this circumstance would of itself be an argument in favour of revelation. For it is inconsistent to suppose illiterate and uncultivated men, unaided by divine instruc tion, to be capable of entertaining such sublime and clear ideas of God as the Jewish Scriptures contain, and which were never discovered by more civilized people. Compare the produc- LECTURE IIL 91 tions of Greece and Rome in the highest state of the arts ; and what shall we find in them, however excellent in other respects as models of composition, that can at all rival the He brew Scriptures, when the majesty, the mercy, or the holiness of the Deity are displayed? It is in these sacred writings that we see also the purest morality inculcated ; not indeed brought to such a state of perfection as in the Gospel, but still eminently superior to the precepts of all cotemporary or known religions. For here it is necessary to separate the tenets of philosophy frOm sacred institutions. It has been already remarked, that philosophers were indifferent to the practice of the world out of their own immediate schools, and that the re ligion of the ancient world seems not to have had any immediate connexion with virtue. Men were indeed taught to appease their deities, and to court their favour. How ? By rites and ceremonies ; by oblations and sacri fices. Such indeed were prescribed by God under the old covenant, but it was ever expli citly proclaimed and universally understood, that these did not dispense with the obliga tions of moral duty. If then no conceptions of natural religion were ever so clear, no declara tions so esxpress, as are evident in the Jewish 92 LECTURE IIL revelation, is it not to be concluded that the Scriptures must have derived their origin from a source superior to human ? . While many institutions are to be found in the Jewish laws and. precepts that are evidently excellent, some it must be confessed there are for which we cannot account. In reasoning on these We ought to consider them as far as possible with all their relations. Here indeed our judgment will be imperfect, because, we cannot see the tendency of the whole scheme which is embraced by the un limited providence of the divine Author. We must remember however, that of these many were .pieCuliarly, adapted to extraordinary cir cumstances;, to a people who were designed to be unconsciously, and often reluctantly, the instruments of preserving the knowledge of the true God, of justice, and morality in a cor rupt, and perverse world. As the knowledge and virtue of an individual will degenerate unless it have some example, unless it be pre served from contamination by constant vigi lance ; so it is with nations, and with the whole race ; for, unless some principles of renova tion be given to the moral constitution, it will decay like the physical; The law of natural conscience kept the Gentile world from total LEGTURE m. 9S corruption. ' Under the Christian dispensation we have a renovating pririciple, the i gift of grace; and I would draw this inference, that had it not pleased God "to preserve mankind from total degeneracy, by that silent but irre-' sistible voice of conscience, that law which was: written in their heiarts, the world would un^ avoidably, by the constitution of things, have fallen into an irrecoverable state of depravity. Yet if natural religion could enable^us to ac quire notions of morality, we ought never to lose sight of this consideration, that nothing but revelation can isanction the principles of justice and virtue among men. On the motives of natural religion, they will be only a temporal convenience, adapted entirely, to the improve ment or accommodations of temporal life. Revelation is the bond which unites man to God, and connects our present interests with eternity. Besides the excellent tendency of the Mo saic institution to preserve a true sense of the unity and perfections of God, which is a strong internal evidence of its origin, we may further observe, that it contained much en couragement to benevolence; notwithstanding that it prescribed many distinctions Which ap pear to be supercilious. The unlimited law of 94 LECTURE IIL universal charity was promulgated more fully under the Gospel covenant ; yet strangers under the old law were not altogether ex cluded from participating in the benefits of re ligion and common rites. The law admitted proselytes of the gate, as they were then called ; and all the jprescriptions of the old covenant were founded on a moral and religious neces sity, rather to exclude the contamination of heathen ceremonies, than social intercourse ; and was a necessity somewhat similar to that which the law of self-preservation compels men to adopt in preventing the contact of epidemical disease. It prescribed at the same time several charitable institutions ; such as the charge recommended to the owners and keepers of the harvest, that the grain should not be collected with scrupulous parsimony, but that the poor gleaner might in quiet and with facility enjoy his portion. The injunction given to the Israelites to possess the land of Canaan has been considered as oppressive and unjust. To this the common and obvious answer is sufficient, that Provi dence undeniably does frequently make use of human instruments in the moral government of the world. And in this instance the enor mous impiety, and the profligacy of these LECTURE in. 95 people, loudly invoked divine punishment. But it must be remembered, that on all other occasions the wars dftfie Jews were defensive ; and they were expressly forbidden to, enlarge their territories by the invasion of their neigh bours. If the comtnand of God then obliged them to act offensively as his instruments of wrath in a particularinstancej andif the same law prohibited them in all others, this conclu sion must at least follow, that this solitary injunction was an evident proof of particular interposition. Now suppose the command to have been from heaven, which we believe, did notthis establish the right ? All law is derived from some supreme power. If the Bible be at all true, it was God himself who promised and gave them possession. Their subsequent em ployment was agriculture, the most useful and the most innocent of all the pursuits of man. It must be confessed, that war and conquest, abstractedly considered, appear such horrid In struments, as to be inconsistent with the mercy of the Deity, and so are disease and death. Yet, as all men are subject to these evils, we must consider them on the whole as mercies. Thus if the human frame be subject to the in juries of time, death Is a remedy for physical suffering; pain is the index, and the faithful 96 LECTURE IIL sentinel of danger. And if death be gain, dis ease is the friend that conducts us to the gate that opens, to everlasting blissi To inflict suf- fering^then on the human race is a merciful act of providence, if the suffering of the incor rigible lead others to repentance. Life and death are in the hands of God ; and are en tirely at his disposal. There is no law of nature which exempts us from evil. If war were universally enjoined as a precept of reli gion, it would indeed form an objection to it ; but since God is sometimes pleased to destroy by famine, by earthquake, or pestilence, we cannot object to any other mode which the' divine Wisdom may devise of punishing a guilty world. The Whole objection must lie, not against the punishment, but the mode of its execution. Now of this the Almighty can alone determine. For if we murmur at the infliction of physical evil, we have reason to murmur at the whole course of providence, which is constituted on the certainty of its ex istence. An injunction to destroy is indeed suspicious, when there is no evidence of its coming from God ; but the certainty of the evidence of the injunction removes all cause of objection. r To conclude the consider«ition of the institu- LECTURE IIL 91 tions of the first covenant, that of the sabbath is alone a sufficient proof of a divine origin ; an institution most admirably calculated to keep a sense of religion alive; an institution so important to society at large, and to the spiri tual interests of individuals in particular, that it may be considered as a most invaluable bless ing. It is the bond of religious society ; the sanctlfier of public order and tranquillity ; the anticipator of heaven, and the guardian of in dividual grace and holiness. The universal violation of it would bring anarchy and de struction on a nation, and always terminates in the debauchery and ruin of individuals. The observance brings blessing and prosperity, and does more for public and private happiness than worldly wealth, or any temporal suc cess. It is objected to the selection which God was pleased to make of the Israelites, as instruments of his providence, that they were a small and inconsiderable people, and that they were al together unworthy of his peculiar favour. This may be readily granted, and yet be no ground of objection; andindeed this is urged by- Moses himself, when he exhorts them to obedience; The Lord did not set his love on you, and choose you, because ye were more in H ^S LECTURE III. number than any people, for ye were the fewest of all people^. Of the Instruments of Providence it is absurd to judge by our conceptions. T^ie agency of men Is evidently subject to his control, and what they design for evil purposes he converts to good. In the present system of things, no marked distinction is made of good or evil, only in their general effect. The sun shines and the rain falls alike on the just and the un just. Nothing can be more clear, than that profane and profligate men are undeserving of the bounties of Providence ; and there is as much reason to say of temporal blessings. Yet God Is pleased to suffer them to enjoy much more than they merit : and why then should not the Jews have been chosen for the display of divine wisdom? In the Scripture, this peo ple is never represented as the chosen or pecu liar people of God for any merit of their own : on the contrary, in all his expostulations with them, God is represented as upbraiding them with their rebellion against an election so very extraordinary. They, it appears, were em ployed contrary to their own choice. Perpe tual interposition was necessary to coerce and " Deut. vii. 7 . •' LECTURE IIL gg keep them to the service of the true God ; and their very reluctant obedience tended to the more open manifestation of the divine good ness and glory. That the Jews then were an inconsiderable people is an argument of Moses ; but he makes a very different use of it. He employs it to awaken them to obe dience, and to induce them to repose a trust in that great Being, the dispenser of so many blessings. It may be also urged, that our blessed Lord made use of ignorant fishermen as instruments to promulgate Christianity. Now that God should employ inconsiderable agents, is consonant With all the events both of nature and of human life. To prove the consistence of the holy Scrip tures, we may assert, that they form the best sources of ancient history. When we examine the books of the Old Testament, we observe that the writers, even supposing It to have been a human work, are good historians, and were spectators of many of the facts they have recorded. They appeal to circumstances seen by multitudes. We must be struck with .the simplicity of the narration, and with the marks of truth they exhibit. We see the conformity of the chronology of the holy Scriptures with that of profane histOry ; nay, they even serve h2 100 LECTURE IIL to correct the errors of the latter. We see a surprising harmony between these books and the most valued historians, such as Josephus and others. The books of the Old Testament alone afford us an accurate history of the world from the creation, through the line of patriarchs, judges, kings, and rulers of the Hebrews. By their aid we may form almost an uninterrupted series of events down to the birth of Christ or Augustus, a space of about four thousand years, or even beyond. If a few interruptions occur, these are easily sup plied by profane history. Such reflections must strike us as very extraordinary proofs of the agreement of the whole relation with truth. If it be said, that this book contains some con tradictions, we have these well reconciled by several persons of ability. Every improvement in science confirms the evidences of the Scriptures. Astronomy gives its support ; so that not only the sun by day, and the splendid luminaries of the night, but every law of the celestial orbs, declares the glory of God. The heavens themselves at once prove his being, display his workmanship, and establish the truth of his divine word. Profane history contributes to confirm the truth of sa cred ; and, learning as it advances, clears ob- LECTURE IIL loi scurity and elucidates truth. There have been generally standing memorials of great events; but the memorials of the events of sacred his tory bear this remarkable character, that they were established at the very time of the facts, and were instituted in remembrance of them. Thus all the Jewish rites, whether circumcision, the feast of the passover, the sabbath, the deli very of the law, were all appointed at the very time of the transaction ; and succeeding genera tions acted on the testimony of their forefathers, who were present at the time of the transac tion, and recorded it to posterity. For it is a strong argument of the truth and the con sistence of revelation, that the principal In stances recorded in the Jewish history of the miraculous acts of God performed through his human instruments, were very public ; and that the institutions which arose out of them were adopted at the same time, and by the very persons who were the spectators. We have no greater evidence of any historical transaction. Here then, on the one side, we are to place well authenticated facts ; on the other, speculative conjecture and groundless objection. It is remarked of the Mosaic institutions, that they propose temporal promises, and that 102 LECTURE IIL they allude not to the rewards of a future life. Hence some have concluded, that a future state of reward or punishment made no part of the motives proposed to the children of Israel. It must however be remembered, that temporal promises were peculiarly adapted to the state of the Israelites, and therefore] that they are more strongly enforced. But was it not the sole object of the law to prepare the Israelites for the expectation of him, who was to bring life and immortality to light? The hope of life and immortality was therefore^ with the same consistence of design, gradually deve loped. To this nature itself pointed ; in this the patriarchs trusted. A future state of ex istence was ever the hope of the Gentile world. Our blessed Lord did not advance, he con firmed the doctrine. With this view we are to look at the consistence of the Gospel cove nant. Many passages of the Old Testament shew that it was a general belief of those times. What said Isaiah? The sun shall be no more thy light by day, neither for brightness shall the moon give^ light unto thee; but the Lord shall be unto thee an everlasting light, and ihy God thy glory'. There are many similar de- ' Isaiaih Ix. 19. LECTURE III, 103 clarz^tionSf which prove that ^he world was Uever without such ah expectation. It was the general belief of the Pharisees before our Lord appeared. Neither did our Saviour as sert that he was the first publisher of the doc trine ; nor did the people receive it as new. On the whole then, we have the strongest evidence of the truth of the doctrines promul gated by Moses. If we examine them mi nutely, difficulties may indeed arise. But it is consistent with the declarations of Scripture that such should exist ; for here we are to know only in part. But let us take an en larged and a comprehensive view. Let us ob serve a series and concurrence of the most splendid and miraculous events, detached in themselves, but great in their object ; uniform in their relations, gradual in their advance, and perfect in their completion. If some things be incomprehensible and obscure, they are the hidden things of an incomprehensible •God. If some of the agents employed seem to us imperfect in their conduct, this seeming objection is an evidence of the veracity and candour of the historian. All time, all events, the most astonishing miracles, have been em ployed in preparing a degenerate race for the 104 LECTURE m. grand and ultimate object, the promised Mes siah, Who was to take away sin, and reconcile us to God, LECTURE IV. John i. 17. For the law was given by Moses ,• but grace and truth came by Jesus ChiHst. From the consideration of the first covenant we are naturally led on to the second, in which we shall observe the same consistency of design. Now if It can be made to appear, as was observed of the Mosaic dispensation, that the doctrines of the New Testament con tain any proposition, or recommend any prac tice, contrary to the received opinions of the attributes of God, this would be a reasonable cause of objection. But if a revelation con tain all the characters of divinity which na tural reason has agreed to be the attributes of God, then it comes impressed with the marks of its true origin. Reason however is not to be the canon of faith, but the measure of it. As the corporeal eye perceives external objects by the aid of natural light, so, by the help of reason, spiritual light communicates perception of celestial things to the soul. 106 LECTURE IV, The fundamental doctrine of the Scripture is, that as by the offence of the first man sin and death entered into the world, so by the righteousness of the second, God was recon ciled, for the sentence of condemnation had passed over all. As man is by nature, as well as by transgression, inadequate to atonement ; atonement for offence was offered in the per son of the Son, and that atonement accepted ; so that, on the condition of faith anjd repent ance through Christ, perfect reconciliation may be obtained. The mercy of God. the Father is the primary and original cause, and the mercy and compassion of God the Son the means, who offered himself for us ; and made a full, perfect, and sufficient oblation and satis faction for the sins of the whole world. He is called the Saviour, the Mediator, the Author and Finisher of our salvation. St. Paul thus ^ums up the doctrine; For when we lyere yet without strength, in due time Christ died for the ungodly. — But Cod commendeth his love to ward us, in that while we were yet sinners Christ died for us. Much more then being now justified by his blood we shall be saved from wrath through him. For if when we were ene mies we were reconciled to God by the death of his Son ; much more, being reconciled, we shall LEGTURE IV. 107 be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement. .Wherefore, as by one man sin entered into the world, and death by sin ; and so death passed upon all men, for that all have sinned, — JVever- theless death reigned from Adam to Moses, even over them that had not sinned after the simili tude of Adam's transgression, who is the figure of him that was to come, — For if by one mans offence death reigned by one ; much more ihey which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. Therefore, as by the offence of one judgment came upon all men to condemnar tion ; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one mans disobedience many were made sinners ; so by the obedience of one shall many be made righteous. Moreover, the law entered that the offence might abound : but where sin abounded, grace did much more abound ; that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord". This account is in itself clear and intelligible ; " Romans, chap» v. 108 LECTURE IV. but many questions have arisen out of it, from diversity of opinion, which have been the causes of endless dispute. Error is of luxuriant growth, and propagates abundantly. Wher ever men are not content with the plain decla rations of the Scriptures, but are desirous of understanding that which it is impossible should be made clear to human apprehension, the natural consequence must be infinite per plexity. In the Scriptures the gracious provi dence of God is called a mystery ; as indeed all that relates to him, all that he does, his wisdom and his mercy, his power and his goodness, as well as the works of his hands, are all mysterious. But we musrt make a distinction between the mysteries inseparable from the essence of divi nity, and those which the vanity, the absurd curiosity, and the weakness of man, are for ever aiming to create. The declarations of God are plain. It is clear that man may of fend ; that God may be displeased ; that a Sa viour may purchase redemption for us. But when we forsake the plain sense of Scripture, and substitute our own fallible reasoning, we forsake a clear and direct path for the mazes of intricacy. Then our light is turned into darkness. One of the great and peculiar principles of LECTURE IV. 109 the Christian religion is that reciprocal love between God and man which it inculcates. It gives the most positive assurance of the af fection of the supreme Being for all his crea tures, and demands from the creature, in re turn, every possible degree of reverence and regard towards the Creator. No religion that has obtained any influence over the world has declared the Almighty to be so immediately and deeply interested in the welfare of man kind. None of the heathen systems ever re presented the Author of nature in so engaging a light ; yet this is perfectly consonant to rear son. Equally so is it that the leading prin ciple of religious obedience on the part of man should be love : for both these representations of the affection of God for his creatures, and the duties which ought to flow frorn the con viction of such obligations on the mind of man, are analogous to our present state. The natural affection of parents for their offspring is a most powerful principle of action ; and the best and most acceptable return they receive, is that obedience which springs from motives of love. The Almighty, by the Christian reve lation, is represented to us as the universal, the beneficent parent of mankind. His superin tendence is ever actively employed for our 110 LECTURE IV. good ; his wisdom in contriving the means, and his power in producing it. The visible works of God are providentially designed to operate for the use of man. For him the earth Is abundant in vegetation and animal life. The air replete with health. All that can delight the external senses, all that can gratify the natural wants of our present state, is abundantly bestowed on us. But above all, infinitely above all, is our gratitude invited and claimed by that astonishing instance of almighty affection, in the revelation of his will ; in the mission of his beloved Son ; and in his offers of eternal happiness and glory. These obligations are analogous to our pre sent relations in life. The force of human love, whether parental or of inferior degrees, is weakened by absence, and diminished by de scent. Parents commonly love their children with a stronger affection than children enter tain for their parents. The passion grows weaker in every branch of human connexion. In the same manner the love of the Almighty is in finitely greater than the love of any earthly parent. There is certainly no motive of hu man action more difficult to be preserved in a regular and constant state than this of loving LECTURE IV. Ill God ; because his perfections are not the ob ject of sense. Yet we are influenced by the sentiments of our nature to seek our own good ; and those pleasing and benevolent affections, which serve to sooth and soften the evils of life, which constitute the highest possible state of human happiness, if sublimed by constant Hieditation, will ultimately lead us to the knowledge of that great and good Being, who aloiie can gratify the wishes, and complete the substantial, the unfading happiness of the ra tional soul. From the Christian dispensation alone have we acquired any exhortation to the love of the Deity. This is a principle altogether unknown to all ancient religions or philosophy. It is remarkable, that in all the Pagan systems of past, and even of the present age, fear has been the motive of divine worship. Under false religions men have served God because they dreaded his power, and were apprehen sive of his vengeance. The Christian dispensa tion proposes its threatenlngs only to obdurate sinners ;'but invites the good by the softest per suasion, It. endeavours to excite us by amiable affections ; and as attraction is a great, yet gentle agent of the natural world, love is the softest principle that draws the soul towards God. The 112 LECTURE IV. Scriptures say, where there is- perfect love there is no fear. Perfect love casteth out fear. It re presents the Almighty as a liberal benefactor, and a most affectionate parent. It therefore claims the debt of gratitude. We love God, says St. John, because he first loved us; and in claiming every affection of the heart, it pro ceeds on this excellent and most reasonable principle, that to love God is to keep his com mandments^ The sacred writings have been explicit in providing us with the means*bf proving our integrity in the practice of this duty, which are no less comprehensive than they are infal lible. The love of God is said to consist in obeying his commands from a desire of ren dering ourselves pleasing to him. Our motive of practical virtue must therefore be a pre ference for good ; because It is acceptable to that great Being who is the object of our most sincere affection ; and this is not only the most certain test of our resolution, but it is also the best security against sin. As the design which the Christian scheme proposes is of the first importance, it is con sistent with the most exalted attributes of a Deity. To advance the intellectual nature of man, to improve his moral faculties, and to LECTURE IV 113 render him fit for a better state of enjoyment, to enable him to grow in grace here, and to arrive at perfection of goodness and happiness hereafter, are the ultimate objects of all that revelation promises ; and this design is con sistent with our best conceptions of infinite wisdom and infinite goodness. In promoting these it displays the care of the supreme Being for his creatures. It displays an interest ante cedent to creation, and exerted without inter mission from age to age. To this grand design a series of extraordiriary events uniformly con tributes. Nothing, however minute. Is in re ality of small importance ; nothing is irregular or discordant. With this view the system of the world was framed. Heaven is interested. God the Father sacrifices his only and beloved Son : God the Son becomes the voluntary sa crifice ; and the Spirit of God sanctifies the whole. Time is employed in the completion of the sjcheme, and eternity is to supply ex- haustless mercies. To this all the transactions of the world evidently contribute, and to this end they uniformly concur. Prophecy pre dicts, and events realize the prediction. The powers of this world are unconsciously or even reluctantly instrumental. Whether empires rise, or kingdoms fall ; whether the just suffer, I 114 LECTURE IV. or the wicked triumph ; whether saints are martyred, or infidels persecute ; still the king dom of Christ is advancing. The gates of hell cannot prevail against it, and even death itself is swallowed up in victory. Yet here ungrate ful and sullen Infidelity offers its objections.. — Why did God permit man to fall ? Why not preserve him by a superintendent coercion? Is not this a counteraction of the first design ? — The answer must be, that it is impossible for finite reason to comprehend how far omni science and omnipotence may concur; how far omnipotence may choose to become sub ject to contingencies. But we ought to ac^ knowledge the mercy proposed, and cheerfully to accept it, because it. comes to us with all the marks of consistent analogy. We might with equal reason object to the use of food, because we know not exactly how it operates in the system to afford nutriment. We might also refrain from it on the sanje ground, be cause God has not so created us as to exist with out the necessity of this perpetual renovation^ In the production of these great events we see the apparatus splendid, and the more subordi nate parts consistent: all like the works of God ; all analogous to. his operations In nature. Is there any system of religion in which the LECTURE IV. 115 design^ is so uniformly progressive, and the events so admirably effective ? In comparison of this, how mean are the pretensions of the Arabian prophet I the superstition of the Hin doo ! the absurdities of the polytheism of Greece and of Rome ! Indeed all are too mean to be put in competition. If we attend to the threats and reward's which the Christian religion proposes, we find that they are merely conditional. It presses none into its service who are not voluntary disciples. It is not a plan of coercion, but of co-operation. For God only worketh together with those who themselves work. All is left to the determination and the conduct of the will. It proclaims no necessity but a freedom of action, and calls us to the glorious liberty of the sons of God. It speaks of this life as a state of trial; and while we are exhorted to resist temptation, we are taught to expect it. We are to experience wars without, and fight ings within. All this supposes us not exempt from the sufferings of other men, but we are even ex*posed to greater trials. The divine grace is to be our aid, and the holy Spirit our comfprter ; but though the assistance is super natural, its action is gJentle, and perceptible only in its effects. We are told, that we must i2 116 LECTURE IV, act as ordinary men, and engage as such in the general system of life. If Christians there fore prove better than other men, it must pro ceed from their own application of the grace bestowed by Heaven. It is indeed reasonably to be expected that men will act as men, be cause all this is foretold, and against all this are we not frequently forewarned ? The world and its interests are powerful ; and though God could force men into virtue, that would be to destroy its merit. And as the motives of Christianity are not coercive, and its opera tion on the mind gentle, its progress must be expected to be gradual. Having considered some of the principal cha-: racteristics of the Christian religion, let us now proceed to its internal evidences. Of the su periority of the writings of the Old Testament in their sublime representations of the Deity, and the moral state qf man, we have treated. We must now proceed to consider the con^ sistence and the internal evidence of the writ ings included in what is called the New Testa ment, in which we shall perceive the same wonderful accordance and superiority. Whoever attentively and impartially peru ses them, must observe the most decisive marks qf internal authenticity. This character, though- LECTURE IV. 117 obvious in the books of the Old Testament, is more peculiarly sO in those of the New, By authenticity here I mean, not only the genu ine signs of the style of the writers, but that evident character, that colour and testimony of truth, which always carries with it a com manding and irresistible authority : all this too corroborated by circumstances both external and collateral. Of the external proofs of the authenticity of the holy Scriptures it does not fall within my province to treat. This subject has received the most ample and satisfactory testimony from many able writers. There is no history which affords such impressive de monstration, while the more important and subordinate parts contribute to general sup port and confirmation. In considering the con sistency of thesacred Scriptures, an appeal must be made to the candid mind. To such, a few instances of apparent discordance will not be a formidable objection, even if found in the books of the Evangelists. These have been again and again rectified by competent de fenders. And should their attempts at recon ciliation not appear in every instance altoge ther satisfactory, yet these variations in the narrative, which may thus seem not fully ad justed, though the greater part are clearly ex- 118 LECTURE IV. plained, cannot raise any material objection, unless with those who are disposed to magnify every scruple. With such indeed there is no reasoning. To dwell on trivial objections is the poor employment of minute criticism. These slight incongruities must impress us with a conviction of the veracity of the narrators. They prove that no collusion could haVe ex isted between them, and that they did not con spire to deceive. It would be impossible to enter into a dis cussion on this subject within our prescribed limits. It is only proposed at present to ob serve, that in the Gospels . and Acts of the Apostles there is such an agreement with all circumstances of the contemporary customs and manners, that it gives the most lively colPftti(snt, actiye, and sedulous : Mary gentle ami attentive. The conduct of Pontius Pilate, in the sacriSce of private opinion to popula^r prejudices and to selfrinterest, is exactly what' LECTURE IV. 12^ we see every day exemplified in the inter course of the world. Even the treachery of Judas is represented to us in a probable and natural manner. He was led to enormous wickedness by the gradual process of vice. He was not even at first aware of the full extent and of all the evil consequences of his engage ment with the rulers, and was a deluded in strument of their malice. This seems to be probable from his desire of returning the price of his guilt, and from his subsequent com^- puuction ^nd agony of mind, which led to suicide ; the too common and dreadful refuge of intolerable anguish. It is further a propf of the fidelity and consistence of the sacred writers, that they describe, on all occasions, the conduct of the several ^ects of the Jews in a manner exactly conformable to their well- known characters. The haughty and in tolerant Pharisee, the disputatious Scribe, the irjfidel Sadducee, never act or speak inconsist- eritly with their prejudices or their habits, , There is another circumstance in the history of the New Testament, which adds to its pro- habilityt A principal motive with the Jewish iH^lgus to discourage the doctrines of our Lord, was thg aj)prehension of losing their temporal 1^8 LECTURE IV. authority, and that mean but too common dis position of mankind to court usurpation. The Roman power was indifferent to the question, whether Jesus was the expected Messiah of the Jews. It was the policy of that people to indulge all whom they conquered with the full enjoyment of their religious superstitions and attachments. As religion and morals had little connexion in their own system, all reli gions were alike to them which did not inter fere with the civil power. The priests and rulers however made that use of the indul gence which was most advantageous to their peculiar interests. They affected to identify the doctrines of our blessed Saviour with the Rornan government, exclaiming. Whoever calleth himself a king is not the friend of Ccesar. Our Lord had never spoken of his kingdom in any other than a metaphorical sense; and that kingdom he expressly de clared was not of this world. But it suited their purposes to insist on the literal explana tion. They therefore pretended to be zealous in the cause of their oppressor. This conform ance to the general practice of the world must be allowed to give an air of probability to the sacred history. , If in the events recorded by LECTURE IV. 129 the Evangelists any thing contrary to nature had been advanced, it would have weakened the credibility of their narrations. The parables and the discourses of our Lord, transmitted to us by the Evangelists, must be allowed to be incomparable specimens of con centrated wisdom, by those who may be dis posed to consider them in no higher point of view than human. But what human power has ever reached to such excellence? De cidedly none. This then is the wisdom that is from above. It is remarkable of these, that, while they contain all the doctrines of belief, they form canons of morality, and serve to prove, on this first authority, the folly of those who consider moral topicsJseneath the dignity of the preacher, or the faith of the Christian. The sermon on the mount would alone con fute the error of such an opinion; but we have in the Gospels repeated examples to justify those, whose employment it is to instruct in recommending the duties of life, and confirm ing them by the sanctions of religion. The parables delivered by our Lord are at once comprehensive and concise, instructive and intelligible ; and even where the application is not immediately clear, it Is supplied by our divine Insfructor himself It ought to excite 130 LECTURE IV. our admiration, that, though they may some times not be instantly obvious, yet that, when thus explained, we perceive the excellence of the plan, which is so finely contrived as to form the most convenient vehicle for in struction. No mode of teaching is so concise, so comprehensive, or so useful, as parables ; for these make a ready and a durable impres sion on the memory ; and as apparent outlines in vision give shape and distinctness to bodies, so these embody and more forcibly impress the several duties of life on the mind. These are some of the evidences of the truth of the Christian revelation. When we turn our eyes to the events recorded in the New Testa ment ; M'hen we read of the angelic host pro claiming, Peace on earth, and good will towards men ; when we behold the Redeemer of man kind opening the eyes of the blind, the ears of the deaf, or loosing the tongue of the dumb, and even calling the dead from the grave ; when we see him nailed on the cross ; when the land Is darkened ; when we feel the agita tion of the earth, and all nature bearing testi mony to the truth of its God ; and lastly, when we see the Holy One, having loosed the pains of death, because it %vas not possible that he should be holden of it, and ascending into LECTURE IV. 131 heaven crowned with the glory and the ma jesty on high ; ought not every knee to bow down, and every tongue to confess that Jesus was the Son of God ? K 2 LECTURE V. Acts ii. 22, Jesus of Nazareth, a man approved of God dmongyoii, by miracles, and wonders, and signs. 1 xAVING considered the consistency of the Mosaic and Christian revelations, I now pro pose to Offer a few remarks on the miracles and prophecies which connect the two dispen sations. To begin with the subject of miracles ; a spe cies of evidence, in which It must be allowed that there is no analogy to a general Provi dence ; for these are deviations from that or dinary course, by which he is pleased to con duct the works of nature. This evidence is much disputed, and reluctantly received, not only by those who possess an evil heart of un belief, but by those who can comprehend that only which immediately operates on the ex ternal senses. As St. Paul asked, when plead- 134 LECTURE V. ing before Agrippa% Why should it be thought a thing incredible with you that God should raise, the dead ? the same mode of interroga tion may be applied to those who deny this extraordinary interposition in his moral go vernment. Why should it be thought incre dible that God should work a miracle for any special purpose? In both cases it must ob viously strike us, that the cause is more than equal to the effect. In the mechanism of na ture, as well as of art, we can always suppose an effect, to which an adequate cause can be assigned. This will apply to miracles. There are none affirmed in the Scriptures to have been performed which are beyond the power, or inconsistent with the attributes of God. To cause a temporary suspension, or derange ment, or inversion of the laws of nature, is a less effort of Omnipotence than creation, or the appointment of those laws. He who gave life, and contrived so exquisitely all its func tions, may, if he please, arrest their operation, or restore them when destroyed. This admits of no dispute ; and therefore the objections of sceptics are rather raised against the probability than the possibility of a miracle. Now the Acts xxvi. 8, LEGTURE V. 135 most obvious answer to this may be, that, since the possibility is granted, we cannot refuse assent to the probability, provided the occasion or the object of any miraculous interference of the Deity be of such importance as to require a particular suspension or diversion of the or dinary course of providence, and if the object alleged be consistent with those great and essen tial attributes, wisdom, mercy, and justice. It has been urged with some appearance of plausibility, that our own experience of the regularity of nature is sufficient to Invalidate any testimony that may be brought in favour of a miracle. This however is to oppose particular experience to universal ; a portion of existence to all the ages of mankind. For what may not have been perceived by one individual, may have been experienced by many ; what may not have occurred in one generation, may frequently have been wit-; nessed In others antecedent. Of collective experience it is impossible to speak decidedly, because that may be well known to an indi vidual, or to many individuals, which has never been communicated to others ; and there is no universal register of experience. • Nor is It a sufficient confutation of any fact, to assert that it has not been submitted to par- 136 tECTURE V. ticular observation. We have no means of ocular testimony for any l^storical circum stance, and for the truth of such circumstances we must trust to the records of former ages. Volcanoes have existed in many parts of the globe, which are now extinct ; yet here the phenomena of nature concur to establish our belief in their existence. Our faith is her^ determined by analogy^, by considerable pro bability, but altogether without particular experience. They who oppose the credibility of a mi racle, seem to forget that the origin 9f all created things must have been miraculous ; that is, contrary to human experience. For the origin of the creation of man, either we must trust to iruaginary speculation, or to the declarations of the Scriptures : for nothing is more clear, than that the original parent could not have existed from infancy to maturity without supernatural aid ; for of all animals man is the most helpless in the early part of existence: The human mind too is progres sive, and collects and forms all its ideas gra dually, and could therefore only arrive at understanding by some miraculous interpo sition of almighty wisdom* It is evident therefore, that the first parents of the human LECTURE V. 137 species could not have subsisted in a state of infancy, unless by some particular interfer ence of Providence ; it is therefore certain that they must have been created, as the Scriptures represent, in a state both of corpo real and mental maturity. The same obser vation will apply to many species of animals. Here then we have an absolute demonstration of the existence of miracles ; and thus we may safely conclude, that God, having at first produced all the creation by miracles, might have successively employed similar interpositions. Both the Jewish and Christian dispensations have been subject to discussion of the same kind. Their miracles, and indeed all their evidences, meet with objectors of the same temper. They were equally disputed and dis trusted. Their authority was equally called in question. But the same remark may be made on both, that from their nature they could not have been the effect of any collusion. On the subject of miracles it is impossible at present to enter into a detail ; but their general necessity in ages antecedent to the establishment of Christianity must be obvious. When events proceed in a natural course, they produce little effect on the human mind. 138 LECTURE V. Thus the rising and setting of the sun, the succession of seasons, and all that is regular in nature, goes on without exciting emotions of gratitude or seriousness. But earthquakes, tempests, and other destructive and terrific phenomena, awaken extraordinary emotions, and bring us from sensuality to God. In the history of the Jewish nation we find that nothing but particular manifestations of divine power could restrain them from idolatry. The miraculous interposition of the Deity has there fore a tendency to make impressions which could never be effected by regular process or operation. But even miracles, if too frequent, would cause at length very little emotion ; for it is surprising to observe how soon the mind grows calm, and even becomes callous under extraordinary calamities. Thus we look on death, the most awful of human events, with indifference. The great historian of Athens has Informed us, that In the pestilence which visited that city during the first Peloponnesian war, the sufferers grew more emboldened an vice, and seemed anxious to fill up the short measure of their supposed days with licenti ousness. We have the same accounts of other cities under similar circumstances. The in ference I would draw is, not that such extra- LECTURE V. 139 ordinary events are void of terror, but that they cease to be so by long succession. For in these instances the effect at first was very considerable; and therefore it is easy to un derstand why the Almighty should some times depart from the ordinary course of na ture, and why these deviations should seldom occur. Let us now proceed to the consideration of prophecy, which may be considered a species of miracle ; the one is indeed an instantaneous effort of divine power, the other gradual, but equally stupendous. The various and surprising coincidences which occur between the written word and the events which it predicted, are such as must at least deserve the attention of all who are capable of thinking. There is another cir cumstance which unites the consideration of this subject immediately with the design of these Lectures, the regular and consistent plan of the Deity in the prediction and fulfilment of events. Prophecy begins instantly with the fall, it proceeds in a connected series of cir cumstances, and looks forv/ard to the final con summation of all things. This series of pro phecy, if not exactly regular in consequence, is so in connexion. No great events, which 140 LECTURE V. relate to the oeconomy of the scheme of re demption, are unconnected or independent Of - prophecy. This divine spirit pervades all the course of history, is employed in all the agency of the divine procedure, and in the process of time continually develops new proofs of its prospective views. It encourages fallen and afflicted man with the hope, that the seed of the woman shall bruise the head of the ser pent. It forewarns him of the demolition of the wicked by the universal deluge. It accom panies the righteous, and predicts the fate of the renovated world. It foretels the events which should console the descendants of Abraham. It pictures the fortunes of the sons of Israel. It is the comfort, the counsellor, and the director, of the chOsen, but irresolute and inconstant people of God. It anticipates the most glorious and the most splendid events. Nor is the Gentile world forgotten. Their fate is prefigured. The sun is darkened, according to the peculiar and sacred language of this pre dictive spirit, the moon is turned into blood, the stars fall,' the heavens are shaken, and the earth is moved ; empires and kingdoms de cline, flourishing cities become ruinous heaps : hut all these powerful effects are the conse quence of woes long and exactly foretold. LECTURE V. 141 The same spirit of prophecy accompanies all the most illustrious events of Christian sal vation. It prepares the world for its Saviour. It speaks in the voice that cries in the wilder ness. Prepare ye a highway for your God. It utters itself in the words of Him who spake as never man spake. It is born in the first words ©f consolation, which God is pleased to vouch safe to comfort the afflicted transgressor. It lives through the whole scheme of redemp tion, and will only end with the dissolution of all created things, and be swallowed up in the last triumph over the reign of sin and of death. As the Almighty was pleased under the first dispensation to display his power, and to prove the authority of his messengers by miracles, it must be reasonable to expect that the second covenant should be attested by the same ex ternal signs. What Moses and the prophets did to prove their divine commission, it was consis^tent that Christ should effect; for without proofs equally signal and equally demonstrative of authority- more than human, the Saviour of mankind would have appeared to the eyes of the world, as invested with inferior power ; and he could not have been that prophet which the Legislator of Israel predicted should be like 142 LECTURE V. unto himself Those who believed in the power of Moses would not have trusted in Christ, had he appeared inferior to him in the marks or signs of his commission. The humi lity of his station was always an objection urged by the vain-glorious, by those who ex pected and were enamoured with the autho rity of an earthly prince ; and all the wisdom of Jesus would have been of no avail without his power of working miracles. Indeed our blessed Lord made this appeal himself to the world : Though ye believe not me, believe the works. The advocates of revealed religion have ever considered the completion of pro phecy as an incontestable proof of the divine origin of their faith. The enemies of Christi anity, conscious of the force of this argument, have endeavoured to invalidate an .evidence which they cannot deny, and to lessen the credibility of those facts which they cannot disprove. But as there is a strong resemblance be tween the circumstances of history, and the predictions which foretold them, which they were unable to disavow. Porphyry, who flou rished in the third century, boldly affirmed that the predictions of thesacred history were written after the circumstances to which they LECTURE V. 14S relate; and he gave this reason, that the Jewish prophecies were more like a narrative of past transactions, than a prospectus of future events. To answer this objection, no thing more is necessary than to prove from historical evidence that this assertion was ill- grounded. It is incontrovertible, that the Macedonian empire was posterior to the predictions of its rise and fall in the prophecies of Daniel ; and that the Roman conquests were obtained long after the death of the same illustrious prophet. The truth of prophecy might be doubtful, if the events foretold were not numerous. A fortuitous concurrence of a few circumstances might possibly happen. The agreement of many cannot naturally be expected, but the exact completion of the far greater part must be considered as miraculous. Let us attend to this unanswerable and convincing argument ; for how is It possible, unless by some unhappy infatuation, to disbelieve all the remarkable predictions of the holy Scriptures ? In those sacred books we may discern the history of all the important scenes which have been trans acted on the great theatre of the world, -dis played in the most luminous characters. You may there behold all the consequent events of history wonderfully delineated, though not 144 LECTURE V. understood until their completion; like the vegetable embryon, which contains the prin ciples of all future ramification, and which, as favourable seasons advance, gradually discloses and expands. Thus the arcana of sacred and profane his tory were wonderfully proclaimed by the word of God, in the writings of his inspired prophets, though beyond the power of human penetration. But as the events are transacted, the resemblance is gradually discovered. All becomes evident and indisputable. Our scru ples are swallowed up in certainty, and infi delity converted into admiration. It is indeed probable, that those who were employed in proclaiming the predictions were often ignorant, or at least had only obscure conceptions of future circumstances. That the great outlines of sacred and profane history are all delineated in the oracles of divine wisdom, is a circumstance, too obvious to be denied by the candid ; but the injudicious vanity of spe culators has contributed in a great measure to weaken the dignity of prophecy. They have not waited for the gradual disclosure of events ; but have even been adapting circumstances to a prophecy from their own imagination, atr tempting to draw resemblances where in fact there is little, or even no trace of a likeness, LECTURE V. 145 But by premature conjectures they perplex themselves and discourage others. Now it is evident that a prophecyis only known by the event ; and where the event is fully completed, the likeness is so striking that it cannot be mistaken. But the ambition of discovery leads man to fancy resemblances to prove the similitude, while the prophecy is yet in a state of advance. They judge by equivo cal and fallible symptoms. In the prophetic declarations we are to admire the coincidence of the events with the prophecy. Thus, that Babylon should become a waste ; that the pride of Tyre should fall; is not in itself miracu lous : for we allow with the unbeliever, that similar circumstances have happened, and that many cities, and even kingdoms, in the revo lution of events, have sunk from a state of pride and grandeur into insignificance. But the circumstance to be admired is, that the event should exactly correspond with its pre diction. Babylon or Tyre destroyed, or Nine veh or Jerusalem wasted, are not so much the subject of wonder ; but that after the predic tion those cities should have suffered after 'the manner foretold, is extraordinary, and by this coincidence the miracle is cppfirni^ ed. 146 LEGTUiRE V. The sole questioiutljieirefore is, whether the predictions were subsequent bO: the.events> Or whether; they preceded) them. /aThe perverse and determined infidfiljwiM always plead, that' our; evidenceds not satisfactory, or pur asseri tions not sufficiently well attested. But when itraay;be proved, that the circunhstahces which the sflcred' historians have pnojihesied are yet triirisa;ctingt in' the world;, are fulfilling at the prfisi^qfc hour ; cafadour must necessarily acqui- escoiii the truth of a revelation j supported by such .undeniable factsi. We must consider the present state of the Jewish nation as one Of the most oonvinciiig arguments in ifavour of iChris-> tiaisity.=/d!i ^¦•¦" :i'f^ '..'oi-K: ¦¦,,¦ ..A :. .. ' iKiAli this considerable dislanceof time weioan no/kmg^r doubt the circumstances of the pre diction./: Weilra&iat^loofciwith an awfuL.ret verence on those sacred characters, who havi^ foretold the fevents of which we are now the spectators; , We have only to look around and he. convinced. The teniparal. interests of those wbol predicted .tliera, if such they had,>hai3ne long been aimihilated,; and. alLtheIr hopes of fame, of honour, and of profit, have been bu-i ried in the grave. jWe must now be convinc-s ed that they were: alone -influenced by the divine Spirit, and bv that genuine and honest LECTURE V. 147 loye of truth which it inspires. We may ac quire conviction of the certainty of the divine promises in the actual transaction of his provi dence, at once undeniable, manifest, and Intel ligible, Here indeed the immediate influence has not been perceptible, though its effects are certain. The divine agency has operated on the minds Of men ; their artful schemes of am bition, and their restless dispositions, have all been subservient to the secret purposes of his comprehensive providence. It is an observation of our blessed Saviour himself, that a wicked and perverse generation asketh for a sign. A sign we have. We see a nation wonderfully preserved for numerous centuries, and widely dispersed all over the surface of the globe, yet miraculously kept dis tinct from all others with which they have been intermixed; oppressed, yet subsisting agreeablyto the divine predictions. As in na ture there are particles of bodies which remain iriviolable, however combined ; so these extra- o^diiiary'^ people, dispersed throughout everV climate, and amidst every nation, have been attracted to each other by a wonderful power of subsistence, though ever subject to the ar bitrary impositions, - the tyranny and oppres sion, the persecution and hatred, of all man- l2 148 LECTURE Y. kind,' They have multiplied under attempts to effect their extirpation ; and whilst the go vernment and manners, and customs and re ligions of other nations, have been continually fluctuating, they have only remained attached to the same obstinate principles, to the same inflexible habits. It was the request of the rich man in the parable, while from the seat of torment he viewed Lazarus in the bosom of Abraham, that he would send one from the dead to his brethren, to warn them to flee from the wrath to come, lest they also should go into that place of torment. The request was founded on a supposition, that a message from ,the dead would enforce-a degree of con viction which no other arguments could pro duce. But his demand received this remark able answer; They have Moses and the pro phets. And when the petition was again re peated, that if one rose from the dead they Would repent ; it was added, If they believe not Moses and the prophets, neither will they be persuaded though one rose from the dead. But with what additional force may not this argument be pressed on us ! We have not only Moses and the prophets, but we have the ac tual completion of their predictions to confirm ®ur faith. We are in possession of evidence^ LECTURE V. 14-9 which those who lived in the generation of prophets could not obtain, and therefore the observation of our great Redeemer may be applied to us In a most obvious sense ; that many great and wise men have desired to see the things which we see, and have not been able to view them. In a word, let scepticism attempt to invalidate all the evidences of Christianity, yet this it cannot destroy ; con viction is here established on a firm basis. The kings of the earth and the rulers have taken counsel together to destroy the standing and perpetual proof of the divine truth ; but they have not prevailed. The Jews are an ever lasting and signal instance of the power of God ; he has scattered them in his wrath, according to the declarations of his anger. Whilst we thus behold the operations of his power, and the immutability of his truth, we must bow down in awful devotion. But there is also a strong evidence in the history of the Jews ; they have subsisted not only con trary to all human experience, but by such means as have proved the subversion of other civilized nations of the world. That any peo ple should exist as a distinct society under those circumstances which would naturally tend to confound them, Is certainly to be considered as 150 LECTURE V. miraculous : and that the Jews have continued to, the present moment unmixed, and contrary to all example, we must acknowledge. Let us for a moment take a concise view of the most memprable transactions which, have dig nified the pages of history. The first empire, of which any certain traces have been discovered by profane historians, amidst the dark and un enlightened ages of the barbarous world, is that of Assyria. During this period the Jewish. nation was forced into a wretched captivity ; but they were restored about seventy years after by Cyrus, who united the Persian and Median kingdoms, and subverted the empire of Babylon. But his degenerate successors were too effeminate to maintain the empire of Persia which he had established, and the last fell a sacrifice to the talents of Alexan der the Great, and to the superior military conduct of the Macedonians. The empire however which Alexander had raised did not long subsist. Immediately on his death it became convulsed and divided by the separate interests and jealous claims of his generals, and after various revolutions was finally destroyed by the Romans, The Roman empire, which by its massy weight had crushed the rest of the world, and like a torrent had borne down all LEGTURE V.i 151 opposition, at length began to languish; ^nd' when its force was spent, it was overcome by more powerful and numerous, streams. Now in all these remarkable events, which are usually called the four great monarchies, what traces are there of the people who composed them? Where are the Assyrians, the Macedo nians, the Greeks or Romans ? Yet the Jews still subsist. The former are undistinguished in the common mass of mankind; yet the Jews are a distinct people, though mingled with the nations of the earth, like a drop of oil, which, though diffused on an ocean of water, by its repulsive power remains unmixed. In the usual revolutions of kingdoms all traces of the aboriginal inhabitants have been lost. But the Jewish people are yet distinguishable, are still descendants of the same origin, and are pre served amidst every circumstance, which in the natural course of things would tend to confound them with all other nations. Let us acknowledge the miraculous interposition of a divine Providence in those striking instances, and may the contemplation of it confirm and establish our faith : may It teach us to look forward with the most ardent expectation and earnest hope to that glorious manifestation of 152 LECTURE V his power, when not only the Jews, but all the nations of the world, shall bow the knee to the name of Jesus, and all be united into one fold, and. under one Shepherd ! LECTURE VI James iii. 17, But the wisdom that is from above is first pure, then peaceable, gentle, arid easy to be entreated, full of m^rcy and good fruits, without partiality, and with out hypocrisy. W HILE the present generation, in common with all that have preceded it, is too prolific of infidelity ; vv^hile there are many who will not labour to study the principles of Christianity ; while others treat it with open contempt, or cold indifference; a description of character abounds diametrically opposite. As some are disposed to believe nothing, these latter profess implicitly to receive every thing, and are be lievers by intuition. They ask for no evi dence ; they reject reason as useless, and even profane ; and trust only to certain inward and equivocal feelings. They pretend not to be as other men are, but to have received assu- 154 LECTURE VL ranee of justification. They act only from an internal, though imaginary impulse, while the Holy Spirit is supposed partially to descend with Irresistible influence on their minds. Thus wrapt in visionary possession, they conceive themselves raised above ordinary men, and to require none of those aids which are indis pensable to common mortals. Such irresistible influence would indeed render not only evi dence and argument superfluous, but even re ligious practice. For of what avail are ordi nances. If men can be saved by instantaneous conversion ? But should this be a mistake, is not their delusion dangerous to themselves ? To the rest of mankind such sentiments are per nicious ; and it becOmes the friends of rational religion to combat and expose such unfounded presumption. A wild spirit of enthusiasm is no where encouraged by the doctrines and the exampleof the meekand submissive Redeemer ; neither by the conduct or the writings of his Evangelists or Apostles ; nor sanctioned by the articles of our Church. Having therefore endeavoured to shew the regular consistency of all the schemes of pro vidence, and the demonstrative probability of the truth of the Christian religion ; we must now shew the unhappy tendency of preten- LECTURE VL 155 siortsi which Would destroy all consistence, and render religion contrary to what God has evi dently designed it to be ; making it, instead of a system of practical, piety and goodness, a visionary illusion. It is highly probable that these opinions originate from the same strong and restless passions of the mind which influ ence other men to deviate into the extreme of infidelity. These extremes of error spring from the same evil root. The same principle of ambition is observable in both. If the infidel is gratified by assuming the solemnity of doubt, of suspicion and scorn, and In thus defying the armies of the living God ; the pride of the enthusiast is equally flattered by the idea of his being the chosen favourite of Heaven, The disputer presumes to exalt reason on the ruins of religion, and to give laws to Omniscience. The enthusiast, while he also dictates to man, aspires to familiar intercourse with the Sovereign of the universe. The one, in the vain consciousness of his own st^ngth, contemns a Saviour : the other, in the same spirit of presumption, claims salvation as his right; sincehe imagines it to have been his inheritance before the world began. Fana- 156 LECTURE VL ticism is the offspring of mental gloom ; but pride is the spark which kindles it into flame, and produces the pestilential dispersion of the noxious vapour. It is observable that the fanatic always describes his conversion as originating from dejection of spirit. He is oppressed by unaccountable horror, and over whelmed with inexpressible fear. He sinks under the weight of real or imaginary appre hension, till on a sudden he perceives or fan cies illumination and elevation of mind. His feelings are now of a contrary nature. Doubt is converted into arrogance, despair into cer tainty of salvation : and are not these evident extremes? the first is natural. To feel dis tress of mind from a sense of misconduct is the effect of an awakened conscience : but in stantaneous exultation is not natural, but an extravaganttransition from a state of the lowest dejection; from the dread of reprobation to the certainty of forgiveness ; from the bondage of Satan to the inheritance of heaven. In all this it is remarkable, that this sense of guilt, while it is considered a call to election, is rather an encouragement to presumption than productive of humility, which is the genuine fruit of the Spirit. May we not then truly LECTURE VL 15 7 attribute this instantaneous confidence to that potent principle of vanity which keeps the temper of man perpetually buoyant, and to that ambition which is ever aiming at supe riority, whether it be spiritual or carnal ? But against this spiritual pride the Scriptures them selves constantly inveigh, and by severe con demnation reveal tons plainly, that the Omni scient knows the force by which it prevails, and the empire which it obtains over the mind. But if spiritual pride be odious to God, it is also disgusting to men. However elated the fanatic may feel, however satisfied with himself in general, there is no character less amiable. Where is the gentle spirit, the en gaging charity, which characterizes the true Christian, and which was so eminently appa rent in the whole deportment of our blessed Master? The whole character of spiritual pride is diametrically opposite ; for a man of this temper looks on all the world as beneath him. The elevation of mind which he possesses is decidedly not that spirit or wisdom which we are taught to expect from above, and which the text so beautifully describes as first pure, then peaceable, gentle, easy io be entreated, full of mercy and good fruits, without partiality. 158. LECTURE VL and without hypocrisy. With' just severity therefore the Apostle adds, the contrary spirit is earthly, sensual, devilish. Now to discern the true temper of religion, the real fruits of the Holy Spirit, we have here ani excellent criterion. It must first be pure. Of purity, God only can be the judge ; we will therefore leave the fanatic to his own conscience, and to the scrutiny of Him, who is the searcher of hearts. Next it must be peaceable and gentle. Those who despise others have little of the disposition of peace or gentleness. It must be easy to be entreated. Is the converted fanatic generally easy to be entreated? It must be full of mercy. Is intolerance merciful ? It must be full of good fruits. Here is the decisive test. What are the fruits? If good, we may believe him; if bad, then it is not uncharitable to draw the last conclusion, that it is not without hypo crisy. Here is the test, by which, if men can contrive to deceive themselves, assuredly they will not deceive others ; and if in such points men be hypocrites, how deep and how flagi tious is that hypocrisy ! and fatal is their error, for they cannot deceive God. But as there is a distinction to be made be tween a spirit of enthusiasm and fanaticism in LECTURE VI. 159 religion,, as well as in general conduct, it may be proper here to draw a parallel, that they may be the more easily distinguished. Enthusiasm is often a laudable ardour, which elevates, the so.ul, and serves to raise It to ex cellence. It is dignified, sentimental, generous, and disinterested. Fanaticism, on the contrary, is base, gloomy, deceitful, selfish, and inexora ble. Enthusiasm is the friend of virtue, the stimulus of youth, and the strength of man hood. Without enthusiasm action will be languid, ,and feeling: cold. Fanaticism is the incentive to error, and narrows every virtue; nay, even converts goodness into vice, religion into bigotry, and mercy into persecution. En thusiasm dares much for the good of mankind, and sacrifices self-interest for the salvation of others. Fanaticism sharpens thedagger of the assassin, and exults in the thousands and tens of thousands it has slain, ; Enthusiasm may be tempered with gentleness, and softened by mercy. , But fanatlciSmas incapable of kind ness or corrtpunction. 'Fanaticism, with un converted ,*^Paul, believes that it does good to persecute. Fanaticism, , the demon of heathen temples, dictated the; severe persecution of the first Christians : it presided over all the cruel- 160 LEGTURE VL ties of bigoted Rome ; lit the fire of the blessed martyrs; overturned kingdoms and altars, and arts and sciences ; and has deluged the earth with blood and rapine and devasta tion. Enthusiasm is indeed an extreme of pas sion ; but without some share of this«there can be little excellence, either moral or intellec tual : but fanaticism is the destruction of all that is good or great. We charge not mo- dern fanaticism with all those direful effects, but such is its spirit ; and melancholy expe rience has shewn us, in this kingdom, to what enormities it has led, and to .what it may again tend, should it too generally prevail. Our own age has also shewn its dreadful con sequences in neighbouring nations, where it has raged under various characters. Indeed all history abounds with examples, which should leach us to shudder at excesses so dangerous to the happiness of socief^. To spiritual pride then we may commonly refer those fanatical notions which are even now cherished, and which have done serious injury to the cause of religion. While the baser passions retain any influence over moral character, and these will perhaps ever be pre valent, there is little.hope that such errors will LECTURE VL 161 be eradicated. There is a spirit of ambition in the human mind, that is indeed, as the Apostle styles it, earthly, sensual, and devilish. This spirit is the destruction of all the temporal peace of mankind : but how lamentable Is the reflection, that it is no less so of religious peace and unity; that it not only disturbs the tran quillity of private life, but of the sanctuary of God! Nor has this temper alone characterized re ligious enthusiasts of old, the Pharisee or the Samaritan ; but has tended to injure the true interests of Christianity. To this also we must attribute the avidity with which the doctrines of election and reprobation are embraced and cherished, in a sense very different from that of our church. A spirit of extravagant and bigoted zeal is undoubtedly injurious to true religion ; and, were it still to increase, would threaten the Church with serious danger. It appears then that no task can be more appro priate, and more conformable to the intention of the pious Founder of these Lectures, and to the best interests of our establishment, than to controvert opponents who openly breathe de fiance, and some, who, while they sit at the ta ble of the Lord with us, eat of the same bread, and drink of the same cup of communion, yet M 162 LECTURE VL uncharitably censure us. It must not, it can not be concealed, that there are men, who, un der the pretext of more than ordinary zeal for the doctrines of the established Church, are ever ready to strain her moderate and liberal opinions to the utmost stretch ; to interpret them agreeably to their own extravagant sen timents. It must not be concealed, that there are even some who take shelter under these very articles from reprehension. In the Gospels, the characters of such pre^ tenders to more than ordinary zeal in religion has been portrayed by our blessed Lord him self; and no error seems to have excited more strong or more frequent reproof from Him, whona the Baptist truly designated by the ap propriate figure of the Lamb of God : yet here even celestial patience could not refrain from expressing a just indignation, On such occa sions he spoke with peculiar energy. Let us examine the picture, for the resemblance can^ pot be mistaken; this resemblance however affects not any particular sect or description of men. It applies to all, of whatever denomi nation of Christians, who profess more than they perform ; who are zealous merely in opi nion; and who, while they are strict in the qljservance, or ostentatious in the profession of LECTURE VL 163 the externals of religion, make this display a pretext to deceive; to substitute a part of re ligion for the whole. In the Gospel of St. Matthew, as well as in others, we read of the severe censures of our Lord on the Scribes and Pharisees : Woe unto you. Scribes and Pharisees, hypocrites ! for ye devour widows' houses, and for a pretence make long prayers ; therefore ye shall receive the greater damna tion''. To make long prayers seems to have been at all times the characteristic practice of zealots as well as deceivers. This practice however our Lord discountenances', whenever it arises from ostentatious motives, and con demns the heathen on that account. They think to be heard, says he, for their much speak ing ; a pretext not only for public deception, but a commutation. Long prayers are often the substitute for practical charity ; much speaking for negligence of duty. It is a weak but very prevailing notion, that God will be pleased with incessant supplication. He indeed de clares himselfwell pleased with the sincere of ferings of gratitude and contrition; but it is a more substantial service which he requires than that of the lips, the real tribute of the heart ; " Matt, xxiii. 14. JNI 2 164 LECTURE VL one sigh of true repentance, one act of mercy, that mercy which he loves better than sacri fice, is in his sight of far greater worth than years of unmeaning homage. With him the prayer of the wicked Is turned into sin. Pu rity, humility, and singleness of heart, are the offerings in which he delights. Virtue is the best incense; and without this, faith is vain, and the pomp of devotion nothing more than ostentatious sin. ' It Is however evident, that in the time of our blessed Saviour, religion was made a pretext for the vilest purposes. The Pharisees prayed to acquire popularity, that they might have opportunities of fraud, by abusing the confidence reposed in them ; that they might devour widows' houses. Surprising is the effect of this shallow artifice ; and it has ever been, and still continues to be, toosuccess- ful. It might be imagined, that, as a very great part of mankind is engaged in the arts of deception, suspicion would be too vigilant, and discernment too acute, to be deluded by so thin a veil. But while superstition prevails over the true sentiments of religion, it renders those the dupes of pretended sanctity, who could not be easily deceived in the common transactions of life. A guilty conscience makes intellectual cowards ; and artful men employ LECTURE VL 165 spiritual fear to govern and to take advantage of those whom they could never control by fair argument, or solid conviction. The cre dulity of ignorance is astonishing; and there seems to be an infatuation In religious bigotry. With this the children of this world are well acquainted, and find it a very infallible instru ment of deceit. The strongest passions of the human mind are hope and fear ; these hypo crisy-connects with the interests of a future world. Governed by these, the feelings are easily and waWly excited, and made subser vient to artifice and cunning. Detection in such cases seldom produces conviction; for those-who voluntarily close their own eyes, are equally unwilling to open them. In many in stances perhaps the devotee is ashamed of con fessing the folly of his credulity, and finds his own reputation closely and unhappily con nected with the deceiver ; for he who allows himself to have been deluded, admits the weakness of his own character. It is to be remarked too,- that there is in such cases fre quent and mutual compact of deception. The fanatic insists on no moral sacrifice in the dis ciple. He teaches him a substitute. Hence the widow may be defrauded with impunity. He who has learnt the arts of falsehood is not 166 LECTURE VL disappointed if he find his instructor an hypo crite to other men. We are only angry at deception practised on ourselves ; and we are generally careless of the interest of others. The only mortification which such men can, feel is for the detection of the occupation. The pre sent world and its pleasures have the firmest hold on the heart and the passions. How to enjoy the one without the losjs of the other is a question of the greatest interest. There is nothing which men will not believe, if they can be flattered with this hope. That the Christian religion has been established in the world in contradiction to sordid views, is a strong proof of its divine origin; for no doc trine in the Gospel can be more clear than that we must surrender the world for the cross of Christ, and that the interests of the present and the future life are incompatible ; that the friendship of this world Is enmity with God. But no doctrines are better calculated to gain proselytes, than a scheme which proposes to evade the vengeance of the Almighty, to de ceive the world, and to still the voice of con science. Hence great was the success of the Church of Rome in the sale of indulgences, by the assumption of a dispensing power convert ing sin into virtue. And what does the Pro- LECTURE VL 167 testant fanatic less, who constantly decries virtue and morality, and represents it even as odious in the sight of God ? The confession of sin, however, as a prelimi nary to pardon. Implies a sense of its turpitude. But blind enthusiasm renounces the offering of good works, as a kind of affront to the Saviour. Transgressions are called by the specious name of trials ; for names have great power in deception, and are the counterfeit signs of Ideas. Hence remorse and repentance make no part of that creed which denies the. efficacy of virtue. Our blessed Lord goes on to say. Woe unto you. Scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves^. If it be true that any preacher decries the great obligations, the indispensable conditions of morality, he promulgates doctrines which must make his proselytes, according to the language of our Saviour, children of hell. For he who loses a inoral sense Is indeed truly undone. That he that doeth wickedness is unrigh teous, is the plain and decided doctrine of re- " Matt, xxiii. 15. 168 LECTURE VL ligion. It is an obvious truth ; and none who have ever been instructed in any Idea of right or wrong, entertains any doubt on the subject. Whoever therefore by any artifice or evasion is confirmed or indulged in vicious habits ; whoever is taught that he need not cut off the right hand, or pluck out the right eye, but may enjoy his darling vice, and be beloved by God, while he is the servant of sin, is indeed in danger of perdition. But how melancholy is his condition, who has perhaps been content to walk humbly be fore his God on truly scriptural and rational opinions, and yet unhappily becomes deluded by such erroneous doctrines ! Many inoffen sive characters of this description are often cruelly deceived and led astray from the sure and certain path : for with the fanatic all moral confidence is not only false, but even a proof of reprobation. To place any trust in the practice of our duty to God and our neighbour is esteemed not only censurable, but even a sign of con demnation ; and the poor wretch, who is thus taught to distrust his good actions, loses his virtue in his new religion. He is misguided by that light which the Saviour of the world has taught us to call darkless. Such incidents LEGTURE VL 169 are not rare. It is the first article in the creed of the extravagant enthusiast. Nor is this^ all. The victim is not only persuaded that good and religious conduct will not render him worthy of acceptance with God ; but that, unless he feel within himself some extraordi nary assurance of divine favour, some actual, but indescribable experience, he is in a state of reprobation, and utterly lost, and must perish everlastingly. Alarmed by this repre sentation, and probal)ly modest and distrustful of himself by nature and habit, he mistakes the dream of fancy for reality, and sinks into de jection. His mindis totally lost. All that sooth ing temper, which before had kept him in a state of enviable placidity, the consequences of religious practice and of good instruction, for sakes him. That indescribable and delightful consolation which arises from virtuous, inno cent, religious, and laudable pursuits, is for ever destroyed. The world can no more afford him delight. Even devout contemplation gives him no satisfaction. He becomes melancholy and dejected from being taught to look on all around him with apprehension ; he loses all that serenity and cheerfulness which are Inse parable from rational religion, and at length sinks into morbid insanity, or incurable de- 170 LECTURE VL spair. This is the fate of thousands, who are deceived by such dangerous doctrines ; doc trines shocking to reason, and contrary to every intimation given to us in the Gospel, or the writings of the Apostles. Such are the effects of the terrific and uncomfortable re presentations of fanaticism operating on mo dest and ingenuous, but mistaken minds. And deeply have we to lament, that while the orthodox pastor of the Church is zealous in instilling its pure and rational doctrines, he is robbed by the extravagant zealot of inoffeu; sive hearers, who become the unsuspicious victims of misrepresentation. But on persons of a different description their effects are often diametrically opposite. They create the most odious passions, and pro duce the most disgusting effects. On the vic tim of religious frenzy we can look with com passion ; but on the being, inflated with the self-sufficiency ofspirItualprIde,who impiously imagines himself the more immediate favourite of Heaven, and who affects to despise men bet ter than himself; who does not look with in dignation ! No pride is so intolerable as spiri tual ; and vanity, which on other occasions is for the most part fitter for derision than for se rious animadversion, is in such instances no less LECTURE VL 171 disgusting. Is it possible for a moment to con ceive, that such a character can be acceptable in the sight of God? When we observe an harmless and unassuming Christian, thus be trayed or drawn aside from the true religion, which at once teaches the doctrines of salva tion and encourages moral conduct, in which he has been educated; robbed of all conso lation and peace, and driven into despair; are not the consequences fatal to society ? It is a favourite doctrine of Infidelity, that God will not be extreme to mark what is done amiss ; that he will allow for the frailty of men, and place crimes to the account of na tural infirmity ; that we may indulge ourselves in a favourite vice, provided we can satisfy the scruples of conscience by some plausible pre text. The fanatic, on the other hand. Is taught, that where grace aboundjs there cannot be sin, and that his lapses therefore are venial ; that to the elect no sin will be imputed. And what is the consequence ? The fanatic reasons thus ; I am blessed with a new and better light ; I feel grace abound in me. I may fall ; but sin will not be imputed to me. Good works are ostentatious ; and therefore, whatever I do, my salvation is sure ; for I am bought with a 172 LECTURE VL price, and the gates of hell cannot prevail against me. -Will the enthusiast then deny himself enjoyment, to which he can flatter himself that he is licensed? Who will love virtue, if he believes that it is not essential to propitiate the favour of Heaven? Who will forsake sin, if he can persuade himself that It is not displeasing to his Maker ? I would not be so illiberal as to charge any description of en thusiasts with a systematic plan to encourage vice. I believe that they neither profess such a design, nor openly encourage it. It is im possible to suppose that the more flagrant vices are not condemned by preachers of this de scription. But is it not highly dangerous to morals to inveigh against practical virtue ; perpetually to stigmatize good works with opprobrious epi thets ? In opposition to these pernicious senti ments, unhappily too prevalent, let us contrast the truly apostolical doctrines of our Church, which teaches us, in an express article, not to trust in our works, as if they could of them selves put away sin and endure the severity of God's judgment ; yet that they are pleasing and acceptable to God in Christ, and necessa rily spring out of a true and lively faith, inso- LECTURE VI, 173 much that by them a lively faith may be as evidently known as a tree discerned by the fruit. From hence the question may be fairly decided, who are the true preachers of the word of God, LECTURE VIL James iii. 17, But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, arid with out hypocrisy. 1 HE pretensions of modern enthusiasts are founded on the doctrines of predestination and election, and they appeal to the seventeenth article of our Church as decidedly in their fa vour, and condemn those of the clergy whose ' opinions on this article partake less of the rigid spirit of Calvin, It will be our business at present to inquire, whether these opinions are not exaggerated by enthusiasts beyond what the spirit, with which the article was framed, will warrant. The article asserts, that " pre- " destination to life is the everlasting purpose of " God, whereby, before the foundations of the " world were laid, he hath constantly decreed " by his counsel, secret to us, to deliver from " curse and damnation those whom he hath 176 LECTURE VIL " chosen through Christ out of mankind, and " to bring them by Christ to everlasting salva- " tion, as vessels made to honour." Now first, in this representation it is observable, that no allusion is made to any determinate number of persons. It speaks generally of those who are chosen ; of whom the number may be unli- miteid. Choice does indeed imply preference, and preference selection. But then this choice is not represented as arbitrary or capricious ; "¦ they are chosen through Christ." Now as the promises are made through Christ to all who believe, here is the most perfect freedom of will. All who choose to accept salvation through Christ are made capable of doing so. They have religious liberty ; and as Christ has pro mised to accept all who come to him, the co venant between God the Father and Jesus is, that all will be accepted who apply to the Me diator; consequently all may be saved, if all be willing to apply. It is further observable, that there is no mention of reprobation. Here is neither particular unconditional choice, nor is there absolute rejection ; for as ;no precise number is said to be chosen, nor indeed anv precise number implied, it is evident that that which is indefinite may be infinite. Even the LECTURE VIL 177 very notion of choice does not imply more than preference upon certain conditions. It includes not the idea of rejection, unless where the number to be chosen is defined by some absolute decree, by which the Deity has bound himself; nor would such an idea be consonant to our reasonable conjecture of his attributes. It seems therefore evident, that if all mankind are willing to accept the conditions ; that is, if all are willing to apply to Christ, all may be saved ; all may, all will be chosen. In this re presentation there is nothing inconsistent or unreasonable. The scheme of Christianity pro ceeds on this clear principle, that salvation can only be through Christ to all who are called, that is, all who hear, receive, and obey the Gospel ; and that if any who hear will not re ceive, they must of course be rejected. It pro ceeds further on the supposition that all man kind are subject to the consequences of the trans gression of the first man, and in bondage to origi- nalsin. It is not now my purpose to discuss the consideration with the philosopher, or to dis pute it with the enthusiast. Suppose this tobe the fact, and the determination or decree of God to liberate mankind from bondage Is merciful and consistent with divine goodness, and the con ditions may ceVlainly be left to infinite power. N 178 LECTURE VIL The article does not at all speak of any who shall be absolutely rejected, or who shall be placed out of the reach of divine mercy, but proceeds conformably to describe the natural consequences of this free determination. All who believe and obey the word are " as vessels " made to honour ;" in allusion to the apostolic simile of the potter. And it is tobe remarked, that this simile is used in the Epistle to the Romans, as an argument of meTcy, in answer to the bigoted opinions of thejudaizing Chris tians, who objected to the reception of the Gentile converts ; it relates therefore not to a first, but a second creation through Christ. " Wherefore they which be endued with so " excellent a benefit of God, be called accord- " ing to God's purpose by his Spirit working " in due season." We know that all are called, though not all accepted ; according to his pur pose or design, his plan of redemption : but those who accept the terms " through grace " obey the calling; they be justified freely." Observe, they are justified unconditionally through obedience to the call. They are not impelled by any necessity. '* They be made " sons of God by adoption ;" that is, by the choice, which is the effect of obeying the call. They be made like the image of his only LECTURE VIL 179 " begotten son Jesus Christ : they walk reli- " giously in good works ; and at length, by " God's mercy, they attain to everlasting feli- " city." Observe further, that walking reli giously in good works is the test, the mark and proof of the acceptance. All this is ex tremely natural and consistent with every re presentation of Scripture. This is clearly an elucidation of the mercy of God ; but gives not any idea of reprobation, unless of those who hear and will not believe. The article goes on ; " As the godly consideration of pre- " destination, and our election in Christ, is full " of Sweet, pleasant, and unspeakable comfort " to godly persons, and such as feel in them- " selves the working of the Spirit of Christ, " mortifying the works of the flesh, and their " earthly members, and drawing up their minds " to high and heavenly things ; as well be- " cause it doth greatly establish and confirm " their faith of eternal salvation, to be enjoyed " through Christ, as because it doth fervently " kindle their love towards God ; so, for cu- " rious and carnal persons lacking the spirit of " Christ, to have continually before their eyes " the sentence of God's predestination, Is a most " dangerous downfall, whereby the Devil doth " thrust them either into desperation, or into ' N 2 180 LECTURE VIL " wretchlessnessof most unclean living, no less " perilous than desperation." Let us remark on all this. What is full of unspeakable com fort ? " The godly consideration of predestiria- " tion, and our election in Christ." What can be more consolatory than the religious assu rance of the decree of God, that is, the con dition of salvation ; and the hope of our elec tion on this decree, this fixed promise of the God of truth ? Who are the persons who are to experience this unspeakable comfort ? " Godly " persons, and such as feel in themselves the " working of the spirit of Christ." What are those workings? Not a visionary elation of mind ; not spiritual fervour of imagination ; but " the working of the spirit of Christ, mor- " tifying the works of the flesh and their " earthly members, and drawing up their " minds to high and heavenly things, as well " because it doth greatly establish and confirm " their faith of eternal salvation, to be enjoyed '¦ through Christ, as because it doth fervently " kindle their love towards God." Here no false trust Is recommended : nothing for the imagination : but all certain proof; mortifica tion, denial, a mind purified and exalted ; that is, the test of obedience. The article goes on to describe the blessed effects of hope in the LECTURE VIL isi promises of God, in those who feel in them selves the spirit of Christ ; that is, the same mind which was in Christ Jesus ; not any par ticular or extraordinary effusions of the Holy Ghost. It further proceeds to describe the unhappy condition of carnal and curious persons, lack ing this spirit, and having continually before their eyes the sentence of God's predestination. These carnal and curious persons are those who are firmly attached to worldly pleasures and pursuits, and who reject the offers of God through an obstinate and vicious temper. What is the dangerous downfall to which the sense of God's predestination exposes them ? A sense of despair arising from the consciousness of their own misconduct. It is here to be re marked, that the article makes rio mention of particular reprobation, by which they are con demned to the severity of the wrath of the Almighty, and Irretrievably lost ; but they be come desperate from a knowledge that eternal life is to be the inheritance of the righteous, by the general decree of God. They are con scious that they merit nothing ; that they are subject to his just displeasure ; and that their condemnation must arise from themselves ; from their own perverse disobedience, and re- 182 LECTURE VIL luctance to embrace the promises, or to deserve them by compliance with the conditions. This is the natural consequence of vice ; for what reasonable being would not despair, if he were conscious of a reprobate mind, and an aban doned conduct ? They are thus thrust by the devil either into desperation, that Is, by obsti nate attachment to their lusts, or into wretch- lessness of unclean living. The usual conse quences of blind perseverance in infidelity is a vicious life and debauched practice. It is to be observed, that the article gives not the least intimation of any absolute decree of God, by which they are unalterably condemned to this state of desperation. It merely describes the common effects of wickedness and impiety ; and indeed these are inseparable in the nature of things. Here is not the least mention of any Calvinistic doctrine of reprobation, and the article concludes with a clause, which may tend to remove all doubts on the subject. It arro gates nothing, but leaves the doctrine to our consideration on the best grounds. It refers solely to the only true guide, the holy Scrip tures ; and, asserting nothing dictatorial on this abstruse subject, leaves it to free inquiry, directs us to the true source of information, and gives everv one an oonortunitv of determinincr for LECTURE VIL 183 himself on the question. " Furthermore, we " must receive God's promises in such wise as " they be generally set forth to us in holy " Scripture." The opinions which divided the Christian world on the decrees of God have ever been very various, and maintained with consider able vehemence. The question is in Itself ab struse and difficult ; and nothing seems to be more contrary to the intention of our blessed Lord in all his instructions, than that men should enter on subtle disquisitions on the divine counsels. His doctrines are delivered as matters of authority not to be "questioned; and nothing can appear more ,absurd, than that ^men should admit the authority, and then en gage in controversies on subjects acknowledged to be above them. Yet the world has ever been perplexed withreligious disputes, founded not so much on the declarations of Scripture, as on metaphysical subtlety. This subject of the divine decrees has been a perpetual source of perplexity, and has left the inquirer and the disputant exactly as they were. Victory has been claimed by every side ; but truth has been established by neither. It is therefore with the greatest propriety that those, who framed this seventeenth article of the Church, 184 LECTURE VIL concluded, it with a clause of reference to the best and only source of information, the Scrip tures. The several opinions, which were the subject of dispute at that period, are evidently avoided ; but the article is expressed in so com prehensive a manner, that it judiciously endea vours to reconcile, as far as possible, the dif^ ferent parties who were then engaged in po lemic disputes. And though the Calvinists, availing themselves of this moderation, distort the true and obvious meaning, nothing can there be found to support their uncharitable dogmas. The doctrine of Calvin on this sub ject was intolerant ; he maintained, " that God " predestinated, from all eternity, one part of '' mankind to everlasting happiness, and an^ " other to endless misery ; and that he was led *' to make this distinction by no other motive " than that of his own good pleasure and free- " will'." Now though the predestination to life is expressed in the article, there Is not the least mention of a predestination to endless misery. Do we here observe any reference to the subjects of dispute then prevalent ? Do vi^e hear of the sentiments of the Supralapsarians, who maintained that God framed his decrees * Mosheim, vol, iv. LECTURE VIL 185 antecedent to the creation ; that he consulted only his own glory ; that he considered the good or misery of man only as it conduced to that limited end, if we may be allowed the expression ; and therefore that his glory might depend on the eternal misery of man ? Do we hear of the opinions of the Sublapsaiians, who admitted that God has eternally decreed the salvation of some part of mankind, and who thus far entertained a more charitable doctrine ; but that he was regardless of those who were not immediately included inthe favoured num ber? Or do we observe any reference to the doctrines of the Arminlans, who admitted the merciful intentions of the Deity, but, supposing that his prescience foresaw all possibilities and contingencies, and foreseeing also how men would act, decreed their salvation or condem nation on that foreknowledge ? Nor does the article, on the other hand, affirm with the So- cinian, that man has no, need of inward grace, and no inward ajssistance. From whence it is evident, that the orthodox of our Church nei ther agree with the uncharitable doctrines of Calvin, nor the peculiar tenets of Armlnlus or Socinus, but that they refer all to the genuine sense of Scripture, without attempting to limit the omniscience or , the omnipotence of God. 186 LECTURE. VIL Yet as the world was at that period distracted by these opposite sentiments, we may remark as much caution in the framing of this article, as the violence of the times would admit. Difficult indeed It is to steer a safe and direct course in the storms and rocky intricacies of controversy. It is however, I think, evident, that no zealot can from this article lay claim to, such authority, as to exclude men of more moderate sentiments from subscribing to its contents. The spirit of modern fanaticism consists in giving the highest colouring to all the senti ments of the Church. For besides this doc trine of predestination, other opinions of the Establishment are exaggerated. Of these the principal are, the doctrines of original sin, of the justification of man, and of good works. Now if we consider these rationally, we shall find that the doctrines preached by the Clergy of the established Church are perfectly con formable to their subscription, to Scripture, to sound criticism, and to common sense. All that is beyond is the mere effect of enthu siasm and extravagance. It is therefore of importance to apologize for our brethren, and to endeavour to exonerate them from the se rious charge of subscribing to certain opinions, LECTURE VII.^ 187 and yet maintaining doctrines diametrically opposite. The doctrine of original sin has given great offence. Yet in all ages the origin of evil has been the subject of inquiry. That moral evil exists, has been too long proved by fatal experience, to be denied ; but abstruse in quiries are indefinite. The oriental philoso phy has attempted to account for this by supposing two principles in the universe ; a good and bad dsemon, who being, according to some, of equal powers, or to others, of un equal, have either divided the empire of the universe, or have contended for sovereignty with each other. This doctrine was enter tained by the Jewish sects under different forms ; and this infected Christianity in the infancy of its establishment. Nor were dis quisitions on this intricate subject confined to believers ; for Infidels have ever been equally desirous of accounting for a fact which they cannot deny. But even since philosophy has been cleared of all the entanglements and ab surdities of darker ages, she has afforded us no satisfactory account. What then has been the result of all the pomp and parade of metaphy sicians? Moses they deride; they would shake our faith in God ; and yet the philosopher cail- 188 LECTURE VIL not give us any satisfactory answer. But as we had rather walk in the law of ihe Lord than sit in the seat of the scorner, we are ready to believe, that sin and death have entered into the world by the transgressions of man, and we think it very consistent with our ideas of the goodness of God, to endeavour to rescue us from such a state of misery. We are not too proud to admit that this might be done in any manner which the divine wisdom might be pleased to adopt. We are willing to ac knowledge, that since God has concluded all in unbelief, it was with the gracious purpose that he might have mercy upon all ^. How the transgression of the first man should affect all posterity is indeed incomprehensible. Yet that all the human race is imperfect, weak, and fallible, both the believer and the infidel must acknowledge, since they both equally feel it. But the difference is, that the infidel will not accept the remedy, because he does not comprehend the mode of cure. We know that physical evil exists. Disease ravages the human constitution, and for bodily disease there are natural remedies, which we adopt, because wehave positive demonstration of their " Romans xi. 32, LECTURE VIL . 189 effects^ Now in the spiritual sense, have we not high demonstration ? We feel the disorder, and all its baneful consequences. We know that he who offers the cure has power to pro duce it. We know too, that the cause must be perfectly understood by him, and we think it not superstition to trust him, whose omni science foresees and searches all causes, and whose omnipotence is adequate to all effects. We had rather trust the declaration of an in fallible God, than the assertions of fallible man, who can understand but little, and prove still less. We believe therefore that " original sin " is the fault and corruption of the nature of " every man that naturally is engendered of " the offspring of Adam, whereby man Is very ¦' far gone from original righteousness, and is " of his own nature inclined to evil." The sin of Adam may have affected the moral nature in the same way as bodily distemper is com municable to successive generations. Here is analogy ; " sO that the flesh lusteth always con- " trary to the spirit :" and who will be so con fident as to deny this position ? Who will dare to affirm, that his natural affections are not often at variance with the will of Heaven? Who will dare to affirm, that his virtues are 190 LECTURE VIL unmixed with weakness and error? Who will have the presumption to claim the praise of perfect moral excellence? The article thus proceeds : "And therefore " in every person born into the world, it de- " serveth God's wrath and damnation." What? Sin undoubtedly ; that being morally and es sentially hateful to God. There is nothing in all this which is not maintained and supported in the preaching of every rational member of the Church. But in the following clause of the article, we meet with an assertion, which must confound the pretensions of enthusiasts ; that " the infection of nature doth remain, " yea, in those which are regenerated." Fana ticism entertains very different ideas of rege neration. Spiritual pride elates itself above all inferior beings. It cannot fall from grace. We next come to an article, which is the subject of much dispute and misapprehension : The justification of man, " We are accounted " righteous before God, only for the merit of " our Lord and Saviour Jesus Christ by faith, " and not for our own works or deservings." This is so undeniable, that we may add in the subsequent words, " Wherefore, that we are " justified by faith only, is a most wholesome LECTURE VIL ' 191 " doctrine, and very full of comfort." That justification can only depend on the good plea sure and the will of God, is so conformable to every idea of omnipotence, that no one can ob ject to the doctrine. Whoever shall consider the imperfection of our nature ; how much of weakness is mixed with all our endeavours ; that the highest degree or act of virtue has an alloy, will not presume on any act or any power of his own. It may be said. Who could abide, if God be extreme to mark even our best ac tions ? The most pure of human beings cannot stand the severe scrutiny of the Searcher of hearts. But even admit that our virtue were perfect, yet God may please whether he will accept it, or not. Salvation and justification are the free gift and bounty of the Creator, just as strength, or health, or any temporal enjoy ment. It' is a free gift or grace of God. He who makes conditions may propose also the mode of acceptance : for he who has the power of granting terms, has some sove reignty, some natural or acquired authority ; and though our subsequent conduct may en title us to the privilege annexed to the per formance of the condition, yet the nature of those conditions being absolutely in the power 192 LECTURE VIL of the maker or the iraposer, if they be easy, it is his bounty who frames them so. Now here we have Omnipotence in opposition to crea ture: absolute power opposed to absolute weak ness. Every thing on the part of the creature is given ; nothing can be claimed. We have no right to the goodness or the mercy of God. We are his offspring. We are under the ne cessity of complying with his will ; and where conditions are proposed by absolute power, even those are a bounty. In earthly transac tions there may be some claim between con tracting parties. But between God and man it Is not so ; between the Creator and his crea ture all is benevolence on the one part, and all obligation on the other. It Is further evident, that faith is the mean by which our salvation through Christ is to be obtained. He who accepts the promises of God must believe on him, and on his belief is founded the acceptance of the covenant made between him and the Almighty. Now we can only come to God through Christ ; he is the way and the life, and besides him there is no other. We must therefore be justified through faith In Christ ; we can be justified by no other mode. Works are the proof of our perform- LECTURE VIL 19B ance, but they -are not the terms ;. for God does not save us because we can offer him any thih^> of right, but because we trust in him through Christ, who ratified the covenarit. For the new covenant is not the acceptance of man, because his works have any natural claim, but because God through Christ has been pleased to promise acceptance. Christ Is the ratifier of the covenant, and faith the bond or instrument of our adherence to the Saviour. Further, without faith we cannot have com munion with Christ, and therefore by the in strumentality of that faith are we saved. Works, it is evident, cannot save us without faith ; and as they are produced only by the co-operation of God, and not alone by our own powers, they are the consequences of grace, but not the sole conditions of salvation. For God does not save because man is a worker of righteousness, but because righteousness is worked through faith in Christ, who ratifies the covenant, who accepts and confirms It for us. In all such questions it must be confessed that there is much intricacy, and therefore they are to be understood only in conformity to Scrip ture and reason : but from this statement, which is, I trust, the general belief of the 194 LECTURE VIL established Clergy, it is evident that we can not be charged with neglecting to preach, or with misrepresenting the true doctrines of the Gospel. • LECTURE VIIL James iii. 17. But the zoisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and with out hypocrisy. JliAVING considered the errors which the mistaken zeal of many has produced on the subject of predestination, of original sin, and the justification of man, I shall now beg leave to offer a few brief observations on the article Of good Works, which is also liable to similar misinterpretations. That the great object of all religion is to render us more acceptable to God, and to im prove our moral and religious nature, cannot, it should seem, become the subject of contro versy. But we are told in the language of enthusiasts, that faith is in itself sufficient ! and although they do not openly discourage the practice of virtue, yet, by insisting so strongly on an affection of the mind, which they can^ o2 196 LECTURE VIIL not explain, they ultimately corrupt the senti ments, by giving the false notion, that good ness is no recommendation to almighty mercy, and consequently of little avail. Now there are no terms more misrepre sented than those of faith and grace. In the true sense of the Scriptures, no rational Chris tian would ever presume to dispute the efficacy of the one, or the divine influence of the other. Grace is the general or particular favour of God, conferred on us through the promises of Jesus Christ. It Is either absolute or cpridi- tional. Absolute grace is that by which we enjoy life and all its blessings, health, strength, and every other gift of God, which is bestowed on us without any annexed conditions, and the use of which Is in a great measure dependant on ourselves : for the preservation or destruc tion of life or health must depend on the con duct of man, and may be withdrawn when ever it shall please the Almighty. But grace, by which is implied the gifis of the Holy Spirit, is entirely conditional, and requires our acceptance and co-operation , for a care less mind may abuse, or a reprobate Out reject it. Thus the Scripture tells us, By grace are ye saved thrdugh faith, and thai Wot cf yourselves, it is the gift of God ; > nM qf LECTURE VIIL I97 works, lest any man should boast\ Thus all is of grace. But what Is the gift of God ? The grace or favour of God ; and If therefore we are saved not of ourselves, if works will not save us, neither will faith. For faith Is that assent which reason gives to the word of God, and which may be either implicit and instanta neous, or the consequence of deliberation ; for deliberation implies inquiry ; and though there maybe merit in a ready acquiescence, there Is probably more stability In that which is the result of calm investigation. Faith in the Gos pel depends on evidence, and is founded on an examination of those evidences which God has been mercifully pleased to vouchsafe to us. Without inquiry, it is mere assent, not result ing from any principles, and which therefore can obtain only the name of acquiescence. But that faith which is built on evidence, and a devout trust and confidence in the promises of God, has all the merit which can be ex pected from man. But more particularly the faith which is mentioned In the New Testament Is well ex plained by an eminent writer on our Articles, to stand " for the complex of Christianity, in f Ephes. ii. 8, 9. 198 . LECTURE VIIL " opposition to the law, which stands as gCne- *• rally for the complex of the whole Mosaical " dispensation. So that the faith of Christ is " equivalent to this, the Gospel of Christ ; " because Christianity is a foederal religion, " founded, on God's part, on the promises that " he has made to us, and on the rules he has " set us ; and, on our part, on our believing " that revelation, our trusting to those pro- *' mises, and our setting ourselves to follow " those rules. The believing this revelation, " and the great article of it, of Christ's being " the Son of God, and the true Messias, that *' came to reveal his Father's will, and to offer " himself up to be the sacrifice of this new co- " venant, is often represented as the great and " only condition of the covenant on our part : " but still this faith must receive the whole " Gospel, the precepts as well as the promises " of it, and receive Christ as a Prophet to " teach, and a King to rule, as well as a Priest "'- to save us ^'." Thus our article tells us, that " good works " are the fruits of faith, and follow after justi- '' fication." Now from the natural imperfec tion of our best endeavours, " good works," as * Burnet's Exposition of the Articles. LECTURE VIIL 199 the article proceeds to assert, " cannot put away *' our sins," that is, by themselves, by their own right, but only by an assumed or acquired value, " and endure the severity of God's judg- " ment ; " that is, his scrutiny ; " yet are they " pleasing to God in Christ, and do spring out " necessarily of a true and lively faith ; inso- " much that by them a lively faith niay as evi- " dently be known, as a tree discerned by the " fruit." This similitude is very natural and exact. But enthusiasts pretend, that as works are said to be the fruits of faith, therefore they must follow of course. Now the articles of our Church never assert this, nor do the Scrip tures. They are always understood conjointly. Faith, in the sense of the article, and of Scrip ture, supposes goodness or virtue. But as faith may be weakened, and we may fall off from grace, it is evident that there cannot be an in separable consequence. For if the tree die, where will be the fruit? The tree may be planted,but it must be cultivated, watered, and pruned ; and, after all, if the root fail, there will be no produce. Fanatics distort truth by ex aggeration Their tenets are founded on some undeniable position ; but are no longer intel ligible in vague language. They give the colour of falsehood to the plainest fact. That too LECTUREi Vlll.f which is straight becomes crOoked, seen through- a denser raediumi and, like divergiug rays, re flects no perfect image. Even those assertions, which are not disputable in their origin, be come in the current language of mysticism clouded and unintelligible ; and there is an awe in mysticism, which inspires veneration in uninstructed minds. From this short sketch I have endeavoured to shew that persons of a warm temper or bigoted principles give an extravagant interpre tation to some of the doctrines of our Church ; ^ an interpretation which certainly is not agree- able to the original meaning of those who com piled the articles of our faith, and which can not be supported, either by the holy Scrip tures, by sound criticism, or the fair and unbiassed deductions of reason, I shall now proceed to ofier a few remarks on the method of instruction adopted by enthusiasts. It is the nature of all enthusiasm to employ a language of its own, which consists of words without precise ideas, which are current, but are the denominations, not of a real, but of a fictitious value. The peculiar and appropriate language of the Scriptures, applicable only to past times and past occasions, is employed for immediate occurrences ; and unhappily the Llp:CTURE VIIL 201 phrases and allusions of the apostolic writers are misapplied, and degradingly familiarized by this species of affectation. Men of narrow minds are caught by singularity, and not sel dom even wickedness may be covered with the delusive gloss of words. Thus errors are dignified by the name of Trials, and every extraordinary elation of mind is called Expe rience. This deceit is very dangerous ; for if the commission of error be only a trial, It may follow, that the most sinful may be the most approved servant : and if sudden elatlons or depressions of the spirits be proof of acceptance and approbation with God, all religion must consist in feeling, and not in fact. How con trary is this to the Scriptures, which declare to us the most unequivocal marks of justification : He that doeth righteousness is righteous. But let us not rashly accuse those of hypo crisy who may only be deceived ; for since religious difference is productive of the most bitter animosity, nothing is more common, than for opposite persuasions to charge each other with that crime. The signs of religious hy pocrisy are clearly and easily to be detected. Men may be deluded to a most extraordinary degree, and therefore all the external marks of hypocrisy are sometimes erroneous. A man 202 LECTURE VIIL may deceive himself by mistaking one motive for another, and may therefore fondly con ceive that he Is under a peculiar influence, when in reality he is actuated by a spirit dia metrically opposite. It is very difficult to guard against self-flattery ; and the combina tions of passions, interests, and motives, which constitute character, are indeed very various and contradictory. But there is one infallible proof, by which others may judge, and which is very satisfactory. It is when professions and practice are decidedly at variance, and when those professions serve to promote some secret and temporal advantage. That partiality which prevents a man from perceiving the true mo tives of his own actions, cannot escape the ob servation of others, who can always judge of effects : for the delusions we practise or en courage in ourselves are clear to other men. Let me not be misunderstood as reflecting on those who dissent from the established Church. No doubt multitudes act on the best motives. Few can be accounted judges of theological questions ; the great mass of mankind may therefore be excused from acting on common motives without deep research. Many are educated in principles opposite to those we profess, and every allowance must be made for LECTURE VIIL ^03 the influence of education, and the difficulty of making distinctions ; but at the same time we must discourage presumption on subjects which ought always to be examined with the deepest humility, and withtalm deliberation. It is the great doctrine of the Gospel, that we should always live in a state of fear; that is, not of distrust of the power, the truth, or the love of God, but a distrust of ourselves, lest we become unworthy, and therefore lose his favour : but there can be no distrust where there is positive assurance, and where there is positive assurance there cannot be humility. Now there is no character more strongly or frequently insisted on than religious humility. God is said to de spise and to abhor the proud. In the language of fanaticism there is a parade of self-debase ment of the creature, and similar expressions, little intelligible to the logician ; but where is the mild spirit, where is the humble deport ment, the meek and downcast eye, the con trition of repentance, the trembling of awe, the expression of holy fear? On the contrary, do we not see undaunted confidence, open scorn, proud and high looks, and every thing but modesty and forbearance ? Do we not hear bold and arrogant, familiar and indecorous ad dresses to Heaven ; every external sign of con- 204 LECTURE VIIL duct which a creature should not express, and which the idea of the majesty of Heaven should restrain ? There is a vanity in religious pro fessions. The individual aims at distinction. The Jews were for excluding all but them selves from the promises, Tfie Calvinists adopt the same selfish ambition ; and could the secret thoughts of individuals be scrutinized and detected, it would often appear, that reli gious ambition centres in self-love. Thus Pro vidence is circumscribed by the fanatic, who looks only at a part, and cannot grasp the universal and magnificent plan. It would be harsh to say, that enthusiastic principles are hypocritical ; but it must be con fessed, that they are calculated to encourage hypocrisy. They assimilate to deceitful dis positions ; and if they do not find a man a deceiver, not seldom make him so. They pro mote a superficial righteousness. They substi tute a nominal for a real religion. They pro duce an imperfect instead of a radical cure of the soul. They do not probe the depths of the wound. But sin must be renounced altogether, or faith will be unavailing ; and we are not to believe that grace will be conferred on the soul which Is not purified. It is easy to talk of the justification of the spirit, and it is pleasing to LECTtJilE VIIL 205 conceive that we feel it. But oUr divine Master has lefl; us decisive modes of trial. J^ot he who saith. Lord, Lord, but he that doeth the will of niy Father which is in heaven. And the Apostle St. James says, Shew me thy faith without thy works, and I will 'shew thee my faith by niy wofks. ^\i is a delusion of the most gross kind to teach sinners to believe that they are safe, because they have quieted their Own fearSj and have no positive proof of renovation Of spiri tual health. Yet this is a common practice, and very imposing ; for in the sickness of the soul it is natural fOr Sinners to Wish to avoid a dis agreeable or a painful remedy. They are apt to say, Spekk the word only, and we shall be healed.^.= The same fondness which renders the patient desirous of health will induce him to flatier himSelf that he is better, while the ei- istence and the effects of the distemper are evi dent to all Who behold him. Such is the con dition Of those Who Imagine that they are in a state Of grace. While they are yet in their sins. They are deceived and elated with imaginary hiealth-, While to others they clearly exhibit the ftllsferjlble traces of the Unsubdued and secret distemper. Whatever has a tendency to spread false conceptions of religion must be injurious to society; and to teach men to substitute 206 LECTURE VIIL appearance for i-eality, to give other notions of practical virtue than those which tend to essential and real reformation, cannot but be considered as extremely dangerous^ In fact, by this colour of sanctity vice becomes less hideous ; the strongest bonds of society may be loosened, and the most seriousconsequences must unavoidably follow. Such extravagance should not be dignified with the name of reli gion. It is a specious superstition, and against the prevalence of this the labours of the Clergy ought to be directed. Our blessed Lord has given us a criterion, by which to distinguish the religious hypocrite from the sincere believer. Beware, says he, of false prophets, which come to you in sheep's cloth ing; but inwardly they are ravening wolves. Te shall know them by their fruits'^. It is therefore both safe and fair to judge of men by their actions ; for these are the fruits to which the Saviour of the world refers, and which he proposes to us as the rule by which to try the professions of religion. And he makes a most applicable allusion to the truth of nature in her productions. Do men gather grapes of thorns, or figs of thistles ? Even so every good tree * Matt. vii. ^5, l6. LECTURE VIIL 207 hringeth forth good fruit; hut a corrupt tree bringeth forth evil fruit '". And this decisive experiment may be applied to morals; for a good tree, that is, he who acts on sincere prin ciples, cannot produce evil fruit. Virtuous conduct will be the natural effect of virtuous principles ; neither can a corrupt tree bring forth good fruit. Minds totally depraved be come incapable of good, even in the attempt to act with propriety ; the good will always re tain a large proportion of evil. Wherefore by their fruits shall ye know them. But another evil attends extravagant zeal. The supreme Being, who should be approached with humility, and with a deep and sincere conviction of our unworthiness ; that supreme Being is addressed by enthusiasts in a manner which denotes confidence rather than contri tion, unholy presumption rather than devout awe. Thus, instead of inpressing the minds of their hearers with the vast difference which exists between the Creator and the creature, they produce a dangerous security, and destroy that reverence and fear, which in the sacred language of the Scriptures is said to be the be ginning of wisdom. * Matt. vii. 16, 17. 206 LECtUllE VIlL I have hitherto dwelt on some of the errors which arise frorh intemperate iseaL as a Cau tion to the younger part of niy hearers. 'The fervour of youth Will often l^d good minds into excess ; and Unhappily fhfe warmth of ima-^ ginatlon, or mistaken ardour, Sometimes Over^ steps the bounds of discretion. ;¦ With' ^ the best intentions some are thus ' deluded, and fall insensibly into enthusiastic practices before they are fully aware of the cdnsequencfes. ^'I shall therefore add a few observations dii the subject. And here I must discourage the prac tice of extemporaneous preaching, Whichit ap pears to me can answer no Useful purpose, but must conduce to the degriadation, rather than the Improvement of the mind . * ^ • u U/ .' ; o > If we consider the nature of Christian so ciety, we shall find the practice nOt at all con genial to its present state.'^'We ar6 hot like the mlsslohary, whose emplt>yment it Is to in struct thofee who are not previously possessed of any principles of knowledge ; for him the prac tice may be necessary, since he is to make ^n instantaneous impression. But we have to communicate instruction to those Who have been born and baptized in the faith, and haVe received perhaps some previous instruction ; or at all events, who have their minds prepared LECTURE VIIL 209 to receive such instruction. Our object should be, not merely to awaken the passions which are evanescent, but to fix and confirm the principles of our religion, and to produce a lasting conviction. It is certainly more decent to come prepared with those discourses to our hearers, which are to teach them the way of everlasting life. The practice of extemporane ous speaking is applicable to certain purposes in life, but certainly not to that of solid in struction ; and better calculated for the interests of the present world, than for the great and sublime object of making us wise unto salva tion. The practice of this unprepared mode of instruction can never with safety be attempt ed by the younger part of the clergy, since it will tend only to dissipate their own ideas, as well as those of their hearers, and seems little becoming the gravity of our doctrines. These observations have been made because much is frequently said on the subject, and the habit is made a means of dazzling the imagination of those who do not think deeply. How pain ful is the reflection, that all which the eminent divines of the Establishment have written in defence of the truth, and for the improvement of mankind, should be neglected ; and that un connected rhapsodies should be substituted as 210 LECTURE VIIL the means of awakening fervour, instead of communicating durable instruction. The mind cannot be confirmed in 'goodness by occasional flights of passion, but by fixed and indelible principles. The labours of men of the first ability have been exhausted in the cause of truth. The works of the several divines of the Church are beyond praise. They are nume rous and admirable. To collect the essence of these incomparable works, the diligence ofthe present day should be directed ; and from these sources of religious knowledge mankind should be thus supplied with the means of substantial information on faith and practice. It is therB- fore truly lamentable to consider, that the pub lic mind should be misled by the propagation ofconfused notions and inconclusive represen tations of Christianity. To prevent, as far as possible, prepossessions of such a dangerous nature must be our duty. Violence indeed of any kind would be as injudicious as it is con trary to our professions? but to discountenance such mistakes must be in every sense becoming and safe. Zeal however in the discharge of our duty is most essential ; but it must be discreet. Yet our discretion is sometimes misrepresented a^ coldness. But, while we are calumniated, let LECTURE VIII. 211 us not in return offer any remarks that are per sonal, or that may seem directed to any par ticular sect or persuasion. We are ready to defend our own faith, without giving offence. We are willing that the ministry should not be blamed. We are willing to admit every man to the full enjoyment of his own senti ments. Our arguments are directed not against the conviction of any modest dissenter from our faith ; but it is the presumptuous and the illiterate we wish to discountenance. For while we are the friends of that toleration, which the liberal system of our laws permit, yet those at least who instruct ought to prove their qua lifications. The welfare of society is con cerned in preventing the illiterate from be coming teachers. For since no ideas are in nate to the mind, all knowledge is a transplan tation of somethlngforeign, and, like an exotic plant, must duly be cherished, or It will wi ther : but errors, like indigenous weeds, grow in the uncultivated soil, and abound more where culture is neglected. To conclude ; I must again beg leave to ob serve, that my object is to warn the unsuspect ing against the presumptuous. I would not mortify those whose zeal, though extravagant, p 2 212 LECTURE VlIL may yet be sincere, and who are led into error, rather by a warmth of imagination, than a wish to deceive. That mildness which cha racterized our blessed Lord himself, which marked the first teachers of the Gospel, and which, under the divine goodness, was perhaps one of the secondary causes which contributed towards the preservation ofthe Church, during those ages of persecution which opposed its establishment ; that mildness we must endea vour to imitate in our addresses to those who differ from us only from motives of conscience. But we must at the same time deeply lament, that while reason, the best gift of God, is abused by the infidel ; while he endeavours to shake our faith in all that can give consolation to this life, in all that can promise happiness hereafter ; while with daring presumption he would alienate our minds from any dependence on him who is the rock of our salvation ; we see another description of men, who deny the utility of learning In sacred interpretations. These, rejecting the necessity of exerting that reasoning faculty, which Is our highest distinc tion, imagine themselves favoured by divine communication, and are induced, from such mistaken notions, to neglect insisting on those LEGTURE VIIL 213 duties, which are so strongly inculcated by the holy Scriptures, and which are so indispensa bly niecessary for the preservation of Christian society. We do not pretend to say that our Establish ment, like all human institutions, may not be liable to some blemishes ; but this we may as sert, that it has been maintained and defended by a succession of men of the highest human endowments, and the most solid learning. In deed we may boast, that the Church of Christ, from its earliest establishment, has been sus tained by the greatest ability, under the in fluence of divine prOvidence and grace. After 214 LECTURE VIIL of Christianity has been most ably supported : and we have the strongest assurance that truth shall ultimately prevail, and universal right&' ousness be established. NOTES AND OBSERVATIONS. NOTES AND OBSERVATIONS. LECTURE IL X . 39. 1. I, Modern sceptics have attempted, ^c] We hear much of spontaneous production. But what is this principle? Regular process. Is it not obvious, that the seeds of vegetables retain their principles of vitality and growth for a prodigious length of time"? Seeds of some plants, that have remained long buried in the bosom of the earth, will, on the turning of the soil, immediately grow. While they remain too deep in the ground, they cannot receive the benefit of the sun, and consequently do not advance. But they become productive on their ex posure to the action of the sun and the air. Here is a remarkable analogy. The eggs of animals and the seeds of vegetables, and especially of the more minute kinds, (for in fact seed and eggs are both the cradles of embryons,) retain the principles of life for a considerable length of time. This power is dormant under unfavourable circum stances, but restored to activity in others more congenial. When the seeds of minute plants are brought to the light, they feel a vivifying power, and become plants; and when the eggs of animalculae meet a proper nidus, they burst into life, aiid become animals. The only difference that 218 NOTES AND may eixist, is, that the eggs of animalculae have a longer, re tention of the vital principle. But here is no spontaneous • generation; all is vitality, not from a spontaneous principle, but a law of nature, P, 40. 1. 6. But it is absurd to admit, ^c] A naturalist, who had studied this subject, thought it not impossible that the first insects were the anthers and stigmas of flowers, which had by some means loosened themselves from their parent plant, like the male flowers of Vallis- neria ; and that other insects in process of time had been formed from these, some acquiring wings, others fins, and others claws, from their ceaseless efforts to procure food, or to secure themselves from injury. He contends that none of these changes are more incomprehensible than the transformation of caterpillars into butterflies. See Botanic Garden, vol, i. additional note 39, Such are the absurdities, among many others, which the love of iimovation in science induces men to adopt. P. 43. 1. 10. In all creatures and in all vegetables, 4fc,] The provision made for birds, to enable them to fly, in the strength of the muscles of the breast, &c, is a remark able instance of Providence. Men and quadrupeds have no such provision. " Pectorales musculi hominis flectentes " humeros, parvi et parum carnosi sunt ; non aequant 50"" " aut 70"° partem omnium muscularum hominis : E " contra in avibus, pectorales musculi vastissimi sunt, et " aequantj imo excedunt, et magis pendent quam reliqui " omnes musculi ejus avis simul sumpti." Borel. de. Mot- Animal, vol. i. prop. 184. -See Derham's Phys. Theol. P, 44. 1. 3. But an argument, ^c] What is thus called spontaneous vitaUty is perhaps only a variation of the process of nature, which after a given time returns to OBSERVATIONS. , 219 its usual mode. Here is nothing spontaneous, that is in dependent of an established law. The aphides, it is said, of the spring season, go on to produce nine successive gene- ratioiis of offspring; but the last again produce eggs for the winter, in which season the animal could not feed, and consequently could not exii^t. Now here let us follow the general analogy of nature. The lesser species of ani mals approach nearer to the vegetable race. In some plants there are three different modes of propagation ; first by seed, next by scion or sucker, next by insertion, when the plant gains root by being set in the earth. There is indeed a fourth method, grafting or inoculation ; but this is a sort of parasitical life, when life is sustained by adven titious roots, &c. Most of these however produce flowers, and those propagate and produce seeds, which are the eggs of the plants ; so that these partial or temporary de viations are returned to the first principle ; and this may be the constant process of the minuter species of animals. That a polypus should by separation or cutting become a perfect animal is exactly similar. There are temporary deviations, and a limited variety of process ; but there is an unerring return to the same first law. It is said that the green matter produced in water, as is proved by the experiments of Ingenhouz and Priestley, can not but be spontaneous; and Darwin says of this and of animals, that it is unreasonable to suppose the former, or their eggs to abound in the air. See Notes on the Temple of Nature. This green matter, according to the same ac count, produces pure air. Why then should it be impro bable that the eggs or parents should not abound in the air, or in water F^ Are there no substances existing, unless visible to us i P. 50, 1. 0,5. The doctrine we mean to advance is, that there is nothing in nature fortuitous.'] Such, even in the 220 NOTES AND pagan world, jiA6»a. Arist. Ethic. Nlcom. lib. ix. P, 114.1.5, Yet here ungrateful and sullen infdeliiy, ifc.] We are asked, if the tidings of salvation wei-e neces- s-jry to be proclaimed, why were they not promulgated to OBSERVATIONS. £33 the earlier ages • of mankind ? We answfti', it was ever in timated by the suggestions of reason, by patriarchal tradi tion, by prophecy, by all the gradual means of disclosure. Men were never without such natural light as the Al mighty thought fit to dispense, and by that natural light they are finally to be judged. But do we reason thus re specting the discovery of natural knowledge ? Do we say, why was the wonderful power of the magnet so long hidden from past ages ? Why were men suffered to re main so long without the means of communicating with each other, and dispersing the bounties of the earth by commerce, and of communicating knowledge to each other? No, we must be content with the result, and we ought to be thankful for the goodness and gifts of God. For what we all discover is in all probability knowledge communicated to us from Heaven by natural means. We term it accidental discovery or invention. But let us in quire how many lanforeseen and fortujtous circumstances conduce to discovery, and we shall be led to conclude, that some influence more than mortal may set these unforeseen circumstances in train. We know not what accident may exactly mean. Sometimes it is the result of an unex pected circumstance, sometimes the opposition of one against another, like the meeting of contrary currents in the tides ; sometimes the concurrence of a few or many causes, and sometimes the effect of some cause directly opposite to the first intention. Accident is a terih of vague meaning, by which we express any unexpected event. But what we think to be accidental may be the result of a train Or combination of predisposed causes; to us irregular, to divine Prescience perfectly regular. Now all the greatest of human discoveries or inventions have been the result of accident; of something never sought for or intended by the inventor, but Which has arisen un expectedly while the mind has been engaged in a very fo- 234 NOTES AND reign pursuit. Invention therefore seems to have been a ready power of seizing circumstances, of pursuing an un expected light, and following instantaneously a new train of ideas, just as in the practical act of the painter, an ac cidental felicity of touch has suggested an idea . to the eye of genius, never designed, but which produces the most ad mirable effect by its conversion to a new purpose. There is perhaps no such thing as invention by a train of ideas which can regularly be traced. This is more applicable to the improvement than the invention of art. Now the discovery of the magnetic powers, or of the efficacy of some method by which disease may be healed, and other blessings, are undoubtedly the secret agency of Heaven ; and what good, what pious mind is there, that would not che rish the idea, that the secret interposition of Providence may produce such or such results from unexpected com binations. In the political world we know that these ac cidents produce mighty , convulsions, overturn kingdoms of long duration, and subvert plans long digested by the prudence and the artifice of man. P. 114. 1. 10. The answer must be, that it is impossible for finite reason, Sfc] To those who object to revelation, because the doctrines are mysterious, it is proper to re mark, that this in a great measure is an argument in its support. Were the declarations of revelation altogether plain and free from mystery, they might be opposed as the mere inventions of man. For since all the procedure of God in his plan of creation abounds in mystery, it must of consequence follow, that his moral government ' is of the same nature. There is therefore an analogy in all the operations of the Almighty. If we cannot account for the production of an animal or a plant, and yet see that animals and plants are regularly produced, are we to suppose that God OBSERVATIONS. 235 does not operate by mysterious means in his still more ex alted schemes of providence? Are we to refuse assent be cause bis thoughts are not our thoughts, or his ways our ways? The supreme Being is unsearchable. God is light; but the light shlneth in darkness, and the dark ness comprehendeth it not. We must be content with such declarations as he is pleased to make. But when we reason on his decrees, we make that appear little which in itself is great, and bring religion, the supreme, the first, and the last good, into contempt. This is to sup ply the scorner with objects to which he may direct his sarcasm, and ensure his success. P. 1)6. 1. 26. Whoever attentively and impartially pe ruses them, Sfc] Bishop Stillingfleet, in shewing that the Scriptures were delivered in an uniform and agreeable manner, remarks, " that this is not sufficient of itself to " prove the Scriptures to be divine, because all men do " not contradict themselves in theii writings ; but yet " there are some peculiar circumstances to be considered, " in the agreeableness of the parts of Scripture to each " other, which are not to be found in mere human writ- " ings. " 1st. That this doctrine was delivered by persons who " lived in different ages and times from each other. " Usually one age corrects another's faults ; and we are apt " to pity the ignorance of our predecessors, when, it may " be, our posterity may think us as ignorant as we do " them. But in the sacred Scripture we read not one " age cond«*nning another ; we find light still increasing " in the series of times in Scriptures, but no reflections in " any time upon the ignorance or weakness of the prece- " dent ; the dimmest light was sufficient for its age, and " was a step to further discovery. Qulntillan gives it as " the reason of the great uncertainty of grammar rules £36 NOTES AND * Quia non analogia dimissa coelo formam loquendi dedit.' " That which he wanted as to grammar, we have as to di- " vine truths ; they are delivered from heaven, and there- " fore are always uniform and agreeable to each other. " 2nd. By persons of different interests in the wprld. " God made choice of men of all ranks to be inditers of " his oracles, to make it appear it was no matter of state " policy or particular interest which was contained in his " word, which persons of such different interests could " not have agreed in as they do. We have Moses, Da- " vid, Solomon, persons of royal rank and quality ; and " can it be any mean thing which these think it their "glory to be penners of? We have Isaiah, Daniel, and "..other persons of the highest ed«cation and accomplish- " ments ; and can it be any trivial thing which these em- " ploy themselves in ? We have Amos, and other pro- " phets in the Old Testament, and the Apostles in the " New, of the meaner sort of men in the world; yet all " these join in consort together ; when God tunes the *' spirits, all agree in the same strain of divine truths, and " give light and harmony to each other. " 3rd. By persons in different places and conditions; " some in prosperity in their own country, some under " banishment and adversity, yet all agreeing in the same " substance of doctrine ; of which no alteration we see " was made either for the flattery of those in power, or " for avoiding miseries and calamities. And under all the " different dispensations before, under, and after the law, " though the management of ihhigs was different, yet " the doctrine and design was for substance the same " in all. All the different dispensations agree in the same " common principles of religion ; the same ground of ac- " ceptance with God, and obligation to duty was com- " mon to all, though the peculiar instances wherein God " was served might be different, according to the ages of OBSERVATIONS. 237 " growth in the church of God. So that this grtat iml- " formity considered in these circumstances, is an argu- " ment that these things came originally from the same " Spirit, though conveyed through diffeient instruments ' " to the knowledge of the world." Origines Sacras, book ill. chap. 6. P. 118. 1. 13. It is only proposed at present to observe, iSfc] The strict observance of local circumstances in the New Testament is a strong evidence of its truth. There is a remarkable coincidence of this kind in the account of the denial of Peter. It is said, that as he stood by the fire in the hall, and warmed himself, a damsel observed him, and recognized his person. The natural warmth of a country situated in the latitude of Judea, might induce us to suppose that a fire could not have been necessary at that season of the year, and consequently to suspect misapplication of costume in the writer ; but it appears from the evidence of modern travellers, that at this season of the year severe cold is experienced in Palestine. Many of the allusions of our Lord himself are equally in strict conformance with the customs and manners of the inha bitants of Judaea. 8^ Harmer. P. 120. 1, 7. But when human genius is employed, ^c.\ The Grecian poets had no prototypes, or materials, from whence to give dignity to such subjects; and though aided by the sublime descriptions of holy writ, yet the great Poet of our nation falls beneath himself, when he has occasion, in his immortal work, to introduce the Al mighty, or the Sou of the Highest, conversing on the transcetident scheme of redemption. He who could so finely describe the pride of rebellious and fallen spirits, or so exquisitely paint the sweetness of ministering angels; he who could so greatly picture the warring host of 238 NOTES AND heaven, if we allow for some defects naturally arising from metaphysical iudlsftinctness, can never reach the sub limity of the Hebrew poetry, or give sufficient grandeur to his subjects on such occasions. P. 121. 1. 27. How shall we be able to sum up the many exemplifications of excellence, ^c] Under all the perse cutions to which our Lord was exposed, and amid all the insults from persons in authority, it is to, be observed, that he never retaliated ; but constantly recommended sub mission to those who were in power. This could not arise from timidity, or from a desire to court protection, be cause we always read that he openly and boldly con demned the immoral conduct, and tlie deception of the Scribes and Pharisees ; reprehending their superstitious perversion and misinterpretation of the Mosaic scriptures. He severely reprimands them for oppression, and for im posing burdens on the consciences of men, which they themselves, to use his own emphatic expression, would not lift a finger to bear. Now whoever considers the true sublimity of the Christian doctrines, and comprehends their ultimate object, must understand how infinitely in ferior all temporal considerations are,* when put in com petition with the concerns of a better world. Those doctrines therefore look to temporal life only, as far as it may serve to increase the kingdom of righteousness, and to purify the soul. It was therefore not the design of a Saviour, and instructor in heavenly things, to inter fere with the mutable and local laws of temporal go vernment, or the changes of empires. Yet these are in deed objects of a divine Providence. They are not unre garded by him, who now sitteth on the right hand of God, in power and great glory. But his . commission, while on earth, was to withdravv' our attention from this world, and to raise in us higher views; and while we are OBSERVATIONS. 239 inspired with sentiments truly Christian, submission to just and legal authority, like all other branches of justice will be fully impressed on our minds, and be a rule of our conduct. Submission to legal authority, is then not only a political, but a moral and a Christian virtue. He can neither possess a celestial or good frame of mind, who is turbulent or factious, or a disturber of the public tran quillity. The just man will only resist illegal oppression ; but will on all occasions, where he can conscientiously do so, submit himself to every ordinance of man ; not only for conscience, but for the Lord's sake. No duties are pre scribed to us by Jesus Christ but such as have a tendency to purify the heart, and to prepare us for a better and a more permanent state : and the virtues of a good citizen, like other moral duties, serve to qualify us for this better state; by the practice of justice, temperance, fidelity and meekness, patience and rectitude. However conducive to immediate, or local, or temporal convenience modes of government may be, it is clear that no precepts can apply but such as are general ; and that it would be use less, and an inconceivable labour, to lay down instruction for conduct in all these complicated, varying, and mutable occasions. These consequently are too fluctuating, and too comparatively insignificant, to require minute detail from him, who came to teach in the more Important go vernment of our passions ; to direct us in the w ay to ever lasting life, and to raise our thoughts to a kingdom not of this world, P. 124. 1. 5. So astonishing are the proofs of his power, ^c] In the very moment in which men forsake the clear and direct road of evidence, and venture on tJie boundless ocean of conjecture, they lose sight of truth ; ail is then confusion and mystery. Of this the numerous and absurb errors of the earlier ages of Christianity are a 240 NOTES AND OBSERVATIONS. proof. The Grecian philosophers could not reconcile the Christian doctrine of the Father, Son, and Holy Ghost, to their systems, and therefore endeavoured to render them coniprehensible. Praxeas, a man of genius and learning, began to propagate these vague explications at Rome, and was severely persecuted for. the errors they maintained. He denied any real distinction between the Per'sons of the Trinity. Hence his followers were called Monarchians and Patropassians, because they believed, according to Tertirilian, that the Father was so intimately united with the man Christ his son, that he suffered with him in all his passion, in the miseries of his life, and thb pains and ignominy of his death. On the other hand, the schools of oriental philosophy, supposing that the divine nature could not be capable of human suffering, attributed to Christ, not a real, but a ce lestial and aerial body, which was apparently, but not sub stantially crucified. Of this opinion was one Bardesanes, and others. See Mosheim. LECTURE V. Jr. 137. 1. 20. But the same remark may be made on both, tfc] Now let us see what the nature of human confederacy must have bee^, to have effected such a con tinuance as the consistent establishment of Christianity; how utterly impossible the agreement of the actions, and how miraculous if successful ; for nothing less than mira cles could have ensured success. That traditional intima tions of the will of God were known to very early ages, is undoubted ; that after this period prophecies were pro mulgated, is incontrovertible. Those prophecies foretold future events, which could not be suspected by the pro phets as probably about to happen; for it is now an esta blished truth, that the predictions were antecedent to the events. We see the several and successive prophets not desirous of acquiring posthumous fame by independent reputation, because they rested all their predictions on the foundation that had been laid by others. Thus, for instance, Moses announced the God of Abraham, Isaiah, and other of the major prophets, and after them the minor, independently establish by their predictions a re ligious system not of their own invention. They pro-' claimed the religion of their predecessors, of Abraham, and of Moses, so that they relied on a concatenation, of which they were only separate links. They consented to act subordinate parts. The same is observable of all the agents «rf divine Providence in the system of revelation. e42 NOTES AND whether prophets or kings, whether legislators or priests, whether great men or obscure. Our blessed Redeemer, with a peculiar humility, rested all the evidence of his mission on the foundation thus predisposed, and assumed no reputation for himself: all he did, or said, was for the glory of the Father. We next see the Apostles resting on the same foundation, nay, even risking life, and braving persecution, for the reputation of their crucified Master, and for the glory of God ; risking all for a reputation, which, if that had been the motive, could only have been subordinate. I shall not in this place insist on the little probability of success they could have, and what dangers they encountered in the endeavour. Let us next see what a wonderful concurrence of events contributed to all these extraneous, as well as connected circumstances. Did Alexander pursue his course of mad ambition to fulfil the prophecies of Daniel ; or did the great actors of the Roman history contribute their efforts to the production of this extraordinary completion of prophecy? Little did Cyrus, or did Alexander, or any of the heathen instruments of a divine Providence, suspect that they were the agents of uncontrollable events; events since known to have been produced by the secret and irresistible councils of God. If then all the most important occurrences of human life, if nature itself unite in the completion of such a scheme, so long before proclaimed, so repeatedly and regularly published and expanded, it seems difficult to understand how such evidence can be rejected. P, 144. 1. 5. Thus the arcana qf sacred and profane history, S^c."] " Besides these prophecies concerning our " Saviour Christ, there are others contained in the Scrip- " tures, concerning the fates and successions of the chief " kingdoms, empires and polities of the world ; as of the "rise of the Persian monarchy; of its fall and conquest OBSERVATIONS. 243 "by. the Macedonian Alexander; of the quadripartite " division of this Greekish empire after Alexander's death ; " of the succession of the Seleucidae and Lagidae, a pro- " phetic history so agreeable with the events, that it " was by Porphyrius pretended to have been written after " them ; and lastly, of the rise and continuance of the Ro- " man empire. For, notwithstanding the endeavours of " some to pervert all those Scripture prophecies that ex- " tend to the present times, it is clearly demonstrable, " that this was Daniel's fourth ten homed beast, or " the legs and toes of Nebuchadnezzar's statue, that " fourth empire strong as iron ; which came at length to " be broken or divided into ten or many principalities, " called in the prophetic language, and according to the " Eichon, horns ; amongst whom was to start up, " another horn with eyes, speaking great words against " the Most High, and making war with the saints, and " prevailing against them for a time, times, and half a " time. Which prophecy of Daniel's is the groun'd work " of St, John's Apocalypse, it being there further insisted " upon, filled up and enlarged with the addition of several " particulars : so that both Daniel and John have each of " them, from their respective ages, set down a prophetic " calendar of times, in a continued series, (the former " more compendiously and generally, the latter more " copiously and particularly,) to the very end of the " world. " And thus do we see plainly, that the Scripture pro- " phecies evince a Deity ; neither can these possibly be " imputed by Atheists, as other things, to men's fear and " fancy, nor yet to the fiction of politicians. Nor do " they only evince a Deity, but confirm Christianity also ; " partly as prpdicted by them in its several circumstances, " a grand one whereof was the Gentiles' reception of it : " and partly as itself predicting future events, this Spirit k2 244 NOTES AND *' of prophecy being the testimony of Jesus, Both which " Scripture prophecies, of Christ in the Old Testament, " and from bim in the New, are of equal, jf not greater *' force to us in the present age, for the confirmation of " our faith, than the miracles themselves recorded in the " Scripture ; we having now certain knowledge ourselves " of many of these events, and being no way able lo sus- " pect, but that the prophecies were written long before." Cudworth's Ihtellectual System of the Universe, p, 7 14, P. 146. 1. S, The perverse and determined infidel, ^rc] In reasoning on the decrees of God, we are not to expect a solution of all difficulties. All that we have to consider is, whether they be consistent with each other. Are his proceedings, as far as they are revealed, conformable with his promise? If we perceive a successive chain of events tending to the same purpose, we see the progress of ful filment. We have no right to demand the reasons of his procedure, because it is perfectly consonant to our idea of his attributes of perfect wisdom, and goodness, and power, to conceive that we are incomfietent to understand them. We have' no right to demand the reasons, because it is all fiee gift and grace on the part of God, We are to accept with humility. It is reasonable to suppose, that we -cannot comprehend infinite wisdom. For can that which is infinite be commensurate to ours? We must ac cept the gift as we should from the unlimited power of an earthly potentate. It is material for us to observe, that the promised advantages go on progressively towards com pletion; but to inquire into the reason of the bounty is only gratifying to an unprofitable curiosity. It might indeed amuse us, but it could not advance the fulfilment. Neither ought we to doubt of the consistence of the great scheme of Providence, from the apparent disagree ment of a few parts. This happens in all the works and OBSERVATIONS. 245 the ways of God Almighty. In the planetary system, there are what we, from the imperfection of our appre hension, call anomalies. These are probably only ano malies to our finite apprehensions. They may be a con sistent part of the whole grand scheme. Yet do these affect that whole? Is the uniformity of the planetary laws in general affected by these apparent deviations? Pursue the inquiry throughout all the operations of divine skill, and we shall find a few deviations in every part; in the constitution of the human frame; in the constitution of animals; yet these do not destroy the uniformity of the whole. We cannot account for some of the Mosaic institutions; we cannot comprehend some of the decla rations of our blessed Lord. In the Scriptures there are some things hard ,to be understood ; but shall weak men wrest these to their own destruction ? Is the general har mony destroyed by these comparatively little deviations? Nature travaileth in pain for grace and pardon ; for recon ciliation. Pardon and grace are promised, and the means of reconciliation are appointed. Shall we not accept them? Shall we refuse the bounty because the ground and motives of grace are not fully explained? Shall we resolve to perish everlastingly, because we are disputatious and doubtful ? Shall the criminal refuse pardon, because he has not been fully made to understand all the motives, all the combination of sentiments, which awakened the compassion of the Power, which gratuitously offers the pardon ? LECTURE VIL IT. 109. 1. 19. JVe next come to an article, ^c] " The " reformers made it the chief subject of their books and " sermons, to persuade people to believe in Christ, and " not in the Church, and made great use of those places " in which it was said, that Christians are justified by " faith only : though some explained this in such a mau- " ner, that it gave their adversaries advantages to charge " them, that they denied the necessity of good works ; " but they all taught, that though they were not necessary " to justification, yet they were necessary to salvation. "They differed also (from the Papists) in their notion of " good works : the church of Rome taught, that the ho- " nour done to God in his images, or to the saints in " their shrines and relics, or to the priests, were the best " sort of good works : whereas the reformers pressed jus- " tice and mercy most, and discovered the superstition of " the other. The opinion of the merit of good works " was also so highly raised, that many thought they pur- " chased heaven by them. This the reformers did also " correct, and taught the people to depend merely upon " the death and intercession of Christ. Others moved " subtler questions ; as, whether obedience was an essential " part of faith, or only a consequent of it : this was a " nicety scarce becoming divines, that built only on the " simplicity of the Scriptures, and condemned the subtle- " ties of the schools ; and it vvas said that men of ill lives " abused this doctrine, and thought, if they could but as- 248 NOTES AND OBSERVATIONS. " sure themselves that Christ died for them, they were " safe enough. So now, when they settled the notion of " faith, they divided it into two sorts : the one was a " persuasion of the truth of the Gospeil, but the other " carried with it a submission to the will of God ; and " both hope, love, and obedience, belonged to it; which " was the faith professed in baptism, and so muck extolled "by St. Paul. It was not to be so understood, as if it " were a certainty of our being predestinated, which may " be only a presumption ; since all God's promises are " made to us on conditions ; but it was an entire receiving " the whole Gospel according to our baptismal vows. " Cranmer took great pains to state this matter right; " and made a large collection of many places, all written " with his own hand, both out of ancient and modern " authors, concerning faith, justification, and the merit of " good works ; and concluded with this : That our jus- " tification was to be ascribed only to the merits of Christ ; " and that those who are justified must have charity as " well as faith, but that neither of these was the merito- " rious cause of justification." Burnett's Abridgment, A. D. 1540. There is much to the same purpose in his History of the Reformation in the same year. See the Bishop of Lincoln's Refutation of Calvinism, wbete this subject is fully discussed. LEGTURE VIII. i . 196. 1, 5, Now there are no terms more misrepresented, ^c] Enthusiasts make no distinction between different kinds of faith ; neither are their conceptions on the sub ject clear or defined. The faith on which they so much insist, is a species of inspiration ; a mere illumination of the mind. Now faith, in the true Scripture signification, is a faith of works. It is like the principle of action and re action. Thus the instances recorded in the Epistle to the Hebrews, chap, xi., are all of this kind. The faith of Abraham was exhibited by his readiness to perform an act, which has been objected against by unbelievers. The command to sacrifice his son Isaac, they say, was incon sistent with the goodness of God. Admit this for a mo ment, and do we not perceive that the confidence expressed by Abraham, the trust he reposed in the promises of the Almighty, was the more meritorious on this very prin ciple, because it appeared in a distrustful shape. But ob jectors are fo remember, that it was a trial, and therefore not objectionable, because the act was prevented by the interposition of an angel. Now what was the nature of this instance of faith ; was it mere confidence ? No ; it was obedience. It was a work. He was to beheve, and to act on that belief. He was satisfied with the evidence of the command, and he was ready to prove his faith by performance. The faith of Moses, and others enu merated in the same chapter, were all of this kind. What was the faith of the prophets who are there described, 250 NOTES AND OBSERVATIONS. who " had trials of cruel mockings and scpui^ngs, yea, " mbreo'ver, of bonds and imprisonment; who were " stoned; were sawn asunder, were tempted, were slain " with the sword ; who wandered about in sheepskins and " goatskins ; being destitute, afflicted, tormented ; and of " whom the world was not worthy ?" All these instances are absolute proofs of the necessity of good works. FINIS. J. M'Creery, Printer^ Black-Horae-Court, Londok. NIVERSITY LIBRARY 3 9002 08844 6878 ^9^>1 Ilil J-*' > V '^,^,^ ?fS^^ ¦h r' : " 1 ¦¦i*:|, '': >^ ii >« ^''i:'; . « < '»?* Jrf. 1 ,.:?'^ ^ *>.;%/'